孽龙的故事
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水前 于 1999/11/04 19:44:23 发表在 汉英
孽龙的故事
水前
龙，据说是中华的图腾和象征。是古代皇帝的真身。该有多么神圣，
多么令华夏子孙崇敬。可是我，那子孙之一，对龙却既不觉可亲，
也不觉可敬。这都是从小到大，所闻龙的故事，所见龙的形象留下
的后遗症。
且不说那张牙舞爪的形象就够小孩做三天恶梦的。这里单说龙的
故事。
头一次听说龙，大概是欧洲的三头凶龙(长着三只脑袋的)。直到勇
士屠了龙头，娶了美丽的公主，我才松了口气。
以后就是中国的龙了。首先亮相的是那四海龙王。他们是哪吒和孙
悟空的对头，拥有坏蛋的标准品质。那些昏君、暴君据说也都是龙。
龙在中国民间好象也并不神圣。龙是可以吃的。如"聊斋"里讲的
龙肉。成语里的 "龙肝凤髓"，"三国"里左慈还给变出来了。南方
大宴有一道菜，就叫"二龙戏珠"。当然用的是"小龙"(蛇)。
要说民间全不敬龙，也不对。过去有龙王庙。老百姓烧香进供，
为的是求雨免涝。但好象龙王的业绩并不佳。俗话有"大水冲了
龙王庙"，可见早看透了龙的无能。
不可憎的龙也是有的。如"西游记"里的那匹白马龙，但也太平庸了
一点。
唯一让我有好感的龙，倒是龙里的孽种，叫"孽龙"。有一本书，
讲的是乘星槎旅行的小朋友，在昆仑山碰到了头上长蛇、屁股上长
秃尾巴的凶恶的西王母。但西王母却怕一条龙，这条龙就是孽龙。
西王母的尾巴之所以秃，就是因为被孽龙咬掉了一段。孽龙一下子
就有了英雄的色彩。
等到游历了四川都江堰的望娘滩，孽龙的形象又升华了。
孽龙原来是岷江岸边的一个穷孩子，叫平和。从小失去了父亲，与
双目失明的母亲相依为命。平和成天上山打柴养家。一天，平和披
着夜色收工回家，发现路旁草丛里闪闪发光。啊！原来是颗又大又
亮的夜明珠。他拾起了那珠子，藏在怀里，带回家去。
平和家点不起灯，平时一到晚上就伸手不见五指。这回平和进门一
掏出夜明珠，满屋子就亮得如同白昼。更神的是，当平和把珠子捧
给母亲，珠光照耀在母亲的眼睛上时，母亲的眼睛一下子就复明了！
母子俩是多么地高兴啊。他们把宝珠藏在床下的坛子里。第二天
一看，那坛子已经贮满了白花花的米。
平和家有宝珠的事，很快就传开了。原来，平和母子不自私，他们
把生出来的米，周济给邻里穷人；而且诚实，不知道保密。一天晚
上，平和家的门突然被敲得冬冬响。不好了！当地的大恶霸，带着
一帮狗腿子，闯进了平和家。
"快把从老爷那里偷来的夜明珠交出来！"
平和从坛子里取出了夜明珠。夜明珠的光芒，这次是格外地亮。恶
霸和狗腿子的眼睛，一下子就被照花了。乘这当儿，平和把珠子含
在嘴里，冲出门去。恶霸和狗腿子们清醒过来后，也跟着追去。
平和跑着跑着，不觉咕噜一声，珠子咽进了肚子。力气刹那间增加
了百倍。自己好象是一匹骏马在奔驰，把恶霸远远地抛在了后头。
平和没一会就跑进了他熟悉的山中。恶霸看到小孩突然跑得飞快，
明白了宝珠的神力。在山中搜寻了一夜，最后又饿又累，只好垂头
丧气地撤回了。
平和惦记着母亲，下山回家。母亲得知儿子吞下了宝珠，不禁大惊
失色："听说吃了夜明珠会变龙的！"。母子抱头痛哭。这时，平和
突然嚷着口渴。一瓢不够，再来一瓢。一瓢一瓢喝下去，直到把水
缸里的水全部喝光。还是不够。平和冲出门，向岷江边跑去。母亲
跟在后面。
平和伏在岸边，咕噜咕噜地喝着江水。母亲在一旁看呆了。一直喝
到江水降低了足有半尺。这时候，狂风大作，天昏地暗，雷声隆隆，
电光闪闪。母亲抱住平和，呀！平和身上已满是鳞甲。平和开始变
龙了。
龙挣脱母亲，投入江中。母亲扑上去，只抓到了一只脚。这只脚，
还是人脚。但是，龙到底是要回归江海的呀。母亲站在岸边，呼喊
着："儿呀！"。每喊一声，龙就回头看一次。一共喊了二十四声，
龙回了二十四次头。而龙每回一次头，母亲前面的江水中就冒出一
个滩；这样，母亲就可以到滩上，离龙再近一点。这样，就一共出
现了二十四个滩。
这些滩，今天还存在于四川灌县风景优美的都江堰，叫"望娘滩"。
平和变成的龙，就是"孽龙"。为了纪念母亲，那只人脚就一直是人
脚，再也没有变成龙爪。至于为什么以"孽"为号，大约毕竟不是正
宗龙种吧。
现在，人们舞龙，我无动于衷；人们唱"龙的传人"，我心里说"我
不是"。本来，聂耳有一支热闹的曲子，只是因为叫"金蛇狂舞"，
有龙之象，我也不想听了。我就那么厌龙吗？也不。因为，还有一
条龙，它的名字叫"孽龙"。
孽龙，孽龙。你是这样地不容于主流。浩如烟海的中华典籍，代代
编纂的工具书，很难查到你的踪影。给了我你的故事的童话小册子，
也早已灰飞烟灭。然而，你存在于我的心中，从小到大。写出这篇
小记，便是希望你在中华文化中，还能永远地流传下去。
1999年11月4日
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汉英孽龙甲天下，解龙还需解读人 :-)
作者：tian xin - 1999/11/04 22:05:09
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What a hauntingly beautiful story!
Very powerful and deeply touching (didn't realize the scholarly Shui Qian was a master story teller as well:-).
What touches me most is the spiritual significance of the tale. The symbol of the dragon has been a potent and popular theme universally from time immemorial. In the West, dragon is often equated with fire and destructive elements, representing the forces within humans that have to be transcended. The Anglo-Saxon epic Beowulf relates the adventures of the hero who dies in fighting with the fire drake. In Japan, for example, we have the eight-tailed dragon that devours young maidens and, of course, Susano, hero of divine origin to slay the dragon and rescue the lovely bride.
In our Chinese tradition, the image of dragon has always remained a symbol of mixed blessing. In Shan Hai Jing（《山海经》）, we have the flaming dragon with a human face. When its eyes are open it is day, when closed, it is night. Its inhalation is summer, its exhalation is winter. Its breathing is also the wind, and absence of breathing means there is neither wind nor rain.
Despite all the legends and references to dragon, I had never heard of the story of "Nie Long", and was immediately struck by its relation to the central notion of the symbol I have always believed: that of the dragon as the transformed being of our higher self. But unfortunately this essence of the dragon motif has been mostly lost in the mainstream tradition, since we Chinese people are unsurpassable in secularizing anything that doesn't have a pragmatic function. Instead of probing the mystery behind the sacred flaming or devouring dragon, we submit to its outward terror and pamper it by housing it in temples; to make it an idol of worship in order to suit our material and mundane needs. This is so typical of our cultural heritage, however regrettable and lamentable.
The other indispensible symbol in the present story is the that of the pearl, which is often connected with the dragon motif. As is mentioned by Shui Qian, we have二龙戏珠in our dragon tradition. In Beowulf, the dragon slain by Beowulf was guarding the brilliant treasure-hoard hidden away in the earth. It is the biblical "pearl of great price"(Matt. xiii 46), the famous pearl in Hamlet, dropped in the cup containing poison for all sublunary things. It is the same pearl casually thrown away by the base Indian, but which is "richer than all his tribe" (Othello V.ii), and which is embodied in the pure and selfless love of Desdemona. It is the pearls that Jesus warned his people not to cast before swine.
In our story, the pearl swallowed by Pinghe not only possesses the magic power of restoring sight to the blind and producing rice out of nothing, it also has the transforming power of turning the hero into the dragon son, the true heir to the original divine dragon. And of course, one has to go through the agony of separation and suffering before metamorphosis takes place, just as one has to drink the poisoned wine with the priceless pearl in it, in order to embrace the fullness of life, to separate from earthly self to gain divine Union, to die to live in eternal life.
Through suffering and throwing himself in the river, the source of life, the hero achieves the mystical union and becomes one with his divine self-Nie Long, nevertheless his earthly link is never severed, as he turns around to respond to the heart breaking calling of his mother earth. The twenty four shoals are testimony to the link between heaven and earth, born out of divine compassion and human love existing in our hearts as well as in the beatiful story of "Nie Long".
Thanks Shui Qian!
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Childishness -- 谢甜心
作者：SQ - 1999/11/04 23:14:09
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My sincere thanks to Tian Xin for her powerful critique, which itself is a very imformative and highly entertaining piece of scholarly work.
Here are just a few notes about the story.
1 - The story is retold purely from a (grown-up) child's view. I believe many of us would rather take a childish view when coming to something that touches the bottom of our heart. Therefore, it should be understandable that it is the symbol itself that has formed our feelings toward it, not the other way around. Adults may need theories or righteous thinking to decide whether they should love something or not.
2 - Another consequence is the vulnerability to scholarly examination of the references in the story to well-known deities, such as Xi Wang Mu. In ancient classics, it seems that Xi Wang Mu does not have snake hairs (depending on how you interprete 戴胜). But that was what the child remembered from his first reading of that figure.
Thank everyone who happens to read the story.
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"Suspension of disbelief" is what adults need when reading fairy tales, to say nothing of when listening to political speeches.
作者：tian xin - 1999/11/05 00:19:11
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That's postmodern phenomenology:-) We're proud of you both!
作者：spectre - 1999/11/05 01:08:31
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In postmodern phenomenology, we call it "putting one's own belief in brackets."
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All those jargons! I need education: Phenomenology, postmodern...Thanks
作者：sq - 1999/11/05 01:16:32
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"A writer is not a great mind, he's not a great thinker, he's not a great philosopher...
作者：鹤子 - 1999/11/07 18:17:30
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he's a story-teller."
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春秋左传关于龙的记载
作者：Leroi - 1999/11/05 20:10:20
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昭公二十九年传：“秋，龙现于绛郊。魏献子问于蔡墨曰：‘吾闻之，虫莫知于龙，以其不生得也。谓之知，信乎？’对曰：‘人实不知，非龙实知。古者畜龙，故国有豢龙氏，有御龙氏。’献子曰：‘是二氏者，吾亦闻之，而不知其故，是何谓也？’。。。”
接着蔡墨回答说有个好龙的人叫董父，他能按照龙的口味来喂养它们，因此引来了很多龙。他加以驯服，让他们伺候帝舜，帝舜就封他为豢龙氏。到了夏朝，夏后氏孔甲获得了天帝赏赐的龙雌雄两对给他拉车，由跟豢龙氏学过饲龙术的刘累来喂养。刘累因而被封为御龙氏。后来死了一条雌龙，刘累偷把它剁成肉酱给孔甲吃。孔甲吃了还要再吃，刘累害怕起来，把家搬到鲁县去了。
在这段记载中根本看不到张牙舞爪的龙的可怕形象，能看到的是为帝王服务跟牛马差不多的牲畜，和帝王筵席上的佳肴。后者可能是龙在中国早就灭种的原因。但是没关系，不是还有蛇吗？君不见广东人三蛇羹五蛇羹照吃不误！
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Interesting! 最好再讲讲龙“从畜生到帝王”的过程
作者：sq - 1999/11/05 20:17:10
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龙看来不止一种：此龙非彼龙也！
作者：Leroi - 1999/11/06 01:55:15
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You've said as much in your charming story. By the way, how would you translate 孽龙？
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Thanks. How about "Dragon the Wicked" or "Dragon the Sinful" for 孽龙？还是不太满意。盼众友相助！
作者：sq - 1999/11/06 17:19:34
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The Black-sheep Dragon? The Low-origin Dragon? Dragon the Unruly? Or "dragonet" for "dragon".
作者：孽龙 - 1999/11/06 17:54:43
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I like the Black-sheep idea, but
作者：Leroi - 1999/11/06 21:20:55
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there seems to be a clash of imagery. How about Wayward, Rebellious, Prodigal, or even Marginalized Dragon?
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Or "renegade dragonet" like the "renegade province" off the coast of Fujian?
作者：Owen - 1999/11/07 10:37:25
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Just "Nielong"?
作者：孽龙 - 1999/11/07 18:45:10
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In my understanding, the 孽 in 孽龙 is closest in its meaning to the 孽 in 孽种, of which I'm still a little leaning to "black sheep" as its translation. However, just as Leroi pointed out, there is conflict of imagery. Maybe, if we had a popular role in western literature who is a black sheep, we could use his name for the dragon, just like using Romeo and Juliet to interpret 梁祝 (well, this one itself is not that good though.)
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Reminded me "The Hymn of the Pearl"
作者：浅草 - 1999/11/05 02:30:43
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Shui Qian's touching story reminded me of the years long lost when I believed the world was
a wonderland full of marvels and all those little fairies were real. This kind of fabulous
feelings toward the world disappeared as more and more scientific education was received. Years
later, however, science itself ironically led me back to the fairy tales again. From those
tales, elements were discerned that had deeper hidden spiritual meaning, which made the world
became fascinating again, maybe even more fascinating than before. If my understanding is
correct, Tian Xin's comment on the story is just a brief yet wonderful piece of work of such
analysis.
Like Tian Xin, I also found the theme of "swallowing the pearl transformed a child to a dragon"
very remarkable. Here I would like to make a minor supplement to her interpretation of the
symbol of pearl with the material I happened to read some time ago. It is a narrative poem
called "The Hymn of the Pearl", one of the most beautiful documents in Gnostic literature.
A little child left his parents to start a journey looking for a pearl, which was guarded by a
serpent. He finally defeated the serpent and successfully took back the pearl. The whole journey
was in fact also a homeward journey, which ended up with his return to his father's kingdom.
It is a concensus among scholars that the poem actually depicts a spiritual journey which
redeems the soul lost in the unclean material world and leads it back Heaven. The pearl appears
to be both a symbol of the soul to be redeemed and also the deity who redeems the soul.
Amazingly enough, the pearl in Shui Qian's story can be interpreted almost the same way. When
Pinghe picked the pearl, he actually picked his own soul. When the pearl transformed him first
into one with magical power and then a dragon, both of them were redeemed. As Tian Xin has
pointed out, unlike other traditions, the religious meaning of the pearl and the transformation
was lost in Chinese tradition.
In addition to the story of Nielong, the story of how the story-teller is specifically attracted
to the figure of Nielong is another interesting point. For me, it suggests the charm of non-
mainstream 异端。I would say, the love for 异端 shows the vitality of human beings as a whole.
Finally, I just want to say thank you to Shui Qian and Tian Xin, for a wonderful story and a
equally wonderful comment.
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Read it again and found a few mistakes in my English expression. Sorry!
作者：浅草 - 1999/11/05 02:39:56
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Sincere thanks, 浅草!
作者：sq - 1999/11/05 15:49:20
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Thanks for your supplementary but equally wondrous story and commentary.
作者：tian xin - 1999/11/05 17:18:13
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But fancy that? There are other simpletons who love fairy tales, apart from me!
For me fairy tales, and mythology and art in general for that matter, are vehecles of profound psychological and spiritual truths. More than that, they produce a vision logic which awakens the heart and intellectual perception. Sometimes, what seems a naive tale or childishly moral fable is in fact full of spiritual perspectives. We are forced to respond to the wonder that the magic of these tales create and are made to laugh, weep, fear, dance along with it, just because we are moved, most often, without knowing why.
In some religious circles, such as some Sufi schools or Vedantic schools, these tales and epic poetry etc. are told and read out, used as esoteric tools for altered states of consciousness. So it can sometimes be "dangerous".
But human beings are born with the longing to know more than ordinary sensory knowledge allows or education provides. We start off learning maths, words, literature, music etc. but end up learning about life. Sooner or later one is either forced by circumstances or by an inner urge to ask "who am I?"
There are, of course, different attempted answers to this fundamental question, according to a particular individual's own capacity and level of understanding. Though fairy tales do not offer literal, historical or scientific truths, yet they may help explain the wonders and puzzles of life, for each often enshrines a truth about the world and existence, authoritative in its own right.
Shui Qian's story of "Nielong", to a great extent, has the same magic power of an archetypal tale. One feels it comes directly from the heart of the story-teller. It, even if for a moment, brings one back to the heart of the true significance of the dragon symbol. As you said, its nonmainstream quality and nonconformity give it such vitality.
I heard of "The Hymn of the Pearl" from a friend but never read it. I even had an vague idea of having a copy on my bookshelves. But when I came to write the review for SQ's story, I couldn't find the book. Thank you for your valuable comment on the book. I totally agree with you in what you said.
By the way, how is "World Tales" going?
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感情童话还有这么多讲究！By the way, what is a "potato poem"? 有何典故？
作者：sq - 1999/11/05 19:09:45
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potato poetry－山药蛋诗
作者：tian xin - 1999/11/06 14:06:45
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“山药蛋派”为中国现代文学一流派，指始于四五十年代的乡土文学。主要作家如写过“小二黑结婚”的赵树理等。
I named my poem "potato poem" jocularly to respond to our rustic friend 老大粗's calling for more husky corn style creative writings. I hope he's been satisfied to some extent by my efforts and the wonderful translation of my potato and sweet potato poems by my CE friends :-)
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俺正洗耳恭听咧！噎死(yes)，没错咧！红薯歌谣甜着咧！俺老大粗给您叩头咧！
作者：老大粗 - 1999/11/06 14:24:32
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It's a great pleasure to read your response :-)
作者：浅草 - 1999/11/05 23:00:10
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Thanks to the "childish" story which brings about such a pleasant discussion.
I remember when I was still in deep belief of the boundless power of science in helping human beings understand the whole world, a friend explained to me that the stories in Xi You Ji 西游记 had much more meanings than it seemed on the surface. I was struck as if a door had been opened to a totally unexpected new world. The kind of rebellious viewpoints against empirical science started developing quite quickly in me since then. I am still fascinated by the beauty and magic power of science even now, in particular the theoretical part of it, I know definitely though, that there is a kind of higher reality that science can never touch. The great attraction of that reality led me to religion, unsurprisingly. And as you know, religion and mythology are so closely interwoven in each other.
In my quite unsystematic knowledge of religion, I found Sufism and Taoism most attractive to me (actually more of its worldview than religious practice for the matter of the latter). Both of their dogmas seem to be largely occupied with the elaboration of the conflictive yet harmonious opposites. Also, both emphasize the esoteric and thus uncommunicable dimension of one's spiritual experience. These characteristics are the particular reason why I feel closer to them than to the other religions or schools. However, I have to admit, other religions that I had had chances to know of did have overwhelming effect on me as well.
Just as you mentioned, the pursuit on this road is dangerous in a certain sense. Sometimes you see such fullness out of emptiness, such truth that is invisible yet real, while at other times, all seem to be merely one's passing imagination. The curtain is lifted so briefly for us to see the backstage that we suspect afterwards that what we see was purely visionary. It's also like one climbs an invisible ladder to the fascinating loftiness, then suddenly finds he is enclosed in absolute emptiness.
Well, I'd better come back to our topic :-). The fact that an adult tells a very touching children's story from a child's view brought about some thoughts in me on the understanding of matureness. While it doesn't feel appropriate for me to comment on the story-teller other than the story itself, I do think guarding the purity part (the ignorance part as its counterpart) of one's "childishness" (童真) is indispensable for achieving maturity. In my opinion, this aspect constitutes partially the charm of this story.
So many thanks for remembering my previous inquiry :-). I did order the book from Amazon. (Fortunately they have it!) It was on back order then. However, I just learned the updated information that it could be shipped within a day now. So I'd have a copy with me next time I talk to you!
My summary of "The Hymn of the Pearl" was too brief and far from satisfactory. Just FYI, it can be found in "Gnosticism" (Robert M. Grant, New York: Harper and Brothers, 1961) or "The Other Bible" (ed. W. Barnstone, HarperSanFrancisco, 1984).
Thanks again for your response and everything. Have a good weekend!
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Nice weekend to you, too!
作者：tian xin - 1999/11/06 13:53:57
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Thank you for recommending these books.
If you are interested in Shakespeare, you may find his "Pericles" fascinating along this line. It is one of his least studied plays, but is in fact a thinly veiled dramatization of the soul's spiritual journey, has lots of fairy tale elements in it, full of wonders and surprises.
Your mentioning 西游记 reminded me of "The Stone Monkey: An Alternative Chinese-Scientic Reality" by Bruce Holbrook. You may find that of some interest, too.
Looking forward to sharing with you some of my reflections on some stories from "World Tales". Enjoy the tales!
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Thank you!
作者：浅草 - 1999/11/06 17:28:11
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Saw your response after I posted my message in Chinese to you. Many thanks for recommending those books. Sure, I'm looking forward to hearing your reflections too!
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To tian xin again
作者：浅草 - 1999/11/06 14:29:19
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我就直接用中文啦！省点儿事儿：-)
昨天的帖文中谈到宗教的内容，其实是因为您过去在汉英发表的一些文章使我感到您对此不仅知识丰富，而且更主要的是将学问“化”了，形成了自己的独到见解和体会，所以盼望您有以教我。但一则这个题目太大，又跟汉英的主旨有违(怕汉英要吹胡子！：)，所以没有直言。然而又不忍放弃这个机会，只好请汉英稍微包容一点啦。
其实我更喜欢“信仰”或“精神成长”等表达方式而不是secular气味很浓的“宗教”一语，不过暂时也只好这么用。困扰我相当长时间的是不同宗教派别之间的关系问题。单看一种时你无法不被其中的美和所揭示的Truth所感动和震撼；放在一起时，它们彼此之间无休止的争论又使人难定何去何从。现在我大体上的看法是，它们在核心上应是和谐一致的，最后应该殊途同归。(但我并不赞成ecumenism这种东西。)不过在实际中，仅有这种理论观念又远远不够。比如您谈到过的苏菲派，我想他们那种非常秘密而奇特的修行历程是仅从道理上认同的人永远无法体验的。这样就构成一种矛盾，在观念上人只有超越派别分歧之上才能找到那种真正有价值的内核；在实践中却又似乎不能也不该脱离institutionalized religion。这样便有寻求spiritual guide的问题。而要发现真正有助益的指导者是很难的，学院、教会、任何组织都不能保证人能做到这一点；虽然，从另一种意义上说，人又确实可以从任何人身上学到有价值的东西。
另一个使我着迷的问题是spiritual seeking可以给人带来无限的充实感AND无比的幻灭感。这在上帖中就提到一些。您谈到过“红楼”，我记得在大了一些之后看“红楼”，每次都有一种深刻无疑的“两面”之感---正面与反面，台前和幕后。而可能因为作者写书之际幻灭之感尤深，所以尤其引人产生难以摆脱的宿命之感和“此世虚幻”之情。然而身为红尘中人，又很难恒久地保持这份“冷眼”---因为还有热肠、还有情恋。所以结果总是在两间徘徊，时而此真彼幻，时而此幻彼真，出世不能、入世不得。“以出世之心为入世之事”、“尽人事，听天命”，也许差可解此困境，可从认识上讲似乎又并不能使人满足。
得啦，先说这些，不愿用这些讨论给您增加太多额外的负担。也说不上要问什么具体的问题，只是您有时间并且认为合适的话，如果能够略谈一些对这一方面问题的看法，我就非常感谢了。
致最好的祝愿！
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I'll be back with a response in about a week's time. Sorry!
作者：tian xin - 1999/11/07 18:37:10
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Meanwhile enjoy your spiritual search!:-)
tian xin
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Thanks! Good week :-)
作者：浅草 - 1999/11/07 18:49:48
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