Tom Birkett and Kirsty March-Lyons (eds.). Translating Early Medieval Poetry: Transformation, Reception, Interpretation. Medievalism 11. Cambridge: Brewer, 2017, ix + 240 pp., £ 60.00/$ 99.00.

2018 ◽  
Vol 136 (3) ◽  
pp. 537-541
Author(s):  
Oliver M. Traxel
Author(s):  
Jack W. Chen ◽  
Evan Nicoll-Johnson

The designation “early medieval China” denotes the centuries between the end of the Eastern Han 東漢 (27 ce–220 ce) and the Sui 隋 dynasty (581 ce–618 ce), or c. 200 ce–600 ce. During this period the Eastern Han devolved into rebellion and warlordism, ending with the founding of the Wei 魏 dynasty (220 ce–265 ce). The Wei in turn was supplanted by the Jin 晉dynasty (265 ce–420 ce). Although the new rulers managed to unify China for a brief time, the dynasty was forced south of the Yangzi River when non-Han nomadic tribes sacked Luoyang and Chang’an. Following this came the Northern and Southern Dynasties 南北朝 (420 ce–589 ce), which took place, respectively, to the north and south of the Yangzi River. Non-Han clans ruled during the Northern Dynasties 北朝 (386 ce–581 ce), whereas the Southern Dynasties 南朝 (420 ce–579 ce) era was controlled by northern emigré and southern clans. Sometimes, the period is referred to as the Six Dynasties 六朝 period or simply the Period of Disunion. Although this period was not one of grand empire building, it was acclaimed as an age of great literary, intellectual, and cultural accomplishment. Of particular cultural importance was the emergence of pentasyllabic (wuyan五言) and heptasyllabic (qiyan七言) shi詩 (lyric poetry), which began to rival and, eventually, eclipse the dominant, tetrasyllabic (siyan四言) form, which could be traced back to the Classic of Poetry (Shijing [詩經]). It should be noted, however, that although literary histories often conventionally characterize early medieval China as dominated by pentasyllabic poetry, the genre fu賦 (rhapsody, rhyme prose) was as significant in terms of cultural prestige. Also of importance was yuefu shi樂府詩 (Music Bureau poetry), often treated as a genre, but actually an amorphous poetic corpus with musical associations, from ritual hymns to local song traditions and literati imitations. The three major forms are often treated separately, but they share many thematic commonalities. Furthermore, there is a vast literature in Chinese and Japanese devoted to the poetry of this period, and the following article is intended simply as a starting point for research. This article provides a guide to the main traditional sources and modern critical editions for early medieval poetry, along with important English-language scholarship and selected scholarship in Chinese, Japanese, French, and German. Those interested in more general reference works and resources for Chinese poetry should consult the article on Traditional Chinese Poetry.


T oung Pao ◽  
2010 ◽  
Vol 96 (1) ◽  
pp. 74-124
Author(s):  
Zeb Raft

AbstractThis article examines a set of four tetrasyllabic poems from the first century BCE, situating them between the ancient poetry of the Shijing and the medieval poetry that would appear two centuries later. The author outlines the emergence of a learned elite in the latter half of the Western Han and shows how the intellectual and socio-political background of this group is instantiated in the poems. As statements of a classicist mentality ascendant in the late Western Han, the poems stand firmly in their age, but as products of this newly emerging group they bear definite connection to the literati poetry of medieval China. Thus, the poems offer a viewpoint onto both the scholarly culture of the first century BCE and the poetic culture of early medieval China.


Author(s):  
Howard Williams ◽  
Jessica I. Cerezo-Román

Four dramatic funerals punctuate the tenth- or eleventh-century Anglo-Saxon poem Beowulf; two involve the burning of the dead. While a Christian work to its core, the poem draws upon far older stories and at its very conclusion the poet provides a striking vision of an early medieval open-air cremation ceremony. Having died by the fire and poisonous bite of a dragon dwelling in a stone mound, the king of the Geats is cremated with treasures: helmets, swords, and coats of mail (Owen-Crocker 2000: 89). Before the raising of a burial mound upon a headland overlooking the sea, Beowulf ’s cremation is a focus of more than personal loss by mourners. Burning his body and then raising a mound containing the dragon-guarded treasure marks the end of the king’s protection for his people and foreshadows their own doom. As such, the cremation constitutes the scorching and fragmentation of body and things with fire. Cremation is a memorable spectacle created at a prominent location between land and sea, between earth and Heaven. The burning is also an emotional outpouring: grief and fire are intermingled (Owen-Crocker 2000: 91). Furthermore, as the culmination of the hero’s life and the poem, the burning is the lynchpin between the poetic past and the poet’s present and manifest in an ancient landscape populated with prominent earthen and stone monuments (Williams 2015a). The hero’s cremation in Beowulf is thus heroic, performative, emotive, and apocalyptic: linked to the changing of the world, times past, mourning, and the creation of memory. This description might seem diametrically opposed to the experience of cremation in Europe, North America, and elsewhere in the world today. Cremation as a widespread modern means of disposing of the dead is a process of technological transformation which is usually concealed from mourners. Moreover, the dual process of cremation means that burning the body is followed by the machine-grinding of the bones in a ‘cremulator’, reducing the ashes still further to grains of comparable size and shape (McKinley 1994a). In the poem, we find cremation as public, spectacular, and ritualized; today, it might be caricatured as secular and secretive. However, this contrast between early medieval poetry and modern practice is a false one.


1970 ◽  
Vol 24 ◽  
pp. 139-159
Author(s):  
Erik Thunø

The verse inscription celebrating the new choir at Saint-Denis engages the issue of light in ways that have previously been associated with the writings of Dionysius the Areopagite and that have even served as proof of Abbot Suger’s close knowledge and direct use of those texts. Yet comparisons with not only ancient and early medieval poetry on buildings, but also especially with the inscriptions of early medieval apse mosaics in Rome, suggest that Suger’s emphasis on light is rooted in a tradition much older than the light metaphysics of Pseudo-Dionysius. Considering that Suger had also acquired a direct knowledge of the city of Rome and that both the arts and the ideology of that city played a major role in shaping Suger’s ambitions concerning Saint-Denis, the choir inscription should most likely be directly associated with the early medieval apse inscriptions. What spurred Suger’s interest in these shimmering texts in the first place, however, may have been some knowledge of Pseudo-Dionysian light metaphysics as transmitted by his contemporary, Hugh of Saint Victor.


1999 ◽  
Vol 94 (1) ◽  
pp. 241
Author(s):  
Linda Archibald ◽  
Brian Murdoch

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