文史方家姜亮夫

4月27日上午，姜亮夫先生誕辰110周年之際，浙江大學(xué)紫金港校區(qū)圖書館舉行了文史大家姜亮夫先生史料捐贈(zèng)儀式暨捐贈(zèng)史料展覽揭幕儀式。姜亮夫先生的女兒姜昆武、女婿徐漢樹精心整理的1300余件姜亮夫先生遺留的手稿、實(shí)物、唁電等史料正式入駐浙大檔案館。“這些卡片都是姜先生幾十年邊看書邊記錄累積下來的詞條；90歲高齡時(shí)為靈隱寺題寫的這副對(duì)聯(lián)，由于視力很差，幾乎是‘摸著寫’的；我母親30年代的賬本，可以讓我們了解當(dāng)時(shí)的物價(jià)水平……”姜老女兒姜昆武無疑對(duì)這些父親的珍貴史料有著深切的感情，而將它們悉數(shù)捐贈(zèng)給浙江大學(xué)，也許是在繼續(xù)著姜老先生對(duì)杭州、對(duì)老杭大的眷戀之情。

浙江大學(xué)領(lǐng)導(dǎo)，姜亮夫先生親屬、弟子，浙江省檔案局、浙江省教育廳、云南省檔案館、云南大學(xué)、云南省昭通市等單位參加了捐贈(zèng)儀式。來自浙江大學(xué)、復(fù)旦大學(xué)、中山大學(xué)、北京社科院等地的38位專家齊聚紫金港。這些叱咤在中國各大高校和研究所的學(xué)者，全是姜亮夫的弟子。在緬懷、追憶老師的學(xué)術(shù)思想與業(yè)績時(shí)，他們?cè)趦?nèi)心深處，都想用一個(gè)詞語來概括：“寬無涯涘。”

姜亮夫先生是著名的學(xué)者，約有1000萬文字傳世，總集《姜亮夫全集》共二十卷，堆起來有小山般高。他是云南昭通人，出生于書香世家。父親姜思讓是清末京師大學(xué)堂學(xué)生，學(xué)法律，維新人物。姜亮夫幼讀私塾，先后在成都高等師范學(xué)院、北京師范大學(xué)研究班求學(xué)，最后考入清華大學(xué)國學(xué)研究院，師從王國維、梁啟超、趙元任、陳寅恪諸先生。他曾在《思師錄》《憶清華國學(xué)研究院》《憶成都高師》《四十自述》等諸文中多次追憶先師行跡，討論、比較學(xué)術(shù)思想的淵源師承，在這些平實(shí)的話語中，其實(shí)蘊(yùn)含著20世紀(jì)中國學(xué)術(shù)思想的軌跡。

20世紀(jì)30年代，姜亮夫留學(xué)法國，在巴黎的博物館、圖書館里看到了我國早年流散到法國的敦煌文物和經(jīng)卷，痛心疾首之后，放棄了攻讀博士學(xué)位的機(jī)會(huì)。應(yīng)王重民先生之邀，共同編制“敦煌經(jīng)卷目錄”。姜亮夫用了兩年的時(shí)間，從巴黎到羅馬、柏林、倫敦，遍訪敦煌經(jīng)卷、青銅器、石刻、古書畫，盡一切可能把這些中國珍貴文物拍照、拓摹、抄錄回國。那段日子過得相當(dāng)清苦，姜亮夫節(jié)衣縮食，每天早上帶上干面包和白開水，到博物館的固定座位開始一天的抄錄工作。中午時(shí)分，就著白開水吃點(diǎn)干面包充饑，然后一直工作到晚上博物館關(guān)門。

在巴黎博物館里抄錄、拍攝中國文物并不容易，拍一張照片需要14法郎，但他卻拍回了3000多張照片。那時(shí)，姜亮夫一天的生活費(fèi)才20法郎。深藏在博物館里的敦煌經(jīng)卷，因?yàn)槟甏眠h(yuǎn)，落滿了灰塵和污垢，有些地方幾乎字跡全無。他想了許多法子，比如用小刀片輕輕地刮拭卷面，將線裝書拆開放一張白紙進(jìn)去描畫。為了準(zhǔn)確無誤地把經(jīng)卷上的文字帶回祖國，抄錄工作進(jìn)展非常緩慢，有時(shí)候一天只能弄出一兩行。而完成一部書稿，需要四道工序。“等做完這項(xiàng)工作的時(shí)候，他的視力下降了600度。”姜亮夫的女婿徐漢樹說。加上長年伏案工作，晚年的姜亮夫幾乎失明。“我們?nèi)タ赐蠒r(shí)，站在他面前，有時(shí)他看不清是誰，一定要先聽聲音，自報(bào)姓名。”他的學(xué)生殷光熹、王云路都還記得姜老那副常年戴著的啤酒瓶底般厚的眼鏡，鏡片后是一雙略顯浮腫的眼睛。到了晚年，因?yàn)橐暳χ皇Ｏ鲁Ｈ说那Х种畮祝坏貌话褧鴾惖奖亲痈埃舷聛砘匾苿?dòng)，憑著筆劃輪廓“認(rèn)”字。姜亮夫先生的弟子、復(fù)旦大學(xué)教授傅杰回憶：“姜先生的視力近乎失明，但他從來沒有停止過看書，書本幾近貼到臉上。”

“七七事變”前夕，姜亮夫回國。從歐洲帶回的珍貴資料，被他看得比生命還重要。在烽火連天、顛沛流離的日子里，姜亮夫想盡了各種辦法：隨身不安全，就委托郵政轉(zhuǎn)遞；逃難、躲空襲，別的不拿，惟獨(dú)經(jīng)卷早已打好背包，背起就跑。

就是靠這樣的笨功夫和執(zhí)著精神，姜亮夫在古典文獻(xiàn)學(xué)、楚辭學(xué)、敦煌學(xué)、語言學(xué)、訓(xùn)詁學(xué)、工具書編纂等方面都做出了重要的貢獻(xiàn)。著作《敦煌——偉大的文化寶藏》，是我國第一部全面闡述敦煌學(xué)的著作；古漢語中古語音研究著作《瀛涯敦煌韻輯》基本恢復(fù)了千余年前隋朝音韻學(xué)家陸法言的《切韻》系統(tǒng)；48萬字的《莫高窟年表》以年代為經(jīng)，史事為緯，對(duì)公元68年至1943年敦煌文獻(xiàn)進(jìn)行編年，證考入表。該書體大精深，考訂詳盡，為敦煌學(xué)奠基作品之一；《楚辭通故》一書更是被海內(nèi)外專家譽(yù)為“當(dāng)今研究楚辭最詳盡、最有影響的巨著”。上世紀(jì)80年代，學(xué)界流傳一個(gè)說法：“敦煌在中國，敦煌學(xué)在日本。”姜亮夫作為中國敦煌文化學(xué)會(huì)的發(fā)起人，起草了敦煌學(xué)研究規(guī)劃，這個(gè)項(xiàng)目國家拔款500萬元，這在當(dāng)時(shí)是非常了不起的。

1950年，時(shí)任云南省教育廳廳長的姜亮夫響應(yīng)云南和平起義，被推舉為云南臨時(shí)軍政委員會(huì)文教處處長，維持云南的教育秩序和對(duì)舊教育的接管、改造工作。解放初，云南圓通寺年久失修，因要招待一批佛教國家的佛教徒，委托姜亮夫負(fù)責(zé)修繕。不懂工程的姜亮夫，從文獻(xiàn)中苦苦研究，和工人同甘共苦，每天黎明即起，上燈回家，終于圓滿完成了寺廟修復(fù)的任務(wù)，在專家討論會(huì)上得以通過。姜亮夫于是被認(rèn)為是修復(fù)廟宇的專家，又先后負(fù)責(zé)修繕了筇竹寺等古廟，后來還因此得了一個(gè)外號(hào)叫“廟廟公”。

姜亮夫的前半生都在戰(zhàn)亂和變革中度過，直到1953年來到杭州，執(zhí)教于浙江師范學(xué)院（后改為杭州大學(xué)，1998年并入浙江大學(xué)），從此安心學(xué)術(shù)。他一生潛心治學(xué)，不抽煙不喝酒，沒有任何嗜好。姜亮夫身體不好，出門總是戴著帽子、圍著圍巾，體虛似“搖搖欲墜”，但每次上課，哪怕是下著雨，也從沒有耽誤過。1979年，教育部委托姜亮夫開辦《楚辭》進(jìn)修班，為全國十余所重點(diǎn)大學(xué)培養(yǎng)楚辭學(xué)專業(yè)研究人員。1983年，受命組建杭州大學(xué)古籍研究所，并任首任所長。1986年，教育部又聘請(qǐng)姜亮夫培訓(xùn)敦煌學(xué)研究人員。這些，都是他古稀之年，為搶救中華民族文化遺產(chǎn)，臨危受命、奮力而為的。

在《姜亮夫全集》的第一種專著《楚辭通故》中，姜亮夫自謙自己的研究“運(yùn)不中程”，這里的“程”指的是學(xué)術(shù)的法度、程式、規(guī)范和原則。其實(shí)，先生的學(xué)術(shù)方式與規(guī)則既包括傳統(tǒng)的校勘、考證、訓(xùn)詁，又汲取了歐洲社會(huì)科學(xué)綜合研究的科學(xué)方法，因而在文化的器物、社會(huì)組織和精神三個(gè)層面上都有研究成果，這在國內(nèi)學(xué)者中是很少見的。他曾給學(xué)生打過一個(gè)比方說：“做學(xué)問就像在打樁，樁打得越深，旁邊的泥土就越會(huì)吸附在樁的周圍，學(xué)問的根基就越來越深，否則就是浮萍，沒有一個(gè)歸屬。”青年姜亮夫在清華園向王國維請(qǐng)教時(shí)，王國維指出他理多情少，不適合做詩。于是，姜亮夫燒了自己創(chuàng)作的詩詞，專心學(xué)術(shù)研究。

“他有一個(gè)特殊的布袋，打開來像講義夾。夾的兩片內(nèi)頁上布滿一個(gè)個(gè)小紙袋，袋中分類插有一張張金文的印模字。每張一字，有些字旁有考證的短文。”徐漢樹在岳父的遺稿中，發(fā)現(xiàn)了這個(gè)布袋，“他平時(shí)在閱讀《考古》《文物》及重要書刊登載的金文圖像資料時(shí)，會(huì)把這些圖像描印下來，然后分類插入相應(yīng)的小紙袋中。”煌煌千萬言的《姜亮夫全集》正是靠這樣的一個(gè)個(gè)小布袋日積月累而成。

Jiang Liangfu:

Master of Culture and History

By Wang Shu

Zhejiang University held a ceremony on the morning of April 27， 2012 in commemoration of the 110th birthday anniversary of the late Jiang Liangfu (1902-1995)， a professor of culture and history of national renown with Zhejiang University for decades. Master Jiang’s daughter Jiang Kunwu and son-in-law Xu Hangshu presented more than 1，300 manuscripts， objects， and letters of condolences， among other things， to the archives of Zhejiang University. The ceremony was attended by the master’s relatives and disciples， 38 experts from Zhejiang University， Fudan University， Zhongshan University and Beijing Academy of Social Sciences as well as government officials from Zhejiang and Yunnan provinces. The 38 experts were former students who studied under the tutelage of Jiang. They are now masters themselves working with various higher education institutions and research institutes.

Jiang Liangfu was a native of Zhaotong City， Yunnan Province. He was from a family of scholarship. His father studied at Metropolitan University in the capital of China in the last years of the Qing Dynasty (1644-1911). Jiang Liangfu started his education at a private school， a traditional primary education system across China from Confucius up to the early 20th century. He studied as a postgraduate student at Beijing Teachers University and the Institute of Chinese Classics of Qinghua University. His teachers included such heavyweight scholars as Wang Guowei， Liang Qichao， Zhao Yunren and Chen Yanque. His memoirs about these masters recall their careers， discuss and compare their academic accomplishments， and explore the origins of their achievements. Jiang’s recollections in plain Chinese reflect a trajectory followed collectively by the academic scholarship of 20th-century China.

Jiang’s stay in Paris in the 1930s changed his life and career forever. He went there for studying and acquiring a doctoral degree. However， after visiting museums and libraries in Paris and seeing numerous documents and Buddhist scriptures from China， he felt bitter about the bad fate of the cultural records of China’s past. He gave up his pursuit of the doctoral degree and decided to join Wang Chongmin to put together a complete list of Buddhist Scriptures of Dunhuang. He spent two years traveling from Paris， Roma， Berlin and London， visiting libraries and museums. He photographed and copied Dunhuang-related scriptures， texts on bronze utensils， stone carvings， paintings and calligraphic works. The two years were painstaking. He brought water and bread for lunch to work and then copied and photographed for a day. Taking photographs at museums in Paris was expensive. Each photo cost him 14 francs. He took more than 3，000 photos. At that time， his daily expenditure budget was 20 francs. As scriptures were in poor conditions due to miserable conditions at museums and libraries， he went on at a painfully slow speed. Sometimes he could copy only two or three lines a day. When he finally completed the copying work at the end of two years， his eyesight was seriously damaged. In his last years， his eyesight was almost gone. While reading something， he had to put the page near his eyes， probably only one or two centimeters away. The way he read a book is now described as smelling the book.

He came back to China before the July 7th incident of 1937 when Japan finally started an all-out aggressive war into China. For the scholar who had come back from Europe， the biggest risk was not a threat to his life， but a threat to the safety of the data collection he had put together in Europe. If he found it too risky to carry these documents personally， he managed to send them through the postal service. He carried the packed documents and ran to shelters whenever the air-raid alarm sounded.

During the war years， he studied the materials he had collected and his academic results were in the field of classic philology， studies on “The Odes of Chu” and Dunhuang， linguistics， critical interpretation of ancient texts， and lexicography. The books he wrote on Dunhuang and “The Odes of Chu” as well as ancient linguistics are widely considered landmark books in these fields.

Jiang Liangfu was more than a scholar. In 1950， he was director of Yunnan Administration of Education. When Yunnan turned itself to the People’s Republic of China， Jiang was appointed by the provisional provincial government director of the committee for culture and education in charge of maintaining the province’s school education system. In the early 1950， he was put in charge of a restoration project to repair Yuntong Buddhist Temple. He was no engineer at all. By studying ancient literature and related books， he was able to bring the project to a successful completion. He was therefore widely considered a master of temple restoration.

He came to Hangzhou in 1953. He first taught at Zhejiang Teachers College， which later was renamed Hangzhou University and merged into Zhejiang University in 1998. The 42 years he spent in Hangzhou were all about studies and teaching. He did not smoke. Nor did he have a weakness for alcohol. He did not have any hobbies. He preferred to shut himself up in his study. Whenever he went out， he carefully dressed himself up with warm cloths， wearing a cap and a scarf. A student remembers the professor vividly: he looked as if he would collapse any moment. However， he never missed a class. Even in his last years， he contributed a great deal as a master scholar should. In 1979， he was appointed by Ministry of Education to teach a course on “The Odes of Chu，” attended by leading scholars specialized in this field from more than ten key universities across the nation. In 1986， he was engaged by the Ministry of Education to hold a special course for training researchers and scholars for Dunhuang studies.

Jiang was a prolific writer， as testified by the 10-million-word， 20-volumed Complete Works of Jiang Liangfu.