荊楚歳時記の資料的研究 [in Japanese] A Study of the Ching-Ch'u Sui-Shih-Chi (荊楚歳時記) Based on Original material [in Japanese]
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1. Introduction. 2. Critique of the text in the Shuo-fu (説郛), edited by T'ao T'ing (陶梃) oi the Ming Dynasty (明代). 3. Critique of the text in tire Pao-yen-t'ang Pi-chi (寶顔堂秘笈)> edited by Ch'en Chi-ju (陳繼需) of the Ming Dynasty (明代). 4. Re-presentation of the original form of the Ching-ch'u Sui-shih-chi (〓楚歳時記). 5. Conclusion. The ChingcWu Sui-shih-chi (〓楚歳時記), originally complied by Tsung Lin (宗懍) in the Liang Dynasty (梁代) was a description of annual functions held around the middle basin of the Yang-tse-kiang (揚子江) at that time, and therefore ontains many traditions and records of the manners and customs of old China. Afterwards, during the Sui Dynasty (隋代), Tu Kung-shan (杜公贍) recomplied the said work, adding more descriptions, as well as his own notes, until its enriched contents looked like a sort of encyclopedia dealing with ceremonies throughout the year. However, it is a great regret for all persons concerned that this valuable piece of work by Tsung Lin was seldom looked at in the 10th century and is thought to have wholly disappeared from the world by the beginning of the 13th century. Meanwhile, Tu Kung-shan's revised annotation is widely believed to have been lost in the 13th century also, but I believe there still remain some points to be discussed in this connection. As a matter of fact, a rather good text of the Ching-ctiu Sui-shih-chi did exist in A.D. 1370, with the styles and forms proper to the original work retained to some extent. Regarding the texts of this work in our possession today, they can be divided,into two strains, and we can trace their respective sources: one is contained in a series named Pao-yen-fang Pi-chi (寶顔堂秘笈), complied by Ch'en Chi-ju (陳繼儒) of the Ming Dynasty (明代) and the other in a series named Shuo-fu (説郛)> complied by T'ao T'ing (陶〓) and completed under the same dynasty. These texts, according to prevailing opinion, are nothing but a combination of fragments of the Ching-ch'u Sui-shih-chi during the quoted in similar books of encyclopedic style written in the Tang and Sung Dynasties (唐宋時代). Yet, I have a somewhat different opinion, and should say that texts of the Pao yen-fang Pi-chi derived from th3 abovementioned text existed in A.D. 1370. Also, based upon the same text the Shuo ftc was composed, I believe. Here, it must be added that it is thought that the' Shuo-fu was supplemented by those fragments quoted in the T'ang and Sung encyclopedias. In this treatise, I have tried to re-present the original form of this text as exactly as possible, and two ways were taken to reach this end. Throughout the first part, corrections and supplements are made to the texts of the Pao-yen-V ang Pi-chi, referring to the original of the Pao yen-fang Pi-chi, and to changes, interpolations, omissions, etc., which were made while these texts were being copied one after another for generations. Next, in the second part, 54 articles of the above fragments have been shown. In fact, necessary materials, both Chinese and Japanese, were very useful, in discovering and collecting them. In so doing, I was happy to be able to detect meny omissions in the text of the Pao yen-fang Pi-chi. On the other hand, some descriptions were found mistakenly introduced in the materials as those of the Ching-ctiu-sui Shih-chi and therefore I closely examined each article as to wh3ther it was genuine or not. In the meantime, despite all my efforts, it was quite difficult to distinguish Tsung Lin's passages from Tu Kung-shan's notes, for which I am very sorry. However, if this little essay of mine can be of any help and service to the future progress of the study of Chinese folk-lore, I shall certainly be very happy.
- Memoirs of the Faculty of Literature, Osaka University
Memoirs of the Faculty of Literature, Osaka University 3, 45-113, 1954-03-25