Journal of Sinological Studies 漢學研究學刊

卷首语

张惠思 Hooi See TEOH — 2024-06-01

《汉学研究》为马来亚大学中文系赓续创系以来学术传统命脉的期刊，既涵摄中文系文史哲研究，亦愿迎向现代化学术进程与现世变化中各种中文学术的未來挑战。《汉学研究》不吝于跨界与跨学科的时代语境中思索传统汉学生命力的新发，愿与当代议题衔接、反思与开拓，并且与国际汉学与中文学界共同参与当代学术的建构。

由此，从此期开始，每期《汉学期刊》将设置各种学术专辑，以专辑特约方式邀约各领域中杰出学者与青年学人主持专辑策划与构思，面向海内外征稿，推出多样态的汉学方向研究成果。此期专辑邀请重庆师范大学讲师舒子芩共同构思，聚焦于中文经典、早期文献与传统汉文化的探索，推出四篇认真严谨撰写的论文，分别是由河北大学张丽对《述异记》的文献流传及其版本的考察，西北师范大学文学院程雪与王志翔针对《山海经》中的神话人物帝俊进行研究的《帝俊考——基于早期文献与图像的思考》，韶关学院的高佩英从汉人文化中的牛马传说记载来呈现汉文化中的动物形象与民俗文化进行考察，以及博特拉大学外文系中文学程的张倩倩与徐威雄对于《说文解字》中的《诗经》进行考述。此四篇研究成果皆衔接传统与现代的思考，展现出汉学研究的本位。此外，本期亦收录台湾成功大学人文社科中心博士后研究院林明发对于小说家王安忆的《伤心太平洋》中父亲的南洋经历进行剖析，指出其再现家族历史的意义所在。并且，还收录了山西师范大学李奎与李瑶对于马来西亚早期华文小说家李西浪所撰写的《蛮花惨果》中的人物、语言体式
展开探讨，强调小说中的特殊的南洋地域特色所承载的马来亚社会的印记。此期所收录的多篇论文，皆展现了汉学与南洋的多方互动、对话，具重要的意义。

《汉学研究》秉持严谨的学术立场，採取两位盲审制度，向国内与国际优秀学者与青年学人广为邀稿，期待各方精湛的学术成果，得以通由此学术平台进行有效的联结与交流。

简论《述异记》的文献流传及其版本

张丽 Li ZHANG — 2024-06-01

《述异记》作者归属不一，约以宋为界，以隋唐《志》书为记载的《述异记》，将作者归为祖冲之。宋时，祖冲之、任昉两种作者情况并称，但任昉之名已渐趋盛。宋庆历4 年临安太庙经籍铺尹家刊行本促成了任本的进一步流通。宋本本身情况不一，有全本与脱本之别，明程荣《汉魏丛书》本、明商濬《稗海》本、明胡文焕《格致丛书》本、晚清徐乃昌《随庵徐氏丛书》本等以不同的底本为基础，形成了2 卷本系统中的四个系统，这些书籍的刊刻，又造成了后世流行版本中存在的大量差异。其中商濬《稗海》本因底本选择精良，又参校了邢参抄本，版式雅致、校勘精审的风貌，而被内府所藏，从而进入《四库全书》的系统中去。

There are different opinions on the authorship of Shuyi Ji (Records of Strange Things). It was mentioned in the Books of Sui and Tang, attributed to Zu Chongzhi. In the Song Dynasty, Zu Chongzhi and Ren Fang were both mentioned, but Ren Fang's role gradually became more popular. The edition published by Yinjia, the scripture shop of Taimiao in Lin'an in the year 1044 promoted the further circulation of Ren's edition. The Song editions themselves are different, with complete editions and incomplete editions. The editions in the Han and Wei Collection by ChengRong of the Ming Dynasty, Baihai by Shang Jun of the Ming Dynasty, Gezhi Collection by Hu Wenhuan of the Ming Dynasty, and Sui'an Xushi Collection by Xu Naichang of the late Qing Dynasty are based on different sources, forming four systems in the two-volume system. The publication of these books has caused a large number of differences in the popular versions in later generations. Among them, Shang Jun's Baihai was collected by the imperial palace because of its excellent selection of the original text and its collation with Xing Can's copy, and its elegant layout and meticulous proofreading, thus becomes one of the collections of the Siku Quanshu (The Complete Books of the Four Repositories).

帝俊考 ——基于早期文献与图像的思考

程雪，王志翔 Xue CHENG, Zhixiang WANG — 2024-06-01

作为中国早期神话中的重要神灵，帝俊在《山海经》中多次出现，展现着非凡的神性。但是，相较于学术界对三皇五帝等神话人物的研究，帝俊神话历来并没有得到研究者的过多关注。早期文献表明，帝俊不仅在中国上古神灵体系中具有重要的地位，且有诸多相关神话传世。有学者认为《山海经》中有关帝俊的记载出自汉代或汉代以后，还有学者曾考证过帝俊与帝喾、帝舜的关系，但至今皆未成为定论。帝俊的原型究竟指什么？与帝俊相关的文本是汉代或汉代以后才产生的吗？结合传世文献和考古材料，能够对帝俊神话有进一步的认识。

As an important deity in early Chinese mythology, Di Jun appears many times in the Classic of Mountains and Seas, showing extraordinary divinity. However, However, compared with the academic researches done on mythological figures such as the Three Sovereigns and Five Emperors, the myth of Di Jun has never received much attention from researchers. Early literature
shows that Di Jun not only holds an important position in the ancient Chinese deity system, but also has many related myths handed down. Some scholars believe that the records about Di Jun in the Classic of Mountains and Seas came from the Han Dynasty or after the Han Dynasty. Some scholars have investigated the relationship between Di Jun and Emperor Ku and Emperor Shun, but no conclusion has been reached so far. What exactly does the prototype of Di Jun mean? Did the texts relate to Di Jun come into being during or after the Han Dynasty? Combined with handed down documents and archaeological materials, we can have a further understanding of the myth of Di Jun.

传统汉人文化中的牛马形象与传说初探

高佩英 Pei-ying KAO — 2024-06-01

牛和马是传统汉人社会中除了犬之外，对于人类帮助最多的动物。牛在农事上的帮助，让人们生活安定，社会能稳定发展；而马则是最重要的运输兽力来源，除了协助人类运送物资外，更是保家卫国的战争中最重要的动物。此外，受到传统社会“吃米拜田头，吃果子拜树头”道德观的影响，为了感谢牛马对于人类的付出，牛老了，人们会为其寻找安置地点，称之为老牛之家；牛走了，人们也会将牛埋藏，形成“牛冢”，对待家牛就像对待家人一样的爱护；另外也有设立马神庙来感谢马神的传说。故本文透过探讨传统汉人文化中牛、马相关的传说记载来呈现汉人社会中的牛马动物形象与民俗文化。

Cattle and horses are animals that have provided the most assistance to humans in traditional Han Chinese society, aside from dogs. The help of cattle in agricultural work has ensured stable livelihoods and contributed to the steady development of society. Horses, on the other hand, have been the most important source of transportation and military power. They have assisted humans not only in transporting goods but also played a crucial role in defending the country during times of war. In addition, influenced by the traditional moral concept of "respecting the land when eating rice and respecting trees when eating fruits," people showed gratitude to cattle and horses for their contributions. When cattle grow old, people find a place for them to live out their days, known as the "home for old cattle." When cattle pass away, people bury them and create " cattle graves." Caring for domesticated cattle is akin to caring for family members. Furthermore, there are legends of establishing temples dedicated to horse deities to express gratitude to them. Therefore, this article presents the images of cattle and horses in Han Chinese society and the associated folk culture through exploring recorded legends and stories related to them in traditional Han Chinese culture.

《说文解字注》引《诗》考述

张倩倩，徐威雄 Qianqian ZHANG, Wue Hiong SER — 2024-06-01

段玉裁是杰出的经学家，也是著名的语言文字学家，在中国经学史、语言文字学史上都具有特别重要之地位。在他众多研究著作中，《说文解字注》是成书时间最晚、研究成果结晶的一部。《诗经》是段玉裁《说文解字注》中引用内容数量最多的古代典籍，《诗经》与《说文解字注》关系密切非常。在《说文解字注》中，段玉裁引用《诗经》内容，有时为了证明自己的观点，仅仅单个字的注释内容少则引用1 篇，多则5 篇、8篇或者更多数量的不同《诗经》篇目内容来辅证。我们发现段氏引用《诗经》内容主要是用来解释字的本义；有时校订字义的讹误，间或证明字的引申义；又或证明字的假借义。

Duan Yucai was an outstanding Confucian scholar and a renowned linguist, holding a particularly important place in the history of Confucian studies and linguistics in China. Among his numerous research works, Annotations on the Shuowen Jiezi was the latest and the most accurate, also was the most authoritative result of his research efforts. In the Annotations on the Shuowen Jiezi, Duan Yucai extensively quoted content from The Book of Songs, which is the ancient text with the most references in his annotations. The relationship between The Book of Songs and the Annotations on the Shuowen Jiezi is very close. In the Annotations on the Shuowen Jiezi, Duan Yucai extensively makes references content to The Book of Songs. At times, he uses content from one or more different poems within The Book of Songs to support his arguments. This ranges from citing just one poem to referencing five, eight, or even more poems to provide evidences for his points. This article finds that Duan's use of The Book of Songs content primarily serves the following purposes: explaining the original meaning of a character, correcting errors in character meanings, occasionally demonstrating the extended meanings of characters, or illustrating the borrowed meanings of characters.

《伤心太平洋》：从父亲的南洋经历看海外华人的爱国情怀与文化认同

林明发 Beng Huat LIM — 2024-06-01

王安忆（1954－）的家族历史源自南洋，约在1880-1890 年间由曾祖母带着祖父从福建同安移民新加坡。这段历史在她的父亲王啸平（1919-2003）时期才逐渐显现。对于这段历史的陌生感与在中国社会中的身份困境，促使王安忆在创作中探寻自我与家族的根源。她的作品如《小鲍庄》（1985）和〈我的来历〉（1985）以“我从哪里来”为主题，反映了中国文坛的寻根文学思潮。寻根文学是对文革后文化精神的修复，而王安忆的《伤心太平洋》（1993）通过描写父亲的南洋经历，展现了家族历史的层层回溯，也反映了中国现代史的变迁。王安忆在《伤心太平洋》中将父亲的形象既作为历史的真实反映，又作为虚构的创作素材来展示，实现了对家族历史记忆的再现。本文尝试探讨《伤心太平洋》中父亲南洋形象的塑造，研究其对海外华人爱国情怀及对中国的集体想象的影响，并通过理论视角深入理解父亲形象的历史意义。

Wang Anyi (1954 – ) traces her family history back to Nanyang, where her great-grandmother brought her grandfather from Tong'an, Fujian to Singapore between 1880 and 1890. This history only began to take shape during the time of her father, Wang Xiaoping (1919–2003). The unfamiliarity with this historical background and the identity issues she faced in Chinese society inspired Wang to explore her own and her family's origins in her literary works. Her novels such as Little Bao Village (1985) and the short story My Origins (1985) center on the theme of "Where do I come from?", reflecting the Chinese literary trend of “ root-seeking ” literature. This trend represents a cultural and spiritual restoration following the Cultural Revolution. Wang’s Sadness for the Pacific (1993) uses her father’s Nanyang experiences to depict a layered exploration of family history and changes in modern Chinese history. Wang in Sadness for the Pacific presents her father's image as both a true historical reflection and a fictional creation, achieving a reconstruction of family historical memory. This paper explores the depiction of the father’s Nanyang experiences in Sadness for the Pacific, examining its influence on overseas Chinese patriotism and collective imagination towards China, and offers a theoretical perspective to understand the historical significance of the father’s image.

南洋华人遭遇的文学书写 —《蛮花惨果》的艺术探析

李奎，李瑶 Kui LI, Yao LI — 2024-06-01

《蛮花惨果》是中国南来作家李西浪早期的小说创作。小说以马来亚社会三个不同社会阶级的人物为中心展开故事，展现了当时马来亚社会的经济、文化、医疗、教育状况，揭示了当时存在的一些社会问题；三个人物形象各异，展现了“士”“工”“商”三个不同社会阶级的人们的生存状况以及其面临的困境，是不同阶级百姓的缩影；在创作艺术层面，小说虽然仍沿袭着中国传统的小说创作的语言体式，但是在字体行间都洋溢着浓厚的南洋地域特色，是南迁华人在融入马来亚社会的印记，对于我们了解当时马来亚社会人们的生存状况有重要意义。

Manhua Canghuo (Wild Flowers and Tragic Fruits) is an early novel by Li Xilang, a Chinese writer who migrated from China. The novel unfolds the story with characters from three different social classes in Malayan society as the core plot, showing the economic, cultural, medical and educational conditions of Malayan society at that time, and revealing some social problems that existed at that time. Three characters have different images, showing the living conditions and difficulties faced by people from three different social classes of "scholars", "workers" and "merchants", which are microcosms of people from different classes. In terms of creative art, although the novel still follows the language style of traditional Chinese novel creation, the fonts and lines are full of strong Nanyang regional characteristics, which is the mark of the Chinese who migrated from China to integrate into Malayan society, and is of great significance for us to understand the living conditions of people in Malayan society at that time.