土生土長爲雅典人之憲意神話

Autochthony as the Charter Myth of the Athenians

翁嘉聲

《西洋史集刊》 9期 (1999/12) Pp. 127-180

https://doi.org/10.7077/WH.199912.0127

摘要

本論文係關於雅典之土生土長(autochthony)的神話。這種神話解釋雅典人乃由土地之中生長出來。一些有關民族之起源的神話，所表達者往往係對社會現今之關懷，而非對過去做歷史記錄。在雅典人之土生土長的神話中，它具有解釋雅典人彼此之間，雅典人與他們所居住之土地，以及他們與其他人如何相異之功能。這是一個用來認定(identify)，定義(define)以及驗證 (justify)創造這神話並且使這神話具有文化優越地位的民族。就這意義而言，土生土長神話乃是雅典人最典型之憲章神話(charter myth)。
這個神話可以建構某種具有諸多政治意涵的世界圖像：因為雅典人都出生於相同的母親（Gaia，大地），所以他們彼此是兄弟而且相互平等，於是民主政體(demokatia)乃是邏輯上之必然；他們自始至終居住於相同之土地，未曾驅逐其他之原住民，所以他們對土地之宣稱乃是合法的，所以維持正義和尊重法律乃是他們天生之品德；他們是大地之子，而大地產生了許多不同作物來滋養他們，而他們非常慷慨地與其他人類分享這些文明的食物。雅典人認為他們出身高貴(eu-genes, well-born)乃因為他們出生於大地(ge-genes, earth-born)，而如此之堅持可由他們所享有之神聖庇佑以及一連串以波斯戰爭為最高潮的歷史成就來加以證明。然而在另外一面，這些土生土長的神話是厭惡女人的(misogynic)，因為這神話是整套意識型態包裹的把戲之一，刻意避免女性乃是真正之生親的簡單生理事實。這樣的政治意識型態很明顯地具有將女人排除在所規劃的安排佈置之外。
在本論文中將會對這土生土長神話所進行之不同種類之論述進行探討。在簡短的闡述方法論之後（第一章），對其在陶瓷畫像之不同方式之表現做一分析（第二章）。從這圖像學的研究(iconography)中可以推論，在種種的表現細節之中，其中持續著一個主題，亦即雅典娜及Erichthonius的彼此相認(anagnorisis)。也就是這種社會認可(social recognition)解釋了大地之母與雅典娜之問不同的角色：一位是自然的（或生理上的）生親，而另一位則是文化上的生親，而就是依此意義使得雅典娜成為雅典人之守護神，而雅典人成為雅典娜之子孫。
在這個圖像學研究之後，我們來到喪禮演說辭(epitaphios logos)這文類（第三章）。這是一年一度國喪場合中為那些為國捐驅者所做之演講，地點乃是公墓 (demosia sema)所在之Kerameikos。這是種高度人造化的文類，但對我們重建雅典人在將自己理想化以及心願滿足上所具有之社會想像(social imaginary)，十分重要。在這文類之中並沒有對個別之人的讚揚，而是對雅典人整體歌頌，而這又進一步的晚話成為對市民城邦(polis)之偉大的詠嘆。這文類被體制化為民主政治之一部份。土生土長神話在這種文類之中不停地浮現，成為這種偉大的緣由。
優律皮底斯(Euripides)的悲劇Ion亦是一件與土生土長神話有關之體制性的表達（第四章）。在這劇本之中我們可以見到土生土長做為雅典政治論述之一部分所具有之“文本間”(inter-textual)的性質。除了土生土長的神話外，優律皮底斯還創新了一個新的神話，以奧林匹亞阿波羅與土生土長之雅典公主Creusa的後代英雄Ion為核心。Ion為愛奧尼亞(Ionia)四部落的名祖祖先(eponymy)。這個事實非常容易來驗證、肯定雅典在五世紀時期帝國主義的擴張行為。優律波底斯這種將Ion轉化為結合雅典土生土長以及愛奧尼亞擴張，雅典民主及雅典帝國主義行為的象徵，可以說在某種意義上為雅典在五世紀的政策作了一個重要的政治性背書。
這種探討土生土長之政治意思的嘗試，是要重建雅典人之社會想像；雅典人究竟如何看待他們自己以及證驗他們自己。藉由如此之重建我們可以發覺研究古典希臘史之學生可以將一種很重要的史料來源-希臘神話-從至今乃是掌握在研究文學之人的手中，要求索回。

關鍵字

希臘神話 ； 憲章神話(charter myth) ； 土生土長(autochthony) ； 市民城邦(polis) ； 雅典(Athens) ； 雅典娜(Athena) ； 希臘女性 ； 喪禮演說詞(epitaphios logos) ； 優律皮底斯(Euripides) ； 希臘悲劇 ； Creusa ； Ion ； 殖民主義

並列摘要

This is a research on the Athenian myth of autochthony, a myth that Athenians were born from the Earth. Myths related to the origins of peoples are more often about the present concerns rather than a record of the past. In the case of Athenian autochthony it has the function to explain the mutual relationship among the Athenians, their relation to the land they inhabit, and the difference they have from other peoples. It is a myth that identifies, defines and justifies the people that create this myth and privilege it. In this sense the autochthony myth is the charter myth of Athenians par excellence.
It constitutes a configuration of the world with many political implications: because Athenians were born from the same Mother (Gaia), they were brothers and equal to each other with the institution of demokratia as a logical outcome; they had inhabited the same place throughout the ages and did not drive away the aborigines, their claim to the land is legitimate, and justice and law is their inborn virtue; they were the children of the Earth and Earth produced various sorts of agricultural products to nurse them, and they were generous to share these civilized food with other people. The Athenians thought they were born noble (eugenes) because they were earth-born (gegenes), and this assertion is proved by the divine patronage they enjoyed and the series of exploits in history with the Persian War as culmination. On the other hand, this myth is misogynic because this autochthony is one of the many ideological gadgets that bypass the biological fact of mother as the real parent. The political ideology has clear implications for the exclusion of women from the distribution of powers it maps out.
In this paper an inquiry into different genres of discourses on this autochthony myth is attempted. After a brief exposition of the methodology (#1), an analysis of its different representations on the vase paintings is conducted (#2). From this iconographical study it is inferred that amid the variety of details there is a persistent theme underlying these various representations: it is the mutual recognition (anagnorisis) of Athena and Erichthonius. It is this social recognition that explains the different roles of the Earth and Athena, the natural (or biological) parent and the cultural parent, and in what sense Athena was the patron goddess of Athenians and Athenians the children of Athena.
After this iconographical study we come to the genre of epitaphios logos (#3), the speech delivered every year on the occasion of the state funeral for those who fell in battle, at Kerameikos where the public grave (demosion sema) is located. This genre is highly artificial in style but is important for our reconstruction of the social imaginary of Athenians in their idealization of themselves and wish fulfillment. In this genre there is no praise of individual; it is a laudation of the collective Athenians, which is turned into an encomium of the greatness of the polis. This genre is institutionalized as part of the demokratia. The autochthony myth recurs throughout this genre as the source of this greatness.
Euripides' tragedy Ion is another institutionalized expression related to the autochthony myth (#4). In this play we can see the inter-textual nature of autochthony as part of Athenian political discourse. Apart from the autochthony myth Euripides innovates another myth that is centered around the hero Ion, son of Apollo and autochthonous Creusa. As Ion was the eponymous ancestors of the lonian four tribes and this fact is very convenient for justification of Athens” imperial expansion in the fifth century, Euripides' transformation of Ion as a symbol of the combination of autochthony and lonian expansion, demokratia and imperialism, can be said in a certain sense to have done an important political justification of Athenian policy in the fifth century.
This exploration of the political implications of the autochthony myth is to reconstruct the social imaginary: how the Athenians perceive themselves and justify themselves. It is hoped that such a reconstruction can encourage students of ancient Greek history to retrieve an important data source, that is Greek mythology, which they have so far conceded to the students of literature.

並列關鍵字

Greek mythology ； charter myth ； autochthony ； polis ； Athens ； Athena ； Greek women ； epitaphios logos ； funeral speech ； Euripides ； Greek Tragedy ； Creusa ； Ion ； colonialism