并逢と協脅と : 古代シナのいわゆる「怪力乱神」に関する一研究

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The following is the passage we find in "T'ien wen (天問)", a chapter of the Ch'u tz'u (楚辞): "It is said that Ping hao (〓号) causes the rain to fall. Why should it do so? And it is said that two deer are united in a body with their sides of chest combined. Why should the sacred deer, Hsieh lu (脅鹿), have taken such a shape?" Probably the word "Ping hao (〓号)" bears the same meaning as the words "ping feng (〓封)", "pieh feng (龜封)", and "p'ing feng (平逢)" which are found in the Shan hai ching (山海経), the I chou shu (逸周書), and other books; and I admit Professor Wen i to's (聞一多) explanation that these words originarlly meant the copulation of male and female, or the sexual union. [Cf. "伏養考" by Prof. Wen i to (聞一多)] As to its shape, the Shan hai ching (山海経), the I chou shu (逸周書) and so on, have explained that such an animal as "Ping feng (〓封)" or "Ping feng (平逢)" has a head respectively in the front part and in the rear one of its body, or on both sides of it. The figure of the sacred animal in such a monstrous shape can be not only found in ancient books, but known by the stone bas-leliefs and the earthen ming-chi (明器) which were ready for the life beyond the grave. Some examples are here in Fig. 8〜15 and 17. (The sculptures in Fig. 8〜10 have been dug out from some tomb built in Ssu ch'uan (四川) Province in the Han (漢) period, Fig. 11 from some tomb in same province in the Wu tai (五代) period, Fig. 12〜14 from some tombs in Shan hsi (山西) province in the T'ang (唐) period, Fig. 15 from some tomb in Hu nan (湖南) province in the T'ang period, and Fig. 17 from some tomb in Shan hsi (陜西) province in the Han (漢) period.) In the Hou han chu (後漢書), the Hua yang kou chih (華陽国志) and so on, there are also many descriptions of the sacred deer which has a head respectively at the front top and at the rear one of its own, or at the right top and in the left one of them. I think that this suggests the sexual union of two deer as well. So "the two deer, united in a body with their sides of chest combined "Hsieh lu (脅鹿)," which have been related in the T'ing wen (天問) may be suppossed to he much the same as the sacred deer which have appeared in the Hou han chu (後漢書) and so on; for, according to Wang's (王逸) comment, "the two deer united in a body with their sides of chest combined" are equal to "the sacred deer which has a body with two heads and eight limbs." The very sculpture in Fig. 1, which has been dug out from some tomb constructed in the land of Ch'u (楚) in Chan kuo (戦国) period, is undoubtedly the same as the Hsieh lu (脅鹿) in the T'ieh wan (天問). In the land of Ch'u (楚), more sculptures of various animals, each of which has a body with two heads, have been found out. I suppose that, in ancient times, the sacred figures in such a strange shape had been the object of popular belief, especially in the land of Ch'u (楚) in Chan kuo (戦国) period, It is,h owever, doubtful whether such mysterious gods originated in Chan kuo (戦国) period. I suspect that they had originated in older times. The marble sculptures in Fig. 28, 29, which have been dug out from a tomb of the Shang (商) Dynasty, may be supposed to express the sacred animal which has a body with two heads as well. Moreover, the sculpture in Fig. 30, which has been also found out in a tomb of Shan (商) Dynasty, may be assumed to express the copulation of Hu-hsi (伏義) and Nii-wa (女〓) as well as the sculpture in Han (漢) period which is shown in Fig. 7.
慶應義塾大学の論文

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伊藤清司
慶応義塾大学:杏林大学外国語学部

并逢と協脅と : 古代シナのいわゆる「怪力乱神」に関する一研究

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