著者

護 雅夫

出版者

東洋文庫

雑誌

東洋学報 = The Toyo Gakuho

巻号頁・発行日

vol.48, no.1, pp.49-79, 1965-06

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The present writer points out that some passages in a memorial presented to Yang-ti by Ch’i-min-qaγan in 607 bear striking similarity to the T’u-chüeh inscriptions as regards to their phraseology, and concludes that the Chinese texts are translations from the Turkic (T’u-chüeh).1) In the memorial, we read: “Among the populace of T’u-chüeh, those who did not die came together again and became the populace.” Such expression is not common in Chinese. On the other hand, in the inscriptions are found the following examples: “il ymä il boldï, budun ymä budun boldï. (The state also became the state. The populace also became the populace.)”, “ičikigmä ičikdi, budun boldï. ölügmä ölti. (Those who surrendered surrendered and became the populace. Those who died died.)”, “ïda tašda qalmïšï qubranïp yiti yüz boldï. (Those who remained at wood and stone (?) came together and made seven hundred.)”, etc. The above-cited passage in the memorial may be reflections from such a Turkic expression as: “ölügmä ölti, anda qalmïšï qubranïp budun boldï.”2, We read in the memorial: (A) “Your Majesty the Emperor,…… grasping the four directions of the whole country, took the seat (of the Emperor)”, and (B) “The Sage, the preceding Emperor,…… let me take the seat as the Great Qaγan.” In these passages, any accession to a throne is expressed by the word “坐” (to sit down, to take a seat)”. This word “坐” coincides with the Turkic word “olur- (to sit down, to take a seat)” which means “to accede to a throne”. The Turkic expression “özümin ol täŋri qaγan olurtdï ärinč (That Heaven had let me take the seat as the Qaγan)” may be prototype of the above-cited Chinese passage (B). Moreover, in the inscriptions are such expressions as “tört buluŋdaqï budunuγ qop almïš (He grasped the whole people in the four angles (directions))”, etc. We may assume this Turkic expression to be prototype of the Chinese phrase, “grasping the four directions of the whole country”.3) Ch’i-min-qaγan expresses his gratitude to Yang-ti that the preceding Emperor and Yang-ti nourished and revived (養活) himself and the populace of T’u-chüeh. In the inscriptions, the deeds of “igid-” and “tirgür-” of qaγans and tigin are highly praised. The word “tirgür-” means “to revive, to restore to life”. The word “igid-” in the inscriptions have been translated as “to raise, to elevate, to restore”. But, this word means “to nourish, to educate, to bring up, to cultivate” originally. Thus, the Turkic “igid-” and “tirgür-” coincide with the Chinese expression “nourish and revive” in the memorial.4) In the memorial is a passage saying: “When I looked up, I saw only Heaven. When I looked down, I saw only Earth.” It is not improbable that such view of the world was introduced from China. But, as is seen in the inscriptions and other Chinese sources, T’u-chüeh worshipped Heaven, Earth and Water originally. Moreover, there are such expressions in the inscriptions as follows: “üzä kök täŋri, asra yaγïz yir (the blue Heaven over (us) and the black Earth under (us))”, “üzä täŋri asra yir (Heaven over (us) and Earth under (us))”, etc. In the light of such expressions, one feels that the above-cited Chinese passage must have been composed under Turkic influence.

著者

フォン ガベン アンネマリー 護 雅夫

出版者

東洋文庫

雑誌

東洋学報 = The Toyo Gakuho

巻号頁・発行日

vol.45, no.3, pp.378-388, 1962-12

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The way of sitting on chairs as high as the knee and the use of tables fitting to it was introduced to China from the West only secondary, Japan refused such an attitude. When the Uigurs lost their “Empire of the Steppe” in Mongolia, and founded a kingdom at Ko-ch’o 高昌 (to-day: Turfan-oasis, Eastern-Turkistan) in the middle of the 9th century, they changed from semi-nomad life to the way of the agrarian and towns-building people of their new country. From the wall-paintings and miniatures of Ko-ch’o may be recognized, which attitude the Uigurs adopted, what was looked at by them as dignified, and what as mean; how they behaved in reverence and how in leisure.On those pictures we see the difference between noblemen and simple people (1), the former’s hair hung loose and they bound their caps by a red ribbon under the chin. The people (2) arranged the hair on the back of the head by fastening it with a thin material or a dark cap; this cap was bounded by a ribbon, the loose ends of which hung down into the neck. Only the belts of the aristocracy (1, 11) were adorned with pendants. To have the feet bare was only the way of hard working people (3). Even the feet of the Buddha were covered with sandals (4), otherwise unknown among the Uigurs.Chairs were only used as lecturing desk (5), not in common life. Reading was done in putting the book on the lower left arm, a finger of the right one following the lines (see again 5, right side). Or, a book was put on a low stand with crossed shelves (6, middle). For writing, a pad was put on the crossed legs of a person (see again 6, right, down), or a low little table was put in front (7). In all these cases, people would sit crossed-legged. But that was just an attitude of the clergy. Sitting easy was usually done on the floor, esp. on a little carpet so as to kneel and sit on the lower legs (8 and 9). In working or in attendance, people would kneel with one leg, the foot of the other one flat on the ground (10), so as to be able and jump up quickly if required. Deep reverence was not so much shown by the attitude of the whole body, but particularly by that of the hands. In front of the Buddha, a man would stand upright or sit easy, a woman and a monk would likewise stand upright (11) or kneel upright. To offer something, a man or a woman had to cover the own hand, but a monk might touch the gift by his hand (12).As a sign of complete submissiveness, and as a sign to have no weapons at hand, people would in front of the Buddha clasp the palms of the hands together, the top of the fingers turned up (again 9). Or they would put the hands into the mouth of the sleeves (again 11). Still unexplained remains the meaning of a long flower-twig in the hands of a donator in front of the Buddha, very much too heavy as to be cast on him in reverence (13). Not infrequent, those twigs are just painted across the breast and by the side of the donator’s head, without being hold with the hand (again 11).So, we see, the Uigurs at the time of their Kingdom at Ko-ch’o did not adopt the Chinese way of sitting on chairs, but remained on the floor, on mats and small carpets.

著者

護 雅夫

出版者

東京大学

巻号頁・発行日

1962

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博士論文

著者

ラージ テミゼル 護 雅夫

出版者

一般社団法人 日本オリエント学会

雑誌

日本オリエント学会月報 (ISSN:18841384)

巻号頁・発行日

vol.3, no.6, pp.63-75, 1960-09-15 (Released:2010-03-12)

著者

護 雅夫

出版者

東洋文庫

雑誌

東洋学報 (ISSN:03869067)

巻号頁・発行日

vol.57, no.1, pp.p217-222, 1976-01

著者

ガン A.v. 護 雅夫

出版者

東洋文庫

雑誌

東洋学報 (ISSN:03869067)

巻号頁・発行日

vol.45, no.3, 1962-12

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The way of sitting on chairs as high as the knee and the use of tables fitting to it was introduced to China from the West only secondary, Japan refused such an attitude. When the Uigurs lost their "Empire of the Steppe" in Mongolia, and founded a kingdom at Ko-ch'o 高昌 (to-day: Turfan-oasis, Eastern-Turkistan) in the middle of the 9th century, they changed from semi-nomad life to the way of the agrarian and towns-building people of their new country. From the wall-paintings and miniatures of Ko-ch'o may be recognized, which attitude the Uigurs adopted, what was looked at by them as dignified, and what as mean; how they behaved in reverence and how in leisure.On those pictures we see the difference between noblemen and simple people (1), the former's hair hung loose and they bound their caps by a red ribbon under the chin. The people (2) arranged the hair on the back of the head by fastening it with a thin material or a dark cap; this cap was bounded by a ribbon, the loose ends of which hung down into the neck. Only the belts of the aristocracy (1, 11) were adorned with pendants. To have the feet bare was only the way of hard working people (3). Even the feet of the Buddha were covered with sandals (4), otherwise unknown among the Uigurs.Chairs were only used as lecturing desk (5), not in common life. Reading was done in putting the book on the lower left arm, a finger of the right one following the lines (see again 5, right side). Or, a book was put on a low stand with crossed shelves (6, middle). For writing, a pad was put on the crossed legs of a person (see again 6, right, down), or a low little table was put in front (7). In all these cases, people would sit crossed-legged. But that was just an attitude of the clergy. Sitting easy was usually done on the floor, esp. on a little carpet so as to kneel and sit on the lower legs (8 and 9). In working or in attendance, people would kneel with one leg, the foot of the other one flat on the ground (10), so as to be able and jump up quickly if required. Deep reverence was not so much shown by the attitude of the whole body, but particularly by that of the hands. In front of the Buddha, a man would stand upright or sit easy, a woman and a monk would likewise stand upright (11) or kneel upright. To offer something, a man or a woman had to cover the own hand, but a monk might touch the gift by his hand (12).As a sign of complete submissiveness, and as a sign to have no weapons at hand, people would in front of the Buddha clasp the palms of the hands together, the top of the fingers turned up (again 9). Or they would put the hands into the mouth of the sleeves (again 11). Still unexplained remains the meaning of a long flower-twig in the hands of a donator in front of the Buddha, very much too heavy as to be cast on him in reverence (13). Not infrequent, those twigs are just painted across the breast and by the side of the donator's head, without being hold with the hand (again 11).So, we see, the Uigurs at the time of their Kingdom at Ko-ch'o did not adopt the Chinese way of sitting on chairs, but remained on the floor, on mats and small carpets.

著者

護 雅夫

出版者

東洋文庫

雑誌

東洋学報 = The Toyo Gakuho

巻号頁・発行日

vol.39, no.4, pp.451-460, 1957-03