The newly published Diary of Yang Shuda (1948-1954) is a shot in the arm to re-understand the Memoirs of Ji Wei Weng. Reading the "Diary of Yang Shuda" and "Memoirs of Ji Wei Weng", we can find out how Yang Shuda transformed the "Diary" into a "Memoir", and at the same time, we can also see the common concern and intentional concealment of the "Diary" and "Memoirs". This article is a note on reading "Diary" and "Memoirs", which is divided into two parts: "Taking the Diary as an Autobiography: How Yang Shuda Wrote a Memoir" and "The Boundary of the Self: The "Flare" and "Dark Marks" of Yang Shuda's Diary".
On the afternoon of June 6, 1953, Yang Shuda opened Chen Quzhen's (1882-1952) "Dream of Wild Dust", which he liked very much, so he added a stroke to his diary that day: "Reading Chen Quzhen's "Dream of Wild Dust", it is very gratifying." Chen Quzhen's autobiographical notes on his adventures in the Tibetan Jedi in the last years of the Xinhai Dynasty were already popular during the War of Resistance Against Japanese Aggression due to their emotional experiences, including adventures and songs and tears. In addition to expressing his liking for the book, Yang Shuda threw a new issue to the "Dream of Wild Dust" in the "Memoirs of Ji Wei Weng": this book is not entirely from Chen Quzhen's hand. "Memoirs of Ji Wei Weng", June 6, 1953, Tiao Yun: "Reading Chen Quzhen's "Dream of Wild Dust", which is related to the historical facts of Tibet at the end of the Qing Dynasty, the content is novel and gratifying, and the text is also refreshing. Wang Yuan's first words: This book was once Tian Xingliu and Qu Chongwen for Chen Runseyun. The addition of text from the Memoirs to the Diary shows that after Chen Quzhen created the book, the phoenix tian xingliu (1872-1958) and the Yongshun people Qu Chongwen (1884-1973) were edited by two fellow villagers. Wang Yuanyi (1896-1958), who proposed this new theory, served as secretary general of the Hubei provincial and Hunan provincial governments, and was also a close friend of Yang Shuda during the Hunan Provincial Museum of Culture and History. Naturally, this passage of "Memoirs" also provides new material for the exploration of "The Dream of Wild Dust".
Cover of the 1937 edition of "The Dream of Wild Dust", pictured from the Chinese Ancient Books Resource Library
Chen Quzhen, who is called "Phoenix Three Jie" with Xiong Xiling and Shen Congwen, is pictured from "The Dream of Wild Dust"
Compared with "Diary", Yang Shuda's addition of this "Memoir" shows that for the changing life, autobiographical memoirs cannot be permanently frozen. When a new story appears, the author always unconsciously wants to embellish, wants to make up for it, in order to make life more full. For those uneasy, untimely words, over time, he always wanted to revise and reverse.
The newly published Diary of Yang Shuda (1948-1954) (hereinafter referred to as the "Diary") provides direct reading material for the study of the relationship between the Memoirs of Ji Wei Weng (hereinafter referred to as the "Memoirs") and the diary. For diary research, we need some references, and if that reference is carved by the diary author himself, it will undoubtedly open a more interesting window. Comparing "Memoirs of Ji Wei Weng" and "Ji Wei Weng Diary", it is easy to glimpse those obscured modification places and illuminate the subtle changes in Yang Shuda's heart. At the same time, we can also find out how his change of mind is conveyed through text embellishments. In other words, by reading Memoirs and Diaries, we can understand how memoirs change the general narrative of diaries.
I. The writing process of "Memoirs of Ji Wei Weng"
Anyone familiar with Yang Shuda's diary knows that the Memoirs of Ji Wei Weng is based on a diary and deleted, but the record of Yang Shuda reading "The Dream of Wild Dust" on June 6, 1953, the "Memoirs" has many more contents than the "Diary". This suggests a more complex relationship between the Memoirs of Ji Wei Weng and the diary of Yang Shuda during this period.
On the occasion of the first anniversary of the founding of New China, Yang Shuda began to write memoirs. Stylistically, Yang Shuda's Memoirs is actually a kind of self-defined chronology. The motive, like the preface to Li Baoyi's diary on December 31, 1933, for a self-written chronology, is presumably to preserve memories and commemorate the passing of time.
Whatever Yang Shuda's motives, in short, on September 29, 1950, the Memoirs recorded that the day "began to write the Memoirs." The next day, Yang Shuda re-read Guangxu's diary of thirty-three years of living in Japan in order to write a memoir.
Yang Shuda, Memoirs of Ji Wei Weng, Shanghai Ancient Books Publishing House, 2013
Regarding the process of writing the Memoirs, the Memoirs also has more detailed records. It is recorded below:
On October 1, 1950, the diary of Wu Dingwei and Peng Shen was read, and there are still six or seven volumes, but only three of them are still left.
On October 3, I read the diary after August of the ninth year of the Republic of China. Since Yu traveled to Beijing, there are records in Japan, and until now, except for occasional interruptions due to illness, most of them are prepared.
On October 26, I read the diary of the 26th day of May in the 21st year of the Republic of China, and recorded the karmic sayings of Huang Jigang and Chen Yinke's praise of Yu's "Book of Han", and I felt very excited. These words have been forgotten for a long time, and they are picked up by chance, and those who suddenly feel excited are tickled with their words.
On January 22, 1951, until 1950, the memoirs of 66 years were written. It started on October 29 last year and cost 856 days.
In more than eighty days, Yang Shuda quickly completed his sixty-six years of memoirs, thanks to the considerable number of diaries that had been recorded. Taking the diary as the base, cutting and polishing, and finally forming a memoir, is the main reason why Yang Shuda completed the memoir efficiently. During the period of writing his memoirs, Yang Shuda constantly flipped through his early diary, sometimes with a lot of feelings. Eventually, flipping through diaries and writing memoirs also became part of The Diary and Memoirs.
From January 22, 1951 to June 30, 1953, Yang Shuda continued to write a diary and a memoir on the other. Generally speaking, a month or two after the diary was written, Yang Shuda wrote a "Memoir" according to the "Diary", such as the January 16, 1953 diary cloud "Morning Writing November "Memoirs". On March 23 and March 24, 1953, "Write a memoir of January, unsubscribed." March 2, "Writing a February Memoir." June 28, "Write a Memoir of May, 讫." Memoirs and Diaries overlap and intertwine in writing time and space, making short lives a common theme of contemporary writing and reminiscence, which provides a very interesting topic for reading these two documents. Due to the relatively close time of writing, Yang Shuda's "Memoirs" in this issue is full of interference with the text of the "Diary", and the memory of the aftermath is often interspersed into the previous diary, making the "Memoirs" and "Diary" of this period more similar. For example, on November 22, 1952, the diary recorded that Lu Shixian's friend Liao Haiting sent a book, and the Memoirs added a paragraph that reads, "Liao is Lu Shixian's friend, Lu fled into a foreign country, and Liao Kemi's lack of clouds." The "Memoirs" on December 21, 1952 contains a conversation between Soviet experts and Yang Dejun, the son of Yang Shuda, and an anecdote about "experts" by Soviet experts that the "Diary" cannot contain. ——" People ask a certain Jun 'what is an expert', and a certain Junyun 'can find problems and solve problems as experts'." All these can be seen in the "traces of memory" of "Memoirs".
During the period when "Memoirs" and "Diaries" were written "in parallel", "Memoirs" was more open-minded and sometimes more valuable than "Diary". For example, on January 21, 1953, the diary cloud "visited Li Heming and sent him away." Talking about Chairman Mao's two books, Mao's spirit was complete and thorough, and he was shocked." January 22 Diary Cloud: "Yesterday I heard Li Dayan, because I was determined to make a decision. ...... Visit Li Heming again and ask Mao for details. The "Memoirs" attributed the two-day incident to the January 21 article, Yun: "Li Heming went to Wuhan University to take up his post on the same day, and he said goodbye to him." Li Zhi: Yu wrote two letters to Chairman Mao, and the chairman once showed the canal. Yu Wen was horrified, and Mao's thoughtfulness did not leave small things behind. Gai Mao intended to get to know Yang Rongguo and Yu. Yu asked: Did Mao have no misunderstanding about Yu? Li Yan had told Mao about this matter from beginning to end, and there was no misunderstanding. The Memoirs, which detail a conversation with Li Da (1890-1966, crane-ming), contains more content than the Diary, showing the singular character of memoirs that are better than diaries in detail.
The peculiarity of "Memoirs of Ji Wei Weng" partly proves that although it originated from the "Diary", it has taken on its own face and is another independent work. With this in mind, it is not difficult to understand why the Memoirs derived from the Diary can be read in a "reflexive" way with the Diary. Moreover, Yang Shuda's "Diary" is also a special diary.
Second, Yang Shuda's concept of diary
Yang Shuda has a strong sense of preserving literature, and the diary is an important carrier for its preservation of literature. In all respects, Yang Shuda is a writer with a strong "diary complex". The Memoirs of Ji Wei Weng says: "For the rest of his life, he had no hobbies, but he liked to read." If the heart has a knowledge, it will write to the book, thinking that it is blissful. Recalling the year 1900 AD, that is, the year of the former Qing Dynasty Guangxu Gengzi, Yu entered the Qiushi Academy and had a reading diary. He who continued to do so was given six or seven copies for four or five years, and he dropped out of the day of travel until 1905(otomi). When I traveled to Japan, I saw that the bookstore prepared a diary for the next year at the end of each year. One volume is purchased every year to record daily homework; there are six or seven volumes, and most of these two are scattered today, and only one volume of Xin Ugly's "Reading Diary" and two volumes of Ding Wei and Peng Shen's "Diary of Dang". In 1920 (the fifth year of the Republic of China), he visited Beijing again, and began to renew his diary on August 29. Since then, except for the occasional missing record due to illness, there have been records every day. Imakata wrote the forty-eighth volume of his diary. Except for those who have no remembrance of the "Record", most of them are also from this fifty-volume diary. (In January 1931, the diary cloud, see gengzi, nongyin, 癸卯 reading diaries three volumes, all of which are now lost.) ”）
The Diary of Yang Shuda (1948-1954), Zhonghua Bookstore, 2021
From his teenage years to his later years, Yang Shuda continued to record his diary, and looking at his self-description, his diary also has considerable contemporary value. In general, Yang Shuda is an extremely strong diary concept. In his early years, when he was studying at Qiushi Academy, he had already followed the tradition of the late Qing Dynasty's impressive college diaries and wrote a diary with the main purpose of reading and self-cultivation. As for the eastward trip to Japan, Yang Shuda also has a diary record, which is a part of the trend of modern overseas travel diaries. After 1920, Yang Shuda insisted on writing a diary, for more than thirty years, almost without interruption, creating a typical scholar's diary. His diaries reflect the diaries of Gu Jiegang, Zhu Kezhen, Xia Nai and other emperors in modern times, and have become important documents carrying modern social and academic changes. It can be said that the diary written by Yang Shuda is a microcosm of the history of the development of modern diaries.
Judging from the currently disclosed "Yang Shuda Diary", Yang Shuda's diary mainly records daily travel, reading and writing, family affairs, observations and other contents, and records affairs more concisely and has some discussions. The form of this diary, tracing back to its roots, is not unrelated to Yang Shuda's own three modern diary traditions. These three modern diary traditions can be roughly summarized as follows: the late shuyuan diary tradition, the modern overseas travel tradition and the traditional literati diary tradition.
In addition to the three major diary traditions accumulated with the changes of the times, in Yang Shuda, the Hunan diary tradition in modern times has also profoundly influenced his diary writing. Looking at the development of modern diaries in Hunan, Yang Shuda is not a lone peak, but is conceived in many Hunan diaries. Since the 19th century, Hunan Science has revived, and there are many Japanese journalists. During the Daoxian years, the diaries of Li Xingyuan, He Shaoji and others have become grand views. Of course, this kind of diary fashion does not only occur in Hunan, but shows a national trend, but in Hunan, the diary style has special significance. To some extent, we can even say that diaries are an important feature of modern Xiangxue in written expression. Chen Zuogao's "Historical Outline of Chinese Diaries" has noted the phenomenon of long diaries since Daoxian, and the tome diaries made by Hunan people account for a large proportion. Authors such as Zeng Guofan, Guo Songtao, Wang Minyun and others have long diaries of giants. Among them, the most exemplary are Zeng Guofan and Wang Minyun, whose diaries have become models for many Hunan people to write diaries after Guangxuan. This directly affected the diary creation of Yang Shuda and others.
Among Yang Shuda's teachers and elders, the diaries of Pi Xirui, Liu Renxi, Yu Zhaokang and others are very outstanding. Among the Hunan people who had contacts with Yang Shuda, Li Jinxi, Li Xiaoyan, Yang Changji (1871-1920), Xu Zhenli, Xie Jueya, Zhang Shunhui and others all wrote larger diaries. At several stages of Yang Shuda's life, the Huxiang diary tradition had a practical impact on him. The Qiushi College, where Yang Shuda studied in his early years, and its predecessor, the Shiwu Academy, both required students to keep a diary. When he traveled east to Japan to study in 1905, Song Jiaoren, Yang Du, Yang Changji and other people in Hunan, who were also in Japan, had diaries. The diary of Hunan people who traveled east to Japan should have influenced Yang Shuda. Take Yang Changji, a friend of Yang Shuda, as an example, when Yang Changji was in Tokyo, "often wrote a diary to chronicle academics, often thousands of words, and also used his self-encouragement to speak friends." (Li Xiaoyan,"The Deeds of Mr. Yang Huaizhong, Former Professor of this University") Yang Changji's "Diary of Dahua Zhai" has now been collated and published, and although it is incomplete, it can be seen that what Li Xiaoyan said is not false. Among them, Li Shi picked out the characteristics of Yang Changji's good writing of academic diaries, which is also an important feature of Yang Shuda's diary.
Yang Changji, "Diary of Dahua Zhai", Hunan People's Publishing House, 1978
In line with the trend of diaries in recent times, it is rooted in the regional diary tradition of Hunan and constitutes the main external motivation for Yang Shuda's diary writing. As for himself, it is really as Yang Shuda said, he is born to "like to read" and likes to "write to books", and the interest in keeping diaries is at least old, always haunting. For example, Yang Shuda also paid great attention to the diaries of his predecessors in the "Diary". On February 8, 1936, the "Memoirs" recorded reading Zhou Xingyi's "Diary of Lin Xun", and on April 8, 1951, he noticed "What Shaoji's "Diary of inscription" on Fang Shuzhang's desk", and Yang Shuda also paid attention to the diary of Lin Zaiping's great-grandfather Lin Chunpu and so on.
In addition, Yang Shuda has a fairly strong obsession with continuous diary writing. Even during his illness, his physical strength and energy could not support him to write a diary, but Yang Shuda still insisted, the way was to write the font larger, until he could not write, let his family help ghostwrite. Ghostwriting for Yang Shuda is often his closest family, such as his wife, son, etc. "Memoirs of Ji Wei Weng", April 2, 1942 Yun: "When I woke up in late March, I suffered from insomnia, and I was getting worse and worse, and my hands could not make small characters. From the second day to the sixteenth day of the diary, it was changed to a large-character book. Seventeen days later, yu'er was ordered to take note. (p. 184) This time insomnia and other diseases, mainly due to the hardships of life, changed to vegetable oil, but let Yang Shuda suffer so much, on April 5, he even made the worst plan for his body, writing a last word at the end of the diary. (p. 184) However, writing larger was not the way to go, and barely insisted until April 17, when Yang Shuda could no longer insist on writing his own diary, and he even hallucinated, so he had to let his son Yang Deyu ghostwrite it. As of May 12, Poplar "began to write in his diary." (p. 185) Having his son Yang Deyu ghostwriter is more common in Yang Shuda. In the 1940s, when he was avoiding Japan, Yang Shuda lived in Xiangxi and participated in the collection of the Wuxi Poetry Society, many of the poems he wrote were ghostwritten by his son Yang Deyu. (164 pages)
In addition, sometimes unwell, Yang Shuda also let his wife ghostwrite. The diary of March 5, 1954 also clearly records that the diary of this day was written by his wife Zhang Jiaqi. According to Yang Liu'an, the compiler of "Yang Shuda's Diary (1948-1954)", it can be seen that the diaries of March 5, March 8 to March 30, and March 29 to March 31, 1954 were ghostwritten by Zhang Jiaqi. During the ghostwriting period, perhaps it was Yang Shuda's dictation, or perhaps his wife heard and witnessed it, and wrote on his behalf, but there were inevitably some differences in the style of writing, such as the record of "Chen Tian and his father came" on March 12, and if Yang Shuda wrote, it should be "Old Man Chen came" (see Collated Edition, p. 209). On March 18, Yun "The dragon old man and his wife and many people came", and it was not like poplar trees. The ghostwriting diary of Zhang Jiaqi ended on the day, and Yang Shuda was not included in the diary, but according to Yang Liu'an's explanation, the ghostwriting diary was mostly written with a pen, which was different from the brush that Yang Shuda usually used to write a diary. It seems that Poplar deliberately distinguishes the ghostwriting part. It is worth mentioning that Sun Bingwei, Yang Shuda's granddaughter-in-law, obviously noticed the phenomenon of "ghostwriting" in Yang Shuda's diary when he continued the "Memoirs of Ji Wei Weng" after July 1953. For example, on March 4, 1954, the last cloud of the article, "Today's diaries are ghostwritten." (p. 382) Po Xiao Poplar Speaks.
Yang Shuda and his wife, see the book shadow of "Yang Shuda's Diary"
Yang Shuda attaches so much importance to diaries that diary-related matters such as writing diaries, supplementing diaries, and arranging diaries are often mentioned in diaries. Unfortunately, since Yang Shuda's diary has not yet been fully disclosed, it is difficult to speculate whether his diary was like the diary of Professor Huang Jiyu (1885-1945) of Sun Yat-sen University, which circulated in a small area of scholar circles before his death. But Yang Shuda's diary should be known to many people. Yang Shuda's diary on November 23, 1952 recorded: "Late Wei Ke'an sent a diary book, the new self-teacher Gu Zhai Dingye", the diary book was purchased by the school colleague Wei Ke'an on behalf of the diary, which shows that Yang Shuda's diary was not a secret at that time.
Due to Yang Shuda's strong diary concept and deep "diary complex", this "diary" not only records the social changes in modern China, but also reflects the changes in Chinese diary traditions in modern times, so it deserves special attention. In addition to paying attention to Yang Shuda's diary concept, we can't help but add another curiosity: how does Yang Shuda use his diary? When he decided to write an autobiographical memoir, how did he drive the diary to serve himself when he wrote the memoir?
III. Deletions and Additions: Memoirs' Approach to the Diary
Trying to understand how Yang Shuda used the Diary to "make" the Memoirs, it is necessary to go back to a certain day in a certain year and month of Yang Shuda's life and see how he described his daily life in the Diary and the Memoirs, respectively.
On November 2, 1948, Yang Shuda planned to leave Changsha to teach at Sun Yat-sen University in Guangzhou. Diary original cloud:
On November 2nd, morning cleans up the handouts. Jun's nephew came, the cloud tomorrow ticket can be obtained, so the decision was made. At noon, Ma Zonghuo, Li Meishou, Liu Tianyin, Zhou Bingjun, Xie Hongyi, Fang Zezhi, Luo Jiguang, Pan Liji, Ji Xishan, and Tao Yunsun were invited to travel in Jinguchun, and Jun's nephew was also invited to accompany him. Return after meals, want to sleep, do not sleep, check the packing. At 5:30 a.m., the Lulu Mountain Pavilion, crossing the Xiangxiang to the old house of The Fragrance Stream, staying in Yan. Bedtime at 9 p.m. (Diaries, pp. 2-3)
On November 3rd, I got up at 6:00 a.m. and went to the East Station at 7:00 a.m. Li Miliu, Ben Shan Nephew, Zhou Rucong, and Jiu Nephew came together. Chun Nu and Tie Zheng were also sent to the market from Lushan Mountain. The train departs at 10 o'clock, crosses Hengshan mountain at 2 o'clock in the afternoon, passes through Hengyang at 4 o'clock, and goes to bed at 8 o'clock.
The memoirs recorded that day read:
November 2nd. Mt. Begaku enters the city. Tomorrow, taking advantage of the car to go to Guangdong, the wife Zhang Yijun and Bo Jun's nephew are on the way, and the nephew should also be hired by the Zhongda.
The contrast between the two shows that the "Memoirs" has made a large deletion of the "Diary", and the details and trivial characters in the day's actions have been deleted and replaced by more condensed generalizations. In addition, the "Memoirs" is based on the facts, and the diary is spliced and condensed into one day, which is therefore greatly reduced compared with the "Diary". However, the "Memoirs" is not blindly deleted on the basis of the "Diary", and the material of the "November 2" diary is quoted, which shows that the "Memoirs" adds information about the companionship of his wife Zhang Jiaqi and his nephew Yang Bojun, and adds the reasons for Yang Bojun's companionship. The addition of such text complements the background information of the Diary and contributes to the understanding of the personnel content contained in the Diary.
In fact, once we spread out the reading of "Memoirs of Ji Wei Weng" and "The Diary of Yang Shuda", it is difficult not to find many differences between the two. Mr. Yang Fengbin's "From to" (Shanghai Review of Books, December 23, 2021) has roughly pointed out the differences between the two, but Mr. Yang's article mainly looks at the differences in texts from the order in which the two books are published. If we return to the historical scene of Yang Shuda's creation of "Memoirs", we should pay more attention to the text change process of "from "Yang Shuda's Diary" to "Memoirs of Ji Wei Weng".
Yang Shuda's "Ji Wei Ju Diary" book shadow
As a way of writing by Chinese literati in recent times, the basic book library has given birth to many derivative documents, but such derivative documents, even if they are from the hands of diaries, are quite different from the original text of diaries. In other words, the relationship between diaries and "documents derived from diaries" is not a simple extraction relationship, and the deletion and splicing of texts during this period have become an important direction of diary research in recent years. In this regard, Wu Qingen, associate professor of the School of Literature of Hunan University, made a detailed analysis of the "Diary of Tan Xian" reminds us of the complex phenomenon of "text remodeling" between the diary manuscript and the engraving (Wu Qingen, "The Compilation, Deletion and Text Remodeling of Tan Xian", Literary Heritage, No. 2, 2020). The series of methods summarized by it, such as excerpting, reorganization, and deletion, involve problems such as contextual changes and semantic conversion, and can be regarded as the basic principles for dealing with such texts. From "Yang Shuda's Diary" to "Memoirs of Ji Wei Weng", it can be seen that Yang Shuda's approach to writing "Memoirs" is not much different from Tan Xian, but the temperament of the two people and the time in which they live are quite different, so it is necessary to make a statement for the specific deletion and modification of Yang Shuda's diary. In addition, what Yang Shuda wanted to complete when he deleted and revised his diary was a "memoir", which was slightly different from Tan Xian's intention to compile the "Book of Notes" with the intention of deleting and revising his diary.
Manuscript Tan Xian diary book shadow
Wu Qingen, associate professor of the College of Letters of Hunan University, devoted himself to studying the manuscript Tan Xian's diary and summarizing the basic rules of diary deletion
Regarding the method of adding or deleting the "Memoirs" to the "Diary", Mr. Wang Yuanhua (1920-2008) has revealed in his article "On Yang Yufu":
There are some avoidances in the "Memoirs", such as calling him a vain person, not writing his name, just like the "Diary of Yue Mantang" to Zhao Zhiqian. For some people, only the names of their works are listed, and the surnames are hidden, such as the "Guan Gu Tang Wen Banknote" and the "Saying Wen Wen Examination" omit the name of the author Ye Dehui. For another example, the author refers to the pre- and post-liberation book publishing and reading institutions collectively as the Compilation Bureau, which is obviously a synonym. These places are not out of rough and sloppy, and if the reader can carefully examine them, it is not difficult to trace the author's intentions. This "Memoir" seems to be simple and simple, and the text lacks the brilliance of the carved body, but as long as you play calmly and immerse yourself in meditation, you will definitely get something. (Wang Yuanhua, "On Yang Yufu")
Mr. Wang Yuanhua read "Memoirs of Ji Wei Weng" to prompt many topics
Mr. Wang has pointed out several amendments to the Memoirs, but has not elaborated on them. However, Mr. Wang's suggestion of "calmly playing and immersing oneself in meditation" indicates a clear direction for the addition and deletion of the addition and deletion of the excavation of Yang Shuda. Here, the author is not afraid of triviality, and the general way in which the "Memoirs" is deleted and modified from the "Diary" is listed as follows:
First, in general, Yang Shuda deleted a large number of daily social interactions, travel records and reading situations in his "Memoirs". As far as the content of reading and writing is concerned, the Memoirs deletes a large number of reading situations and adds records of writing and writing. In addition, there are some uniform changes in the Memoirs, and when referring to the writing of a certain article, "grass" is generally changed to "writing".
Second, while deleting the text of the Diary, the "Memoirs" polishes the words and rhetoric. For example, on November 10, 1948, the "Diary" Yun: "After dinner, visit Rong Xibai, sit less, and see yi in a fragment of Zheng Ye's "JinShi Wenkao" printed by Qu in the past years." Zheng's "Jin Shi Wen Kao II Collection" is eight volumes, and huda has hidden four volumes, which is an incomplete copy. Yu Qian wrote the "Outline", did not know this, there was a mistake, should be corrected. "Memoirs" as follows: "Visiting Rong Xibai, see a fragment of Zheng Ye's "Jinshi Wenkao" printed by the gift institute. On the one hand, daily chores such as "after meals" and "less sitting" were deleted. On the other hand, adjust the word order and refine the words and sentences, such as "See the 15-character expression in the diary" instead of the 19-word expression in the "Diary" with a sentence of "See the fragment of Zheng Ye's "Jinshi Wenkao" printed by the gift. Finally, this deletion also partially conceals the process of academic understanding, and thus deletes the record of the early misremembering of the Jinshi Wenkao.
Third, in order to straighten out the words, the "Diary" was changed. For example, on November 16, 1948, the "Diary" yun: "Read the historical language research booklet published by the Information Bureau of the Executive Yuan, citing Ji Yu, Hoshi Kasa and Yu." The "Memoirs" adds the word "name" after "Yu", and the semantic meaning is obviously more complete. The reason for this change should be that the "Diary" is written for oneself, and the random writing and even the mistake of language does not affect the comprehension, and the writing is relatively hurried, so sometimes there are many language diseases, and the "Memoirs" is a text prepared for public, so it is necessary to straighten out the sentences. Some of the spoken language in the "Diary" was also changed to a more formal written language in the "Memoirs", such as on September 1, 1949, reading Lü Tiaoyang's "Interpretation of the Shang Zhou Yi Instrument", "The Diary" called the book "blind and unrequited", and the "Memoirs" was renamed "VainLy Involved".
Fourth, by adjusting the text, change the tone of the sentences of the "Diary". On November 11, 1948, the "Diary" Yun: "Reading Wen Tingjing's "The Age of Mao Gongding", it seems to be a little early in the time of Mu Gong. The "Memoirs" was changed to: "Reading Wen Tingjing's "The Age of Mao Gongding", it seems too early to say that it is Mu Gong. The tone of suspicion intensified significantly. Some of Yang Shuda's teachings about Guo Moruo are sometimes refuted more in the "Memoirs" than in the "Diary". On December 31, 1948, it was mentioned that the "Prince Baby Lu Bao" refuted Guo Moruozhi's remarks, and the "Memoirs" added a passage of clouds: "The ancient artifacts are uncertain, how can it be mud? On December 9, 1948, the "Diary" commented on the learning of Chen Jieqi, a Qing dynasty, saying, "I know that Chen Is only a collector, and he has nothing to do with learning." The Memoirs was changed to read, "Zhi Chen is only a collector, and he is less involved in the matter of learning." ”
Changes in tone may reflect changes in emotion. The emotions of "Diary" are instantaneous, while "Memoirs" is an afterthought, and the emotions are relatively peaceful. On April 21, 1949, the "Diary" Yun: "The peace talks between the Kuomintang and the Republic of China broke down, and the people were bitter and mournful! The "Memoirs" was changed to: "I heard that the peace talks between the Kuomintang and the Republic had broken down, and sighed for it!" "After experiencing the Ding Revolution, the mood changed from agitation to calm. Here, Yang Shuda's emotions are not like Wen Tianxiang's "pain and pain, pain is like a pain", but with the migration of time, strong emotions are diluted and soothed.
Fifth, the symmetry is adjusted. The Diary is written more casually, sometimes directly by name, with the words appended to the back, while the Memoirs are all corrected. For example, on December 20, 1948, Yang Du was recorded as "Yang Du (Character Qiu Mei)", and the "Memoirs" was changed to "Yang Qiu Mei (笃)". The "Diary" was originally called "Chiang Kai-shek", and the "Memoirs" was changed to "Chiang Kai-shek", as shown in the January 22, 1949 et al. Such a change in title should be the result of a change in the political situation. On April 9, 1949, it was recorded that the Peace Talks between the Kuomintang and the Republic of China, the Diary of Yun: "Peace is made to the peace, and the Communist Party hears that the problems are raised. The "Memoirs" was changed to: "It is not easy to negotiate peace and make it to Beiping." On April 23, 1949, the diary said: "The communist army has crossed the river, all the personnel in Nanjing have been evacuated, and the citizens have plundered without discipline." The "Memoirs" was changed to: "Wen The People's Liberation Army has crossed the river, and all the personnel in Nanjing have retreated." On July 24, 1949, the diary reads "The Nationalist army retreated successively in Pingjiang, Liuyang, and Liling, and Changsha was under siege", and the "Memoirs" was changed to "After Jiang Jun withdrew from Pingjiang and Liuyang, Changsha was under siege", and the change in title and word order reflected Yang Shuda's expression method of gradually adapting to the new era.
Delete some emotional comment text. On May 7, 1949, the "Diary" Yun: "Yu Zhengzhi sent a salary, more than 10 million gold coupons, worth only five Hong Kong dollars - the collapse of the economy has seen its end, and this Kuomintang man has also given it." The sentence in "Memoirs" was changed to, "A friend sent a salary." The gold coupons are worth more than 10 million Hong Kong dollars. This Kuomintang man's gift also. With the passage of time, Yang Shuda chose to present the salary of the day and his complaints against the Kuomintang in an objective tone, deleting the sentence "the collapse of the economy has seen its end" and the word "again", which shows that the strong emotions have gradually dissipated. And to hide the name and surname of a friend, probably to protect his friend.
Memoirs deletes emotional comments, primarily for relationships and sometimes to protect themselves. For example, involving the Dongguan bibliophile Mo Boji (1877-1958), the Diary mentions that Mo Boji was also under Ye Juemai's door, so it is called "the same door as Yu; and he also read Yu's book Yun". The Memoirs delete this account of the relationship between the two men and rebuke Mo's book "Verbose Text" (the Diary is "Wu Man Wu Shu"). On June 4, 1949, the "Diary" mentioned that Mo Boji's "book was chaotic and unorganized, and could not be responded to", and the "Memoirs" deleted this sentence. On July 17, 1949, Yang Shuda read Chen Da's "Ten Years of Wandering Traces", thinking that "the narrative is chaotic and the writing is redundant", and the "Memoirs" records the reading of Chen Shu, but deletes the bad review. On August 12, 1949, the "Diary" recorded that Ma Zonghuo said that Huang Kan "did not get rid of the habits of Hooliganism in Hankou", and other things, but the "Memoirs" did not contain it. On December 20, 1952, when Xu Zhenli died, the Diary commented that "no one could continue his business after his death", and the Memoirs deleted this sentence.
Another example, on January 20, 1949, the "Diary" Yun: "Cen Zhongmian came with Gu Tiefu to visit, sit less, go." Cen was very ill and listened, and the conversation was inconvenient. The "Memoirs" was changed to: "Cen Zhongmian came." Cen Jing Tang Shi, suffering from heavy hearing. In this regard, it can be seen that Poplar Dali tries to maintain a more objective writing attitude in "Memoirs".
7. Revise the way in which the relevant sentences of the Diary are expressed. On August 27, 1949, it was recorded that after reading the communiqué of the takeover of Wuhan University, the Diary Cloud: "I know that its internal bad before was very bad. There is no hope for The Chinese institutions to clean up like this, but not so thoroughly cleaned up. This Communist mobilized the masses for the miraculous use of the masses (600 to 700 teachers, students, workers). This passage in the Memoirs was changed to: "I know that this corruption was very bad before it." This is true of most Of the Chinese organs, not only Wuhan University. Not everywhere is cleared up, and there is no hope for state affairs. Wen participated in the takeover of teachers, students, and workers counting six or seven hundred people, pooled their wisdom and efforts, and have always been vain and empty words, but now they are seen in real things. This change in expression shows the subtle changes in written expression in the new situation between 1949 and 1950.
Tainted by the new political and cultural air, Yang Shuda deliberately changed the way he spoke, but he did not seem to budge in his academic purposes. For example, on December 6, 1952, Chen Yuan, president of Beijing Normal University, wrote to Yang Shuda, advising him that "Gaoyou is enough to be a junxue?" My father-in-law lives near Shaoshan Mountain, and Fa Gaoyou is like Fa Shao Shan Yunyun", Yang Shuda was quite dissatisfied with this, and the diary immediately commented on Yun: "Gu Zhao, Aid Ann wants me to be the remnant of Shouling"! The "Memoirs" does not mention Chen Yuan's letter, which is a bit of a scruple. However, in the "Diary", Yang Shuda seems to clearly express his refusal to "the queen of the Law", abandoning the will of the Xuezong Gaoyou Wang clan, and using academic reasons to decorate the firm ambition of politics.
On April 17, 1949, the Diary recorded that at the invitation of Wang Jisi and Chen Honghui, "Chen Rong, Liu Chengyu, and Hu Yisheng were seated together. Chen Nengshi, more than seventy years old, quite a dragon clock; Liu Nian and Chen Xiang are similar, they are very healthy. Hu was the younger brother of Han Min. In addition, zhan zhunan, Zhu Shaobin, Kong Xiaoyun. The "Memoirs" was cut to read, "Drinking table meets Yue Chen Rong and E Liu Chengyu." Chen Nengshi, more than seventy years old, quite a dragon clock; Liu Nian and Chen Xiang are similar, they are very healthy. After the deletion, the meaning of the sentence is unclear, and the reason for this deletion is probably because there is Hu Hanmin's younger brother in the same table.
In just two years, between 1949 and 1950, the political air had changed dramatically. Therefore, the deletion and alteration of the "Memoirs" and "Diary" helps to determine which characters and events in this period are sensitive words at that time. For example, on April 16, 1949, Qian Mu gave Yang Shuda "Introduction to Chinese Cultural History", and the next day Yang Shuda read the book and thought that it was "quite unique", and the "Memoirs" only mentioned Qian Mu's gift of this book, and omitted comments.
Qian Mu's Introduction to Chinese Cultural History
In addition to the deletions, memoirs' treatment of the Diary also includes additions. The updated text is mainly a post-mortem recollection and supplemented by other materials. Specifically, the Memoirs supplements the contents of the Diary, some of which are supplemented according to the articles written, some of which are filled with emotions and comments, and some of which are simply to make the meaning of the sentences more complete. Regarding the basic method of supplementation, Yang Shuda once explicitly stated in the "Memoirs of Ji Wei Weng": "The remaining writings must be written under the title of the text, and the year, month and day must be recorded." Both the "Records of Ji Wei Ju" and the "Elementary School Golden Stone Treatise" can also be seen. Therefore, some texts were written, and occasional reporters were not left in the diary, which were included in the "Record" according to the month and day under the title of the article. In this way, when Yang Shuda wrote his Memoirs, he used not only the Diary, but also other works with clear date marks. The specific additions to the Memoirs relative to the Diary can be roughly summarized as follows:
First, increase the argumentative recounting. Yang Shuda's sensitivity to time records helped him to supplement the Diary and expand the proportion of scholarly texts in the Memoirs. In addition, some additions are critical text. On November 11, 1948, the "Diary" Yun: "Morning reading of the fragments of Zheng Ye's "Jinshi Wenkao", the examination is more refined. Reading Wen Tingjing's "The Age of Mao Gongding" is said to be a little early in the time of Mu Gong. The "Memoirs" was changed to: "Reading Zheng's "Jinshi Wenkao", it is said that there are many fine reviews, and this is the only Jinshi family in Wuxiang." "The concept represented by zheng Yejie as an outstanding epigrapher in Hunan, who was posthumously supplemented when he wrote the Memoirs, obviously did not represent the concept of writing the diary. On November 23, 1948, Yang Shuda visited Chen Danian's collection of artifacts, and the diary cloud "read his collection of utensils, the most jade", and "Memoirs" was "reading the ancient jade he collected, many and fine". Another example is that on September 23, 1949, the diary recorded that "the Communist Party had strict military discipline and acted steadily and realistically. In the twilight years, or can you see the rise and fall? The Memoirs later added "Yu No.Yukiya."
Second, add factual memory texts. On March 4, 1943, Yang Shuda heard of the death of his friend Li Cangping, and he was quite emotional, mentioning Li's "noh poems", and the "Memoirs" added "the most old friend Huang Obscure heard and appreciated" afterwards. The addition of these new information is a portrayal of the reawakening of memory. For example, on November 21, 1948, it is recorded that at the Liurong Temple in Guangzhou, the "Diary" Yun said: "I am one hundred and two years old, and the gods are not fading, such as fifty or sixty people, who speak Xiangxiangxiang." The "Memoirs" copied this text and added "people are extremely humble and retreating" after the "Xiangxiang tone".
3. Supplements such as those written in other articles. "Memoirs" November 20, 1948, "跋 "郘 (Qi GeHei) Bell..." A passage of text, the "Diary" is not contained, and it is obviously supplemented. There are many such additions, which shows that Yang Shuda's intention to write "Memoirs" is to show his academic achievements.
4. Supplements based on other materials. Compared with the "Diary", the content of the "Memoirs" is not only based on post-recollections, articles in the journal, etc., but also comes from letters (such as the self-compiled collection of letters from teachers and friends, which was renamed "Scale Collection" on October 2, 1953). For example, on September 14, 1949, it was recorded that his son Yang Deyu was recorded, and the Memoirs had more than 100 words more than the "Diary", and this part of the text was added according to Yang Deyu's book. Other sources are unknown, such as on May 29, 1949, when both the Diary and the Memoirs recorded that Li Xiaoyan "wrote the ancestors of the king", but the Memoirs added "gifts from the collection of poems of Jin Tianfei", or Yang Shuda had another book of contacts, according to which he was supplemented.
The memoirs are often of high academic value than the Diary. For example, on June 4 and June 5, 1953, the Daily Records read the "Changsha Qu Clan Series", and only mentioned Qu Yuanlin's "Su Chang Diary" better, Qu Hongyu's "Yu Min Diary" tasteless, and the "Memoirs" added and expanded a small paragraph of text is very detailed: "Reading the "Qu Series", Qu Yuanlin's "Su Chang Diary" is quite attentive to geography, which is desirable. Qu Hongyu's "Diary of Yu Min", tasteless to the point! In the past years, when Yu was living in Beijing, Qu Xuanying had told Yu that Nai Weng had the Notes of the Book of Han. Now I do not publish a book and print such a diary of itinerary, Ho Ya? Readers can thus preliminarily judge the value of the Changsha Qu Series.
Qu Xuanying published the information on the copyright page of the "Su Chang Diary" collected by the Changsha Qu Series
There are many additions to the Memoirs compared to the Diary, possibly for the following reasons:
First, out of the need to adjust the way of expression. Due to the difference in writing time, it is necessary to add some text to the same record. For example, on November 19, 1948, the "Diary" recorded "changing the "Interpretation", and the "Memoirs" was "rewriting the old "Interpretation"", which shows that due to changes in the writing situation, the "Memoirs" adjusted the expression. Sometimes the author's information is supplemented, such as on January 3, 1949, mentioning "Reading the Sixteen Long Music Hall Section Examination", and "Memoirs" as "Reading QianTuo's Sixteen Long Music Hall Paragraph Examination", which is more complete. This addition is sometimes the "hindsight" of The Memoirs. For example, on February 13, 1949, it is recorded that Yang Shuda began to record the names of people in yiming that appear in the scriptures, but there was no proposed name at this time, while the "Memoirs" was clearly marked as "The Name of the Ancients in Yiming", which seems to have set the name of the paper at the time of transcription.
Second, it must be added due to changes in the political environment, social requirements and other circumstances. Due to changes in the political air, Yang Shuda consciously adjusted some of his expressions. For example, on August 8, 1949, when recounting his son Yang Dexin, the "Memoirs" added the phrase "resisting the Wokou and encountering many times" that was not recorded in the "Diary", and deleted the expression of Yang Dexin's "life was very bitter". In addition, memoirs add text sometimes for social needs. For example, on June 20, 1953, the conversation with Xu Teli was recorded, the "Diary" was very brief, and the "Memoirs" added a paragraph: "Xu Yun' Wang Jiefu's poem "Spring Wind and the South Bank of the Green River", this grammar sentence, change "to" to "green", then the literary sentence is complete. The language is quite insightful. There is no way to judge whether this is due to the original intention of Yang Shuda, or the false beauty of Xu Teli. After all, this memoir was written on July 4, half a month later.
In summary, despite the fact that "Diary" is the basic material, Yang Shuda continues to delete and add to complete the "Memoirs". This shows that memories are always memories of the present, and that diaries, although they are about the present, are historical when they are written.
Through excerpts, reorganizations, deletions, and other methods, Yang Shuda transformed the Diary from a private work into a public publication. In this process, Yang Shuda completed the reinvention of the self, and also constructed a "want to be" self. It is no wonder that Wang Yuanhua said in his letter to Shao Dongfang, "This book was compiled by the author according to his diary, but it can be called an academic work. After such a simplification, the academic side of this diary has been magnified. This impression is the result of Yang Shuda's intentions, the diary of April 15, April 23, 1953, May 2, 1953, etc., the "Diary" records only a few academic papers, while the "Memoirs" are detailed in hundreds of words abstracts. The diary is a sculpture that the author has embellished, and although it is a beloved sculpture, it is always added or deleted, as if it were a sculptural work that can never be completed. As a derivative document sculpted by the Diary, although the memoirs freeze the author's overall view of life at a certain stage, it also greatly compresses the richness of the Diary.
The relationship between "Memoirs" and "Diaries"
Using "Diary" as an autobiography, Yang Shuda wrote his "Memoirs". When he decided to use himself as anatomical material, he inevitably changed his former self, so that the Diary and the Memoirs became two parallel texts. Such a question also comes to the reader: How to choose between "Diary" and "Memoirs"? Ding Dong believes: "Compared with diaries, memoirs have an unreliable side. No matter who it is, writing a memoir will always choose the past according to the needs of the present, and even reconstruct the past. For Poplar, the situation is a little different.
Although Yang Shuda constantly modified the diary and tried to show a more academic self in the "Memoirs", the "Diary" has outlined the general picture of life, so that "Memoirs", no matter how hard it tries, can not get up another tall building and reconstruct another Yang Shuda. In other words, the diary partially defines the author's narrative of life. Because of his diary, Yang Shuda obtained a richer record of life, but it made him lose the possibility of imagining life. Think of Tim Burton's movie BigFish, and if the father in the movie created a detailed diary, how could he justifiably invent a dreamy life to his son? However, the "Memoirs of Ji Wei Weng" and the "Diary of Yang Shuda" have advantages and disadvantages of each other, and there is a more complex relationship, which is outlined as follows:
I. The Memoirs refers to other writings and enriches the details of the Diary. On April 18, 1949, Yang Shuda visited the Lingnan bibliophile Xiong Runtong's collection of books, and the diary recorded that "there are three kinds of Song ben, one kind of yuan ben, several kinds of waiming ben and several kinds of refined banknotes." The next day, he recounted the books he saw, and the Memoirs connected them into a day's record, eliminating the traces of time delays. The Memoirs expand the clouds: "There are Song Ben's small characters "Five Classics", Yang Zi's "Fa Yan" (Qin Dunfu Old Collection), "Wang Jing Gong Collection" (Xu Qianxue Old Collection), Yuan Ben 'Liezi', Ming Ben Zhao Fan's "Wei Jing Tang Wang Yi Notes", "Tang Monk Hongxiu Collection" (Haiyuan Pavilion Old Collection), Yongle Ben 'Luo Yuzhang's Collection of Mr.' Collections", Sun Daya's "Cangluo Collection" (Ji Gu Ge Ben), Jingben Song Su Ling's "Lingran Zhai Collection" (Fang Weng disciple, "Four Libraries Rare Books" have been printed), Ming "Tang Zi Xi Poetry Collection" (Haiyuan Ge Collection). "It is not difficult to find that the Memoirs are much more detailed than the Diary, which shows that there is a different book.
Second, "Memoirs" and "Diary" sometimes present a mutual interpretation relationship, indicating Yang Shuda's intention to use "Memoirs" and "Diary" together. On March 24, 1949, the diary mentioned the relevant contents of the "Records of the Study of The Garden", and the "Memoirs" explained that Yun "has been detailed in the diary of March 8, 1717 of the Republic of China". Of course, the "Memoirs" can interpret the "Diary", such as on December 14, 1948, the diary cloud "Zheng Fang's inscription Min Father's Mistake", and the "Memoirs" directly wrote "Fang Shi" as "Fang Maoyi". Through the "Memoirs of Ji Wei Weng", Yang Shuda's diary is constantly interpreted and sufficient, which helps readers to understand the people, events and things that appear in the diary. For example, on March 4, 1953, the "Diary" mentioned "Liu Qiyi", while the "Memoirs" was "Liu Qiyilai, the excavator of Zhongnan", which obviously has an annotative effect, and it can also be seen that the "Memoirs" is more detailed. Naturally, this feature is also noticed by the finishers. In the "Diary of Yang Shuda", the collator makes extensive use of the "Memoirs" to annotate the "Diary", such as the annotation "Tian Xingliu" on page 57 and so on.
Third, although the time clues of "Memoirs" are more detailed, the time attribute is more vague than that of "Diary". For example, the "Memoirs" of September, October, November 1924, January, February 1925 and other months do not have specific dates, but only indicate that this is a January incident. Yang Shuda deliberately obscures the time attribute, may be to narrate a complete thing, may also have another hidden plot, the cut of this vague time attribute, to be disclosed in the "Diary of Yang Shuda".
Fourth, "Memoirs" changed the original meaning of "Diary". Sometimes, "Memoirs" is concise and general, summarizing the content of a period of time, but it is inevitable to change the meaning. For example, the "Memoirs" on May 12, 1949 Yun: "The situation is uneasy, the people of Guangzhou are emperors, and the people of Zhongda have made contingency plans, so Yu decided to return to the north." "The situation of deciding to return to Changsha under the influence of the current situation has been written several times, however, the "Diary" does not mention the panic of the people in Guangzhou, the response of colleagues at Sun Yat-sen University, and so on. For example, on July 21, 1949, the diary recorded that "Zou (Manzhi) and Gao (WatZhi) came to write and invited them to teach in Taiwan. The "Memoirs" is "Zou Manzhi wrote a letter to invite him to teach in Taiwan", deleting the meaning that Gao Hongjin (Zi Wat Zhi, 1892-1963) also came to invite Yang Shuda to teach in Taiwan. On August 4, 1949, the "Memoirs" recorded that "planes have come for several days, and today they bombed four or five places on Xiangya Road of the provincial government." Chiang Kai-shek was not happy with the love of the Xiang people and peace also. Woohoo! On August 5, the "Diary" recounted the situation of yesterday's bombing, "I heard that Chen Mingrenxin moved to Xiangya Road, so I saw the explosion", which stated the facts, which was different from the exclamation expressed in the "Memoirs". Compared with the Memoirs, the Diary contains more information and deserves attention.
Fifth, the "Diary" and the "Memoirs" can correct each other. In general, memoirs correct some of the errors recorded in the Diary. On December 24, 1948, seven "War Criminals Hideki Tojo, Kenji Toihara, Hiroshi Hirota, and Ishigen Matsui were hanged by the Allies yesterday morning." The Memoirs read, "Seven others, including the war criminals Hideki Tojo, Kenji Doihara, Hirota Hirotoshi, and Matsui Ishigen, were hanged by the Allies yesterday morning." Of course, the Diary also has errors in revising the Memoirs. For example, on December 26, 1949, the Jiuyao Garden incident was recorded, and the Memoirs was mistaken for "The Twenty-ninth Day of December", which was obviously a clerical error. On November 29, 1948, the record of watching the calligraphy and paintings of famous people in Guangdong mentioned Hai Rui, and the "Diary" was "Hai Zhongjie", while the "Memoirs" was mistakenly written as "Hai Zhongxie".
The Memoirs sometimes arbitrarily alters the word order of the Diary. For example, on November 22, 1948, Yang Shuda and Shang Chengzuo visited the Commemorative Exhibition of Chen Baisha's Birthday at the Guangdong Archives museum and recorded Chen Xianzhang's relics, the "Diary" recorded in the order of "piano and mao pen, ink and relics, etc.", and "Memoirs" as "ink, relics, piano and mao pen". This suggests that Memoirs may not be very critical.
"Memoirs" adds a layer of memory color to "Diary" more than "Diary". After some emotional rhetoric was added, the original diary gradually stained the lyrical color of memory. On January 12, 1943, the "Memoirs" recorded that Yang Shuda was appointed as a professor of the Ministry of Education, first recommended Yang Shuda, Zeng Yunqian, Xiong Zhengli (1893-1983, the word Yusheng) from Hunan University, and Yang Shuda was appointed, zeng Yunqian, Xiong Zhengli both had poems to congratulate. After trancribing the he poem, Yang Shuda couldn't help but sigh: "Now that Xingkasa has become an ancient, Yusheng has returned to his hometown, and the joy of laughter and singing cannot be found again, which makes people feel sad." (p. 198) is already expressing the sentiments of the 1950s, as the memoirs were written, not the original face of the Diary.
"Memoirs" is more public than "Diary", but still has a certain private feature. Sometimes, Poplar also blurs this line between public and private. "Memoirs" On March 24, 1949, "Wang Jisi (from) sent Wujiang Jin Tianfei three volumes of poetry collections, which were entrusted to him by Jin Jun's brother. There is a "Biography of Mr. Ye Haoyuan" in it, which Yun wrote according to the "XuexingJi" written by the Yu brothers. This record was written by the disciples of the master and has been detailed in the diary of March 8, 177 of the Republic of China. About the time Jin Jun saw that the text was still signed by the name of the Yu brothers, so Yun Er also. "Memoirs" March 8, 1928: "Dr. Shioya Jieshan Wen of Japan led many professors from Bibang Higher Education College to Beijing, and feasted on the same people in the Central Park Water Pavilion." The doctor studied in Changsha for one year at the end of the Qing Dynasty and met him many times. Seventeen years ago, the non-return was a tragic green teenager. However, there is no mention of Ye Dehui's biography, which shows that for Yang Shuda, there are still a considerable part of the "Memoirs" that serves himself, and does not particularly consider the reader.
Overall, the Diary is more valuable than the Memoirs, mainly in preserving more information, but the Memoirs also helps to sort out the clutter of information in the Diary. On April 14, 1949, the Diary cloud:
In the evening, Yan Xueyuan came to talk, and Yunwen's Hong Kong friends, Guo Moruo, read Yu Shuyi Zhong and Zeng Houyi, and all expressed their admiration. Guo Zengyi wrote to Yu Yu, slightly less than this, and yu commented that Jin Wen yuqu had a slight word, so although (Shangtao Xiage) Shuzhi's interpretation of the canal was still dissatisfied. Although this gentleman is engaged in learning, he is still not immune to the habits of politicians. (in this paragraph, "when punctuation is ",")
The "Memoirs" read: "Yan Xueyu came to talk, Qu Wenzhi was a friend in Hong Kong, And Guo Moruo read Yu Shuyi Zhong and Zeng Hou Erbao (contained in the Journal of Sun Yat-sen University), all of which expressed admiration." ”
Comparing the two, it can be seen that Yang Shuda mobilized his memory when writing "Memoirs", supplemented the information of the school journal, and clearly stated that Yan Xueyao's friends were in Hong Kong, not Hong Kong.
Liu Baojun's "Commentary on Yan Xueyuan"
Of course, it should be noted that the current "Memoirs" is also an abridged version. As the "Afterword to the Finishing" of the "Memoirs of Ji Wei Weng" pointed out: "This time the finishing has basically maintained the appearance of the original manuscript, and only a few places have made necessary deletions and changes. Since it is impossible to know exactly what was deleted when Mr. Yang Bojun sorted out the Memoirs of Ji Wei Weng, some of the inferences in this section may not be so reliable.
[This article is a phased result of the major project of the National Social Science Foundation of China "Narrative, Collation and Research of Modern Chinese Diary Literature" (18ZDA259), first published by The Paper (www.thepaper.cn). ]