《山海经》神权空间认知新范式——第16篇:窫窳神格重构——论《山海经》中窫窳神格的三阶段升格与上古神权的流动性
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2026
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| _version_ | 1866901187710681088 |
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| author | Chen, Shuang |
| author_facet | Chen, Shuang |
| contents | <p> </p> <p>本文是《山海经》神权空间认知新范式系列研究的第16篇,重新审视《山海经》中窫窳这一神祇的形象演变。窫窳在《北山经》《海内南经》《海内西经》中呈现出三种不同形貌,传统研究长期以“天神堕为凶兽”的退化逻辑加以解读。本文通过经文校勘、篇章成书时序考证,以及对上古“牛”形符号作为地祇、社稷核心神权符号的深度解析,论证窫窳的神格并非退化,而是经历了从牛身人面马足(地祇沉潜下位神格)到龙首(王权依附中位天神格),再到蛇身人面(始祖核心高阶神格)的三阶段线性升格。</p> <p> </p> <p>本文进一步结合《山海经》中“死而升格”的神祇集群叙事,揭示窫窳神格升格背后的神权冲突、平反与秩序重构机制,论证上古神祇的神格并非固定不变,而是具备动态流动性。这一研究打破了传统对窫窳神话的固化认知,为上古神话研究、二元神权理论的深化提供了新的文本支撑与研究视角。本系列总纲及全部实证研究已同步发布。</p> <p> </p> <p>This paper is No. 16 in the series The Classic of Mountains and Seas: A New Paradigm of Theocratic Spatial Cognition. It re-examines the image of Yayu (窫窳), a deity whose three different appearances in The Classic of Mountains and Seas (Northern Mountains Classic, Inner Seas South Classic, Inner Seas West Classic) have long been interpreted by traditional scholarship as a “degeneration from a heavenly god to a ferocious beast.” Challenging this view, this study demonstrates that Yayu’s morphological transformations follow a linear ascension of divine rank when considered in the chronological order of the text’s compilation.</p> <p> </p> <p>Based on textual collation, the chronological sequence of the relevant chapters, and a deep analysis of the ox‑form as a core theocratic symbol of earth gods and state altars in early China, the paper argues that Yayu’s divine rank underwent three successive stages: (1) the submerged earth‑god rank (ox body, human face, horse feet), (2) the intermediate heaven‑god rank attached to royal power (dragon head), and (3) the highest ancestral‑god rank (snake body, human face). The study further draws on a cluster of “death‑and‑ascension” narratives in The Classic of Mountains and Seas to illustrate the mechanisms of theocratic conflict, vindication, and order reconstruction within the dual theocratic system, revealing the fundamental principle that divine rank in ancient theocracy was not static but fluid.</p> <p> </p> <p>By correcting a long‑standing misinterpretation and demonstrating the inherent fluidity of theocratic status, this paper provides new textual evidence and a fresh perspective for the study of early Chinese mythology and the further development of dual theocracy theory. The general outline of this series and all 25 empirical studies have been published concurrently.</p> <p> </p> <p> </p> |
| format | Recurso digital |
| id | zenodo_https___doi_org_10_5281_zenodo_19395027 |
| institution | Zenodo |
| language | cmn |
| publishDate | 2026 |
| publisher | Zenodo |
| record_format | zenodo |
| spellingShingle | 《山海经》神权空间认知新范式——第16篇:窫窳神格重构——论《山海经》中窫窳神格的三阶段升格与上古神权的流动性 Chen, Shuang 《山海经》;窫窳;神格升格;二元神权;神权空间认知;神权流动性;牛形神权符号;上古神权 The Classic of Mountains and Seas; Yayu; divine rank ascension; dual theocracy; theocratic spatial cognition; fluidity of theocracy; ox-shaped divine symbol; ancient theocracy <p> </p> <p>本文是《山海经》神权空间认知新范式系列研究的第16篇,重新审视《山海经》中窫窳这一神祇的形象演变。窫窳在《北山经》《海内南经》《海内西经》中呈现出三种不同形貌,传统研究长期以“天神堕为凶兽”的退化逻辑加以解读。本文通过经文校勘、篇章成书时序考证,以及对上古“牛”形符号作为地祇、社稷核心神权符号的深度解析,论证窫窳的神格并非退化,而是经历了从牛身人面马足(地祇沉潜下位神格)到龙首(王权依附中位天神格),再到蛇身人面(始祖核心高阶神格)的三阶段线性升格。</p> <p> </p> <p>本文进一步结合《山海经》中“死而升格”的神祇集群叙事,揭示窫窳神格升格背后的神权冲突、平反与秩序重构机制,论证上古神祇的神格并非固定不变,而是具备动态流动性。这一研究打破了传统对窫窳神话的固化认知,为上古神话研究、二元神权理论的深化提供了新的文本支撑与研究视角。本系列总纲及全部实证研究已同步发布。</p> <p> </p> <p>This paper is No. 16 in the series The Classic of Mountains and Seas: A New Paradigm of Theocratic Spatial Cognition. It re-examines the image of Yayu (窫窳), a deity whose three different appearances in The Classic of Mountains and Seas (Northern Mountains Classic, Inner Seas South Classic, Inner Seas West Classic) have long been interpreted by traditional scholarship as a “degeneration from a heavenly god to a ferocious beast.” Challenging this view, this study demonstrates that Yayu’s morphological transformations follow a linear ascension of divine rank when considered in the chronological order of the text’s compilation.</p> <p> </p> <p>Based on textual collation, the chronological sequence of the relevant chapters, and a deep analysis of the ox‑form as a core theocratic symbol of earth gods and state altars in early China, the paper argues that Yayu’s divine rank underwent three successive stages: (1) the submerged earth‑god rank (ox body, human face, horse feet), (2) the intermediate heaven‑god rank attached to royal power (dragon head), and (3) the highest ancestral‑god rank (snake body, human face). The study further draws on a cluster of “death‑and‑ascension” narratives in The Classic of Mountains and Seas to illustrate the mechanisms of theocratic conflict, vindication, and order reconstruction within the dual theocratic system, revealing the fundamental principle that divine rank in ancient theocracy was not static but fluid.</p> <p> </p> <p>By correcting a long‑standing misinterpretation and demonstrating the inherent fluidity of theocratic status, this paper provides new textual evidence and a fresh perspective for the study of early Chinese mythology and the further development of dual theocracy theory. The general outline of this series and all 25 empirical studies have been published concurrently.</p> <p> </p> <p> </p> |
| title | 《山海经》神权空间认知新范式——第16篇:窫窳神格重构——论《山海经》中窫窳神格的三阶段升格与上古神权的流动性 |
| topic | 《山海经》;窫窳;神格升格;二元神权;神权空间认知;神权流动性;牛形神权符号;上古神权 The Classic of Mountains and Seas; Yayu; divine rank ascension; dual theocracy; theocratic spatial cognition; fluidity of theocracy; ox-shaped divine symbol; ancient theocracy |
| url | https://doi.org/10.5281/zenodo.19395027 |