古代中國稱亡靈及「老物之精」為鬼，至六朝及唐代時，由於佛教的經典及故事的傳入，又有夜叉、羅剎女、異官、鬼卒等新的鬼的角色傳入，因此鬼的角色亦更多樣化。之後這些鬼的角色叉隨著中國的文化一齊傳入日本，影響及日本的文學。在古代日本文學當中，特別是《今昔物語集》的震旦部裡收錄了最多中國的鬼的角色。然而，雖然收錄了不少中國的鬼的角色，當中卻也有由日本文學家加以改寫的鬼的角色，拙論作為考察中日兩國文學的鬼的角色的關聯及異同文一環，特別聚焦於《今昔物語集》震旦部的鬼的角色，以探討其與中國文學裡的鬼的角色的關聯及異同。 In ancient China, "spirit" can either indicate the soul departing from the body of the person at death, or signify something that has developed into a supernatural being due to its old age. During the six dynasties and Tang Dynasty, with the introduction of Buddhist classics as well as parables, characters such as Yaksa(夜叉) and Rakasasa(羅剎女) were also brought in, thus diversifying the characters of "the spirit". Later, these characters along with Chinese culture were introduced into Japan, and further exert an influence on Japanese literature. In ancient Japanese literature, we see Shintanbu(震旦部) of Konnjaku monogatarishu(今昔物語集) contains the most Chinese characters of spirits. Yet though a great number of characters of Chinese "Spirits" can be found in the work, one also finds a good many different ones that has been reshaped by Japanese writers. In the thesis, I am going to focus on the characters of spirits in Shintanbu(震旦部) of Konnjaku monogatarishu(今昔物語集) to further contrast and compare the differences and similarities between them and their counterparts in Chinese literature.
