A Korean scholar's wandering journey
Cui Doucan was born in Shangtai, Ciren County, Gyeongsangdo, South Korea on June 1779. 18 18 at the invitation of Zhang Gongyi, the arrest envoy of her brother-in-law, Jeolla Right Camp, she set off from Jeju Island on the eighth day of April and took a boat to Jeolla Road. However, about 50 people, including him, suffered from wind and waves on April 10, and after drifting at sea for more than ten days, they arrived in Dinghai County, Ningbo City, Zhejiang Province, China (now Dinghai District, Zhoushan City) on April 26th. After arriving in Dinghai County, Cui Doucan not only visited the scenery in the south of the Yangtze River, but also had some exchanges with local scribes, and then returned to North Korea through Zhejiang, Jiangsu, Shandong and Beijing. 1After returning to North Korea on October 30th, he recorded his poems written in Jeju Island, his later experiences of drifting at sea and his experiences in China in the form of a diary, and compiled a book "A Record of Tea". According to the existing Cheng Cha Lu, it takes about half a year from the eighth day of April to the 25th of October of that year in 18 18 lunar calendar.
According to the author's statistics, there are eight versions of "Cheng Cha Lu" by Cui Doucan. It is interesting for the author to find the origin of so many versions. Volume 68 of The Complete Works of Yan photocopied a manuscript of Cheng Cha Lu from the National Library of Korea, but the handwriting was illegible. The author wanted to know if there were any other editions, so he found a woodcut in Yonsei University Library. However, in the use of historical materials, I personally don't believe in Korean engraving. The reason is that the book printing industry in the Korean period was not so developed. In the circulation of books, manuscripts are more popular than block printing, while Koreans often delete or modify a lot of contents when carving manuscripts, considering the economic burden. In Hanyang, bookstores appeared very late. During the Korean period, the circulation of books relied more on the "library" for renting manuscripts (which can be understood as early bookstore rental), while the transaction of books relied on the book intermediary between sellers and buyers.
By referring to the previous research and the retrieval systems of major book collection institutions at home and abroad in Korea, the author found a woodcut in the respect pavilion of Sungkyunkwan University, but the cover was different from that of Yonsei University. Later, he found two different manuscripts in the library of the Korea Institute, one in the Kuizhangge Korea Institute of Seoul National University and the other in the library page of Harvard University. Finally, the author found a manuscript in the ancient books room of Lingnan University, which is the closest to the original and almost unknown to the outside world. Why do you say that? Lingnan University is located in Gyeongsangbuk-do, not far from Cui Doucan's birthplace. Only the Lingnan edition contains the record of Cui Doucan's return to North Korea from Yizhou, that is, the record in October. Harvard also included a part of 10, but there were quite a few omissions. It is this October record that records Cui Doucan's understanding after returning to China.
Cui Doucan's manuscript "Preface to Tea Picking" collected by Lingnan University in Korea.
Koreans, Jiangnan people, who still misses the Ming Dynasty?
According to the record of tea, Cui Doucan and his party drifted at sea for more than ten days, and were rescued by fishermen in China near Dinghai, Zhejiang Province, and then sent to nearby Kannonji. The news that Korean drifters came to Dinghai soon spread among local scholars. Since May, Korean scholars and officialdom have been visiting Kannonji one after another. Although China scholar-officials and Cui Doucan are not fluent in spoken English, they can borrow classical Chinese for a written dialogue. On May 3rd, Zhu, a scholar visiting China, had an interesting written conversation with Cui Doucan and Kim Yi-jin, a Korean who accompanied Cui Doucan.
Scholar Zhu visited. Yu Yu said, "Is it the son of Zhu?" Zhu Yue said, "No, I am a descendant of Ming Taizu." Jin Yizhen said, "Do you feel separated?" Zhu Da was unhappy, so he took a golden pen to talk about the paper and tore it up. Kim also retired in shame. Zhu privately said to Yu Yue, "He is sincere and deceitful." He also presented a poem saying, "You rode a horse in August, and suddenly the wind blew the river." He Qinghai Yan today is the final decision, and * * * celebrates China for thousands of years. "Yu Yingzhi said," blue sky, midstream claims to be four boundless. I came to the south to meet Zhu's parents and was born and raised for 60 years. "
Cui Doucan asked Zhu if he was a descendant of Zhu, but Zhu denied it, stressing that he was a descendant of Zhu Yuanzhang, the Ming emperor. Kim's next question, the so-called "feeling of separation", is whether Zhu still misses the Ming Dynasty. This question made Zhu very dissatisfied. You know, it was the Jiaqing period of the Qing Dynasty, and it was obviously a big deal to lose your head and openly say that you still miss the Ming Dynasty. This is why Zhu privately told Cui Dushan that Jin was a "fool". However, Kim's questioning of Zhu reflects the deep-rooted "Chongming anti-Qing" trend of thought in North Korea. 1636 At the end of the war, the suzerain of North Korea changed from the Ming Dynasty to the Qing Dynasty. Although North Korean officials regard the Qing Dynasty as a new moon, North Koreans have always hated the Qing Dynasty, which conquered them by force. They thought that the Qing Dynasty could not represent Chinese civilization, but was a sinner who destroyed the Ming Dynasty, which represented China orthodoxy. Therefore, it is reasonable for Koreans to question whether they miss the Ming Dynasty when they meet Zhu's descendants. In order to show his correct political position, Zhu wrote the sentence "* * * celebrates the Millennium" in his subsequent written conversation with Cui Doucan. Although it can't be said that Zhu wrote a poem praising the Qing dynasty's rule with a pure heart or to avoid the trouble of the literary inquisition, at least he showed an image of supporting the Qing dynasty's rule in his contacts with Koreans.
Loushe Zhoushan "refused to go to Kannonji".
After the war of Bingzi, the ruling class of North Korea advocated "Chongming against Qing Dynasty" on the one hand, and emphasized that North Korea was the orthodox heir of Chinese civilization, that is, "Little China Thought" on the other. However, in my opinion, the "China Thought" is only the comfort of North Korea's self-thought, and it is an ideological tool for the ruling class to strengthen political identity in North Korea and maintain the dynasty system from disintegration. Because the suzerain-vassal relationship between the Ming Dynasty and North Korea based on Confucian ethics is both a "monarch-minister relationship" and a "father-son relationship", and in the non-minister war (1592), the Ming Dynasty also had a "reconstruction favor" for North Korea. North Korea's strict rank order from king to untouchable is also based on the two Confucian ethics of "loyalty" and "filial piety" at the ideological level. From the perspective of Confucian ethics, it is both "disloyal" and "unfilial" for North Korea to give up its suzerain-vassal relationship with the Ming Dynasty under the oppression of the military forces of the Qing Dynasty. Obviously, it is impossible for North Korea's ruling class to happily admit that it is "disloyal and unfilial", because then, North Korea's ruling ideology and Confucian ethics with absolute truth will fall apart, and the whole ruling order in North Korea will be dealt a fatal blow ideologically, which is obviously not in the interests of North Korea's ruling class. Therefore, Koreans will repeatedly emphasize the "China Thought" and emphasize that China culture represented by the Ming Dynasty is still preserved in North Korea.
Cui Doucan lived from the end of 18 to the beginning of 19. Although the ideological trend of "learning from China in the north" appeared in the Korean ideological circle, the thought of learning from the north was only circulated among some Korean Yan people who had traveled to and from Beijing and the people around them, while the thought of "Little China" still occupied the mainstream of the Korean ideological circle. Cui Doucan was a typical Korean scholar with the idea of "Little China" at that time. In his communication with scholars in the south of the Yangtze River, Cui Doucan repeatedly showed off to the scholars in the south of the Yangtze River that North Korea was a "little China" who inherited China's orthodox cultural system, and one of the manifestations of being called "little China" was that North Korea did not shave his head and change clothes, but still kept the so-called "big clothes".
Korean scholar in shawl, in the British Museum.
The "Daming" Pride of "Little China" Scholars
In the communication with Cui Doucan, scholars in the south of the Yangtze River admitted to some extent that North Korea has preserved the mantle of Daming, and also called North Korea "Little China". In the Record of May 13th, Zhou Xun, a native of China, wrote a poem to Cui Doucan: "Meeting on the ground is ancient, elegant and graceful. Li Lei is still easy to change and will not change the seal of Ji Zi. " "Clothing imagined the official etiquette of the Han Dynasty, and I was lucky enough to know it by Marco Polo. In May, Wan Li, Jiangcheng's hometown, wrote new poems on paper. When Zhou Xun saw Cui Doucan's Korean costume, he thought of the elegant ancient style and the Han nationality's dress system, and admitted that North Korea continued Ji Zi's heritage. On the record of the same day, Wen Hairong from China wrote, "Meet every corner of Wan Li and stay here as a writer. The poem "Don't come back early and talk to you about Little China" was given to Cui Doucan, and North Korea recognized it as "Little China". In addition, in the record of June 6, there is also a towel that was lost in the Shang Dynasty. China people's love: The crown was made in Ming Dynasty, the towel was also made in Ming Dynasty, and the clothes were also made in Ming Dynasty. Mr. A suit, muddy is Ming system ",it can be seen that China people really recognize that Cui Doucan's clothes are really Ming style.
Scarves worn by Koreans
Scholars in the south of the Yangtze River also borrowed scarves from Cui Doucan, and the scene at that time was worth pondering.
One day, Sun Yiyuan said to Yu Yue, "Is Mr. Guan's title?" Yu Yue said, "I am the so-called towel loser." Sun begged me to borrow it temporarily, and I agreed. Sun is still smiling and hesitating, as if beaming. Everyone present took turns, but Yu Hua was the only one who refused. My fingers were red and I asked in Chinese, "What?" Sun Pishu said to him, "Red hat." I wrote a hat with a pen sentence and said, "Really?" Sun said: Yes. "I stroked my hair with my hand, and Sun said," This is already a metaphor. "
Sun Haoyuan and others borrowed a scarf from Cui Doucan to wear. Except Yu Hua, a scholar, all the Jiangnan literati here take turns wearing them. In fact, these Jiangnan literati who changed their hairstyles to Qing people don't need to tie their hair with shawls. In Cui Doucan's view, Sun Yiyuan is in a good mood and "looks very happy". The so-called "red hat" is the red hat that Qing people often wear. It is hard to say that Cui Doucan deliberately mentioned the clothes of the Qing Dynasty in front of these Jiangnan literati. Cui Doucan touched Sun Qiyuan's hair with his hand (obviously Sun Qiyuan had a clean hairstyle after shaving and changing clothes), and Sun Qiyuan replied: "I already understand." Sun Qiyuan should understand what Cui Doucan means: Jiangnan scholars have surrendered to the rule of the Qing Dynasty and abandoned the clothes of the previous dynasty.
The Last Month Of Summer, an official in the Qing Dynasty, won the title.
Cui Doucan is also very concerned about the dress code of the Qing Dynasty. Lingnan Book contains such a record:
I went to Yizhou to hear the words of solitude. In this year, the drifters in Tongzhou in the south of the Yangtze River claimed to be scholars and China people. Born in the system of kings, died in the system of Ming Dynasty. Although the woman is from Manchuria, she is tall and long, using the ancient cloud. The so-called life and death do not fall, men and women do not fall. But China's system is immortal, just like peeling off a divination and a yang, parasitic in the shade.
In Cui Doucan's view, although there were remnants of the ancient system in China at that time, most people in China just managed to maintain a passive resistance attitude of "life and death, men and women". Moreover, this "China system" that has not been forgotten has only one breath left.
As a typical North Korean scholar with the idea of "Little China", Cui Doucan is quite proud that the so-called China culture is still preserved in North Korea.
(1October) 13, cloudy. Go to Shun 'an for dinner at noon and hand over the horse. Arrive in Pyongyang at dusk. There is a poem that says: A white horse comes to duck the green east, and an eight-part essay becomes a sea breeze. Ming Yi has an image of Deng, and Hong Fan conveys his heart and follows. Confucius wanted to live in Miri, Malaysia, and Meng Jian told the story of loyalty to the monarch and serving the people. China people also hold the pain of Yin Ruins and wish they could not move their capital to Datong.
Baimagong refers to Ji Zi who went to the Korean Peninsula after the demise of Shang Dynasty, and "stereotyped writing" is Ji Zi's "stereotyped writing" in Korea. In Cui Doucan's view, the Han people in China under the rule of the Qing Dynasty had great expectations for North Ji Zi, that is, they inherited the "Little China" directly unified by China people. South Koreans still regret it because they failed to emigrate to North China. The word "Datong" in the poem can refer to the Datong River in Pyongyang or the so-called "Datong World" of Chinese civilization that still continues in North Korea. Of course, this view is probably just Cui Doucan's wishful thinking, which may not be the real idea of China people at that time. However, the Jiangnan scribes who had exchanges with Cui Doucan did envy the Hanfu still preserved in North Korea. It can be said that although the poems in the quotation are inevitably exaggerated, it is this exaggerated expression that truly shows Cui Doucan's cultural pride-North Korea is a country that inherits China's reunification.
Lianguang Pavilion on the banks of Datong River in Pyongyang (photo by Liu Hong)
(10 month) 14 day, sunny. Let's stay. Climb the lantern pavilion at night. The river is quiet and the moonlight is like practice. This pavilion is named after Xiao Xie's poem "A River as Practiced". Rows of streets and majestic walls are not as good as those in Zhejiang. The victory of Jiangshan is against Luoyang. There is a list on the wall: the first mountain. Zhu Zhi's pen is also a scholar. Yesterday, the dustpan master came from the east and decided to stay here. Yongming Mountain wins Songshan Mountain and Datong River wins the Yellow River. The sage knows the land, but if the family will flow in the future. Oh! Yi Sheng!
Cui Doucan believes that although the prosperity of Pyongyang and the grandeur of battlements are not comparable to those of Zhejiang, the shape of Jiangshan is not inferior to that of the former capital of China. In his view, the cultural significance of a city is more important than its appearance. Pyongyang is the established capital, and there is a plaque inscribed by Zhu, a bachelor of Ming Dynasty, on the practice pavilion in Pyongyang. In this sense, Pyongyang, which still retains China culture, is not inferior to China. The extreme praise for Pyongyang once again shows Cui Doucan's "Little China Thought".