318 34 8MB
English Pages 192 [140] Year 1974
Pilgrim Of The
Clouds POEMS
AND
ESSAYS
FROM MING CHINA
by Yiian Hung-tao translated by Jonathan Chaves
thkiih^f
L/^S^
MH
Pilgrim
Of The
Clouds
Pilgrim
Of the
Clouds POEMS AND ESSAYS FROM MING CHINA by Ylian Hung-tao translated
by
Jonathan Chaves
WEATHERHILL New York Tokyo
Some
of the
poems
in this collection have appeared in Montemora,
The Virginia Quarterly Review, and
First edition,
First Issue.
1978
Inklings edition, 1992
Published by Weatherhill,
Inc.,
420 Madison Avenue, 15th
Floor,
New York, NY 10017. Protected by copyright under terms of the International Copyright Union; all rights reserved. Except for fair use in book reviews, no part of this book
may be reproduced
any reason by any means, including any method
for
of photographic
reproduction, without permission of the publisher. Printed in the
United
States.
Library of Congress Cataloging in Publication Data
Yuan, Hung-tao, 1568-1610. Pilgrim of the clouds:
poems and
essays from
Ming China
/
by Yuan Hung-tao; translated by Jonathan Chaves. p.
cm.
Translated from Chinese.
ISBN 0-8348-0257-0 1. I.
Yuan, Hung-tao, 1568-1610
Chaves, Jonathan.
II.
PL2698.Y85A24 1992 895.1'8409—dc20
—Translations
into English.
Title.
92-19892 CIP
FOR ANNA, MY WIFE "As long as the sky
" .
.
.
CONTENTS
ACKNOWLEDGMENTS I
must thank members of the Chinese Poetry
Discussion Group, particularly Nathan Si\in,
Hung
Ming-shui, and Kao Yu-kung. To Ining Lo goes the credit for
Ming
first
calUng
my
attention to the riches of
poetry.
My
wife,
dedicated,
is
Anna
Caraveli Chaves, to
a gifted translator of
has helped iron out several
But
it is
whom
this is
Greek poetry. She
infelicities of
expression.
her unflagging moral support for which
especially grateful.
I
am
INTRODUCTION
Yuan Hung-tao (1568-1610) was one poets and essayists of the
Ming
of the major
d)Tiasty, a period that
has been described as both the culmination of China
s
traditions
and the source of subsequent developments
in China.
Yuan s
two)
within the
falls
short
life
(he died at the age of fony-
"late Ming,"' a
decadence and confusion but also
period of political a time of brilliance
in the arts.
The decades
political
and
social turmoil that
marked
epitomized by the arrogant cruelty of the
is
eunuch Wei Chung-hsien (1568-1627). same year
these
as
Yuan Hung-tao, Wei
favorite of the governess to the
Hsi Tsung
(r.
Bom
eventually
in the
became
a
incompetent emperor
1620-27). Exercising almost
total
power, Wei destroyed his enemies ruthlessly until
12
sent into exile himself, cide.
whereupon he committed
sui-
His corpse was dismembered by imperial decree,
the ultimate degradation in Confucian society.
While the world of the
by the corruption of factors led to the
literati
political
was being shaken
power, various complex
numerous peasant
also characterized the late Ming.
rebellions that
Nor were
the suffer-
and those of the Chinese
ings of the scholar-officials
masses completely unrelated. For example, there was a
remarkable demonstration in Suchou against the
arrest of a respected official
Chung-hsien in which both
commoners took
A
by the agents of Wei
literati
and thousands of
part.
period of deep social problems often becomes a
time of intense intellectual, religious, and activity.
The
late
artistic
Ming was unquestionably such
period. Both painting
and
art historical
a
theory were
13
innovative.
chang
Yuan Hung-tao was
U 555-1 636),
a friend of
Tung
Ch"i-
the leading art theorist. After
conversing with Tung, Yuan was
moved
to reflect;
"The good painter learns from things, not from other painters.
The good philosopher leams from
his
mind,
not from some doctrine. The good poet leams from the panoply of images, not from \sTiters of the past."
Yuan saw ing
a basic principle of indi\'idualism underly-
creati\-it)'
in
all fields.
Late-Mmg philosophy was characterized by
the
reMval of Buddhism, along with the continuing popularity of the
Wang Yang-ming in NeoWang Yang-ming (1472-1529)
School of
Confucian thought.
represents an emphasis on the indi\idual
opposed
to social
person there
is
norms.
Wang
felt
an essentially good
ness" Qiang-chih) in
which we can
mind
as
that within each "intuitive
all trust.
aware-
This con-
14
cept derived ultimately from the classical philosopher
Mencius, but
it
undoubtedly owed
a great deal to
Buddhist influence as well, especially the notion that
each individual has the "Buddha-nature" within and
need only become aware of
Yang-ming
to
it.
triumph in the
For the school of Wang late
Ming was
for indi-
vidualism to replace extreme allegiance to tradition in
Chinese intellectual This those
is
life.
not to deny the continued presence of
who were
outraged by what they considered the of
Wang Yang-ming's
later followers. In their view, the
most offensive of
excessive individualism of
these
on
was
one's
Li
some
Chih (1527-1602).
own
intuitions
and
Li called for
desires,
which he
ated with what he called the "childlike mind."
not surprisingly, one of
rehance
Yuan Hung-tao's
associ-
He
was,
friends. Li
eventually shaved his head and became an unor-
15
dained Buddhist monk.
He
more con-
so incensed his
sen^ative contemporaries that in
1602 he was arrested
and
Li
his writings burned. In
by cutting
jail,
committed suicide
his throat.
In this highly charged environment.
played an important
the
role.
Buddhism
The leading Buddhist was
monk Chu-hung (1535-1615), whose
great
achievement was the unification of Ch'an Buddhism, oriented toward the practice of meditation leading to revelation of one"s innate Buddha-nature,
and Pure
Land Buddhism, which was devotional and
called for
repetition of the
name
of Amitabha, the
Buddha
of the
Western Paradise ("Pure Land"), where the devotee
would hope
mind
is
to gain rebirth.
Chu-hung argued
in fact the Pure Land, without
reality of the
that the
denying the
Pure Land. In other words, he brought
together the intellectual, meditative, and devotional
16
tendencies in
oped more or
Buddhism
first
Ricci. (Yiian
had previously devel-
Chu-hung even debated
less separately.
with one of the Matteo
that
Jesuit missionaries to China,
Hung-tao
also
knew
Ricci,
who
died in Peking in 1610, the same year as Yiian.) Ricci
opposed the Buddhist concept of rebirth and was against the vegetarianism that
He expressed
also
Chu-hung championed.
the Christian position that
man
is
the
"crown of creation," and that animals were intended for
man's benefit.
Chu-hung
instructed Yiian Hung-tao and his
brothers in Buddhist thought and practice. They and their friends organized "Clubs for Releasing Life," in
which the members would
make
recite
offerings, discuss the sutras,
Amitabha's name,
and purchase
animals from butchers and then set them gaining merit.
free,
live
thus
17
No life
matter which aspect of
we have
discussed
ming branch art
theon-
late
—Buddhism,
Mmg
that
Yang-
Tung
and
Yuan Hung-tao was
friend of the central figure mvolved:
Poetr)'
Wang
the
of Xeo-Confucianism. or painting
—we have found
Chih, and
intellectual
Chu-hung.
a
Li
Ch'i-ch ang.
and poetic
theor)' prior to the time of
Yuan
Hung-tao were dominated by orthodox archaism,
which such
glorified eighth-centur}"
as
Tu Fu and
perfection,
and
emulate their
anathema
to
stvles.
to
be
Po were thought
known
an Subprefecture.
Poets
to represent
need only
Needless to sav, this \iew was
Yuan Hung-tao. and
(1570-1624),
came
poetr\".
a wTiter of the present age
tao (1560-1600),
tao
Li
Tang
their
who as the
his elder brother
Tsung-
younger brother Chung-
together constituted what
Kung-an school
their ancestral
(after
Kung-
homeV The Kung-an
18
school advocated direct expression of emotion and individuality.
Yuan
felt
strongly that the
the past" ifu-ku) the
movement
was misguided. He believed
ways of society undergo change,
"In general, things are prized I
am
same
to
as
be authentic, then
your
some man
when
face,
my
that, "as
literature
follow suit." In a letter to a close friend.
If
to "restore
must
Yuan wrote:
they are authentic. face
and how much
cannot be the
less the face of
of antiquity!"
In another
letter,
Yuan
writes that "the greatness
of the T'ang poets lay in their refusal to
model them-
selves
on
style")
looks ahead to the famous paradoxical formu-
lation
by the Ch'ing painter Shih-t'ao (1642-1707):
others." Yiian's use of the term wu-Ja ("no
"The method which consists in following no method is
the perfect method." Obviously, neither
Yuan nor
19
Shih-t'ao art.
is
calling for lack of discipline or chaos in
The point
rather that one should follow one's
is
inner feelings, or "native sensibility" (hsing-ling), rather
than some external authonty. There to
Wang Yang-ming s
is
emphasis on
a clear parallel
'intuitive
aware-
ness."
Yuan Hung-tao"s \iew might be expected, places.
While he
lished poets.
remarkable ion that
of literature led him, as
to find literar}' value in
certainly
admired many of the estab-
Yuan shared with
critic
fiction,
unusual
Chin Sheng-t"an
Li
^d.
Chih and the 1661) the opin-
drama, and even folk songs must be
seen as serious Uterature as well. In traditional China,
novels and plays were barely tolerated as entertain-
ment; they certainly did not qualify as high
same
level
wTiting.
with
And
classical poetr)\ essays,
folk songs
were almost
art,
and
on
the
historical
totally neglected.
20
But Yuan Hung-tao was a friend and admirer of one of the leading
Ming playwrights, T'ang Hsien-tsu
(1550-1616), and in a
list
of his
own
favorite reading,
Yiian casually mentions the great novel Shui-hu chuan
(Water Margin, translated by Pearl Buck as All Brothers)
and the plays of the Yiian dynasty
Men Are
(the gold-
en age of Chinese drama) side by side with the poetry of
Tu Fu and Records
Ch'ien, China's
of the Historian
most respected
historian.
Most contemporary writing says,
because
it
is
by Ssu-ma
will not endure, Yiian
blindly imitative of earUer Works.
But the songs sung by village
women and
children are
a different matter:
These are composed by real resonance!
the
They
Han and Wei
real people, so they
are not slavish imitations of
dynasties; they
the footsteps of the
have
do not follow
High T'ang period. They
in
are
21
produced
they express love,
and
from the inner nature, and
naturally,
human
happiness, anger,
desire. This is
grief, joy,
what makes them worth
savoring.
Yiian also recognized the artistry of the Chinese
shadow-puppet
theater, a
widely disseminated and
form of popular theater
still
performed in countries
such as Indonesia, Thailand, Turkey, and Greece. He
was inspired subject, in
to write a
group of three poems on the
one of which he
says:
They may not have bones or sinews, but they have
Yuan obtained which enabled him
spirit!
his chin-shih degree in 1592, to enter the official bureaucracy.
While performing the duties of magistrate of hsien (Suchou), he wrote to his friends:
Wu-
22
It's
not that I'm unwilling to be an
can't help feeling that
grain of
my
heart!
.
1
simply runs against the
it
.
but
official,
superiors
.
visit
you
like
gathering clouds, travelers stop by like drops of rain,
papers pile up like mountains, an ocean of
taxes in cash or grain
work and
write
keep up with
all
must be
morning and
collected:
night,
you
if
still
you
can't
of it!
Far more interesting to Yuan were the hterary gatherings of the Grape Society (P'u-t'ao she) that he
and
his brothers
founded
at the
Ch'ung-kuo Temple
of Peking in 1598; his Buddhist activities, centering
around the important of
monk Chu-hung; all,
the
many
and, perhaps most
journeys he
made
to the
magnificent mountains of China. These journeys inspired Yiian's superb travel essays. his essays that
It
is
clear
from
he often went beyond the paths
to
23
clamber up
cliff
was searching the
hope
through caves. Yuan
faces or to crawl
for
new
that these
experiences in nature, partly in
would breathe new
life
into his
poetry.
Yiian Hung-tao has been
remembered
less for his
poetry than for his other achievements. Yiian's literary theory (shared by his brothers) is
so striking that there
is
Kung-
a tendency to discuss the philosophy of the
an school and ignore the poetry reading of Yiian's poetry reveals greatest poet of the
itself.
him
to
But a careful
be the single
Ming dynasty, more
even than Kao Ch'i (1336-74), to
whom
inventive this title
would be granted by most. Despite his polemics against imitation of the past.
Yuan was not
afraid to write
But he did so in such a to his
own
way
on
traditional themes.
as to apply these
themes
expressive needs. For example, the
poem
24
"Twenty-first
Day
Month"
of the Seventh
(pp.
82-83)
draws heavily on the rich imagery and impressionistic
atmosphere of innumerable poems on the ancient "neglected wife" theme, as well as
on the
elegiac tone
of laments for the dead (tao-wang), but
Yuan
leaves his
sources far behind. Not only does the
poem
appear to
to the first
person of
modulate from the third person the
man
(rather than the
woman,
as
was
traditional),
but the gentle melancholy of the neglected-wife poems
gives
way
to real passion.
This passion
is
not
expressed explicitly, but rather through an almost surreal use of
leaps
imagery and the kinds of imaginative
— between past and present, concrete and waking and dreaming— one expects
abstract,
Lorca or a Neruda. The a
that
last
four lines of the
triumphant synthesis of all these
levels.
of a
poem
are
25
"Making Fun of Myself on People
Similarly, in
Day" (pp. 35-36), the poet purposely takes upon himself evety available stereotyped role in Chinese literati society,
most
characteristic of those roles.
does not wear
plow
while avoiding precisely the actions
is
poem back down Yuan wrote ever)day
who
does not
who
delights in sensuality.
m increasingly exciting imager)^
two
classical allusions bring the
to earth.
a
number
of
common
are beautifully evoked.
early novels:
who
Confucian scholar
lives of the
the storytellers
official
does not
developed
of liberation, until
an
who
read books, a Taoist hermit
The idea
is
farmer
official robes, a
his fields, a
He
He
poems
in
which
the
people he so admired
creates as rich a tapestry^ as
who produced Shui-hu chuan and
other
26
The boatwoman Her
left
hand
.
.
.
steadies a
little girl,
her right works the rudder
A little boy runs out into
.
.
.
the road,
blocks the way, and shouts: "I
am the
King of the Bull Fights!"
In his prose writings too, Yiian creates vignettes of
life
in realms of society that
classical
Chinese
literature.
were rarely depicted in
A
letter to
one of his
uncles offers a rare glimpse of living conditions
among
the urban poor:
Tsung Ping [375-443] has that riches are not as
position not as
was .
.
good
good
said: "I
have found
as poverty
as low."
I
used
a pretentious statement. But
now
Just look in the old temples
and high
to think this I
believe
it.
.
and cold shops
27
along the streets of Ch'ang-an the beggar boys
at
midnight: there
and mendicant monks
are snor-
ing away Uke thunder. Meanwhile, the whitehaired old milUonaires are huddled silken blankets, behind their
ing in vain for just a
bed
among
their
curtains, wish-
moment of shut-eye!
Yuan's poems and essays (which can be regarded as prose
poems
of a sort)
conimue
to
reiam the hveU-
ness and expressiveness that set them apart three hun-
dred and cises of
fift)'
years ago from the dry, academic exer-
many of his
contemporaries.
POEMS BY YUAN HUNG-TAO
Chang Jui-i'u: "Two Men Gazing at a Waterfall." Detail from hanging ink on silk, 120 x 52.2 cm. Collection unknown.
scroll,
31
LEAVING
I
get out of
Po-Hsiang
at
Dawn
bed before sunrise
and, half asleep, climb into
These
official
my carriage.
journeys are like food stuck in the teeth,
homesickness as unpalatable as spoiled water chestnuts!
A girl stands in
front of
an inn, her hair uncombed.
A Buddhist monk boils water in a Not I
little
hut.
intoxicated, but not sober either,
listen as the
morning drum sounds through the
dust.
32
ON RECEIVING News of My Termination The time has come
to devote myself to
my
hiker s stick; 1
must have been
Sick,
I
see returning
A stranger here In
my cup,
eat
my
fill,
them
home
—being
thick wine;
a
monk in a
life!
kind of pardon.
fired is like I
former
being promoted.
get crazy-drunk,
then stagger up the green mountain.
The southern
this
a Buddhist
sect, the
northern
sect, I've tried
all:
hermit has his
own
school of Zen philosophy.
33
A PLAYFUL POEM on Seeing My Poetry at Ting-chou In the pagoda
fill
the
air, like
cover the wall
Sooner or
verses!
here?
the chirping of a
worm;
—
calligraphy like insects!
later, they'll
or effaced by the
But for now,
Rubbing of Some of
—an ink rubbing of my
Whoever engraved them They
a
be eaten away by the moss
wind and
rain.
my poems have been cut in stone:
my seal-vermilion drips
to the
ground below.
The rubbing would be made from a stone engraving. Paper would be placed over the paper.
A
the stone,
and ink pressed
carefully against
seal might be applied, using vermilion ink.
34
ON MEETING MY ELDER BROTHER Upon Arriving in the Capital
—A Poem on His Recent
You have turned your back on world and chant
Life
the busy crowds of the
to yourself
from secondhand
books.
Your
official
post
is
not important
you have few contacts with people; a long stay in the capital has to
On
your
brought new wrinkles
face.
the cracked walls are portraits of Buddhist
high in the windows, birds' nests can be seen. Editor at the
but
still,
—not
Academy
the greatest job,
be careful of the wind and waves!
monks;
35
MAKING FUN
of Myself on "People Day"
Seventh day of the first month.
This
official
wears no
official sash,
this
farmer pushes no plow,
this
Confucian does not read books,
this recluse
does not
live in the v^'ilds.
In society, he wears lotus leaves for clothes,
among commoners, he
is
decked out
m cap and jade.
His serenity
is
achieved without closing the door,
his teaching
is
done without
This Buddhist this Taoist
monk has
instruction.
long hair and whiskers,
immortal makes love
One moment,
to beautiful
withering away in a silent
the next, bustling through crowds
When he when he
on
women.
forest,
city streets.
sees flowers, he calls for singing girls;
has wine to drink, he
calls for a pair of dice.
36
His body floating
is
as light as a cloud
above the Great Clod.
Try asking the bird, flying in the
"What
clear
pond
reflects
air:
your image?"
How free!
the dragon, curling, leaping,
liberated!
beyond
The
official,
this
world, or in
it.
Liu-hsia Hui, firm, yet harmonious;
or Hermit Yi, pure in his retirement.
— 37
RISING
FROM MY
SICKBED,
I
Saw
the
Moon
as
the Sky Cleared
was
This
the night of the
midautumn moon of
my sickbed,
meet the
the
year
i-ssu
[1605].
Up
from
I
the clouds open, a smile opens
The clouds depart with what's the
moon appears
with the
full
on left
moon
my face. of
my depression;
new good
feelings.
Falling leaves are iced with clear dew,
new
fragrance rises from the thick wine.
This gladness
is still
not deep in
my heart,
but these are embers, ready to burst into flame.
38
DREAMING The dream world cannot be found away from
my pillow
but nowhere on the pillow can
I
find
it.
And when I am in the dream world
my pillow might as well not exist. Awake, I feel my dreams are empty; in dream, the
Can 1 be
waking world has disappeared. waking universe
sure that the
has no pillow beneath If
dream and waking
which
is
fantasy,
it?
alternate,
which
is
real?
39
THE FIRST DAY of Spring—On This the
is
the day the farmer puts
young
girl
the
Gold
down his
plow,
leaves her loom,
the scholar sets aside his books, the official stops collecting taxes, the merchant closes shop, the fisherman hauls in his nets
So
why am
I
the only
.
.
.
man
walking dangerous slopes, under towering
mountains?
Ox Road
40
THE "SLOWLY, SLOWLY" POEM Playfully inscribed on the wall.
The bright moon
slowly, slowly rises,
the green mountains slowly, slowly descend.
The flowering branches
slowly, slowly redden,
the spring colors slowly, slowly fade.
My salary slowly, my teeth slowly,
slowly increases, slowly
fall
out,
my lover's waist slowly,
slowly expands,
my complexion slowly,
slowly ages.
We are low in society in the days of our greatest health,
our pleasure comes
The Goddess
of
when we
are
no longer young.
Good Luck
and the Dark Lady of Bad Luck
41
are with us even' step
we
Even heaven and eanh
and human
society
Where do we look
take.
are imperfect
is full
of ups
for real
—Bow humbly, and ask
and downs.
happiness?
the Masters of Taoist Arts.
42
A RECORD OF MY TRIP
to
Mount She
1
Yellow leaves spiral
down through
the
air;
waterfall spray flies into raindrops.
Patches of moss darken Buddha's face; the stones here have been brushed
by the robes
of a god.
The monks
are tranquil,
though
their kitchen has
few vegetables; the mountain, cold
—not many sparrows
Of themselves, my worries 1
do not have
all
in the flock.
disappear;
to try to forget the world.
2 Height
after height of strange
new words, new
mountain scenes,
ideas in our conversation.
— 43
Wild pines blow
in the
wind
like
hanging manes;
the ancient rocks are covered with mottled scales. I
enter the temple, seek the the
of
monks,
thumb through traveler's
sutras, feel the dustiness of this
life.
You, the Zen master, and
we
dream world
are brothers,
I,
a lover of
way beyond
wine
the people of the world.
— 45
TRAVELING BY BOAT
to
Gold Harbor-
Drinking With San-mu and
How happy
I
feel in the
All along the riverbank
Old farmers river girls
lie
sit
country!
—
flowers
on
the hedges.
in the fields, crushing Uce:
with their fishing poles, asleep.
The households pay
Wang Hui
in this
little
harbor
their taxes in reeds;
the granan- holds nee duties collected from the barges.
We have a boat and some fresh wine to drink this
happiness has nothing to do with money!
Lan Ying: "Landscap)e Detail
from honing
in the
scroll,
ink
Manner of Wang Meng." Dated J 640. and li^ colors on paper, 95.5 x 37.8
art Art Museum, Princeton University.
46
GETTING UP
in the
Morning After Staying Over-
night at Huan-chu Temple
Hey
there, Yiian
Hung-tao!
Why not get up with the crack of dawn? A hundred thousand universes have been blown by the wind into
—
I
an ocean of cloud.
throw on
my clothes,
go out and take a look: sure enough, the clouds are stretched out below;
The whole sky such
is
the
is filled
power
with crystal forms
of the
mountain god!
— 47
I
WENT OUT
went
to
Wang's
at night
with the
for drinks.
When
monk
the wine
Liao.
We
had been
served, a great thunderstorm started up. Everyone else flinched
with
fright,
storm went on until
Heaven
is
after
in a dark, ugly
but
fek wonderful.
I
midnight.
mood
rumbling thunder, driving wind and
Books tumble
off the desk, into storage jars;
the children run
And
rain.
and hide under
Master Shan?
—He slams
their beds.
his
fist
on
the table,
shouts out loud,
wets his whistle from a cup of rhinoceros horn
and walks home without a candle flashes of red lightning
lighting his way.
The
48
SAYING GOODBYE
Each
five
years
then grieve It
to the
Monk Wu-nien
we meet
when we must
part.
has taken only three farewells
for fifteen years to pass. I
recall
but
how
was
I
I
tried to study meditation
like the
which grows
yellow poplar for a while
then shrinks again.
A hundred but I
times
1
heard you lecture
my mind remained a tangled knot.
was
who
like a
man bom blind
has never seen red or purple
try explaining the difference to
him
and the more you speak the
more confused
he'll get.
with you
49
I
can't bear to leave
but
it is
you now
impossible for us
to stay together. It is
—
October
please
let
the river winds are blowing hard;
your hair grow back in
to protect
your head from the cold.
50
CHRYSANTHEMUMS in Winter There are no flowers that never fade, yet here are the still
To to
chrysanthemums,
blooming
in winter.
protect their leaves,
keep them
Now,
chilling
weave
1
fragrant, cut
a
bamboo
trellis;
away the weeds.
our hearts, the cold breaks upon us;
old friends come, bringing wine.
Suddenly,
we remember
the old
man
of the
eastern hedge,
chant his poems out loud, raise our cups in a
"The old 427),
man
toast.
oj the eastern hedge" refers to T'ao Ch'ien (365-
famous for
his love of
couplet on the subject
is:
"I
chrysanthemums. His best-known
pluck chrysanthemums beneath the
eastern hedge, I and, in the distance, see the southern tains."
moun-
— 51
POEM WRITTEN At sunset,
I
lie
the mountains
Green mosses
down seem
for a
to
nap
tumble onto
my pillow.
are reflected in the water;
winds from the I
Willow Lake
at
rice fields
blow through the window.
enjoy myself here, arranging rocks and flowers in the garden,
writing out spells to keep
away crows and bugs.
My drinking companions
are mostly Buddhist
even
when we're drunk, we
This
poem
Lake
to
is
talk
one from a group of
Yuan Hung-tao
in
monks:
about the Void.
three.
A friend
exchange for a Buddhist
gave Willow
statue.
52
Drinking
at the Studio of
There are
many
at
we
pleasures to be enjoyed
your studio:
play chess, have a drinking contest
The waters of the Wei
we
Fang Wei-chin
.
.
.
lap the walls;
see the reflections of sailing boats
in the
Fish
wine jug.
hawks peer down
riverside flowers
fall
at
your brush rack;
among
the chessmen.
We roll up a curtain, meet new poems, chant them out loud as at the catalpa trees.
we look
53
RECENTLY BOUGHT a make my home, so have I
I
on U\ing
I
this
under the moon. wherever
The
it
boat
my peaceful home, wind
may lead.
ask them to be
here like a
my secretaries.
will hire
wood
deep within the
and
written a series of
follo\\ing the
The clouds and mist Ill live
me
as their scribe.
grub,
tree,
travel like the snail,
who
own home.
carries his
—not above —not one roof
Beneath
From
plan to
and waterbirds?
fish Ill
I
in a boat.
make
plan to
fancy boat that
me
this
day on,
a strip of land;
1
tile.
entrust
to the elements.
my body
poems
54
WRITING
DOWN What
The
sun brings
setting
I
See
a pallor to the face of
autumn;
floating clouds gather quickly into clusters.
They
slant
down,
veiling the trees,
only two or three mountains
still
visible in the haze.
My horse glances back at the bridge-spanned river; a
group of monks returns along a path of pine
The
cliff is
too high
—
1
trees.
can see no temple;
suddenly, through the mist
1
hear
a temple bell.
Ch'en Hung-shou: "Solitary Wanderer Beneath Pine." Album
and
colors
on
silk,
31.7 x 24.9 cm. Nanking Museum.
leaf,
ink
56
ON BOARD a Boat at Chi-ning The mouth of the
Wen River—240 feet wide,
a torrent like a cliff of water, all the
wind
In one night, a
that
way
across.
blows the grain boats
from the south has swept us as
far as the
How many days since In an instant,
1
Nan-wang
left
locks.
my home?
months and months have passed!
Traveling by canal, there's been no fixed schedule
but
now we
should be one stage from Peking.
For a hundred in a dry
I've
wind
—
li
that
'
a storm of yellow sand
sounds
like
ripped cloth.
long since been competing for a place
at the table;
my body feels sullied by the muddy waves. Thirty years old, and what have
I
accomplished?
— 57
Strive, strive
—
Compare me
for a cluster of
empty hopes.
to a boat, struggling
which gains one
foot,
and then
upstream,
loses two.
AT WHITE DEER SPRING
A little
fishpond, just over two feet square,
and not
terribly deep.
A pair of goldfish swim in it as freely as
if
in a lake.
Like bones of mountains
among
icy
autumn clouds
tiny stalagmites pierce the rippling surface.
For the
fish,
it is
a question of being alive
they don't worry about the depth of the water.
58
WEST LAKE One day I walk by One day
I sit
One day
1
One day
I lie
This
poem
is
the lake.
by the
lake.
stand by the lake.
by the
one from a
lake.
set of two.
59
"SONGS
of the
Bamboo Branches"
1
At the mouth of the Lung-chou River the water looks like sky:
here the
Waves
women
of
Lung-chou operate the
great boats.
them asks
the traveler,
splashing her face, one of
"Are you scared?
under eight
Watch my boat feet of
list
wind!"
2
The boatwoman has painted eyebrows. Her boat Her
left
is
like a leaf, following the
hand
steadies a
waves of the
little girl,
her right works the rudder,
and her dark
hair, piled
high as a mountain,
stays perfectly in place.
river.
60
AFTER READING
Poems on West Lake
Chi-tien's
How many times have
I
stepped alone
into the boat at
West Lake?
The boatman knows me now and never asks
One
money.
note sung by a bird
breaks the it
for
total silence
sounds from the mountain that slants
below
the setting sun.
This
poem
Tao-chi
(d.
is
one from a group of four. Chi-tien was possibly
1209), a Buddhist
monk
of the Sung dynasty.
61
IMPROVISED on In the second
In the fourth
the
month
month
Children gaze
at
me
I
Road
(1)
returned to
—back on in the
my home
town.
the road again.
narrow
lanes;
across the steam, a scholar laughs out loud.
This
poem
is
one from a group of three.
IMPROVISED on He
the
Road
(2)
rides a thoroughbred, with bridle of red silk.
He wears an
official cap,
and
a robe
embroidered with gold dragons.
A little boy runs
out into the road,
blocks the way, and shouts: "I
am the
This
poem
King of the Bull Fights!"
is
one from a group of six.
62
THINGS EXPERIENCED
Green leaves
start to
wither on the
white waves sweep across the
river.
People gossip of invasions in the
rumors I
fly:
day
There are
east;
"We've sent ships from the north!"
buy some Ch'ii-chou
listen all
trees;
to
many
famous
oranges, spotted with frost;
women singers.
marriage ceremonies here in
Yang-chou flutes
and drums play loud
as night
draws on.
-
Yoshitaka Iriya considers the third and fourth lines to refer
to
Hideyoshi's notorious invasion of Korea in 1592; the Chinese did in fact dispatch ships with troops
cause.
and food
to aid the
Korean
63
HSIN-AN RIVER
The waves here
are
bad
the head winds are terrible; the foliage,
all
From dark
cliffs
the
wild
The
green
we
murmuring
fires
—even
the rocks are green.
hear of ghosts,
wake dragons with
trees are
old— from
their heat.
T'ang-dynasty stock;
the steles, toppled over,
bear Sung-dynasty inscriptions.
Stepping ashore,
who
This
we meet an
claims that ape
poem
is
men
old farmer
inhabit these woods.
one from a group oj ten.
64
ON THE EIGHTEENTH DAY arrived at Ch'i-yang and
left
my
of the twelfth month,
I
From Hsing-kuo
I
boat.
traveled to Hsien-ning, taking a route that emerged at
Ox Commandery. The mountain knife; whirling
snow froze
road was
the skin,
Gold
like the blade of
a
and the sedan-chair
bearers were so miserable they could hardly walk. But there
were mountains everywhere covered with snow crows' necks, others like piles of jewels. This the pleasures of traveling.
on the things
I
Along the way,
I
roots clutching the rocks;
women, speaking with
of a southern accent
.
.
a trace
.
The guide points ahead and says "That's Little
indeed one of
saw, and ended up with sixteen quatrains.
Wild bamboo,
Fork Mountain up
to
like
improvised poems
3
village
is
—some
me:
there!"
— 65
9 Don't be upset that the horses' hoofs are sinking. Don't worry because the cart wheels are stuck in the
Imagine
mud. if
you were alone here with your
walking
stick,
trudging through the
snow
to
look
at the
mountains!
12
Peak
after peak,
bend
after
I
dotted with snow;
bend, cold mountain stream
have a feeling of deja vu\
in a painting
by Wang Wei
I've
seen this place before.
13
A man is walking along a his
head appears above
a
cragg)' ridge; cliff,
then disappears again.
66
A horse
descends a bridge across a stream
and suddenly
is
swallowed by the snow.
16 Pigs tied to the throne of the Heavenly King;
birds nesting in the cap of the Great Judge.
Chickens perch here,
and make
wood from
a
market of
a deer
their
pen forms the
own; gate.
These are Jive poems from the group of sixteen.
Ch'eng Chia-sui: "Landscape with Figures." Leaffrom an album dated 1639, ink on paper, 23.1 x 12.8 cm. National Palace Museum, Taipei.
^.--c
68
CH'ANG-AN There
"IN
is
a
Narrow Road"
She reins in her horse, stands by the watering trough.
—
Loquats falUng
dogwood
it is
autumn
in bloom.
The
girl is
face
heavy with make-up, hair thick with grease.
from Shansi, a turban on her head,
She plays the zither of twenty-five strings
and wears
gown
a
of scarlet with purple threads.
Smiling, she asks: "Is this
The
title
how they dress down south?"
of this
poem
is
the
name
of a well-known song.
— 69
CLIMBING
MOUNT YANG
Cragg)' rocks, crouching like elephants;
withered pine bark, mottled
From which Is
the
spot did the Crane Immortal take ofP
Dragon Mother possessed of real magic power?
The caves here have
on the
like fish scales.
cliffs live
talking animals;
people
The palace of Wu
fell
who
never say a word.
apart long ago
where can the mins be found?
See Yuan's prose essay on Mount Yang, translated on pp. 110-12
70
MOUNT HUA
CLIMBING
At Shan-sun Pavilion, put on the turban
and become
a pilgrim
and pays
who
visits the
clouds
his respects to the rocks.
The waters have for flowing
a secret
beyond
method this
world;
the mountains are like a drug for lightening the body.
Before the eyes,
Mount Hua
a wall of 10,000 feet.
On If
the robe
—
a single speck of dust
you come across
before you
know
from the
city.
a chessboard, stay for a while:
it,
the wildflowers
will fade
and bloom
This
poem
is
again.
one from a group of six. According
to legend,
a poet
once met an immortal near the summit of Mount Hua, and they
— 71
played a
game
ojwei-ch'i chess Qapanese go) that lasted through
several changes of the seasons.
stands on
A
Pa^nlionJor Playing Chess
this spot.
AT THE SUMMIT
of
Traveler the Taoist
Shu
Mount
Hua— For My
You have walked everywhere on
the
trod the purple moss,
searched for pine trees on the palm of the great
spirit.
Chang Kai could conjure up from
fog
his native valley;
Tung-fang Shuo in a former could
You
now
command
life
the thunder.
too are a master of Taoist magic,
and you have
a sense of
humor
almost an immortal!
autumn
Fellow
clouds,
72
—
Lotus Peak
a straight
drop of 40,000
only crazy people ever climb this
Chang
K'ai of the Latter
Han
Tung
wit of the
far.
dynasty was said
jure up fog over an area offive square
famous
feet:
li.
to
be able
to
con-
Tung-fang Shuo was a
Former Han dynasty.
Ch'i-ch'ang: "A Buddhist
Temple Among
Hills
by
a River,
After Chii-jan." Dated 1630. Leaf from an album of eight landscapes, ink on paper, 25 x 16.3 cm. Art Museum, Princeton University.
74
TOGETHER WITH CHU and Tuan Hui-chih and looked out
The place no
is
I
FEl-ERH,
stopped
at the
at
view of South Mountain.
how
old;
the terrace, crumbling
don't ask
when
it
was
built.
Fragrant winds
blow across Wei Family Ridge; brilliant
snow-light
sparkles in
Fan Stream.
The country temple, half-hidden by red maple
I-hsu,
Hsing-chiao Temple
ancient
histories say
Wang
leaves;
people's houses, interspersed
with clumps of blue-green
lotus.
— 75
Across the stream, the mountains are
still
more
we mount our
beautiful
horses,
gallop into the gray mist.
TRAVELING Through
Huai-an by Boat
Three hundred miles along the canal; ten thousand willow branches,
Travel
is
the root of sorrow, clings to
meditation
Homesick, drunk,
I
— I
that
is
the
way
it
like glue;
to control this suffering.
think about fish-on-rice;
dream about clam chowder
More and more, too spider
my broken heart.
.
.
.
lazy to study books,
webs covering
my brush rack.
76
PEI-MANG CEMETERY
Old pine
trees, their
shaggy manes
twirled in a dance
row on row rising
The
lords
by the wind;
of tombs, one wisp of
smoke
from nowhere.
and princes who once
lived
along Bronze Camel Avenue
have become the dust that
settles
on the
traveler's face.
The white poplar on top of the mountain has turned into an old
who
woman
spends each night in the
fields,
chasing away tigers of stone. Officials
come
to this place, face north
toward the Mausoleum of Longevity,
and give thanks
that the
speak Chinese.
crows
who
perch here
77
ON HEARING Become nien
—
That a Girl of the Tsui Family Has
a Disciple of the
Buddhist Master
Pla>^ully Offered to the Master
She has cut
off her conch-shell hairdo,
thrown away her eyebrow the passions have been
pencil;
quenched by a
single
cup of tea.
Her sandalwood clappers now accompany Sanskrit chanting;
her
silk dress
has been recut:
a makeshift cassock.
The
Master's
mind
reflecting this
His body
is
is
like quiet
water
moon.
a cold forest
putting forth this blossom.
How many times
can she remember
Wu-
78
the
hand
of ordination
on her brow? Generation life
after generation,
after life in,
the family of Buddha!
Shao Mi: "Landscape with Figure, ming." Leaf from an album, ink and National Palace Museum, Taipei.
in the
Manner
light colors
on
of
silk,
Wen
29.6
Cheng-
x 21.2
cm.
80
PAYING MY RESPECTS Monk Ch'ang-erh
to the
The wheel of samsara has come the gleam of the lacquered
Mummy
of the
to a peaceful halt;
body
as fresh as a polished mirror! I
know
that his soul has long since vanished,
but
—amazing! —
He
is
a
a
Buddha
human
So
much
by now,
For
of the
antique,
they
and
teeth are
still
here.
Age of Adornment,
who
has lasted a thousand years.
for artifacts of
bronze or iron
would have turned
details of the
among
his nails
to dust!
remarkable practice of lacquer-mummification
the Chinese Buddhists, see Joseph
Needham, Science and
Civilisation in China, vol. 5, part 2 (Cambridge, 1974), pp.
299ff
81
ROMANTIC SONG Morning
—
I
come by
the avenue of vermilion
gateways.
Evening
—
take
my pleasure by bridges over green
waters.
The house of songs
—
get a
little
drunk and
stay
ten days.
The dancing
girls
here
—
a
thousand cash
This parrot, groggy with sleep, this
dappled horse, swift of
tries to
at a time!
speak;
foot, gallops
without
being whipped. I'd
rather
spend one night with the goddess of Witch
Mountain than
live
on Mount Kou
Mount Kou was
for a
thousand
years!
the site of the apotheosis of Prince Chin,
took off on the back of a crane to
become immortal.
who
82
TWENTY-FIRST DAY A memory
returned to
Foggy moon,
of the Seventh
me and I wrote
this
Month
down.
birdcalls in the flowers at
dawn,
in cold willow branches, orioles trembled
on the
edge of dream.
The words "Love Each Other" were written on the pillow,
and heavy incense curled from behind the
Her emotion had the
lucidity of
curtains.
calm waters
—
-
red color came to her cheeks as she smiled!
Back turned
to the lamp, she
changed her damp
nightgown
and asked her lover
to gather
up her
earrings.
Their tears of parting moistened the fragrant
quilt,
tenderness of love, fragile as the wings of the cicada!
— 83
With
silver tongs
she stirred the ashes in the brazier
and traced these words: "As long Lanterns
hung from each
as the sky ..."
story of the building;
the red railing of the balcony gave
on the
avenue below.
This was the scene of our love that year
now
I
From
see only a tomb,
overgrown with
the roots of the maples,
I
grass.
hear the whispering of
a ghost
bearing the traces of her southern voice.
The stagnant clouds of
this
woman's soul
have been swept into rain over a mountain
I
do not know.
84
A WOMAN'S ROOM Autumn
Autumn
colors trickle through the gauze curtains;
cold fragrance floats
The chirping
The bedroom
in, bit
crickets rise
fireflies flicker
frost
in
in the fills
by
bit.
from the dark
abandoned loom.
with
new
moonlight;
on the bamboo screens she changes to
warmer
clothes.
The migrating goose, the wanderer both are gone, only one will return.
walls;
— 85
PASSING
Out
THROUGH Suchou in the Rain
of a job, with roads to travel, in
could
still
stuck here
Wu
it
be
this
My soul seeks
Tao
Ch'ien
flowers, as
is
if it
a lazy pedant after all?
were
a butterfly,
or follows the waves in dreams, like a pelican.
A lonely lamp,
skinny shadow
—Cold Mountain
Temple;
—
wild grass, flowing green I've
Hsia-chia Lake.
studied Tao, practiced Zen, and gotten nowhere:
now Tm
like
Yang Chu, who wouldn't
give
anyone
a single hair off his head.
Tao
Ch'ien was the great Chin-dynasty poet
a government
official.
fourth century
B.C.
who
quit his job as
Yang Chu was a philosopher of
the
mid-
whose philosophy was misinterpreted as
hedonism by some and
selfishness
by
others.
^r
^
PROSE BY
YUAN HUNG-TAO
Cheng
Chia-sui: "The
hanging
scroll,
unknown.
ink
and
Western Stream." Dated 1627.
light colors
Detail
from
on paper, 128 x 49.6 cm. Collection
88
LETTER to
Old
Jan!
Li Tzu-jan
Have you written any poems
don't write poems,
how
Human
boring days?
can
we make
feelings
recently?
it
If
we
through these
demand some medium
—only then can we be happy. So some
of expression
people do
it
through chess, some through sex, others
through hobbies, and the wise
people,
men it
still
others through writing.
If
of the past were a cut above ordinary
was simply because they had means
for
expressing their feelings; they weren't willing to go floating aimlessly I
often see people
their feelings. if
through
life.
who
have no way to express
They run around busily
they had lost something. They
for
no reason
no
joy.
And
at all;
all
day long, as
become depressed
they see beautiful sights and
feel
they themselves can't understand why.
— 89
This
is
truly a li\ing hell!
racks, bronze pillars, forests of
All in
Why
mountains of knife blades, or
swords? Oh, what a shame! all,
just charge
come when
nothing in
this
ahead and do
man
is
is
that
hard to do
A day
will inevitably
dug and
the waters flow
it!
with talent
nothing in the world that
you
world
"the ditch will be
through." For a
that
speak of iron torture
like yours, there is
impossible.
will be overly cautious, that
1
only fear
you may be
unwilling to take the risk and plunge ahead. Well, force yourself a
little!
It
would be
a
good idea not
to
prove yourself undeser\ing of a friend's encouragement.
90
NOTE WRITTEN
Chang Yu-Yu's Poem About
After
Hui Mountain Stream
My
friend Ch'iu Chang-ju of Ma-ch'eng traveled east
to the
Wu
area,
and then
traveled
back
to T'uan-feng
with thirty jars of water from Hui Mountain Stream.
Chang-ju went ahead by himself, instructing his
ser-
vants to follow behind with the jars suspended from shoulder-poles.
The
of the water, spilled
annoyed by the weight
servants, all
of
it
into the Yangtze.
When
they reached Tao-kuan River, they refilled the jars
with local mountain stream water.
Chang-ju, knowing nothing of extravagantly about the water
and
this,
boasted
invited a
group of
connoisseurs from the city to taste arrived
on schedule, they
it.
When
they
sat in a circle in Chang-ju's
studio with expressions of pleasant anticipation
on
91
their faces.
A bottle was
lain cups, into
which
brought out. as well as porce-
just a few drops of the water
were poured. These were then passed around comments, and then
every'one's
it
was time
to drink.
The cormoisseurs savored the water s bouquet while,
and only then did they
sound
sip lightly
for
for a
and swallow,
They
producing
a gurgling
looked
each other, sighed out loud, and said:
at
"What superb water! Were exquisite taste,
how
nence of drinking
could it
we
in their throats.
it
not for Chang-ju's
ever have had the expe-
in this lifetime!"
They went on
exclaiming in admiration \\ithout pause and then finally left for
Half a
m
home.
month
the course of
later,
the ser\'ants
which the
facts
had an argument
came
out.
Chang-ju
was outraged and
fired the serx^ants involved.
the connoisseurs
who had drunk
the water,
As
for
when
92
they heard about the matter they simply muttered a
few embarrassed words.
My on
younger brother Hsiao-hsiu recently
a trip to the east
tain stream leng.
went
also
and came back with jars of moun-
water from Hui Mountain and Chung-
He wrote
the
names
of the respective streams
on
red labels to record which jar came from which
When
stream.
he returned
home
journey of
after a
over a month, the writing on the labels had
worn
off. I
asked him: "Which came from Hui Mountain and
which from Chung-leng? He couldn't after
tell.
drinking some water from each
couldn't
tell.
And even
jar,
he
still
We looked at each other and roared with
laughter.
But in actual rior to
fact,
Hui Mountain water
water from Chung-leng,
River! Since
coming
to the
let
is far
supe-
alone Tao-kuan
Wu area myself as a magis-
93
trate.
now
I
able to distinguish
present
poem by
happened
that
I
am
among them. Reading
the
have tasted the waters
many
Yu->Ti reminded
in the past,
times and
me
and before
of these things 1
knew
it. I
was
was
similar to
the "appreciation of pork at Ho-yang" of
which Su
doubled over with laughter! This
Tung-p'o wTOte, so
Yu-yu with
a
have written about
it
to pro\'ide
good laugh.
Chang Yu-yu probably the I
I
affair
refers to
Chang
Hsien-i,
an authority on
Ching (Booh of Changes). Ch'iu Chang-ju was YOan's friend
Ch'iu
Tan and
Chung-tao.
Hsiao-hsiu was YUan's younger brother Yuan
94
DREAMS Sitting at night in Pure friend
Temple,
I
talked with
Fang and our conversation turned
my
to the sub-
ject of strange dreams.
Fang bizarre.
said: "I I
once had a dream that was extremely
came upon
a district office
with a vermilion
gateway and guards holding elaborate halberds, as
were a king's palace. staircase
entered by
I
and noticed
way
if it
of the eastern
that in front of the
main
hall
were two high towers with a ferocious-looking guard standing in each. These two
green eyes
—they were
men had
red hair and
terrifying in appearance.
On
the central dais were standing three giants, several tens of feet
jewels.
tall,
When
1
their bodies covered
with strings of
who
they were, he
asked someone
answered: 'These are the demi-gods.' Next, approached the
dais,
and one of the
I
giants asked: 'Do
95
you wish
man
to obsen^e
your former
in a black robe,
who
life?'
immediately led
the hall to the eastern corridor. There
on
sitting
was haggard and jaundiced, and
face
was one
of depression
"When back
and
main
to the
hall,
me
saw
a
out of
monk
fish gong.
His
his expression
at
him.
1
was led
where the giant again ques-
tioned me: 'Do you wish to obser\T your next Before he
a
dissatisfaction.
had finished looking
I
1
wooden
a reed mat, holding a
me was
Beside
had finished speaking,
a
guard leaped
life?'
down
from one of the towers and brandished the iron cud-
he was holding above his head. Sparks flashed
gel
from all
it
in
all
directions,
disappeared.
Then
and the
the guard led
out of which he dragged a ters,
whose
filthy.
This.
hair I
giants
me
and buildings to a Uttle hole,
man whose neck was
in fet-
was burned, and whose clothes were
realized,
was
myself. xAnd so
ing to imagine what e\11 deeds
1
1
began
had performed
try-
m my
96
present ing,
I
life
such
suffering,
and then, weep-
when my
late
awoke."
Fang
also said: "Once,
still alive, I
holding a in
to merit
dreamed of
tally,
a
demon
orderly
similar to the ones used
our provincial and
my mother's name. nephew on my sister's side was
who was
by attendants
district offices.
inscribed
mother was
On
it
happened
It
also present,
was
that a
and the
two of us wept and pleaded with the demon: 'We desire to reduce our
mother's
life!'
own
allotted years to prolong
The demon pointed
said:
'How could
this?'
Jumping with excitement,
so,
to
a distaff relative I
my nephew
be allowed
exclaimed:
you can subtract ten years from
demon later,
orderly
nodded yes and
left.
my
and
to
'If
life!'
do
that's
The
Exactly ten years
my mother died."
With
this,
I
said to Fang: "Your
physiognomy
not that of a long-lived man, and your
life
is
span has
97
been reduced by ten you have fetters is
For
left?
years.
How many
The time when
you'll
years could
be wearing those
drawing near!"
a
long time after
this,
unhappy.
Fang was Fang Wen-tsun
(d.
1609).
Fang looked quite
98
RECORDING
I
Strange Events
sat at night in
Shuang-ch'ing
Villa, trading recent
ghost stories with T'ao Shih-k'uei.
my
Shih-k'uei said: "Last year
On
sister-in-law died.
the day of her death, one of our maidservants sud-
denly went crazy, saying that she was the wife of
from
N
village, that
she had died of strangulation and
had followed her fellow ghosts food,
and
that as they
were
to this place to
beg
way had been
Now
she was fam-
ished and pleaded for a single grain of
rice.
As she
beseeched us to give her food, her manner was
cooked
rice
in the extreme. After a while,
was brought. The
ground and snapped out of
for
leaving, her
blocked by the masses of ghosts.
and moving
X
it
as
girl fell flat if
pitiful
some
on the
waking from
sleep.
99
When we
questioned her, she could not remember a
thing."
T'ao also said: "In
my home
district, in
of a certain scholar-official, the wife
Suddenly she exclaimed that the
were people
became
X, or the
ill.
young
nephew X had
arrived.
who had been dead
for one,
lady X, or the uncle X, or the All of these
girl
the family
two, or even ten years, and yet one was able to converse with days, the
them
as
woman
to beat her.
if
with li\dng persons. After several
suddenly said that
Immediately, she
fell to
writhing beneath the blows of the of pain could be heard near
body
and
there appeared welts, as
if
Yama had come the ground,
stick.
far,
and
Her screams all
over her
produced by
a stick.
Then she kneeled on
the ground, motioning with her
hands
off the stick
as
if
to
ward
— her ten
fingers
100
turned black and blue and started to drip blood. Next she began turning and twisting on her bed as quick as the wind.
When someone
questioned her, she said:
grinding me!' The manifestations of her suf-
'Yama
is
fering
were a hundred times more horrible than any-
thing in ordinary
life.
After a few
more
days, she
had
recovered enough to claim that she had originally
been an immortal in heaven to this earth.
who had been
She had forgotten her old
behaved enviously and jealously
had been punished while
life
banished
and had
in this one, so she
Now that the punreturn to heaven. When
still alive.
ishment was over, she could
she had finished speaking, she died." T'ao said further: "Recently, one of
grandsons,
who had been
months, was visited night beautiful
married for after night
woman who would
my
cousin's
less
than six
by
a certain
sleep with him.
101
Eventually she became his concubine. Before long, her actions
became extremely
strange,
and she kept
telling
people that in this world there was nothing desirable,
—nothing
other than death
else
could bring her hap-
piness. Several times she attempted to
hang
herself
with her stocking laces or to throw herself into the water.
Her people would stand around her and keep
watch over
her, but
guarding her dozed
one night the person
and the
off,
by jumping down the
toilet.
woman
This
is
who was
killed herself
quite similar to
the affair of Li the Red."
These stories are written
all
worth recording, so
them down here
to
I
have
expand the available
accounts of strange matters.
T'ao Shih-k'uei was
Tao Wang-ling (1562-1609).
Tang-dynasty poet who gave himself
this
Li the Red,
name because
a
he felt
102
his
poems were comparable
to those oj Li
said to have died by falling into a
Po
toilet,
("Li the White"), is
after
which he was
accorded the dubious distinction of being called the
Yama
is
King of Hell
in both Indian
and Chinese
toilet
demon.
tradition.
For a
good summary of modern anthropological interpretations of female possession, see
I.
M.
Lewis, Ecstatic Religion (Harmonds-
worth, 1971).
Shao Mi: "Landscape with Figure,
from an album,
ink
and
Palace Museum, Taipei.
light colors
in the
on
Manner
silk,
of T'ang Yin." Leaf
29.6 x 21.2 cm. National
104
A LITTLE STORY About
Living in the Mountains
A rich man who had suffered tain matter
bowed
came
disappointment in a cer-
Mountain
to live at Ti
to a recluse of that place
poor and
ill
as
you
are, sir, is
and
after the rainclouds
"To be as
said:
as pleasant as
is
and your expression
the springtime,
He
something which any-
one would hate, and yet your manner
moon
for a while.
as clear as the
have disappeared.
How
strange!"
The
recluse said: "There's nothing strange about
Some time ago
I
vomited up blood and could not get
out of bed for an entire year after tors
were unable
die and, in fact, died. There
it!
to help it
I
I
The best doc-
was sure
was rumored
was nothing
people speaking of
me.
that.
that
1
that
had already
could do about
my own
would
I
death and, to
—
heard
it
I
my
amaze-
105
ment, sent
got better!
I
my
this point of \iew,
unexpected, and whatever comes to
life is
must be counted
this life
human
ple
From
nature that
as
unexpected
when one
pected gain, one cannot
feel
gain.
pre-
me
It is
in
sim-
experiences unex-
unhappy even
if
one
tries."
The
rich
man
said:
What could
the mountains. that
you would count
This
is
1
stranger
as gain
and
my
me
ness!
My arms could hardly move,
up, and
now
this is
could not support lean as
I
feel
to
you
happy about?
nothing strange about
hold
—
happen
possibly
that in the recent past
dle a boat
obscurity here in
live in
still!"
said: "There's
mind
"You
please
—
I
two
can walk about
happiness!
my weight,
—
keep in
wouldn't
this is 1
happi-
can pad-
waist and back
now
this is happiness!
1
feet
and now
My
and
it!
I
can bend or
Nor was
I
ever
106
comfortable
when
lying
down, and now
soundly with peaceful snores
you consider most people's be happiness, then
my
—
this is
desires
happiness! So,
and
walking, standing,
if
satisfactions to
unhappiness would be ten
thousand times greater than yours. But
my
sleep
I
sitting,
if
you consider
and lying down
to
be
happiness, then you ought to be ten thousand times
happier than me! What's so strange about that!"
The
rich
man
on the brink of death.
It is
and
for this reason that
you
developed your pleasant views. As never been I
ill
for
me,
I
have
and never on the brink of death.
said: "Since
view of a
you were
ill
said: "Nevertheless,
1
man on
am
able to maintain the point of
the brink of death, even
am actually not on the
brink of death,
why
though
I
should you
not be able to cultivate the point of view of a seriously ill
man
even though you are not
ill?"
107
With
this,
the rich
man
what
finally realized
1
was
saying and, relaxing his expression and laughing out
You
loud, he said: "Amazing! to
make me happy I
said:
day,
We
Amazing!"
too!
nothing amazing about
s
was walking below the
1
saw
fully.
'There
a
happy and
are able to be
city wall
it.
The other
with a friend.
beggar coming toward us, pleading mourn-
This beggar had a small head and face, delicate
skin, a refined voice,
each step was
woman
and was walking slowly,
difficult.
beggar, so
The beggar smiled
I
assumed
1
asked: "Do
faintly.
I
that this
you have
as
if
was
a
a husband?'
thought that perhaps the
beggar did not understand the word 'husband,' so asked:
Do you
once again, as friend: "Can
it
I
have an old man?' The beggar smiled if
slightly embarrassed.
be that
when romantic
I
said to
my
matters are
brought up, even a beggar w4ll be pleased?' At which
108
My
the beggar said with a smile: 'I'm a man!'
and
I
realized that
we laughed out I
said:
people
we had been wrong
loud,
give
you
and some who even cases
do you
give
forget that
—you
beggar a rich
feel that
you
you
same
man, the same
—
give
moment
you were
as a
as
ago
there are
you
you
when you
When
you no longer are
anyone
1
rice,
of these
a beggar?
else,
nobleman with
thousand households! Have
too."
are a beggar, so
are a beggar,
are the
away
you money. In none
never laugh. Now, just a
you
far
some who
gruel,
forget that
laughed, did you
along, so
and the beggar laughed
"You have come from
who
all
friend
the
same
a
as
a fief of ten
not given you some-
thing wonderful?'
"The beggar agreed, thanked
me
with a smile, and
left.
"Now,
if I
can make a beggar happy, shouldn't
I
be
109
able to
make
man
a rich
happy? There's
like yourself
nothing amazing here!"
Such was the profundity of our conversation the rich
man
that
forgot to leave. Mist encircled the dark-
ening mountains; a temple bell sounded from the distant trees.
I
had already
lent the
sleeping platform;
now
had been
as well.
sitting
on
He laughed and people
who weep
over their heads.
I
tossed
said: "I
at
man him
the use of
the thick
How
could they ever get to stay in a
he
asleep.
the speaker switches to the first person,
that the recluse
is
Yuan
I
night because they have no roofs
house, with such a fine mat to sleep on?"
When
mat
have heard that there are
warm fell
my
himself.
it
Then
becomes clear
no
MOUNT YANG Mount Yang tains
surges above
and connects with
the surrounding
a range
distance of several tens of tion of
all
li.
moun-
which extends over
It falls
under the jurisdic-
two subprefectures. Beneath the mountain
the Shrine of the
a
White Dragon. According
is
to the old
people of the area, during the Eastern Chin dynasty
(317-419), an elderly
man
wearing a white robe once
stayed overnight at the house of a the next day.
nant and
The woman
later
with horns on sky and the
commoner and
of the house
left
became preg-
gave birth to a white dragon, complete its
head. The dragon rose
woman was
up
into the
frightened to death.
Now, beneath he mountain,
there
is
the
Tomb
the Dragon's Mother, with a cypress tree in front of that
is
some twenty spans
of it
in circumference. Several
Ill
years ago, a white dragon of
branches
its
ents.
like a bolt of silk,
and looking around
forth
Whenever
pray for
rain,
the magic
was seen hanging from one
there
is
as
if
swaying back and
trying to find
a drought
its
par-
and the people here
they are sure to be answered. Because of
power
of the spot,
it
has been recorded in
the official annals of ritual.
This year, in the sixth month, the drought acted
up
again,
and Chiang Chin-chih and
nied the prefect
when he prayed
started, intense sunlight
was
1
demon
accompa-
at the shrine.
glittering in the
As he
pool and
not a sliver of cloud was to be seen anywhere in the sky. Chin-chih as
and
1
climbed
to the
we reached Arrow Tower, on
all
summit, and just four sides clouds
and fog arose from the mountains, forming
a vast,
gray mass in which one could not distinguish anything.
Then, in the time
it
takes to inhale
and exhale,
112
rain
poured down in
torrents, filling the rice paddies
with water. Chin-chih and terror
and
Is it
left
as quickly as
I
looked
we
at
each other in
could.
possible that dragons really are divine crea-
tures?
Mount Yang
is
located northwest of Wu-hsien, near Great Lake
(T'ai-hu) in Chiangsu Province. See Yixan's
poem on Mount
Yang, translated on page 69.
THE CAVE
of the Jade City
The Jade City Waterfalls. interior
is
over twenty
The entrance
is at first
like a
to the cave
its
from the Five is
broad and the
huge mansion. After one has
gone in a way, the path narrows to
li
slightly,
then returns
former breadth. Within the cave, rocks in the
113
shapes of lotus flowers or
human
figures are
ous. There are three or four turnings, that
and then
a hole
so narrow that one can only get through by
is
crawling. flat
numer-
The two T'ao brothers and
I
went through
on our belhes, lighting our way with torches.
Smoke
filled
like rain.
the available space, so that our tears
Then
I
remembered hearing an old
fell
story
about people suffocating because of torch smoke in caves;
I
became frightened and
the T'aos.
of
Wu
lives.
Only
Wang
retreated, along
with
Ching-hsii and an office clerk
Subprefecture went ahead at the risk of their
They crossed four or
five ridges,
coming
to the
innermost depths of the cave, found their way blocked by turned back.
a
subterranean stream, and only then
114
SOLITARY MOUNTAIN
The
recluse of Solitary
his wife
highest
and cranes
man
myself and
my
tired of
We
friends, precisely
it's
like
tree as
was the
because all
kinds of
we
are
wearing a coat with
padding and walking through a
and
as
we have
cannot get rid of them, and yet
—
of brambles
plum
Such people
ourselves in for
let
being v^th them
tattered cotton
"a
as his children." This
of leisure in the world!
wives and children, problems.
Mountain had
stickers that tug at
field
your clothes with
each step! Recently, a
man named
residence under wife.
Perhaps he
Solitary
Yii
Seng-ju has taken
up
Thunder Peak, and he too has no is
Mountain!
on plum blossoms
a reincarnation of the recluse of
He
has written a group of poems
falling in the creek,
and while
1
do
115
not
know how
they might be
felt
compare with
to
the
poetry of the recluse, he did turn out 150 of them in
one night, which can certainly be called writing quickly!
As
for his practice of fasting
meditation, this actually puts
him
and doing Zen
a cut
above the
recluse. Is
there ever an age without remarkable
men?
"The recluse of Solitary Mountain" was Lin Pu (967-1028), a
major poet of the early Sung dynasty.
WEST LAKE and Shan-yin ...
I
once expressed the thought that West Lake
like a painting
and the scenery
is
by one of the Sung-dynasty masters, at
Shan-yin
is like
a painting
by one
of the Yuan-dynasty masters. Flowers, birds,
and
116
human
figures, all visible in every detail, rich
and
sparse areas, distant and near scenes, every color exquisitely hne: such
is
the scenery of
West Lake.
People without discernible features, trees without discernible branches, mountains without discernible vegetation,
water without discernible ripples, everything
abbreviated or suggested, the sense of distance arising
from the forms: such the question of
is
the scenery of Shan-yin.
which of the two
is
superior,
As
1
to
leave
that to people possessed of a perceptive eye.
Shan-yin became famous in the Six Dynasties period,
and became
less
popular starting with the T'ang.
West Lake became known
in the T'ang
and
is at its
peak of popularity now. Perhaps scenic spots undergo the vicissitudes of Chang Hung: "Landscape album of landscapes silk,
in the
also
fate!
Manner
of Hsia Kuei." Leaf from an
after old masters, dated 1636, ink
31.6 X 19.7 cm. Ching YUan Chai
Collection.
and
colors
on
118
A RECORD OF LISTENING
to the
Rock
of Echoing
Waters
The rock listen to
is it
halfway up Heaven's Eye Mountain. quietly, the
sound of flowing water can be
heard from within, resonant and
clear. Its
Rock
of Echoing Waters. This rock
high,
and twice
ful in its
you
If
this in breadth.
is
It is
name
is
the
over twenty feet strangely beauti-
outer form and powerfully structured
beneath the surface. Let this ser\^e to
remedy the omission of
from rock catalogues of the
Heaven's Eye Mountain Province.
is
this
rock
past.
located east of Tai-hsien in Chiangsu
119
EVEN-WITH-THE-CLOUDS
The Heavenly Gate of with-the-Clouds the area tions
Anhui
is
below the
mountain
the
a beautiful spot, but unfortunately
cluttered
cliff is
and epigraphs.
How
And
the officials
up with
who
inscrip-
The people of
irritating!
just love to WTite graffiti; this
of theirs.
called Even-
is
a shortcoming
have held
office there
have been influenced by local custom. Even the small rocks are
all
covered with vermilion characters or
plain engraved words. Its
enough
to
make one gasp
with anger! I
have noted that the law pro\ides for standard
punishments dig
illegal
officials
for those
mine
shafts.
who
plunder the mountains or
Why
is it
that \iilgar scholar-
can desecrate the Mountain Spirit with
impunity? Buddhism says that
all e\il
action will lead
120
to appropriate retribution.
are in a class with
The
on the
What
1
am
describing
murder and robbery, and
Buddhism makes no mention sight
acts
of them. This
is
yet
an over-
part of the canon.
crimes have the green mountains and white
rocks ever committed, that their faces should be
branded and
their skin cut?
The rocks
at the
Oh, how inhumane!
Peaks of the Five Elders are
all
beautiful but slightly lacking in rich luster. Also, the
mountain forms themselves
are not that spectacular,
so visitors need not stay too long.
would reduce cials
the
number
would come here
inscriptions
If
the Taoist shrines
of their rooms, then offi-
less frequently. Eventually, the
would become
effaced, lichens
would
cover the rocks, and, unless the god of this mountain is
totally lacking in spiritual efficacy, in less
than one
121
hundred or so return to
My
its
years, Even-with-the-Clouds should
pristine beauty.
fellow travelers were
Mei Chi-pao, T ao Chou-
wang, Pan Ching-shen, Fang Tzu-kung, the hui,
and the two gentlemen Chang and
for five nights,
For
Li.
monk
We
Pl-
stayed
then continued traveling.
the phrase "rocks at the Peaks of the Five Elders
.
.
.
,"
an
alternative version oj the text has been partiaUy Jollowed.
A RECORD OF STAYING OVERNIGHT
at the
Terrace of Falling Stones
After
coming dowTi from Even-with-the-Clouds. we
took
a raft
downstream
to the Terrace of Falling
122
Stones. Here, stones have fallen along the
stream, creating a
cliff
friendly,
the
on top of which one could
monks
spread out a mat. The
bank of
living
and when they heard
that
on shore were not
some
travelers
had
arrived, they closed the doors to their chambers.
The building
closest to the
very picturesque, so
barge
in!
Who
1
needs
Shih-k'uei in with me, ly.
The sunlight
nearby mountain was
said to Shih-k'uei: "Let's just to ask the
monks?'
dragged
and the others followed timid-
glittering
on
the stream
green colors of the mountain seemed to tables
I
and the bluereflect' off
the
and benches.
Two
youths then appeared and bowed to
had expressions of Shih-k'uei,
serenity
one of our group
ble T'ao of K'uai-chi."
jumped
to attention,
on
us.
They
their faces. Indicating
said: "This is the
venera-
The youths immediately
bowed, and went
to set out
some
123
wine
for
us in the pa\ilion.
We
discussed the
life
of an
examination candidate with them until midnight. The
sound of wind
the stream penetrated the night like the
in ten
thousand pines.
The next morning, and plaque
inscriptions.
Sound." Shih-k'uei
Rain."
We
1
named
1
named
poems
the pavilion "Stream
said: "This is the rain
Heaven's Eye!" So
at
the youths asked us for
I
dreamed of
the studio "Dreaming of
each wrote two poems for the occasion and
gave them to the youths.
A RECORD OF A TRIP
It
was
third su,
to
Ch'ung-kuo Temple
the year chi-hai [1599], the third day of the
month.
It
had been decided
that Po-hsiu,
Chao-
Sheng-po, and myself would celebrate the custom-
124
ary day of purification beside the river
west gate of the up,
we took
As
city,
but because a sandstorm started
Ch'ung-kuo Temple.
shelter in
happened,
it
Wang
my
Chang-fu and
brother were having a Uterary gathering place, so
we
all
beyond the
got drunk together and
younger
at this
had smiles on
our faces the whole day. Everyone agreed that
was our
first real
very
this
intoxication since the beginning of
spring.
One
of the temple
monks then
led us to see the
image of Tutor Yao. Yao was dignified and imposing,
and
his eyes
seemed
to flash
hke lightning. The
inscription consisted of the words: that of a
"My
true nature
monk," written out by the Tutor
in his
is
own
calligraphy.
Next,
here
we
visited the hostel for foreign
we saw images
of Manjushri
monks, and
and other
figures.
125
One had
a blue face
and the head of
and dwarfish, wore human heads had SLxteen
many
a boar;
all
over
legs arranged in parallel fashion,
it
was
its
fat
body,
and held
kinds of weapons. This image was extremely
ferocious in appearance.
The monk explained
that
it
had been presented by the Tibetans, who brought
many images
of this kind,
the customs of Tibet it
and he
and how
far
also told us
away
it
about
was. in sum,
can be said that the pro\dnces of Tibet consider even
the lowest grade of Chinese tea to be a national trea-
sure
and use
silver,
it
as a
medium
Gold and
strangely enough, are not in circulation.
countr)'
is
without
ever)' several tens of U,
it
is
a
The eat
a local overlord for
is
something
system of China. But
ished country.
and the people
rice paddies,
only wheat and pulse. There
tive
of exchange.
like the administra-
backward, impover-
126
At
this point, Po-hsiu
and Chao-su
left
because
they had official duties to attend to the following
morning, The
rest of
us talked about the
New
of Changes] until midnight.
kept coming up as
we
talked,
leave but, as our servants
time in the cold night,
and we did not want
had been waiting
we had no
at the age oj fourteen, hut
appointed Tutor
to the
most
a
to
long
choice but to go.
who became a
resumed a lay name when
Heir Apparent.
painter, as well as one of the
Ching [Book
points of discussion
Tutor Yao was Yao Kuang-hsiao (1335-1418),
monk
J
He was a
poet and a
influential political advisors of
his day.
FROM On
.??
"FIELDS
OF
INK: Miscellaneous Notes"
a certain day,
I
went
to the Office of Tribute
127
Inspections, tribute he vessels,
where
I
met an envoy from Annam. The
had brought consisted of gold and
sih'er
which were embellished with rather unskilled
designs. Aside
from
this,
he had only brought a
little
sandalwood, laka-wood, and ivory. I
asked
this
envoy whether he could do
phy, and he said:
"I
can." So
I
gave
him
he wrote out a quatrain in cursive script
The path meanders over the stream the clouds veil
calligra-
a brush,
and
[ts'ao-shu]:
a stone bridge,
bends nine times; an embankment of bamboo
groves
with three
The
little
houses.
gates are half closed,
wildflowers are
one cry from
a bird
falling;
—
a
calm day in spring.
128
His cursive was virtually impossible to read, so
asked him character,
to write the
1
standard forms beside each
and these were no
different
from the ones
used here in China.
The Annamese (Vietnamese),
like the
Koreans and Japanese,
wrote much of their poetry in Chinese, partly because they
admired Chinese culture and wished because
this ability
mats and
emulate
it,
and partly
proved useful in dealing with Chinese diplo-
officials.
A BIOGRAPHY of the The Old Drunkard from.
to
Nor has he
always drunk,
I
Old Drunkard
—no one knows where he comes told
call
him
anyone the
his
name. Since
he's
Old Drunkard. Each year
129
He wears
he travels between north and south China.
a
seven-brim hat and embroidered robes; he has high
cheekbones and
a
—
down
to his belly
a ferocious general.
broad jawbone. His beard hangs to
look
He
is
at
him. you'd think he was
perhaps
fifty
years old or so,
but has no companions or followers. In his hand he carries a yellow
bamboo
basket.
He spends
the entire
day dead drunk and seems asleep even in broad daylight.
The stench of his booz>^ breath can be smelled
hundred paces away. He walks wine and,
the streets looking for
in a short while, he has
wine shops!
—
yet he
a
drunk
at
over ten
seems no drunker than before.
The Old Drunkard does not
eat a
gram
diet;
he eats
only centipedes, spiders, toads, and any sort of insect.
The children
in towTi are terrified of
whatever vermin they can find and to eat.
him
—
^they
offer these to
grab
him
Wherever he walks, over one hundred people
130
can always be seen
anyone
which
insults
him, he
inevitably touch
who
person,
rattles off a
upon an
then runs away in
In his basket, the
it's
fright.
still
carries sev-
asked why, he
says:
you
can't
get wine, but
any of these."
get
When the to
few words, some of
Old Drunkard always
you can
cold,
staring. If
intimate secret of the
eral tens of dried centipedes. If
"When
him and
trailing after
Po-hsiu told
me
about
this
man,
whole thing was an exaggeration, so
my house
for a drink.
I
I
thought
invited
him
The boy servant found more
than ten verminous insects and offered them to him.
He swallowed would dip vinegar,
all
in his
of
them
alive!
wine cup,
as
Each
little
bug he
one dips chicken in
and then he would wash them down with
wine. As for the centipedes, which were five or six inches long, he
would pick up each one with cedar
131
needles,
remove
alive, in his
their pincers, then place
mouth. The red
legs
them,
still
could be seen mov-
ing frantically between his whiskered Ups;
all
of us got
goose flesh just watching! But the Old Drunkard was ob\iously enjoying himself, chewing away with relish, as
if
pig.
he were dining upon essence of bear or suckling
When
favorite,
he was asked which delicacies were his
he repUed: "Scorpions
taste
wonderful, but
down
unfortunately you cant get them
south.
Centipedes are second best, and of the spiders. fer small ones.
But you shouldn't eat too
because
make you
they'll
depressed."
what beneht he derived from ''None!
I
do
it
many
Then
preants,
asked
I
and he
said:
just for fun!"
After this, the close.
his diet,
1
Old Drunkard and
I
became quite
Whenever he came, he would crouch down on
the stairs, call for wine,
and drink away.
If
anyone
132
treated ately
show
many said
him
like
an honored guest, he would immedi-
his displeasure.
He
on and on about
talked
strange subjects. Every so often, something he
would be
truly mysterious, but he
answer any inquiries about
1
repeatedly ques-
if I
would purposely change
tioned him, he
One day
and
it,
went out with
my
uncles,
speaking about the beautiful sights
would not
at
the subject.
and we were
Gold Mountain
and Mount Chiao, when we met the old drunkard along the road. certain year
My
second uncle mentioned that in a
he had climbed Gold Mountain. The Old
Drunkard smiled and
said:
tary advisor so-and-so
was
and-so also went along?" but
when
come
to
"Could host,
My
it
be that the mili-
and the secretary
so-
uncle was astonished,
the
Old Drunkard was asked how he had
know
these things, he did not answer. At a
later time,
someone managed
to take a
quick look into
133
his basket cial
and saw something
appointment
in
Drunkard had been area,
which seemed
it.
a
to
like a certificate of offi-
He claimed
well-endowed
make
fixed
Old
official in the
sense.
The Old Drunkard's behavior was had no
that the
truly bizarre.
home. At night he would
stay at
shrine of beneath the eaves of the city gates.
He
an old
He was
constantly repeating the words: "All dharmas return to the
One
—where does the One return?" whether
mo\4ng about,
staying in one place, sitting, sleeping,
or conversing.
If
anyone asked him why, he would
not answer.
Once when saw him again he
is
I
at
was on
my way
Sha-shih, but
I
to
an
official post,
I
do not know where
now.
Shih-kung
says:
1
often see strange people in the
134
cities
And
and
regret that
I
know
nothing about their
regret that of the strange people holed
I
the forests
up
in
and mountains, probably only one out of
ten appears in the
recorded in the
cities!
official
surely they represent
who do
lives.
As
for the strange
people
records and unofficial books,
no more than one tenth of those
appear in the
cities.
Since these are people
with no ambition to become known, and since they associate only with butchers,
wine merchants, shop
owners, wandering monks, and beggars,
worthy
scholar-officials
and hand down of a
and
even get to
know about them
their stories? In the past,
woman known
as the
a Taoist of the Single
how many
I
have heard
Cap-wearing Immortal,
Gourd, both
chou. Recently, several people in the
living in
Feng-
Wu-han
area
have been acting quite strange, and one of them seems
to
know
a thing or
two about the Tao. Yes,
it
135
appears that this
is
what
"Though he possesses
is
the
meant by
the old sa\-ing:
powers of
a
dragon, he
remains hidden."
Shih-kung was one of YOan's names. is
"Vwugh
he possesses ..."
a quotation from the "^en-yen," one of the appendices
Ching. This passage occurs in the Oie first hexagram, ch'ien.
commentary
to the I
to the first line
of
136
wHfCl^H^f hill, Inc.,
Pacific.
Editions are a production of Weather-
publishers of fine books on Asia and the
Supervising editor: Margaret E. Taylor.
Book
design and typography: Liz Trovato. Production supervision: Bill Rose. Text composition:
Hoboken, Inc.,
New Jersey.
Printing
G
& H Soho, Inc.,
and binding: Daamen,
West Rutland, Vermont. The typeface used
Berkely Old Style.
is
j^smmmammmm Yuan Hung-tao (1568-1610) was
the greatest poet of
Ming-
dynasty China. In an age that
looked to the masters of past dynasties for inspiration, Yiian
beUeved that ciety
to
ways of
so-
undergo change, hterature
must follow
Ming
"as the
suit."
poets, Yiian
look
Unlike other
was not
critically at the
afraid
world
around him, and thus
offers us a
Ming
society as
rare portrait of
well as poetry
and prose of
sur-
passing beauty and freshness.
ISBN 0-83A8-0257-0
90000
>
78083A"802575
I