越南的守护神崇拜(Thành Hoàng)及其在越南民间宗教中的地位

E. Gordienko
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引用次数: 0

摘要

这篇文章讨论了越南对守护神的崇拜(thành hoàng)。在越南,这些神灵被尊为村庄、农村社区和城市地区的保护人,有望保护该地区免受灾难、灾害、流行病、战争等的侵害。这些都是神话、历史和伪历史的人物,他们对该地区及其居民有好处。对他们的崇拜根植于传统文化。它是越南民间宗教(tín ngưỡng d n gian Việt Nam)的组成部分。尽管越南共产党的反宗教政策(在20世纪下半叶),该地区的神灵被包括在众多神灵和神灵的万神殿中(thần)。本文描述了越南民间宗教的主要特征,即thành hoàng邪教仍然存在的背景,描述了邪教的作用及其与越南民间宗教其他现象的联系。我们将thành hoàng邪教与邻近民族的类似邪教进行比较,可以识别出外来宗教和哲学体系的影响——道教、儒家、佛教、基督教,以及20世纪的意识形态。这种比较分析可以重建thành hoàng邪教发展的起源和里程碑。在此之前,苏联和俄罗斯的东方学家并没有研究过这个邪教。我建议第一次系统地描述这个邪教,它在越南宗教体系中的地位和起源。
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Vietnamese Cult of the Tutelary Spirits (Thành Hoàng) and its Place in the Vietnamese Folk Religion
This article discusses the cult of the tutelary spirits (thành hoàng) in Vietnam. These are spirits venerated as patrons of villages, rural communities and urban areas in Vietnam are expected to protect area against calamities, disasters, epidemics, wars, etc. These are mythical, historical and pseudo-historical characters who have merits to the area and its inhabitants. The veneration of them is rooted in the traditional culture. It is an integral part of the Vietnamese folk religion (tín ngưỡng dân gian Việt Nam). The spirits of the area are included in the pantheon of numerous deities and spirits (thần) worshipped by the Vietnamese nowadays despite the anti-religious policy of the Communist Party of Vietnam (in the second half of the 20th century). The article describes the main features of the Vietnamese folk religion, which is the context in which the thành hoàng cult still exists, describes the role of the cult and its connections with other phenomena of the Vietnamese folk religion. Our comparison of the thành hoàng cult with similar cults of neighboring peoples allows to identify the influence of alien religious and philosophical systems - Taoism, Confucianism, Buddhism, Christianity, ideologies of the 20th century. This comparative analysis allows to reconstruct the origins and milestones in the development of the thành hoàng cult. The cult has not previously been studied by Soviet and Russian orientalists. I propose the first systematic description of the cult, its place in the Vietnamese religious system and its origins.
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