自然中的文化:木刻

Michael R. Ott
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摘要

除了斯堪的纳维亚半岛有经久不衰的符文传统外,大多数中世纪文献很少使用木制铭文。这可能会让人感到惊讶,因为这些人工制品在中世纪无处不在,甚至把它们的名字借给了写作和书面物品:格林兄弟提出,从词源上看,德语中表示字母的单词(Buchstabe)和哥特式bôka和古撒克逊书(Old Saxon book)等术语源于早期日耳曼语中表示“山毛榉树”的单词(在今天的德语中是Buche)此外,木刻碑文在古代和近代早期都占有突出地位,尤其是在田园诗中,我们看到了大量的叙事性树刻。这些牧歌与古代文本传统有着密切的联系,而这些传统在中世纪是很少见的。因此,在白话文学史上有一个关于树的铭文和木的铭文的空白,3大致开始于维吉尔的牧歌(约公元前40年),结束于14世纪和15世纪的田园文艺复兴(如彼得拉克,桑那扎罗,波亚多),后来塑造了欧洲的文学景观。这篇文章考察了中世纪的一些例外,首先转向斯堪的纳维亚的符文传统和欧洲大陆对木材神奇力量的回忆。其次,我考察了仙女欧诺涅和帕里斯之间悲伤而短暂的爱情故事,这一故事在特洛伊战争的几篇报道中被重述。最后,我仔细研究了玛丽·德·弗朗斯和戈特弗里德·冯·斯特拉斯伯格关于特里斯坦和伊索尔的故事,这两本书都把木刻字母作为一种秘密交流的形式。尽管很少有证据可以对木刻题字展开更广泛的争论,但这种稀缺性本身就值得考虑。事实上,我们不应该哀叹例子太少,而应该对此进行论证。我认为,人们很少在木头上写字,是因为木头被归类为自然领域的一部分,而不是文化领域的一部分。因此,木材是宫廷球体的对应物
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Culture In Nature: Writing On Wood
Apart from Scandinavia with its enduring runic tradition, most medieval literatures have little use for wooden inscriptions. This may come as a surprise given the ubiquity of such artefacts in the Middle Ages, which even lend their name to writing and written objects: etymologically, the Brothers Grimm proposed, the German word for letter (Buchstabe) and terms like Gothic bôka and Old Saxon buok derive from the early Germanic words for “beech tree” (Buche in present-day German).1 Moreover, inscriptions in wood feature prominently in both antiquity and the early modern period, where we witness a large amount of narrated tree inscriptions especially in Pastoral poetry. These pastorals were closely linked to ancient textual traditions which were rarely available in the Middle Ages.2 Consequently, there is a gap in vernacular literary history concerning tree inscriptions and wooden inscriptions in general,3 beginning roughly with Vergil’s Eclogues (c. 40 BCE) and ending with the Pastoral renaissance of the fourteenth and fifteenth century (e. g. Petrarch, Sannazaro, Boiardo) which subsequently shaped Europe’s literary landscape. This article examines some medieval exceptions in this void, turning first to the Scandinavian runic tradition and the Continental reminiscence of wood’s magical power. Secondly I examine the sad, short, love story between the nymph Oenone and Paris, as retold in several accounts of the Trojan War. Finally, I take a closer look at Marie de France’s and Gottfried von Straßburg’s stories of Tristan and Iseult, both of which present letters on wood as a form of secret communication. Although there is little evidence with which to develop a broader argument about inscriptions on wood, this scarcity is itself worth considering. In fact, instead of lamenting the sparsity of examples, we should make an argument of it. The rareness of writing on wood, I propose, is due to wood’s categorisation as part of the realm of nature rather than culture. As such, wood is a counterpart to the courtly sphere with
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