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The Compilation and Publication of the Taiping Yulan and the Cefu Yuangui In: Extrême-Orient, Extrême-Occident Johannes L. Kurz The Compilation and Publication of the Taiping yulan and the Cefu yuangui In: Extrême-Orient, Extrême-Occident. 2007, N°1, pp. 39-76. Citer ce document / Cite this document : L. Kurz Johannes. The Compilation and Publication of the Taiping yulan and the Cefu yuangui. In: Extrême-Orient, Extrême- Occident. 2007, N°1, pp. 39-76. doi : 10.3406/oroc.2007.1069 http://www.persee.fr/web/revues/home/prescript/article/oroc_0754-5010_2007_hos_1_1_1069 Résumé Compilation et publication du Taiping yulan et du Cefu yuangui Cet article porte sur deux encyclopédies réalisées sur ordre impérial au début des Song du Nord. Écrites dans des contextes différents, elles montrent d'abord combien les compilateurs étaient libres de créer de nouvelles encyclopédies. Elles révèlent ensuite les conceptions différentes que les empereurs avaient de ces ouvrages et de leurs fonctions. La première, Ce qu 'a examiné l'empereur pendant l'ère de la Grande paix, est générale, traitant de tous les phénomènes naturels et surnaturels du monde, tandis que les Modèles tirés des Archives, compilée seulement trente ans plus tard, est un manuel pour le gouvernement, et donc limité aux affaires administratives. Les deux encyclopédies reflètent pourtant bien le contrôle que ces deux empereurs ont eu sur leurs fonctionnaires et l'intérêt qu'ils eurent à recréer des traditions littéraires et érudites qui avaient été particulièrement mises à mal pendant la période chaotique précédant l'empire des Song en 960. Abstract The essay deals with two imperially sponsored encyclopedias of the early Northern Song. On the one hand, written under different premises, they show how flexible compilers were in creating new encyclopedias. On the other hand they also display the rather different understanding that emperors had of the function of these works. The first one, the Imperial Digest of the Reign of Great Tranquility (Taiping yulan), was a more general work, dealing with all natural and supernatural phenomena in the known world, whereas the Models from the Archives (Cefu yuangui), compiled just three decades later, was a handbook for government, and thus limited to administrative matters. Both encyclopedias reflect nevertheless the control the two emperors personally involved in the compilation of the two works had over their scholar-officials and the interest they had in recreating literary and scholarly traditions that had suffered in the chaotic period prior to the founding of the Song in 960. Johannes L. Kurz Extrême-Orient, Extrême-Occident, hors série - 2007 The Compilation and Publication of the Taiping yulan and the Cefu yuangui1 Johannes L. Kurz Introduction Emperor Taizu (r. 960-975), founder of the Song dynasty, spent his entire reign unifying the empire that had fallen apart beginning in the late ninth century. When emperor Taizong (r. 976-997) ascended the throne, various parts of the country still enjoyed semi-autonomy. During the first years of his rule, Taizong gained control of the last surviving kingdom of Wu-Yue in Zhejiang, and the important port cities of Quanzhou and Zhangzhou in Fujian, which had been ruled by a local warlord. However, simultaneously Taizong lost control over Jiaozhou, i.e. the northern part of modern Vietnam, which became part of the first Vietnamese empire under the Ly dynasty (1010-1225). With the successful unification of the country under one dynasty, Taizong was privileged to focus on the re-establishment of the cultural and literary traditions that had been neglected during the turbulent period of the Five Dynasties and Ten States (907-960). He ordered the compilation of a set of major works, namely the Extensive Records of the Reign of Great Tranquillity (Taiping guangji), and the Imperial Digest (Taiping yulan), two leishu, or encyclopedias, in 977, and a literary anthology titled the Finest Flowers of the Preserve of Letters (Wenyuan yinghua), in 982, which together with the Models from the Archives (Cefu yuangui) commissioned by his successor Zhenzong (r. 998-1022) in 1005, are referred to as the Four Great Books of the Song (Song sidashu).2 This article focuses on the Imperial Digest, a text that in the West has been either disregarded as an unimportant early Northern Song work, or used solely as a source for recreating and rediscovering otherwise lost Tang works.3 It is still considered a monument to Chinese traditional knowledge today, standing in a tradition of imperially commissioned works of the same nature, starting with The Emperor's Mirror (Huanglan) of the Wei dynasty (220-265).4 Johannes L. Kurz Encyclopedias, or books arranged in categories, as the Chinese term literally translates, are of special interest to the researcher. As these works were regularly revised under successive dynasties from the Wei to the early Song, they provide information on the ways in which Chinese viewed the world at different times. They are also very useful for their insights into reading habits, as well as the acquisition and arrangement of knowledge. We will contrast the compilation of the Imperial Digest with that of the Outstanding Models, to see how the requirements for an encyclopedia varied even within the short span of two reigns. The Sources This essay draws on a variety of sources. The most important official source is the Official History of the Song (Songshi) which was submitted to the throne in 1345. In addition, privately compiled works have been used such as the Summary of Events in the Eastern Capital (Dongdu shiliie, 1186), a history of the Northern Song, that together with the Official History of the Song, provides biographical information on the compilers of the work. The Long Draft of the Continuation of the Mirror for Aid in Government (Xu Zizhi tongjian changbian, 1183), another privately compiled annalistic history of the Song covering the period from 960 to 1127 is useful for further details on the compilation process and dates. The contents of imperial libraries are described in catalogues, such as the General Catalogue of the Institute for the Veneration of Literature (Chongwen zongmu, compiled between 1034-1042) which is an inventory of the book stocks during the reign of emperor Renzong (r. 1022-1063). Fortunately, some catalogues of private collectors of Song times also survive, such as the Catalogue of the Suichu Pavilion (Suichutang shumu) of the 12th century, which is basically a book list; the Record of Books Perused at Jun Studio by Master Zhaode (Zhaode xiansheng Junzhai dushuzhi) from roughly the same period; and the Catalogue of Books with Explanatory Notes of the Zhi Studio (Zhizhai shulujieti), which gives detailed descriptions of the books it lists. The most important source though is the Historical Precedents from the Pavilion of the Unicorn (Lintai gushi) from the 12th century. This is a work written by Cheng Ju (1078-1144), himself a librarian, who collected information on various topics, such as the compilation of books, collecting policies of the Northern Song imperial library and so forth. Finally the Sea of Jades (Yuhai), a Southern Song encyclopedia compiled by Wang Yinglin (1223-1296), provides very useful and detailed information in its bibliographical treatise. 40 The Compilation and Publication of the Taiping yulan and the Cefu yuangui The Imperial Libraries The collection of books, which in the early years of the Song were for the most part hand-written manuscripts, was an immensely important step in the establishment of the imperial libraries, as well as the institutions that were to engage in the compilation of the Four Great Books. It is therefore necessary to look more closely at the conditions of the imperial book collections from the end of the Tang (618-907) to the start of the Song dynasty. The Tang imperial library, which originated in the early seventh century, suffered greatly in the turbulence created by the An Lushan Rebellion (755- 763).5 It was reduced further in size in the last decades of the Tang. During the Five Dynasties period, the rapid succession of short lived dynasties in northern China, combined with several shifts of the capital, added to the miserable state of the imperial library. When Taizong started his ambitious endeavor of recreating the literary traditions, his officials were faced with an imperial library collection unworthy of its name. Li Tao (1115-1184), author of the Long Draft of the Continuation of the Mirror for the Aid in Government (Xu Zizhi tongjian changbian, 1183), made the following remarks on the state of the imperial libraries in the early Northern Song: At the start of the Jianlong era (960-962) the Three Institutes only contained a little more than 12.000 juan of books. After the pacification of the vassal states their plans and records were received [in the Three Institutes], with Shu and Jiangnan contributing the bulk of material. A total of 13.000 juan were received from Shu und more than 20.000 juan from Jiangnan. An imperial order made the submission of [private] books possible. Consequently books from all over the country complemented those volumes that were no longer present in the Three Institutes, since the time when the Liang had made Bian[liang] (Kaifeng) their capital (907). From the Zhenming era (915-920) until that time (960) the Three Institutes consisted of a small building of several rooms only, which was located to the northeast of the Right Changqing Gate. It was quite low and small and hardly gave shelter from wind and rain. The huts for the guards were close by, patrols passed by its side, and the officers and troops of the guard produced noises from morning until evening. Every time the scholars received imperial orders to discuss and compile books, they had to move to another place, to be able to start working and consequentiy submit the books to the throne.
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