本文以《故事新编》和《古史辨》这两部经典文本对于古史与故事的不同处理为线索，通过鲁迅的“拟古史”叙述与顾颉刚及其周边的古史叙述的比较分析，阐述了在不同的时间观和历史观中神话、传说、史实的位置，分析了截断众流的古史观所依据的历史概念及其与欧洲、日本近代史观的关系，以及清末民初第一代共和史观之浮沉。论文后半部分集中论述鲁迅在其文学实践中所呈现的凝聚过去、现在与未来的非线性时间观，并将其概括为一种独特的、可以窥见为传统和现代历史叙述所遮蔽的无名者世界的历史幽灵学。论文共分十个部分，分别是：1.拟古史与神话、传说及史实的演义；2.“故事辨”与神话、传说、演义的放逐；3.隐秘的置换：从基督教世俗主义到中国/东亚现代古史；4.截断谁的古史？第一代共和史学之浮沉；5.破除名相与无名者的历史；6.非历史世界：神话、迷信、宗教；7.超历史世界：作为“神话之仇敌”的神思者；8.历史幽灵学：鬼眼与无名者的追问；9.作为幽灵的未来；10.遗忘与无名者的显影时刻。

Based on the different treatments of antiquity in two classic texts, Old Tales Retold and Differentiation of Ancient History, this paper expounds the positions of mythologies, legends and historical facts in contrasting visions of temporality and historicity through a comparative analysis of the tendencies of the two authors, respectively Lu Xun’s “parody of ancient history” and Gu Jiegang’s positivistic narration of ancient history. It analyzes how the historiographical maneuver of Gu that resolutely discards unreliable elements from ancient history was connected with modern European concepts of history and its impact on modern Japanese historiography, as well as with the fluctuations of earliest conceptions of republican historiography in the Republican period. The second half of the paper focuses on Lu Xun’s nonlinear view of temporality, which integrates the past, the present and the future in his literary practice, termed by this paper as a unique spectrology of history that enables glimpses into the world of the nameless concealed by traditional and modern historical narratives. This paper is composed of ten sections: I. The parody of ancient history and myths, legends, and historical facts; Ⅱ. “Differentiating stories from history” and the banishment of mythologies, legends, and romances; III. Secret replacement: from Christian secularism to modern historiography of Chinese/East Asian antiquity; IV. Whose ancient history is truncated? The fluctuations of the first wave of republican historiography; V. Deconstruction of names of things and the history of nameless people; VI. The non-historical world: mythology, superstition, religion; VII. The supra-historical world: the imaginative thinkers who are “enemies of mythology”; VIII. The spectrology of history: Ghost eyes and inquiries from anonymous people; IX. The future as a specter; X. Oblivion and the apparition of the nameless.