From Talented Poet to Jealous Wife: Reimagining Su Hui in Late Tang Literary Culture

NAN Nü ◽  
2020 ◽  
Vol 22 (1) ◽  
pp. 1-35
Author(s):  
Qiaomei Tang

Abstract Su Hui was a late fourth century Chinese woman who is famed for her creation of brocade palindromic poems. Due to an account of her life story, attributed to the female emperor Wu Zetian, that highlighted her jealous disposition, Su Hui is remembered today primarily as a talented but jealous wife, which is in contrast with how she was viewed in the period prior to the Wu version. Tracing the genealogy of Su Hui’s narrative in pre-Tang and Tang literary and visual materials, this article demonstrates that the definitive version of Su Hui’s story is misattributed to Wu Zetian and, more importantly, that the image of this well-known figure of early medieval China underwent a transformation that reflects important aspects of Late Tang literary culture. In ‘boudoir lament’ poetry of the Southern Dynasties period, Su Hui is the stock image of a melancholy wife longing for her absent husband. In ‘frontier’ poetry of the Tang dynasty, she is a worrying wife concerned with her military husband fighting on the borderlands. It is in a Late Tang prose account misattributed to Wu Zetian that we finally see her as a jealous woman competing for her husband’s affections. The transformation of Su Hui’s image across three major literary genres over a period of half a millennium offers readers a window into the literary and cultural changes that took place in medieval China.

Interpreting ◽  
2008 ◽  
Vol 10 (2) ◽  
pp. 175-196 ◽  
Author(s):  
Rachel Lung

The article documents and differentiates two kinds of translation officials in the central government of the Tang dynasty (618–906 AD) in medieval China: translators in the Court of Diplomatic Reception (Yiyu 譯語) and translators in the Secretariat (Fanshu Yiyu 蕃書譯語). The distinction between them is essential because they are often mentioned in the scholarly literature indiscriminately. Given the scarcity of historical records and the absence of focused discussions about translators in Tang times, their differences were usually either toned down as minimal or misinterpreted by modern scholarship over the past decade. Although some researchers have recently made reference to the two translator titles and agreed that their translation and interpreting duties were somewhat different, the nature of these differences has not been clearly established. Analysis of standard historical records suggests that, in fact, these two types of translators had distinct job duties. Translators in the Court of Diplomatic Reception interpreted primarily for foreign envoys, while the Secretariat’s translators chiefly translated state letters from foreign envoys. This article presents evidence to substantiate this observation and explain why such an apparently straightforward categorization has not been put forward thus far.


Religions ◽  
2019 ◽  
Vol 10 (12) ◽  
pp. 658
Author(s):  
Wen Sun

Chinese translations of Buddhist sūtras and Chinese Buddhist literature demonstrate how stūpas became acknowledged in medieval China and how clerics and laypeople perceived and worshiped them. Early Buddhist sūtras mentioned stūpas, which symbolize the presence of the Buddha and the truth of the dharma. Buddhist canonical texts attach great significance to the stūpa cult, providing instructions regarding who was entitled to have them, what they should look like in connection with the occupants’ Buddhist identities, and how people should worship them. However, the canonical limitations on stūpa burial for ordinary monks and prohibitions of non-Buddhist stūpas changed progressively in medieval China. Stūpas appeared to be erected for ordinary monks and the laity in the Tang dynasty. This paper aims to outline the Buddhist scriptural tradition of the stūpa cult and its changes in the Chinese Buddhist Canon, which serves as the doctrinal basis for understanding the significance of funerary stūpas and the primordial archetype for the formation of a widely accepted Buddhist funeral ritual in Tang China.


T oung Pao ◽  
2016 ◽  
Vol 102 (1-3) ◽  
pp. 74-120
Author(s):  
Anthony DeBlasi

Although Bianzhou (modern Kaifeng) is well known as the imperial capital of the Northern Song dynasty, its history prior to the tenth century reveals much about the political fortunes of the Tang dynasty, especially after the An Lushan rebellion. A careful analysis of the backgrounds of the Military Commissioners appointed to govern the region indicates that following an initial period of instability, the Tang court was able to maintain control over this strategically vital transportation hub late into the ninth century and to repeatedly appoint commissioners who had passed the civil-service examinations. This experience helps explain the continuing optimism of Tang elites about the dynasty’s prospects and made Bianzhou itself an important example for the educated elite of why civil values were essential to good government and the survival of the Tang dynasty.
Si Bianzhou (actuel Kaifeng) est bien connu comme capitale impériale des Song du Nord, son histoire avant le Xe siècle nous en apprend beaucoup sur le destin politique des Tang, particulièrement après la rébellion de An Lushan. L’analyse minutieuse du parcours des commissaires militaires successivement nommés à la tête de la région révèle qu’après une période initiale d’instabilité, la cour des Tang a été en mesure jusque tard dans le IXe siècle de maintenir son contrôle sur ce qui était un nœud stratégique de communications et d’y poster l’un après l’autre des commissaires passés par la voie des examens civils. L’expérience contribue à expliquer l’optimisme persistant des élites des Tang concernant l’avenir du régime, le cas de Bianzhou étant à leurs yeux un exemple important des raisons pour lesquelles les valeurs civiles demeuraient essentielles à la qualité du gouvernement et à la survie de la dynastie.



2020 ◽  
Vol 24 (4) ◽  
pp. 601-608
Author(s):  
Vitaly G. Kosykhin ◽  
Svetlana M. Malkina

The era of the Tang dynasty (618-907) was a period of great flourishing of all aspects of Chinese culture, when changes covered the most diverse spheres of philosophy, art and literature. The article examines the role played in this cultural transformation by translations from Sanskrit into Chinese of the religious and philosophical texts of Indian Buddhism. The specificity of the Chinese approach to the translation of Indian texts is demonstrated, when, at the initial stage, many works were translated in a rather free style due to the lack of precisely established correspondences between Sanskrit and Chinese philosophical terms. The authors identify two additional factors that influenced the nature of the translations. Firstly, this is the requirement of compliance with the norms of public, mainly Confucian, morality. Secondly, the adaptation of the Indian philosophical context to the Chinese cultural and worldview traditions, which led to the emergence of new schools of religious and philosophical thought that were not known in India itself, such as Tiantai, Jingtu or Chan, each of which in its own way influenced the art of the Medieval China. Special attention is paid to the activities of the legendary translator, Xuanzang, whose travel to India gave a huge impetus to the development of Chinese philosophy in subsequent centuries, as well as to the contribution to Chinese culture and art, which was made by the translation activities of the three great teachers of the Tang era Shubhakarasimha, Vajrabodhi and Amoghavajra.


Author(s):  
Anna Shields

The tradition of classical studies in China after the fall of the Han continued to flourish, though in changing forms from the period of division through the end of the Tang dynasty. The ongoing relevance of the Classics and the Masters Texts to both the educational and institutional systems of successive dynasties guaranteed that elites would sustain a heritage of scholarship and transmit commentaries over generations. And yet the classicist tradition was not merely a static corpus of commentary on “dead” texts but rather a dynamic and stimulating body of knowledge that inspired new literary compositions, philosophical reflection, and ultimately new styles of writing, both poetry and prose. This chapter traces the most important classicist revivals and the most prolific and influential writers in the classicist tradition, including authors such as Yuan Jie, Li Hua, Han Yu, Bai Juyi, and others.


1993 ◽  
Vol 52 (1) ◽  
pp. 66-89 ◽  
Author(s):  
Victor Cunrui Xiong

Sui-tang luoyang, built IN 605–6 as the eastern capital of the Sui dynasty and subsequently the eastern capital of the Tang dynasty, was one of the great cities of medieval China. Almost as soon as it was built to the taste of Emperor Sui Yangdi (r. 604–17), Luoyang became the second largest city in China, surpassed only by Daxingcheng-Chang'an, the first capital, which had been built by Yangdi's father. Both cities were objects of scholarly interest as early as the eighth century when, in 722, Wei Shu completed his Liangjing xinji [A new record of the two capitals] (Fukuyama Toshio).


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