[美 ] 詹姆斯 · 沃菲尔德 James Warfield顾心怡 译 Translated by Gu Xinyi

“色彩，太阳，风，大地，声音，平和，场所，永恒——五台山西台。”这是我在2012年第一次拜访这处位于中国山西的仪式性场所时；在旅行日志里简单记下的一条。人们关于剧院体验的记忆通常是说着台词的演员、戏剧、喜剧或歌舞。然而，我从未见过比西台上的建筑舞台更具戏剧性的奇景。这个场景，这座舞台，这一建筑场所，也许正因为没有演员而更彰显其戏剧性——石塔稳固生长于山巅，饰以阳光下绚丽的彩色经幡；经幡在风中猎猎作响，将人们的愿望送向极乐。

‘Colour, sun, wind, earth, sound, peace, place, timelessness—West Peak, Wutai Shan.’ This was the simple written entry in my travel journal of 2012 when I first experienced this ceremonial site in Shanxi Province, China.When one experiences theatre, it is most often memories of actors speaking written words, drama or comedy or song or dance.But never have I experienced a more theatrical wonder than the architectural stage set atop West Peak.The scene, the stage set, the architectural place, was perhaps more dramatic without actors, as stone stupas, planted firmly into the natural mountaintop, were adorned by colourful prayer flags brightened by the sun and flapping in the wind sending man’s ritual aspirations to the heavens.

“全世界是一个舞台，所有的男男女女不过是一些演员；他们都有下场的时候，也都有上场的时候。一个人的一生中扮演着好几个角色……”

——威廉·莎士比亚《皆大欢喜》

在这些充满诗意的词句中，莎士比亚描述了人类一直以来寻求的用于展示惯常仪典活动的舞台。远古以来，人们一直寻求着用于进行仪式、庆贺典礼以及文化活动聚会的“圣地”。

伯纳德 · 鲁道夫斯基在其经典展览“没有建筑师的建筑”中展示了一幅自己交足而坐的原创图片。图中他坐在一个用一圈石头围出的为冥想而特别建造的场地中央，这是他的“场所精神”，他的宇宙中心。早期人类从自然中选择更为质朴的场所以集聚。在此前的“沃菲尔德风土图记”专栏文章中，我已展示了早期文明聚落的照片。纳米比亚的布须曼人是以狩猎——采集为生的游牧民族，他们几乎没有任何建筑，夜间聚集于聚落的火堆旁取暖和寻求保护，免受动物侵扰。最重要的是，他们在火堆旁分享关于祖先的故事。在另一篇专栏文章中，我介绍了坦桑尼亚的马赛人，他们中的妇女儿童聚集在村子唯一的树下，不仅是为了获得树荫的遮蔽，还为了进行社会交换活动。在日本，最早的神道教信徒选择神木作为神社的前身，他们聚集于树下，供奉祖先和自然中的神灵。火与树，同样都是依靠直觉与常识而选出的“圣地”。

美国建筑理论家迈克尔 · 布里尔提出，依据“场所创造神话”理论，我们之所以认为某地神圣，是因为它具备使我们“感到”神圣的基本特质。他写道：

“许多圣地让初次到访的人在没有任何相关仪式，甚至没有关于那个场所的神圣历史的任何知识的前提下便感到神圣。”

随着时间的推移，世界人口增长，文明发展，神圣空间与社群聚集的概念也随之变得日渐复杂苛刻。纪念性建筑提供了宗教与城市地标，这些地标成为了公共聚会的场所。罗马的圣彼得广场正是这样一处为此而正规设计的世界知名广场。来自世界各地6万人之众的天主教徒定期聚集于此，庆祝复活节和圣诞这样的宗教节日，或者是在非常特殊的日子里一起等待标志着选举出了新教皇的白烟。这座巨大的广场作为城市舞台，由巨大的塔司干式柱廊所界定，柱廊包围着广场上纪念性的巨大巴西利卡梯形入口前的人群，巴西利卡前是巨大的椭圆形区域。在另一处为大众设计的宗教场所里，将近200万名来自全世界四面八方的穆斯林朝圣者每年聚集于麦加，参加伊斯兰的朝觐。虔诚的信徒们旅行至沙特阿拉伯，只为在伊斯兰教最神圣的城市、穆罕默德诞生地的天房前下跪磕头，那是一座神圣的城市广场，聚焦于一处它所环抱的圆形城市舞台，这就是麦加大清真寺。

宏伟的城市广场常常是时间的产物，它们随着文明的成长而得以建造与扩大。中国北京的中心——天安门广场，周围大都是市政建筑，而最令人瞩目的则是紫禁城古老入口的立面形象。随着时间的推移，它始终作为文化庆典与历史集会的重要舞台出现，如1919年的五四运动，1949年毛主席宣布中华人民共和国成立。作为世界上最大的十座广场之一，天安门广场能够容纳超过100万人。与之相似的是俄罗斯莫斯科的城市广场——红场。这巨大的公共空间将克里姆林宫，现俄罗斯总统官邸（前皇室城堡）与历史商业区分开。莫斯科的标志建筑瓦西里升天教堂占据着广场的一端，一直以来是摇滚音乐会、胜利游行与劳动示威等各种活动的背景板，并通过队列、坦克与导弹展示着俄罗斯的军事力量。All the world’s a stage, and all the men and women merely players; they have their exits and entrances, and one man in his time plays many parts…

William Shakespeare,As You Like It

In these poetic words, William Shakespeare described the settings that humankind has sought throughout the ages to perform and celebrate universal rituals.From earliest times, man has sought out ‘sacred places’ to perform rites, to celebrate ceremonies and to congregate for cultural events.

In his classic exhibit, ‘Architecture without Architects’, Bernard Rudofsky featured an illustration of an aboriginal sitting,legs crossed, in the centre of a circle of stones, a special place that he had constructed to meditate, his ‘genius loci’, his spirit of place, his centre of the universe.Early man selected even simpler sites chosen from nature in which to gather.In earlier essays in ‘The Warfield Column’, I have included photos of fundamental civilisations meeting as communities.The Bushmen of Namibia,a nomadic hunter-gatherer people with virtually no built architecture gathered around the community fire at night, for warmth, for protection from the animals, and most importantly to share stories of their ancestry.In another column, I illustrated the Maasai of Tanzania, women and children assembled under the village’s only tree, for shade, but also for social exchange.In Japan, the first Shinto believers chose sacred trees as precursors to built temples under which to gather,to worship their ancestors and nature spirits.The fire, the tree—‘sacred places’ selected by intuition and common sense.

American architectural theorists Michael Brill has offered that, based upon the theory of ‘place-creation myth’, we recognise places as sacred because they possess the fundamental characteristics of places that‘feel’ themselves to us as sacred.He writes:

There are many sacred places which most people sense as sacred upon first encounter and without the presence of any accompanying ritual or even any knowledge of their sacred history.

With the passing of time, the world population expanded and civilisations developed.Concepts of sacred space and community gathering became more sophisticated,more demanding.Monumental architecture provided religious and civic icons that became destinations for public gathering.St.Peter’s Square in Rome serves as an example of one such formally designed plaza that is known throughout the world.There, as many as 60 000 Roman Catholic believers from around the globe gather regularly to celebrate the holy days of Easter or Christmas, or, on very special occasions, to await the white smoke that announces the election of a new pope.This urban stage, a grand piazza, is defined by colossal Tuscan colonnades that encompass the huge crowds before the trapezoidal entrance of the monumental basilica in the massive elliptical area that precedes it.In another religious place designed for the masses, nearly 2 000 000 Muslim pilgrims travel from the four corners of the earth to gather yearly at Mecca for the Islamic pilgrimage of Haji.At this sacred site of the birthplace of Muhammed in the holiest city of Islam, faithful travel to Saudi Arabia to kneel and bow before the Kaaba, a holy urban plaza that focuses upon an urban stage in the round, the Grand Mosque of Mecca.

Majestic urban squares are often the products of time, built and expanded as civilisations grow.Tiananmen Square in the center of Beijing, China, is bounded by civic buildings and most notably by the historic entry façades of the Forbidden City.It has served over time as a distinguished setting for cultural celebrations and historic protests such as the May 4 movement of 1919 and the proclamation of the Peoples Republic of China by Mao Zedong in 1949.One of the 10 largest squares in the world, Tiananmen Square can hold over 1 million people.It’s counterpart as an urban plaza in Moscow,Russia, is Red Square.This great public space separates the Kremlin, the former Royal Citadel and now the official residence of the president of Russia from the historic mercantile quarter.The iconic church of St.Basil, the architectural symbol of Moscow,terminates one end of the square and has served over time as a stage set for rock concerts, victory parades, labour demonstrations,and displays featuring Russia’s military prowess in the forms of troops, tanks and missiles.

在秘鲁的高海拔城市库斯科，每年有两个传统节日。第一个是太阳节，可追溯到15世纪被殖民以前的古印加帝国，由西班牙历史学家加尔西拉索 · 德 · 拉 · 维加首次向西方介绍。这一农耕庆典举办于每年白天最短的冬至日，在这一天，印加人聚集于古都库斯科中心，宰杀羊驼祭祀大地之母巴查妈妈，以祈求更长的白天和确保丰收。如今，几千名印加人后裔聚集于城市附近山顶由巨大石墙体筑成的古印加萨克塞瓦曼堡，继续这一印加节日的传统。

In Peru, two historic ritual events are celebrated annually in the high-altitude city of Cuzco.The first, Inti Raymi, dates back to the 15th century preconquest days of the ancient Inca Empire and was first chronicled for the West by the Spanish historian Garcilaso de la Vega.The agrarian celebration occurred annually on the winter solstice, the shortest day of the year, when the Incas gathered in the heart of the ancient capital of Cuzco to slaughter llamas as offerings to the earth goddess Pachamama to guarantee longer days and ensure good harvest.Today,thousands of Inca descendents gather high above the city, and from the colossal stone walls of the ancient Inca fortress Sacsayhuaman to continue the tradition of this Inca Festival.

库斯科的第二个年度节庆是罗马天主教的基督圣体圣血节。这个持续9天的节日，其庆典舞台位于武器广场，以大教堂与坎帕尼亚耶稣会教堂这两处纪念性建筑为背景。庆典的开始是圣徒与圣女游行，塑像被人们从偏远的村庄经由崎岖的山路抬至库斯科的街道，在大教堂放置一周，在此期间，几千名庆祝者在广场上跳舞，尽情享用传统食品——玉米面包和豚鼠的盛宴，畅饮传统啤酒——吉开酒。节日的最后一天，忏悔者与虔诚的信徒们抬着沉重的木像架回到他们位于安第斯山脉中高海拔的村庄家园。

Cuzco’s second annual ritual celebrates the Roman Catholic religious feast of Corpus Christi.Staged in the Plaza de Armas against the monumental architectural backdrops of the Cathedral and the Jesuit Church of La Campania, this nine-day celebration begins with a parade of saints and virgins carried from distant villages through rugged mountains and into the streets of Cuzco to be placed for one week in the Cathedral while thousands of celebrants dance in the plaza and feast on traditional foods, cornbread and guinea pig, and drink traditional beer chicha.On the last day of the festival, penitents and faithful carry the heavy wooden biers back to their high-altitude home villages in the rugged Andes Mountains.

16世纪，西班牙征服者到达美洲的同时，也带去了他们以城市广场为中心的地中海地区城镇规划传统。无论是墨西哥的阿兹特克与北美的玛雅文明传统还是南美的印加首都，都让西班牙人找到了与他们欧洲家乡相似的城市发展轨迹。因此，西班牙人在新大陆最早的定居地是与阿兹特克的特诺奇蒂特兰、印加的库斯科等美洲本土的仪式性中心相容的。曾经由石造神庙限定出的公共广场重新由天主教堂和宗教建筑来围合。

When the Spanish conquistadors of the 16th century arrived in the Americas, they brought with them a Mediterranean tradition of town planning that centered on urban plazas.Both in the Mexican Aztec and Mayan traditions of North America and in the Inca capitals of South America, the Spanish found urban developments sympathetic to those of their European homeland.And so, the original Spanish settlements of the New World proved compatible with the Native American ceremonial centers of Aztec Tenochtitlan and Inca Cuzco.Public plazas once defined by stone temples became newly formed by Catholic churches and religious edifices.

在危地马拉的奇奇卡斯特南戈这座宜人的小城，中央的主广场保留了体现其历史的建筑与文化特征。广场东西两侧分别是伊格莱西亚圣托马斯大教堂与卡尔瓦里奥小教堂的白色抹灰立面，南北两侧则是市政建筑、市政厅兼地区博物馆。坑洼的石头台阶自教堂入口倾泻而下，上面有每周祭祀时火烛留下的蜡和灰，以及玉米皮和烧剩的柴火所组成的痕迹。奇奇卡斯特南戈当地的市场展现着人间烟火氛围的肌理、烟气和色彩，使这一公共空间成为特别令人难忘的城市舞台。

In Chichicastenango, Guatemala, the central main plaza of this modest community retains both architectural and cultural characteristics of its historic past.The white plaster façades of the Iglesia Santo Tomas and the Capilla del Calvario terminate the main plaza on the east and west, while municipal buildings, the town hall and regional museum flank the north and south.Rugged stone staircases cascade from the church entries, textured with a weekly patina of candle wax and ashes from sacrificial fires, littered as well with corn husks and unburned firewood.Chichicastenango’s indigenous market provides the textures, smoke, colour and ambience of humankind to make this public space a truly memorable urban stage.

在希腊，东正教会的宗教仪式极其复杂，进出教区教堂与家庭小教堂，经过白色村庄的狭窄街道，再来到满是基督教信徒家庭的小广场。东正教复活节是一年之中最热闹的宗教圣日，持续一周的系列游行、典礼和宗教服务细数耶稣基督受难，被钉上十字架以及复活的事迹。这一周开始于棕枝主日，信徒们在这一天手持棕枝组成游行队伍，行走于村庄的窄街，以此纪念耶稣受难前进入耶路撒冷城。此后持续一周，氛围阴郁的节日事件将重叙耶稣与十二门徒在圣周四共进最后的晚餐，以及他在受难日被钉上十字架的事迹。

In Greece, the religious rituals of the Orthodox Church are highly complex, moving in and out of parish churches and family chapels,through the narrow streets of whitewashed villages and into diminutive plazas packed with the Catholic faithful and extended families.Orthodox Easter is the most popular of all religious holy days in the year, a special time that recounts the passion of Jesus Christ, his crucifixion and resurrection in a weeklong series of parades, ceremonies and religious services.The week begins with Palm Sunday, a day when worshipers parade through the narrow village streets with palms in hand, in memory of Christ’s entry into Jerusalem.The somber events that follow throughout the week recount Christ’s Last Supper with the apostles on Holy Thursday, and his crucifixion on Good Friday.

在受难日庆典上，大堆人群簇拥着一只巨大的、饰满鲜花的棺材，这只棺材由教会牧首和持蜡烛的信徒护送。在圣周六的晚上，人群涌入各个小广场，等待午夜燃放焰火，敲响钟声，载歌载舞的盛大庆典。复活节主日是家人团聚、共享传统美食的日子。希腊人会在这一天享用烤羊肉、传统红蛋、希腊酒和茴香烈酒。复活节当天，无论住在何处，希腊人都要回到自己的出生地，与家人在街道、广场、庭院里庆祝节日。那一刻，这些地点全部成为了圣地。

During the Good Friday celebration, large crowds parade a great casket adorned with thousands of flowers, escorted by patriarchs of the church and by candle-bearing faithful.On Holy Saturday evening, crowds pack diminutive plazas awaiting midnight and the great celebration of fireworks ringing bells, dancing and music.Easter Sunday is a time when families gather to feast on traditional foods—roasted goats and lambs,traditional red eggs, Greek wine and strong anise-flavored Ouzo.At Easter, regardless of where they are living, Greeks return to their place of birth to celebrate with their families in the streets and plazas and courtyards, all of which becomes sacred places.

20世纪90年代早期，来自纽约州立大学布法罗分校的美国学者迈克尔·布里尔组织了一场主题为“圣地”的建筑研讨会。来自设计制作工作室的德温 · 布朗总结了布里尔“场所创造神话”理论的精要。该理论认为，所有人类“共享着一个存在于我们脑海之中的原型，这使我们能感受到圣地……所有神圣空间的编码与再生之谜直接与神对人性化空间的初创相关联。”无论背景是人为设计的纪念性建筑还是自然存在的特别场景，这些地点总是被直观感受到且并被公认为“圣地”，用以集聚并庆祝人类最为非凡的文化事件。

In the early 1990s, American scholar Michael Brill of the State University of New York at Buffalo led an architectural seminar entitled‘Sacred Place’.Devin Brown of the Design Make Studio summarised the essence of Brill’s theory of ‘place-creation myth’ stating that all humankind ‘shares in an archetype built into the structure of our mind which allows us to experience sacred places… The myth that all sacred spaces encode and relive directly ties to god’s first creation of the humanized space’.Whether backdropped by architectural monuments designed by man, or distinct locations identified in nature, these sites become intuitively and universally acknowledged as ‘sacred places’ to gather and to celebrate mankind’s most extraordinary cultural events.

印度中央邦的贾巴尔普尔城外，圣河讷尔默达河流经狭窄的贝达加特峡谷举世闻名的大理石岩。此后河流变窄，形成30 ft（约9.14 m）高的敦达尔瀑布。巨大的瀑布从很远处便能闻见其声，“烟潭”展现着一座壮丽的自然舞台，也是一处圣地。在众多于此举行的宗教庆典活动中，隆冬时节的印度教节日——玛克桑格拉提节总是吸引成千上万的印度人前往。印度教信徒们在河水中沐浴，以庆祝太阳在冬至日从射手宫移入摩羯宫。圣地因人们服装丰富的色彩和庆典的欢快气氛而充满活力，成为一处鼓舞人心的礼拜场所。

Outside the city of Jabalpur, Madhya Pradesh in India, the holy river Narmada flows through the narrow gorge of Bhedaghat past the world-famous Marble Rocks.It then narrows and plunges in a 30-foot waterfall known as Dhuandhaar Falls.The mighty falls are audible from a far distance and the ‘smoke cascade waterfall’ provides a magnificent natural stage set, a sacred place.Among the many religious events celebrated at this holy site, the midwinter Hindu festival Makar Sankranti draws Indian worshipers by the thousands.Bathing in the river waters,the Hindu faithful celebrate the date that marks the transition of the sun from Sagittarius Capricorn during the winter solstice.Animated by the colours of clothing and the joys of celebration, this sacred place is an inspiring setting for worship.

圣地可以有多种形式。在中国山西省东北部山区，五台山及其周围的平顶山峰从公元1世纪的汉代起就被认为是圣地。从公元5世纪起，这里就是皇家朝圣之地，7世纪起更成为佛教名山。五台山与印度、尼泊尔和西藏有很深的历史渊源，如今是一个拥有53座寺院的佛教中心。它对中国文化最重要的建筑贡献是两座具有永久影响力的经典建筑——南禅寺大殿（782年）和佛光寺东大殿（857年），它们是目前发现的遗存时间最久的唐代木构建筑。

Sacred places take many forms.In the mountainous region of northeastern Shanxi Province, China, Mount Wutai and its surrounding flattopped peaks have been considered holy sites since the 1st century Han Dynasty.It has been the site of Imperial pilgrimage since the 5th century and the seat of Buddhism since the 7th century.With historic ties to the Buddhists of India, Nepal and Tibet, Wutaishan is today a centre for 53 monasteries.Its most significant architectural contributions to Chinese culture include two classic buildings that have forever influenced Chinese culture: the Main Hall of Nanchan Temple (782 AD) and the East Hall of Foguang Temple (857 AD), the longest surviving timber buildings of the Tang Dynasty.

五台山早已成为供奉文殊菩萨的世界佛教中心。两千年的神圣寺庙和寺院建筑群组成一系列影响了佛教世界的建筑。五台山的许多最重要的寺院都集中在清水河上游的佛教圣地台怀镇，镇上有明代所建的标志性建筑大白塔。尽管整座山都被精美的建筑所装点，最终使五台山成为一处令人难忘的神圣仪式性空间的，还是那些信徒们自发结上的五彩斑斓的经幡。

Mount Wutai has long been established as the global centre for Buddhist Manjusri worship.Two millennia of sacred temple buildings and monastic compounds constitute a catalog of architecture that has influenced the Buddhist world.Many of Wutai’s most significant monasteries are clustered in the settlement Taihuai at the headwaters of the Qingshui, a sacred Buddhist site dominated by the Great White Pagoda constructed in the Ming Dynasty.Although exquisite architecture graces the entire mountain landscape, it is the serendipitous colour and spontenaity of pilgrim prayer flags that ultimately make Mount Wutai an unforgetable sacred ritual space.

伊斯兰历的第一个月，穆哈兰姆月的第十天被称为阿舒拉。对什叶派穆斯林的大多数教徒以及部分逊尼派穆斯林教徒而言，这是最为神圣的一天。在印度中央邦，穆哈兰姆月是一项节日庆典。达尔市的庆典与世界上许多其他地方一样，要制作巨型彩船，这里的彩船几乎都是建筑的形象。庆典由城市赞助者理查德 · 霍尔卡王子主办，最后结束于讷尔默达圣河两岸。在这里，4 000人聚集于王子宫邸阿希利亚堡的台阶上，大概三四十排的人在岸边排出700 yd（约640 m）长的队伍。五彩缤纷的人群挨着宫邸高大的砖墙而立，砖墙成为了舞台的背景板，而舞台则是讷尔默达河的圣水。

Ashura is the 10th day of Muharram, the first month of the Islamic calendar.For the majority of Shia Muslims, as well as some Sunni Muslims, this is a most sacred day.In the Indian state of Madhya Pradesh, the celebration of Muharram is a festive event.In the city of Dhar, as in many parts of the world, the festival involves the building of enormous floats, nearly all of architectural character.In Dhar, the celebration,hosted by the town’s patron Prince Richard Holkar, concludes on the banks of the sacred river Narmada, where 4 000 people gather along the steps of the Prince’s palace, Fort Ahilya.A crowd 30 to 40 people deep, align along 700 yards of shoreline.The colorful crowd stands against the monumental masonry wall of the fort that serves as a backdrop for the stage, the sacred waters of the Narmada.

下午，经过仔细制作的巨大彩船在达尔市街道上游行，而当暮色降临，这些彩船就要放入河的浅水处。彩船由轻巧的木骨架、纸和箔制成，虽然体量巨大，但并不沉重。由于伊斯兰世界禁用人与动物的形象，彩船几乎全部都以建筑为主题——神庙、清真寺、大厦，大都有着拱形开口的掐丝边窗户。大约50座彩船的穹顶在其后人群的色彩与质地的映衬下格外显眼。20名船夫小心地将彩船驶入圣河的浅水以保持其微妙的平衡，一路向先知口呼赞词。然后他们慢慢将那些建筑模型倾斜，使其离船沉入圣水。

As the sun sets, the grand floats which had been so carefully and caringly created and paraded through the streets of Dhar in the afternoon,are lowered into the shallows of the river.Built of light wood frames, paper and foil, the floats are grand, but not heavy.Since the Islamic world forbids the imagery of humans or animals, the subjects of the floats are nearly all architectural—temples, mosques, grand edifices, most with filigree windows in arch openings.The domes of the 50 or so floats read clearly against the colour and textures of the people behind them.20 boatmen accompany each tenuously balanced float into the shallow depths of the waters of the sacred river shouting praise to the prophets all the way.They then tip the structure slowly out of the boat to sink into the holy waters.