Projective Inversion in the Ancient Egyptian "Tale of Two Brothers"
Projective Inversion in the Ancient Egyptian "Tale of Two Brothers"
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古埃及“两兄弟的故事”中的射影反演
DOI：
10.1353/jaf.2002.0031
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发表时间：
2002
期刊：
影响因子：
--
通讯作者：
A. Dundes
中科院分区：
文献类型：
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作者：
A. Dundes
在简要回顾了致力于古埃及两兄弟的故事的民俗学奖学金，试图区分投影和投影倒置的概念。第二个概念的使用旨在阐明故事的可能意义，包括最初的部分，其中包括广泛的波提乏的妻子母题。1852年，一个写在纸莎草纸上的古代埃及民间故事的文本，被称为“两兄弟的故事”，首次向学术界透露。这个故事被称为，正确或错误，“世界上最古老的童话”（霍利斯1990）。然而，它肯定不是最古老的民间故事（Jason和Kempinski 1981）。毫不奇怪，它吸引了19世纪和20世纪许多主要民俗学家的注意，特别是Mannhardt（1859），Cosquin（1877），Lang（1899，2：317-329）和Von Sydow（1930）等。捷克民俗学家卡雷尔·霍拉莱克（Karel Horalek）在《马尔蒂人之旅》（Enzyk- lopadie des Maritime，1978 a）中为“Brudermarchen：Das agyptische”撰写的一篇文章中，以及苏珊·塔·霍利斯（Susan Tower Hollis）在她的博士论文（1990）中，对大量的民俗学研究（更不用说民俗学家的研究）进行了出色的调查。霍利斯的博士论文深入研究了这个故事及其可能的原始埃及背景。人们对这个故事产生浓厚兴趣的一个原因是它的古老性。它似乎是在公元前的世纪被记录下来的，这将使它有三千多年的历史。伟大的瑞典民俗学家C. W.冯·西多观察到，这个故事在世纪的生存“表明，一个故事可以在没有书面文学支持的情况下生存3,000多年”（1948：32）。民俗学家对这个故事着迷的另一个原因是它包含了许多传统的主题。为了方便读者，我先根据霍利斯（Hollis，1990：5-15）提供的全文，对这个故事作一个概要介绍。
After a brief review of the folkloristic scholarship devoted to the ancient Egyptian tale of two brothers, an attempt is made to distinguish between the concepts of projection and projective inversion. The utilization of the second concept seeks to illuminate the possible meaning of the tale including the initial part, which consists of the widespread Potiphar's Wife motif. IN 1852, THE TEXT OF AN ANCIENT EGYPTIAN FOLKTALE, written on papyrus and known as the "Tale of Two Brothers," was first revealed to the scholarly community. This tale has been called, rightly or wrongly, "The Oldest Fairy Tale in the World" (Hollis 1990). However, it is certainly not the oldest recorded folktale (Jason and Kempinski 1981). Not surprisingly, it has attracted the notice of many of the leading folklorists of the 19th and 20th centuries, notably Mannhardt (1859), Cosquin (1877), Lang (1899, 2:317-329), and Von Sydow (1930), among others. The abundant folkloristic scholar- ship (not to mention that of the Egyptologists) is ably surveyed by the Czech folklorist Karel Horalek in his entry devoted to "Brudermarchen: Das agyptische" in the Enzyk- lopadie des Marchens (1978a), and especially by Susan Tower Hollis in her doctoral dis- sertation, which examined the tale and its likely original Egyptian context in great depth (1990). One reason for the great interest in the tale was its undoubted antiquity. It appears to have been recorded in the 13th century before the Christian era, which would make it more than three millennia old. The great Swedish folklorist C. W. Von Sydow ob- served that the survival of the tale into the 20th century "shows that a tale can live for more than 3,000 years unsupported by written literature" (1948:32). Another reason folklorists have been fascinated by the tale is because of the numerous traditional motifs that it contains. For the convenience of the reader, let me first give a synopsis of the tale based on the full text provided by Hollis (1990:5-15).