李娃補天-唐傳奇〈李娃傳〉的神話學解讀

The Reconstruction of Ethical Relations in Li Wa Chuan ─ In the Light of Intertextuality with the Myth of NuWa

〈李娃傳〉世族娼妓結成美眷的情節，異於同時代的娼妓故事，前人或有主張原因在於該傳奇源自民間故事，故猶帶民間性之故也。故本文探論〈李娃傳〉的反轉情節部分，嘗試接續王夢鷗的「民間元素」說。神話是民間文學的資源，而民間文學又往往在流傳過程中創造了神話的新元素，因此本研究以神話學的角度進一步追索〈李娃傳〉的反轉情節。〈李娃傳〉作者白行簡強調李娃以妓而得封夫人，係因「有節行」。李娃的節行主要表現有二：一是為鄭生重建身心；二是修補鄭生父子之天倫；若再加上鄭生與李娃的婚姻之異於常態，以及李娃受封為汧國夫人等，凡此結構元素皆與女媧造人、補天、兄妹成婚等神話母題頗有符節之處；「汧國」一地與女媧神話亦頗有淵源。研究結果發現，〈李娃傳〉後半部反轉情節的結構與女媧神話母題的確密切疊合：他們都具有「造」人、補「天」的情節元素；他們的婚姻也都背離世俗的認可；他們都是社會秩序的維護者。在女媧神話的流動過程中，女媧失去了獨立造人的宇宙母神地位，成了伏羲婦，與伏羲共同參與造人大業，從而使「補天」成了女媧神話裡最被看重的焦點；其後，「天」之意涵抽象化，「補天」遂與「重建秩序」的概念相通。〈李娃傳〉對女媧神話原型的移位乃將「補天」與「婚姻」母題融合為「婚姻秩序重整」的情節。這個主題變形強調的是遵從社會規範乃得和諧，這點顯然是受到唐代門第風氣以及儒家講究倫理價值的影響。

It is said that Po Hsing Ch’ian wrote Li Wa Chuan， but the tale was based on a folk story named ?I chih Hua’. That’s why the happy ending of LiWa Chuan is so different from the other T’ang prose tales. There are many similarities between LiWa Chuan and the myth of NuWa. First of all， both of them gave birth to human beings， for LiWa， she revived Cheng Sheng and made him go back to his high-bred society. The second， both of them pieced up the sky， for LiWa， the sky symbolized ethical relations. The third， their marriages were abnormal. The fourth， LiWa got the feudal title ‘Madam Ch’ian Kuo’， and Ch’ian Kuo very closely correlated to the myth of NuWa.So， the tale of LiWa was a literarily recurrence of the myth of NuWa， and the translation of this myth now focused on the rebuilding of social norms， especially the ethical relations in marriage. That’s also a main issue of T’ang culture.