This article introduces the historical background of Western research on Chinese folklore, starting from the Marco Polo era, through the records of Jesuit missionaries during the Ming and Qing dynasties, to the academic research of missionary sinologists at the end of the 18th century. After the Opium War, Western research on Chinese folklore was combined with emerging disciplines in Europe, and De Neck's "Chinese Folklore and Its Kinship with Aryan and Semitic Peoples" became the earliest systematic study of Chinese folklore in the West. The "Aryan origin theory of Chinese folk customs" in the book has been criticized, and the Chinese academic community's understanding of this book mostly remains at the first introduction of the term "Folk Lore" by De Necker. Russian scholar Agraya Starostina analyzed the influence of the Western mythological school on this book, but did not delve into the experiences and sources of information of Dvorak in China. This article aims to comprehensively evaluate "Chinese Folklore Studies" from the perspectives of De Neck's experience, writing style, and sources of information, analyze its research characteristics and Western influence, and provide reference for understanding Western Chinese folklore research.

1、 Dvorak's Experience in China

Dewey was a British diplomat, sinologist, and newspaper editor in chief in China during the second half of the 19th century, proficient in multiple languages. In 1863, he joined the British Consulate in China and learned Beijing Mandarin and Chinese, gaining an understanding of Chinese politics, geography, and history. From 1864 to 1865, he was stationed at consulates in Tianjin and Xiamen to investigate the northern region and write the "Travel Guide to Northern China". At the end of 1865, he resigned from his consular position and went to Hong Kong to serve as the editor in chief of the Dechen Printing House magazine, actively engaging in the newspaper industry and Sinology research. In 1867, he founded "Explanation of Doubts between China and Japan", and in 1872, he founded "China Review", publishing research articles on Chinese folk customs. Dvo řá k wrote multiple works on Sinology and joined the North China branch of the Royal Asiatic Society. In 1876, his representative work "Chinese Folklore Studies" was published and received attention from the Western academic community. Dvorak also serves as the Secretary of the Hong Kong City Hall, the Director of the Library and Museum, and participates in the "Winter Lecture Series". In 1877, he was appointed as an assistant to the Huamin Guard Department, ending his fifteen year work and life in China. The multicultural identity of Dvo řá k provided an important prerequisite for his writing of "Chinese Folklore Studies", and the Chinese language learning experience during his time as a translator laid the foundation for his on-site investigation of Chinese folk customs and collection of folk literature; My experience in running a newspaper and studying Sinology in Hong Kong has enabled me to meet numerous sinologists and gain access to a wealth of newspaper resources, providing convenience for obtaining information on Chinese folk customs.

2、 The version, compilation style, and classification method of "Chinese Folklore Studies"

The title of "Chinese Folklore Studies" is directly translated as "Chinese Folklore Studies and Its Kinship with Aryan and Semitic Peoples", which was first adopted by Mao Dun. In 1846, William Thomas proposed the use of "Folk Lore" instead of "Popular Antiquities" or "Popular Literature", emphasizing the collection of existing customs, rituals, superstitions, etc. Thomas' comparative folkloric ideas and field investigation methods had an impact on Dewey. Dvo řá k repeatedly cited the research of early European folklorists in his book, using the term "Folk Lore" for the study of Chinese folklore, which is regarded as the starting point of Western modern Chinese folklore. The book "Chinese Folklore Studies" was initially serialized in "China Review" and later compiled into a book, published by Tubner Publishing House in London and Dechen Printing House in Hong Kong. Dvorak borrowed the compilation style and classification method of William Henderson's "Notes on Folklore in the Northern Regions and Borders of England". The book is divided into four parts: introduction, table of contents, main text, and index. The main text consists of thirteen chapters, with "superstition" as the core for classification. Although the classification system of Dvo řá k has its flaws, as the first attempt by Western scholars to classify the research objects of Chinese folklore, it holds an important academic historical position.

3、 The way for Dewark to obtain folk information

Since arriving in China in 1863, De Neike has obtained information on Chinese folk customs through various channels such as field investigations, newspapers and literature, social circles, and Chinese books. He utilized his position as the editor in chief of newspapers and magazines in China to obtain a large amount of folk information from newspaper literature, while recording and collecting local customs. During his tenure as a British official in China, Derek gained extensive knowledge of local customs and collected relevant information to provide reference for writing "Chinese Folklore Studies". Dvorak mainly relies on second-hand literature to collect knowledge of Chinese folk customs as the main method for compiling "Chinese Folklore Studies". He extensively collected research articles and news reports on Chinese folk customs from multiple newspapers and magazines, among which "Explanation of Doubts between China and Japan" and "Journal of the North China Branch of the Royal Asian Literary Society" were cited the most frequently. The social circle of Dvo řá k provided him with important manuscript notes, such as first-hand information on local customs provided by missionary John Chan and British diplomat in China, Jia Tuoma. Chen Aiting, the Chinese assistant of Deutsche Welle, also provided him with manuscripts, mainly focusing on local ghost stories in Guangdong. De Wei Ke also collected some Chinese books from local bookstores, such as the almanac, Qing Dynasty notebook novel "Zi Bu Yu", colloquial dictionary "Tan Zheng", and Chinese classics "Zhou Li", "Shi Jing", "Shan Hai Jing", etc., as essential materials for studying and researching Chinese folk customs.

4、 The characteristics of De'naike's collection of folk materials: emphasizing both oral and written aspects

During the compilation of "Chinese Folklore Studies", Dvo řá k obtained rich information on Chinese folk customs through various channels, making the book an "encyclopedia" style collection of Chinese folk customs materials. He not only collected folk materials from traditional Confucian classics, ancient literary works, and written documents such as the Beijing News, but also compiled a large number of oral stories from Chinese folk, presenting a characteristic of emphasizing both written and oral literature. De Wen Ke cited Confucian classic literature, such as "The Book of Rites - Tan Gong", "Zhou Li - Autumn Court Courtesan", "The Book of Songs - Da Ya", as well as various types of literary works such as literati notes, colloquial dictionaries, folk songs, and rap literature. He also compiled folk materials such as official worship of local deities from the Beijing News. In addition, De Neike also compiled a large number of oral stories collected from local people by diplomats, missionaries, and others in the Huaxi ethnic group. By examining the Chinese folk literature utilized by De Neike, it can be seen that the book involves a variety of types of folk literature, with a wide range of sources. It not only follows the tradition of Jesuits compiling folk literature from traditional Chinese classics and other written documents in the late Ming and early Qing dynasties, but also consciously collects a large number of oral literature, which has begun to take on the color of early anthropological fieldwork.

5、 The Influence of Chinese Folklore Studies in the West

After the publication of "Chinese Folklore Studies" in London in 1876, the Western academic community extensively discussed it. The book has received attention from academic journals and newspaper book reviews, with both criticism and affirmation of the "Aryan origin theory of Chinese folk customs" proposed by De Neck. In the mid to late 19th century, Western sinologists attempted to construct the relationship between China and the Aryan civilization. De Neck argued this viewpoint from the perspective of folklore, emphasizing the similarity between Chinese and European folk customs and suggesting that they share a common Aryan origin. However, this approach has been criticized by the Western academic community, especially the Anthropological School, reflecting the decline of Orientalism in the West. Although Dennick's arguments have been criticized, the academic value of his works has not been ignored, and the literary review weekly Athena Temple in the second half of the 19th century affirmed its material value. The book "Chinese Folklore Studies" was included in the "Best Books" compiled in 1887, demonstrating its value in the fields of science, art, and literature. The European folkloric community also attaches great importance to "Chinese Folklore Studies", and the relationship between Dennick and the British Folklore Society shows that Chinese Folklore Studies is one of its focuses. The members of the society extensively refer to the folk literature in "Chinese Folklore Studies", which has become an important resource for European folklorists to understand Chinese folk customs. The influence of "Chinese Folklore Studies" in the Western academic community is also reflected in its multiple reprints.

6、 Conclusion

In the mid to late 19th century, emerging disciplines in Europe such as folklore and ethnology began to pay attention to China, and De Neck's "Chinese Folklore" emerged. He aims to demonstrate a common Aryan origin through a comparison of Chinese and European customs, reflecting the concept of 'Chinese civilization in the West'. Contemporary sinologists also sought evidence from language and mythology, forming the "Aryan tradition in Sinology research". The research of Dvo řá k was influenced by early European folkloric thought, and the systematic collection and organization of Chinese folk literature promoted the dissemination of Chinese folk knowledge in Europe. His research with contemporary sinologists, from the classical literature of Jesuits to the application of anthropological and religious methods in the early 20th century, played a transitional role and laid the knowledge foundation for later research on Chinese folklore.