Проблемы литератур Дальнего Востока. Часть 1

Секция 2 • Panel 2 Проблемы литератур Дальнего Востока. Т. 1. 2018 94 still preserve some local specifics  1 . An example of an old custom described in HFJ and still preserved in modern practice is summoning the soul of the deceased person in the form of “crying of the fifth ward” 䰩ӄᴤ , commonly performed during the rites of the “fifth week” ӄг (35 th day after death) (HFJ, 57–58). Overall, Wu Shuangre testifies for the use of both Daoist and Buddhist services in different aspects of local society. He mentions communal Daoist services organized on territorial basis, which are rarely seen today. Wu Shuangre labeled them as “extorting money” ᣭѠ from population (HFJ, 86, 89). On the other hand, he described women praying to child-giving Bodhisattva Guanyin. The cult of Guanyin (which is still very popular in Changshu today) in that period was served by the Buddhist aunts ( fopo ֋ၶ ), who were chanting the Buddha’s names ( nianfo ᘥ֋ ) (HFJ, 41–42). As typical of Chinese traditional literati, Wu Shuangre does not give details of ritual (scriptural) contents of folk practices, but these passages demonstrate the integration of both Daoist and Buddhist practices into the traditional rural society. Wu Shuangre also noted certain changes in local customs, for example the introduction of “civilized marriage” ᮷᰾㔃ႊ (HFJ, 69–70). He is considerably conservative in his attitude towards self-initiated marriage and Westernization of bridal customs, innovations that in his viewmay lead to the damage of family morals. HFJ cannot be evaluated as especially complete, as it does not provide information about several important ritual activities in Changshu. One of them is the ritualized storytelling, called “telling scriptures” ( jiangjing 䇢㓿 ) or “scroll recitation” ( xuanjuan ᇓধ ), which uses texts of baojuan ᇍধ (precious scrolls). This is a tradition greatly developed in Changshu, and in its present form this recitation appears in connection with the exorcistic rituals, mentioned by Wu Shuangre, such as “sending-off the immortal monkey” and “opening barriers for children”.  2 Besides, it is a part of funerary rituals. Nowadays, it is also recognized as “intangible cultural heritage”, and a number of baojuan texts from Changshu has been published. It is surprising that HFJ does not mention it, though my guess is that Wu Shuangre might have meant it by “chanting scriptures” and recitation of the Buddha’s name in the passages quoted above. Unfortunately, he did not provide any details about contents of these scriptures. He might have meant Buddhist scriptures (sutras) here, which is 1 See Rostislav Berezkin, “Precious Scroll of the Ten Kings in the SuzhouArea of China: with Changshu Funerary Storytelling as an Example”, Archiv Orientalni, 84 (2016): 1–32. 2 See Qiu Huiying, “Jiangsu Changshu Baimao diqu xuanjuan huodong diaocha baogao”; Yu Dingjun ։唾ੋ “Jiangsu Changshu de jiangjing xuanjuan” ⊏㰷ᑨ⟏Ⲵ䅋㏃ᇓধ , in ZCBJ, 3. 2554-2593; Rostislav Berezkin, “On the Survival of the Traditional Ritualized Performance Art in Modern China: A Case of Telling Scriptures by Yu Dingjun in Shanghu Town Area of Changshu City in Jiangsu Province”, Minsu quyi ≁؇ᴢ㰍 181 (2013): 167- 222; Id., “On the Performance and Ritual Aspects of the Xiangshan Baojuan : ACase Study of the ReligiousAssemblies in the ChangshuArea”, Chinese Studies ╒ᆨ⹄ウ 33.3 (cumulative 82, September 2015): 307-344.