{"id":277,"date":"2020-08-19T06:15:30","date_gmt":"2020-08-19T06:15:30","guid":{"rendered":"https:\/\/sharpweb.org\/linguafranca\/?page_id=277"},"modified":"2021-09-22T17:07:05","modified_gmt":"2021-09-22T17:07:05","slug":"2020-lin","status":"publish","type":"page","link":"https:\/\/sharpweb.org\/linguafranca\/2020-lin\/","title":{"rendered":"The Transmission of Wanbao quanshu to Japan in the Early Edo Period: Their Role in the Compilation of Educational Texts"},"content":{"rendered":"\n

Lin Kuei-ju (National ChengChi University)
Translation by Michael Day<\/p>\n\n\n\n

Original title: Lin Kuei-ru (Lin Guiru). \u201cCong Jianghu chuqi qimeng cishu bianzuanlun Wanbao quanshu<\/em> zhi dongchuan\u201d \u5f9e\u6c5f\u6236\u521d\u671f\u555f\u8499\u8fad\u66f8\u7de8\u7e82\u8ad6\u300a\u842c\u5bf6\u5168\u66f8\u300b\u4e4b\u6771\u50b3. This article was commissioned by Lingua Franca<\/em>.<\/p>\n\n\n\n

Introduction<\/h2>\n\n\n\n

The proliferation of \u201cdaily-use\u201d encyclopedias in late Ming China is \nindicative of one of the major developments of the commercial boom of \nthe period: the increased production of texts at least purporting to \nsupply practical information useful in daily life to a broad population \nof readers. These encyclopedias drew no distinctions between popular and\n refined content, and their intended audience included all four classes \nof people \u2014 that is, scholars, farmers, artisans, and merchants \u2014 in the\n orthodox definition of the Chinese social order. Compiled and published\n in geographically scattered publishing sites, they often had a distinct\n regional character. They were generally written in simple classical \nChinese or the vernacular. Thus, unlike books used by the upper classes,\n such as Confucian classics and historical records, they could be \ntranslated relatively easily and used immediately after transmission to \nJapan; they were, in fact, transmitted to Japan in great numbers. The \naim of this study is to investigate the degree to which they were used \nand what specific sections of them were used upon their dissemination in\n Japan.<\/p>\n\n\n\n

Japanese collections contain large numbers of Ming and Qing Chinese \ndaily-use encyclopedias, which Japanese scholars have studied \nextensively. However, nearly all such studies focus on China and fail to\n consider the transmission of these texts to and their use in Japan. As \nthese works traveled to Japan over at least two centuries in a large \nnumber of different versions and editions, I cannot treat their full \nimpact in this brief essay. This essay focuses on daily-use works \nexplicitly titled wanbao quanshu<\/em> imported to Japan in the early\n Edo period (1603-1868), roughly the seventeenth and eighteenth \ncenturies, and their use in the production of educational texts.<\/p>\n\n\n\n

Wanbao quanshu\u2014<\/em>or excerpts from these works \u2014 first made an \nappearance in Edo in works of instruction. After a brief discussion of \nthe transmission of wanbao quanshu<\/em> to Japan, I will focus on these works, tracing the ways in which various editions of wanbao quanshu<\/em>\n were appropriated in Japanese texts in hopes of gaining a clearer \nunderstanding of the role of these works in Japan. The discussion below \nfocuses on two educational works, Essential Tales for Childhood Education<\/em> (Kunm\u014d koji y\u014dgen<\/em> \u8a13\u8499\u6545\u4e8b\u8981\u8a00) and Key Classified Stories<\/em> (Bunrui koji y\u014dgo<\/em> \u5206\u985e\u6545\u4e8b\u8981\u8a9e), and briefly addresses a third such work in manuscript.<\/p>\n\n\n\n

The Transmission of Wanbao quanshu<\/em> to Japan<\/h2>\n\n\n\n

What Chinese daily-use encyclopedias were available in Japan and how \naccessible were they? Study of this question is just beginning, but we \ncan make a few observations here that provide some general responses to \nthese questions.<\/p>\n\n\n\n

Research in Japanese holdings of Chinese works yields eight separate \ntitles from the late-Ming period (and one other title that appears to be\n another printing or another edition of one of the eight), dating from \nthe early-seventeenth century (the earliest date of publication is 1612,\n the latest 1636); and seven works from the Qing, specifically the \neighteenth and nineteenth centuries (see the appendix for a list of \nthese works). Six of the Ming dynasty texts were published in Jianyang, \nFujian, the center for the production of the most popular (that is to \nsay, the ones most clearly designed for as broad an audience as \npossible) daily-use encyclopedias \u2014 and, indeed, the titles listed are \namong the most popular of these works. The Qing encyclopedias reflect \nthe development of the works in China \u2014 that is, the various editions \nand versions of the late Ming, with their elaborate titles, have been \nconsolidated into what appear to be one or two generic titles (e.g. Comprehensive Compendium of Myriad Treasures, Expanded and Supplemented, Zengbu wanbao quanshu<\/em>\n \u589e\u88dc\u842c\u5bf6\u5168\u66f8) in different numbers of fascicles. Although the number of texts\n in Japan is naturally far lower than the number of Chinese daily-use \nencyclopedias, it is clear that the Japanese imports reflect the overall\n publishing trajectory of the works.<\/p>\n\n\n\n

Osama \u014cba\u2019s very useful study of Chinese texts shipped to Japan \nduring the Edo period confirms the titles imported in the Qing and, more\n helpfully, provides some information about the prices of the wanbao quanshu.<\/em> Records of sale of these imported volumes provide information of verifying precision about titles, dates, and prices: 1<\/sup><\/p>\n\n\n\n

\u201cBrought back two copies of the fifty-volume Wanbao quanshu<\/em>\u201d<\/p>\n\n\n\n

\u201cSold forty-eight volumes of Comprehensive Compendium of Myriad Treasures, Expanded and Supplemented<\/em> for gendai<\/em> three monme<\/em>, an increase of 50% or one monme<\/em> over two monme<\/em>\u201d<\/p>\n\n\n\n

General cargo vessel: \u201cSold nineteen volumes of Comprehensive Compendium of Myriad Treasures, Expanded and Supplemented<\/em> for gendai<\/em> three monme<\/em> and one fun<\/em>, an increase of 50% or one monme<\/em> and one fun<\/em> over two monme<\/em>\u201d<\/p>\n\n\n\n

1721: \u201cOne set of Comprehensive Compendium of Myriad Treasures, Newly Cut, Expanded, and Supplemented<\/em> (Xinjuan zengbu wanbao quanshu<\/em> \u65b0\u942b\u589e\u88dc\u842c\u5bf6\u5168\u66f8)\u201d<\/p>\n\n\n\n

1731: \u201cOne set of Comprehensive Compendium of Myriad Treasures<\/em>\u201d<\/p>\n\n\n\n

The second and third entries above indicate the prices paid to the Chinese merchant ship (gendai<\/em> \u5143\u4ee3) in Edo-period units of silver; ten fun<\/em> are equal to one monme.<\/em> The \u201cincrease of 50%\u201d refers to the tax set by officials in Nagasaki. Thus, the meaning of \u201cgendai<\/em> three monme<\/em>, an increase of 50% or one monme<\/em> over two monme<\/em>\u201d is \u201cbought from a Chinese merchant ship for two monme<\/em>, and with the addition of a 50% tax of one monme<\/em>, then sold for three monme<\/em>.\u201d This price can be compared with another Chinese import, an edition of the fifth-century work A New Account of Tales of the World<\/em> (Shishuo xinyu<\/em> \u4e16\u8aaa\u65b0\u8a9e), which frequently cost more than ten monme<\/em> per volume. At just three monme<\/em>, Comprehensive Compendium of Myriad Treasures, Expanded and Supplemented<\/em> was quite inexpensive.<\/p>\n\n\n\n

It seems, then, that the wanbao quanshu<\/em> were not \nprohibitively expensive in Japan. Nonetheless, the very slender evidence\n we have about consumption of the texts suggests that they were likely \nto be the property of men of high social status and political standing. \nWe know that one Chinese daily-use encyclopedia, Comprehensive \nCompendium of Myriad Treasures Selected for Convenient Consultation from\n the Best of Mr. Ai\u2019s Pavilion of Heavenly Reward<\/em> (Xinke Ai Xiansheng Tianluge huibian caijing bianlan wanbao quanshu<\/em>\n \u65b0\u523b\u827e\u5148\u751f\u5929\u797f\u95a3\u5f59\u7de8\u63a1\u7cbe\u4fbf\u89bd\u842c\u5bf6\u5168\u66f8, 1628), was in the collection of Tokugawa Yoshinao \n\u5fb7\u5ddd\u7fa9\u76f4(1601-1650), lord of Omari. He occupied a very elevated position in \nthe Tokugawa hierarchy; the ninth son of the founder of the shogunate, \nas the lord of the Owari domain he was the head of the foremost of the \nthree noble houses established by his father to ensure the longevity of \nthe Tokugawa regime. A studious man who employed Confucian scholars like\n Hori Ky\u016ban \u5800\u674f\u5eb5 and spearheaded the opening of a sanctuary and domain \nschool within his castle, he was the owner of this Chinese \u201cpopular\u201d \ndaily-use encyclopedia. Of course, this single piece of evidence is far \nfrom conclusive. But if Tokugawa Yoshinao was typical of the collectors \nof the wanbao quanshu<\/em> in Japan, they enjoyed a circulation among the elite.<\/p>\n\n\n\n

Chinese Wanbao quanshu<\/em> as Sourcebooks for the Educational Texts<\/h2>\n\n\n\n

I turn now to a discussion of the use of the wanbao quanshu<\/em> \nin the compilation of educational texts for children in the Edo period. I\n begin with a consideration of the first example of this phenomenon, but\n then focus the discussion on two later important works, Essential Tales for Childhood Education<\/em> (Kunm\u014d koji y\u014dgen<\/em> \u8a13\u8499\u6545\u4e8b\u8981\u8a00) and Key Classified Stories<\/em> (Bunrui koji y\u014dgo<\/em> \u5206\u985e\u6545\u4e8b\u8981\u8a9e), and one brief manuscript \u201ctextbook.\u201d I am particularly interested in the ways in which various editions of wanbao quanshu<\/em> were appropriated in these Japanese texts.<\/p>\n\n\n\n

Hayashi Razan and Early Tokugawa Encyclopedias for Children<\/h2>\n\n\n\n

In the early Edo period, Confucian scholar Hayashi Razan \n\u6797\u7f85\u5c71(1583-1657), a high-ranking official in the administration of the \nshogun, Tokugawa Ieyasu \u5fb7\u5ddd\u5bb6\u5eb7, compiled a series of children\u2019s \neducational works in Chinese, including Elementary Selections<\/em> (D\u014dkansh\u014d<\/em> \u7ae5\u89c0\u6284), Humble Selections<\/em> (Shigensh\u014d<\/em> \u5df5\u8a00\u6284), and Selections for Childhood Education<\/em> (D\u014dm\u014dsh\u014d<\/em> \u7ae5\u8499\u6284, 1666). The last of these titles, Selections for Childhood Education,<\/em>\n was a compilation of gems of wisdom useful in children\u2019s education. In \naddition to citing the basic textbooks of Confucian education, the Four \nBooks and Five Classics, this work makes reference to early Chinese \ndaily-use encyclopedias including Complete Collection of Essential Household Knowledge<\/em> (Jujia biyong shilei quanji<\/em> \u5c45\u5bb6\u5fc5\u7528\u4e8b\u985e\u5168\u96c6) and Expansive Record of the Forest of Affairs<\/em> (Shilin guangji<\/em>\u4e8b\u6797\u5ee3\u8a18) by Chen Yuanjing \u9673\u5143\u975a of the Southern Song (1127-1279).2<\/sup><\/p>\n\n\n\n

The author of Complete Collection of Essential Household Knowledge<\/em> is unknown; it is most likely a work of the Yuan period (1279-1368).3<\/sup> The entries are classified according to the ten heavenly stems, 4<\/sup>\n and the content is highly heterogeneous. There are extant Chinese \neditions of this text from the sixteenth and early-seventeenth \ncenturies,5<\/sup> as well as an imperial court workshop edition (jingchangbe<\/em>\u7d93\u5ee0\u672c).\n Following the encyclopedia\u2019s transmission to Japan, a Japanese edition \u2014\n meaning an edition of the transmitted Chinese text reprinted by a \nJapanese bookseller \u2014 was issued by Ky\u014dto Sh\u014dhakud\u014d Izumoji Izumi no J\u014d \n\u677e\u67cf\u5802\u51fa\u96f2\u5bfa\u548c\u6cc9\u63bebased on Hong Fangquan\u2019s \u6d2a\u65b9\u6cc9critically collated edition of \n1611.6<\/sup>\n In this Japanese edition, the entries are preceded by a preface by Tian\n Rucheng\u7530\u6c5d\u6210 (1503-1557), a high-ranking Ming dynasty official. Tian \nemphasized that the book is comprehensive in nature and plays an \nindispensable role in not only \u201cadministering households\u201d but also \n\u201cadministering governments.\u201d The preface further describes the \ncircumstances of the book\u2019s publication as follows: \u201cThe imperial \ntreasury printed this book in the past, but the large illustrations led \nto printing difficulties. The beautiful, carefully collated edition with\n small illustrations by Hong Fangquan is, therefore, superior to its \nprecursor.\u201d7<\/sup>\n Finally, the preface emphasizes that in using this book, \u201cthe self will\n be cultivated and the family regulated, the family regulated and the \nstate governed; its applications in this regard are significant.\u201d Given \nthat an imperial treasury edition of the text was printed, that \npreface-writer Tian Rucheng was a high-ranking official, and that the \nfirst three fascicles of the compilation include basic educational \ncontent needed by the lettered classes, the book would have indeed been \nof use in both \u201cadministering households\u201d and \u201cadministering \ngovernments.\u201d8<\/sup>\n It targeted the children of the lower elite classes in offering \nfoundational instruction in proper conduct and social relations and thus\n would have been of use to Hayashi Razan in compiling his own Selections for Childhood Education<\/em>.<\/p>\n\n\n\n

Hayashi would have had access to both texts, but perhaps most easily to Complete Collection of Essential Household Knowledge,<\/em>\n because the Japanese edition was printed by Ky\u014dto Sh\u014dhakud\u014d Izumoji \nIzumi no J\u014d, a family bookshop headed by second-generation proprietor \nHayashi Tokimoto \u6797\u6642\u5143 (style name Sh\u014dhakud\u014d \u677e\u67cf\u5802), who is said to have \nbeen one of Razan\u2019s relatives.9<\/sup> As for the Expansive Record of the Forest of Affairs,<\/em>\n a Japanese edition of this work was published in 1699 by Kyoto \nbooksellers Imai Shichir\u014dbee \u4eca\u4e95\u4e03\u90ce\u5175\u885e and Nakano Gor\u014dzaemon \u4e2d\u91ce\u4e94\u90ce\u5de6\u885e\u9580; it is\n likely Hayashi Razan would have used this edition.<\/p>\n\n\n\n

Essential Tales for Childhood Education <\/h2>\n\n\n\n

Following the publication of Hayashi Razan\u2019s Selections for Childhood Education<\/em>, Miyagawa D\u014dtatsu \u5bae\u5ddd\u9053\u9054 (?-1701, style names Issuishi \u4e00\u7fe0\u5b50, Sany\u014dgen \u4e09\u990a\u8ed2) 10<\/sup> compiled Essential Tales for Childhood Education<\/em>.11<\/sup> While Hayashi Razan\u2019s Selections for Childhood Education<\/em> consisted merely of bits of wisdom copied and translated from Chinese books, Essential Tales for Childhood Education<\/em>\n added classic stories. It achieved great popularity immediately upon \npublication. Divided into ten sections comprised of a total of 856 \nentries, the ten-volume Essential Tales<\/em> is much longer than Selections for Childhood Education<\/em>. The ten sections follow the order of sections in the Chinese encyclopedias, as follows:<\/p>\n\n\n\n

  1. \u201cHeaven and Earth Section\u201d (Tiandi men \u5929\u5730\u9580in Chinese encyclopedias, Kenkon mon \u4e7e\u5764\u9580in this text; 100 entries)12<\/sup>;<\/sup><\/li>
  2. \u201cSovereigns Section\u201d (J. Jinkun mon; C. Renjun men \u4eba\u541b\u9580, separated\n into two parts consisting of 137 entries and 54 entries, respectively);<\/li>
  3. \u201cRetainers Section\u201d (J. Jinshin mon, C. Renchen men \u4eba\u81e3\u9580, 93 entries);<\/li>
  4. \u201cFathers and Children Section\u201d (J. Fushi mon, C. Fuzi men \u7236\u5b50\u9580, 55 entries);<\/li>
  5. \u201cBrothers Section\u201d (J. Ky\u014ddai mon, C. Xiongdi men \u5144\u5f1f\u9580, 34 entries);<\/li>
  6. \u201cHusbands and Wives Section\u201d (J. F\u016bfu mon, Fufu men \u592b\u5a66\u9580, 35 entries);<\/li>
  7. \u201cFriends Section\u201d (J. H\u014dy\u016b mon, C. Pengyou men \u670b\u53cb\u9580 , 35 entries);<\/li>
  8. \u201cCreatures of Air and Land Section\u201d (J. Kinj\u016b mon, C. Qinshou men \u79bd\u7378\u9580, 109 entries);<\/li>
  9. \u201cMiscellaneous section I\u201d (J. Zatsu mon j\u014d, C. Za men shang \u96dc\u9580\u4e0a, 132 entries);<\/li>
  10. \u201cMiscellaneous section II\u201d (J. Zatsu mon ge, C. Za men xia \u96dc\u9580\u4e0b, 73 entries).<\/li><\/ol>\n\n\n\n

    Each section begins with bits of wisdom, then presents classical \nstories. Japanese translations are presented after the Chinese text, \nwith the Chinese written in large characters and the Japanese written in\n small characters. Some classical stories are presented in Japanese \ntranslation only. A source is noted for each entry but scholars believe \nthe citations may not come from the attributed sources. Long passages \nare cited from such texts as Precious Mirror for Enlightening the Mind<\/em> (Mingxin baojian<\/em> \u660e\u5fc3\u5bf6\u9451),13<\/sup> Categorized Collection of Writings on History and Literature<\/em> (Shiwen leiju<\/em> \u4e8b\u6587\u985e\u805a),14<\/sup> Tales behind Literary Allusions<\/em> (Shuyan gushi<\/em> \u66f8\u8a00\u6545\u4e8b),15<\/sup> and Allusions in Chinese Stories<\/em> (Gushi chengyu kao<\/em> \u6545\u4e8b\u6210\u8a9e\u8003).16<\/sup><\/p>\n\n\n\n

    The first edition of Essential Tales for Childhood Education<\/em>17<\/sup>\n was published in 1694 by the publisher-booksellers Kosaji Han\u2019emon \n\u5c0f\u5de6\u6cbb\u534a\u53f3\u885b\u9580, Nakamura Shichir\u014demon \u4e2d\u6751\u4e03\u90ce\u53f3\u885b\u9580, and Uemura Hachir\u014demon \u4e0a\u6751\u516b\u90ce\u53f3\u885b\u9580of\n Horikawad\u014dri Honkokuji Maemachi \u5d1b\u5ddd\u901a\u672c\u570b\u5bfa\u524d\u753a, all in Kyoto. The book begins\n with three prefaces, all from 1694, by Matsushita Kenrin\u677e\u4e0b\u898b\u6797 \n(1637-1704), Ky\u014dzai \u606d\u9f4b (unknown), and the author, Miyagawa D\u014dtatsu, in \nthat order. Matsushita Kenrin was from Osaka and later practiced \nmedicine in Kyoto. His preface states that the book is intended as \u201can \naid to elementary studies.\u201d He advises educators to keep it at hand in \norder to facilitate advances in their students\u2019 knowledge and conduct \nand points out that the book\u2019s content \u201coften consists of stories \nemploying Chinese characters that encourage virtue and condemn vice, \nleading the young with instructions and admonitions.\u201d18<\/sup><\/p>\n\n\n\n

    Ky\u014dzai\u2019s preface explains, \u201cKnowing of Razan\u2019s Record of Unusual Tales<\/em> (Kaidan saihitsu<\/em> \u6060\u8ac7\u8f09\u7b46),19<\/sup> Elementary Selections<\/em>, Humble Selections<\/em>,\n and other such works, I pronounce approvingly that this work is much \nlike them. This accessible volume bears comparison to the other great \nwritten works of the world.\u201d20<\/sup> In comparing Miyagawa\u2019s work to those by the great Hayashi Razan, Ky\u014dzai is heaping praise on Essential Tales for Childhood Education<\/em>.\n Finally, the preface by Miyagawa D\u014dtatsu emphasizes that the book\u2019s \n\u201cintent is to urge virtue and condemn vice, fostering awareness of the \nfive cardinal Confucian relationships.21<\/sup> It is far from a work of lofty erudition.\u201d22<\/sup><\/p>\n\n\n\n

    Indeed, the contents of Essential Tales<\/em> are oriented toward a\n more popular readership than are the works of Hayashi Razan. Moreover, \nbecause it collects stories about virtue and vice, it includes excerpts \nfrom Chinese morality books such as Record of Good Fortune<\/em> (Diji lu<\/em> \u8fea\u5409\u9304), On Self-Vigilance<\/em> (Zijing bian<\/em> \u81ea\u8b66\u7de8), Record of Karmic Cause and Effect<\/em> (Baoying lu<\/em> \u5831\u61c9\u9304), Book to Promote Good Deeds<\/em> (Quanshan shu<\/em> \u52f8\u5584\u66f8), Daily Reflection<\/em> (Risheng bian<\/em> \u65e5\u7701\u7de8), Record of Influences<\/em> (Yingxiang lu<\/em> \u5f71\u97ff\u9304), and True Stories of Filial Piety<\/em> (Xiaoshun shishi \u5b5d\u9806\u4e8b\u5be6).23<\/sup>\n But Miyagawa D\u014dtatsu apparently did not take excerpts directly from \nthese morality books, but from encyclopedias of moral tales excerpted \nfrom the morality books. For instance, the fifth \u201cBrothers Section,\u201d \ncontains four consecutive entries, \u201cA Servant Becomes a Brother,\u201d \n\u201cBrothers Fight for an Inheritance,\u201d \u201cA Stepfather Cheats a Brother,\u201d \nand \u201cA Son and his Stepmother Fall in Love.\u201d Although on the final page \nit is noted that the entries are drawn from three books, Daily Reflection<\/em>, Record of Influences<\/em>, and Record of Forests and Streams<\/em> (Linquan jiwen<\/em> \u6797\u6cc9\u7d00\u805e), the four entries are actually copied from Tales to Exhort Virtue and Condemn Vice<\/em> (Quan cheng gushi<\/em> \u52f8\u61f2\u6545\u4e8b), compiled by Ming dynasty scholar Wang Tingna \u6c6a\u5ef7\u8a25 (1569-?) of Huizhou.24<\/sup>\n This theory is further substantiated in the \u201cFathers and Children \nSection,\u201d specifically the entry \u201cA Daughter who Fails to Respect her \nFather.\u201d This story describes how Ouyang Huan\u2019s wife, Ms. Wang, treats \nher father rudely, not only failing to respect him but driving him away.\n When her father complains to the gods, a great thunderbolt strikes her \ndead the next day. While Essential Tales for Childhood Education<\/em> notes that the entry is drawn from On Self-Vigilance<\/em>, the entry also appears in the first fascicle of Wang Tingna\u2019s Tales to Exhort Virtue and Condemn Vice<\/em>, where it is likewise annotated as originating from On Self-Vigilance<\/em>.\n The sole difference is that the word used for \u201cthe next day,\u201d that is, \nthe time at which the unfilial daughter is struck dead, is \u201cmingri \u660e\u65e5\u201d \n(J. \u201cmy\u014dnichi\u201d) in Wang\u2019s text rather than \u201cmy\u014dtan\u201d (C. \u201cmingdan\u201d \u660e\u65e6) as\n in Essential Tales for Childhood Education<\/em>. The Japanese edition of Tales to Exhort Virtue and Condemn Vice<\/em>\n (published 1669) also uses \u201cmingdan\u201d which seems to have been an \nerroneous change from \u201cmingri\u201d in the original Chinese text. On this \nbasis, it may be conjectured not only that Miyagawa D\u014dtatsu drew from \nthe encyclopedia Tales to Exhort Virtue and Condemn Vice<\/em>, but that he drew specifically from the Japanese edition published in Kyoto in 1669, Tales to Exhort Virtue and Condemn Vice<\/em> (Kanch\u014d koji<\/em> \u52f8\u61f2\u6545\u4e8b), rather than from the Chinese edition.<\/p>\n\n\n\n

    The stories in Essential Tales for Childhood Education<\/em> are drawn not only from Chinese story collections, but also from daily-use encyclopedias \u2014 and not only from Expansive Record of the Forest of Affairs<\/em> and Complete Collection of Essential Household Knowledge<\/em>, the works designed for an elite audience used previously in Hayashi Razan\u2019s Selections for Childhood Education<\/em> \u2014 but also from more popular encyclopedias: a work referred to simply as a wanbao quanshu<\/em> and Seas of Knowledge and Clusters of Jade<\/em> (Xuehai qunyu<\/em> \u5b78\u6d77\u7fa4\u7389). The wanbao quanshu<\/em>\n is mentioned in the entry \u201cWeaving a Palindrome Brocade\u201d in the \n\u201cHusbands and Wives Section.\u201d The entry tells of Su Ruolan \u8607\u82e5\u862d, wife of \nDou Tao \u7ac7\u6ed4, of the Jin dynasty (266-420) who crafted a brocade of 840 \ninterwoven characters while her husband was stationed as a soldier in a \nfaraway place. The poem contains the line, \u201cI am weaving a brocade to \nsend to the emperor in hopes my husband will be sent home soon.\u201d A \nchancellor took pity and allowed Dou Tao and his wife to reunite. The \nannotation \u201cSee wanbao quanshu<\/em>, fascicle 37\u201d appears at the conclusion of the entry.25<\/sup><\/p>\n\n\n\n

    Wanbao quanshu<\/em> indeed commonly included the story of Su Ruolan\u2019s brocade in forms identical in content to the version in Essential Tales for Childhood Education<\/em>.\n Unfortunately, Miyagawa does not provide a precise source for his story\n \u2014 \u201cwanbao quanshu\u201d does not tell us much. But it happens that the Comprehensive\n Compendium of Myriad Treasures Selected for Convenient Consultation \nfrom the Best of Mr. Ai\u2019s Pavilion of Heavenly Reward<\/em>26<\/sup> contains, in fascicle 37, this same \u201cWeaving a Palindrome Brocade.\u201d27<\/sup> It seems likely, then, that this is the \u201cwanbao quanshu\u201d cited so vaguely in Essential Tales.<\/em> This work does not, however, reproduce the illustration included in the encyclopedia.<\/p>\n\n\n\n

    The difficulties of tracing the citations from the Japanese texts \nback to their precise sources in the daily-use encyclopedias often \narises because of the complexity of the publishing history of these \nworks. For example, Essential Tales for Childhood Education<\/em> cites a work referred to simply as Seas of Knowledge and Clusters of Jade<\/em>\n as a source of riddles like \u201cI go to your house in search of mine, I \nreach your house before mine, In your house I do not speak of my house, \nWhen I find your house I find my own,\u201d as well as two \u201cpoems on things\u201d28<\/sup>\n in the shape of a liquor bottle and a liquor cup. The only extant book \nwhose title includes the phrase \u201cSeas of Knowledge and Clusters of Jade\u201d\n is Newly Published Expanded Revised Hanlin Edition of<\/em> Seas of Knowledge and Clusters of Jade Convenient for All Four Classes of People<\/em>\n (Xinkan hanyuan guangji buding simin jieyong xuehai qunyu \n\u65b0\u520a\u7ff0\u82d1\u5ee3\u8a18\u88dc\u8a02\u56db\u6c11\u6377\u7528\u5b78\u6d77\u7fa4\u7389), published by the Xiong \u718afamily publishing house \nZhongdetang \u5efa\u967d\u718a\u6c0f\u7a2e\u5fb7\u5802in Jianyang, Fujian, in 1607. But this work does not \ncontain either the riddle cited or the two liquor-bottle and liquor-cup \npoems (although such poems can be found in other wanbao quanshu<\/em> like the above-mentioned Comprehensive\n Compendium of Myriad Treasures Selected for Convenient Consultation \nfrom the Best of Mr. Ai\u2019s Pavilion of Heavenly Reward<\/em>).<\/em> It is likely, then, that Miyagawa was relying on another version or edition of Seas of Knowledge and Clusters of Jade<\/em> when he copied the poems on the liquor bottle and cup.<\/p>\n\n\n\n

    Key Classified Stories <\/h2>\n\n\n\n

    Following the example of the widely popular Kyoto publication, Essential Tales for Childhood Education<\/em>, Surugaya \u6566\u8cc0\u5c4b, a bookseller in neighboring Osaka, published Key Classified Stories<\/em> by Hirazumi Sen\u2019an \u5e73\u4f4f\u5c08\u83f4 (?-1734). Hirazumi Sen\u2019an (courtesy name Sh\u016bd\u014d \u5468\u9053, also known as Sen\u2019an \u5c08\u83f4,29<\/sup>\n Kenshun Sanjin \u5efa\u6625\u5c71\u4eba, Kitton \u6a58\u58a9), was a literatus-physician and scholar \nof Chinese medicine in the Iyo Yoshida \u4f0a\u4e88\u5409\u7530domain. In later years he \nmoved to Osaka, where he practiced and instructed students in medicine, \nand authored a number of important works on such topics as the Classic of Changes,<\/em> medicine, philology, and Japanese history.30<\/sup><\/p>\n\n\n\n

    Key Classified Stories<\/em> consists of eleven fascicles in ten volumes.31<\/sup> On one front cover, the title Key Classified Stories<\/em>\n appears in the middle, with text to the right reading \u201cCompiled by \nSeizai Sensei \u975c\u9f4b\u5148\u9192\u201d and text to the left reading \u201cR\u014dka Bookshop \n\u6d6a\u83ef\u66f8\u92eaBunkaid\u014d \u6587\u6d77\u5802\/H\u014dbund\u014d \u5bf6\u6587\u5802edition.\u201d At the end of Section 11 a \npublication note indicates the date as \u201cthe first day of the ninth month\n of 1714\u201d and the publisher as Setsuy\u014d Shorin Tsurugaya \u651d\u967d \u66f8\u6797 \u6566\u8cc0\u5c4bKy\u016bbee \n\u4e5d\u5175\u885b\/\u014cnogi Ichibee \u5927\u91ce\u6728\u5e02\u5175\u885b. The opening pages include two prefaces: the \nfirst, written by Murata Michinobu \u6751\u7530\u901a\u4fe1 in the autumn of 1714, states \nthat \u201c[encyclopedias] are currently circulating widely. Comprised of \nstrange and unusual content, they are selling very well.\u201d32<\/sup> What seems to distinguish Key Classified Stories<\/em> from these other works \u2014<\/em>\n at least this is the reason Murata gives for writing the preface \u2014 is \nthat, during an outbreak of malaria in the autumn, children, ordered to \nrecite the book, benefited from its wisdom (that is, perhaps, its \ncurative powers). This is followed by a 1714 preface by the author, who \ndescribes the reclusive life he leads on the seaside in Naniwa (i.e. \nOsaka) after resigning from his official post. One day, a publisher read\n a manuscript he had authored and expressed a desire to print it, so he \ncorrected its oversights, appended an essay titled \u201cHistory of \nPerversions\u201d (Hekishi \u7656\u53f2), and sent it to the printing shop for \npublication. Murata\u2019s preface confirms this account, noting that the \nbook \u201ccontains sections from \u201cHeaven and Earth\u201d (Tenchi \u5929\u5730) to \n\u201cMiscellaneous,\u201d with an additional \u201cHistory of Perversions\u201d fascicle, \nfor a total of eleven fascicles.\u201d33<\/sup>\n That is, the book originally ended with the tenth \u201cMiscellaneous\u201d \nsection, and the eleventh \u201cHistory of Perversions\u201d fascicle was a later \naddition.<\/p>\n\n\n\n

    In order, the book consists of the following sections, with a total of 566 entries:<\/p>\n\n\n\n

    \u201cHeaven and Earth\u201d (Kenkon; C. Qiankun \u4e7e\u5764), 55 entries<\/p>\n\n\n\n

    \u201cSovereigns\u201d (Jinkun \u4eba\u541b; C. Renjun), 68 entries<\/p>\n\n\n\n

    \u201cRetainers\u201d (Jinshin \u4eba\u81e3, C. Renchen), 60 entries<\/p>\n\n\n\n

    \u201cFathers and Children\u201d (Fushi; C. Fuzi \u7236\u5b50), 55 entries<\/p>\n\n\n\n

    \u201cHusbands and Wives\u201d (F\u016bfu; C. Fufu\u592b\u5a66), 56 entries<\/p>\n\n\n\n

    \u201cBrothers\u201d (Ky\u014ddai; C. Xiongdi\u5144\u5f1f) , 20 entries<\/p>\n\n\n\n

    \u201cTeachers and Friends\u201d (C. Shiy\u016b mon, Shiyou men \u5e2b\u53cb\u9580), 35 entries<\/p>\n\n\n\n

    \u201cCreatures of Air and Land\u201d (Kinj\u016b; C. Qinshou\u79bd\u7378), 67 entries<\/p>\n\n\n\n

    \u201cPlants and Trees\u201d (S\u014dki; C. Caomu\u8349\u6728), 50 entries<\/p>\n\n\n\n

    \u201cMiscellaneous\u201d (Z\u014d; C. Za \u96dc), 52 entries<\/p>\n\n\n\n

    \u201cHistory of Perversions\u201d 48 entries<\/p>\n\n\n\n

    Except for the addition of the last section, the structure of the \nwork and the ordering of the sections are nearly identical to those in \nMiyagawa D\u014dtatsu\u2019s Essential Tales for Childhood Education<\/em>. The\n only differences are that the order of the \u201cHusbands and Wives Section\u201d\n and \u201cBrothers Section\u201d sections have been reversed, the title of the \n\u201cFriends Section\u201d has been changed to \u201cTeachers and Friends Section,\u201d \nand a \u201cPlants and Trees Section\u201d has been added. The number of entries \nis far fewer, with the \u201cFathers and Children Section\u201d numbering \nfifty-five entries and \u201cTeachers and Friends Section\u201d numbering \nthirty-five entries. With the exception of the \u201cHusbands and Wives \nSection,\u201d which has a greater number of entries, all the sections have \nbeen drastically reduced. Within the text, all entries are given \nfour-character titles, and each section likewise consists of bits of \nwisdom followed by classical tales. Not all sections note the sources of\n the tales; \u201cHusbands and Wives,\u201d for instance, does not.<\/p>\n\n\n\n

    While the overall structure of the text resembles that of Essential Tales for Childhood Education<\/em>, the contents are not entirely identical. This is also the case with the texts employed. Key Classified Stories<\/em> makes active use of the Chinese works Notes on the Origins of Things and Affairs<\/em> (Shiwu jiyuan<\/em> \u4e8b\u7269\u7d00\u539f),34<\/sup> Compendium of Materia Medica<\/em> (Bencao gangmu<\/em> \u672c\u8349\u7db1\u76ee),35<\/sup> and Miscellaneous Jottings under Five Headings<\/em> (Wu zazu<\/em> \u4e94\u96dc\u4fce),36<\/sup> texts not used in compiling Essential Tales for Childhood Education<\/em>. Illustrations have also been added to the entries.37<\/sup> The reasons for Hirazumi Sen\u2019an\u2019s tendency to add material from Compendium of Materia Medica<\/em>\n and his addition of the \u201cPlants and Trees Section\u201d have a great deal to\n do with the fact that he was a scholar of Chinese medicine. Although \nthe \u201cPlants and Trees Section\u201d presents common knowledge regarding \nplants, it places greater emphasis on the medicinal properties of plants\n and trees.38<\/sup> In fact, these entries resemble a specialized medical text and were likely selected by Hirazumi from dedicated medical works.<\/p>\n\n\n\n

    Additionally, the book makes extensive use of Assembled Illustrations of the Three Realms: Heaven, Earth, and Man<\/em> (Sancai tuhui \u4e09\u624d\u5716\u6703, a Chinese encyclopedia whose presence in Japan is confirmed by the contemporary publication of the Japanese-Chinese Edition<\/em> of Assembled Illustrations of the Three Realms<\/em> (Wa Kan sansai zue \u548c\u6f22\u4e09\u624d\u5716\u6703, 105 fascicles,<\/em>\n preface dated 1712 and the afterword 1715). The editor, Terajima Ry\u014dan \n\u5bfa\u5cf6\u826f\u5b89 (1654-?), was a physician at Osaka Castle, and it is generally \nbelieved that his motivation for compiling this edition was the \nstatement by his teacher, Wake Nakayasu \u548c\u6c23\u4ef2\u5b89 (dates unknown): \u201cA doctor \nmust know the entire universe.\u201d39<\/sup> It was Osaka bookseller \u014cnogi Ichibee of H\u014dbund\u014d, the publisher of Key Classified Stories,<\/em> who published Japanese and Chinese Edition of<\/em> Assembled Illustrations of the Three Realms<\/em>.<\/p>\n\n\n\n

    What is striking about the Chinese sources listed above is that they \nare all works a cut above the daily-life encyclopedias in orientation \nand intended readership; all are texts for the elite or for very \nknowledgeable specialists. But Key Classified Stories<\/em> also draws on the more popular wanbao quanshu.<\/em> \u201cCreatures of Air and Land\u201d contains two entries from wanbao quanshu.<\/em> The first:<\/p>\n\n\n\n

    Wanbao quanshu<\/em> tells of the celebration of the birth of a \nphoenix. All the birds gathered to celebrate except for the bat. The \nphoenix called the bat to account, saying, \u201cYou, who are below me, have \nno cause for being arrogant and failing to wish your superior well.\u201d The\n bat said, \u201cI have an excuse for my absence. I am not your subordinate. I\n have legs, and this makes me a creature of the land. This is why I did \nnot take part in your celebration. Of what use would my well wishes be \nto you?\u201d The phoenix listened and did not object. One day, a qilin<\/em> was born, and all the two-hundred creatures of land gathered to celebrate, except for the bat. The qilin<\/em>\n demanded, \u201cWhy have you failed to attend my celebration?\u201d The bat said,\n \u201cI have an excuse for my absence. I have legs, which makes me a \ncreature of the land. This is why I did not attend your celebration.\u201d \nLater, the qilin<\/em> and the phoenix were talking, and mention was \nmade of the bat. Sighing, they said, \u201cIn this world, there is a creature\n that seems to be a bird, but is not. It also seems to be a creature of \nthe land, but is not. It is a truly loathsome beast.\u201d<\/p><\/blockquote>\n\n\n\n

    The second entry contains a clearer moral:<\/p>\n\n\n\n

    The same book [that is, the wanbao quanshu<\/em>] tells of a man \nwho was chanting the name of the Buddha when he dropped his prayer beads\n onto a piece of meat. Drawn by the delicious aroma, a cat came and \nsnatched away the prayer beads. The mice saw this and said, \u201cFather Cat,\n we see that your heart has turned merciful and you clutch a strand of \nprayer beads. May you no longer do us harm.\u201d Just as they let their \nguard down, the prayer beads lost their delicious aroma and the cat cast\n them away, caught a mouse, and devoured it. An impious person may chant\n the name of the Buddha even though his heart has not changed. Perhaps \nthis can be said of all of us.<\/p><\/blockquote>\n\n\n\n

    In wanbao quanshu<\/em>, both entries appear in the \u201cJoke Section\u201d\n (Xiaohua men \u7b11\u8a71\u9580, alternately, Xiaotan men \u7b11\u8ac7\u9580), where they are called,\n respectively, \u201cA Rebuke For Disobedience\u201d and \u201cA False Show of Mercy.\u201d \nIt seems that the entries are placed in the \u201cCreatures of Air and Land \nSection\u201d because they are fables about animals. It is unlikely that \nHirazumi intended them to be read as jokes, despite their source, for Key Classified Stories,<\/em>\n in addition to the medical information it supplies, contains a great \nmany stories about goblins, spirits, and strange phenomena, certainly \nmore than in other collections of tales.40<\/sup> The book also includes jokes; for instance, the tenth \u201cMiscellaneous Section,\u201d includes three entries from Li Zhuowu\u2019s \u674e\u5353\u543eOpen the Book and Laugh<\/em> (Kaijuan yixiao<\/em> \u958b\u5377\u4e00\u7b11), and the final fascicle, \u201cHistory of Perversions\u201d is drawn directly from the Chinese Brief History of Obsession and Lunacy<\/em> ( Pidian xiaoshi<\/em> \u7656\u7672\u5c0f\u53f2),41<\/sup>\n which consists of tales that tend toward the humorous. But, Hirazumi \ndoes not categorize these tales as \u201cjokes\u201d or even as \u201cfantastic tales\u201d \nlargely because his intentions were educational. He selected entries \nfrom the \u201cJokes\u201d section of the wanbao quanshu<\/em> for their \nsatirical rather than their humorous intent, and redeployed them to \nexhort and educate. The other advantage of these entries was that they \nwere short, making them suitable as teaching material for children.<\/p>\n\n\n\n

    There is one additional tale that originates from wanbao quanshu<\/em>,\n although its source is not noted: \u201cBrocade tortoise back,\u201d in the \n\u201cMiscellaneous Section.\u201d This in fact is the previously described tale \nof Dou Tao\u2019s wife Su Ruolan and her embroidered palindrome. The \nreference in Key Classified Stories<\/em> is brief:<\/p>\n\n\n\n

    The palindromic verse in brocade was embroidered by the wife of Dou \nTao of the Jin dynasty and presented to the emperor. Many other books \nhave told this tale. The illustration [of the palindrome] presented here\n is from [a work in] a private collection and was deciphered by my \nfriend Ransai Kensh\u016b \u862d\u9f4a\u898b\u79c0 . . . . as seen to the left. Ransai has now \npassed away, and the illustration and the deciphered poem are recorded \nhere for those who are curious and have not yet seen it.42<\/sup><\/p><\/blockquote>\n\n\n\n

    The emphasis on the illustration and explanation suggest that they are something new in Key Classified Stories<\/em>; it seems that previous reproductions of the story, like that in Essential Tales for Childhood Education,<\/em>\n included only text. The illustration that Ransai Kensh\u016b deciphered \nseems to have come from a book in someone\u2019s collection \u2014 that is, a wanbao quanshu.<\/em> The inclusion of a previously unknown illustration and explanation of the palindrome indicates that the content added to Key Classified Stories<\/em> comes directly from a Chinese wanbao quanshu<\/em>. This is further evident in the entry that follows.<\/p>\n\n\n\n

    The entry after \u201cBrocade tortoise back\u201d consists of four \u201cpoems on things and events\u201d drawn from a work titled Mr. Chen Meigong\u2019s Complete Compilation of Strange Phenomena<\/em> (Meigong xiansheng yuanzuan souqi quanshu<\/em>\n \u7709\u516c\u5148\u751f\u7de3\u7e82\u641c\u5947\u5168\u66f8). The poems are then followed by a line of text reading, \n\u201cThere are dozens of fascinating poems like those to the right. Here \nonly a few are presented.\u201d Among extant copies of Mr. Chen Meigong\u2019s Complete Compilation of Strange Phenomena<\/em>\n held in Japan, the edition held by Kansai University has the characters\n \u201cWanbao quanshu\u201d written on both the cover and the label,43<\/sup> indicating to Japanese readers that the work belonged to the wanbao quanshu<\/em> lineage.<\/p>\n\n\n\n

    In wanbao quanshu<\/em>, Su Ruolan\u2019s palindrome and the four poems\n on things and events are all part of the \u201cMiscellaneous Readings\u201d \nsection, generally the last section of wanbao quanshu<\/em>. But Essential Tales for Childhood Education<\/em> places the palindrome in the \u201cHusbands and Wives\u201d section, while Key Classified Stories<\/em>\n puts it in the final \u201cMiscellaneous\u201d section. Why the different \nplacements? Miyagawa D\u014dtatsu emphasizes the Su Ruolan\u2019s dedication to \nher husband and thus puts the tale in the \u201cHusbands and Wives\u201d section \nin his Essential Tales<\/em>, to highlight the proper relationship of wife to husband. But Hirazumi Sen\u2019an, in Key Classified Stories<\/em>, saw the palindrome and the other poems \u2014 as they were accompanied by illustrations in a wanbao quanshu<\/em> held in a private collection \u2014 as a means of providing engaging material for children studying Chinese characters.<\/p>\n\n\n\n

    A Brief Record to Awaken the Poor <\/h2>\n\n\n\n

    One other educational work reliant on the Chinese wanbao quanshu<\/em> survives in the form of one fascicle of a manuscript text titled A Brief Record to Awaken the Poor<\/em> (Xingpin jianyao lu<\/em> \u9192\u8ca7\u7c21\u8981\u9304). This work, part of the \u201cRanking of Officials\u201d (Guanpin \u5b98\u54c1) section of a wanbao quanshu<\/em>,\n was copied by Matsudaira Sh\u016bun \u677e\u5e73\u79c0\u96f2 (1697-1783, courtesy name Shiry\u016b \n\u58eb\u9f8d, style names Kunzan \u541b\u5c71, Ry\u016bginshi \u9f8d\u541f\u5b50, Fushun Sanjin \u5bcc\u6625\u5c71\u4eba), a feudal \nretainer of the Owari \u5c3e\u5f35domain and grandson of the eminent Confucian \nscholar Hori Ky\u016ban \u5d1b\u674f (1585-1643). The purpose of the Brief Record,<\/em>\n like that of its source, is to remind officials to lead clean and \nhonest lives and not to sacrifice their reputations and bring shame upon\n their families for the sake of momentary gain. Its opening reads:<\/p>\n\n\n\n

    These days, officials do not take their titles seriously. Even though\n they have no difficulty surviving on their official salaries and \nsupporting their families and even have money left over, they are \nunsatisfied with their basic salaries and commit corrupt, illegal \nactions, harming themselves and destroying their families. They even go \nso far as to leave widows, orphans, and their parents with no one to \ncare for them. Their official salaries are provided by the people who \ntoil to work the fields and raise livestock, enduring extreme suffering.\n We will now set forth nine rankings of official salaries for review by \nthe wise<\/p><\/blockquote>\n\n\n\n

    A listing of official rankings and salaries immediately follows.<\/p>\n\n\n\n

    For whom was this work intended in Japan? The status of the copyist, \nMatsudaira Sh\u016bun, supplies some clues. The owner of a large personal \nlibrary, he was also employed in what we might call library work. For \napproximately thirty-eight years, between the ages of forty-seven and \neighty-five, Matsudaira served as an official overseeing the management \nof books (shomotsu bugy\u014d<\/em> \u66f8\u7269\u5949\u884c) of the Owari domain. This was \nthe collection, numbering twenty thousand titles and dominated by \nChinese language works, accumulated by the scholarly domain lord \nTokugawa Yoshinao. His successors continued his tradition of scholarship\n and book collection; and in 1749, eighth-generation domain lord \nTokugawa Munekatsu \u5fb7\u5ddd\u5b97\u52dd (1705-1761) established the Habishita Academic \nInstitute (Habishita Gakumonjo \u5dfe\u4e0b\u5b78\u554f\u6240), where Matsudaira Sh\u016bun became an \ninstructor in 1752. It seems likely that Matsudaira copied A Brief Record to Awaken the Poor<\/em> from the wanbao quanshu<\/em> Comprehensive\n Compendium of Myriad Treasures Selected for Convenient Consultation \nfrom the Best of Mr. Ai\u2019s Pavilion of Heavenly Reward,<\/em> in the Owari\n collection, because it was particularly suited to the key purpose of \nthe domain\u2019s school: to cultivate ministers capable of assisting in the \nfuture governance of the domain.<\/p>\n\n\n\n

    Conclusion: The Subsequent Development of Wanbao quanshu<\/em><\/h2>\n\n\n\n

    In the early Tokugawa period, Japanese scholars looked to the popular wanbao quanshu<\/em>\n imported from China primarily as sources for stories, didactic and \nhumorous, that could be used to both teach the Chinese language and \nChinese culture (in that many of the stories were famous allusions from \nChinese literature and history) and instill proper, largely Confucian, \nmoral values. Key Classified Stories<\/em> had a somewhat broader \nscope, as it also drew on Chinese pharmaceutical texts as well as the \ndaily-use encyclopedias to instruct young readers on the medicinal uses \nof various plants and trees. Alone among these works A Brief Record to Awaken the Poor<\/em>\n had a relatively restricted audience: the sons of the samurai and \ndaimy\u014d of Owari who attended the domain school to train for official \nservice.<\/p>\n\n\n\n

    The wanbao quanshu<\/em> seem to have been granted a status in \nJapan rather different from that awarded them in China \u2014 that is, they \ntook on in Japan the role of authoritative reference works rather than \nsomewhat questionable aids to nouveaux riches<\/em> aspiring to \nparticipate in elite social and cultural spheres. To be sure, the \ndistinguished Confucian scholar Hayashi Razan relied largely on the \nrelatively orthodox daily-use encyclopedias of the Yuan and Ming like Expansive Record of the Forest of Affairs<\/em> and Complete Collection of Essential Household Knowledge<\/em>, works written for the use of the literati and gentry elite; and Hirazumi Sen\u2019an drew on the elite-oriented Assembled Illustrations of the Three Realms<\/em> as well as other scholarly works such as Compendium of Materia Medica<\/em> and Jottings under Five Headings<\/em>. But he, Miyagawa D\u014dtatsu, and even the distinguished Confucian scholar Matsudaira Sh\u016bun relied, too, on popular works like Mr. Chen Meigong\u2019s Complete Compilation of Strange Phenomena<\/em>, Seas of Knowledge and Clusters of Jade,<\/em> and Comprehensive\n Compendium of Myriad Treasures Selected for Convenient Consultation \nfrom the Best of Mr. Ai\u2019s Pavilion of Heavenly Reward.<\/em> The last \nwork was even part of the library of a high-ranking domain lord. Lacking\n access to the full array of Chinese texts cited in the encyclopedias, \nthey had to rely on these works \u2014 although, as we have seen, they at \ntimes tried to disguise their dependence by citing the original sources \nprovided in the encyclopedias rather than the encyclopedias themselves.<\/p>\n\n\n\n

    The works surveyed here excerpted wanbao quanshu<\/em> largely to \nprovide materials to help children of the elite learn to read Chinese. \nBut these works were also used for other purposes in Japan. For \ninstance, famed Confucian scholar Kaibara Ekiken \u8c9d\u539f\u76ca\u8ed2 (1630-1714) \nincluded the wanbao quanshu<\/em> among the works he referred to in compiling the fascicle titled \u201cPredicting the Weather\u201d (Sen tenki \u5360\u5929\u6c23) in his Record of Myriad Mundane Things<\/em> (Banp\u014d hijiki<\/em> \u842c\u5bf6\u9119\u4e8b\u8a18). The characters \u201cbanp\u014d\u201d (Chinese: \u201cwanbao\u201d) in the title obviously originates from wanbao quanshu<\/em>, and Record of Myriad Mundane Things<\/em> is in fact a Japanese language daily-use encyclopedia.<\/p>\n\n\n\n

    Thereafter, the characters \u201cbanp\u014d\u201d and \u201cbanp\u014d zensho\u201d (C. \u201cwanbao quanshu<\/em>\u201d) were commonly seen in the titles of Japanese daily-use encyclopedias, for instance Great Miscellany of Myriad Treasures<\/em> (Banp\u014d daizassho<\/em> \u842c\u5bf6\u5927\u96dc\u66f8), Sack Full of Myriad Treasures of Knowledge<\/em> (Banp\u014d chiebukuro<\/em> \u842c\u5bf6\u77e5\u60e0\u888b), Comprehensive Compendium of Myriad Treasures and Precious Techniques<\/em> (Chinjutsu banp\u014d zensho<\/em> \u73cd\u8853\u842c\u5bf6\u5168\u66f8), Golden Comprehensive Compendium of Myriad Treasures, Newly Expanded<\/em> (Shinz\u014d kenkin banp\u014d zensho<\/em> \u65b0\u589e\u61f8\u91d1\u842c\u5bf6\u5168\u66f8), and Comprehensive Compendium of Myriad Treasures, Ancient and Modern, Chinese and Japanese<\/em> (Kokin Wa Kan banp\u014d zensho<\/em> \u53e4\u4eca\u548c\u6f22\u842c\u5bf6\u5168\u66f8), as well as in the titles of educational texts for women such as Comprehensive Compendium of Myriad Treasures for the Instruction of Women<\/em> (Fuky\u014dkun<\/em> banp\u014d zensho<\/em> \u5a66\u6559\u8a13\u842c\u5bf6\u5168\u66f8), Holding up the Mirror of Myriad Treasures for Women<\/em> (Onna banp\u014d s\u014dkan<\/em> \u5973\u842c\u5bf6\u64cd\u9451), and Eastern Mirror of the Comprehensive Compendium of Myriad Treasures for the Instruction of Women<\/em> (Joky\u014d banp\u014d zensho t\u014dky\u014d<\/em> \u5973\u6559\u842c\u5bf6\u5168\u66f8\u6771\u93e1).44<\/sup><\/p>\n\n\n\n

    Subsequently, a type of encyclopedia with more clearly defined subject matter, \u201crecords of collected treasures\u201d (ch\u014dh\u014dki<\/em> \u91cd\u5bf6\u8a18),45<\/sup>\n appeared in Japan. Although these compilations also included a great \ndeal of daily-use information from China, in terms of format, they are \nnot large books like Chinese daily-use encyclopedias. In many cases they\n were printed in pocket-sized, easily portable editions. As a result of \ntheir small size, their contents were simplified to the greatest \npossible extent. For instance, the first volume of Record of Myriad Tricks from Around the World<\/em> (Sekai banp\u014d ch\u014dh\u014dki<\/em> \u4e16\u754c\u842c\u5bf6\u8abf\u6cd5\u8a18) is a guide to games such as g\u014d<\/em>.\n The second volume presents information on haiku, types of medicines, \nsecret medicinal formulas, and so on. The final volume is a collection \nof instructions for patients with certain diseases, recipes, information\n on romantic compatibility, and so on. It is apparent that the content \nis very similar to wanbao quanshu.<\/em> From excerpting Chinese wanbao quanshu<\/em>, Japanese authors moved on to compile their own daily-use encyclopedias of \u201cmyriad treasures.\u201d<\/p>\n\n\n\n

    APPENDIX<\/h2>\n\n\n\n

    Extant Ming and Qing dynasty editions of Wanbao quanshu<\/em> held in Japanese collections.<\/p>\n\n\n\n

    Ming dynasty:<\/p>\n\n\n\n

    Quanbu wenlin miaojin wanbao quanshu<\/em> \u5168\u88dc\u6587\u6797\u5999\u9326\u842c\u5bf6\u5168\u66f8, 38 \nfascicles, edited by Liu Shuangsong \u5289\u96d9\u677e in the Ming dynasty, preface \ndated 1612, reprinted by Liu Shi Anzhengtang \u5289\u6c0f\u5b89\u6b63\u5802 (Jianyang, Fujian), \nheld by the Kobe University Kobayashi Collection.<\/p>\n\n\n\n

    Xinke souluo wuche hebing wanbao quanshu<\/em> \u65b0\u523b\u641c\u7f85\u4e94\u8eca\u5408\u4f75\u842c\u5bf6\u5168\u66f8, 34 \nfascicles, compiled by Xu Qilong \u5f90\u4f01\u9f8din the Ming dynasty, published by \nMinshudetang \u95a9\u6a39\u5fb7\u5802 (Fujian), held by the Archives and Mausolea Department\n of the Imperial Household Agency of Japan (two volumes).<\/p>\n\n\n\n

    Xinke Ai Xiansheng Tianluge huibian caijing bianlan wanbao quanshu<\/em>\n \u65b0\u523b\u827e\u5148\u751f\u5929\u797f\u95a3\u5f59\u7de8\u63a1\u7cbe\u4fbf\u89bd\u842c\u5bf6\u5168\u66f8, 37 fascicles, compiled by Ai Nanying \u827e\u5357\u82f1in the Ming\n dynasty, 1628, published by Tanyi Chen Huaixian Cunrentang \u6f6d\u9091\u9673\u61f7\u8ed2\u5b58\u4ec1\u5802 \n(Jianyang, Fujian), held by the University of Tokyo Institute for \nAdvanced Studies on Asia (five volumes), the University of Tokyo Nagi \nCollection (later revised edition by the Tokugawa family of Kish\u016b, four \nvolumes), and the National Diet Library (eight volumes).<\/p>\n\n\n\n

    Xinke Ai Xiansheng Tianluge huibian caijing bianlan wanbao quanshu<\/em>\n \u65b0\u523b\u827e\u5148\u751f\u5929\u797f\u95a3\u5f59\u7de8\u63a1\u7cbe\u4fbf\u89bd\u842c\u5bf6\u5168\u66f8, 35 fascicles, edited by Ai Nanying in the Ming \ndynasty, published by Tanyi Wang Taiyuan Sanhuaitang \u6f6d\u9091\u738b\u6cf0\u6e90\u4e09\u69d0\u5802 (Jianyang,\n Fujian), held by the H\u014dsa Library (six volumes), the National Archives \nof Japan Cabinet Collection (six volumes), the Kansai University Hakuen \nCollection (five volumes), and the University of Tokyo Institute for \nAdvanced Studies on Asia (missing fascicles, five volumes, front cover \nstates \u201ccarved by Lizhengtang \u7acb\u6b63\u5802\u201d).<\/p>\n\n\n\n

    Xinke yejia xincai wanbao quanshu<\/em> \u65b0\u523b\u9134\u67b6\u65b0\u88c1\u842c\u5bf6\u5168\u66f8, 34 fascicles, \nZhu Dingchen \u6731\u9f0e\u81e3 of the Ming dynasty, prefaced dated 1614, published by \nTangyi Shulin Duishan Xiong Shi \u6f6d\u9091\u66f8\u6797\u5c0d\u5c71\u718a\u6c0f (Jianyang, Fujian), held by the\n University of Tokyo Institute for Advanced Studies on Asia (four \nvolumes).<\/p>\n\n\n\n

    Xinban quanbu tianxia bianyong wenlin miaojin wanbao quanshu<\/em>\n \u65b0\u677f\u5168\u88dc\u5929\u4e0b\u4fbf\u7528\u6587\u6797\u7385\u9326\u842c\u5bf6\u5168\u66f8, 38 fascicles, edited by Liu Ziming \u5289\u5b50\u660ein the Ming \ndynasty, reprinted in 1612 by Liu Ziming Anzhengtang \u5289\u5b50\u660e\u5b89\u6b63\u5802 (Jianyang, \nFujian), held by Ry\u014dsokuin, Kenninji Temple \u5efa\u4ec1\u5bfa\u5169\u8db3\u9662Kyoto and the \nUniversity of Tokyo Nagi Collection.<\/p>\n\n\n\n

    Wanbao quanshu simin bu qiu ren<\/em> \u842c\u5bf6\u5168\u66f8\u56db\u6c11\u4e0d\u6c42\u4eba, 11 fascicles, \nedited by Jiang Sanji \u6c5f\u4e09\u6c72in the Ming dynasty, published by Ming Chao \nCunqingtang Yu Yiming \u660e\u671d\u5b58\u6176\u5802\u4f59\u7fca\u660e held by the Hiroshima University Shiba \nCollection (two volumes).<\/p>\n\n\n\n

    Xinke tianru Zhang Xiansheng jingxuan shiqu huiyao wanbao quanshu<\/em>\n \u65b0\u523b\u5929\u5982\u5f35\u5148\u751f\u7cbe\u9078\u77f3\u6e20\u5f59\u8981\u842c\u5bf6\u5168\u66f8, 34 fascicles, edited by Zhang Pu \u5f35\u6ea5in the Ming \ndynasty, published by Cunrentang \u5b58\u4ec1\u5802in 1636, held by the University of \nTokyo Central Library. There is also a 1771 edition held by the \nKagoshima University Tamazato Collection (four volumes).<\/p>\n\n\n\n

    Jingtang dingbu wanbao quanshu<\/em> \u656c\u5802\u8a02\u88dc\u842c\u5bf6\u5168\u66f8, 34 fascicles, \ncompiled by Zhang Pu in the Ming dynasty, published by Chen Xiling \u9673\u932b\u9f61, \nheld by the Kobe City Central Library.<\/p>\n\n\n\n

    Qing dynasty:<\/p>\n\n\n\n

    Zengbu zhengxu wanbao quanshu<\/em> \u589e\u88dc\u6b63\u7e8c\u842c\u5bf6\u5168\u66f8, 20 fascicles with 5 \nadditional fascicles, edited by Chen Haozi \u9673\u6dcf\u5b50in the Qing dynasty, 1898 \nlithographic edition by Shanghai Liuxian Shuju \u516d\u5148\u66f8\u5c40, held by the Tohoku \nUniversity Kan\u014d Collection.<\/p>\n\n\n\n

    Zengbu wanbao quanshu<\/em> \u589e\u88dc\u842c\u5bf6\u5168\u66f8, 20 fascicles, additions made \nby Mao Huanwen \u6bdb\u7165\u6587in the Qing dynasty, preface dated 1739, published by \nYugushanfang \u6f01\u53e4\u5c71\u623f(four volumes, held by Tohoku University), Jixiutang \n\u7a4d\u79c0\u5802(six volumes, held by Tohoku University), and Sanrangtang \u4e09\u8b93\u5802 (four \nvolumes, held by the Kansai University Nait\u014d Collection). In addition, \nthere is an 1874 edition by Airitang \u611b\u65e5\u5802held by Tohoku University (six \nvolumes) and the University of Tokyo \u014cgai Collection (three volumes). \nThe 1851 Sanrangxinji \u4e09\u8b93\u4fe1\u8a18edition is held by the T\u014dy\u014d Collection (four \nvolumes). The 1823 reprint by Jinchang Jingyitang \u91d1\u95b6\u7d93\u7fa9\u5802is held by Tohoku\n University (six volumes), the Kobe University Kobayashi Collection, \nNagasaki University (six volumes), and the University of Tokyo Institute\n for Advanced Studies on Asia (six volumes). The 1886 edition by Chang \nShuxi Jiansao Yeshanfang \u5e38\u719f\u5e2d\u9451\u6383\u8449\u5c71\u623fis held by the University of Tokyo \nInstitute for Advanced Studies on Asia (six volumes). There is a further\n 1906 lithographic edition with an additional six fascicles and \nillustrations by Shanghai Longwen Shuju \u9f8d\u6587\u66f8\u5c40 that is held by the Tokyo \nMetropolitan Central Library (eight volumes).<\/p>\n\n\n\n

    Zengbu wanbao quanshu<\/em> \u589e\u88dc\u842c\u5bf6\u5168\u66f8, 30 fascicles, additions made \nby Mao Hanwen in the Qing dynasty, published in 1746 by Jinchang \nShuyetang \u91d1\u95b6\u66f8\u696d\u5802(six volumes, held by Kyoto University and the University\n of Tokyo Institute for Advanced Studies on Asia), preface dated 1747 \nreprint edition by Jinchang Shuyetang held by the National Diet Library.\n There is also an 1806 edition by Zhihetang \u81f4\u548c\u5802 (four volumes, held by \nTohoku University), a Bogutang \u535a\u53e4\u5802(six volumes, held by the University \nof Tokyo Seish\u016b Collection and Tohoku University as well as two volumes \nheld by the University of Tokyo Oka Collection and four volumes held by \nthe University of Tokyo Institute for Advanced Studies on Asia and the \nYonezawa City Library), and an 1811 Zhihetang \u81f4\u548c\u5802reprint edition (four \nvolumes) held by Tohoku University.<\/p>\n\n\n\n

    Zengbu wanbao quanshu<\/em>, 6 fascicles, printed during the Qianlong era [1736-1796], held by the Seikad\u014d Collection (six volumes).<\/p>\n\n\n\n

    Zengbu wanbao quanshu<\/em>, 4 fascicles, additions by Mao Hanwen \nin the Qing dynasty, published in 1828 by Guiwentang \u8cb4\u6587\u5802, held by the \nKansai University Masuda Collection (four volumes). 1850 edition held by\n the T\u014dy\u014d Collection (four volumes).<\/p>\n\n\n\n

    Zengbu wanbao quanshu<\/em>, 6 fascicles surviving, additions by \nMao Hanwen in the Qing dynasty, published in the Qing dynasty by \nShidetang \u4e16\u5fb7\u5802, held by the Niigata Prefectural Library (one volume, \nFascicles 1-6 survive).<\/p>\n\n\n\n

    Jingtang dingbu wanbao quanshu<\/em> \u656c\u5802\u8a02\u88dc\u842c\u5bf6\u5168\u66f8, 26 fascicles, \nedited by Yanshui Shanren \u7159\u6c34\u5c71in the Qing dynasty, held by the Kagoshima \nUniversity Tamazato Collection and the University of Tokyo Institute for\n Advanced Studies on Asia (four volumes). There is also a 1746 edition \nwith additions made by Mao Huanwen in the Qing dynasty held by the Osaka\n University Kaitokud\u014d Collection (six volumes).<\/p>\n\n\n\n

    \n\n\n\n
    1. Osamu \u014cba\u5927\u5ead\u8129, Edo jidai ni okeru T\u014dsen mochiwatari sho no kenky\u016b<\/em>\u6c5f\u6238\u6642\u4ee3\u306b\u304a\u3051\u308b\u5510\u8239\u6301\u6e21\u66f8\u306e\u7814\u7a76 (Kansai University Institute of Oriental and Occidental Studies, 1967), 512, 583, 585, 689, 725.<\/li>
    2. The edition of D\u014dm\u014dsh\u014d<\/em> referred to is held by Nara Women\u2019s University. The two entries drawn from Jujia biyong<\/em> are \u201cJujia biyong<\/em> says: Those who agree easily are little trusted. Those who praise men openly slander them in secret\u201d and \u201cJujia biyong<\/em>\n says: To be filial is to love one\u2019s parents as one\u2019s wife. To be loyal \nis to cherish one\u2019s lord as one\u2019s honor and wealth.\u201d The three entries \ndrawn from Shilin guangji<\/em> are \u201cMothers who spoil their children\n betray them,\u201d \u201cWhen a child returns from a trip with toys and other \nthings, he must be asked where they came from. If he does not respond \nadequately, he must be punished,\u201d and \u201cIt is better to wear a heavy coat\n than to warm up from the cold, and it is better to educate oneself than\n rest idly.\u201d<\/li>
    3. The preface by Tian Rucheng says, \u201cThe name of the \neditor is not known, but it is likely that he lived in the Yuan dynasty.\n This is apparent in that most of the books cited are the work of Song \nand Yuan dynasty authors.\u201d (1)<\/li>
    4. Translator\u2019s note: A numbering system originally used for days of the week and later adapted to many other functions.<\/li>
    5. Translator\u2019s note: The Zhengde, Jiajing, Wanli, and Longqing eras of the Ming dynasty which correspond to the years 1505-1620.<\/li>
    6. The edition referred to is held by the Japanese National Diet Library.<\/li>
    7. Tian Rucheng, preface to Jujia biyong shilei quanji<\/em>, 1-2.<\/li>
    8. The content useful to the educated classes includes: \ncitations from the writings of Zhu Xi \u6731\u71b9(1130-1200) and an entry on \n\u201cDong Po\u2019s Rules of Composition\u201d (Dong Po zuowen fa \u6771\u5761\u4f5c\u6587\u6cd5) in the first \nfascicle; an entry on Sima Guang\u2019s Miscellaneous Domestic Rituals\u201d (Sima\n Wengong jujia zayi \u53f8\u99ac\u6eab\u516c\u5c45\u5bb6\u96dc\u5100) and information on ceremonies such as \nweddings and funerals in the second fascicle; and warnings regarding \nlitigation by officials in the \u201cUnfair Verdicts\u201d (Duanyu bugong \u65b7\u7344\u4e0d\u516c) \nand \u201cCarelessness in Trying Cases\u201d (Tingsong bushen \u807d\u8a1f\u4e0d\u5be9) entries in the\n third fascicle.<\/li>
    9. Izumoji is his family name and Izumi no J\u014d is an \nofficial title granted by the shogunate. In addition to Kyoto, where the\n bookshop was located, Tokimoto pioneered other markets, opening a \nbranch in Nihonbashi 1-ch\u014dme, Edo (present-day Tokyo).<\/li>
    10. According to Dr. Katsumata Motoi\u2019s \u52dd\u53c8\u57faresearch, there are seven extant works by Miyagawa D\u014dtatsu in addition to Kunm\u014d koji y\u014dgen<\/em>, a collection of Chinese and Japanese jokes entitled Mingosh\u016b Wago tsuirui<\/em> \u7720\u5be4\u96c6\u548c\u8a9e\u5c0d\u985e (published 1682), Honch\u014d tei\u014d seit\u014d roku<\/em> \u672c\u671d\u5e1d\u738b\u6b63\u7d71\u9304(published 1685), a Chinese poetry anthology entitled S\u014drin ry\u014dbu sh\u014d<\/em> \u53e2\u6797\u5169\u90e8\u9214(published 1687), an annotated book of Chinese poetry entitled Sh\u014dsh\u014d hakkei shiika sh\u014d<\/em> \u701f\u6e58\u516b\u666f\u8a69\u6b4c\u9214(published 1688), a travel log entitled Shirin ik\u014dsh\u016b<\/em> \u8a5e\u6797\u610f\u884c\u96c6(published 1690), a travel log entitled Sh\u016bi ik\u014dsh\u016b<\/em> \u62fe\u907a\u610f\u884c\u96c6(published 1693), and a Chinese poetry composition manual entitled Wago enki kapp\u014d<\/em> \u548c\u8a9e\u5186\u6a5f\u6d3b\u6cd5 (published 1696). See Katsumata Motoi, \u201cMiyagawa Issuishi oboegaki: Wa Kan no is\u014d\u201c \u5bae\u5ddd\u4e00\u7fe0\u5b50\u899a\u3048\u66f8\u2015\u548c\u6f22\u306e\u4f4d\u76f8\u2015, Gobun kenky\u016b<\/em> \u8a9e\u6587\u7814\u7a7681 (June 1996): 1.<\/li>
    11. The edition referred to is held by the Kagoshima University Library, Tamazato Collection.<\/li>
    12. Translator\u2019s note: In general, Japanese readings are \ngiven when entries or fascicles are being discussed in the context of \nJapanese editions. When the author refers to Chinese sources, readings \nare given in both languages whenever possible, as the titles of \nfascicles and entries are generally written with the same Chinese \ncharacters in both languages. Hereafter \u201cJ.\u201d indicates the Japanese \nreading of the characters, \u201cC.\u201d the Chinese reading.<\/li>
    13. Translator\u2019s note: Attributed to Fan Liben \u8303\u7acb\u672c (fl. late 14th<\/sup>\n c.), this was a collection of quotations and aphorisms from \nConfucianism, Buddhism, and Daoism intended to provide moral guidance to\n young readers.<\/li>
    14. Translator\u2019s note: An encyclopedia compiled by Zhu Mu \n(1221-after 1246) during the Southern Song; it was revised and expanded \nin the Yuan. It contains citations from ancient historical and literary \ntexts on a wide range of topics (a total of one hundred) and is notable \nfor its relatively comprehensive citations; unlike other encyclopedias, \nit quotes whole passages rather than just single sentences or fragments \nfrom is sources. It does not purport to be a daily-use encyclopedia.<\/li>
    15. Translator\u2019s note: This was a compendium of literary \nand historical allusions, glossed and arranged topically. Compiled in \nthe Southern Song, the earliest extant edition was published in 1589 and\n the work was revised and reprinted many times in the late sixteenth and\n early seventeenth century; a Japanese reprint was published in 1646.<\/li>
    16. Translator\u2019s note: Allusions in Chinese Stories<\/em>\n was a very popular educational work in Ming and Qing China; produced in\n many different versions and titles, it explained commonly used \nallusions found in the great works of the literary and historical \ntradition and was used in particular as an aid to writing essays.\nIn addition to Chinese encyclopedias, use is made of Japanese texts such as Hayashi Razan\u2019s Kanreish\u014d<\/em>, D\u014dmosh\u014d<\/em>, D\u014dkansh\u014d<\/em>, and Shigensh\u014d<\/em> as well as Chie kagami<\/em> \u77e5\u60e0\u9451, Shingoen<\/em> \u65b0\u8a9e\u5712, and Yugu zuihitsu<\/em> \u6108\u611a\u96a8\u7b46; fully 60% of the content is duplicated. See, for example, Watanabe Morikuni \u6e21\u8fba\u5b88\u90a6, Kana z\u014dshi no kitei<\/em>\u4eee\u540d\u8349\u5b50\u306e\u57fa\u5e95 (Tokyo: Bensei Shuppan, 1986); Kat\u014d Sadahiko\u52a0\u85e4\u5b9a\u5f66, Rigen taisei<\/em> \u4fda\u8afa\u5927\u6210 (Tokyo: Seish\u014dd\u014d Shoten, 1989); Kamiya Katsuhiro\u795e\u8c37\u52dd\u5e83, Kinsei bungaku to wasei ruisho<\/em>\u8fd1\u4e16\u6587\u5b66\u3068\u548c\u88fd\u985e\u66f8 (Tokyo: Wakakusa Shob\u014d, 1999).<\/li>
    17. Japanese instructional works for children did not \noriginally use the word \u201ckoji\u201d \u6545\u4e8b (Chinese: \u201cgushi\u201d [tale]) in their \ntitles. Kat\u014d Sadahiko \u52a0\u85e4\u5b9a\u5f65believes that the word \u201ckoji\u201d was added \nfollowing the eastward transmission of collections of Chinese stories \nsuch as Tales behind Literary Allusions<\/em> and Stories for Daily Learning<\/em> (Riji gushi\u65e5\u8a18\u6545\u4e8b). Thus, Miyagawa\u2019s choice of the title Essential Tales for Childhood Education<\/em> establishes a link between this book and collections of Chinese tales. See Kat\u014d Sadahiko \u52a0\u85e4\u5b9a\u5f66, \u201cKaisetsu\u201d \u89e3\u8aac, in Rigen taisei<\/em> \u4fda\u8afa\u5927\u6210 (Tokyo: Seish\u014dd\u014d, 1989), 666. Kamiya Katsuhiro \u795e\u8c37\u52dd\u5e83also points out that the book cites Shuyan gushi<\/em> as a source of only two quotations and that nine entries in fascicle 8 appear to be drawn from fascicle 11 of Shuyan gushi<\/em>, \u201cQinshou.\u201d See Kamiya Katsuhiro, Kinsei bungaku to Wasei ruisho<\/em> \u8fd1\u4e16\u6587\u5b66\u3068\u548c\u88fd\u985e\u66f8 (Tokyo: Wakakusa Shob\u014d, 1999), 283.<\/li>
    18. Kunm\u014d koji y\u014dgen<\/em>, 1: 3a.<\/li>
    19. Another collection of Chinese stories suitable for reading by children.<\/li>
    20. Kunm\u014d koji y\u014dgen<\/em>, 1: 3b-4a.<\/li>
    21. Translator\u2019s note: Ruler to subject, father to son, \nhusband to wife, elder to younger, and friend to friend (sometimes \nteacher to student).<\/li>
    22. Kunm\u014d koji y\u014dgen<\/em>, 1: 5a.<\/li>
    23. Translator\u2019s note: The titles listed here identify \nthese works as either guides to self-cultivation or morality books \u2014 \nthat is, texts designed to urge good behavior (which would, it was \nsometimes promised, receive reward from cosmic agents) and discourage \nbad (which, of course, would be punished). Some of the titles are \nclearly associated with known authors. Record of Good Fortune<\/em> (1631) was the work of late Ming literatus Yan Maoyou (\u984f\u8302\u7337); and True Stories of Filial Piety,<\/em> a work commissioned by the third emperor (r. 1402-1424) of the Ming dynasty for the instruction of his people. On Self-Vigilance<\/em> is the title of a work by Southern Song scholar Zhao Shanliao \u65b9\u5b5d\u5b7a\u8d99\u5584\u7499 (fl. 1231) and Ming scholar Fang Xiaoru \u65b9\u5b5d\u5b7a (1357-1402).\nWith regard to the dissemination of Diji lu<\/em> in Japan, two books extensively cite Diji lu<\/em>: Kagamikusa<\/em> \u9451\u8349(published 1647) by Nakae T\u014dju \u4e2d\u6c5f\u85e4\u6a39(1608-1648), a scholar who followed Wang Yangming, and Kanninki<\/em> \u582a\u5fcd\u8a18(1659) by Asai Ry\u014di \u6dfa\u4e95\u4e86\u610f(1612-1691), an author from Osaka.<\/li>
    24. Other entries such as \u201cSakatsu nigihata ato ni kanadenu\u201d \u5148\u8cd1\u5f8c\u594f (C. \u201cXian zhen hou zou\u201d) (Baoying lu<\/em>), \u201cShinp\u014d tami o gaisu\u201d \u65b0\u6cd5\u5bb3\u6c11 (C. \u201cXinfa hai min\u201d) (Quanshan shu<\/em>), \u201cSakana o haha ni okuru\u201d \u54ed\u9b5a\u65bc\u6bcd (C. \u201cSong yu yu mu\u201d) (Xiaoshun shishi<\/em>), etc. can also be found in Quan cheng gushi<\/em>. With regard to Quan cheng gushi<\/em>,\n see Lin Kuei-ju \u6797\u6842\u5982, \u201cDi er zhang: Wang Tingne Quan cheng gushi zhi \nchengshu ji qi dongzhuan yingxiang\u201d \u7b2c\u4e8c\u7ae0 \u6c6a\u5ef7\u8a25\u300a\u52f8\u61f2\u6545\u4e8b\u300b\u4e4b\u6210\u66f8\u53ca\u5176\u6771\u50b3\u5f71\u97ff, in Quanshan chuijie, xiaoxing kefeng: Cong Zhong Ri chuban wenhua lun Han ji zhi dongzhuan yu chengyan<\/em> \u52f8\u5584\u5782\u6212\u3001\u5b5d\u884c\u53ef\u98a8\uff1a\u5f9e\u4e2d\u65e5\u51fa\u7248\u6587\u5316\u8ad6\u6f22\u7c4d\u4e4b\u6771\u50b3\u8207\u627f\u884d (Taipei: Chengchi University Press, 2018), 53-88.<\/li>
    25. Original text: \u201cIn the Jin dynasty, a man named Dou \nTao, who was married to a woman named Su Ruolan, became an ombudsman in \nthe state of Qin and left home to take up his post in this distant land.\n Pained by this, Ruolan wove a brocade and sent it to a chancellor to \nplead for her husband\u2019s return. The brocade was comprised of vertical \nand horizontal lines of text numbering about 840 characters expressing \nextreme despondence and stating that she was sending a brocade to the \nemperor to plead for her husband\u2019s speedy return. Moved by pity, a \nchancellor ultimately allowed her husband to come home. See Wanbao quanshu<\/em>, fascicle 37.\u201d (10a)<\/li>
    26. \u201cMr. Ai\u201d is Ai Nanying \u827e\u5357\u82f1 (1583-1646), a noted \nliteratus of the late Ming. The publishers of the daily-use \nencyclopedias often falsely attached the name of a famous writer to \ntheir texts, so it is not at all certain that Ai Nanying had anything to\n do with the compilation of this text.<\/li>
    27. This fascicle, titled \u201cMiscellaneous Browsings\u201d (Zalan \nmen \u96dc\u89bd\u9580), is separated into upper and lower registers: the upper \nregister includes newly added riddles, the Four Books and ancient \npoetry, famous people of the present and past, and dominoes. The lower \nregister consists of palindromic verses, poetic word searches, \u201cjade \nchain\u201d (yulianhuan<\/em> \u7389\u9023\u74b0) palindromes, and poems in the shape of a liquor bottle and liquor cup.<\/li>
    28. Translator\u2019s note: \u201cPoetry on things\u201d (wushi shi<\/em> \u7269\u4e8b\u8a69) refers to a category of Chinese poems that describe weather, animals, plants, or other objects.<\/li>
    29. Translator\u2019s note: The text points out that this can be written\u5c02\u83f4, \u5c02\u5eb5, or \u5c02\u5b89.<\/li>
    30. Including Ekigaku keim\u014d s\u014dkihen<\/em> \u6613\u5b78\u555f\u8499\u7d22\u9a65\u7de8, K\u014dmon hitsudoku<\/em> \u5b54\u9580\u5fc5\u8b80, Gogy\u014d katt\u014d<\/em> \u4e94\u884c\u6d3b\u5957, Sange zokkun<\/em>\u7522\u5bb6\u4fd7\u8a13 (1732), Sh\u016beki hongi sekkai<\/em> \u5468\u6613\u672c\u7fa9\u62d9\u89e3, Sh\u016bchin ih\u014d taisei<\/em> \u8896\u73cd\u91ab\u65b9\u5927\u6210(1717), Sh\u016bchinbon s\u014dshun<\/em> \u8896\u73cd\u672c\u8349\u96cb, Sh\u014dgaku kudoku sekkai<\/em> \u5c0f\u5b78\u53e5\u8b80\u62d9\u89e3, Seigaku chiy\u014d<\/em> \u661f\u5b78\u77e5\u8981, Zenzen taiheiki<\/em> \u524d\u3005\u592a\u5e73\u8a18(1715), Nihon kosenki<\/em> \u65e5\u672c\u53e4\u6230\u8a18 (1711-1715), Bunrui koji y\u014dgo<\/em> \u5206\u985e\u6545\u4e8b\u8981\u8a9e(1714), Bokuzei shik\u014d<\/em> \u535c\u7b6e\u79c1\u8003, Bokuzei nagedama y\u014dketsu<\/em> \u535c\u7b6e\u64f2\u4e38\u8981\u8a23, and T\u014ddo kunm\u014d zui<\/em> \u5510\u571f\u8a13\u8499\u5716\u5f59 (1719).<\/li>
    31. The edition of Bunrui koji y\u014dgo<\/em> referred to is held by the Yaguchi Tanba Memorial Collection.<\/li>
    32. Hirazumi Sen\u2019an \u5e73\u4f4f\u5c02\u83f4, Preface to Bunrui koji y\u014dgo<\/em> \u5206\u985e\u6545\u4e8b\u7528\u8a9e, held by the Yaguchi Tanba Memorial Collection, 1a.<\/li>
    33. Ibid, 1-4a.<\/li>
    34. An encyclopedia of general information by Southern Song\n scholar Gao Cheng \u9ad8\u627f first published in 1197, but later reprinted in \nthe Ming.<\/li>
    35. Written by Li Shizhen \u674e\u6642\u73cd (1518-1593), this very influential materia medica<\/em> was known in both China and Japan for its comprehensiveness and innovative method of classifying herbs and medications.<\/li>
    36. By the scholar-official Xie Zhaozhe \u8b1d\u8087\u6ddb (1567-1624), a \ncollection of anecdotes and descriptions of local customs in the areas \nin which he served.<\/li>
    37. The entries with added illustrations are \u201cKokuwaku ry\u014dny\u016b ari\u201d \u59d1\u7372\u5169\u4e73 (C.\u201cGu huo liangru\u201d) (the \u201cQin bu\u201d \u79bd\u90e8 of Bencao gangmu<\/em>), \u201cKisha ky\u016bt\u014d ari\u201d \u9b3c\u96bc\u4e5d\u982d (C. \u201cGuisun jiu tou\u201d) (the \u201cQin bu\u201d of Bencao gangmu<\/em>), and \u201cBahei sh\u014dch\u014d\u201d \u5a46\u9905\u7126\u9ce5 (C. \u201cPobing jiaoniao\u201d) (Shiwu jiyuan<\/em>) in fascicle 8, \u201cKinj\u016b mon\u201d \u8349\u6728\u5011; \u201cHana ni hitokubi o nasu\u201d \u82b1\u751f\u4eba\u9996 (C. \u201cHua sheng renshou\u201d) (Entry 12 in the \u201cRenwu\u201d section of Sancai tuhui<\/em>), \u201cCh\u014db\u014d no tetsuju\u201d \u4e01\u536f\u9435\u6a39 (C. \u201cDingmao tieshu\u201d) (Langya daizui<\/em> \u7405\u90aa\u4ee3\u9189), and \u201cKusa jash\u014d o naosu\u201d \u8349\u6cbb\u86c7\u50b7 (C. \u201cCao zhi sheshang\u201d) (Waike zhengzong<\/em>\n \u5916\u79d1\u6b63\u5b97) from fascicle 9, \u201cS\u014dki mon\u201d \u5341\u96dc\u9580; and \u201cKinjiki mon\u201d \u9326\u5b57\u9f9c\u6587 (C. \n\u201cJinzigui wen\u201d) and \u201cGyokurenkan no mon\u201d \u7389\u9023\u74b0\u6587 (C. \u201cYulianhuan wen\u201d) from\n fascicle 10, \u201cZatsu mon\u201d (Meigong Chen Xiansheng yuanzhuan souqi quanshu<\/em>). In addition, the first page of Meigong Chen Xiansheng yuanzhuan souqi quanshu<\/em>\n is an illustration entitled \u201cPangu kai tian di\u201d (Pangu separates the \nheavens from the earth) from which Hirazumi Sen\u2019an may have drawn the \nidea of placing \u201cBank\u014d z\u014d\u201d (Illustration of Pangu) prior to the main \ntext.<\/li>
    38. There is a 1706 edition of this text published by Kyoto\u2019s Yorozuya Sakuemon.<\/li>
    39. See Kun\u014d Sayaka \u4e45\u80fd\u6e05\u9999, \u201cKinsei no sekaikan: Wa Kan sansai zue<\/em> to T\u014ddo kunm\u014d zui<\/em> no k\u014dsatsu\u201d \u8fd1\u4e16\u306e\u4e16\u754c\u89c0\u2014\u2014\u300e\u548c\u6f22\u4e09\u624d\u5716\u6703\u300f\u3068\u300e\u5510\u571f\u8a13\u8499\u5716\u5f59\u300f\u306e\u8003\u5bdf, Hiroshima Jogakuin Daigaku kokugo kokubungaku shi<\/em> \u5ee3\u5cf6\u5973\u5b78\u9662\u5927\u5b78\u570b\u8a9e\u570b\u6587\u5b78\u8a8c 37 (Dec. 2007): 61-77.<\/li>
    40. Fantastic tales appear in fascicle 1, \u201cKenkon mon,\u201d \nfascicle 8, \u201cKinj\u016b mon,\u201d fascicle 9, \u201cS\u014dki mon,\u201d and as the final entry \nof fascicle 10, \u201cZatsu mon.\u201d For instance, fascicle 1, \u201cKenkon mon,\u201d \nincludes \u201cChingi kaminari no mago\u201d \u9673\u7fa9\u96f7\u5b6b (\u201cChenyi lei sun\u201d) (Xuan guai lu<\/em> \u7384\u602a\u9304), \u201cRaik\u014d ushi o furuu\u201d \u96f7\u516c\u9707\u725b (\u201cLeigong zhen niu\u201d) (Gua yi zhi<\/em> \u62ec\u7570\u5fd7), \u201cUdo kane o motomu\u201d \u7fbd\u571f\u7d22\u91d1 (\u201cYutu suo jin\u201d) (Wu za zu<\/em>), and \u201cHakkotsu tachimachi oku\u201d \u767d\u9aa8\u5ffd\u8d77 (\u201cBaigu huqi\u201d) (Kui che zhi<\/em>\n \u777d\u8eca\u5fd7), while fascicle 8, \u201cKinj\u016b mon,\u201d and fascicle 9, \u201cS\u014dki mon,\u201d \ninclude tales of animals transforming into plants and fascicle 10, \n\u201cZatsu mon,\u201d includes \u201cFuto ke o nasu\u201d \u91dc\u943a\u70ba\u602a (\u201cFudang wei guai\u201d) (Lingguai lu<\/em> \u9748\u602a\u9304), etc.<\/li>
    41. This work was compiled by Wen Daoren \u805e\u9053\u4eba, with \ncommentary by the distinguished Ming literatus Yuan Hongdao \u8881\u5b8f\u9053 \n(1568-1610). Only one entry, \u201cEr pi\u201d \u6be6\u7656 (Liu Bei \u5289\u5099), is missing. Extant\n editions of Hekishi<\/em> include one from 1831 with the cover \nreading \u201cPublication of Osaka Shorin Fushigisai \u66f8\u6797 \u4e0d\u81ea\u6b3a\u9f4b.\u201d It was \npublished by Izumiya S\u014djir\u014d \u548c\u6cc9\u5c4b\u8358\u4e8c\u90ce,Daimonjiya S\u014djo \u5927\u6587\u5b57\u5c4b\u8358\u52a9, and Ky\u014dya \nAsajir\u014d \u4eac\u5c4b\u6dfa\u4e8c\u90ce.<\/li>
    42. Hirazumi, Bunrui koji y\u014dgo<\/em>, 13a.<\/li>
    43. Other editions are held by the National Diet Library and the Tohoku University Kan\u014d Collection which is a handmade copy.<\/li>
    44. In the Edo period, the characters \u201cbanp\u014d \u842c\u5bf6\u201d appears in\n the titles of numerous books. The term \u201cbanp\u014d\u201d does not appear prior to\n the Edo period, and thus it is generally believed that the term \noriginates from the Chinese wanbao quanshu<\/em>. See Ono Sayaka\u5c0f\u91ce\u3055\u3084\u304b, \u201cWasei nichiy\u014d ruisho toshite no ch\u014dh\u014dki\u201d \u548c\u88fd\u65e5\u7528\u985e\u66f8\u3068\u3057\u3066\u306e\u91cd\u5b9d\u8a18, in Chiba Daigaku Nihon bunka rons\u014d<\/em> \u5343\u8449\u5927\u5b78\u65e5\u672c\u6587\u5316\u8ad6\u53e2 6: 28.<\/li>
    45. Ch\u014dh\u014dki shiry\u014d sh\u016bsei<\/em> \u91cd\u5bf6\u8a18\u8cc7\u6599\u96c6\u6210 (Kyoto: Rinsen Shoten \u81e8\u5ddd\u66f8\u5e97, 2004-2008), compiled by Nagatomo Chiyoji \u9577\u53cb\u5343\u4ee3\u6cbb, divides ch\u014dh\u014dki<\/em>\n into twelve types based on their qualities: daily-use reference works, \ninstructional texts, acculturation and teaching, written characters, \nmanners and dress, popular beliefs and history, arithmetic and \ngovernment, medical and medicinal formulas, agricultural and industry, \ncommerce and chorography, cooking and food, and arts and nightlife.<\/li><\/ol>\n\n\n\n

      Cite: Lin Kuei-ju, \u201cThe Transmission of Wanbao quanshu to Japan in the Early Edo Period: Their Role in the Compilation of Educational Texts,\u201d translated by Michael Day, Lingua Franca<\/em>, Issue 6 (2020), https:\/\/sharpweb.org\/linguafranca\/2020-lin\/.<\/p>\n","protected":false},"excerpt":{"rendered":"

      Lin Kuei-ju (National ChengChi University)Translation by Michael Day Original title: Lin Kuei-ru (Lin Guiru). \u201cCong Jianghu chuqi qimeng cishu bianzuanlun Wanbao quanshu zhi dongchuan\u201d \u5f9e\u6c5f\u6236\u521d\u671f\u555f\u8499\u8fad\u66f8\u7de8\u7e82\u8ad6\u300a\u842c\u5bf6\u5168\u66f8\u300b\u4e4b\u6771\u50b3. This article was commissioned by Lingua Franca. Introduction The proliferation of \u201cdaily-use\u201d encyclopedias in late Ming China is indicative of one of the major developments…<\/p>\n

      Continue<\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-277","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/sharpweb.org\/linguafranca\/wp-json\/wp\/v2\/pages\/277","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sharpweb.org\/linguafranca\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/sharpweb.org\/linguafranca\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/sharpweb.org\/linguafranca\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/sharpweb.org\/linguafranca\/wp-json\/wp\/v2\/comments?post=277"}],"version-history":[{"count":4,"href":"https:\/\/sharpweb.org\/linguafranca\/wp-json\/wp\/v2\/pages\/277\/revisions"}],"predecessor-version":[{"id":355,"href":"https:\/\/sharpweb.org\/linguafranca\/wp-json\/wp\/v2\/pages\/277\/revisions\/355"}],"wp:attachment":[{"href":"https:\/\/sharpweb.org\/linguafranca\/wp-json\/wp\/v2\/media?parent=277"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}