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『東洋文庫所蔵』貴重書デジタルアーカイブ
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| 0070 |
Serindia : vol.2 |
| セリンディア : vol.2 |
引用情報
OCR読み取り結果
abandoned. This explanation has since received support from a variety of corresponding observa-
tions made elsewhere 'within the barrier' (kuan nei-t'ou), as the modern Chinese expression would
have it, which I shall have occasion to mention.
Shrine on
route from
Tun-huang
to Hāmi.
But the essential proof of its correctness lies in a local fact which I soon discovered. It
is that the direct route from the Tun-huang oasis to Hāmi and the other oases along the T'ien-shan
passes even now quite close to T. xxix. On my way back to Tun-huang from Camp 166 I actually
followed this route, marked by a deep-cut cart track, which leads past T. xxix at a distance of scarcely
more than half a mile to the west and then passes close to the foot of the clay ridge bearing the tower
T. xxx.⁸ Now, if we assume that in ancient times the important route to Hāmi already crossed the
line of the wall here—and unchanging topographical facts distinctly justify this assumption—the
existence of a small shrine near the gate station located at T. xxix, and its continued maintenance by
pious wayfarers down to T'ang times or later, are easily accounted for. So is also the continued
use by travellers of any shelter that the enclosure adjoining the ancient tower T. xxix provided.
Local cult
at ancient
Limes
gates.
An exact and striking parallel is supplied by my subsequent discovery of the existence of
a similar cult in T'ang times at the ruined Limes station T. xiv, which, as we shall see, represents the
famous ancient frontier 'gate' of Yü-mên, the 'Jade Gate', leading to the west, and of its continu-
ance at a quite modern shrine close by.⁵ Another parallel, supplied by a shrine still actually 'in
being' at the very point where the Limes line was crossed by the route leading from old Kua-chou
to Hāmi, will have to be discussed in the chapter dealing with the remains in the An-hsi region.⁷
For the pious customs which are observed to this day by those who pass 'outside the barrier'
(kuan wai-t'ou) at the well-known gate station of Chia-yü kuan of the modern 'Chinese wall' west of
Su-chou, and which are likely to be a faithful reflex of those once prevailing at the 'Gates' of the
ancient Limes, I may also refer to a later chapter.⁸ My explorations of 1914 along the Limes line
from An-hsi to the Etsin-gol have since familiarized me even more with the fact that practically
every point where a route passes outside the line of the ancient wall is marked either by a ruined
shrine or by one at which worship still lingers to this day.⁹
Continued
local wor-
ship.
In reality I had not to go far from T. xxix in order to find evidence of the same old local wor-
ship still continuing to the present day, though at the time I did not realize its true import. When
proceeding from there to the south-west, towards the next and last tower visible on that side, T. xxx,
about a mile and three-quarters distant across an open salt-encrusted plain, I noticed about half-way
a few rough enclosures built with lumps of salt-impregnated clay and obviously intended as shelters
against the piercing winds. The Hāmi cart-track, already mentioned, passed between them. In the
middle of one rose a miniature chapel, half-ruined, built of the same coarse material. Looking back
in the light of the abundant indications since noticed, I feel assured that this modest substitute for a
shrine, manifestly of quite recent construction, represents the last lingering trace of the cult which
those leaving or regaining the border wall of the Empire were once accustomed to pay at the little
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