Dunhuang School Children Group and Social and Cultural Communication at the Turn of Tang and Song Dynasties
2025-01-25
Sun Guangxian (901-968) recorded in his book "Northern Dream Essays": "When Shu Prime Minister Wei Zhuang was preparing for the imperial examination, he encountered Huang Kou's invasion and wrote an article called" Qin Fu Yin ", which contained a couplet that said:" The inner treasury was burned to a beautiful gray, and the sky street trampled on the bones of the court officials. "Later, the court officials were also surprised, and Zhuang used to call it" Qin Fu Yin Xiucai ". One day, when he wrote a family edict, he was not allowed to hang the banner of" Qin Fu Yin "to stop slander. In the early 20th century, Wei Zhuang's poem" Qin Fu Yin ", which had been lost for thousands of years, reappeared with the discovery of Dunhuang scripture cave documents. For over a hundred years, a total of 11 Dunhuang manuscripts of "Qin Fu Yin" have been discovered in collections in various regions including England, France, Russia, and Japan (with the S series number in the English collection, the P series number in the French collection, the Д×. series number in the Russian collection, and the Yu series number in the Japanese collection). These manuscripts consist of long volumes measuring 26.7 × 185.3cm (P.3381) and 40.6 × 174.9cm (P.2700) in length, as well as broken pens of less than 5 × 5cm (Д×. 10740-13) that cannot be determined in form. They are also found in scrolls and volumes during binding. The relevant research results of these 11 manuscripts are very fruitful, involving multiple aspects such as history, literature, thought, education, and cultural dissemination. Especially the 6 manuscripts with inscriptions record their historical past as students of temple schools, private schools, or official schools, vividly demonstrating the popularization and application of this poem in the education field of Dunhuang region at that time. It reflects the high psychological recognition of the popular culture of the Central Plains in the multi-ethnic Dunhuang region at that time, and once again confirms the long-standing history, geography, ideology, and culture of the two places from a new perspective. The form and title of the manuscript are mixed in the eleven manuscripts, with S.5476 missing the beginning and end. Three manuscripts, namely Дх. 4568, Дх. 10740 (6-11)+Дх. 4758, and P.3953, only have small fragments of remaining manuscript fragments. P.3910 and Дх. 6176 only have the beginning, and S.5477 lacks the beginning. Therefore, in terms of content, only P.3381, Yu 57R+S.0692, P.2700+S.5834, and P.3780 can be directly referred to as complete manuscripts. Even so, nowadays one can still see six different names and titles, including Xueshi, Xueshi Lang, Xueshi Lang, Xueshi Tong'er, Simi, and Minmin, in the handwritten version of "Qin Fu Yin" with the first, last, back, and miscellaneous content. The details of the titles are as follows: 1. P.3381 (905) Volume End: "Written by Zhang Gui, Xueshi of Jinguangming Temple in Dunhuang County on December 15th of the year Yichou of the Tianfu Five Year Plan." 2. Yu 57R+P.0692 (919) End: "Written by An Yousheng, Shushi Lang of Jinguangming Temple in Dunhuang County on April 11th of the fourth month of the year of the Zhenming Five Year Plan; Title: "See the successful completion of the Jin Guangming Temple scholar, Suo Shoucheng. 3. P.2700+S.5834 (920) End of Volume: "The year of Zhenming Lu was in the twelfth month of Gengchen." 4. P.3780 (957) End of Volume:; On the fifteenth day of the fifth month in the year of Bingzi (976), Yang Dingqian, a scholar, moved from the ear of the secretary. 5. P.3910 (979/983) Preface: "Langyin Nuer, a scholar of the Pankongmu tribe"; On the back, there is a miscellaneous inscription: "Residence of Mi Zhao, a member of the Pure Land Temple"; Preface: "On the 18th day of the first lunar month in the year of Ji Mao, Yin Nu Er □□□"; At the end of the scroll: "On the sixth day of the second month in the year of Guiwei, Mi Zhao, a member of the Pure Land Temple, stayed in his left hand and wrote a book; S. 5441 "The Biography of Capturing Ji Bu" (978) includes: (Fan Kongmu Scholar Lang) Yin Nuer's own secretary's ear "and so on. 6. P.5477 (Unclassified) Text line: "Yinnu Er (see P.3910 Pankongmu Xuelang)." According to the above inscription, it can be seen that in the Dunhuang area, the "Qin Fu Yin" was circulated among the groups of learners such as Xueshi, Xueshi Lang, Xueshi Lang, Xueshi Tong'er, Temple Mi, and the common people, and was the common content they handwritten and copied. The group of schoolchildren and the selection of teaching materials From the research of senior scholars such as Li Zhengyu and Lin Congming, who are experts in Dunhuang Studies studies, the different titles of Xueshi, Xueshilang, Shishilang, and Shishitong are all the self proclaimed names of Dunhuang students in the Middle Ages. In the early days, they mostly claimed to be students, and in the later days, they mostly claimed to be Xueshilang. This phenomenon is more consistent with the inscription of many other writings with the signatures of students, such as Taigong Family Education, Kaimeng Yaoxun, Analects of Confucius, Filial Piety Sutra, Wang Fan Zhishi, and so on. Overall, titles such as Xueshi, Xueshirang, and Xueshitong'er have similar meanings to Xueshirang, and are all for students who are still in the early stages of learning. The student population in Dunhuang, whether in temple schools, private schools, or official schools, generally have similar learning materials, and the teaching level of temple schools should not be lower than that of official schools. This can be seen from the inscriptions of Cao Yuanshen and other Guiyi Army rulers' nephews who once studied in temple schools. Based on the fact that the exact chronology recorded in the inscription by Xueshilang is mainly between 850 and 986, during the period of the Guiyi Army's rule in Dunhuang, it can be seen that the popular poem "Qin Fu Yin" in the Central Plains can become a teaching material for students in various schools, indicating that "Qin Fu Yin" is widely accepted and highly recognized by local people represented by teachers in Dunhuang. This shows that the "Qin Fu Yin", which is very popular in the Central Plains, is also widely spread in Dunhuang and even entered classrooms as a teaching material for students, reflecting the high consistency of ideological and cultural values between the two regions. In fact, the school education in Dunhuang is also very strict. In the miscellaneous inscriptions, students can often see the limericks about learning, or self modesty or self-improvement, which can echo with the Dunhuang murals, and jointly reflect the real historical picture of the school education scene in Dunhuang at that time. From the current known situation of the written version of 'Qin Fu Yin', the handwriting is mostly poor, and it can be basically determined that it was written by beginners. If you study well, you will become an official. The main starting point of Dunhuang School's teaching material is Qin Fu Yin, or like other popular literature works, it is mainly to lay a foundation for scholars to write strategies and poems in the future. Poems like 'Qin Fu Yin', which contain historical events, are widely praised, and have appropriate rhythm, are suitable for training scholars in various aspects such as strategic response, understanding historical facts, and reciting poetry correctly. According to Jin Yingkun's research results on Mongolian children's culture and the research results of Japanese scholar Yoshiko Ito on schools and education in Dunhuang, Qin Fu Yin is one of the most popular literature works with Xuelang's inscription. This is likely due to the fact that "Qin Fu Yin" was a newly emerging model work at that time, which received more attention, to the extent that scholars would carry it with them and recite it for study on a daily basis. This can be confirmed by the literary form of two small-sized pocket books written by Yin Nu Er among the 11 handwritten copies of "Qin Fu Yin". In fact, based solely on the distribution location of temple studies, at least 3 out of the 6 annotated manuscripts belong to students of temple studies. Most scholars believe that the Dunhuang scripture cave documents may be assets of Sanjie Temple. Based on the temples explicitly mentioned in the inscriptions, it can be inferred that the "Qin Fu Yin" selected by teachers as a teaching material at least radiated to the outside society around the actual geographical locations of the three temples, Jingguang Temple, Jingtu Temple, and Sanjie Temple, and within the scope of students' activities. According to the investigation results of Li Zhengyu and others, Jinguangming Temple is a famous Buddhist temple in Dunhuang, abbreviated as "Jin", located in the northwest of Shazhou City (P.2856V2, S.3905). Sanjie Temple is called "Jie" for short. It is located in front of the Mogao Grottoes of Dunhuang. Jingtu Temple is also a famous Buddhist temple in Dunhuang, located in Shazhou City (P.3224, P.2032). Therefore, the students who wrote and recited "Qin Fu Yin" were not all located in a corner of Dunhuang, but were distributed in the city of Shazhou, northwest of Shazhou, and southeast of Shazhou, which is another name for Dunhuang. Famous temples located in various directions of Dunhuang city are using "Qin Fu Yin" as their own teaching materials for their students, indicating that there is mutual reference and communication among schools in Dunhuang in selecting teaching materials. This also reflects the consistent positive evaluation of "Qin Fu Yin" by teachers from different schools. At the same time, schools are educational institutions, and many students from different addresses and schools copied "Qin Fu Yin", which may have spread it to the streets and alleys of Dunhuang. From the current understanding, students are divided into different schools, which are located in different geographical locations. Students carry booklets of "Qin Fu Yin" with them, traveling back and forth between home and school, and shuttling through the streets. This will inevitably create opportunities for the deep dissemination of "Qin Fu Yin" from school to home, and then to the streets. The Qin Fu Yin not only holds the status of a learning model like a school textbook, but its easy to understand and catchy language naturally has an affinity for both the refined and the popular among the people. For example, according to the latest research, the 11 pieces of "Qin Fu Yin" that are now scattered among 14 codes can be divided into three types: scholarly manuscripts, lecture and singing manuscripts, and folk manuscripts (Liao Xiaohong, Master's thesis "Research on Dunhuang" Qin Fu Yin "Manuscript Group" at Xihua Normal University, 2023). The Qin Fu Yin was made into banners and hung by households in the Central Plains. Although there is no concrete evidence of whether it was made into banners in Dunhuang, it can still be imagined that it was passed down to women and children. It can be said that the school community has greatly contributed to the dissemination of poetry, reflecting the local social and cultural ecology and its influence on the depth of social dissemination. The literary works of the "Yin" genre themselves have the characteristic of being able to sing and sing, and there are many variant texts and rich storytelling texts in the Dunhuang Cave literature. The narrative poem "Qin Women's Yin", which disappeared in the long river of history for thousands of years, has been widely spread among women and children in various forms within the geographical scope centered on the city and outside of Dunhuang, in the multi-dimensional time and space dominated by scholars and officials from various schools, and in their respective social activity trajectories. It has been distributed among the mouths of the elderly and young, undoubtedly expanding the breadth and depth of the dissemination of this poem among various levels of Dunhuang society, making it known and recognized by the local people of Dunhuang, originating from the Tang and two capitals, and possessing popular culture. The various factors required for communication form a phenomenon level communication effect, This in turn further promoted the dissemination of poetry itself. This not only demonstrates the regularity of following the education system of the Central Plains in Dunhuang education, but also reflects the personalized characteristics of local schools selecting textbooks on their own. It also shows the dissemination characteristics of the combination of school textbooks and popular culture of Central Plains popular literature works in Dunhuang area. It has positive reference value and practical significance for today's children's education and foreign cultural dissemination. (Xinhua News Agency) Author: Tian Weiwei (Lecturer at the International Chinese Culture Research Institute of Beijing Foreign Studies University)
Edit:Luo yu Responsible editor:Zhou shu
Source:GMW.cn
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