敦煌与波斯

Dunhuang and Persia

1919年顷,王国维翻译了伯希和的就职演说《近日东方古言语学及史学上之发明与其结论》,该文强调了伊兰文化对中亚的影响。不久,王国维撰《西胡考》(上、下)及《西胡续考》。他指出:“故西域诸国,自六朝人言之则梵亦胡,自唐人言之,则除梵皆胡,断可识矣”。王国维注意到高昌以西若干属于印欧语系并与伊兰文化有密切关系的“西胡”,这对我们进一步研究敦煌文化与中亚文化及西亚文化的关系,有重要的启发。或者可以说,王国维在70年前注意到的这个问题,在今日仍有深入探讨的必要。

During the Sassanidae period (226-651 AD),Persia and China's Northern Dynasty kept close relations and Dunhuang used to be one of the important hubs in the mutual comm'unication. In Dunhuang Manuscripts, certain records about the conquest of Persia by the Taziks can be found. Dunhuang arts bear evident marks from Persian influence, for instance, the decorative grains like patterns found in Mogao Grottoes. The Persian brocade,which was well-known in ancient China, have also been discovered in Dunhuang, and in the Library Cave some other silkwares with Persian style of decorative patterns but produced in China have also been found.Some of Dunhuang religious believes were introduced from Persia, too. Persian astrology was brought to Dunhuang inearly Song Dynasty. Conversely, Dunhuang bad its own influence on Mid-Asian Moslem and other religious cul.tures. In addition, the interflow between Dunhuang and persia, involved such areas as attirement, fine arts, musical dance and so on.