Interaction with Japanese scholars is an important part of Ye's academic activities. The objects of communication include japanese old-timers and new scholars; the content of exchanges includes poetry and singing, exchange of ancient books, and discussion of scriptures. The japanese scholars' love for traditional Chinese ancient learning and their appreciation for Ye Dehui's erudition and knowledge have led Ye Dehui to be a fellow scholar and strengthened his belief in passing on Confucianism. At the same time, through Japanese scholars, he saw Japan's emphasis on traditional culture, resulting in a foreign imagination of "Tokyo's desire for gods", which reflected Ye Dehui's personal cultural ideals and the multiple meanings of modern Sino-Japanese cultural exchanges.
Ye Dehui (1864-1927), also known as Huan Bin, was a native of Changsha, Hunan Province, a famous scholar of the late Qing Dynasty and early Ming Dynasty, and also the leader of the famous conservative school ——— "Wing Sect" in modern history. Ye Dehui "wrote a collection of poor people, disciples and outsiders"[1] (P218), and wrote a lot of works and made many achievements in his lifetime. His achievements in specific academic fields such as books, catalogs, editions, and collations have attracted the attention of many scholars, and there are dozens of related research articles. However, for an important part of Ye Dehui's academic activities——— exchanges with Japanese scholars, there is no special article to introduce it except for Sang Bing's article "Students Studying in China in Modern Japan"[2]. This article will explore this in order to help fully grasp Ye Dehui's academic activities and deepen the understanding of Sino-Japanese cultural exchanges.
After the Meiji Restoration, the Japanese government actively promoted the policy of "Europeanization", learned from the West, and promoted the modernization of society, which became the mainstream of Japanese intellectual circles and academic circles. For Chinese culture, it has changed from admiration to contempt. Especially after the Sino-Japanese War and the Russo-Japanese War, Japan became the most powerful emerging empire in Asia, which proved its success in importing Western civilization, and breaking away from Asia and entering Europe became the direction of efforts of most Japanese people. However, on the other hand, when Japan appeared as the leader of the Toyo Alliance and the guide of the Toyo, a new understanding of China also became a trend, and the study of China became a common practice. After the Sino-Japanese War, Japan established a number of groups with the purpose of studying the Oriental issue, especially the Chinese issue, and saving the current situation, such as the East Asian Association and the Tongwen Association, whose members traveled all over the Chinese mainland, and in addition to collecting intelligence, there were also people who devoted themselves to cultural research. In 1898, the East Asian Association and the Tongwen Association merged to form the East Asian Tongwen Association, headquartered in Tokyo, with branches in major cities in Japan and overseas (mainly overseas, mainly In China). The East Asian Literature Association is committed to the cause of Chinese culture, not only running newspapers and setting up schools, but also introducing Japanese scholars to visit famous places in China and seek teachers and learn. (1) Since then, Hunan Shuoshu Confucians such as Wang Xianqian, Wang Yun, Ye Dehui and others have become the objects of frequent visits by Japanese people and have begun exchanges with Japanese scholars. In particular, Ye Dehui, not only has a profound old school and a rich collection of books, but also attracts the attention of Japanese scholars, and is the most extensive exchange with Japanese scholars among the old-style scholars of Hunan literature. Among the poems of Ye Dehui alone are famous Japanese scholars such as Shioya Shiotoshi, Taketoshi Mitsuhiro, Nagai Hisichiro, Ryuhei Shirai, Torajiro Naito, Tetsuhito Uno, Shioya Tomi, Matsuzaki Tsuruo, and Asahiro Goto, and more in other historical sources. In 1920, when a young Japanese student Zhu Qiao visited Ye Dehui, Ye said proudly: "The contemptible people have known each other for more than twenty years, and their friendship with your country is more cordial, so your country now knows that there are contemptible people, and it is a pity that everyone can shake hands." [3] (P163) Although exaggerated, the breadth of Ip's contacts with Japanese scholars and the large number of people show this.
In terms of the content of ye's exchanges with Japanese scholars, there are poems and songs, exchange of books, and discussion of specific academic issues such as classics and primary schools; in terms of the form of exchanges, there are correspondence engagements, Japanese scholars visiting their homes, and Japanese students studying with Ye Dehui; as far as the objects of exchange are concerned, there are members of the East Asian Literary Association, Japanese old-timers, well-known scholars, and young international students, among whom members of the East Asian Literary Association sometimes serve as scholars, and vice versa. In order to more comprehensively grasp the exchanges between Ye Dehui and Japanese scholars, the following is based on the object of exchange, and the form of exchange and the content of exchanges as the weft, which are described as follows:
First, the interaction with the members of the East Asian Tongwen Association is represented by Baiyan Longping.
Bai Yan Long Ping was a member of the Tongwen Society, a famous mainland Ronin, who had traveled all over the Chinese mainland before the Sino-Japanese War. After the establishment of the East Asia Tongwen Association, Bai Yan Longping served as the head of the Shanghai branch. Every time Baiyan Longping came to Xiang, Xiang Shen had to perform a drama to receive him. Ye Dehui interacted with yudo. Ye's thinking is conservative, often moves against the times, speaks highly, has a lot of entanglements with the government, and repeatedly follows dangerous situations, and is liberated because of the cover of Bai Yanlong's equality. Ye Dehui said in the note of the gift poem: "In the years of frequent military turmoil, all of them were honored with jun and Matsuzaki Tsuruo as a talisman, and they were not destroyed. The friendship between the two is compared to Guan Zhong and Bao Shuya: "Twenty years of friendship with Bao, Qianqiu Mingjie Shame Zhu (Shunshui) Huang (Lizhou). [4] ("Bai YanZi Yun Long Ping Eight Years of Visiting Su Xiang Xiang Gift Four Songs") After Bai Yan Long Ping returned to Japan in 1917, there were many letters between the two.
Bai Yan Longping also introduced in the center to facilitate Ye Dehui's exchanges with other Japanese scholars. Ye Dehui exchanged ancient books with Japanese scholars, thanks to Baiyan Longping for communication. Ye Dehui published many bibliographies during his lifetime, some of which were lost in China and reprinted from Japan. For example, the "Ancient and Modern Book Carvings" are very rare in China, and the "Ming Shi Yiwen Zhi" and the bibliographies of various families are not included in this book, and even when the Qing Dynasty revised the "Four Libraries of the Whole Book", it did not exist, but it was circulated in Japan. Ye Dehui was first gifted by the Japanese consul in Hunan Ihara Cheng, and received a copy of the "Examination of Ancient Texts and Old Books" written by the Japanese scholar Han Shimada, which was engraved on the back of the book. Later, Baiyan Longping presented Ye Dehui with the Song Ben "Hanshan Collected Poems" and Sa Tianxi's "Addendum to the Poetry Collection" carved by Shimada Han. So Ye Dehui entrusted Baiyan Longping to introduce it, borrowed the book "Ancient and Modern Calligraphy" from Shimada Hanxiang to republish, and finally made this wish. [5] In 1919, Ye Dehui and Zhang Yuanji jointly initiated the publication of the "Four Series of Periodicals", selecting the Thirteen Classics of the Song and Yuan Dynasties, the Ming Dynasty Fine School Name Copy, the Twenty-Four Histories, the Zhou and Qin Dynasties, and the Famous Poetry Collections of the Past Dynasties, a total of 400 kinds and 3,000 copies, and reprinted them. The editions of these books were borrowed from bibliophiles from the north and south, and the secrets were various, among which the Song engraving of the "Commentary on the Interpretation of Characters" originally existed in the home of Lu Xinyuan in Zhejiang, and later the book of the Lu family was purchased by the Shizukado of the Iwasaki clan of Japan, and Ye Dehui borrowed the "Explanation of The Interpretation of the Characters" from the descendants of Iwasaki through The White Rock Dragon Ping, and after several letters, the "Four Series" was finally saved from the regret of leaving the pearls. [6]
Second, the interaction with japanese old people. There are mainly Nagai Hisichiro, Shiotani Aoyama, Takeshi Mitsuhiro and so on. Nagai Hisichiro was a famous Japanese literary scholar, and Ye Dehui interacted with him, also through the introduction of Shiraiwa Ryuhei. When Baiyan Longping returned to China, Ye Dehui entrusted Baiyan Longping to present Nagai Jiuichiro with books such as the Kunlun Collection, the Analects of the Analects, and the Yu Xuan Ji Collection, Jiahe Hundred Yong, and Jinling Hundred Yong engraved by Guan Gu Tang. Nagai Hisichiro gave back five copies of his book and his fandom Tanraku Collection to the Ye clan and "borrowed the invitation to The Qingjian". [7] Ye Dehui praised Theauru Nagai's talent, with a poem: "Heyuan rose from the East Sea, and the people who were uprooted were shocked." The heart of the poem includes Middle-earth, and it is only then that the name is booming in the old capital. Between the two, "I haven't seen each other for ten years, and God has friends." Yi I guang san, petal incense private new city. Sightseeing FuShi (Jun Yi's "Private Notes on Sightseeing" are all works of Traveling to Beijing Jiangnan), fiercely swallowing vicissitudes. [8] ("Three Gentlemen of Japan") In 1914, When Nagai Hisichiro died, Ye Dehui wrote in an elegy: "Seventeen years of overseas discussion, shaking hands with Jun has been upside down. Old Cheng Cheng Liu Xie Shi Chengyuan, after the death of the article table tomb legend. Looking back at the famous field destroying the Lu Temple, sad water flowing tooth string. The first bad news came to Nanfu, and the paper-cutting summoned the soul. [9] ("Hisaichirō Bangei") is not only a mourning for the loss of knowledge, but also a mourning for the loss of old learning.
Zhu TianGuanghong, Trumpet Well, Rich In the Song Dynasty, and proficient in the Zuo Zhuan, similar to Ye Dehui's academic interests. Ye's disciples said: "Zhu TianGuanghong was a Confucian of the Eastern Kingdom, Guangxu Chuyuan, Zhang Wenxiang official Han Zhan when he came to Beijing to meet him, he was called Lao Su, and then he was betrothed to my master, and he was extremely admired." [10] (P125) Ye Dehui praised Zhu Tianguanghong as the "ancient gentleman of the East", praising Zhu Tianguanghong's study of "Zuo Biao" for making Kong Yi reappear like daylight, and he was so pleased with it that he "hated not to trace the yinghai and followed Feng Huqin". [8] ("Japanese Three Junyong") Taketomi Hikari's protégé Shimada Han, is a famous Japanese sinologist, a junior school secretary, proficient in the study of school surveying, and manages Shizukado. Due to mutual borrowing and printing, there are also many contacts with Ye Dehui. Shimada han was ridiculed by Chinese, and he was convinced of Ye Dehui's proficiency and erudition. And Ye also believes that "Shimada's youth is respectable and fearful."
[11] (P537) Shioya Aoyama, also known as Shioya Shibutoshi, is the nephew of the famous Edo scholar Shiotani Kanin and the son of Shiotani, who is proficient in sinology. Yangu Qingshan, Wang Xianqian, and Ye Dehui all exchanged works. In the study of the word chapter, Yanggu Qingshan is "close to Yao Xi Hugging (Ji Chuan) and far away from Wang Yaofeng (琬)", in Ye Dehui's eyes, its literary essence can trace the style of the Tang Dynasty, so there is a sigh of "Wei Zhao Qingshan Shuo, standing tall into a large sect". [8] ("Three Gentlemen of Japan") Naito Torajiro, naito Hunan, a famous Japanese sinologist, often exchanged books with Ye Dehui, and once gave Ye Dehui a glass edition of the ancient copy of Tang Xuanzang's watch and a glass version of Wang Xizhi's calligraphy paste. In addition to his thanks, Ye Dehui gave poems to commemorate the occasion, including sentences such as "A fragment of a volume of heavy Hongbao, Hongming Que Xuan Guang no name" ("Japanese Naito Tiger Hui Glass Edition Printing Ancient Banknote Tang Xuan Cloth Master Table Qi"), "Shu Sheng Wu Ru Wang Right Army, Three Stickers hai DongWen" [12] ("Japan Naito Tiger Hui Gift Glass Edition Right Army Three Sticker Scroll Thanks"), etc., expressing his admiration for Japan's cherished cultural relics. Third, interaction with Japanese students. Among them, it can be divided into two situations: one is to receive international students who visit the door, and the other is to guide international students who have been following the inquiry for a long time.
Due to the rich collection of Ye Dehui's library Building Guan Gu Tang, Ye Himself is erudite and knowledgeable, and almost all Japanese people who travel to China will come to Hunan to ask to see Ye Dehui and make friends with him. The "Records of the Study of The Garden" declares: "Those who come to visit Xiangzhong will go to the door to ask for a meeting, prepare books and stone calligraphy and paintings, and return to China to publish notes to honor them, Gabibiye." [10] (P25) What is said is true. Among them, most of them are Japanese students. In 1909, the Japanese scholar Tetsuhito Uno came to China to study, so he paid a special visit to Ye Dehui, saying that Ye was "knowledgeable and knowledgeable, loved ancient books the most, was full of halls, loved guests, and had no city government." To newcomers, but also to the green eyes, tireless. At the request of the people, take out the treasured books, calligraphy and paintings, and ancient money to show that all of them are treasures of the world. [13] (P144) Ye Dehui not only feasted the eyes of Uno Tetsujin, but also generously donated one of his books and engraved books, and entrusted Uno Tetsuhito to bring one to Keiko Village and Shimada Hanjun. In 1916, when Ye Dehui lived in Suzhou, Goto Asahitaro also visited him and asked him about the flow of ancient Chinese characters, and Ye shi answered them one by one. Later, Asitaro Goto became the famous "Chi Na Tong" in Japan. In May 1920, the Japanese student Tsutomu Tokuhashi also paid a special visit to Ye Dehui, asked Ye about the sources and sects of scripture, and said that he was interested in "tracing the Iloilo and studying Soosi" and wanted to engage in the study of science, asking Ye what books to read. Ye Dehui told LiXue that Cheng Zhu should be authentic, and that he should read the Records of the Five Sons of Recent Thoughts, as well as Cheng Zhu Zheng's writings on Lu Longqi. After the succession of Morihashi, he became a famous Sinologist in Japan.
In addition to receiving a variety of visiting Japanese students, Ye Has also mentored two Japanese students, Shioya Anderson Matsuzaki Tsuruo, for a long time. Shioya, the son of Aoyama Shiotani, graduated from the University of Tokyo's Faculty of Arts and Cultures in his early years, and later entered graduate school to study the history of Chinese Chinese literature. In October 1906, as an international student in the Ministry of Education, Culture, Sports, Science and Technology, he went to China and Germany for a four-year period. In the winter of 1910, after being introduced, he went to Changsha to learn songwriting by Ye Dehui as a teacher. Ye Dehui said to himself: "The doctor of Japanese literature, Shioya Wenjun Guangxuan, studied from YuWen in Changsha for five or six years, and in the book of the Hundred Houses of History, he bought and recited it, and he exhausted the essentials one by one, while Yu Xizhi Yuanming opera and the distinction between the north and the south and the nine palaces. Although it is limited to the special sound of the square, it is not fully enlightened, but the heart knows its meaning. Sometimes it is taught, but it is also quite understanding. Mr. Aoyama, the honorable man of the Junzhi Dynasty, is known for his sinology and ancient Chinese, and is known in his country.?? The good ancient study of the doctor, the non-exclusive law inheritance, but also the people who hear and see it, are all things that are documents. [14] (Introduction to The Introduction to Quxue) Therefore, Ye Dehui's poem includes the sentence "Jingyuan Rulin Chengshi De, Cishan Qu Haituo News", which refers to the family origins of Yangu Wen and the study of opera; there is also the sentence "Want to peek into the tuberose, Penglai looks at each other and is separated by heavy clouds". [8] ("Returning to Changsha after the Chaos to Meet the Salt Valley Festival Mountain Temperature") Tuberose Academy was opened by Shioya Wen's uncle and grandfather Shioya Gongyin, and the Shioya family III taught in it. Ye Dehui used this to show that he also longed for the Shioya family's collection and learning. Yangu Wen was in Changsha, "engaged in songwriting and research day and night, and sometimes waited for time to go to Lilou to question and ask for advice." Write first, answer them one by one. Interpreting words and sentences, citing canons, discerning stories, the source rolling, a thousand miles, without any condensation. From the morning and noon, from noon to the evening, good at teaching and seducing, where the heart will be, drumming three sighs, writing the wind, with a hair-like fine letter of the book, one or twenty lines straight down, happy but do not know the time shift.?? In the summer heat, sweat and paper are not ignored. Winter is cold, referring to the cold can not be managed and tired. Open its secrets, pour out its essence to give the rest. [15] After Shioya's return to China, he took charge of the Chair of Chinese Literature at the University of Tokyo in Japan, and authored books such as "Speech on Introduction to Chinese Literature", "Introduction to Quxue" and "Yuanqu Studies", which had a great influence on the study of classical Chinese opera novels in the field of modern Japanese sinology. Matsuzaki Tsuruo is a journalist for the Tokyo Asahi Shimbun and a former disciple of Mitsuhiro Taketoshi. Around 1910, he went to Changsha to worship Ye Dehui as a teacher, and lived in the Ye family to study "Explanation of Words and Characters" with Ye Dehui for eight years. Ye Dehui once wrote in the poem "Forty-Seven Songs of the Chinese New Year's Eve Huairen And the Songzaki Tsuruo": "Do not live on Peng Island as a god, come to Yangting to see the grass." Shang hates that there are few strange words in his eyes, and the guest pockets pay more for books. [4] Matsuzaki Tsuruo's good study is evident from this. After several years of research, Matsuzaki Tsuruo was "trained to be 5,000 times more proficient, and the dialect was eight or nine masters", and was praised by Ye Dehui as "the ancient gentleman of the East and the old Qu Tan of the Western Regions". [4] ("Sending Twenty-five Songs of the Sons of Xiangzhong , Matsuzaki Tsuruo " ) Matsuzaki Tsuruo later worked at the Mantetsu Dalian Library , and was also famous.
In the late Qing Dynasty and the beginning of the People's Republic, this period of ye Dehui's close interaction with Japanese scholars was also a period of birth, development and maturity of Japanese new sinology. Japan's neo-sinology inherits the tradition of Qing dynasty scholarship, and at the same time takes Western sinology as a reference, pays attention to empirical evidence, and focuses on the collection of ancient books, the study of edition bibliography, and the study of opera novels. (1) These areas are Ye Dehui's specialties, and Japanese scholars have learned a lot from them, such as Shioya Wen's study of opera literature, which to a large extent originated from Ye Dehui. Therefore, to some extent, Ye Dehui indirectly played a role in promoting the development of Japanese new sinology. Ye Dehui has a considerable reputation in the Field of Sinology in Japan, and Japanese apprentices are "all known to be famous". [3] (P164) In the process of interacting with Japanese scholars, Ye Dehui also gradually developed an understanding of Japan. In Ye Dehui's pen, Japan is depicted as "Penglai Wonderland" and "Xianshan Pavilion", such as saying that Matsuzaki Tsuruo floated the sea to study is "not living on the island as a god, to see the grass Xuan" [4], and also said that "Pengdao is rumored to be a fairy mountain"[4] ("TakesaiI Shinyou Yellow Gate Pain Sends Poetry"), he "took the city to avoid the Kou for more than three years, And Pengdao sought immortals to be separated by ten thousand weights" [4] ("Japan sent Matsuzaki Tsuruo back to the country"), and regarded Japan as a paradise to avoid chaos. The use of Japan as "Penglai Wonderland" and "Xianshan Pavilion" here is partly borrowed from a traditional geographical concept (in the ancient Chinese geographical concept, there was a view of Japan across the sea as Penglai Wonderland), and most of them expressed Ye Dehui's idealized understanding of the Japanese cultural relics system. Ye Dehui repeatedly revealed his desire to emigrate to Japan, such as the poem "Buy a Book" written in 1914, which has the sentence "Once the dynasty has a whim, take the chakra sea west and east"[16] ("Buy the book")," and the poem "Ren Ri Sends White Rock Ziyun Tokyo" in 1917 has the sentence "I want to take the rafters to float in the East China Sea, and the Chi Hua Xin is wandering" [4]. This yearning for Japan is based on Ye Dehui's idealized understanding ——— imagination of Japan. From around 1899 until his death, Ye Dehui had continuous contact with Japanese scholars, and Japan has always been a lingering dream in Ye Dehui's heart. His depiction and yearning for the image of Japan is more concentrated between 1911 and 1919. In particular, in 1914, Ye Dehui entered Beijing twice, passing through Hankou, Shanghai and other places, and Japanese friends paid him with poetry and simplicity with the elegance of the same text, saying that the ancient way is today; Ye Dehui lived in hankou Japan Songnai Hostel and personally "felt" the customs and customs of Japan; in the same year in Beijing, Ye Dehui got acquainted with Kanda Toyo, Yamada Drinking River and others, and completed his imagination of Japan. Regarding Kanda Toyo, Ye Dehui said: "I have dumped young people in my life, and there are articles that are true. Peach and plum blossoms bloom in the golden valley night, and peach fragrance warm jade building spring. The family style raised the case of Qin Liang Meng, and the national power was linked to Chu Qin. Asking about the customary sightseeing knows the intention, the loser put the pen to move the gods. [16] ("Visiting Kanda Toyo to Stay and Drink gifts") is full of identification with Japan's national situation, people's feelings, and literary style. Between the gift of Yamada Ande, it is "the encounter surprise pen is like rafters, and the Nichishita News supplements the old compilation", which gives the exclamation of "the scenery of Nanyuan is against the journey, and Tokyo is looking forward to the gods". [16] In 1916, with the failure of Yuan Shikai's restoration of the imperial system, Ye Dehui's cultural ideal of revitalizing classics in Hunan was shattered, and he returned to his native Suzhou to settle down. After that, he intended to "seek immortality on Pengdao Island", but in the end he failed to implement it; and he never came to "Pengdao Island" in person throughout his life. Therefore, "Tokyo Wuwang Ruoshen" became a kind of freeze frame for Ye Dehui's imagination of Japan.
So, what does the connotation of "Tokyo's Desire for God" really mean? Looking at Ye Dehui's poems, there are three meanings: First, the Meiji Restoration established a constitutional monarchy in Japan, maintaining the sacred status of the Japanese emperor. The reason why Japan has become the "Senzan Pavilion" and "Penglai Sacred Island" in Ye Dehui's mind is to a considerable extent because "the emperor is three thousand years old and does not know the world's famous name." [9] ("The Matsuno Hostel in Japan Has a Middle-earth Ancient Style Poem to Jizhi"), there is no dingge similar to the fall of the Qing Dynasty. In this regard, Ye Dehui's admiration for Japan is related to his conservative political tendencies. In Ye Dehui's eyes, the Xinhai Revolution was not a change of dynasty in the general sense, but a symbol of the decline of Confucian political ethics. After the Xinhai Revolution, Ye Dehui once regarded himself as a remnant of the Qing Dynasty: "I am a person who did not die in the previous dynasty, and I was poor and complained only hurt Lin. I like to hear that chakra often pass through Han, that there is a taoyuan to avoid Qin. Go to Guoken with Zhu Shunshui, and imitate the nest people at the beginning of the garden. The seaside climate should be similar, and the grass is far away from the early spring. [12] ("Japan's Shioya Festival Mountain Wen Returned from Xiang, The Road Passes through Shanghai, And Sends Matsuzaki Tsuruo Seven Laws and Two Songs") Japan, which has no Ding Revolution, has become the ideal country in Ye Dehui's mind, the so-called "who believes in penglai summer is long", and yearns for Japan's "ten thousand generations and one lineage, no Ding Revolution". [4] ("Four Songs Donated by Hakuywako Yun long pingbei eight years old to Su Xiang visit") Second, Japan has preserved the ancient relics of middle-earth that are endangered. In 1914, Ye Dehui lived in the Japanese Matsunai Hostel in Hankou, and he liked that his etiquette had a middle-earth ancient style, so he specially composed a group of poems for it. This group of poems also provides us with a complete picture of Japan in Ye Dehui's mind. He called Japan "Yingzhou Terroir Ancient God Prefecture, and The Capitals Travel with Swords." This is the kingdom of the gentlemen of the East, and the vast Yu Traces of the Sea flow in the east. [9] ("The Matsuno Hostel in Japan Has a Middle-earth Ancient Style Poem Jizhi") believes that the "gentleman's country" referred to in the Classic of Mountains and Seas is Japan. He also has a good feeling for the names of Japanese people: "The compound surname is mostly along the name of the land, and the hall door looks forward to Xie WangQing." The village wind is everywhere, and the zigzag will also be used as a helper. Ye believes that the name "Lang" is an old custom since the Tang Dynasty, and the word "Zhi" is also an old custom before the Tang Dynasty. The Japanese people sit on the ground and lie down, and Ye Dehui believes that it is also the Tang system: "The family house has a Qin wind, and the seat is dust-free and sits on the same place; the six-curved cloud screen is covered; in the middle of the night, the people speak a red light." Ye Dehui wrote in the clip note: "Everyone sits on the ground, and the lying down is covered by a screen, and the screen is all six curves, and all are Tang Dynasty." "The Japanese hospitality etiquette, "welcome and kneeling into the popular, like the exhibition of Xuanni hitting the chime chart." The Japanese kneeling ceremony is no different from the Han Dynasty Wu Clan Ancestral Hall remnants such as the kneeling ceremony in the "Confucius Striking The Chime Diagram". Japanese women have a high bun and a brocade belt around their waist, which is also a legacy of women. More importantly, the Japanese people's habits and love for Chinese culture, calligraphy everyone has jin and Tang dynasty penmanship, the grass is like a cabinet sticker, "a thousand years of the same literary customs gradually shifted, everyone's book is like a small Tang monument, even if the wild grass is pure, said and Su Huang is afraid that I don't know." "The Japanese hostel is decorated with quaintness," hanging on the wall of people's paintings is new, and the collection does not hesitate to spend thousands of taels. The Chinese Dynasty Blue Shen on gold buying, the Nine Friends and Three Kings have substitutes. [9] ("Guest House Japan Matsunai Hostel Hichigi Customs have Middle-earth Ancient Style Poetry Jizhi") In addition, such as the hairstyles of Japanese children, the diet of Japanese people, and the sleeping habits of Japanese people, all of which are connected to ancient Chinese styles, are all appreciated by Ye Dehui.
Third, The new School of Old Japan is an ideal place for ancient schools to live. In the late Qing Dynasty and the Republic of China, China's traditional academic culture was in transition. At the time of the transfer of the old and the new, people tend to be new, abandon the old, and the traditional doctrine, evidence, and the study of words and chapters are scattered in China. The study of Nagai Kuichiro and Shiotani Aoyama made Ye Dehui feel that "the old neighbors in the east are new and new, and the poets are fighting for the Sheng Tang"[9] ("BangEi Hisaichiro")," and the study of Takeshi Hikhiro's "Left Biography" makes the "Spring and Autumn" study reappear, so that it will not be annihilated and unknown, "should laugh at the old slaves who learned bitterly, passed on the scriptures and listened to fusheng widows" [4] ("Takesai Irai New Yellow Gate Pain Sends Poems of Condolences"); Naito Torajiro's gift of ancient books, so that Ye Dehui saw Japan's protection of cultural relics. Not only have many Oft-Tang scrolls that have long been scattered in China preserved by Japan, but after the Meiji Restoration, Japan has attached great importance to the collection and collation of ancient books, especially the use of new printing technology to engrave and print ancient books and spread ancient books. Therefore, Ye Dehui said: "Coming to the sea, The Japanese Wuyuan Gong." Sometimes there are Tang scrolls, which are called good workers. The glass version of the new law seems to be the same as god. [16] ("BuyIng Books") is also another example, the catalogue version of the academic version is not available in Japan, but it was imported from China, but it has the tendency to catch up later, "such as Mori Tachibana's "Visiting the Ancient Records of the Scriptures" and Shimada Han's "Examination of Ancient Texts and Old Books", all of which are in the Song and Yuan dynasties, and the examination is to be analyzed." [17] (P8) More importantly, the young Japanese scholars' good study of ancient times made Ye Dehui see the hope of ancient studies. Antiques such as philology and drama classics have long become the yellow flowers of the past in China, but young Japanese scholars can have a special love and pass on this masterpiece. Matsuzaki Tsuruo's "Eight Years of Questioning Words Long Phase"[4] ("Sending Matsuzaki Tsuruo Back to China" ("Sending Matsuzaki Tsuruo Back to China"), suffering and suffering, and Shioya Wen family's observance of the world and the study of opera in Xiangzhong, both indicate that in China, the learning will be continued in Japan. Ye Dehui regarded the Japanese scholars' devotion to traditional old learning as "Providence is zhou kong, and Sven will be in japan." [8] ("Three Gentlemen of Japan"). For Ye Dehui, Japan is not only a paradise for individuals to avoid chaos, but also a fertile land for traditional academic culture.
In short, in Ye Dehui's mind, Japan, the emperor's lineage, the ancient style still exists, the ancient learning is new, and it is a cultural ideal country. In the face of the unsustainability of the old learning in China, Ye Dehui germinated the idea of using Japanese scholars to pass on the study of Confucianism. When Matsuzaki Tsuruo returned to China, Ye Dehui had a poem lyrical: "Today Tianya still shakes hands and sends Jundong to Yan Confucian Sect." "The emperor's secret key was personally discovered, and the historical relics were waiting to be passed on." [4] ("SendIng Matsuzaki Tsuruo Back to China") The Japanese and Yamaharu Haruka once painted the "Lilou Library Map" as a gift, and when Ye Dehui gave a poem to Thank you, in addition to counting the glory of his ancestors, he was particularly proud that his knowledge could be transmitted to Japan: "The short Zha Theory was handed over to Haidong, and the two Wenwen of The Bamboo Salt Valley were handed over. I was glad to hear that my salary was widely spread, and I saw Mr. Paintbrush Xiong. [4] ("Japanese Mr. Haruka Yama, Toshihei Painting Lilou Book Collection See Gift Poetry Zhi Xie") regards Japanese scholars as a hope for academic passing on the torch. In 1921, in a written conversation with Zhuqiao, Ye Dehui wrote: "Shioya Wen learned from the contemptible people, and Matsuzaki Tsuruo learned from the contemptible elementary school (the "Shuowen"). These two learnings are for those who have not been asked for in your country. The contemptible people want to pass on the noble country to survive in China will never learn, but it is a pity that it can not be killed in one year or two years. The contemptible people still have the study of the five elements of yin and yang, which are all unknown to Zeng Wenzheng and Mr. Erwang. [3] (P163) Therefore, in his dealings with Japanese scholars, Ye Dehui always gave everything he had and did his best, not only to show his erudition, but also to pass on the old learning. Ye Dehui's understanding of Japan is certainly not lacking in rational elements, such as saying that Japan attaches importance to the collection and circulation of ancient books, and young Japanese scholars attach importance to sinology research, which is an objective historical phenomenon. However, on the whole, taking Japan as a state of cultural relics and a paradise of old learning is an exaggeration and amplification, which is Ye Dehui's imagination based on personal preferences and reflects Ye's personal cultural ideals. It is true that many of Japan's folk customs retained a lot of ancient Chinese customs, however, after the Meiji Restoration, this ancient style also faded day by day, and Europeanization became the mainstream trend. As Chinese students studying in Japan saw at the time, the Japanese "even learned the appearance of foreigners in that clothes and hair, and from the outside, it seems that they have changed into foreigners." [18] (P83) It is inspired by Japan that Chinese students studying in Japan propose that Only by completely Europeanizing can China be strong. It can be seen that the Japanese folk customs that Ye Dehui feels through the Japanese hostel obviously have a "past tense" in Japan. Ye Dehui never set foot on Japanese soil in his life, and most of his impressions of Japan were obtained through contacts with Japanese scholars, and because of his good feelings for Japanese scholars, he and Wudi developed a yearning for Japan. However, the Japanese scholars Ye dehui interacted with were only a specific part of the Japanese scholar group, that is, a part of the Japanese scholar group that still maintained respect and interest in Chinese culture. In terms of Lao Su, both Aoyama Shioya and Hikari Takeshi are some of Japan's more conservative scholars. Zhu Tianguanghong once worried about the decline of traditional culture, saying: "Our country uses the scholarship of health and welfare to advance day by day, and the teaching of loyalty and filial piety and honesty is swept away." [19] (P119) Shioya Aoyama also said: "The origin of the code of ethics and the resources of words and words cannot be abolished in a day." The ancient emperor of our country used the "Analects" and "Filial Piety" Gong Guoben, Ding Pi Ji, Jun Yan Chengong, and the rank of honor and inferiority did not dare to be disordered. Late in the evening, he went to be loyal and filial piety and adulterous paganism, sacrificing his body and mind and fantasizing. Those who manipulate the mule, even those who are ignorant of their names, who leave great righteousness, and those who know are indignant. The theory of mathematics and the basis of craftsmanship are of their own; to maintain the study of the generals, to support the text of the fallen, and to encourage it with the sons. [19] (P120) Two pieces of information are revealed here: first, since the Meiji Restoration, japan's atmosphere has changed suddenly, which has aroused the concern of the old-style scholars of Taketomi Mitsuhiro and Shioya Aoyama; second, Taketomi Mitsuhiro, Shiotani Aoyama, and others have the same ambitions as Ye Dehui, Wang Xianqian, and others who have the same aspirations as Ye Dehui and Wang Xianqian. Then, the ancient Japanese style that Ye Dehui saw through Taketi Hikari, Shiotani Aoyama and others still exists, and Confucianism is still there, at best, peeping leopards in the tube and blind people touching elephants. In terms of young scholars, the Japanese scholars ye dehui interacted with and guided later became Japanese sinologists; the Japanese new sinology was only one of the Japanese disciplines. Like-mindedness, coupled with the reverence of Japanese scholars for Ye Dehui, enabled Ye Dehui to find a kind of support from a foreign country. In return for the peach, Ye Dehui and the Japanese naturally "have a more cordial friendship", and then produce the Japanese imagination of "Tokyo's desire for the gods", which is also a matter of course in human nature.
In addition, Ye Dehui's interactions with Japanese scholars and his Japanese imagination also reveal multiple information about sino-Japanese cultural exchanges in modern times. What kind of enlightenment does Japan's success bring to China? Chinese students studying in Japan believe that the success of the Meiji Restoration is the success of complete Europeanization; if China is strong, it can only be completely Europeanized. This kind of understanding directly stimulated the trend of new and western-oriented thinking in China after the Gengzi Incident. However, the Arrival of Japanese scholars in the West showed Chinese scholars a country that existed in ancient times. As a famous leader of the "Wing Sect" in modern China, Ye Dehui saw from Japanese scholars that he cherished the old learning and cherished cultural relics, which stimulated his foreign imagination of "Tokyo's desire for things like gods", and also strengthened his belief in passing on Confucianism. In other words, while becoming a radical ideological resource for new-style scholars, Japan has also become a conservative ideological resource for old-style scholars. The difference, of course, stems from seeing people and seeing wisdom; however, it also shows that only by seeking benevolence can we gain benevolence, and only by seeking wisdom can we attain wisdom. (Zhang Jingping)
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