Aion 209

Aion 209
永恒纪元

Carl Jung
卡尔 荣格

XIII
第八章

GNOSTIC SYMBOLS OF THE SELF
自性的诺斯替象征

The Naassenes, as Hippolytus says,91 derived all things from
a triad, which consists firstly of the “blessed nature of the
blessed Man on high, Adamas,” secondly of the mortal nature of
the lower man, and thirdly of the “kingless race begotten from
above,” to which belong “Mariam the sought-for one, and
Jothor 92 the great wise one, and Sephora 93 the seer, and Moses
whose generation was not in Egypt.” 94 Together these four form
a marriage quaternio 95 of the classic type:

如同海普利塔斯所说,拿森尼斯人从一个三角关系获得一切东西。这个三角关系首先由天堂的幸福的人,亚当斯的幸福天性组成。其次,它由底下的人的有限生命的天性组成。第三,它由「上天所生的没有国王的种族」组成。「马力姆,被追寻的人,周索尔,这位伟大的智慧的人,色封拉,这位预言家,世代传承不在埃及的摩西」都属于这一类。在一块,这四个人形成古典形式的四方位的婚姻。

HUSBAND– WIFE
I I
SISTER– BROTHER

丈夫—妻子

姐妹—兄弟

209Their synonyms are:
MOTHER — FATHER
QUEEN — KING
THE UNKNOWN WOMAN — THE DISTANT LOVER
ANIMA — ANIMUS

它们的同义词是:
母亲—父亲
皇后—国王
未知的女人—遥远的情人
阿尼玛—阿尼玛斯

329 Moses corresponds to the husband, Sephora to the wife;
Mariam (Miriam) is the sister of Moses; Jothor (Jethro) is the
archetype of the wise old man and corresponds to the fatheranimus,
if the quaternio is that of a woman. But the fact that
Jothor is called “the great wise one” suggests that the quaternio
is a man’s. In the case of a woman the accent that falls here on
the wise man would fall on Mariam, who would then have the
significance of the Great Mother.

摩西对应于丈夫,色封拉对应于妻子;玛力姆是摩西的妹妹;周索尔是智慧老人的原型,对应于父亲-阿尼玛斯;假如四方位是女人的位置。当时周索尔被称为「伟大的智慧老人」,暗示著,这个四方位是男人的位置。在女人的情况,在此降临在智慧的人的强调,将会降临在玛力姆身上。玛力姆因此拥有伟大母亲的意义。

At all events our quaternio
lacks the incestuous brother-sister relationship, otherwise very
common. Instead, Miriam has something of a mother significance
for Moses (cf. Exodus 2 : 4fL). As a prophetess (Exodus
15 : 20L) she is a “magical” personality.
When Moses took a
Moor to wife—the “Ethiopian woman”—this incensed Miriam
so much that she was smitten with leprosy and became “as white
as snow” (Numbers 12 : 10). Miriam is therefore not altogether
unsuited to play the role of the anima.

无论如何,我们的四方位欠缺乱伦的兄弟姐妹的关系,其他方面则共同。代替的,对于摩挲,玛力姆拥有母亲意义的东西(请参照出埃及记,2 : 4fL)。作为女预言家,(出埃及记15 : 20L),她是「具有魔力」的人物。当摩西带一位摩尔人到妻子那里—这位伊索比亚女人—这位让密力姆全身充满香味,以致于她遭受痲疯侵袭,「变得像雪一样的白」(数字书12 : 10)。密力姆因此并不完全不适合扮演阿尼玛的角色。

The best-known animafigure
in the Old Testament, the Shulamite, says: “I am black,
but comely” (Song of Songs 1 : 5). In the Chymical Wedding of
Christian Rosenkreutz, the royal bride is the concubine of the
Moorish king. Negroes, and especially Ethiopians, play a considerable
role in alchemy as synonyms of the caput corvi and
the nigredo.96 They appear in the Passion of St. Perpetua 97 as
representatives of the sinful pagan world.

在旧约,最著名的阿尼玛人物,苏拉麦特,说:「我是黑人,但是朴实的黑人」(众歌之歌1 : 51 : 5)。在基督徒罗森克鲁兹的西米可婚礼,皇家的新娘是摩尔国王的小妾。尼格鲁人,特别是依索比亚然,在炼金术扮演相当重要的角色,作为「黑暗中的灵魂」。他们出现在圣、波培图亚的激情里,作为原罪的异教徒世界的代表。

33° The triad is characterized by various names that may be
onomatopoetic: Kaulakau, Saulasau, Zeesar.98 Kaulakau means
the higher Adam, Saulasau the lower, mortal man, and Zeesar
is named the “upwards-flowing Jordan.” The Jordan was caused
by Jesus to flow up-stream; it is the rising flood and this, as
already mentioned, is the begetter of gods. “This, they say, is the
human hermaphrodite in all creatures, whom the ignorant call
‘Geryon of the threefold body’ [that is, d>s h yijs frkovra, ‘flowing
from the earth’]; but the Greeks name it the celestial horn of
the moon.” The text defines the above-mentioned quaternio,
which is identical with Zeesar, the upwards-flowing Jordan, the
hermaphrodite, Geryon of the threefold body, and the horn
of the moon, as the cosmogonic Logos (John 1 : iff.), and the
“life that was in him” (John 1 : 4) as a “generation of perfect
men” (reXeioi avdp&TOL).99

这个三角位置可以各色各样的名字表现特征。这些名字可能是模仿自然声音:Kaulakau, Saulasau, Zeesar。Kaulakau意思是崇高的亚当,, Saulasau是低地,有限生命的人, Zeesar则是依照「往上流动的宙顿」命名。宙顿受到耶稣引发流向上流。它是上升的洪水。我们已经提过,这条洪水时众神的产生者。「据说,这条洪水就是人类在各种生物里的雌雄同体。无知者称它们为「三重身体的乔阳」,它从大地流出。但是希腊人命名它为月亮的天上之角」。
这个文本定义以上提到的四方位。这个四方位认同于Zeesar,这条往上流动的宙顿洪水,雌雄同体,三重身体的乔阳,与月亮的角,作为是宇宙起源的逻各斯(约翰福音1 : iff.),以及「他身上的生命」(约翰福音1 : 4),作是「完美的一代的人们」。

This Logos or quaternity is “the cup from which the king,
drinking, draws his omens,” 10° or the beaker of Anacreon. The
cup leads Hippolytus on to the wine miracle at Cana, which, he
says, “showed forth the kingdom of heaven”; for the kingdom
of heaven lies within us, like the wine in the cup. Further parallels
of the cup are the ithyphallic gods of Samothrace and the
Kyllenic Hermes, who signify the Original Man as well as the
spiritual man who is reborn. This last is “in every respect consubstantial”
with the Original Man symbolized by Hermes. For this reason, says Hippolytus, Christ said that one must eat of his flesh and drink of his blood, for he was conscious of the individual
nature of each of his disciples, and also of the need of each
“to come to his own special nature.” 101

这个逻各斯或四方位,就是这个杯子,「国王用来饮用的杯子,获得他的预言的杯子」,或是阿拿克瑞安的高脚杯。这个杯子引导海普利塔斯探讨在卡纳的葡萄酒的奇迹。他说:「这个葡萄酒奇迹显示天上的王国」。因为天上的王国在于我们的内部,就像葡萄酒在杯子里。对于这个杯子的更进一步的并列是萨摩斯瑞斯与基伦尼卡 赫密斯的阳具勃起的众神。他意味著原初的人,以及作为重生的精神的人。最后这位重生的精神的人,在各方面都是具有共同实质的,跟赫密斯所象征的原初的人。因为这个理由,海普利塔斯说,基督说,我们必须吃他的肉,饮他的血。因为他意识到他的每个门徒的个人的天性。他也意识到这个必要性,每位门徒「来到属于他自己的特别的天性」。

Another synonym is Korybas, who was descended from the
crown of the head and from the unformed (axapaKTVp’^rov) brain,
like the Euphrates from Eden, and permeates all things. His
image exists—unrecognized—”in earthly form.” He is the god
who dwells in the flood. I need not describe this symbol here, as
I have already discussed it at some length in one of my Paracelsus
studies. 102 So far as Korybas is concerned, the parallel
between him and the Protanthropos is explained by the ancient
view that the corybants were the original men.103

另外一个同义字是科瑞巴斯。他从头上的皇冠,从没有形状的脑,降落下来,像欧拉提斯从伊甸园降临下来,然后瀰漫万物。他的意象存在与世间谍形态—没有被体认出来。他是驻居于洪水里的神。我在此并不需要描述这个象征,因为我已经详细地讨论过它,在我的对于帕拉西撒斯的研究里。就科瑞巴斯而言,他与神性人形之间的并列,可由古代的观点来解释:科瑞巴人就是原初的人们。

The name “Korybas” does not denote a particular personality, but rather
the anonymous member of a collectivity, such as the Curetes,
Cabiri, Dactyls, etc. Etymologically, it has been brought into
connection with Kopvri (crown of the head), though this is not
certain. 104 Korybas seems in our text to be the name of a single
personality—the Kyllenian Hermes, who appears here as synonymous
with the Cabiri of Samothrace. With reference to this
Hermes the text says: “Him the Thracians . . . call Korybas.”
105 I have suggested in an earlier publication 106 that this
unusual single personality may perhaps be a product of contamination
with Korybas, known to us from the Dionysus
legend, because he too seems to have been a phallic being, as we
learn from a scholium to Lucian’s De dea Syria. 101

「科瑞巴斯」这个名字并没有指明特殊的人格。相反地,它指明集体的匿名的成员。譬如,丘瑞提斯,卡比力,达克泰尔,等等。从词源而言,它跟头上的皇冠息息相关。虽然这并不确定。在我们的文本里,科瑞巴斯似乎是单一人格的名字—基伦尼亚的赫密斯。他在此出现,作为跟萨摩斯拉斯人的卡比力同义字。关于这位赫密斯,文本上说:「斯拉斯人称他为科瑞巴斯」。我曾经在早期出版的书里暗示过,这位不寻常的单一的人格或许就是受到科瑞巴斯污染的产物。根据戴奥尼修斯的传说,我们知道科瑞巴斯,因为他也似乎是一位阳具的生物,如同我们从学者注释到鲁西安的De dea Syria书里学习到。

雄伯译
32hsiung@pchome.com.tw
https://springhero.wordpress.com

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s


%d bloggers like this: