Category Archives: Reference

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Chinese Poetic Forms

“Chinese Poetic Forms: The two most important forms of Chinese are the shih (poem) and the tz’u (lyric). The shih form was first used in the Book of Songs. These songs are of varied length; the lines are usually four characters long, and are marked by the use of end rhyme, most often at the end of the even-number lines.

Around the first century AD, the four-character line was replaced by the five- and seven-character line. The T’ang dynasty (618-907) saw the development of regulated verse or lu-shih, which were shih poems that used lines of five or seven characters, were eight lines in length, made use of a single rhyme throughout, and required strict verbal and tonal parallelism. The great T’ang poet Tu Fu was a master of this particular style.

The t’zu or lyric form also began to gain popularity in the T’ang dynasty, although its heyday was during the Five Dynasties (907-960) and Sung (960-1289). Originally written to musical tunes from Central Asia, the tz’u is essentially a song form with prescribed rhyme and and tonal sequences (“tunes”) and lines of differing length. Although, by the Sung Dynasty most tz’u were not written to be sung, poets retained the tune title to indicate the metrical pattern they were using. One of the most famous tz’u writers was the woman poet Li Ch’ing-chao.

Other poetic forms include the ballad (yueh-fu) and the prose form (fu). The ballads tend to use the five- or seven-character line, but are much more flexible about total length of the poem and prosody and meter. Traditionally, this form has been used to describe the hardships and sufferings of ordinary people, or to express direct or indirect criticism of the government. A common subject of the yueh fu is the abandoned woman who languishes away while her husband is away fighting on the frontier. These can be read as love poems, as criticism of a government policy that sends men away from the fields to fight a distant enemy, or the complaint of a neglected official who feels “abandoned” by his ruler.

Fu is translated variously as ‘prose-poetry,’ ‘rhyme-prose,’ ‘verse-essay,’ or ‘rhapsody’; however, because of its strong rhythmic and metrical qualities, it is generally considered to be closer to poetry than prose. The golden age of the fu was the Han dynasty (206 BC-AD 220). Writers of fu, such as Ssu-Mar Hsiang-ju (179-117 BC), were usually officials patronized and favored by the court. They were in many cases lexicographers, a fact reflected in their long (the longest is 10,000 lines), elaborate, almost encyclopedic rhymed descriptions of the splendor of the cities, gardens, and palaces of the Han dynasty. Fu continued to be written even after the Han, many of them taking on a more philosophical tone.”

Excerpted from: Murphy, Bruce, ed. Benet’s Reader’s Encyclopedia, Fourth Edition. New York: Harper Collins, 1996.

Rabindranath Tagore on Bigotry

“Bigotry tries to keep truth safe in its hand

With a grip that kills it.”

Rabindranath Tagore, Fireflies (1928)

Excerpted from: Schapiro, Fred, ed. The Yale Book of Quotations. New Haven: Yale University Press, 2006.

108 Stupas on the Wall

Genghis Khan’s city of Karakoram, the tented capital of Asia, was encircled by a wall that was decorated with 108 stupa-shrines. This remains a highly propitious and symbolic number in Central Asia, India, and the Far East. In India it is the emergency phone number, while in Japan the temples ring out the old year with a toll of 108 bell strikes, one for each of the 108 lies, 108 temptations or 108 sins resisted. The number can be satisfactorily resolved into three groups of thirty-six, a third dealing with the past, a third with the present, and a third with the future.

Rosaries and belts with 108 beads are also most commonly worn and counted by Hindu, Zen, and Buddhist monks and priests. For, linked with the list of 108 earthly moral temptations, each and every Hindu deity has 108 distinct names, titles, and epithets (they seem to derive from the 54 letters of the Sanskrit alphabet which, when recited in both their masculine and feminine forms, produces 108).

But the most beloved piece of symbolism behind the attraction of 108 seems to be in the order and shape of the numbers themselves. In Eastern philosophy, the 1 stands for the essential unity of creation; 0 for the nothingness of our future existence; and the 8 means everything; so, together, the create a chant of ‘one-emptiness-infinite.’”

Excerpted from: Rogerson, Barnaby. Rogerson’s Book of Numbers: The Culture of Numbers–from 1,001 Nights to the Seven Wonders of the World. New York: Picador, 2013.

Atman

“Atman: (Sans, ‘vital breath; self; soul’) In Hinduism, the internal essence of the single individual. From the Upanishads onward, it is implicitly identified with Brahman, the all-pervasive world spirit. Recognition of the union of atman and brahman through a variety of behaviors is the central element in achieving moksha, the release from the cycle of birth and rebirth.”

Excerpted from: Murphy, Bruce, ed. Benet’s Reader’s Encyclopedia, Fourth Edition. New York: Harper Collins, 1996.

Ibn Battuta on Routing Your Trip

“Never travel any road a second time.”

Ibn Battutah, Travels in Asia and Africa (translation by H.A.R. Gibb)

Excerpted from: Schapiro, Fred, ed. The Yale Book of Quotations. New Haven: Yale University Press, 2006.

Chinese Literature

“Chinese Literature: The earliest examples of Chinese writing are found etched on bone of cast in Bronze and are over three thousand years old. These short inscriptions, used in divination or in commemoration of important events, demonstrate the unique qualities of the Chinese language and writing system even at this early date. The ancient symbols, which grew out of pictures and visual metaphors, are independent of the sound of the word they represent and are in most cases the same as in modern Chinese once allowances are made for certain changes in their shape. These old inscriptions, however, are of more interest as examples of paleography than as literature.

The first anthology of Chinese poetry, the Book of Songs (Shih ching, 8th to 6th centuries BC), appeared during the Chou dynasty (1027-BC-256 BC). Another anthology, the Songs of Ch’u (Ch’u’tz’u. 4th to 3rd century BC), originated on the southern edges of the Chinese cultural area; its impassioned tone contrasts sharply with the restraint of the earlier Songs and has had an abiding influence on later writing. Two features of this and all Chinese verse are the use of rhyme and a metrical system based on syllable count. The latter half of the Chou dynasty was a period of social change and military conflict, an uncertain environment that seems to have stimulated a great period of philosophical thought. Confucius and Mencius (372-289 BC) stressed a conservative political and moral theory whose ethical and didactic views dominated literary thinking until modern times. The Taoists Lao Tzu and Chuang Tzu, with their skepticism about government and their concept of the relativism of moral values, seem to contradict the Confucian vision. In the manner of Chinese eclecticism, though, these views came to be seen as complementary aspects of a whole philosophy of living. The Ch’in dynasty (221 BC-206 BC) unified China and attempted to suppress all philosophies except that of the Legalist School, but the brief rule of the dynast allowed many destroyed texts to be reconstructed. During the Han dynasty (206 BC-AD 220) the writing of history became one of the principal responsibilities of government. Ssu-ma Ch’ien’s (145? BC-90? BC) monumental history, the Records of the Historian (Shih chi), not only set the pattern for subsequent official histories but also established many of the conventions used by later writers of fiction. After the Han dynasty, the period of interregnum known as the Six Dynasties (222-589) was another time of constant warfare and great historical changes, of the spread and domestication of Buddhism and of literary theorizing and criticism, which began to show some independence from Confucian ideas.

By the time of the T’ang dynasty (618-907) the new surge of cultural and political accomplishments had been well prepared by the previous age. The T’ang was the golden age of poetry, with such figures as Wang Wei, Li Po, Tu Fu, and Po Chu-i. It is also the era in which the writing of fiction became well established. Ch’an Buddhism, a native Chinese sect with many concepts similar to Taoism, had great influence on literature. After the persecutions of 845, however, the Buddhist faith never again played an important role in politics. Poetry reached its peak during the T’ang, and, although poets continued to write in the old forms, creative energy flowed mostly to the new musical genres of the Sung (960-1280) and Yuan dynasties (1280-1368). There are some examples of fiction and dramatic entertainment which date to the T’ang, but the real growth of these forms followed the establishment of large urban centers and the spread of literacy to the merchant classes of the Sung and Yuan periods. The purely written literary language of the scholar-official class was not suitable for these new types of writing. Instead, the spoken colloquial language of the times became the medium for stories, novels, and plays. This literature was read by all levels of society but never had the sanction of Confucian orthodoxy. Colloquial fiction was thus not a completely respectable field of activity or study until the 20th century. Still, many great novels were written, among the most famous being Romance of the Three Kingdoms, Journey to the West, The Plum in the Golden Vase, and Dream of the Red Chamber. The Ch’ing dynasty (1644-1911) also saw great activity in literary and philological scholarship and in the making of encyclopedias and compendia of all sorts. Since the literary revolution of the early 1920s, there has been considerable ferment and controversy in literature. Writers turned their back on tradition and set out to create a new literature based on Western modes and on the use of the spoken vernacular. The short story and essay are of particularly high quality. The names of Lu Hsun, Pa Chin, and Lao She, Mao Tun and Ting Ling acquired some renown in the Western world. Following the establishment of the People’s Republic of China in 1949, literature was harnessed in the service of the Communist Party, and became heavily moralistic and didactic. Following the cataclysmic events of the Cultural Revolution, Chinese writers such as Chang Hsien-Liang turned inwards in search of a subjectivity and sense of self, exploring the often painful issues that had so long been denied.”

Excerpted from: Murphy, Bruce, ed. Benet’s Reader’s Encyclopedia, Fourth Edition. New York: Harper Collins, 1996.

Yama

“Yama: In Indian mythology, the lord of death. The Vedas describe him as the first man who died. The son of the son god Surya, he presides over the resting place of the dead. In the Vedas, he was a cheerful king of departed ancestors, but in later mythology he became known as the just judge who punished the deceased for their sins.”

Excerpted from: Stevens, Mark A., Ed. Merriam Webster’s Collegiate Encyclopedia. Springfield, Massachusetts: Merriam-Webster, 2000.

Ibn Battutah

“Ibn Battutah (in full Abu Abd Allah Muhhammad ibn Abd Allah al-Lawati al-Tanji ibn Battutah (1304-1368/69) Medieval Arab traveler. He received a traditional juristic and literary education in Tangier. After a pilgrimage to Mecca (1325), he decided to visit as many parts of the world as possible, vowing “never to travel any road a second time.” His 27-year wanderings through Africa, Asia and Europe covered some 75,000 miles (120,000 kilometers). On his return, he dictated his reminiscences, which became one of the world’s most famous travel books, the Rihlah.”

Excerpted from: Stevens, Mark A., Ed. Merriam Webster’s Collegiate Encyclopedia. Springfield, Massachusetts: Merriam-Webster, 2000.

Pu Yi on his Routine

“For the past forty years I had never folded my own quilt, made my own bed, or poured out my washing water. I had never even washed my own feet or tied my own shoes.”

Pu Yi, From Emperor to Citizen ch. 8 (1964)

Excerpted from: Schapiro, Fred, ed. The Yale Book of Quotations. New Haven: Yale University Press, 2006.

Chinese Historical Periodization

“Chinese Historical Periodization: Although there are indications of an ancient dynasty called the Hsia, the first indisputably historical Chinese dynasty was the Shang (or Yin) and dates back not earlier than 1766 BC, Centering on the Yellow River, with its capital at An-Yang, it saw the emergence of civilization in China, including the formation of cities, the use of writing, and fairly complex social organization. Of particular interest are the Shang dynasty bronzes and oracle bones, inscribed with an advanced form of writing, unearthed in excavations in the late 1920s.

The Shang was followed by the Chou dynasty (1027-256 BC). Basically a feudal society, the Chou was the age of the philosophers: Confucius, Lao Tzu, Chuang Tzu, and Mencius (372-289 BC). It was a period of great intellectual ferment, and later Confucians would look back to the early part of this dynasty as the Golden Age of Chinese civilization. The royal house of Chou was destroyed and china unified for the first time in 221 BC. Ch’in Shih-huang, the first emperor of the Ch’in dynasty (221-206 BC), standardized weights and measures and the writing system, imposed Draconian legal codes, and completed the Great Wall. The Ch’in emperor also commissioned armies of terracotta soldiers who accompany him in his tomb; these figures have recently been unearthed in northwest China. The short-lived Ch’in was followed by the Han dynasty (206 BC-AD 220), which witnessed great developments in science, literature, and the arts. Confucianism was systematized and established as the dominant ethical and political philosophy. Records of the Historian (Shih chi) was composed during this period.

The fall of the Han gave way to an extended period of political disunity. During the Three Kingdoms period (220-280) China broke up into three mutually hostile kingdoms: Wei, Shu Han, and Wu. The period is the subject of many legends and literary works, the most significant being the Romance of the Three Kingdoms. This fragmentation continued into the Chin (265-316) and Six Dynasties (222-589) periods until China was finally reunited under the Sui (589-618) and the T’ang dynasty (618-907).

The T’ang period is generally considered to be the golden age of Chinese civilization. It saw the vast expansion of the empire, the rise of Buddhism, especially Ch’an Buddhism, and many new developments in literature, science, and the arts. There was much contact with the outside world, and there was a passion for foreign things and ideas. Islam, the Christianity of the Nestorians, and the teachings of Zoroaster were introduced at this time. Poetry reached heights unequaled in later centuries. The An Lu-Shan Rebellion drove the imperial court out of North China temporarily and marked the beginning of the decline of the empire. The Buddhist persecutions of 875 also had a great effect on the development of Buddhism in China. Japan was influenced by all aspects of the T’ang dynasty culture.

The Sung dynasty (920-1279) was a period of cultural growth during which great urban centers first developed. The philosopher Chu His (1130-1200) established a revitalized Confucianism. In 1126, the northern territories were lost to the Jurched Chin and the capital was forced to move south. The Sung is particularly famous for its fine porcelains and monochrome landscape paintings, as well as its literature, especially that of Su Tung-P’o (1037-1101).

The Yuan dynasty (1280-1368) was established by the successors of Genghis Khan, who integrated the conquered China into the Mongol empire. There was large-scale contact among the peoples of China, Central Asia, and Europe. Marco Polo’s visit (1275-92) was made during this dynasty. The Mongols despised traditional Chinese thought and institutions and caused serious dislocations for the scholar-official class, which turned its creative energies to drama and literature.

The Ming dynasty (1368-1644) followed, famous for its naval expeditions to Arabia and Africa, its enormous volume and variety of printed works, and for Ming porcelain. A second nonnative dynasty, the Ch’ing (1644-1911), was established by the Manchus, who quickly adopted traditional Chinese institutions and values. The K’ang-his period (1661-1772) was one of China’s most powerful and glorious periods. During this time, China began to have extensive contact with Europe. By the end of the Ch’ing, however, the weight of internal corruption and encroachment by Western colonial powers combined to cause the dynasty to collapse. In 1912 it was replaced by the Chinese Republic, which lasted until 1949 when the People’s Republic of China was established under the leadership of Mao Tse-Tung.”

Excerpted from: Murphy, Bruce, ed. Benet’s Reader’s Encyclopedia, Fourth Edition. New York: Harper Collins, 1996.