|
|
|
| Philological Transformation and Approach of Wang Guowei’s Ci Studies: The Collation and Collection of Ci Books |
| Liang Shuai |
| School of Chinese Language and Literature, Zhengzhou University, Zhengzhou 450001, China |
|
|
|
|
Abstract In the summer of 1908, Wang Guowei compiled A Collection of Ci by Twenty Masters in the Tang and the Five Dynasties, which, was rarely known at that time. A Collection of Ci by Two Lords in the Southern Tang Dynasty is now being collected in the National Library of China, while the pieces written by the other nineteen masters are now being collected in the Sichuan Provincial Library. In addition, Wang Jingan’s Hand-written Copy of Ci and Qu Bibliography in the Sichuan Provincial Library is also a newly discovered hand-written manuscript by Wang Guowei. Based on the manuscripts of these hand-written manuscripts, together with the Ci books copied and proofread by Wang Guowei collected in the Toyo Bunko, we can see that Wang Guowei’s approach to Ci studies is featured with a strong philological tendency, which is quite different from his method of emphasizing the chanting appreciation of the text as can be seen in his Poetic Remarks on the Human World.As early as the time when Wang Guowei was immersed in studying the Western philosophers, he had already shown his fascination with Ci from the Tang and the Five Dynasties. A Collection of Ci by Twenty Masters in the Tang and the Five Dynasties preluded Wang Guowei’s series of Ci studies, and initiated his practice of collating Ci books. Although this book is quite innovative, it still has some problems to be addressed. Wang Guowei attempted to cover this up when he was revising this work. The revisions in the book should also be put under scrutiny for most of them not only contradict the classics but also do not conform to the principles of collation. Wang Guowei invited Wu Changshou to collate the collection. Wu Changshou suggested that they should adopt the versions complied by scholars from the Yuan Dynasty rather than those from the Ming and Qing Dynasties. Later, at the invitation of Luo Zhenyu and Shen Zongji to publish the Chenfeng Pavilion Series, Wang Guowei recompiled A Collection of Ci by Two Lords in the Southern Tang Dynasty with references to the different versions of A Collection of Ci by Ten Masters which he borrowed from Wu Changshou, including the Jigu Pavilion version, Nan Ci version and Hou Wencan’s version.From 1909 to 1912, Wang Guowei continued to collate Ci books. These books are mainly preserved in the current Toyo Bunko, most of them being the collations of the Jigu Pavilion version of Ci Collection by Six Masters in the Song Dynasty. Wang Guowei discarded the malpractices in the early collation methods of Ci books, and attempted to borrow from the Qianjia School and other scholars of the time their collation principles, methods and experiences, which brought him many fruitful achievements. He attached great importance to tracing back to the origins of the versions of Ci books, and used ancient and refined rare versions as the master copies and reference copies. Wang Guowei adopted the “alignment method” and “inference method” to proofread the errors and variant texts, and added the sources in detail. He supplemented and judged the Ci poems which were cross-referenced by referring to the Ci collection, notes and other documents, and occasionally depended on the rhythms to collate the Ci poems. For some Ci books, he even collated them for many times. A Collection of Ci by Two Lords in the Southern Tang Dynasty and Hou Cun Bie Diao collected in the Chenfeng Pavilion Series were compiled and published by Wang Guowei, and their stylish layout was quite innovative with scientific preciseness.From his earlier artistic evaluation of Ci to the application of the approaches to classics and history in Ci studies, Wang Guowei’s academic transformation embodied a profound cultural psychology and value orientation. Wang Guowei borrowed from the textology of the Qing Dynasty the successful experiences of making versions, collations and collections and constantly integrated Western positivism, scientific spirit and methods at the same time, gradually developing a collation paradigm for Ci books with “seeking for truth” and “science” as the ultimate goal. Wang Guowei takes the restoration of the original “truth” of the classics as the ultimate goal of collation. One is to restore the classics to their original versions when they were finalized or initially published, which implies “seeking for the original truth”. More importantly, another goal is to search for the meanings originally intended by the authors by means of reexamining different texts and questionable points, which implies “seeking for the authentic truth”. The key to integrating “seeking for the original truth” and “seeking for the authentic truth” lies in the degree of balance between the two, which again depends upon a prudent and scientific mode of thinking. However, it is no easy job to strike a balance between the two, and Wang Guowei prefers “seeking for the authentic truth”. Therefore, to a certain extent, both Wang Guowei’s subjective revisions that failed to conform to the principles of collation at the early stage and his revisions of Ci after a close investigation of its “meaning” at the later stage can be regarded as his unique understandings in the process of “seeking for the authentic truth”.The collation of Ci books was just one focus in Wang Guowei’s diversified academic research fields, and was initiated at the early stage of his academic career. However, its internal rationale affects the basic style and academic method of Wang Guowei’s subsequent Sinology research.
|
|
Received: 08 January 2022
|
|
|
|
1 谢维扬、房鑫亮主编： 《王国维全集》，杭州：浙江教育出版社，广州：广东教育出版社，2009年。
2 王国维： 《二牗轩随录（四十一）》，《盛京时报》1915年1月8日，第7版。
3 房鑫亮编： 《王国维书信日记》，杭州：浙江教育出版社，2015年。
4 卞僧慧纂： 《陈寅恪先生年谱长编》，北京：中华书局，2010年。
5 赵万里： 《王静安先生手批手校书目》，《国学论丛》1928年第1卷第3期，第145-179页。
6 罗继祖： 《永丰乡人行年录》，见罗继祖主编： 《罗振玉学术论著集》第12册，上海：上海古籍出版社，2020年。
7 赵万里： 《王静安遗著目录》，《文字同盟》1927年第1卷第4期，第13-16页。
8 赵万里： 《王静安先生著作目录》，《中华图书馆协会会报》1927年第2卷第5期，第2-3页。
9 赵万里： 《王观堂先生校本批本书目》，《国学月报》1927年第2卷第8—10期，第503-521页。
10 储皖峰： 《王静安先生著述表》，《国学月刊·王静安先生专号》1927年第8—10号，第451-553页。
11 赵万里辑： 《校辑宋金元人词》，台北：台联国风出版社，1972年。
12 赵万里： 《王静安先生年谱》，《国学论丛》1928年第1卷第3号，第81-134页。
13 赵万里： 《王静安先生著述目录》，《国学论丛》1928年第1卷第3号，第135-144页。
14 李一氓： 《李一氓回忆录》，北京：人民出版社，2015年。
15 北京图书馆古籍善本组编： 《北京图书馆古籍善本书目》，北京：书目文献出版社，1987年。
16 王国维： 《王国维手抄手校词集题跋校语》，见李庆编注： 《东瀛遗墨——近代中日文化交流稀见史料辑注》，上海：上海人民出版社，1999年，第127-152页。
17 田中慶太郎編： 《文求堂書目》，東京：文求堂書店，1912年。
18 王国维： 《词录》，北京：学苑出版社，2003年。
19 中国戏剧出版社编辑部编： 《王国维戏曲论文集》，北京：中国戏剧出版社，1957年。
20 夏中义： 《世纪初的苦魂》，上海：上海文艺出版社，1995年。
21 程千帆： 《唐宋词人年谱序》，见夏承焘： 《夏承焘集》第1册，杭州：浙江古籍出版社，1997年。
22 郑文焯： 《郑文焯手批梦窗词》，台北：“中央研究院”中国文哲研究所筹备处，1996年。
23 黄裳： 《来燕榭读书记》，沈阳：辽宁教育出版社，2001年。
24 周勋初： 《叙〈全唐诗〉成书经过》，见中华书局编辑部编： 《文史》第8辑，北京：中华书局，1980年，第185-196页。
25 李一氓： 《花间集校稿》《二校稿》，见四川省图书馆编： 《李一氓旧藏花间集汇刊》第8册，北京：国家图书馆出版社，2016年。
26 国家图书馆古籍馆编： 《国家图书馆藏王国维往还书信集》，北京：中华书局，2016年。
27 吴文英： 《梦窗词甲乙丙丁稿》，见王鹏运辑： 《四印斋所刻词》，上海：上海古籍出版社，2012年。
28 李璟、李煜： 《南唐二主词》，见番禺沈氏《晨风阁丛书》，宣统元年（1909）。
29 王国维： 《王国维〈人间词话〉手稿》，北京：北京出版社，2018年。
30 柯昌泗： 《吊上虞罗先生》，见罗继祖主编： 《罗振玉学术论著集》第12册，上海：上海古籍出版社，2020年，第318-325页。
31 黄丕烈： 《求古精舍金石图序》，见《黄丕烈藏书题跋集》下册，上海：上海古籍出版社，2015年。
32 王国维： 《新编张天师明断辰钩月跋》，见汤蔓媛纂辑： 《傅斯年图书馆善本古籍题跋辑录》，台北：“中央研究院”历史语言研究所，2008年，第233页。
33 陈平原、王枫编： 《追忆王国维》，北京：中国广播电视出版社，1997年。
34 梁启超： 《王静安先生纪念专号序》，《国学研究》1928年第1卷第3号，第1-2页。
35 孙作云、张玉范、刘波等整理： 《赵万里〈应用目录学〉授课笔记（续）》，见沈乃文主编： 《版本目录学研究》第八辑，北京：北京大学出版社，2018年，第3-61页。
36 赵万里： 《王静安先生之考证学》，见《赵万里文集》第1册，北京：国家图书馆出版社，上海：上海科学技术文献出版社，2011年。
37 陈鸿祥： 《〈人间校词札记〉十三种零札》，《文教资料》1989年第1期，第37-48页。 |
|
|
|
2023, Vol. 53 
