A Study of Chu Ci in Ancient Japan
Wang Haiyuan
The study of Chu Ci in ancient Japan can be roughly divided into two stages. In the first stage, Chu Ci was introduced to Japan and moved to Antu. Taoshan era. The second stage is the edo period. The representative researcher at this stage is Ishihiko Nishimura, and his research on Chu Ci is meticulous. When we study Chu Ci, we should not only study it from the perspective of China's poems, but also look at how foreign scholars accept Chu Ci from a foreign perspective and give their own explanations. Combining the two, we may be able to see some problems and more clearly see the position of Chu Ci in the history of world poetry. At the same time, it is also a question of cultural transmission and acceptance.
Keywords: "Chuci", a study of Japanese Chuci
The study of Japanese Chuci is a branch of "Traditional Sinology" and "China Studies". In the book A Brief History of Ancient Sinology in Japan, Lunming Fujii explained the characteristics of Sinology in various times in Japan as follows: In ancient times, the audience of Sinology was mainly nobles, and the learning methods were mainly absorption and imitation; The audience of Sinology in the Middle Ages was mainly monks, who were in the stage of digesting and studying China culture. Confucianism dominated in modern times. During this period, Japanese scholars were able to freely use China culture and organically integrate China culture with Japanese native culture. Since modern times, Japanese scholars have viewed China culture from the perspective of researchers and raised this understanding to a scientific, objective and disciplinary level.
As a branch of Japanese Sinology, the development track of Chu Ci study is naturally roughly the same as that of the whole Japanese Sinology. If divided into major stages, the study of Chu Ci in Japan, like the whole Sinology, should be divided into ancient and modern stages with the Meiji era as the boundary.
one
When did China's classics spread to Japan? Generally speaking, we believe that China's classics were first introduced into Japan in the Shen Ying era, based on the records in Japan's Historical Records and Japan Secrets.
When Chuci was introduced into Japan, the exact time is difficult to verify. According to the book A Study of Songs of the South written by Wu Erzhen, the Seventeen Constitutions promulgated by the ancient ruling emperor Shoto Kutaishi in March, 604 can probably be regarded as the earliest Japanese literature influenced by Songs of the South. Article 17 Article 10 of the Constitution says: "Do not be angry and abandon anger, and do not be angry and disobey. Everyone has his own heart and wishes. If he is, I am not, and neither am I. I will not be holy, I will not be stupid, I will be an ordinary person. " (1) The phrase "everyone has his own heart and thoughts" is considered to be influenced by "people's livelihood has its own joys and sorrows, others are good at cultivation", "everyone likes it, everyone hates it, and this side is unique" and "people's livelihood has its own destiny" in Nine Chapters of Huaisha. (2) Article 14 of the Seventeenth Constitution says: "Don't be jealous" and "treat saints for a thousand years", among which the word "jealousy" is considered to come from Li Sao. In the Review of the Pre-research History of Japanese Chuci, Inami Kenichiro mentioned that there are records about Chuci in Writing Miscellanies, which are included in the first volume of Japanese Ancient Books: Lisao, three volumes and sixteen volumes. Tian Ping's second year, on July 4th, the tall building was even dyed red. Inami Kenichiro believes that "the so-called Lisao here, needless to say, refers to Chu Ci. In the second year of Tian Ping, in 730 AD, in the eighteenth year of Emperor Xuanzong of Tang Dynasty. This is the beginning of Japan's record of Chu Ci. " (3) Iwao Fujino also wrote an article explaining that The Songs of the South had an influence on Huaifengzao and Japanese Secretary, which was written in the 7th century. (4)
Heian period and Fujiwara Sasuke compiled the Japanese Book Catalogue around 89 1 AD, which is the earliest existing Chinese book catalogue in Japan. There are six kinds of works about Chuci in this book.
In addition, a little earlier than the Japanese Book Catalogue compiled by Fujiwara Sasuke, there is also the Chamber of Secrets Briefing written by Ye Zi Zhen Zhen. Book *** 1000 volume, written in 83 1 year. This is the oldest book in Japan (everything in China's book is compiled in different categories). Unfortunately, there are only two books in this book today, otherwise we should be able to get more detailed information about the spread of Chu Ci in Japan.
two
China and Japan, separated only by a strip of water, have had many exchanges in politics, economy, culture and many other fields since ancient times. Japanese culture is based on its own native culture, and at the same time, it actively absorbs a lot of China culture and transforms it to form its own cultural system. The influence of China's ancient culture on Japan is first manifested in the introduction of cultural classics. The spread of China's ancient cultural classics in Japan was realized by Baekje. Therefore, some scholars believe that from 285 to 653 AD, Korean Sinology was in Japan, because during this period, Japan sent scholars to Korea many times or asked North Korea to send doctors of Confucianism to Japan. It was not until Japan began to send a large number of envoys to China that it was the China period of Japanese Sinology. In his book "A Study of China in Nara Age of Birds" (5), Koichiro Kanda of Japan thinks that the time when China's knowledge was introduced should be when Jiro Tanyu, a Baekje doctor, came to Japan in the seventh year of the Emperor's reign, and Han Gaomao, a Pentecostal doctor, came to replace Jiro Tanyu in the second year. Heian period (794- 1 184, equivalent to the middle and late Tang Dynasty to the Southern Song Dynasty) was the feudal period of Japanese society. During this period, the Japanese royal family strongly advocated the study of China culture and sent envoys to study in the Tang Dynasty for many times. The whole aristocratic class took China culture as their spiritual wealth and actively studied China culture. For example, Yin Bao Jingsan, a famous scholar in Heian period, wrote in Chi Le Ting: "After dinner, enter the East Pavilion, open a book and meet the ancient sages. Husband and Emperor Wen are masters of different generations, and they are good at saving and protecting people's safety. Tang is a teacher of different generations, and his long poems belong to Buddha. The seven sages of Jin Dynasty were friends of different generations. They lived in Korea with their own bodies and seclusion aspirations. Yu Yu is a wise master, teacher and friend. Three times a day, three times a life. " (6) Unfortunately, it is impossible to know whether Japanese scholars have studied Chu Ci in this period from the available data.
As far as we know, the study of Chuci in the true sense should have started from the Edo period. According to the statistics of Japanese scholar Mr. Sasuke Ishikawa, there are more than 70 kinds of "reprint" and "harmonious edition" related to Chuci in the Edo period. "Harmonious Block Edition" refers to the China books copied by Japanese in ancient times, and it is the most active and developed system for China books to spread overseas, among which Yamamoto and Zhengping are famous.
The reason why Japanese scholars paid attention to the study of Chu Ci in this period was closely related to the official study of Confucianism, especially Zhuzi, by the Tokugawa shogunate. Therefore, Japanese scholars call Confucianism in the Edo period "Song Studies". Song studies, as an independent discipline, was founded by Fujiwara Keiji, a scholar in the Edo period. Chu Ci, the earliest republished in the Edo period, was Zhu's Annotations of Chu Ci, and The Complete Works of Chu Ci was published in heirakuji, Kyoto Murakami in Qing 'an 4th year (A.D. 165 1 year). This is the earliest annotation of Songs of the South, which was made by Fujiwara Keiji.
After China's classics were introduced into Japan, due to the differences in language and writing, only scholars who have a deep understanding of China's language and writing can read China's classics and engage in research. After Song studies were introduced into Japan, it became an urgent practical problem for Japanese scholars to understand China's classics, so the method of "Han Ji He Xun" appeared. The so-called "Han Ji He Xun" actually means changing "Chinese direct reading" into "Chinese translation reading", that is, marking Japanese pseudonyms according to the exegetical meaning of each Chinese character on the original Chinese text so that people who don't know Chinese can read it. Han Ji He Xun greatly promoted the popularization of China's classics.
The Collection of Notes on Chu Ci puts Zhu's Preface to Chu Ci and He's Preface to Chu Ci at the front, table of contents and after Zhu's Preface to Chu Ci, followed by Mr. Feng Kaizhi's Reading Book of Chu Ci. This book serves as a "training point" and "selected reading of texts" (a way of both pronunciation and training. The annotation method of its training points is that the information expressed in the following materials, such as "sending a pseudonym"-gerund, that is, the suffix and auxiliary word of inflectional words, is marked on the lower right side of this sentence, while the information expressed on the left side is that "Chuci" was widely circulated not only among scholars but also among ordinary people in the Edo era. From this perspective,
After Zhu Ji Zhu, it lasted for two years, namely 1749. Hong Xingzu's Supplement to Songs of the South was published under the name of Annotation to Songs of the South. Inami Ichiro said, "This book only has sentence reading, and there is no training for reading." (3)
After three years, Wang Yi's Song of the South was also published in Japan.
Kenichiro Inamori is right. There are three basic books of Chu Ci in the Edo period, namely Zhang Ju, Buzhu and Zhu Ji, which are "very successful in themselves" (3).
Japanese scholars who annotate Chu Ci should first mention my humble opinion in the early Edo period. Qi (A.D.1652-171) wrote eight volumes of Notes on the Songs of the South and six volumes of Notes on the Later Biographies of the Songs of the South, with phonological training as the main task and semantic training at the same time. Is The Theory of Chu's Death a Humble Opinion? Qi's lecture notes were written by his disciple Qiang Zhai. And my humble opinion? As a research scholar, Qi doesn't know much about Zhu's research scope and basically has no own opinions.
In my humble opinion? After the Qi Dynasty, the Japanese scholar who studied Chu Ci was Lu Dongshan, a scholar in the middle period of Edo (born in Toyotomachi, Sendai, date of birth: 1696- 1776). Lu Dongshan himself is a criminal jurist, not a person who specializes in Chu Ci. The reason why he studied Chu Ci is related to his experience. Lv Dongshan wrote a letter in the second year of Wenyuan (AD 1737) and was punished by claustrophobia. He was claustrophobic for 24 years, and he died five years ago until 176 1 year ago. Therefore, Lu Dongshan himself has always said "I am Qu Yuan now", comparing himself with Qu Yuan in poetry. There is a poem "Dong Qian in Midspring" in Volume 7 of Playing Zhai Yi:
I have been severely condemned for twenty years, and this spring has become sad.
Who knows that the lonely guest moved eastward to Japan, and the loss was the most pitiful. (9)
Its note from the cloud: "After the Chu famine, Qu Yuan moved eastward in Zhongchun and wrote the word" mourning ". Those who are pregnant have only the ears of Dr. Qu. " (3) Due to his life experience, Lu Dongshan's study of the Songs of the South not only stays in the literal understanding of the Songs of the South, but also goes deep into the level of outlook on life, because he found spiritual sustenance in the real world and his life acquaintances in the Songs of the South. Therefore, he decided to annotate the Songs of the South and named it "Comments on Songs of the South". I read this book when I was looking for information in the Huaidetang Library of Osaka University in Japan.
Annotation of Chuci Garden is compiled according to the annotation of the Complete Works of Chuci (hereinafter referred to as "Debate on Lights of Chuci"), in which a large number of handwritten characters are recorded and a large number of annotated papers are sorted out. On the first page, the left shoulder is Notes on Chuci Garden, and the frontispiece is General Introduction to Chuci and Bibliography of Chuci. The former copied Sima Qian, Ban Gu, Yang Xiong, Wang Yi, Cao Pi, Xiao Tong, Shen Yue, Jiang Yan, Yu Xin, Liu Xie, Li Bai, Han Yu, Liu Zongyuan, Du Mu, Jia Dao, Liu Zhiji, Pi Rixiu, Su Shi, Hong Xingzu, Zhu, Zhu, Gao Sisun and Jiang. The latter records Wang Yi's Songs of the South 17, Explanations of Songs of the South 1, Supplementary Notes of Songs of the South 17 (textual research 1 volume), Sequel of Songs of the South 16, Songs of the South Outside the framework of this book, there are notes and comments from the above-mentioned scholars, and a large number of "Linde Publishing House" (that is, the author's own comments) have been added. Lv Dongshan not only collected China's comments in past dynasties, but also added his own comments. It can be seen that Lu Dongshan devoted a lot of efforts to the study of Songs of the South, but unfortunately, Dongshan died before the study was completed, and the book finally stayed in the manuscript state and was not published, which is a great regret in the history of Japanese studies of Songs of the South.
Takeji Masao introduced that Qin Ding was the earliest Japanese researcher of Chu Ci. (1761-1831) Professor Ming Luntang of Wei School. He is a native of Meinong, whose name is Xuan Shi, commonly known as Jia Naiwei, alias Canglang, Xiaowen and Mengxian. His father is Qin Emei, a Confucian scholar in Guogu. Qin Ding inherited his father's family studies, and later studied under the rule of law and politics. He is good at collating, and has written Zuo Zhuan in the Spring and Autumn Period, The Final Book of Mandarin, Notes on the World, Reading Chu Ci under the Lamp, etc.
Qin Ding copied Lin Yunming's Songs of the South, and Qin Ding did the following. First of all, two prefaces (Zhang's Preface to the Reproduction of Chu Ci and Zhang's Another Topic) were added to the preface. Second, attach Japanese Training Reading. Thirdly, I made some comments on Biographies of Qu Yuan in the preface and appendix. Fourthly, Chu Ci Deng contains Qu Fu's New Notes, which is convenient for readers to refer to and read in this way. Will Qin Ding have a humble opinion? Compared with Qi, what is my humble opinion? Qi died in 17 1 1 year and was born in 176 1 year. Humble opinion? Qi's "The Teacher's Commentary on Chu Ci" is much earlier than his "Shallow Reading of Chu Ci". Therefore, it is inappropriate for Wu Er to think that Qin Ding is the earliest Japanese researcher of Chu Ci.
three
In the Edo period, the eldest son of Kamei in South Australia, Zhaoyang Kamei (1773-1836), made some achievements in the study of Chu Ci. Yu, born in Fukuoka, is called Phoenix, commonly known as Yutaro, and is known as Zhaoyang, Kongshi, Yuedong and Tianzhe. After his father, he is a scholar in Fukuoka. There are 20 volumes of The Analects of Confucius and 40 kinds of two volumes of Chu Ci Jue. In Meiji era, it was Gangsong Wenggu (1820- 1895) who made great achievements in the study of Chu Ci. He studied in Sunrise (Sunrise Town, Oita Prefecture) and was a scholar in Kumamoto. After the Meiji Restoration, he was appointed Professor Chang Pingnuo and Doctor of University. Later, he served as a professor at the University of Tokyo and an academician of the Tokyo Bachelor's College, and was known as a master of Chinese studies. His works include Zhuangzi Kao, Chu Ci Kao and Analects of Confucius. As mentioned above, Gangsongweng Valley died in 1895 and was born in19th century. Therefore, this article will put him in this section and explain it together.
Wu Er spoke highly of Zhaoyang Kamei's "Chu Ci Jue" and Wenggu Gangsong's "Chu Ci Kao". As for the previous book, he said: "The annotation of this book is characterized by its thorough rationality and appropriate hints according to ancient documents." "As a rare research work of Chu Ci by Japanese scholars, it should be said that it still exists. For Songweng Valley in Houshugang, Wu Zetian called it "an outstanding masterpiece of gentle and elegant thoughts" (1). However, the values of the two books are different. According to Inami Kenichiro, Chuci Jue is "reading Sao notes". It extracts the words and phrases from The Songs of the South one by one, then writes down its own opinions, and there are also some corrections to the old notes. On the other hand, A Study of Songs of the South written by Okamatsu Wenggu is the earliest annotation of Songs of the South compiled by the Japanese and the only one written in Chinese (3).
Japanese scholars in the Edo period also collected notes on Chu Ci in China, and there were also two representatives.
First, Lin Luoshan, a great sinologist of the shogunate in the early Edo period. Lin Luoshan, also known as Lin Zhong and Lin Xinsheng, is also known as Angel, also known as Saburo and Daochun. He is a very important scholar in the history of sinology in Japan. He raised China's Confucianism from "self-cultivation" recognized by sinologists to the height of "ruling the country and leveling the world", thus raising Zhuzi, who was originally a school of Japanese sinology, to the position of official philosophy in the Tokugawa shogunate era, and Lin Luoshan himself became a symbol of Japanese sinology in this era. He has a Collection of Songs of the South, which was published in the 14th year of Wanli in Ming Dynasty. There are calligraphy and training points at the end of the book. And there is a poem "Chu Ci Hou": "Chu Ci worries, Song Yu followers yearn for the legacy; Alas, Dr. San Lv's ambition, loyalty and integrity spread endlessly. " This book is in the Cabinet Library of Japan.
Second, in the middle of Edo, Osaka scholar Kong Gongmu village. Kimura is also a master of sinology. Taking the Book of Songs as the title, he named his collection "Jianjiantang". He is a famous sinologist, collating the biography of Zheng Chenggong by Bailuyuan, A Qing. "Jianjitang" was published in Ming and early Qing dynasties, and there were many handwritten versions in Edo period. Among them, there are four kinds, one is Zhu's Notes on Chu Ci in Ming Dynasty, the other is Zhu's Notes on Chu Ci in late Ming Dynasty, the other is Li Guang Sao by Zhang in Ming Dynasty, and the other is the manuscript of Li Sao's cursive script by Wu in Edo period in Japan. These four books are now in the Cabinet Library of Japan.
four
At this stage, Japanese scholars take China culture as their mother, learn China culture by reading China's classics directly, and write their own research results in Chinese characters. At the same time, we can imitate China culture, such as writing Chinese poems, writing Chinese, learning calligraphy and so on. At the same time, China culture is adopted in all aspects of literary works, such as evaluation criteria, aesthetic concepts and research methods. Judging from the interactive relationship between cultural exchanges and exchanges, the cultural relationship between China and Japan in this period, like the relationship between mother culture and subculture, is a one-way flowing relationship, a relationship of being learned and imitated. However, Japanese scholars in this period did not regard China culture as a foreign culture at all. They unconsciously tried to integrate into China culture, trying to enter the level of participation and creation from the level of learning and imitation. Therefore, Japanese scholars in this period had no sense of distance from China culture. During this period, Japanese scholars' research methods on China's ancient books, including The Songs of the South, basically inherited the research methods of ancient China, focusing on exegesis, textual research and righteousness. At the same time, they also commented and introduced China's notes on The Songs of the South.
References:
( 1) Takeshi Sadako。 A study of Chu ci [M]. Tokyo: Hazama jade's study, 1978.
(2) Iwatomo Fujino. The influence of Chu Ci on Nara's literature near the river.
(3) Review of pre-school history of Japanese Chuci [J]. Jianghan Forum, 1986, (7): 55.
(4) Iwatomo Fujino. China literature and customs [M]. Tokyo: Jiaochuan Bookstore, 1976.
(5) The Complete Works of Kanda Kiichiro (Volume 8) [M]. Tongpeng Society, Showa 62 (1987).
(6) Yan Shaotang. History of Japanese China [M]. Nanchang: Jiangxi People's Publishing House, 1993.
[Author Brief Introduction] Wang Haiyuan (1973-), male, from Zhenjiang, Jiangsu, director of liberal arts edition, doctor of literature, engaged in pre-Qin literature and literary theory research.
In addition:
Chinese Translation of Japanese Modern Detective Novels —— A Text Study of No Tragedy
/content/ 12/ 12 15/ 18/43 10958 _ 254224247 . shtml
A Study of Contemporary Japanese Female Literature —— On the Family View in Duan Liyang's Literature
/content/ 12/ 1203/2 1/43 10958 _ 25 1847763 . shtml
Japanese Chinese poetry recitation and its enlightenment
/content/ 12/0624/2 1/43 10958 _ 2202 10786 . shtml
In recent years, Japan has published some Yi-ology bibliographies.
/content/ 12/040 1/ 19/43 10958 _ 200044324 . shtml