Ancient texts were transmitted through men, so it is impossible to review the history of their reception without regard to human relevance. And this correlation is not accidental. This article intends to discuss the special significance of Yang Shoujing's Guan Haitang collection, and on the basis of several other significant examples, explain the coordinates of the circulation of ancient books, hoping to use this as a prologue to the construction of a correct ancient book circulation system.
First, the necessity of ancient book circulation
The circulation of ancient books is not a well-known science, but what kind of intentions and problems it has and what necessary conditions it has, I will try to illustrate it from three aspects.
1. Restoration
The library of Waseda University in Japan contains the 50-volume Song edition of Liu Kezhuang's (1187-1269) poetry collection "The Collected Works of The Otamura Residents" of the Song Dynasty, which is an incomplete version of que volumes 5 to 17 and 46 to 50. It was originally believed that the Song version of the "Houcun Household Collection" collected in Japan was only the Jingjiatang Bunko Collection (Lu Xinyuan's old collection). A few years ago, Professor Liu Yucai of Peking University discovered the second Song edition of the "Collection of Gomura Residents" in Japan, and in waseda University's Journal of Ancient Chinese Books and Culture Studies, No. 3, 2005, he clarified its value in the form of problem solving. Liu Kezhuang was one of the most well-known poets in the late Southern Song Dynasty and whose works were most read. There are several extant Song editions of the Houcun Jushi Collection, of which the Early Daiben and the Jingjiatang Bunko were originally printed with the same plank, after which the worn out part of the plank was repaired and reprinted. As a result, in the process of printing and disseminating for many years, this original voluminous volume of books was scattered into zero. Later, the bibliophile supplemented the part of the gap and worked hard to match the full book. In this way, the book has gradually lost its original full form in the past hundreds of years of repetition, so that in the current situation, it is almost impossible to trace the source of several existing zero copies. The "Houcun Residents' Collection" is an example that faithfully reflects the fate of the Song version, and its collection is 6 parts of the National Library of China, 1 part of the Chinese Academy of Social Sciences and 1 Shanghai Library, and 1 part of the Central Library of Taiwan. What's more, the twenty-volume Song edition in the National Library of China, which has always been cherished as another systematic version, is actually the product of the bookstore's forgery of the catalogue into twenty volumes, and the use of fifty volumes to impersonate the twenty volumes. This is also a very worthy example for mastering the identification technology of wrestling with traditional Chinese modification technology.
Therefore, the whole Song edition that famous bibliophiles are proud of needs careful attention.
On the other hand, as mentioned later, the Song editions that were transmitted to Japan are roughly divided into two categories: the pre-Medieval period through the study of monks and monks, and the import of books from the period of great flow of books in modern times. Although the Song version for monks to study before the Muromachi period lost its superficial appearance by writing the precepts during the lecture, it retained the form of the whole book when it was transmitted, and even if it was later dispersed, there are many examples of restorations such as the old Tibetan seals of the ancient temples. Although such characteristics are not emphasized much, in fact many facts can be applied as arguments in all aspects.
The Song edition of the Early Daibun is a zero-part version of the Gomura Resident Collection, which is the ancient version of the famous temple in Gifu (cf. the appendix of Hayaku Professor Koichiro Inabata after the Liu's Thesis No. 3 of the "Studies in Ancient Chinese Literature and Culture"). The book should be regarded as a valuable biography in terms of the history of Japan's reception during the Middle Ages, in terms of the consistency of the print circulation, and in terms of its different characteristics and significance from the Shizukado ben. Therefore, its value does not stop at the second Song edition in Japan. In other words, this is one of the meanings of the field of circulation.
In fact, there are not many examples of restoring the original appearance of ancient books through this knowledge. Liu Kezhuang's compilation of Tang and Song poetry collection "Selected Poems of the Tang and Song Dynasties" is also a book with a peculiar fate. Of course, there are many such literary education books compiled by Fujian bookstores and for ordinary scholars, and this book is probably borrowed from Liu Kezhuang's name to show its authority. But now it seems that this book contains a number of poems, and its value has far exceeded the value of being a general reading material at that time (with reference to Li Geng, Chen Xin's Dianxue Examination Book, People's Literature Publishing House, 2002). However, the rarely known versions of this book are the Ming Manuscript, the Qing Kangxi Dynasty engraved "Twelve Kinds of Neem Pavilion" and the "Wanwei Beizang" version, while the old version of the late Song and early Yuan dynasties only exists in two kinds. One is the Collection of the Sungkido Bunko (now in the Ocha NozuMiku Library) in the old collection of Defu Sufeng, and the other is the edition in the Gyeongsido Bunko Library and Peking University.
The collection of Peking University is a zero copy containing volumes 1-4, 8-15, 18-20, and later volumes 2-4, 8-10, which were handed over from Japan by Xu Naichang (Nanling, Weng Tonggongmen, Ji Xuezhai, 1868-1936) from Japan to China by Duanfang, Miao Quansun, and Li Shengduo.
The Sto bunko collection contains volumes 5-7, the catalogue of the later collections, and volumes 1, 5-7 containing a scarlet coat from the Muromachi period in Japan, and is a book that came from ancient times. The rectangular ink seal of "Kaoyama Resident" is an antique seal of kunishō-ji Temple, an ancient temple of the Muromachi period. The scarlet outer cover has the word "Hidden" with the old inscription of the ink book. Although judging from the number of extant volumes, it should be clearly inferred that this book can be completed by the Peking University, but this time through the investigation of Li Gengshi, Professor Liu, etc., it is more clear that these two parts of the collection were originally the same set of books transmitted to Japan, and the Muromachi period was obtained by the Zhou Fang Ouchi clan in Japan and has been preserved in the Bodhi Temple and Guoqing Temple of the Ouchi clan. In this way, the original appearance of the Song version, which had been scattered for hundreds of years, was restored. The reason why we talk about such examples is because the dispersion of books is an inevitable phenomenon in history and culture, and it is the key to understanding the meaning of preserving books that cannot be changed by future generations only by searching along the traces of facts. This book and the fate of Peking University. And being discovered by the professors of Peking University can really be said to be a fate.
2. Identification
More broadly is the function closely related to versionology, and it is also an aspect that proves the importance of circulation science. Circulation science plays a large role in terms of the most important element of versioning, that is, comparative identification. Comparative identification is a necessary task when dealing with books such as textbooks that are widely circulated to the general public.
At the end of the Song Dynasty, among the commentaries of the Analects, Zhu Xi (1130-1200) was widely circulated, but it seems that Li Gongkai, who was also the late Song Dynasty, wrote the two volumes of the Analects of the Analects of the Episcopal PongXun Sentences, which were also circulated as a simpler reading. There are 4 extant analects of the "Analects of the Episcopal Pongxun Sentences", which are stored in the Si Dao Library, the Miyauchi Shuling Department, the Taipei Central Library and the Chongqing Municipal Library. It is difficult to identify these four books according to the bibliography of the catalog alone, and the actual situation can only be understood by starting from the shadow of the book. Stobunkumoto is a book handed down from the Kiyohara family of the Muromachi period doctorate. Judging from the Tibetan seals and other examples, the Shulingbu Ben is probably the book that was transmitted to Japan through Korea after the modern era. The title of the lower volume of this volume is "Sound Point Gongxun Obscure Mr. On Sentence Interpretation / Yichun Li Gongkai Zhongrong" is named after Zhu Xi, probably to attract readers. In addition, this so-called sound point book is a strange version that omits the sound notes. At the end of the Preface to the Taipei Ben HeYan Sequence is engraved with the unique "Ding Tu" of the Song and Yuanfang engravings. There are phonetic notes, but there are many places where the training is omitted. This is the old collection of The Garden of Zhang Equilibrium. Chongqing is the old collection of Yang's Haiyuan Pavilion, and is the closest to the Si Dao Wen Library.
As a result of such a comparison, the 4 books are different editions, and it can be known that they have the relationship of overprinting and even engraving, so that multiple versions of a book appear at the same time can prove to be popular with readers. In this way, not only did the "brothers" who were scattered through different regions and bibliophiles gather together through books and shadows for comparative identification, but also made it possible to examine the important aspects of the establishment of books, that is, the acceptance of publication at that time.
The list goes on and on. I think from a historical point of view these circulating examples can be divided into several types. Conversely, starting from its type, it is not impossible to conduct an analogous search for the original full text of the existing zero book. Although this statement is slightly abstract, it is impossible to understand its true value without understanding the circulation principle of ancient books and rare books. Circulation science is an indispensable discipline for the development of versionology.
3. Custody
As mentioned above, the same book has different characteristics and location due to different circulation and origin, and if it is preserved without considering its differences, it may obliterate the history of the book. In terms of bibliography, without a detailed solution, it is difficult to reflect the history of the book in the table of contents. In addition, when there are a large number of rare books and ancient books that need to be sorted out, it is impossible to classify and store them from the perspective of the origin of books. Interstitial preservation in the unit of recent old collectors should be the best strategy for library assignment. Circulation studies does the work of restoring scattered books, and the results vary greatly depending on the situation in which the library is kept. China also has libraries of shelf numbers and receiving numbers. For example, the new numbers of the National Library of China are "Hanfen Lou" and "Fu Zengxiang's Old Collection". Compiling a library index is probably another method. At the same time, the information accumulated in the custody and management of ancient books is also an important part of circulation science.
2. The National Palace Museum in Taipei collects rare books and circulation in yang's GuanHai Hall
The following is intended to illustrate the most significant examples in the sense of the circulation of ancient books, Yang Shoujing's collection of books and the significance of their circulation, in order to provide some help for the establishment of circulation science.
The center of the Rare Books of the National Palace in Taipei is the Guanhai Hall Ben, a collection of Yang Shoujing (present-day Yidu, Hubei, 1839-1915) in the Qing Dynasty. The biggest feature of its collection is that there are both old collections of Song and Yuan dynasty ancient lykee books, as well as ancient banknotes and ancient engravings of the Muromachi period and before Japan purchased through Mori Tachibana and others. Yang's collection of books is extraordinary in both quantity and quality, even if it is said that it has taken away most of the Japanese Han Chinese reception culture. The emergence of bibliophiles like Yang Shoujing is not only a phenomenon that can be explained by "hobbies", but a phenomenon that appeared in a very special era when the development of bibliophile culture from the late Ming Dynasty to the early Qing Dynasty coincided with the rise and fall of Japanese book culture and the rise and decline of bibliography and collation. Therefore, understanding the background of the great cause that gave birth to a bibliophile like Yang provides the closest path to the core of the answer to the question of why "circulation science" is raised.
Yang Shoujing's collection of books has "Feiqingge Collection Seal", "Xingwu Overseas Visit Secret Book", "Yidu Yang Clan Collection Secretary" book seal, and the beginning of each book is accompanied by a portrait of Yang Shoujing at the age of seventy. Yang Shoujing has outstanding merits in the three disciplines of gold stone, catalogue, and geography, especially the "Guyi Series" that has been engraved in Japan since ancient times and has been written in China. In 1880 (the sixth year of the Qing Dynasty and the thirteenth year of Meiji in Japan), Yang Shoujing was invited to Japan by the minister in Japan, He Ruzhang (present-day Tai Po, Guangdong, 1838-1891), and exchanged with Japanese sinologists, marveling at the profundity of the Classical Chinese texts circulated in Japan, and then discussed with the Minister of Japan the following year, Li Shuchang (present-day Zunyi, Guizhou, 1837-1897), to open a printing of the "Guyi Series" in the Minister's Office in Tokyo. In addition, at that time, Yang Shoujingxiang experienced the decline of the ancient Japanese book research atmosphere, and the only remaining scholar of calligraphy, Mori Tachibana, studied Japanese calligraphy and devoted himself to the collection of ancient books. At that time, Mori Tachibana summarized the results of the Ancient Book Research Association presided over by the late Edo Hunting Valley, Koji Takashi, Takuki Toyo, Shibue Tsukisai, etc., compiled the book "Sutra Visiting the Ancient Chronicles" and prepared to compile supplements and catalogues. This was an unexpected encounter for Yang Shoujing. When he returned to China in 1884 (the tenth year of the Qing Dynasty), he bundled up a large number of ancient manuscripts and ancient periodicals recorded in the "Classics visiting the ancient chronicles". According to Yuan Tongli's preface to the "Bibliography of Guanhaitang In the Forbidden City" compiled in the 21st year of the Republic of China (1932), Yang died at the age of 76 after returning to China in the fourth year of the Republic of China (1915). Its collection of books was bought by the Republic of China government for 35,000 yuan, and part of it was stored in the Songpa Library (a library set up by Liang Qichao in 1916 to commemorate the soldier Cai Yi who resisted Yuan Shikai's resurrection of the imperial system), and the main books were moved to The Shou'an Palace on the west side of the Forbidden City, and a special library was set up for preservation and publicity. After that, the cultural relics of the Forbidden City were changed with political changes, and because they foresaw the attack of the Japanese army, the 22nd year of the Republic of China (1933) decided to move from Beiping to Shanghai. After five transfers in a few months, after being transported by train to Nanjing, some of them remained in Nanjing and transferred to the French Concession in Shanghai by water. The 1667 15906 volumes of Yang's Guanhai Hall were transported from Beiping to Shanghai in this way. Immediately, the war situation was urgent, and in the twenty-fifth year of the Republic of China (1936), it was once again transported back to Nanjing, where it was kept in the Taoist Chaotian Palace. Later, with the fall of Nanjing, GuanhaiTang was transported to Chongqing and Chengdu, where it was preserved in Ba County, Leshan and Emei. After the surrender of Japan in the 36th year of the Republic of China (1947), it could finally be transported back to Nanjing. But the fate of books did not stop there, the following year the Nanjing Central Museum was established, and then the cultural relics of the Forbidden City were transported to Taiwan. From the 37th year of the Republic of China (1948) to the following year, 2972 boxes of cultural relics were unloaded at Keelung Port and transported by rail to Taichung in 1966 to the new museum built in Shuangxi, Outside Taipei. In this way, after about half a century of Yang's absence, Guan Hai Tang ben finally got a place to live.
Third, the circulation of major rare books from the late Ming Dynasty to the modern era in China
In order to understand the significance of the GuanHai Tang collection, the following is a brief overview of the collection of rare books in China and Japan in modern times.
In the early 17th century, at the end of the Ming Dynasty, China's book history ushered in a period of great change. The large-scale publishing business of the Ariake generation centered on the court was nearing its end, and the popularity of books reached its peak through private bookstores. In terms of scholars, the trend of pursuing valuable classics began to increase, and the Song and Yuan rare books that were treasured and preserved by various literati and bibliophiles began to be concentrated on a part of scholars. At that time, Qian Qianyi's (1582-1664) Daiyun Lou was a representative of Jiangnan known as the treasure house of Song and Yuan shanben. The collection of books in DaiyunLou was inherited by his descendant Sun Shugutang Qian Zeng (1629-1701). Qian was a native of Changshu (Yushan), Jiangsu Province, and Yushan was the world of bibliophiles at that time. The library of the earlier Mao Jin Ji Ancient Pavilion is also in Yushan, and the collection of books is double bi for his son Mao Yi and the Qian collection. Yushan also had active bibliophiles such as Lu Yidian (敕先), Ye Shulian (Shi Jun), Feng Shu, and Feng Ban. Nearby bibliophiles include Wu Weiye (1609-1671) in Taicang, Jiangsu, Gu Mei (Yiren), Jin Junming (Geng'an) in Suzhou, Ye Yi (Lin Zong), and Cao Rong (1613-1685) in Xiushui, Zhejiang, who exchanged with each other and borrowed their respective collections. Later, the Exposed Book Pavilion of Xiushui Zhu Yizun (1629-1709), known as the "Northern King nan zhu" in the early Qing Dynasty, and the Chibei library of Wang Shizhen (1634-1711) in Xincheng, Shandong, were also very famous. However, the Group of Jiangnan Bibliophiles centered on the Qian clan formed a large salon because it treasured the most Rare Books of the Song and Yuan Dynasties. Qian zeng was also a prominent collector among them, and the bibliography of the essence of his collection, "Reading Books and MinqiuJi", included many Song and Yuan rare books, and was highly praised as a model of versionology (calligraphy). Legend has it that Zhu Yizun bribed Qian's servants to take out the original manuscript and write it later in order to obtain the unpublished "Reading Minqiu Ji".
Later, the books of Qian and Mao were scattered and were passed down by the contemporaries Taixing Ji Zhenyi (1630-) and Kunshan Xu Qianxue (1631-1694) as Lou's collection. In addition to the circulation of ji and Xu Ershi's books to the people, most of them were included in the Qing Dynasty's Inner Mansion and Yifu (The 13th Son of the Kangxi Emperor, Yunxiang Library, as Leshan Hall) through the introduction of the scholar He Zhuo (1661-1772). The Qing Dynasty began in the middle of the Qianlong Era (1736-1795), after the compilation of the Siku Quanshu during the Qianlong Emperor, although it is assumed that the movement of folk rare books was relatively smooth, but the Song and Yuan rare books were taken care of by the most famous bibliophile Huang Pilie (Hundred Song Dynasties, 1763-1825). Huang collected two hundred Song engravings because he planned to sweep away all the books that Qian had written in his "Reading Minqiu Ji".
From the end of Qianlong to the end of The Qianlong Dynasty to Jiaqing (1796-1820) and Daoguang (1821-1850), Jiangnan Zhou Xizhan (Shuiyueting, 1736-1819), Yuan Tingzhuo (Wuyan Lou, 1764-1810), Gu Zhikui (Small Reading Pile) and Huang Shi were active in the collection of rare books, and the grand situation of the early Qing Dynasty book collection was revived. Their collection of books was inherited by Wang Shizhong (Yiyun Shushu) and Han Yingxi (Reading Useful Books, -1860) during the Daoguang years and were inherited by Shanghai Yu Songnian (Yi Jia Tang), Changshu Qu Yong (Tieqin Bronze Sword Building), and Shandong Yang Shaohe (Haiyuan Pavilion, 1830-1875). Subsequently, yijiatang's rare books were purchased by Ding Richang (Zhi Jingzhai, 1823-1882) and Lu Xinyuan (皕宋楼, 1834-1894). In this way, at the end of the Qing Dynasty, the three major bibliophiles of the Tieqin Bronze Sword Building, the Haiyuan Pavilion and the Song Dynasty Lou centered on the Song and Yuan editions were formed, and Ding Bing (8,000 volumes building) in Hangzhou became the four major bibliophiles. Zhu Xueqin (Jie Yilu, 1823-1875), who relied on the collection of Yifu, and Yuan Fangying (Wo Xuelu) of Xiangtan, Hunan Province, who devoted themselves to collecting, and other famous bibliophiles of the late Qing Dynasty, gathered during the Xianfeng Tongzhi period (1851-1874). After a temporary settlement, after Guangxu (1875-), in the period of change at the end of the Qing Dynasty, the books of these bibliophiles were all scattered again, and the movement of books began again. When Lu Xinyuan's collection of books flowed into the Shizukado Bunko library in Japan in the 33rd year of Guangxu (Meiji 40, 1907), the concept of public preservation of the collection emerged. Through the efforts of Zhang Zhidong (1837-1909), DuanFang (1861-1911), and Miao Quansun (1844-1919), modern library industry rose. Duan participated in the establishment of the Jiangnan Library in Nanjing (1907) and Zhang participated in the establishment of the Beijing Beijing Normal Library (1909) and Miao was in charge of the two libraries. As a result, Ding Bing's book entered the Jiangnan Library (the predecessor of the Nanjing Library), and to this day, its pulse has not been broken, Ding Richang's book has entered the Hanfen Building, Yuan's book has been entered into the Shanghai Library by the bibliophile Li Shengduo (1858-1937), HaiyuanGe has been entered into the Beijing Library (now the National Library of China) by the bibliophile Zhou Shuhan (1891-1984), the book of the Tieqin Bronze Sword Building has been donated to the Beijing Library by his descendants, the book of Zhu Xueqin has been entered into the Shanghai Library by Zhang Peilun, and so on. During this period, from the early years of the Republic of China (1912) to the middle of the twentieth century, Zhang Junheng (Shiyuan, 1872-1927), Jiang Ruzao (Chuanshutang, 1877-1954), Liu Chenggan (Jiayetang, 1881-1963), Fu Zengxiang (1872-1950), Zhang Yuanji (1866-1959), Deng Bangshu (Qunbilou, 1868-1939), Yuan Kewen (1890-1931), Zhou Shutao, Chen Chengzhong (1894- 1978), Pan Zongzhou (Bao Litang), Pan Chenghou (1904-1943), Jing Zheng (1907-2003) brothers and other brothers are mainly engaged in the collection of Song and Yuan rare books. At present, except for some of Liu's books, Zhang's and Tang's books are almost all hidden in Beijing and Shanghai, except for the other books in Taipei.
In this way, the flow centered on the Rare Books of the Song and Yuan Dynasties is the mainstream of Chinese book history, and it should be said that it is very difficult to understand the exchange of ancient engraved and ancient banknotes of The Chinese books in Japan. Japanese rare Chinese texts refer to documents published and written before the end of the Muromachi period and the Azuchi Momoyama period in the early 17th century, including ancient texts of the doctor's family and books of textual value based on earlier imports and circulation of Song and Yuan dynasties. However, its value took a considerable amount of time for Chinese scholars to understand. The earliest bibliophile to record ancient Japanese periodicals in the catalog was Qian Zeng's "Reading Minqiu Ji". The Bibliography of He Yan's Analects is also a canonical version of the Analects. Qian's evaluation was that its value was superior to that of the current text, and he was surprised that its appearance was similar to that of the ancient Analects cited in the Records of History and the Book of Han. In fact, the book has been traveled many times with the flow of the aforementioned rare books, and is now in the collection of the Jingjiatang Bunko. If you see this book, you know that Qian's old object is a copy of the "Orthodox Analects", but Qian's purchase from Korea based on this book mistakenly recognized "Jeonghei Kotatsu" (正平 19, 1364) as the Joseon era name. Although it was not yet realized that it was a Japanese ancient inscription, this bibliography influenced bibliophiles such as Huang Pilie and Lu Xinyuan, and made them begin to pay attention to Japanese ancient engravings. However, the bibliophiles of the Qing Dynasty have always cared about the ancient Chinese engravings, and even the title is "Yu Song", I am afraid that most of the consciousness is still stuck to the Song Ben. The Analects of Semantics (1699-1764), published in 1750, imported from Japan, and the Kobun Filial Piety Sutra (edited by Dazai Chuntai (1679-1747) published in the first year (1744), were included in Qianlong's Siku Quanshu because they were Chinese books of death, and were highly praised, but Chinese scholars did not study the Ancient Japanese Scripts on which genbung and Dazai were based. In fact, before Yang Shoujing, the figure of Japanese ancient inscriptions and ancient Chinese books appeared only in China.
4. Circulation of major Rare Books of Chinese in Japan from the early to the late Edo Period
Let's take a look back and take a look at the situation in Japan.
After the death of Toyotomi Hideyoshi (1537-1598), Tokugawa Ieyasu (1542-1616) completed the unification of the five elders in the Battle of Sekigahara, and then ordered Toyotomi Hideji (1568-1595) to return the Japanese Medieval Chinese books he had collected in the early 17th century, such as the Kanto Ashikaga School and kanazawa Bunko, and began to devote himself to collecting classics. From the fourth year of Keichō (1599) to the eleventh year (1606), Tokugawa Ieyasu printed ten Chinese books, including the Confucius Language, in Wood Movable Type in Fushimi, Kyoto, and revised the Ninth Lord of ashikaga School (1548-1612) and the Acceptance of Shokokuji Temple (1548-1607). When Fushimi Yuanguang Temple was established in the sixth year of Keicho, Ieyasu awarded 200 ancient Korean editions from The Three Kingdoms of Korea as the founding object to expand the collection of books. After Ieyasu lived in seclusion in Junfu in 1605, he published and collected books with the help of Lin Luoshan (1583-1657) and Jindiyuan Chongchuan (1569-1633), and the Collection of The Great Collection of Treasures in the 20th year of Keisaku (1615) and the "Qunshu Zhijiao" of Yuanhe II (1616), commonly known as the "Suruga Edition", were printed in copper movable type. Later, the Fujimitei Bunko Library was established in Edo Castle. After the death of Tokugawa Ieyasu, the collection was divided among the Mizoya of Nagoya, Wakayama, and Mito, commonly known as the "Suruga Imperial Shogunate". The above-mentioned undertakings, together with the contents of the Suruga GojoMoto, determined that the collection of Rare Japanese Books of Japanese Literature throughout the Edo period was of far-reaching significance (cf. Kazuma Kawase Kazuma's "Studies on the Suruga GojoMoto" (Shuzhi studies, vol. 3, No. 4)).
During the Muromachi period, along with the scholarly activities of the monks, ancient engraved banknotes of Chinese books were circulated in monasteries, reaching a number that ran parallel with the collection of books by the noble doctors, but after the beginning of the Sengoku period, the samurai's interest in books increased significantly. For example, the Ancient Movable Type Edition of the Analects collected by the Jingjiatang Bunko has a pedagogical "This round beader, written in the university doctor Kiyohara Hideken, is not allowed to be one of his instantaneous secrets, and the Keicho Dragon Collection 8th Summer Five Yoshitsutsu Takikawa Toyozen Shou", which is the record of Takikawa Tadasei, a warrior of the 8th year of Keicho's 8th year of Ieyasu and Owaga's family, Takikawa Tadasei, who copied the teachings of the doctor's family in this book. This example clearly reflects the importance that the samurai attached to learning. Such a climate is actually the result of the political development of Ieyasu Bunji.
Later, the Edo shogunate appointed Hayashi Asayama as the head of the university, rewarded Confucianism, and appointed the scholar monk Tenkai (1536?). –1643) and Chongchuan, which also contributed to the flourishing of Buddhism and monasteries. In addition, despite the policy of locking the country, the circulation of Han Chinese nationalities imported from Chinese ships entering Nagasaki was very strong, and the shogunate and powerful daimyo competed to buy them. At the end of the Ming Dynasty, the collections of the Fujian bibliophiles Xie Zhaochun (1567-1624), Xu Tutu (1570-1645) and others flowed in large quantities, and the collections of the Changping Banxue Institute and Maeda Gangji (1643-1724) (the current collection of the Zunjingge Bunko) truthfully reflected the circulation of Chinese books at that time.
However, in general, the Han books collected by the samurai in the Edo period were such new books from the mainland, mainly Chinese books. The collection of Tokugawa Ieyasu in the early Edo period, as well as the collection of books by Naoe Kenji (1560-1619), a Uesugi family minister who inherited the Five Mountain Monks of Kyoto, should be regarded as special cases, unlike the collection of books in Japan since ancient times, which was mainly based on ancient carved banknotes,Naoe sent troops to Korea with the ashikaga school scholars, and accepted the influence of Korean wooden movable type printing, and at the same time there was a dry wooden movable type published, which was represented by the printing of the Anthology of Literature in wooden movable type in Keicho's 12th year. In other words, we should see that although we entered the Edo period, most of the ancient Chinese banknotes were preserved by doctors who followed the academic system (Kiyohara Hidehito (1575-1614), who were active in the early Edo period, and Fan Shun (1553-1632), who were related to the Family of Dr. Kiyohara, monks centered on monasteries, and healers such as the Slightly Special Kosagase Family (Sanatorium).
However, after the establishment of the shogunate system, major masters created bunkers, and the collection of books was enriched, and the flow of books gradually became active. In the early Edo period, in addition to the Gosan family, prominent bibliophiles such as Maeda Tsuneyoshi of Kanazawa and Matsudaira Tadafu of Shimabara appeared, as well as scholars such as Hoshi Yamazaki Minsai (1618-1682) and hoko Masayuki (1611-1672), the lord of the Aizu Domain, who published his own "Handouts on The Jade Mountain". As a result, in the revitalization of Confucian Zhuzi learning, Confucianism outside the Lin family established its academic status. In the early to mid-Edo period, the activities of Confucian scholars became more diverse, and the ancient school emerged. Outstanding scholars such as Ito Rensai (1627-1705) and Ogi ogi (1666-1728) dominated the academic community, and the study of ancient scripts and ancient inscriptions as the first meaning of the study of Confucianism ended, and the academic shifted to the direction of independent interpretation of the scriptures. This tendency gradually deepened during the Edo period, and scholars pursued learning to write works. Compared with the ancient engraved banknotes, the manuscripts of scholars' works that have been revised many times seem to occupy a large place in the history of book culture. The history of Confucianism in the Edo period is described in detail in Yasui Kotaro's History of Japanese Confucianism (Showa 14, Toyamabo) and Masaharu Takada's History of Japanese Confucianism (Showa 16, Tojin Shokan). In addition, through Kasai Sukeharu's "Research on the Publication of Books in the Modern Domain Schools" (Showa 37, Yoshikawa Hirobumikan), it was possible to understand the book publishing business of the schools under the leadership of the daimyo. From the above works, we can know the outline of the development of the history of book culture in the Edo period, but it is not yet fully clear that the actual situation of academic activities carried out by schools and scholars in the context of book collections, starting from the daimyo. Bibliophiles of the Edo period were actually daimyōs. And the scholar's collection of books is only his own manuscript, which is probably not an exaggeration. The importance of the study of the old collections of the Edo Period is beyond the question of the importance of the study of the old collections of the Edo Period. But all in all, by deeply understanding the organic connection between the history of literature and the history of learning, the culture of the Edo period became closer to us, and it pointed to the clues that connected the Middle Ages and modern times.
Although the attention of japanese ancient engraved ancient banknotes as a research object began in the late Edo period, as early as the middle of the Edo period, yamai tei (Kunlun, 1690-1728) of the Iyo-Saijo Domain went to the Ashikaga School to study the ancient carved ancient banknotes related to the Seven Classics (Yi, Shu, Poetry, Spring and Autumn Zuo Clan Biography, Rites, Analects, And Filial Piety), and the compilation of the Seven Classics of Mencius, which was the earliest remarkable achievement. The book was written in the 15th year of Xiangbao by Hagi Sheng And Hagi Sheng Beixi (Wuguan, 1673-1754) and addenda, sent to China through Nagasaki, and was included in the Qianlong Emperor's Siku Quanshu, and in the second year of Jiaqing (1797) by Ruan Yuan (1764-1849), which had an impact on Chinese collation and surveying. On the other hand, beginning with the eclectic schools in Inoue Randai (1705-1761) and Inoue Kane (1732-1784), who were opposed to the Study of the Analects of kanegaku, based on the Keipog Ancient Movable Script, published in wooden movable type in the 3rd year of Kwansei (1791) (with reference to the Humble Work "Study of the Analects of the Keicho Periodicals", the 30th series of the Si dao Bunko Treatise, and the 8th year of Heisei). Under the gate of Kinga, there was also Yamamoto Kitayama (1752-1812), under the Beishan Gate there were Ota Kinjo (1765-1825), Asakawa Zen-an (1781-1849), and under the Kinjin Gate there was the Fishing Village of Haibao (1797-1866), who took literature-based research as a method of learning. Zenan's father, Katayama Kanzan (1730-1782), also used the ancient annotation method that later developed the study of exegesis to publish books such as the Four Books and Five Classics and the Anthology of Texts under the name of "Shanzi Point" to educate his disciples. The head of the shogunate' eighth generation, Hayashi Shuzai (1768-1841), published The Dead Books of China (15 Kinds of Yicun Series) during the Cultural Period (1804-1817), and the trend of valuing ancient documents gradually became popular. The revision of the better versions of the daimyo imported from the mainland, as well as the scholars who were sheltered by it, gradually became active. For example, in the sixth year of Bunshō (1823), the Fukuyama lord Masaki, who wrote the Ancient Book of Filial Piety in the second year of Hong'an (1279), supported the revision and publication of the Qing Dynasty Biyuan Jingxun School edition of lüshi Chunqiu (si dao bunko has a corrected version); the master of the Himeji domain, Sakai Tadamichi, had the intention of engraving the Yuanjian Letter, but under his protection, Kasai was (1764-1823) and overprinted the Qinghuang Pi Lie's engraving of the Song Tiansheng Ming Dao ben "Chinese" in the first year of culture (1804). In addition, in the eleventh year of culture (1814), Inoue Kanega's disciple Kameda Takashi (1752-1826), under the protection of the Lord of The Sekiju Domain, Kusehiro, published the "Old Notes on The Request" based on the ancient banknotes he had edited. These are epoch-making publications that have been achieved under the brilliance of China's first-class collation and surveying achievements and the brilliance of Japanese texts that have existed since ancient times. From these examples, it can be seen that sinology in the late Edo period emerged from the tradition of focusing on training and reading, which was proud of itself since the Middle Ages and remained in full swing in the early Edo period, and realized the development of a philological method of exploring this article mainly in white and referring to ancient banknotes.
Such a meteorology is closely related to the trend of Japanese sinology, just as the Japanese scholar Fujiwara Sadakan (1721-1789) believes that the use of ancient relics in philology has greatly stimulated the study of ancient documents. In the ninth year of Kuan Zheng (1797), the book contained the "ancient script", and Zhengan regarded the "ancient script" as a treasure, and explained the ancient writings of the Actual View of the Book of Shang, the Book of Poetry, the Analects (YiShu, Ji Xie), the Ancient Book of Filial Piety, the Royal Commentary on Filial Piety, Mencius, the Spring and Autumn ZuoShi Biography, and the Mengqiu, as well as the Wushan edition of Jufen Yunluo (Da Nei Edition) and the Liu Zongyuan Ji (堺版, Yu Liangfu Edition), which were one of the earliest works concerned with the ancient carved ancient banknotes of The Han Dynasty. The collection of books by Hirohito Yashiro (1757-1841) and the Washikari Lecture Hall of Tsuneyoshi Tsuka (1746-1821), which included the collection of Books from The Han Dynasty, were influenced by many scholars who paid attention to the collation of documents.
In particular, a scholar, Huntani Tsubasa (1774-1835), needs to be mentioned here. Born in an ancient bookstore, Kariya was a machijin scholar with the financial resources of a royal merchant, so he was able to conduct antiquities research without adhering to academic traditions and bad habits, purely touching materials, and honestly conducting antiquities research. Although Kariya Minoru did not consciously establish his own academic philosophy, he was in the same academic interest as matsuzaki Kendo (1770-1844), who had been unified from the shogunate Hayashi family at that time (the early 19th century of the cultural and cultural era), and Ichino Mizuan (1765-1826), who was also a machito scholar, and was classified as a "late Edo period examination" school.
From his own collection of ancient books and antiquities, Kariya Tsubasa practiced the empirical learning that should be called physical practice. Yusai learns calligraphy from Hirohito Yashiro, whose style of calligraphy is a comfortable Chinese style, and the scholars gathered around him seem to have the same style of calligraphy. Influenced by the phonological scholar Yamanashi Inagawa (1771-1826), he conducted research on Chinese dictionaries such as Shuowen and Erya; he also instructed his disciple Shibue Tsune Tsukizai (1804-1858) to conduct research on the Japanese ancient dictionary "The Cluster of Names", to study the ancient scale with Matsuzaki Yudo, and to collate the data on chinese studies together with the scholar Shimizu Hamashin (1776-1824), and so on. Dr. Kazuma Kawase elaborated on these academic achievements in a study published in The Huntani Kazusai in the Fourth Volume VI (Showa Decade) of Shuzhi studies.
In particular, it should be noted that the collation of Kariya Tsunesai was influenced by Yoshida Hokadon, and coupled with its rich background in the collection of books, it left an unprecedented great cause in the history of Japanese Han collection collation. In addition, the machito scholar Ichino Migan (1765-1826), who was a contemporary of Kashisai, had a profound knowledge of collation of ancient carved banknotes, which had the greatest influence on Takasai. Ichino Mizuan wrote the "Notes on the Analects of the Orthodox Edition" in the Tenth Year of Culture (1813), and the Thirteenth Year of Culture reprinted the lithographic "Analects" Shan Bao WenZheng first year (1818) to write the manuscript "Reading Guide" (a reprint of the Showa Decade Hongbundo).
Almost at the same time, Kondo Masasai (Morishige, 1771-1829), famous for his expedition to Ezo, became a scholar in the fifth year of culture (1808), and in the thirteenth year of culture (1816), he submitted the Five Classics (which were not actually echoed) according to the proofreading of other ancient banknotes. During the Tenho period, Matsuzaki Yudo again submitted a survey of the Thirteen Commentaries on the Thirteen Classics, but to no avail; in the fourteenth year of culture, the investigation report of the Momibayama Bunko Bunko, which collected shogunate imperial books, was presented, and the kanazawa bunko and ashikaga school were mainly studied, and the "Shosai Shoshu Examination" (reprinted in Meiji 38 and 39 of the above Kokushu Periodicals Association) was written in the sixth year of Bunsei (1823). Kondo Masasai has laid the foundation for the bibliographic and bibliographic research of important Chinese books and ancient texts handed down from ancient times in Japan, and for the first time has sorted out the famous ancient writing books and calligraphic terms.
In this way, it can be said that in the heyday of collation surveying, it is imperative to re-understand the collection and reality of the ancient versions necessary for collation and surveying, and the practice of so-called versioning is imperative. At this time, he instructed the epoch-making learning of proofreading, photocopying, and collecting, and became a pioneer in modern Japanese versionology. The following is an example of its practice.
The Erya Commentary (1522-1566) inscribed Erya Commentary (Thirteen Commentaries on the Thirteen Classics) in the Si Dao Wenku collection is a handwritten schoolbook of Yu Zhai, with a zhumo blue tricolor inscription. In the eighth year of culture (1811), he used the Ming engraving of his family's collection and the ninth year of culture to proofread the Song Zhengqiao annotation book, and in the thirteenth year of Wenzheng (1830) he and Shibue Yazai (1804-1858) proofread the Yuan Periodicals (now the Collection of the Imperial Household Library). In 1777-1829, he died in the 9th and 12th years of Bunsei, and was of great help to Therasai's philology. The sheer number of school books that The Draw fast inherited from the teacher is imaginable, but unfortunately all of them have been scattered, so sen Ouwai's novel "Shibue Pumping Fast" does not seem to have an in-depth description of the school survey of the fast. Like Yu Zhai, the proofreading of a book's words and sentences over the years is a characteristic of Chinese schools since Liu Xiang in the Han Dynasty, that is, the method of two people holding a book and reading a school word. This attitude also influenced China, the birthplace of school learning, and the Erya Commentary, which faithfully recorded the Erya Notes and used the same base, was collected by Guan Hai Tang. In addition, the Ming Dynasty BixiaoQinben "Bogu Quanya (Wuya)" (Ming Shi Yu Tang Periodical) collected by the Si Dao Bunko library has a school record of the cultural ten years of TheA, and in the school record, the school record is deeply regretted that there is no collaborator for the school. After the death of Theozai, in the eighth year of Tenho (1837), the book was added to the school notes of Lan Xuan's son, Hazel Izawa (1803-1852). After the book was published, it was purchased by scholars in the late Qing Dynasty and later returned to Japan. In the book, the Qing people are very touched by the origin of Pu Xue reflected in the revision of the Lingzhai.
The significance of proofreading lies in the faithful preservation of the original, and this idea is not only related to one or two words, but also involves the appearance of the whole book, so it is a learning developed to preserve the ancient engraving of ancient banknotes as they are. Originally, the original nature of the manuscript was the form that arose for the purpose of making a copy when the original could not be obtained. The meticulous imitation of the original writing is the tradition of Mao Jin and Shu Gutang QianZeng and others in the late Ming Dynasty of China. Such a manuscript is not a sample of the overprint, but reflects the meaning of the replica itself, such as the Ying Song manuscript is the most proud thing of Jiguge. But for hundreds of years, such anaecdotes did not appear again technically and consciously.
Yu Zhai wrote a rare book based on the Song version as the main film, reproducing the delicacy of the shadow banknote. For example, the Si Dao Library contains Song Xie's collection of essays , Xie Youpan Anthology , three volumes of the Fuzhou Prefecture Academic Journal of Song Shaoxing in the twenty-second year (1152) of the Fuzhou Prefecture Academic Journal, faithfully recording the original book. The Song engraving of this book has long been lost in China, and the Japanese copy is a single copy. After receiving this book, he wrote the places including insect moths on tissue paper and wrote the following trek in the eleventh year of culture (1814):
"Yu Chu got this view of the original, the words are soft and thick, quite similar to the Song, thinking that it is the beginning of the Ming Dynasty. Reading this verse today, I know that the time of the Ten Thousand Calendars has not been passed down to the world, but the Inner House has survived. If there is a Ming Dynasty engraving, it is not so rare. The Gai Song carvings are also fine and coarse, and cannot be generalized also. The Knowledge of The Eleventh Year of Culture".
Originally, it was thought that this book was not a Song version, but it is known from the Qing Zhu Yizun (1629-1709) "Collection of Exposed Books" that this book had no heirloom in the Ming Wanli Era (the second half of the 16th century), except for the only one in the palace, and Ming Xie Zhaochun wrote a copy of it in banknotes. If it is a Ming engraving, it should not be passed down so rarely, so it is determined that this book is indeed a Song version and not a cover-engraved version. Although Hesai did not treat the book as an ornament, his efforts to write exquisite photocopies of banknotes injected life into the book with the incredible talents of a magician. After the Song Dynasty, this Song edition was written by Yang Shoujing in the hands of Asano Umedo (1816-1880) and Xiangshan Huang Estate (1826-1897) and was easily obtained by Yang Shoujing with antiquities and inscribed in the Guangxu Decade (1884). Later, it belonged to the Qing Dynasty bibliophile Pan Zuyin (1830-1890), and Han Fenlou photocopied it in the "Continuation of the Ancient Yi Series" during the Republic of China. Originally in the Shanghai Museum.
The results of the writing of the shadow of The Shadow influenced the reproduction of medical books by the shogunate medical officers at that time. For example, in the second year of Kayō (1849), the Shogunate Medical Hall faithfully wrote and engraved the Song edition of "Preparation for a Thousand Golden Recipes" (Kanazawa Bunkomoto), and the medical officer TatsukiMotoken (茝庭, Rakuchun-in, 1794-1857), Kojima Takashi (1797-1848), who was closely related to this cause, was a pioneer among a group of doctors and scholars of calligraphy at that time. The edition of this book was shipped to China in the fourth year (1878) and reprinted in China. The faithful production of photocopies is very necessary for the processing of ancient books, and it is a work of the highest academic value to re-understand the ancient carved banknotes.
What kind of background such a career has in collecting books and collecting books is the most difficult aspect for ordinary scholars to understand, and it is also something that cannot be fully grasped by The Sakai. The bibliography of the Shugulou Collection, which is reprinted from the aforementioned Shuzhixue Shuzhi (Shuzhixue), shows a corner of it (this bibliography was reprinted from the Jingjiatang Bunko Library, and the original book was compiled and copied by someone close to him after the death of Shuzai). However, from this catalogue alone, one can also get a glimpse of the premier collection of books at that time: Chinese books are mainly japanese ancient engravings such as the ancient banknotes before the Muromachi period, the Song and Yuan editions, the Kamikubun Ming edition, the Wushan edition, and the ancient movable type edition. This roughly delineates the scope of what scholars of calligraphy have called rare books in Chinese and Chinese books since modern times. The following is an example of several of the stored in the Storc library.
1. Ten volumes of the Analects of the Analects Of The Wei He Yan Collection of Interpretations Of the Muromachi Period, the Thirty Lang Shengzheng Manuscript of the End of the Muromachi Period, the Kiyhara Family Point Book, volume 2
This book was transcribed by Dr. Kiyohara Eden (1520-1590) at the end of the Muromachi period, and the outer seal is a valuable biography of the original at that time that showed the prosperity of the Late Muromachi Kiyo family.
2. Mencius Fourteen Volumes Han Zhao Qi Notes Written in five volumes in the early Muromachi period
At the end of this volume, there is a "Mencius Preface", which is the oldest written text in the ancient banknote of Zhao Qi's (ancient note) Mencius, and there is a slight difference in system between the doctor's manuscript. The study of the monastic system manuscript is quite valuable, and it is the old collection of Guanglong Temple.
3. Forty volumes of the collected writings of Mr. Changli of Zhuwen Public School, written by Tang Hanyu and later to the sixth year of the Yuan Dynasty (1340), the Jian'an Ri Xinshutang Periodicals six volumes
4. Expand the annotation of Mr. Tang Liu's collection of forty-three volumes Tang Liu Zongyuan wrote the Yuan Journal, eight volumes
These two are the meta-editions that came from the mainland during the Muromachi period and were read and preserved by the learned monks.
Such a search for Chinese nationalities in the Middle Ages must have an discerning vision that penetrates a long history. In particular, the ancient texts of the monastic system collected by Yusai are of high value, not only because of the early writing date and song and Yuan editions, but also because the history of Japanese sinology acceptance can be explored accordingly, and it can be said that for the first time, the collection of books in Theazai has systematically understood this value. As a result, the collection of books scattered by Hansai was collected by Park scholars, the first two of which went to the Yasuda Bunko (the second generation of Yasuda Zenjiro), and the last two books were passed from Matsuzaki Tomono Bunko (Han scholar Hamano Chisaburo).
In addition, the outstanding merit of The Bookkeeper is not to show the secretary of the book, but to make the collection public and invite the same good people to approve it. According to the research of Dr. Kazuma Kawase and others, Akisai began to gather his collection of rare books and hold gatherings from around the twelfth year of culture (1815). With Hirohito Yashiro, Masjima Lanen (1769-1839), Iseranken (1777-1829), Ichino Mizuan, Takashi Tajiki, Masasai Koto, and Takashi Koshima, attended. At that time, the catalogue of exhibits included the "Bibliography of The Kokoro Exhibition" (Nishio City Iwase Bunko Collection) survived. "Song Ben Three Kingdoms Chronicles Missing One Volume Six Inches and Four Minutes Half Width Four Inches One Minute Four Sides Ten Lines nineteen Characters Outside the Silk Outer Title There Is a True Pure Courtyard Zhu Seal and a Yin Black Seal City Wild" and other such bibliographies have clearly instructed the basic methods for bibliography and appraisal. This catalogue has evolved in the course of many exhibitions. It is conceivable that the intention of this work is not just to meet among the good people, but to recognize the existing rare books of Chinese books at that time as cultural heritage. The next generation of scholars after the death of Kashio sai (1804-1858), Mori Tachibana (1806-1885), Osamu Kojima (son of Takasu, 1829-1857), and Kaiho Fishing Village (Matsuzaki Tsutomu Omito Tsuen 1797-1866) completed the rare book solution catalogue "Sutra Visits to the Ancient Chronicles" around the third year of Ansei (1856).
The following is a brief introduction to the situation related to the "Visit to the Ancient Chronicles of the Scriptures". This book is established in the above context, which can be said to be based on original positivism, showing the bibliography of bibliography of rare books accepted by Chinese rare books since the Middle Ages in Japan. However, from the perspective of the overall development of philology in the Edo period, it was also a major achievement of forensic science. From the perspective of comparison with Chinese versionology, it appears almost at the same time as the bibliography of The Bibliography of The Tales of Qiting Zhizhi (1811-1871), a major achievement of versionology in the late Qing Dynasty(1811-1871), which was compiled by Fu Xinian and reprinted in 1993, and has the same purpose of compilation in terms of joint research and version interpretation, and is a bibliography of very far-reaching significance for the history of bibliography. Based on the Bibliography of the Kokoro Exhibition and the Records of the Ancient Scrolls (Kawanaga 4th year, 1851, Koshima Shojin, Daitokyu Memorial Bunko Collection), etc., with reference to the first draft (Showa 10th year, photocopied by the Nihon Shoji Society, originally burned out) and the second draft (Kojima Hoshi's transcript, Shikada Matsuundo Old Collection), the third draft (Takikawa Kamitaro's Old Collection) was completed in the second year of Ansei (1855). Later, Mori Tachibana and Koshima Sho pictures (Shang Zhendi, 1839-1880) completed the banknote, which was respected among scholars of calligraphy, but could not be paid for, until the fifth year of Taisho (1916) was finally reprinted by the National Book Journal. Yang Shoujing, who came to Japan at that time, was greatly amazed when he saw this book, and immediately bought the banknote. It was also traded with Xu Chengzu and printed in Japan in the eighteenth year of Meiji (the eleventh year of Qing Guangxu, 1885). How important this book is to the Chinese nationality of China can be understood from this historical fact.
In fact, after obtaining the "Visit to the Ancient Records of the Scriptures", Yang Shoujing obtained various ancient Japanese banknote engravings that were the main part of the Guan Hai Tang collection, and corrected Mori Tachibana's mistakes according to the actual situation of the books visited. In the Hashikawa Drunken Xuan and Nagasawa Rules also in the old collection of Xu's periodical "Visiting the Ancient Records of the Scriptures", there is a handwritten approval of the Yang family, from which you can see the content of the examination version and the spirit of buying a rare book. The book is covered with Yang's autograph:
"Most of the best books contained in this book have been copied from many quarters, and those who cannot obtain them have copied them from many quarters. As for the strange books, there are many people outside this record. The "Visiting Book Chronicle" was completed and then known to be respectful and painstaking, and those who were surprised by the Japanese were also surprised. ”
Yang Shoujing seems to have gained a considerable amount. Not only collecting, but also making copies through photocopying is also imitating the tradition of Mori Tachibana, and printing a book shadow that is extremely important for calligraphy is also imitating Mori Tachibana. Yang Shoujing's photocopier of the book "Liu Zhen Spectrum" was actually published after receiving a catalogue of Sen Lizhi's "Visiting the Ancient Records of the Scriptures", imitating its design and supplementing it.
For details of the "Visit to the Koshi of the Scriptures", see Nagasawa Shuya's "Visit to the Koshikao of the Scriptures" ("Nagasawa Noriya Works Collection", vol. 2, Kiko Gakuin, Showa 57) and Kazuma Kawase's "The Establishment of the Sutra Visit to the Koshi--especially about the First Draft and Its Previous Situation" ("Dr. Kanda's Collection of Treatises on the History of The Chronicles of the Chronicles", Showa 32). The second and third drafts of the book, as well as the banknotes, are mostly unknown in the collection.
The above is the trend of calligraphy in the first half of the Meiji period, the main flow of Chinese books, and the history of bibliophiles. If you look at it from this perspective, you should be able to understand the reason why Yang Shoujing bought a rare Chinese book in Japan, and how the initiative was carried out under special circumstances. From this, we can also understand the situation of rare books in Japan and the level of Japanese calligraphy that has mastered these rare books.
In other words, the philology of China up to Yang Shoujing, together with the circulation of rare Chinese books from Japan to the end of the Edo period, has passed through the necessary road, visited the people who must be passed, and has introduced new blood in one body, carrying hundreds of years of history, and the elite of Chinese books has circulated the Song and Yuan editions of Japan, and the elite ancient banknotes of Japanese books.
From the end of the Ming Dynasty and the beginning of the Early Ming and Early Qing Dynasties in China and the early Edo period in Japan, after various twists and turns, Chinese philology seems to have been waiting for the emergence of Yang Shoujing and Huntingaya Kusai along with Japanese rare books. The immeasurable significance of the "Visit to the Ancient Chronicles of the Classics", which opened the eyes of Yang's Ancient Japanese Ancient Banknotes, has impressed all readers in Japan and China today.
Attached: Brief list of bibliophiles and scholars
Here's a quick look at the above characters
1. Circulation of major rare books from the late Ming to the Qing Dynasty.
Early Qing Dynasty and Early Qing Dynasty
Qian Qianyi (1582—1664)—Qian Zeng(1629—1701)—Ji Zhenyi(1630—)
Xu Qianxue (1631—1694)
Mao Jin (1599-1659) - Mao Jian (1640-1713) - Xu Qianxue
Ji Zhenyi Xu Qianxue - Inner Province, Yifu
Mid-Qing Dynasty
Huang Pilie (1763-1825) – Wang Shizhong, Han Ying majesty (-1860), Chen Yu (1780—1825)
Late Qing Dynasty
Wang Shizhong - Yu Songnian - Ding Richang (1823-1882) Lu Xinyuan (1834-1894)
Qu Yong (1794-1846), Yang Shaohe (1830-1875), Weng Tonggong (1830-1904)
Late Qing Dynasty, Republic of China and beyond
Yifu - Weng Tonggong Zhu Xueqin (1823-1875)
Yuan Fangying - Li Shengduo (1858- 1937)
Ding Richang - Hanfen Building
Lu Xinyuan - Jing Jia Tang Bunko
Yang Shaohe - Yang Jingfu (1900-1970) - Zhou Shutao (1891-1984)
Pan Zuyin (1830-1890) – Shen Zhongtao
Neifu - "National Palace Museum" (Taipei)
Zhu Xueqin — Shanghai Library
Shengduo Li – Library of Peking University
Hanfen Building - Beijing Library (now the National Library of China)
Qu Yong – Beijing Library
Zhou Shuhan – Beijing Library
other
Jiang Ruzao (1877-1954), Zhang Yuanji (1866-1959), Pan Zongzhou (1870-1939), Yuan Kewen (1890-1931) -
Beijing Library
Fu Zengxiang (1872-1950) — Beijing Library National Palace Museum ( Taipei)
Pan Chenghou Chengbi - Shanghai Library
Chen Chengzhong (1894-1978) - Shanghai Library, Beijing Library
Liu Chenggan (1882-1963) - Scattered
Zhang Junheng (1872-1927) – Central Library (Taipei)
Deng Bangshu (1868-1939) - Academia Sinica (Taipei)
Shen Zhongtao - "National Palace Museum" (Taipei)
Figure 1
The original text was published in Chinese Classics and Culture, No. 1, 2010.