「陰門陣」新論－明清身體的文化小史

本文所謂「新論」有以下四個方面：第一、補充了在這之前，相類研究論著從未利用的史料，如清人趙學敏《火戲略》、《高枬日記》等書等。第二、反思解釋「陰門陣」的既有論點，發揮方以智提出的「裙釵之厭」的說法。也就是女性陰部及象徵相關的不淨觀，從「房中」禁忌，經由煉丹（合藥）的領域，進而成為軍事上的諱忌。我認為，陰門陣對女體污染力的運用，其意義是由一向穩秘的煉藥的禁忌「公開化」為戰場方術。相對J. G. Frazer定義禁忌為「消極巫術」，陰門陣的女性禁忌公開化轉變為一種主動的、攻擊性的法術。第三、回顧江紹原先生的迷信史研究「學統」，特別是他寫的「小品」文；這種介乎傳統劄記與現代掌故隨筆的文類，讓作者更多對現實的介入。江氏「文類」給予日漸體制化的臺灣學界仍有一定的啟發。江紹原的「迷信」研究，對其本身是一場「道德革命」。第四、「陰門陣」的相關記載，多見於稗官家言、成為抵掌之資。這些微言發聲，位於主流歷史的補白與邊角。每一次邊緣的出聲，都像沙灘上一枚海螺：每一句話都在其間迴響，並留下了回音。在方術的世界裡，每一句質問都聽到遠古回應的細語：這曾是「中國」嗎？這就是中國的「性」禁忌嗎？本文列舉了瞿兌之、徐一士、黃秋岳、高伯雨等的筆記創作，從他們徵引的史料，及留意的題目裡，主張研究「民眾心理」想像的歷史必須重視稗乘、筆記的資源。也經由上述這幾位「民國」掌故作家之眼，得無「秘本」之憾。

關鍵字

江紹原；火炮崇拜；積極巫術；污染；女性法術；迷信史；身體史；想像史；秘本；公開化

並列摘要

This paper covers four related areas of the militant display of female private parts (yinmenzhen) in ancient China. First, it argues the research on this topic with a treatment of previously unexplored historical sources. Second, it reflects on and explains previous scholarly views related to this practice. This serves to further explore Fang Yizhi's notion of the ”magic of robes” (qunchai zhi yan). This is to say, female private parts and the symbolic notions of uncleanness associated with them were originally taboos of the bedchamber, but through the mediation of alchemy, became an illicit practice on the battlefield. I believe that the significance of the use of the magic polluting power of the female body in the militant display of private parts lies in the strategic ”open” deployment of the long hidden taboo of alchemy on the battlefield. In contrast to J. G. Frazer's definition of taboo as passive magic, the open display of female intimate parts is transfigured as an active, aggressive practice. Third, the paper reviews Jiang Shaoyuan's writings about the history of superstition, and in particular his short works (xiao pin wen). This subgenre of writing endows the author with a great sense of historical reality and offers inspiration to the highly regimented academic environment in Taiwan.Fourth, the majority of extant historical accounts related to the militant display of female private parts are to be found in unofficial historical texts. This paper researches the writings of Qu Duizhi, Xu Yishi, Huang Qiuyue, and Gao Boyu and so on. Based on the historical sources they refer and topics to which they attend, I argue that the study of the history of popular psychology must pay adequate attention to unauthorized history and other informal writings. Because of these writers' works, we no longer need to lament the inaccessibility of the ”rare texts.”