By Matthias L. Richter
Within the Embodied textual content Matthias L. Richter bargains an exemplary learn of a three hundred BCE chinese language manuscript, exploring major alterations among the Warring States manuscript textual content and its transmitted early imperial opposite numbers. those changes exhibit the difference of the textual content to a replaced political surroundings in addition to normal ideological advancements. This learn additional demonstrates how the actual embodiment of the textual content within the manuscript displays modes of textual formation and social makes use of of written texts.
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1 through 5 of the Shangbo manuscripts is Li Shoukui et al. 2007. For an account of the extension of Chu and various locations of its capital as well as an overview of important archaeological finds, see Blakeley and Xu Shaohua in Cook and Major 1999. 3 For a study of influences of other local scripts on Chu manuscripts, see Feng Shengjun 2007, 250–462. 4 Cf. Ma Chengyuan 2001–11, vols. V (*Ji Gengzi wen yu Kongzi), VII (*Wu wang jian zuo), and VIII (*Yan Yuan wen yu Kongzi). 5 Beginning in the second half (beginning with the 20th character, 君) of slip twelve of the altogether fifteen slips, a markedly different handwriting sets in.
What is beyond doubt, however, is that the top and bottom bindings of these ca. 18 This extra effort 14 Feng Shengjun 2007, 49, and Zhang Xiancheng 2004, 114. 15 Feng Shengjun 2007, 15. 16 Slips two through seven of *Kongzi shi lun have blank top and bottom ends. The blank space amounts to nearly one-third of the entire writing space and would be an unusually broad margin. The question of how these blank spaces are to be interpreted has not yet been settled. For an overview of the different arguments that have so far been brought forth, see Staack 2010, 864–867.
8 It does not quote the Odes extensively, but by referring to them as didactic material in a scene of instruction given by Confucius to his disciple Zixia 子夏, it provides literary evidence of a particular use of the Odes. A comparison with the two transmitted early imperial counterparts of this text can give us new insights in the changing status of the Odes. 9 Whatever we may hope to learn from the manuscript, the first step must be to establish textual identity in a reliable manner. This includes the extension of the text: Does the manuscript text represent an integral 5 For a text-critical study of both manuscript versions and the transmitted text “Zi yi,” see Shaughnessy 2006.