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A Comparison of Chinese and Western Poetry
The development of poetry in Tang-era China
Chinese poetry breakdown
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Shijing and Chuci
Two of the most important collections of poems in the long history of Chinese literature are the Shijing (Book of Odes) and the Chuci (Songs of Chu). The Shijing is the oldest collection of Chinese poetry; it dates from the 10th through 7th centuries B.C., during the Zhou Dynasty, and Northern Chinese feudal nobility are thought to have authored most of the works. The poetry of the Shijing is not very complex; rather it is characterized for its realistic subject matter, which tended to be the many aspects of contemporary life of the time. The Shijing has four sections: "Daya" (Great Odes), "Xiaoya" (Lesser Odes), the "Guofeng" (Airs) and "Songs" (Hymns). The collection has been cut to and added to through the years; it is said that Confucius from an original body consisted of over 3000 poems, selected 305 poems for it.
The Chuci, on the other hand, originates from South China. Much of the earlier works in it, such as "Lisao," are credited to Qu Yuan (340 --278 B.C.), an under-appreciated official during the Warring States period kingdom of Chu. There is a religious theme in many of the poems of the Chuci, with shamanism as a prevailing theme, particularly in the "Jiuge" (Nine Songs).
Chinese poetry is difficult to understand and interpret, with the need for translation and cultural ignorance being two of the main culprits hindering a complete understanding. This paper will compare and contrast these two collections of poetry in order to gain a better understanding of Chinese poetry. In the attempt to do so, these two collections (with an emphasis on the Chuci) will be extracted, explored, and explicated.
The Shijing: "Great Odes" and "Smaller Odes"
The "Great Odes" consists of 31 poems. In gen...
... middle of paper ...
...ology a collection of folk poems, or maybe it's a combination of the two. It is in contention whether the Chuci had anything to do with Qu Yuan, which if not the case, could alter the whole meaning of "Encountering Sorrow." Even if evidence were dug up to support anyone's theories, it would still be a daunting task to reach a consensus on the translations and interpretations of these two fine collections.
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Waley, Arthur. The Nine Songs. London, Great Britain: George Allen and Unwin Ltd., 1955.
Feng Menglong continues to illustrate the concept of love in his short story or poem “Du Tenth Sinks the Jewel Box in Anger,” where money is given for exchange of a deep feeling for love. Money and the quantification of Human Relations in terms of silver coins in Feng Menglong's story, Chinese literature, is the profound work generated during the era of Yuan and Ming dynasties of creative narrative. In addition, throughout this spell, popularity of the vernacular narrative outstandingly cannot be overemphasized. As contrasted with the high degree of complex and conventional long-established fiction, vernacular narratives were build with a lot of flexibility and thus could well portray the amazing and sometimes sleazy literature of the Chinese life and cultural aspects of the ages, such as monetization of human relationships that came as a result of Ming dynasty's unparalleled success.
“I Beg of You, Chung Tzu” and “Thick Grow the Rush Leaves” share many similarities. For example, both poems include refrains, a typical element of Chinese poetry in which word phrases are repeated at regular intervals. The refrain, “Chung Tzu I dearly love,” from “I Beg of You, Chung Tzu” and the refrain, “He whom I love,” from “Thick Grow the Rush Leaves” both emphasize the emotions each speaker feel for her beloved. In addition, the poems share the Chinese poetic
Gittings, John. The Changing Face of China: From Mao to market. Oxford University Press, 2005.
Overall, putting the truth about Cranes above Kaifeng aside, this hand scroll containing a painting and a poetic inscription shows how Huizong with his control over art can dictate the meaning and message an art can convey. This will lead to a manifestation of certain belief to the people of Song dynasty, which in this case is a belief that it was a Mandate from Heaven.
Qian, Sima. Records of the Grand Historian, Volume 55, House of the Marquis of Liu.
Literature shows us the changes of our society from time to time. It also gives us an idea about people, culture, politics, gender traditions, as well as an overall view of previous civilizations. As a part of literature, poetry introduces us to different cultures with different perspectives. Ancient Egypt and ancient China may differ in terms of culture, politics, economic stability, tradition, or even in religious belief. However, in poetry, especially in love lyrics both Egyptian and Chinese poems portray common area of describing women, social attitudes toward love, sexuality and the existence of romance or selfishness in relationships. . If we look at the Egyptian poem “My god, my Lotus” and the Chinese poem “Fishhawk”, we will see both poems have similarities in describing relationships. Also, they have the similarity of imagining the lovers and their expression of love toward each other. However, both poems have some significant differences in terms of representing female sexuality, gender disparity and the display of love.
In the poems “The Wanderer”, “The Wife’s Lament”, and “Cuchilainn's Boyhood Deeds” there are journeys that each of the characters go through in the poems. In The Wanderer and “The Wife's Lament” the characters are dealing with the lose of a what they called life. In “Cuchilainn's Boyhood Deeds” the young man in the poem is seeking glory and honor. The poem dapple in both a physical journey and a mental or emotional dilemma. In “The Wanderer” the warrior is sent off in exile and he dreams of finding a new lord and a new hall to become apart of. In “The Wifes Lament”, the wife is also living in exile because he husband family has separated them; she images a life where she isnt so lonely anymore. “Cuchulainn's Boyhood Deeds” is about a boy who imagines himself doing heroic deed to gain favor, honor, and to become a legend. Each of the characters has a physical journey that are in the mist of, but while in the middle of those trial they are also faced with emotional pain and longing for a better life.
Cao Xueqin’s Story of the Stone is a classic in Chinese literature, showcasing the life and exploits of the wealthy Jia clan during the feudal era. Through Cao’s depiction, the reader is afforded a glimpse into the customs and lifestyle of the time. Chinese mode of thought is depicted as it occurred in daily life, with the coexisting beliefs of Confucianism and Taoism. While the positive aspects of both ideologies are presented, Cao ultimately depicts Taoism as the paramount, essential system of belief that guides the character Bao-yu to his eventual enlightenment.
Nearly a thousand years ago, the country we now know as Japan was in the early stages of development. During that time China was considered the “center of the world,” therefore many other countries, including Japan, envied China’s power and wanted to borrow elements of their culture to become more like China. One of the many things that Japan “borrowed” from China was the high art of poetry. In this paper I will discuss elements in two major Japanese works of poetry: Man’yōshū and Kokinshū. By examining literary components of both anthologies I plan to make educated inferences about the roles they played in the time period they were compiled.
The Tale of Murasaki, by Liza Dalby, is about Murasaki, a young woman who lived in the Heian period (794-1185) of Japan. She writes a story called The Tale of Genji, and earns so much recognition for it that she is invited to court to attend the empress. Not only was she known for her writing, but she drew attention by learning Chinese. In the story, a Chinese education is essential for a man hoping to be a high-ranked member of society. Because the Japanese considered Chinese culture as superior, waka, a popular form of Japanese poetry, carries less cultural value in the novel. Therefore, both high-class women and men have to learn about wakas and use them daily. A woman who can compose good wakas and is beautiful would have the best chances of going to court, which is the best way to guarantee a comfortable life. Liza Dalby’s The Tale of Murasaki accurately portrays the abilities of each sex, the importance of Chinese learning, and the role of Japanese poetry in the Heian period of Japan.
During the Tang Dynasty, Li Po and Tu Fu have reigned the literary world with their poetry. Their writing techniques and themes in their poetry allow them to stand out amongst other poets at the time. With the unique aspects and images these poets write about, they distinguish the similarities between themselves and contain different intensities in their poetry. While Li Po has a more relaxed tone to his poetry, Tu Fu deals with the serious aspects of life such as war, poverty, and suffering.
According to Art in China by Craig Clunas, the Wei Dynasty, which started in 386 and ended in 535, was an era in which Buddhism was central to the culture of both the noble and common people. For much of the Wei dynasty the artists and sculptors were slaves to the state. Different styles of Buddhist art were popular during this period. At first, the artists copied some elements from Indian Buddhist sculpture, but then they developed their own style.
Poets were very prevalent in ancient China. Their poems often included vivid imagery of the land, romance, and praising of their leaders (“Chinese Poetry”). One of the most famous poets was Li Bai. Li Bai was also known as Li Po (“Li Bai”). Li Bai is now considered one of the greatest of the ancient Chinese poets, if not the greatest. Beginning at an early age, Li Bai had a deep love for words (“Biography of Li Bai”). When he grew up, he became a “wandering poet” (“Li Bai”). As a wandering poet, he got to meet a lot of people; eventually he became a very influential person in the Tang Dynasty. His influence would continue all the way to modern times. People often wonder what contributes to the influence a poet has on his or her community. For Li Bai, it was his love for travelling, his political positions, and his celebrity status which helped to increase the influence of his poems on everyday life in ancient China.
Fairbank, John King. The Great Chinese Revolution 1800-1985. New York, NY: Harper & Row, 1986.
Introduction/ thesis The Chinese “Yu” is translated into “Jade” in English (Encyclopedia of East Asian Art). In Chinese culture the meaning is not so simplistic. The correct meaning of “Jade” is a “hard ornate stone” this is because it actually refers to several different stones including bowenite, jadeite and nephrite (Encyclopedia of East Asian Art). This paper will look at the use of jade in Chinese culture and art.