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4月27日上午，姜亮夫先生诞辰110周年之际，浙江大学紫金港校区图书馆举行了文史大家姜亮夫先生史料捐赠仪式暨捐赠史料展览揭幕仪式。姜亮夫先生的女儿姜昆武、女婿徐汉树精心整理的1300余件姜亮夫先生遗留的手稿、实物、唁电等史料正式入驻浙大档案馆。“这些卡片都是姜先生几十年边看书边记录累积下来的词条；90岁高龄时为灵隐寺题写的这副对联，由于视力很差，几乎是‘摸着写’的；我母亲30年代的账本，可以让我们了解当时的物价水平……”姜老女儿姜昆武无疑对这些父亲的珍贵史料有着深切的感情，而将它们悉数捐赠给浙江大学，也许是在继续着姜老先生对杭州、对老杭大的眷恋之情。
浙江大学领导，姜亮夫先生亲属、弟子，浙江省档案局、浙江省教育厅、云南省档案馆、云南大学、云南省昭通市等单位参加了捐赠仪式。来自浙江大学、复旦大学、中山大学、北京社科院等地的38位专家齐聚紫金港。这些叱咤在中国各大高校和研究所的学者，全是姜亮夫的弟子。在缅怀、追忆老师的学术思想与业绩时，他们在内心深处，都想用一个词语来概括：“宽无涯涘。”
姜亮夫先生是著名的学者，约有1000万文字传世，总集《姜亮夫全集》共二十卷，堆起来有小山般高。他是云南昭通人，出生于书香世家。父亲姜思让是清末京师大学堂学生，学法律，维新人物。姜亮夫幼读私塾，先后在成都高等师范学院、北京师范大学研究班求学，最后考入清华大学国学研究院，师从王国维、梁启超、赵元任、陈寅恪诸先生。他曾在《思师录》《忆清华国学研究院》《忆成都高师》《四十自述》等诸文中多次追忆先师行迹，讨论、比较学术思想的渊源师承，在这些平实的话语中，其实蕴含着20世纪中国学术思想的轨迹。
20世纪30年代，姜亮夫留学法国，在巴黎的博物馆、图书馆里看到了我国早年流散到法国的敦煌文物和经卷，痛心疾首之后，放弃了攻读博士学位的机会。应王重民先生之邀，共同编制“敦煌经卷目录”。姜亮夫用了两年的时间，从巴黎到罗马、柏林、伦敦，遍访敦煌经卷、青铜器、石刻、古书画，尽一切可能把这些中国珍贵文物拍照、拓摹、抄录回国。那段日子过得相当清苦，姜亮夫节衣缩食，每天早上带上干面包和白开水，到博物馆的固定座位开始一天的抄录工作。中午时分，就着白开水吃点干面包充饥，然后一直工作到晚上博物馆关门。
在巴黎博物馆里抄录、拍摄中国文物并不容易，拍一张照片需要14法郎，但他却拍回了3000多张照片。那时，姜亮夫一天的生活费才20法郎。深藏在博物馆里的敦煌经卷，因为年代久远，落满了灰尘和污垢，有些地方几乎字迹全无。他想了许多法子，比如用小刀片轻轻地刮拭卷面，将线装书拆开放一张白纸进去描画。为了准确无误地把经卷上的文字带回祖国，抄录工作进展非常缓慢，有时候一天只能弄出一两行。而完成一部书稿，需要四道工序。“等做完这项工作的时候，他的视力下降了600度。”姜亮夫的女婿徐汉树说。加上长年伏案工作，晚年的姜亮夫几乎失明。“我们去看望姜老时，站在他面前，有时他看不清是谁，一定要先听声音，自报姓名。”他的学生殷光熹、王云路都还记得姜老那副常年戴着的啤酒瓶底般厚的眼镜，镜片后是一双略显浮肿的眼睛。到了晚年，因为视力只剩下常人的千分之几，他不得不把书凑到鼻子跟前，上下来回移动，凭着笔划轮廓“认”字。姜亮夫先生的弟子、复旦大学教授傅杰回忆：“姜先生的视力近乎失明，但他从来没有停止过看书，书本几近贴到脸上。”
“七七事变”前夕，姜亮夫回国。从欧洲带回的珍贵资料，被他看得比生命还重要。在烽火连天、颠沛流离的日子里，姜亮夫想尽了各种办法：随身不安全，就委托邮政转递；逃难、躲空袭，别的不拿，惟独经卷早已打好背包，背起就跑。
就是靠这样的笨功夫和执著精神，姜亮夫在古典文献学、楚辞学、敦煌学、语言学、训诂学、工具书编纂等方面都做出了重要的贡献。著作《敦煌——伟大的文化宝藏》，是我国第一部全面阐述敦煌学的著作；古汉语中古语音研究著作《瀛涯敦煌韵辑》基本恢复了千余年前隋朝音韵学家陆法言的《切韵》系统；48万字的《莫高窟年表》以年代为经，史事为纬，对公元68年至1943年敦煌文献进行编年，证考入表。该书体大精深，考订详尽，为敦煌学奠基作品之一；《楚辞通故》一书更是被海内外专家誉为“当今研究楚辞最详尽、最有影响的巨著”。上世纪80年代，学界流传一个说法：“敦煌在中国，敦煌学在日本。”姜亮夫作为中国敦煌文化学会的发起人，起草了敦煌学研究规划，这个项目国家拔款500万元，这在当时是非常了不起的。
1950年，时任云南省教育厅厅长的姜亮夫响应云南和平起义，被推举为云南临时军政委员会文教处处长，维持云南的教育秩序和对旧教育的接管、改造工作。解放初，云南圆通寺年久失修，因要招待一批佛教国家的佛教徒，委托姜亮夫负责修缮。不懂工程的姜亮夫，从文献中苦苦研究，和工人同甘共苦，每天黎明即起，上灯回家，终于圆满完成了寺庙修复的任务，在专家讨论会上得以通过。姜亮夫于是被认为是修复庙宇的专家，又先后负责修缮了筇竹寺等古庙，后来还因此得了一个外号叫“庙庙公”。
姜亮夫的前半生都在战乱和变革中度过，直到1953年来到杭州，执教于浙江师范学院（后改为杭州大学，1998年并入浙江大学），从此安心学术。他一生潜心治学，不抽烟不喝酒，没有任何嗜好。姜亮夫身体不好，出门总是戴着帽子、围着围巾，体虚似“摇摇欲坠”，但每次上课，哪怕是下着雨，也从没有耽误过。1979年，教育部委托姜亮夫开办《楚辞》进修班，为全国十余所重点大学培养楚辞学专业研究人员。1983年，受命组建杭州大学古籍研究所，并任首任所长。1986年，教育部又聘请姜亮夫培训敦煌学研究人员。这些，都是他古稀之年，为抢救中华民族文化遗产，临危受命、奋力而为的。
在《姜亮夫全集》的第一种专著《楚辞通故》中，姜亮夫自谦自己的研究“运不中程”，这里的“程”指的是学术的法度、程式、规范和原则。其实，先生的学术方式与规则既包括传统的校勘、考证、训诂，又汲取了欧洲社会科学综合研究的科学方法，因而在文化的器物、社会组织和精神三个层面上都有研究成果，这在国内学者中是很少见的。他曾给学生打过一个比方说：“做学问就像在打桩，桩打得越深，旁边的泥土就越会吸附在桩的周围，学问的根基就越来越深，否则就是浮萍，没有一个归属。”青年姜亮夫在清华园向王国维请教时，王国维指出他理多情少，不适合做诗。于是，姜亮夫烧了自己创作的诗词，专心学术研究。 “他有一个特殊的布袋，打开来像讲义夹。夹的两片内页上布满一个个小纸袋，袋中分类插有一张张金文的印模字。每张一字，有些字旁有考证的短文。”徐汉树在岳父的遗稿中，发现了这个布袋，“他平时在阅读《考古》《文物》及重要书刊登载的金文图像资料时，会把这些图像描印下来，然后分类插入相应的小纸袋中。”煌煌千万言的《姜亮夫全集》正是靠这样的一个个小布袋日积月累而成。
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.
浙江大学领导，姜亮夫先生亲属、弟子，浙江省档案局、浙江省教育厅、云南省档案馆、云南大学、云南省昭通市等单位参加了捐赠仪式。来自浙江大学、复旦大学、中山大学、北京社科院等地的38位专家齐聚紫金港。这些叱咤在中国各大高校和研究所的学者，全是姜亮夫的弟子。在缅怀、追忆老师的学术思想与业绩时，他们在内心深处，都想用一个词语来概括：“宽无涯涘。”
姜亮夫先生是著名的学者，约有1000万文字传世，总集《姜亮夫全集》共二十卷，堆起来有小山般高。他是云南昭通人，出生于书香世家。父亲姜思让是清末京师大学堂学生，学法律，维新人物。姜亮夫幼读私塾，先后在成都高等师范学院、北京师范大学研究班求学，最后考入清华大学国学研究院，师从王国维、梁启超、赵元任、陈寅恪诸先生。他曾在《思师录》《忆清华国学研究院》《忆成都高师》《四十自述》等诸文中多次追忆先师行迹，讨论、比较学术思想的渊源师承，在这些平实的话语中，其实蕴含着20世纪中国学术思想的轨迹。
20世纪30年代，姜亮夫留学法国，在巴黎的博物馆、图书馆里看到了我国早年流散到法国的敦煌文物和经卷，痛心疾首之后，放弃了攻读博士学位的机会。应王重民先生之邀，共同编制“敦煌经卷目录”。姜亮夫用了两年的时间，从巴黎到罗马、柏林、伦敦，遍访敦煌经卷、青铜器、石刻、古书画，尽一切可能把这些中国珍贵文物拍照、拓摹、抄录回国。那段日子过得相当清苦，姜亮夫节衣缩食，每天早上带上干面包和白开水，到博物馆的固定座位开始一天的抄录工作。中午时分，就着白开水吃点干面包充饥，然后一直工作到晚上博物馆关门。
在巴黎博物馆里抄录、拍摄中国文物并不容易，拍一张照片需要14法郎，但他却拍回了3000多张照片。那时，姜亮夫一天的生活费才20法郎。深藏在博物馆里的敦煌经卷，因为年代久远，落满了灰尘和污垢，有些地方几乎字迹全无。他想了许多法子，比如用小刀片轻轻地刮拭卷面，将线装书拆开放一张白纸进去描画。为了准确无误地把经卷上的文字带回祖国，抄录工作进展非常缓慢，有时候一天只能弄出一两行。而完成一部书稿，需要四道工序。“等做完这项工作的时候，他的视力下降了600度。”姜亮夫的女婿徐汉树说。加上长年伏案工作，晚年的姜亮夫几乎失明。“我们去看望姜老时，站在他面前，有时他看不清是谁，一定要先听声音，自报姓名。”他的学生殷光熹、王云路都还记得姜老那副常年戴着的啤酒瓶底般厚的眼镜，镜片后是一双略显浮肿的眼睛。到了晚年，因为视力只剩下常人的千分之几，他不得不把书凑到鼻子跟前，上下来回移动，凭着笔划轮廓“认”字。姜亮夫先生的弟子、复旦大学教授傅杰回忆：“姜先生的视力近乎失明，但他从来没有停止过看书，书本几近贴到脸上。”
“七七事变”前夕，姜亮夫回国。从欧洲带回的珍贵资料，被他看得比生命还重要。在烽火连天、颠沛流离的日子里，姜亮夫想尽了各种办法：随身不安全，就委托邮政转递；逃难、躲空袭，别的不拿，惟独经卷早已打好背包，背起就跑。
就是靠这样的笨功夫和执著精神，姜亮夫在古典文献学、楚辞学、敦煌学、语言学、训诂学、工具书编纂等方面都做出了重要的贡献。著作《敦煌——伟大的文化宝藏》，是我国第一部全面阐述敦煌学的著作；古汉语中古语音研究著作《瀛涯敦煌韵辑》基本恢复了千余年前隋朝音韵学家陆法言的《切韵》系统；48万字的《莫高窟年表》以年代为经，史事为纬，对公元68年至1943年敦煌文献进行编年，证考入表。该书体大精深，考订详尽，为敦煌学奠基作品之一；《楚辞通故》一书更是被海内外专家誉为“当今研究楚辞最详尽、最有影响的巨著”。上世纪80年代，学界流传一个说法：“敦煌在中国，敦煌学在日本。”姜亮夫作为中国敦煌文化学会的发起人，起草了敦煌学研究规划，这个项目国家拔款500万元，这在当时是非常了不起的。
1950年，时任云南省教育厅厅长的姜亮夫响应云南和平起义，被推举为云南临时军政委员会文教处处长，维持云南的教育秩序和对旧教育的接管、改造工作。解放初，云南圆通寺年久失修，因要招待一批佛教国家的佛教徒，委托姜亮夫负责修缮。不懂工程的姜亮夫，从文献中苦苦研究，和工人同甘共苦，每天黎明即起，上灯回家，终于圆满完成了寺庙修复的任务，在专家讨论会上得以通过。姜亮夫于是被认为是修复庙宇的专家，又先后负责修缮了筇竹寺等古庙，后来还因此得了一个外号叫“庙庙公”。
姜亮夫的前半生都在战乱和变革中度过，直到1953年来到杭州，执教于浙江师范学院（后改为杭州大学，1998年并入浙江大学），从此安心学术。他一生潜心治学，不抽烟不喝酒，没有任何嗜好。姜亮夫身体不好，出门总是戴着帽子、围着围巾，体虚似“摇摇欲坠”，但每次上课，哪怕是下着雨，也从没有耽误过。1979年，教育部委托姜亮夫开办《楚辞》进修班，为全国十余所重点大学培养楚辞学专业研究人员。1983年，受命组建杭州大学古籍研究所，并任首任所长。1986年，教育部又聘请姜亮夫培训敦煌学研究人员。这些，都是他古稀之年，为抢救中华民族文化遗产，临危受命、奋力而为的。
在《姜亮夫全集》的第一种专著《楚辞通故》中，姜亮夫自谦自己的研究“运不中程”，这里的“程”指的是学术的法度、程式、规范和原则。其实，先生的学术方式与规则既包括传统的校勘、考证、训诂，又汲取了欧洲社会科学综合研究的科学方法，因而在文化的器物、社会组织和精神三个层面上都有研究成果，这在国内学者中是很少见的。他曾给学生打过一个比方说：“做学问就像在打桩，桩打得越深，旁边的泥土就越会吸附在桩的周围，学问的根基就越来越深，否则就是浮萍，没有一个归属。”青年姜亮夫在清华园向王国维请教时，王国维指出他理多情少，不适合做诗。于是，姜亮夫烧了自己创作的诗词，专心学术研究。 “他有一个特殊的布袋，打开来像讲义夹。夹的两片内页上布满一个个小纸袋，袋中分类插有一张张金文的印模字。每张一字，有些字旁有考证的短文。”徐汉树在岳父的遗稿中，发现了这个布袋，“他平时在阅读《考古》《文物》及重要书刊登载的金文图像资料时，会把这些图像描印下来，然后分类插入相应的小纸袋中。”煌煌千万言的《姜亮夫全集》正是靠这样的一个个小布袋日积月累而成。
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.