范曄『後漢書』の伝来と『日本書紀』

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  • The Introduction of Hou Hanshu 後漢書 and Nihon Shoki 日本書紀
  • ハン ヨウ ゴカンジョ ノ デンライ ト ニホン ショキ

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Kibino Makibi 吉備真備, who returned to his own country in 735, was the first to bring Hou Hanshu 後漢書 to Japan as a result of the examinations. Particularly noteworthy in mentioning Hou Hanshu is the importance of clarifying problems about the title of the book and the source of Nihon shoki 日本書紀. Without this estimate, there is no way to consider Hou Hanshu in Japan and when Nihon shoki was completed. Therefore one cannot directly quote from Hou Hanshu. For a long time, Nihon shoki included a theory that acknowledged direct quotations from Hou Hanshu. However, it is hard to consider this based on the variety of evidence. As for the prose, it seems to be quoted from Hou Hanshu. I think that the sentences are quoted from encyclopaedias (leishu 類書) that indirectly recorded Dongguan Hanji 東観漢記 based on the constitution of Hou Hanshu. It appears that in Hou Hanshu there are many sentences that were similar to those in a book edited with Dongguan Hanji used as the main materials. In later years a theory assumes that the writer of the Nihon shoki used Xiuwendian yulan 修文殿御覧 for rhetorical flourishes of the Nihon shoki is influential, but one cannot explain the examination result mentioned in the above theory. I think that Hualin bianlue 華林遍略 applies to the encyclopaedias. In my opinion, the examination result mentioned above is evidence of this. The result of the theory mentioned above is grounded on Shisetsu 師説, and explains the issue of title of Nihon shoki, which I believe becomes disadvantageous evidence.

収録刊行物

  • 日本漢文学研究

    日本漢文学研究 3 1-25, 2008-03

    東京 : 二松学舎大学21世紀COEプログラム

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