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2022年4月4日 星期一

<6世紀婆羅米文原始蒙古語碑文與柔然 鮮卑語考證 >補記


〈蒙古國新發現6世紀婆羅米文原始蒙古語碑文與柔然——鮮卑語考證——兼論土族語與吐谷渾語的關係*

補記


何啟龍

香港教育大學




    寫文章之時,我尚未知出土了一個唐代吐谷渾王族慕容氏的墓,其墓誌銘全篇漢字,但碑石側有一行古怪的文字,大家懷疑是鮮卑字或吐谷渾字,風格有點像契丹大字,但兩者並不相通,完全無法解讀。(注1)這些字似乎係一種將漢字減筆後變出來的表意文字或音節文字。(注2)

    原則上,新發現的這種新文字並不影響拙著其中的一個觀點:漢字是遊牧民族最早使用的文字。這是因為吐谷渾墓的奇怪文字也好、契丹大字也好,這些文字的創造者深受漢字文化影響,此前必定經歷過長時間使用漢字的階段,才能模仿漢字字型來製作自己的民族文字。

    有考古學者引用《魏書˙世祖紀上》始光二年(425年)的記述來説明鮮卑人也曾創造過文字:「初造新字千餘,詔曰:在昔帝軒,創制造物,乃命倉頡因鳥獸之跡以立文字。自茲以降,隨時改作,故篆隸草楷,並行於世。然經歷久遠,傳習多失其真,故令文體錯謬,會義不愜,非所以示軌則於來世也。孔子曰,名不正則不成,此之謂矣。今制定文字,世所用者,頒下遠近,永為楷式」。

    但這看法並不正確。這其實是北魏道武帝拓跋珪與宰相崔浩所創造的特殊漢文篆字,書法家稱為「魏新字」,當中最出名的是「岐陽石鼓」。(注3) 日本學者川本芳昭推測,北魏當日是推出官方正體漢字。其時鮮卑人應是書寫同音漢字來表述鮮卑語,就如日本人未發明平假名與片假名之前,是用「萬葉假名」的方法挑選同音的漢字來表述日語發音,其代表是《萬葉集》與《古事記》。所以,《隋書˙經籍志》中記載的北魏《國語》、《鮮卑語》等書籍,應當也是只有漢字。(注4) 假如考古發掘有幸尋回失傳的北魏《國語》、《鮮卑語》,大概會看到類似「夜露思苦」這些轉寫文字。這些字不是漢文,而是借發音來反映鮮卑語。「夜露思苦」,即日語 よろしく yoroshiku,「請多關照」之意。

      簡言之,吐谷渾墓出現的這種文字,可能是吐谷渾人的自我發明,跟拓跋鮮卑與契丹都沒有關連。


注解

*全文見〈蒙古國新發現六世紀婆羅米文原始蒙古語碑文跟柔然鮮卑語考證 ──兼論土族語跟吐谷渾語的關係〉,《清華元史》,第7輯(2022)。

1.碑文的考古報告正式在2021年第2期《考古與文物》刊登。甘肅省文物考古研究所、武威市文物考古研究所、天祝藏族自治縣博物館:〈甘肅武周時期吐谷渾喜王慕容智墓發掘簡報〉,《考古與文物》,2021年第2期,頁15—38。

2.劉兵兵、陳國科、沙琛喬:〈唐《慕容智墓志》考釋〉,《考古與文物》,2021年第2,頁87—93(頁91

 3. 詳見何 詳見何德章:〈北魏國號與正統問題〉,《歷史研究》,1992年第3,頁113125

 4. .(日)川本芳昭著,劉可維譯:《東亞古代的諸民族與國家》(北京:社會科學文獻出版社,2020),頁78—91


延伸閲讀:

蒙古國新發現六世紀婆羅米文原始蒙古語碑文


2022年2月1日 星期二

《一個蒙古老人的回憶》








作者: 札奇斯欽
出版社: 內蒙古大學出版社
副標題: 札奇斯欽口述歷史
出版年: 2015-12
頁數: 309
定價: 55.00
裝幀: 平裝
ISBN: 9787566507150作 


內容簡介:
《一個蒙古老人的回憶 劄奇斯欽口述歷史》是作者的口述史,講述作者成長的家庭環境及其成員的一些情況,客觀記述了從1933年至1948年這一歷史時期,述者在北大學習期間從事社會活動,參與反對章嘉活佛干預政治,畢業後出任蒙疆政府職務,抗戰勝利後又當選為中華民國國民大會代表等等親歷親為親聞的內蒙古地區種種重大歷史事件。為內蒙古近現代史保留了一部彌足珍貴的資料,為蒙古史近現代歷史研究提供不可多得的史料。

目錄 
書有一卷傳、亦抵公卿貴(代序1)
卷首 懷念父母親
卷二 四年北大的生活(1933—1937)
卷三 大學生涯另一章
卷四 日本伴讀的機會與收穫(1938一1939)
卷五 擔任德王的秘書(1940一1942)
卷六 純蒙地帶出任公職(1943—1945)
卷七 南京國民代表大會的蒙古代表(1946—1948)
卷尾 新家園
札奇斯欽先生年表
札奇斯欽先生已出版著作列表
後語整理雜感 於梅莉
附錄
懷念札奇斯欽教授
與父親相處的生活集錦
和父親在一起的那些日子
我心目中的父親一一札奇斯欽先生
我所懷念的外祖父
對爺爺的感懷與思念
圖版1一20

作者簡介:
札奇斯欽(Sechin Jagchid,1915—2009年)漢名于寶衡,蒙古喀喇沁右旗人,出身名門望族(父親羅布桑車珠爾先生,於民國初年國會成立時,曾連續膺選參、眾兩院蒙古、西藏議員)。畢業於北京大學、日本早稻田大學。1948年曾任中華民國第一屆國民大會代表。嗣後專心研究遼、金、元史,致力於蒙古歷史、語文、文化、民俗研究,著述頗豐。

歷任國立臺灣大學歷史系教授、國立政治大學民族社會系(邊政系)系主任及研究所所長、文化大學歷史系教授、美國楊百翰大學亞洲研究系教授、英國倫敦大學亞非學院研究教授、日本東京外國語大學研究教授、德國波昂大學中亞學院研究教授。

2022年1月1日 星期六

蒙古國:一部土地與人民顛簸前行的百年獨立史

 





蒙古國:一部土地與人民顛簸前行的百年獨立史

Mongolia:A Political History of the Land and its People


作者: 邁克·迪倫
原文作者: Michael Dillon
譯者: 苑默文
出版社:時報出版
出版日期:2021/08/31
ISBN:9789571392134
定價:460元


內容簡介
  蒙古國——夾在俄羅斯熊和中國龍之間的小國,在龐大野心威脅下,從自我覺醒到認清現實,一路顛簸但也逐步走出對自己最有利的獨立之路。

  在僅僅一百年多一點的時間裡,蒙古國經歷了1911和1921年的革命;還經歷了作為蘇聯附屬國的70年;以及作為一個完全獨立國家的將近30年時間。這段百年史因其夾在中俄之間特殊的地緣政治而足以成為許多邊緣小國該關注的借鏡。


  傲然於俄羅斯熊和中國龍之間的小巨人
  現代蒙古國被夾在兩大強國——中國和俄羅斯的中間。當西方提及蒙古時,總是把它輕視為一個被強大的鄰國主導的又小又不重要的國家。蒙古國目前的人口也許很少,但它是一個幅員遼闊的國家,面積僅比伊朗略小,但比土耳其和法國都大得多。而且,決定蒙古國在現代世界中角色地位的主要是這個國家的戰略位置,而不是它的國土面積。


  作為最重要的蒙古國研究的專家之一,邁克·迪倫帶來這個迷人國度的現代歷史

  邁克·迪倫在本書中講述這個迷人國度的現代歷史。他審視了這個國家曾經發生的鎮壓歷史、對該國佛教徒的屠殺、在蘇聯統治和獨裁統治下的痛苦經歷和腐敗的歷史。但如今,它的未來是充滿希望的,它現在有一個運作良好的議會民主制度,廣泛地代表了蒙古國各民族的混合。這種情況能持續多久雖是另一個問題,但當這個國家開始對世界事務產生自己的影響,這本短小精悍、尖銳而權威的《蒙古國》將會成為關於該地區歷史的一本經典之作。

  蒙古國的經驗很重要,它作為夾在俄羅斯熊和中國龍之間的小國,在和兩個強大鄰國的交手過程中,為了國家和獨立所作出的奮鬥凸顯出了許多地緣政治帶來的壓力和妥協,非常值得許多國家借鏡。

  邁克·迪倫為我們提供了一個『第一本』,這本書是第一本對現代蒙古國從西元二十世紀初一直到當今時代的研究。他審視了那些重大歷史事件和發展趨勢,重點關注了蒙古國的國內政治、全球和區域關係影響,以及它的經濟政策等主題,並通過一些著名的、有影響力的個人來審視這個國家的發展。他針對一些英語著作所進行的批判分析,挑戰了一些長期以來的看法,這其中就包括對喬巴山在1930年代政治暴力中參與程度的論述。本書適合大學生和各領域的學者作為非本專業領域的課外閱讀讀物。對於那些從事蒙古相關工作或是身在蒙古的讀者來說,這本書也是一本實用書,迄今為止,他們仍然缺少一本能涵蓋現代國家發展的專著。


作者介紹
邁克·迪倫(Michael Dillon)
  邁克·迪倫是杜倫大學當代中國研究中心的創始主任,曾在那裡教授中國現代史課程。他也是英國皇家歷史學會和英國皇家亞洲學會的會員,曾於2009年在北京清華大學擔任客座教授。40多年來,他的足跡遍佈中國和中亞地區,能閲讀蒙、漢文並能用漢語和蒙古語溝通。

目錄
專文推薦 從神權統治、民族革命、社會主義到多黨民主――蒙古民族追求獨立自主的道路/蔡偉傑
專文導讀 蒙古其實離我們很近/藍美華
自序和致謝

第一章 蒙古和蒙古人:土地、人民與傳統
第二章 二十世紀初革命時期的蒙古
第三章 蒙古人民共和國的建立:蘇赫巴託和喬巴山(1921-1924)
第四章 掌權的人民革命黨:喬巴山時期(1924-1952)
第五章 二戰後的蒙古:澤登巴爾(1952-1984)和巴特蒙赫(1984-1990)時期
第六章 民主革命:蘇聯勢力垮臺後的蒙古(1991-2019)
第七章 蒙古經濟的崩潰和恢復
第八章 蒙古國和新東亞秩序
第九章 蒙古和中國:內蒙古和烏蘭巴托與北京的關係
第十章 面向未來:蒙古國的認同追索和成吉思汗的當代崇拜
註釋
參考書目



2021年8月17日 星期二

滿文字典裏沒有的字:aliγan


北京故宮版心經

滿文本《般若波羅密多心經》中,aliγan 一字,乃佛經用語,但字典無載。北京大學雍正滿漢蒙藏四體本的經文「無色、無香、無味、無觸、無法」,其滿文對譯為 boco aqô. jilγan aqô. wa aqô. amtan aqô. aliγan aqô. ging aqô qai。東洋文庫乾隆藏滿漢三體本的經文「無色、、香、味、觸、法」,滿文對譯為 dursun aqô. jilγan aqô. we [sic] aqô. amtan aqô. aliγan aqô. jaqa aqô qai。二者經文略異,  但aliγan的漢文對譯皆作「觸」。

臺灣國立臺北大學歷史系林士鉉副教授(政大、師大、故宮兼任滿文教師)在〈清代滿文譯本《般若波羅密多心經》初探〉,《大專佛學論文集》(十二)(臺北:華嚴蓮社,2002)一文中,分別將aliγan譯作「托盤」(頁524)和「座」(頁533)。他之所以如此翻譯應是根據胡增益《新滿漢大辭典》(烏魯木齊:新疆人民出版社,1994 ),頁30的解釋,以爲「該字意為托、托碟、托盤,承受、承接的器物均可用」。但這畢竟與「觸」的本意相差太遠(頁549),因此,他嘗試用對照的蒙文經文,以意爲「觸」的kürteküi一字(林文轉寫誤作khürtehüi。參看F. Lessing, Mongolian-English Dictionary, Berkeley and Los Angeles: University of California Press, p.506),來説明「托」、「座」 和「觸」的意義相通(頁564 ,注42)。
 
在佛典中,滿文aliγan一字不錯常和蒙文kürteküi對譯,如nadan aliγan-i gebu/doloγan kürülčeküi-yin ner-e/七觸名,但其字源其實來自另一蒙文字aliγan~alaγan,其義為手掌,再由此而轉化爲 「觸」(F. Lessing, pp.28, 32,1160 ),其對譯梵文爲spraṣṭavyam (Raghu Vira, ed.,Pentaglot Dictionary of Buddhist Terms - In Sanskrit, Tibetan, Manchurian [sic], Mongolian and Chinese. Delhi: 1961),對譯藏文則爲reg-bya,二字之意皆為「觸」。

可見,滿文佛教用語aliγan不作「托」、「座」解 ,其義應為「觸」,懂《心經》義理者無不知之。「無色、聲、香、味、觸、法」一句,可以讀作「無色、聲、香、味、、法」嗎?(文中尚有錯誤多處,如頁541juγôn(道)之誤作jaqôn(八),於此不詳述)。




(滿洲研究班甘德星)




2021年8月15日 星期日

清初滿蒙關係史料比較研究:《舊檔》史料在《實錄》、《老檔》中的流變






作者: 敖拉
出版社: 民族出版社
出版年: 2018-6
頁數: 235
定價: 38
裝幀: 平裝
ISBN: 9787105157686

內容簡介
記錄清初滿蒙關係的最重要史料有《舊滿洲檔》、滿漢文《清太祖武皇帝實錄》、滿文《滿文老檔》。三部史料形成的時間、地點、環境各不相同,但有淵源關係。本文對其編寫過程、資料運用、它們間的關係、記錄事件的異同諸方面進行比較研究,試圖弄清檔案與文獻間的關係及區別,指出它們各自特點。


目錄
第一章 清初滿蒙關係史料及整理研究概況/1
    第一節 清初滿蒙關係及其史料/1
    第二節《舊滿洲檔》《滿文老檔》《大清太祖武皇帝實錄》的整理及研究概況/9
    第三節《舊滿洲檔》《大清太祖武皇帝實錄》《滿文老檔》比較研究的意義和重點/19

第二章《大清太祖武皇帝實錄》與《舊滿洲檔》史料比較/22
    第一節 有關喀爾喀部史料之比較/25
    第二節 關於科爾沁部/72
    第三節 有關察哈爾部史料之比較/101

第三章《舊滿洲檔》與《滿文老檔》中滿蒙關係史料的流傳/118
    第一節 內喀爾喀史料在《舊滿洲檔》與《滿文老檔》中的流傳/120
    第二節 科爾沁史料在《舊滿洲檔》與《滿文老檔》中的流傳/145
    第三節 察哈爾史料在《舊滿洲檔》與《滿文老檔》中的流傳/173

第四章《舊滿洲檔》《大清太祖武皇帝實錄》《滿文老檔》若干問題的分析/180
    第一節《舊滿洲檔》、初纂《太祖實錄》的編寫與它們間的關係/180

結論/220
參考書目/224
後記/233


2021年7月16日 星期五

Professor Francis Cleaves紀念會

 



兩天前,即7月14日,台灣國立政治大學民族系的藍美華教授給我寄來了一個當天有關紀念先師柯立夫(Francis Cleaves)教授的視頻地址。之所以是7月14 日是因爲這天是柯老師的生日。

視頻中有三位講者, 其中一位是現任教於賓夕法尼亞大學的艾騖德(Chris Atwood)教授。1984年,我到荷花大學唸研究所第一年,艾騖德是大學部3年級的學生,剛從内蒙古大學的蒙文暑期班學習回來。他住在大學的宿舍Currier House,我則常到那兒的餐廳吃飯,碰面時常有説不完的蒙古話題。在視頻中,他提到柯老師身上的動物氣味,我在陳毓賢(史丹佛大學Ron Egan教授夫人)寫的〈蒙古學家柯立夫其人其事〉一文中也提到過(https://
ccumanchustudies.blogspot.com/2015/05/blog-post_71.html)。不過,陳毓賢說她沒有這記憶,這可能和她的嗅覺不夠靈敏有關。除了氣味,艾騖德還察覺到柯老師的外套有時會沾上幾根稻草。這是因爲柯老師是直接從他住的農莊到大學來的。柯老師的農莊位於New Hamshire,他得一大早起來,摸黑餵飽他的動物後,再花上好幾個小時的車程,才能到達劍橋鎮給我們上課。

現在,請大家看看視頻,一同緬懷這位偉大的蒙古研究者,網址如下:https://www.youtube.com/watch?v=0KuiHE1s


(滿洲研究班甘德星)


2021年4月25日 星期日

蒙古:건、 建、 -γol


건(kŏn)


今天翻閲韓文資料時,眼前閃出물건一詞,此即漢字「物件」的對音。這個韓漢詞内的
「件」字讓我馬上聯想到望建河 的「建」字。

在' The Term“Mongγol”Revisited' 一文中, 我曾指出「建」的中古音,除了可讀作展唇音,也是圓唇的。翻檢건的漢文對音, 件,與同音的 (粵語,一音gɔn1, 陰平聲;一音gin4,陽平聲)健、巾 、 揵 、愆 、楗、 犍 、睷 、腱、 虔、褰、 謇、 蹇等例字並列;日語的「建」字,同樣有圓展二讀,如「建立」讀作konryū,而「建設」則讀作kensetsu.再查考反映南方音系《切韻》的相關中古音韻書,如《廣韻》,「建」作居萬切,其反切下字mĭwɐn,合口呼(見郭錫良, 《漢字古音手冊》,2011,頁344),圓唇成分常被忽略。因此,當與反切上字合讀時,「建」不一定讀kĭɐn (見郭, 頁325),也可 kĭwɐn。據此,我在The Term “Mongγol” Revisited一文中,論證望建河的「建」即Mongγol的-γol應是正確的。有關中古音的域外方音如韓、日漢字與漢文的比對,可參看張琨院士夫婦的大作:Kun Chang and Betty Shefts Chang, The Proto-Chinese Final System and the Ch'ieh-yün (Taipei: Academia Sinica, 1976)。

 “Mongγol” Revisited原稿中,我曾將《蒙古字韻》中「建」字的八思巴字對音作爲其帶圓唇成分的證據之一。在《字韻》中,「建」列在15個韻部内的九先,其 八思巴字韻目寫作gan ,與一般韻部的順序排列略異。已故的照納斯圖教授曾告訴我,這是誤記,因爲根據其他八思巴字文獻所記,「建」類的例字都不是圓唇的,因此,我後來將之從原稿注84中剔出。現在反映中古音的證據多了(南方音系、域外方音),「建」字除可讀 作kĭɐn,也應可讀作 kĭwɐn,很多學者或許沒有注意到張琨院士夫婦後出的圓唇理論,故而多將之讀作開口的kĭɐn。由此觀之,《蒙古字韻》帶圓唇的gan記音不一定是完全的錯記(如受記音者所説方言的影響),而是反映中古時已有的kĭɐn~kĭwɐn並存的現象。


又:我記得在台灣嘉義中正大學校門外賣水果的老伯,當他用台灣國語説 一根香蕉時,會把唸成圓唇/gun/近日,聼了幾個粵語廣播節目,講者一不小心,也把」/jyn/誤讀成」/jin/」/gwɐn/誤讀作」/gɐn/。可見,這種圓展互換的現象極爲普遍。(7月18日補記)


延伸閲讀: 



(滿洲研究班甘德星)



2021年2月10日 星期三

被忽略的蒙古原鄉:額爾古納流域






談起蒙古人的原鄉,很多人會馬上想到《蒙古秘史》(Mongγol-un ni'uča tobča'an)中記述成吉思汗(Činggis Qa’an)的祖先孛兒帖·赤那(Bȍrte Činō)和妻子豁埃·馬闌勒(Qo’ai Maral),即所謂的蒼狼和白鹿,渡過騰汲思海(Tenggis)所到斡難河(Onan)源頭的不峏罕·合勒敦山(Burqan Qaldun),即肯特山。

不過,這看法並不完全正確。蒙古人的發祥地,應在唐代的望建河(即今額爾古納河Ergüne及黑龍江上中游)一帶。這個地區所以沒有得到應有的重視,是因為相關的考古挖掘和研究,自上世紀八十年代才逐漸增多。這些新出資料的累積,讓我們對蒙古源頭的認知,得以超越《蒙古秘史》的記載,更確切地東延至額爾古納河流域的草原地帶及其鄰近的幽深密林......

全文見〈被忽略的蒙古原鄉:額爾古納流域〉,《中國邊政》,第 219 期,頁 35-52。  


延伸閲讀: 


(滿洲研究班甘德星)

2020年11月28日 星期六

從色目人一詞談起

 


中亞 布哈拉
(Our Place The world Heritage Collection)


這個月下旬 ,我到了香港大學中文學院參加碩士論文口試。考試完畢後,論文的指導教授請我到附近的咖啡館敘舊聊天,其間談到校内某外籍老師說色目人即眼睛有顏色的人並因此而引起班上同學竊竊私語的事。其實,色目的意思是各色名目,色目人即在元朝來自西域不同地區的人,與眼睛的顔色無關。

不只外國學者,國人犯著同樣錯誤的也不少。台灣中央研究院已故研究員洪金富是蒙古學的專家。他曾擔任台灣日本交流協會獎學金的考試委員。他告訴我,有一年,在考題中,他曾問考生所謂色目人其意為何,很多考生都説是眼睛有顏色的人,考生之所以有此望文生義的答案可能是因爲他們不一定都是唸文史出身的。

色目人這個詞也難倒了香港城市大學的一位講座教授。這位教授畢業自内地及國外名校,主修外語及比較文學,研究範圍涉及中外文化交流。十多年前,陽光衛視播映一個有關馬可波羅的英文特備節目,邀請他幫忙解説,提到色目人時,他也説色目人是眼睛有顔色的人。我想這和他年青時遇上文化大革命,錯失了接受完整的文史教育有關。

由此可見,人文研究與文化背景之間的關係大矣。西方學者將Chinese等同於漢人就是一例。新清史之説大清不等於中國,中國是個帝國,不也正是缺乏對東方(特別是中國)的歷史文化有深入認識所致?(見甘德星,滿漢文康熙遺詔中的中國觀續論:中國皇帝和大清帝國,紀念鄭天挺先生誕辰 120 周年暨第五屆明清史國際學術討論會論文集,2019)


(滿洲研究班甘德星)


2020年6月27日 星期六

乾隆得勝圖




乾隆帝治下の六十年は清朝文化の極盛期であるとともに、軍事的膨張の時代であった。今日の中国の国境線はほぼ乾隆時代に形作られた。辺境を制圧するため乾隆はその治世中10回の軍を起こし、すべてに勝利を収めたため、その偉業は世に「十全武功」と称されている。中でも乾隆は中央アジアの征服を自祝するため、カスティリオーネなど宮中の西洋画家にその戦闘の状景を描かせ、それをフランスに送り16枚からなる銅版画を作成した。

東西文化交流史上まれに見る珍品として世に名高い「準回両部平定得勝図」がそれである。乾隆はその後さらに、両金川、安南、台湾、狆苗、廓爾喀などの戦図を制作したが、王侯や功臣に下賜されたのみで、今日伝存きわめて稀である。今回ロシア科学アカデミー東洋写本研究所等の蔵品により、これら戦勝図のすべてを原寸大で複製刊行する。


解説:高田時雄 (京都大学人文科学研究所教授)
京都:臨川書店, 2009
ISBN978-4-653-04070-5(セット)

                                      

「乾隆得勝圖」全7圖80枚 


平定西域戰圖 全18枚  2009

乾隆30~39年/1765~1774
本体180,000円+税
ISBN978-4-653-04071-2
乾隆御筆序
01.平定伊犂受降
02.格登鄂拉斫營
03.鄂壘扎拉圖之戰
04.和落霍之捷
05.庫隴癸之戰
06.烏什酋長獻城降
07.黒水圍解
08.呼爾滿大捷
09.通古思魯克之戰
10.霍斯庫魯克之戰
11.阿爾楚爾之戰
12.伊西庫爾爾之戰
13.拔達山汗納款
14.平定回部獻俘
15.郊勞回部成功諸將士
16.凱宴成功諸將士
傅恆等跋
(底本:ロシア科学アカデミー東洋写本研究所蔵)


平定兩金川得勝圖 全16枚  2012
乾隆42~46年/1777~1781
本体160,000円+税
01.収復小金川全境
02.攻克喇穆喇穆山梁及日則丫口
03.攻克日旁一帶碉寨
04.金川平定御午門受俘
05.攻克宜喜達爾圖山梁
06.攻克羅博瓦山碉
07.攻克康薩爾山梁碉寨木城
08.攻克木思工噶克ㄚ口等碉柵
09.攻門勒烏圍
10.攻克菑則大海昆色爾山梁並拉枯喇嘛寺等處
11.攻克科布曲索隆古山梁等處碉寨
12.攻克宜喜甲索等處碉卡
13.攻克石真噶賊碉
14.攻克噶喇依賊巢
15.於郊臺迎勞將軍阿桂凱旋將士等
16.紫光閣凱宴成功諸將士


平定臺灣戰圖 全12枚  2010

乾隆53~55年/1788~1790
本体140,000円+税
ISBN978-4-653-04072-9
01.大剿諸賊開通諸羅並進攻斗六門
02.大埔林之戰
03.攻克斗六門
04.攻克大里杙賊巢
05.集集埔之戰
06.攻勦小半天山賊匪
07.生擒逆首林爽文
08.大武壠
09.枋寮之戰
10.生擒莊大田
11.抵厦門登岸並巴圖魯侍衛等皆平安渡海凱旋
12.賜凱旋将軍福康安參賛海蘭察等宴
(底本:ロシア科学アカデミー東洋写本研究所蔵)

平定苗疆戰圖 全16枚
乾隆60年/1795
定価160,000円+税
ISBN978-4-653-04074-3
01.興師
02.勦捕秀山苗匪至湖南界
03.攻克木山
04.大勦逆苗攻解松桃之圍
05.攻克蘭草坪滾牛坡勦戮苗衆
06.大勦土空寨苗匪解永綏城圍
07.攻克黄瓜寨賊巢
08.攻克蘇麻寨一帶賊巢
09.攻圍髙多寨生獲逆首呉半生
10.攻得茶它柳?等處賊巢
11.攻克廖家沖生擒首逆石三保
12.官兵攻克平隴賊巢
13.捷來
14.攻克石隆苗寨陣斬石柳鄧
15.收復乾州
16.攻克強虎哨

平定安南戰圖 全6 枚  2010
平定狆苗戰圖 全4 枚
乾隆55年/1788
嘉慶3 年/1798
本体120,000円+税
ISBN978-4-653-04073-6
01.嘉觀訶之戰 
02.三異柱右之戰
03.昌江之戰
04.市球江之戰
05.富良江之戰
06.阮恵遣姪阮光顯入覲賜宴之圖

01.剿捕狆苗南籠圍解
02.攻克洞洒當丈賊巢首逆七鬚王囊仙就擒
03.攻克北?巴林賊巢擒獲首逆王抱羊苗疆底定
04.剿淨狆苗餘黨全黔底定
(底本:ロシア科学アカデミー東洋写本研究所蔵)

平定廓爾喀得勝圖 全8 枚  2010
乾隆60~嘉慶元年/1795~1796
本体100,000円+税
01. 攻克擦木
02 攻克瑪噶爾轄爾甲
03. 攻克濟嚨
04. 攻克熱索橋
05. 攻克協布嚕
06. 攻克東覺山之圖
07. 攻克帕朗古
08. 廓爾喀陪臣至京



2020年5月19日 星期二

蒙古國新發現六世紀婆羅米文原始蒙古語碑文


何啟龍 

      1975年,蒙古國學者達納旺 (D. Navan) 報告在鄂爾渾河旁邊的山頭發現一塊石碑。2013年夏,日本的突厥史學者大澤孝 (OSAWA Takashi) 重新考察並初步公佈這道碑文。碑文位於鄂爾渾河 (Orkhon) 以東、土拉河 (Tuul) 以西的闊亦思山頭 (Khüis Tolgoi),在蒙古和林城遺址以北100公里多。這道碑以西170公里就是著名的《布古特碑》,碑的三面是用粟特文 (Sogdian) 寫的,餘下的一面則是用婆羅米文 (Brahmi)寫的。粟特銘文早被解通,提及他鉢可汗 (Tatpar Qaγan,西元572—581),屬突厥第一王朝(藍突厥 Kök Turk)泥利河汗 (Niri587—604) 時期。  然而,布古特碑的另一面婆羅米文只被認為是佛教經文,未有被認真理會。重新發現的這道《闊亦思碑》,通篇只有婆羅米字母。現在,兩道終於引起了關注。
絲路綠洲的婆羅米字母文書,一律從左至右寫,行數從上而下排列。但兩道碑文婆羅米字母卻是以音節為單位,每行從上往下寫,再由右至左排。婆羅米文專家迪特毛額 (Dieter Maue)、阿爾泰語言學者武阿勒 (Alexander Vovin) 等鑽研解讀文字。終於,他們發現兩道碑文的婆羅字母是在拼寫一種蒙古語系的語言! 這發現震憾學界,它是比1225年的蒙古文《移相哥碑》要早600年。它也比第二突厥王朝的突厥魯尼文諸碑文早100年。蒙古語系之中,比13世紀蒙古語更古老的一手資料太過稀少。10世紀,遼朝的契丹文字仍然有大半未能破解。闊亦思碑與布古特碑的婆羅米碑文只有共30行約100生詞,已大大有助於重構原蒙古語 (Proto-Mongolic),對整個阿爾泰語言 (Altaic languages) 研究是大有裨益。 最意想不到的,是突厥第一王朝竟然不是使用魯尼文拼寫突厥語,而係使用蒙古語系的語言!碑文刻寫時距柔然滅亡還未夠五十年。這種蒙古語系語言 (Mongolic) 就是柔然──鮮卑語。為甚麼不拼寫突厥語,而繼續使用亡國的柔然語?可能跟佛教有關。兩道碑文都滲出佛教色彩。突厥人如柔然人一樣敬禮佛教,另這種婆羅米字柔然鮮卑語作為宗教語言的繼續使用著。突厥第一王朝 (581-630) 被唐太宗李世民消滅吞併。經歷了亡國而復國,突厥第二王朝 (682-745) 有極深的突厥人本位主義,掃除佛教,排拒漢人物質享樂,拒絕定居,堅持遊牧風尚,更創製自己的文字──突厥魯尼文。這套突厥魯尼文是以粟特文為基礎,加入了一些突厥語表意符號融合而成。此刻,依附著草原佛教僧團的婆羅米字柔然鮮卑語到了盡頭。
一百年前,藍司鐵 (Ramstet)、伯希和 (P. Pelliot) 提出原始蒙古語 (Proto-Mongolian) 擁有清雙唇音 *p- 的首輔音;而它到了13世紀中古蒙古語 (Middle Mongolian) 變成了 *h-,並最終消失 (*p- > *h- > *Ø-)。現在,兩碑提供了一手的原始資料,證明了當初藍司鐵與伯希和推斷正確:
1. 狐狸püneken  (Bugut 9) >  *hünegen「忽捏堅」《秘史》247> 現代ünegen
2. 牛  püker  (Bugut 9)  >  *hüker「忽客兒」《秘史》100節  > 現代üker
3. 人口paran  (Bugut 13) > *haran「哈蘭」《秘史》39節   > 現代 aran
見微知著,學界理當重拾藍司鐵構擬的原始蒙古語。只要配合六世紀婆羅米字蒙古系語文,以一手資料修正理論之不足,必定能更接近歷史原貌。


la Vaissière, Etienne de (2018),
“The Historical context to the Hüis Tolgoi inscription”, Journal Asiatique, vol. 306: issues 2, pp. 153–157.

Maue, Dieter (2010)
“Non-Indian Brāhmī scripts along the Silk Roads”, https://www.academia.edu/8346125/NonIndian_
Br%C4%81hm%C4%AB_scripts_along_the_Silk_Roads._2010

Dieter (2018)
“The Khüis Tolgoi inscription - signs and sounds”, Journal Asiatique, vol. 306: issues 2, pp. 291–301.

Maue, Dieter (2019).
The Brahmi script on the Bugut stele”, Journal Asiatique, vol. 307: issues 1, pp. 109–119.
Vovin, Alexander 武阿勒 (2007).
Once again on the Tabgač language, Mongolian Studies, XXIX, pp. 192-206.

Vovin, Alexander  (2018).
An Interpretation of the Khüis Tolgoi Inscription”, Journal Asiatique, vol. 306: issues 2, pp. 303–313.

Vovin, Alexander (2019a).
“A Sketch of the Earliest Mongolic Languages: the Brahmi Bugut and Khuis Tolgoi Inscriptions”, International Journal of Eurasian Linguistics, vol. 1: issues 1, pp. 162–197.

Vovin, Alexander (2019b).
“Groping in the dark, the first attempt to interpret the Bugut Brahmi inscription”, Journal Asiatique, vol. 307: issues 1, pp. 121–134.

YOSHIDA, Yutaka 吉田豐 (2019). 
“Sogdian Version of the Bugut Inscription Revisited”, Journal Asiatique, vol. 307: issues 1, pp. 97–108.



-------------------------------------
何啟龍,南京大學歷史學博士,蒙古學專家,香港教育大學客席講師。全文見蒙古國新發現六世紀婆羅米文原始蒙古語碑文跟柔然鮮卑語考證 ──兼論土族語 (Monguor) 跟吐谷渾語的關係〉,《清華元史》(待刊)。


2020年3月21日 星期六

蒙古2025年全面恢復使用傳統蒙古文



蒙古國將回復使用傳統的回鶻蒙古文,圖為傳統蒙古文書法展。(中新網資料照)

蒙古國政府十八日通過「蒙古文字國家大綱」,將從二○二五年起全面恢復使用「回鶻式蒙古文」,即俗稱的傳統蒙古文。

外蒙古於一九四六年在前蘇聯策動下脫離中國獨立成為蒙古國,隨即廢棄回鶻式蒙古文,開始使用以斯拉夫字母為基礎創製的西瑞爾蒙古文,也就是俗稱的新蒙文。

而蒙古國和中國內蒙古自治區之間的官方往來文書,依舊是使用十三世紀起就用於書寫當時的蒙古語,也是今天中國和蒙古國官方認定的蒙古語的書面語。

二○一四年蒙古國法律規定將在今年廢除使用西瑞爾蒙古文,回復使用傳統蒙古語。上觀新聞報導,根據新通過的「蒙古文字國家大綱」,二○二四年前必須同時用雙文發布、發表文字內容,所有國家機關創造新老文字網路環境,公務員將參加傳統蒙古文培訓,二○二五年起全面恢復使用回鶻式蒙古文。


(聯合報 / 記者戴瑞芬 2020-03-21)


2020年3月3日 星期二

Walter Simom, A Scholar-Librarian and his East Asian Collection



Walter Simon at home with his books in Twickenham, England Pictorial Collection
 Photograph courtesy of Harry Simon 

Andrew Gosling describes the life of an outstanding linguist and academic

      You may be aware that my father was a professional librarian as well as an academic, and that he had a great interest in           seeing books used to their best advantage, even if this should entail some risks. 
Harry Simon, then Professor of Chinese at the University of Melbourne, wrote these words about his late father, Walter Simon. This was in a letter of 19 October 1981 offering to donate the remainder of Walter Simon's collection on Tibetan, Manchu, Mongolian and related languages and studies to the National Library of Australia.

Walter Simon (1893-1981) was born in Berlin and spent the first half of his life in Germany. At university he first specialised in Romance and Classical philology, before becoming a librarian. After completing his doctorate he turned to Sinology and began a parallel career as an academic. His linguistic skills were exceptional. When asked in the 1930s which languages he could read he replied 'almost all European languages as well as Chinese and Japanese'. Years later his son Harry asked him a similar question. After some thought he said that he could read a newspaper in virtually any European language. Walter Simon's research included ancient and archaic as well as modern Chinese, Tibetan philology and Manchu studies. The Simon Collection reflects his interest in an extraordinarily wide range of ancient and contemporary languages and cultures. It is surely the only collection in the Library where Homer and Ovid sit side by side on the shelves with Confucius, Chinese poems in Russian translation, Tibetan grammars and Sanskrit dictionaries.

Simon's twin careers as an academic and librarian flourished during the 1920s and early 1930s. He began studying Chinese in 1920, became a teacher of East Asian linguistics at the University of Berlin in 1926 and Professor there in 1932. As a librarian he was sent on study visits to Britain in 1929 and to China in 1932-33 on an exchange with the National Library in Peking, where one of his tasks was cataloguing Manchu books. The rise to power of the Nazis soon forced him out of Germany. As a Jewish scholar he was forbidden to teach at university from 1934. His students protested courageously against this injustice, but to no avail. The following year he was also dismissed from his library post. Early in 1936 he left his homeland for England. He was 43, married with two young sons, and faced an uncertain future.


Beginners' Chinese-English Dictionary by Walter Simon . (London: Lund Humphries & Co. Ltd, 1947) 
This copy was presented to Gordon Luce Asian Collections (Luce Collection) 

Starting a new life in England was not simple. Money was tight and jobs scarce. However he had excellent references from the leading European China scholars of his day and was offered a lecturing position at the School of Oriental Studies (later the School of Oriental and African Studies), University of London. In September 1939 he and his family obtained permanent residence and became British citizens. As Reader in Chinese he made a considerable contribution to the war effort by developing a major Chinese language training program for the armed forces and government. During that time he published a series of textbooks on standard Chinese as well as a Beginners' Chinese-English Dictionary, as suitable teaching materials were unavailable.

In 1947 he was appointed to a new Chair of Chinese at the University of London, where he remained until retirement in 1960. In this position he is credited as being one of the founders of modern Chinese studies in the United Kingdom, replacing the more traditional approach through classical texts which had prevailed well into the twentieth century. He also led his Department at an exciting time of major expansion for Asian Studies after World War II.

Early in his professorship he spent September 1948 to August 1949 buying books and renewing contacts in China and Japan. This was a difficult time in China where inflation and corruption marked the dying days of the Republican government. However he managed to make extensive purchases of Chinese, Japanese, Manchu, Mongolian and Tibetan works for the School of Oriental and African Studies' library.

Simon's many publications reflect a range of research interests. He wrote on various aspects of classical and modern Chinese grammar. A series of articles on the Chinese particle erl won him the humorous nickname the Erl-King. During and after World War II he concentrated on practical teaching materials, including his successful Beginners' Chinese- English Dictionary. In his dictionary and other works he promoted use of the then official Chinese system for romanising Chinese, Gwoyeu Romatzyh or GR. Although no longer widely used, GR has the unique advantage of incorporating the four tones of standard Chinese in its spelling system.

His interest in Manchu is reflected in several catalogues to which he contributed. As a result of his visit to Peking in 1932-33 he assisted with a catalogue of Manchu books at the National Library and Palace Museum in that city. He jointly produced Manchu Books in London, which listed holdings at the British Library, the School of Oriental and African Studies and several other institutions. He also oversaw the preparation of a catalogue of the Manchu collection at the Bibliotheque Nationale in Paris.

Book published in 1894 providing Chinese explanation for Manchu language terms. 
The title in Manchu is Dasame foloho Manju gisun-i  untuhun hergeni-i temgetu jorin-i bithe 
and in Chinese Ch 'ung k '0 Ch'ing wen hsu tzu chih nan pien Asian Collections (Simon Collection)

In his later years he turned increasingly to Tibetan, on which he contributed numerous articles to Asia Major and the Bulletin of the School of Oriental and African Studies. Well into his eighties he was still producing learned articles such as 'Some Tibetan etymologies of semantic interest'. A number of Simon's books and articles are also held in the Luce Collection at the National Library. Gordon Luce (1889-1979) is widely regarded as the foremost European scholar on Burma. His interests extended well beyond Burmese studies and included Chinese and other East Asian languages. The Luce Collection contains several works on Chinese and Tibetan by Simon, signed and presented by the author.

Letter from Walter Simon to Sydney Wang (3 April 1974) after a visit to the National Library

In retirement Simon remained active. He was Visiting Professor at the University of Toronto in 1961, at the Australian National University in 1962 and in Tokyo, Canberra and Melbourne in 1970. He edited the journal Asia Major for a number of years and was also President of the Philological Society from 1967 to 1970.

The Bulletin of the School of Oriental and African Studies dedicated its second issue of 1973 to him. In it C.R. Bawden paid tribute:
Walter Simon, whom his friends, colleagues and former pupils greet with respect and affection on his 80th birthday with this volume of essays, inspired a new academic professionalism, which was Germanic in its philological exactitude, but at the same time humane in its appreciation of the civilization to which the study of language is the key. 

As Simon himself wrote in a wartime letter to a colleague:
I think it is good for the students to know that Chinese, while enabling them to say '1 walk towards the blackboard', or '1 get up from my chair', has also been the vehicle of sublime thoughts, expressed in an incomparable way. 

Dr Igor de Rachewiltz, a specialist in Mongolian studies, describes Walter Simon as a perfect gentleman of the older generation. He compares him to a good, well-matured wine, as a man of enormous competence and meticulous scholarship, who had a sense of humour as well. Igor also stresses that the support of his devoted wife Kate allowed Walter Simon to keep writing articles almost up to the time of his death.

Harry Simon remembers his father as a man who was completely dedicated, for example covering the dinner table with pieces of paper when compiling his dictionary. As a language teacher he was concerned for his students, and developed a system of mnemonics to help the beginner faced with the daunting task of looking up Chinese characters in a dictionary.


SydneyWang (left)in December 1979. He was the Chief Librarian,
Orientalia from 1964 to 1985  Pictorial Collection' 

The National Library acquired the Walter Simon Collection in stages between 1970 and 1982. Sydney Wang, who was Chief Librarian, Orientalia for more than 20 years, recalls that Simon first visited the Library in April 1970. Sydney Wang suggested that his collection come to Canberra, later noting in his annual report that some publications on 'Chinese, history and literature and the teaching of the Chinese language [had been] purchased from Professor Walter Simon'.

Two cases of Chinese and Manchu works from Simon were dispatched for Australia in February 1973 on board the Discovery Bay. This Manchu acquisition was of particular significance. The 234 volumes of books and the 13 manuscripts more than doubled the size of the Library's modest Manchu collection. Igor de Rachewiltz and the historian Professor Otto van der Sprenkel, both at the Australian National Universiry, had together recommended purchase of this material.

On 3 April 1974, Walter Simon wrote to Sydney Wang from London not long after another visit to the National Library. He referred to the dispatch of the '.remaining 150 books or so of the Western books in the fields of Sinology, general linguistics, Romance and Classical philology'.

After Walter Simon's death, his son Harry wrote to the Library on 4 April 1981:
Since the Australian  National Library holds the major part of my father's books in Chinese, Japanese and Manchu, it occurred to me that you might be interested in acquiring his working collection on Manchu, Tibetan and Sanskrit, together with some books in Buddhist studies.

In June of that year Christies in London, which had been asked to assess this material, described it as containing 'many works that would have been expensive when new and which would now be hard to find'.

Harry Simon later formally offered to donate: [My] father's working collection on Tibetan, Manchu, Mongolian and related languages and studies to the National Library... to serve the needs of any scholar who may be working in this field from time to time.My family and I would be very pleased if this could be done and if his  name could be associated with the collection.

Fifteen boxes containing 850 books were shipped from England on the Jervis Bay in January 1982. In addition to the books there was a small collection of Walter Simon's correspondence, research notes and journal articles, now in the Library's Manuscript Collection.

 The Simon Collection of more than 2000 books is housed in Asian Collections on the Third Floor of the Library. While the Western language component of just over 1000 titles has already been catalogued onto the online catalogue, plans are under way to add the East Asian language books. The latter are currently searchable through the card catalogue in the Asian Collections Reading Room. Books in Manchu are included in a guide to Manchu holdings in Australia produced by the German librarian Hartmut Walravens.

During the past 50 years the National Library of Australia has acquired a number of important Asian formed collections from scholars and book lovers. Among these collections Walter Simon's is the richest resource on the languages of East Asia, especially Chinese, Tibetan and Manchu.

A fourteenth-century image of the Taoist philosopher Lao-tzu proclaiming his teachings Reproduced from  Die chinesische Literatur [Chinese Literature] by Richard Wilhelm (Wildpark-Potsdam: Akademische Verlagsgesellschaft Athenaion, c.1926)  Asian Collections (Simon Collection)


--------------------------------------------
ANDREW GOSLING is Chief Librarian in the National Library's Asian Collections. He would like to thank Harry Simon, Igor de Rachewiltz and Sydney Wang for advice and assistance with this article.



(National Library of Australia News, vol. 11 (3), December 2000, pp. 3–6)



2020年1月2日 星期四




In Memoriam – David Morgan (1945-2019)
November 9, 2019


Professor David Orrin Morgan passed away on October 23, 2019 due to endocarditis and multiple organ failure after aortic valve replacement and a coronary bypass graft two days prior. Although his death at age 74 was far too early, he left an enduring legacy through his family, scholarship, and the students he mentored.

Best known as the author of The Mongols (1986, 2007 2nd edition), David Morgan earned his Bachelor’s degree at Oxford University (1966) and his Ph. D. at the University of London (1977) with his dissertation titled “Aspects of Mongol Rule in Persia”, supervised by Dr. Ann K. S. Lambton. He also earned a Postgraduate Certification in Education from the University of London and served as a History Master at the Watford Grammar School from 1967-70 before entering a career in higher education. While studying at the University of London, he also became a Fellow at the British Institute of Persian Studies in Tehran from 1973-74. After completing his Ph. D., he began his professional career at the School of Oriental and African Studies (SOAS) at the University of London where he remained until 1999, with a brief absence which he spent at Dartmouth (1997-1998) as a visiting professor. His time at Dartmouth convinced him and his family that living amongst the colonials across the pond was acceptable. Thus, when the University of Wisconsin-Madison offered him joint position in the History and the Department of Religious Studies as part of a cluster-hire, he accepted it. He remained at Wisconsin until 2010 when he retired as Professor Emeritus.

While known for his publications such as The Mongols, which long served as the standard textbook as well as introduction for many of the reading public to the Mongols, as well as Medieval Persia, David was an exceptional teacher. Always a proud Welshman (his house in Madison, WI was identifiable by the Welsh flag) he did, however, have appeared to have acquired the particularly English habit of self-deprecation and exaggerated humility, despite his obvious and formidable contributions to Mongolian and Iranian history. He was a natural story-teller, who knew how to draw students into a subject. He often used experiences from his own education to enliven discussion of dry topics. For example, while discussing the impenetrably ornate and funky prose stylings of Wassaf, he recalled his days studying Persian at the feet of A.K.S. (Nancy) Lambton, when he and his fellow students sketched out plans for a commemorative necktie, patterned with the motif of a blood-dripping quill. When students stumbled through their translations, he was fond of putting them at ease by saying he was Nancy Lambton’s second-worst student: the worst, naturally, was a future British ambassador to Iran.

As a mentor, his ability to say that he no longer agreed with some of his earlier conclusions demonstrated the ability to be open minded and conduct self-reflection about one’s own writings. He never viewed history as an absolute and fixed interpretation and sometimes no longer agreed with something he wrote in the past. That being said, he did enjoy the bemusement of undergraduate students when he would tell them “The Historian Morgan is quite wrong on this point”. He also sought ways to make sure students appreciated the importance of history in order to understand the present. After the events of 9/11 and the subsequent U. S. invasion of Afghanistan, he became a frequent commentator for the events due to his own extensive knowledge of Afghanistan (which he visited shortly before the Soviet invasion), and knowledge of Islam. Due to result of his extensive preparation for these interviews, he developed a graduate course on Afghanistan which covered the country’s history from Alexander the Great to the Taliban. On the first day of class he told his students “Since I’m doing the reading, I thought it might be nice to have someone to discuss it with”. It was in seminars such as this that he really shined as a teacher. Whether on Afghanistan or a seminar on Marco Polo, he expertly guided students in discussions of historiography and evaluating sources and gave of his time unstintingly to assist the study of others. He particularly preferred smaller classes that could fit in his office or even one on one tutorials in his book-lined study at his home where he might guide students through readings of Rashid al-Din or Marco Polo. Discussions became conversations allowing students to have the confidence to explore their ideas.

While his students will always fondly remember him for his teaching, one must never forget his standing as a scholar and public figure. The Mongols was one of the first true studies of the Mongols that went beyond narrative that was also accessible to the public. David’s writing style with its subtle insertion of humor made his scholarship appealing not only to scholars but also students and the general public. This is apparent as it underwent 30 printings in English and also saw translations in six languages, including Mongolian and, of course, the obligatory unauthorized Persian translation. His Medieval Persia, 1040-1797, underwent two editions approximately 10 translations along with an unauthorized Persian translation. His expertise made him a sought after consultant for documentaries and other shows as well such as The Storm form the East. In addition, he edited seven volumes, including most recently volume 3 of the The New Cambridge History of Iran. While he also wrote numerous articles, which remain essential reading for the study of the Mongol Empire, he was truly the padishah of an intellectual empire as the editor of the Journal of the Royal Asiatic Society (1998-1999), which he helped transformed from an antiquarian journal into the robust scholarly publication that it is today, and also as the editor of the prestigious Cambridge Studies in Islamic Civilization series. Under his guidance, the series included volumes on all aspects of the Islamic world, including some that at first glance did not seem obvious, such as the Mongols. David was in the vanguard of those scholars who looked at the broader implications of Islamic civilization rather than more narrow geographical descriptions. Furthermore, while publishers invariably approached him for books, he never hesitated to recommend one of his former students for the task, thus providing them an avenue to publication. Thanks to his guidance, numerous scholars had their first publications, helping them establish their careers.

The eminent scholar, Peter Jackson (University of Keele), David’s best friend for decades, once said that on 30 April 1945, Adolf Hitler committed suicide shortly after David’s birth. The genial and compassionate Welshman’s sudden appearance being the last straw for the Nazi leader. Indeed, David was indefatigably kind and amiable to all whom he met from respected colleagues to callow undergraduates. His example is one that all historians and scholars should emulate, not only as academics but also as human beings. An admitted bibliophile, David’s homes in Wisconsin and outside of London as well as his university office contained an impressive collection of books—in both homes, the shelves were designed specifically to avoid sagging under the voluminous weight of books. Yet, books were not his love. Had the academic career panned out, David may have become a conductor as demonstrated by his love of classical music, which included an impressive display of recordings in various forms. A guest at his home would invariably find themselves enjoying a gin and tonic while the strains of a symphony or concerto played in the background, audible but not drowning out some historical discussion of history or the merits of this or that interpretation of Bach’s compositions.

He is survived by his wife Johanna, daughters Judith, Rosalind, and Eleanor as well as a grandson Owen from Judith and son-in-law, Patrick, and, of course, Charlie the cat, a devoted companion and critic.

The funeral service will be held 13 November 2019 at the Baptist Church on Akeman Street, Tring, United Kingdom.
 

Written by Timothy May (University of North Georgia) & 
Nicholas Walmsley (American University of Central Asia)


2019年8月12日 星期一

滿文字典裡沒有的字: toqtoxo



圖1 

滿文佛經經題的末尾,常常會出現toqtoxo這個字,如北京故宮博物院藏乾隆御製繙譯「無量壽佛面前觀想經」,滿文作Moxon aqô jalafungγa fucihi-i julergi urebume γônime nomun toqtoxo(圖1)。這很容易讓人聯想到toqtoxo這個字即「經」的意思,但一般滿文字書皆無相關的著錄。



                                                    圖2. 

北京故宮博物院另一藏品Manjusri enduringge ejen-i umuhun aqdun ojoro-be jalbarire danšuq toqtoxo (圖2),漢文或可譯作「為文殊師利聖主之座永固祈禱之丹書克(經)」。頁面沒有「經」(nomun)一字,但用了「祈禱」(jalbarire)的字眼,而且形狀有點像貝葉經的經頁,因此頁面上的文字似應是經題。不過,正由於 toqtoxo前沒有nomun一字,和上面的滿文「無量壽佛面前觀想經」不一樣,頁面的toqtoxo更容易被誤作為「經」的對譯。

必須注意的是,toqtoxo這個字並不是經題的一部分。滿文的「無量壽佛面前觀想經」,在其他同名的經題中,常常沒有這個字,可以為證。若與蒙文和藏文的經題對比,滿文的toqtoxo實即平常寫在經題末的蒙文orosiba(住、在)和藏字bzhugs(住、在),意即「在其內」,而這蒙藏二字最終又源自梵文的viharati(住、在)sma(表過去、完成)。除了在句法上和置於句末的蒙藏二字相同外,toqtoxo在形態上也與這兩個蒙藏同義字一樣為完成體(perfective aspect),可見toqtoxoorosibabzhugs這三個字有其內聯性。因此,滿文經題的toqtoxo不應作「經」解,其意似接近滿文的核心字義「成了」、「定了」,亦即佛陀之言已「(在此)寫定了」,並且一如清代,可以不須譯出。


[全文收於〈滿文字典內沒有的字和詞〉,《渤海與肅慎》(排印中)]



(中正大學滿洲研究甘德星)