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題 名 | 「祝由」釋義:以《黃帝內經.素問》為核心文本的討論=A Philological of Zhu-You (祝由) |
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作 者 | 林富士; | 書刊名 | 中央研究院歷史語言研究所集刊 |
卷 期 | 83:4 2012.12[民101.12] |
頁 次 | 頁671-738 |
分類號 | 413.11 |
關鍵詞 | 祝由; 黃帝內經.素問; 符咒; 醫療; 巫醫; Zhu-you; Huang-di nei-jing; Talisman and incantation; Healing; Shaman; |
語 文 | 中文(Chinese) |
中文摘要 | 祝由」一詞首見於《黃帝內經‧素問》,推其原意,應指某種治療的方法。至於這種療法的具體內涵,近代的辭典編者或認為是以符咒治病,或認為是以「祝說病由」或祝禱的方式治病。但是,傳統學者對於「祝由」一詞的意涵,則有相當分歧的看法。或將「祝由」釋為神名或人名;或認為是「以祝為由」治病(用祝治病);或釋為「祝說病由」;或說指「通祝於神明,病從而可愈」;或謂「以祝移病」;或謂「斷絕病由」。而晚近的語言、文字學家則提出「同義複詞」、「聯綿詞」(合音字)的說法。但是,多數學者主要還是以「祝說病由」解釋「祝由」的意涵。然而,對於「祝說病由」的具體內涵,學者又有許多不同的見解。以「祝說」而言,便有「咒說」(唸咒)、「祝禱」(祈求))、「祝告」(說明)三種解釋。其次,對於祝說者的身分,究竟是醫療者還是病人自己,乃至醫療者究竟是醫者、巫者、祝者、巫醫(毉),還是專門的咒禁師,也有不同的意見。再者,祝說的對象究竟是神、是人還是鬼,也各有主張。此外,對於「祝由」與「移精變氣」之間究竟有何關係,學者也有所討論。或認為這是兩種不同的療法,或主張兩者並無差別,若真要區分,則可說是一種療法的先後階級或程序。 |
英文摘要 | The term zhu-vou (祝由) first appears in the ”Huang-di nei-jing (黃帝內經)”, and seems to refer to some kind of healing practice. The compilers of modem dictionaries believe that the practice either entails a healing spell or prayer, or gloss it as ”zhu-shuo bing-you”(祝說病由). Traditional scholars, however, have held rather varied views as to the meaning of zhu-you. Some have interpreted zhu-you to be the name of a person or a deity. Others have suggested that it means to heal sickness through the act of zhu(祝), or have also translated it as zhu-shuo bing-you. Still others have taken it to mean explaining the cause of a sickness to the gods so that it may be healed, to be an incantation to transfer the illness to an object or another person, or to eliminate a malady at its root. More recently, linguists and philologists have suggested that the characters zhu and you of zhu-you may be synonymous, or that they together comprise an inseparable polysyllabic word.Many scholars still interpret zhu-you as meaning zhu-shuo bing-you, but then offer many interpretations of the concrete meaning of this phrase. Zhu-shuo is translated alternately as to utter an incantation, to offer a prayer, or to explain (the cause of sickness). Furthermore, the identity of one who engages in zhu-shuo is variously thought to be the afflicted person, or a healer: a physician, shaman, invoker, medicine man, or professional exorcist. It is also disputed whether those to whom one directs the act of zhu-shuo are spirits or the afflicted persons. There is debate as to the precise relationship between zhu-shuo and the practice of ”transformation of jing(精)and qi(氣)”(yi-jing bian-qi 移精變氣). Some hold that these represent two different healing practices. Others believe that they refer to the same practice; if a distinction must be made, then they are different stages or procedures of the same practice. |
本系統中英文摘要資訊取自各篇刊載內容。