-
Letteratura
- Linda
D'Argenio
-
- POETRY
IN TRANSITION: VIEWS AND PRACTICE OF POETIC WRITING
DURING THE EARLY SONG DYNASTY
(960-1022)1
-
- In recent decades, several
studies have been conducted on the social and
intellectual changes affecting the Chinese elite
between the second half of the Tang Dynasty (618-906)
and the Song (960-1279)2.
China scholars have come to consider the period
following the An Lushan rebellion of
7553
as the beginning of a crisis of aristocratic culture
and the declining influence of the aristocratic elite
over the bureaucratic service and governance of the
Empire. This process was accompanied by the gradual
rise of a new elite, whose claims to power were based
no longer on birthright, but on the possession of
culture and the upholding of Confucian
values.
- Starting from the
consideration that the writing of shi
poetry4
was a characteristic elite activity, this article
explores how the changes in the social and
intellectual makeup of the elite during the transition
period affected poetic writing and contributed to the
development of Northern Song poetry. With the founding
of the Song Dynasty, the new elite was given
unprecedented authority by the polity of the founding
emperors, in order to counterbalance the power of the
military ranks from which the dynasty's founder had
emerged. This polity contributed significantly to the
development of the new elite, mainly through the
reinstatement and enlargement of the exam system for
the selection of officials. Between the second half of
the Tang and the foundation of the Song, the elite
found a new sense of identity based on the rediscovery
of ru learning5
and on a shared system of cultural and ethical values.
Especially influential would be the guwen
ideology6
(culminating in the reform movements of the 11th
century) and a form of activism geared towards the
actualization of the ethical principles embodied in
the Confucian textual tradition.
- My research has focused on
the poetry composed during the reign of the first
three Song emperors, Taizu (r.960-75), Taizong
(r.976-97) and Zhenzong (r.998-1022), which were the
formative years of Northern Song poetry. In fact, with
the reign of Emperor Renzong (1023-1063), we see the
emergence of some of the best known Song poets: Mei
Yaochen (1002-60), Ouyang Xiu (1007-72), Su Shunqin
(1008-48), Wang Anshi (1021-86) and the young Su Shi
(1037-1101). While these poets have been the objects
of numerous studies, very little has been written
about the genesis of early Song poetry. The early
period has been often dismissed as a mere continuation
of mid to late Tang poetry, lacking in originality or
artistic value7.
However, the dismissal of early Song poetry has
threatened an understanding of the development of a
Northern Song poetic style.
- As a first step towards
understanding the roots of Northern Song poetry, the
present study examines the main traits of early poetry
and its role in the literati culture of the time; it
then argues that these traits anticipate some basic
characteristics of later poetry.
-
- Influence
of Literati Values
-
- Early Song poetic writing was
heavily influenced by the cultural and ethical values
of the intellectual elite. This belief system
reflected "literati values" because it was common to a
group of individuals who based their sense of identity
less on class or birth considerations than on cultural
sophistication. In the eyes of the government, this
status made the intellectual elite virtual members of
the pool from which state officials and government
leaders were selected. Thus, in this context the term
"literati" identifies the members of the intellectual
(but not always political or socio-economic) elite of
the time. The literati culture of the early Song
included diverse trends ranging from the exaltation of
guwen ideals (and thus of a literature that
privileged the expression of the author's mind over
mere literary skill) to a preference for literary
refinement and ornate writing. Whatever the literary
trend, culture and learning were the "conditio sine
qua non" for membership in the elite.
- We start by looking at the
poetic activity within the court. During the first few
decades following the foundation of the Song, the
court made a sustained effort to be the center of
literary activity.
- Early emperors, most notably
Taizong and Zhenzong, acted as patrons of literature
and the arts. They worked to restore the cultural
traditions of the empire, including ritual and
etiquette, which had been disrupted by the warfare and
chaos accompanying the fall of the Tang and the Five
Dynasties (907-960) period8.
This was seen as essential to the process of
legitimizing the new dynasty. In order to show that
the Song was equal to its Tang predecessor and the
true inheritor of the cultural tradition, the court
sponsored massive compilation projects. It published
the Tang edition of the Five Classics and
printed all dynastic histories in addition to several
other philosophical works, encyclopedias, compendia
and literary anthologies. These projects called for
competent personnel, which however, was not so readily
available at the dynasty's outset. Indeed, the period
of war and division had disrupted the life of the
elite, the traditional bearer of cultural heritage.
Thus for the Song, restoring cultural brilliance to
the Empire involved first and foremost a search for
talented and educated individuals. This task was
accomplished by reestablishing and extending the
examination system to recruit officials and by
"importing" men of culture and talent from the
conquered kingdoms of The Five Dynasties. Both these
measures would influence the development of court
poetry in significant ways.
- In the role it assigned to
poetic composition the Song court emulated previous
models. For example, it partially adopted the early
Tang fashion of composing verses during social
occasions and the use of poetic skill as a sign of
membership in the elite. This fashion was derived
directly from the Southern Dynasties9
(420-589) period before the Tang. During this time
verse composition had been a favored aristocratic
pastime, and poetic skill had been an almost exclusive
talent of "well-born" people.
- The early Tang model
prevailed, most likely because it was favored by the
court and the emperor. The traditional model of court
poetry assigned to the emperor the role of arbiter of
taste and coordinator of poetic activity. The ruler
would oftentimes decide the composition topics and
establish the rhymes that the courtiers would use. In
this form, the celebrative aspect of poetic art was
emphasized and verse compositions symbolically
validated loyalty ties of the ministers to the throne.
The early emperors' preference for this traditional
model was in accordance with their chosen role of
patrons of culture. It is shown also by contemporary
records detailing verse exchanges at court and by the
substantial presence of Southern Dynasties and early
Tang poetry in the great Song anthology Wenyuan
yinghua (Finest Blossoms in the Garden of
Literature), in a section dedicated to "poetry
composed under imperial command." However, early Song
court poetry displayed other characteristics that were
symptomatic of the changed times and of the influence
of literati values, as well as the priorities of the
scholar-official class. The language tended to avoid
the excessive craft and refinement usually associated
with "decadent" court poetry and "palace
style10."
The topics usually favored the extolment of the civil
virtues of the ruler and the dynasty's cultural
accomplishments over other themes and genera of
earlier court poetry (such as romantic liaisons or
yongwu poems)11.
- Prominent literati from the
Five Dynasties' conquered kingdoms, who had found
employment with the new dynasty, also helped shape
early court poetic writing. As the court was in dire
need of educated people with literary skill, these men
exercised considerable influence. First generation
literati introduced a model of poetic writing that was
popular at some of the Five Dynasties' courts. They
used poetic activity as a means of polite social
interaction among officials and as a token of
belonging to the cultured elite. A careful examination
of their works and thought shows that they too shared
some of the era's literati values, although they did
so from a markedly "court perspective." In other
words, they subscribed to those ideas that had already
been accepted by the ruler and the highest government
officials as part of the cultural policy (such as the
superiority of cultural/civil virtues over military
expertise, the importance of learning as a criterion
for the selection of officials, etc.), and actively
helped shape that policy by taking part in most of the
great compilation works sponsored by the
court.
- The most significant aspect
of these early poets was the ideological role they
assigned to poetic writing. Their view reiterated the
main points of the orthodox Confucian position. This
position, which traces back to the Han Dynasty (202
B.C.-220 A.D), defined poetry as the expression of an
emotional reaction to the state of
society12.
This peculiar trait of poetic writing enabled it to
become a vehicle of communication between the ruler
and the people. Through the poems, the ruler could
become aware of societal problems and adjust his
policy to remedy them. The people could express their
grievances in an indirect way that was not offensive
to the ear of the sovereign. Thus, poetry worked as an
important tool of political stability and contributed
to social harmony.
- The orthodox view of poetry's
role had been resurrected during the institutional and
cultural crisis of the second half of the Tang
Dynasty. The poet Bai Juyi (772-846) emerged as a
prominent figure in the Tang rejuvenation of this
view. Bai Juyi had also authored a cycle of protest
songs, which gave voice to current problems and
grievances, thus giving practical application to the
ancient ideal. During the early Song Dynasty, it was
the first generation of court poets that ushered into
the court the restored orthodoxy. As an example of the
ideological role they envisioned for poetic writing, I
will quote a passage from the Five Dynasties-Early
Song literatus, state official and poet Xu Xuan
(917-992). Xu had served under all three rulers of the
kingdom of Southern Tang (937-75) whose court had been
renowned for its literary activities. After the
establishment of the Song and the conquest of the
Southern Tang, Xu Xuan transferred to the service of
the new dynasty. Here, probably due to his reputation
as a man of letters, he received several appointments,
among them that of Auxiliary Hanlin Academician. He
contributed to many of the compilation works sponsored
by the court. The following is an excerpt from his
preface to the Poetry Collection of Mr.
Chen:
- "Poetry's purpose goes far;
poetry's function is great indeed. It was that by
which the early kings communicated the government's
teachings and inspected the customs (of the people).
Therefore there were the duties of the poetry
collector and of elucidating (poetry). (Thereby) the
feelings of beings reached high and the kindness of
the king extended below". (Zeng: 1988, ch. 19,
378).
- Hence, poetry was considered
both a didactic and political tool. Similar views were
echoed by other poets throughout the first decades of
the Song and reflect the influence of ru values during
this period. What is missing in Xu Xuan's poetry, as
well as in that of several Five Dynasties-Song
transition poets, is a focus on the poem as an
instrument of social and political critique.
Differently from their mid-Tang predecessors, Xu and
other prominent contemporary court poets did not seem
to find fault with the new establishment. As a
consequence, their court compositions gravitate
steadily towards a celebration of the new order. This
aspect is worth some reflection. The resurgence of
"Confucian values" in the second half of the Tang
Dynasty, to which Song literati were the ideological
heirs, had been rooted in a need to improve current
conditions and to coach the government out of
political and cultural crisis. The ideological climate
of that period had supported the perception that
membership in the elite should be based on individual
morality and possession of the right kind of learning,
rather than social status. Furthermore, one of the
cardinal principles of Confucian political thought was
that subordinates were encouraged to demonstrate with
their superiors when they considered their policies
unfair. Mid-Tang intellectuals had mostly subscribed
to this principle and produced literary works that
reflected their ethical standing. A similar view of
literature would become popular again during the Song,
starting from the first generation of "Song bred"
civil servants. While Xu Xuan was certainly an
advocate of literary education and saw poetry as a
didactic and political tool, he never went so far as
to use poetry as a tool of dissent.
- One interpretation of this
position is that Xu Xuan did not compose poems of
social critique because he actually identified with
the cultural and political project of the young
dynasty. We have seen how Xu took an active part in
almost all the great compilation works sponsored by
Emperor Taizong in the first decades of Song rule. As
one of the most prestigious literary figures of his
time, he seems to have forcefully promoted literary
competence as a criterion for the selection of
officials. His view, with regard to what the cultural
policy of the dynasty ought to be, thus seems to have
been quite close to that of the Emperor, who
patronized the literary enterprise through
encyclopedic works such as the Taiping yulan
(Taiping imperial reader) and Taiping guangji
(extensive records of Taiping). This interpretation
may explain why Xu's poetry is usually more
celebratory than critical of the dynasty.
- Other poems of the early Song
show that the courtly style was gradually enlarging
its scope to embrace themes that more accurately
described the aspirations and values of the literati
class. This trend is reflected in a group of
compositions written in 991 to honor a piece of
calligraphy engraved in stone authored by Emperor
Taizong and later donated do the Hanlin
Academy13.
The engravings reproduced two poems dedicated by the
Emperor to the Academician Recipient of Edicts, Su
Yijian (958-997). The compositions were meant to show
appreciation for a Record of the Hanlin
compiled by Su and presented to the sovereign. The
verses composed at the ensuing party to celebrate the
gift, combined with exchanges of mutual appreciation
between Taizong and Su Yijian, convey the impression
of a successful relationship between ruler and
ministers. They suggest that the emperor had been
successful in creating consensus around the new
dynasty by recognizing the importance of the literati
and showing his understanding of ru values. The
following selection illustrates this
point:
-
-
- Our cultured and
enlightened Emperor values the literary
ministers,
- Sun and moon are
renewed by the reward and praise of the sage's
compositions.
- (Wang Zhu,
?-990)
-
- A heroic lord,
lover of culture since antiquity is hard to
emulate,
- In favoring and
valuing the literary ministers His intention is not
low.
- (Bi Shi'an,
938-1005)
-
- Holding
appointments they all dwell in a place of purity
and distinction,
- Honoring the ru
together they move the sage and enlightened
Lord.
- (...)
- Do no marvel
that among the guests no one drinks,
- The feeling of
harmony in their hearts is naturally
intoxicating.
- (Su Yijian,
958-997)
-
-
- If we try now to determine
how successful the government was in channeling
literary activity towards the center, we find a
multifaceted situation that does not allow a clear-cut
answer. Early rulers were certainly able to generate
some consensus and an image of legitimacy for the new
dynasty. In particular, Taizong and Zhenzong
successfully portrayed themselves as enlightened
rulers, upholders of the cultural tradition and
supporters of the Confucian ideal of good government.
This entailed that they keep their part of the bargain
and concede a measure of intellectual and creative
autonomy to the literati, in exchange for their
loyalty and support. The position of the emperors
vis-à-vis the literati is illustrated by court
poetry. As a broad generalization, one can say that in
the early Song, although poetic skill was still widely
used to identify talent and to climb the political
ladder, court poetry was less central to the
literati's sense of identity than it had been during
the Tang.
- First, in the collections of
the early poets the number of compositions written in
a court context or under imperial command is quite
small (although a great number of poems resulted from
exchanges between court officials). This may indicate
either that there was not much poetry composed at
court or that the compilers of the collections (in
many cases the authors themselves) did not consider
court poetry the best part of the poets' work, and
thus did not preserve it.
- Second, several of the topics
that were central in early court poetry also figure
prominently in the poetry composed outside the court.
In other words, the courtly style had lost some of its
uniqueness and appeared to be more open to outside
influences. Thus, court poetry is a good indication of
the strength of literati culture in this early
period.
- The extolment of cultural
achievements was a popular topic both inside and
outside the court during the Song. For example, a
series of over twenty poems written by officials of
various rank celebrating the Hualin Academy of the Hu
clan (based in Yuzhang, Jiangxi). This private
institution apparently owned a library of ten thousand
volumes and had been awarded by the emperor a tablet
extolling the clan's virtues of filiality and
righteousness. The clan is generally praised in the
poems for successfully perpetuating the ru enterprise.
The glorification of the exam system as well as
exaltation of imperial policy and successful
candidates was another theme typical of Song poetry of
this period. This theme expressed a common concern of
the scholar-officials.
- Influence of literati (ru)
culture was even more evident in the poetry composed
outside the court. The cultural model promoted by the
literati class extended to large sectors of society,
even those that by their nature should have been far
removed from elite concerns14.
Two examples clearly illustrate the spread of this
model. One is represented by poetry composed by
members of the Buddhist clergy, a group that
paradoxically had been criticized by Confucian-minded
writers since the inception of the guwen movement
during the Tang. The second reflects poetry written by
members of the educated class, both those serving in
some official capacity and those outside official
circles. This last group included people who aspired
to a career in government but had not as yet reached
any official position, as well as individuals who
avoided the official path, such as hermits, recluses
or retired gentlemen.
- The impact of ru values on
the verses written by Buddhist monks is all the more
remarkable because the doctrine, since its
introduction in China around the 1st century A.D.
opposed some of the central concerns of traditional
culture15.
For example, during the mid Tang Confucian revival,
Confucian intellectuals criticized Buddhists for
subordinating the welfare of the state to their own
interests and corrupting the traditional social
structure. This desire to keep Buddhism outside the
political arena and to curb its economic power,
survived almost intact into the Song. This however,
did not prevent many Confucian-minded intellectuals,
both in the Tang and Song dynasties from taking an
active interest in the doctrine in their private life
and having social and literary exchanges with members
of the Buddhist clergy. It is a measure of the
syncretic nature of Song thinking and of the influence
of ru culture that several Buddhist monks also
showed a strong interest in Confucian doctrine and
expressed it through their prose and verse. For
example the monk Zhi Yuan (976-1022) was an active
supporter of ru values and in particular of
guwen, the "ancient prose" style advocated by
Han Yu. This style of writing, he believed, reflected
the dao (moral way) of the sages, and the
ethical mind. Zhi Yuan exchanged poetry with several
other Buddhist monks, recluses and government
officials, extolling in many compositions the cultural
heroes of Confucianism: those who laid down the
ancient institutions; those, like Confucius himself,
who had transmitted the Classics. He stressed the
possibility of reconciling Confucian and Buddhist
values. The following poem can serve to illustrate his
vision:
-
-
- On explaining
Han Yu and Liu Zongyuan16
-
- Han Yu cleared
out the Buddhists
- Liu Zongyuan was
a man of great humaneness
-
- Han's and Liu's
dao was the same:
- How to arrive at
the principle of good and evil
-
- What one
condemned, the other praised,
- Both caused the
Confucian way to extend.
- Liu's
inscription for the Caoqi17
- Says Buddhists
return to the purity of the ru.
-
- Han Yu read
Mozi18
- Said Mozi and
Confucians are close.
-
- I know Mozi's
(notion of) universal love
- How could this
notion be alien to Buddhism?
-
- If one allows
for Mozi one also allows for Buddhism
- It is clear like
looking at the high autumn sky.
-
- Departing from
each other they are also different,
- (But) the source
of their principle is equal.
-
- Those born after
study Han Yu
- And snarl at
Buddhism like dogs.
-
- Before knowing
Master Han's dao
- They imitate
Mater Han's resentment.
-
- They forget the
roots and compete for the branches
- Now as in
antiquity vainly wearying their minds.
- (Fu: 1991, vol.
3, pp. 1504-5)
-
-
- Several of Zhi Yuan's poems
were dedicated to the members of a group later known
as the Nine Poet-Monks, which enjoyed some fame during
the reign of Emperor Zhenzong. Although they were
mostly known for their ascetic and landscape poetry,
the Nine Monks also wrote several poems exploiting
themes or language belonging to the mainstream
literati poetic tradition. These included "frontier
poems," a genre centered around feats of valor and
hardships suffered by frontier soldiers; or the poems
in the genre "huaigu," or reflections on
history, in which the poet pondered about the past,
typically having been inspired by a trip to a place of
historical significance. Other genres employed by the
Nine Monks included the "poem on things"
(yongwu) and compositions using the language of
erotic poetry readapted to non-erotic
themes19.
Again, The Nine Monks poetry shows how literati
culture had seeped through to other strata of society.
The following is a composition in the tradition of
frontier poetry, by the monk Hui Chong:
-
-
- By the Pass-
Dedicated to Wang Taiwei
-
- The flying
general is (the equal of) a Piaoyao20
- His military
camp is already approaching the Liao.
-
- The ice on the
river is strong (enough) for the horses to
cross
- The snow on the
Pass is thick (enough) to hide their
footprints.
-
- The left-over
banners of the defeated enemy are still
there
- (But) the whole
army with their tents is faraway.
-
- Calls are sent
out and orders are issued:
- Tomorrow we'll
take the Xiongnu21.
- (Fu: 1991, vol.
3, 1464)
-
-
- Although we do not know under
what circumstances the poem was composed, mention of
the northern empire of the Liao and of a military
expedition suggests that it was probably written
around the period of the treaty of Shanyuan (1004),
when the Song army was actively engaged in controlling
the Khitan forces on the northern border of the
empire22.
- Nowhere was the influence of
literati culture and ru values more evident than in
the poetry of the scholar-officials who saw themselves
as active forces in shaping a new socio-political
order that could embody the principles of Confucian
tradition. The transition period from the Tang to the
Song dynasty had been characterized by a general
reaffirmation of the culture and institutions of the
remote antiquity. This trend is generally defined by
the term fugu, or return to antiquity, an expression
that refers to an attitude of reverence and nostalgia
for an idealized past. For the more radical of the
Confucian intellectuals, however, this attitude
translated into nothing less than a redefinition of
Confucian learning based on a personal approach to the
canons, unencumbered by the century-old, accumulated
layers of commentaries and interpretations of the
Classics. Furthermore, it was necessary that each
individual strove in his everyday life to actualize
the moral principles illustrated in the Classics. This
had been the basic approach to the tradition of the
Tang guwen movement. During the Song, this
perspective reemerged in a portion of officialdom and
led in time to the reform movement of the mid eleventh
century23.
In the present article, we are concerned with the
early expressions of the guwen revival and
their effect on literature, as part of the discussion
of ru influences on contemporary culture. It is
also important to remember that the reformation of
prose as well as verse writing had been an essential
part of the Confucian revival in both the Tang and the
Song dynasties. One of the most articulated figures of
this revival in poetry was the scholar-official Wang
Yucheng (954-1001). Wang was well known for his
literary abilities and precocious poetic talent, but
above all, for his outspokenness in political matters.
This outspokenness was reflected in his poetic output
as well as in his political career, which was marked
by numerous demotions. Wang was an admirer of two
major Tang poets: Bai Juyi and Du Fu (712-70). At the
same time he supported the guwen ideals traced
by Han Yu. These three figures exercised a powerful
impact on both the content and diction of his work.
From Bai Juyi he derived the vision of poetry as a
reflection of the state of society. We have seen how
this view, ultimately originating from the Han
Dynasty's interpretation of the Book of Odes,
was shared by many during the early Song. However,
differently from the court poets of the previous
generation, Wang moved closer to Bai Juyi's position
by using poetic writing as a tool of political and
social critique. Bai's influence is also visible in
his poetic diction, which is characteristically
simple, almost colloquial, the idea being that, if
poems have to function as tools of communication
between lower and higher strata of society, they
should be plain and easily understandable. The
following poem is a good illustration of this
perspective:
-
-
- Olives
-
- Of the many
fruits of Jiangdong,
- Olives are
considered a precious wonder.
- The northerner,
when wine is brought,
- Eating them at
first knits his eyebrows.
-
- Skin and pit are
bitter and astringent,
- They cross the
mouth and are then discarded.
-
- But after a
while they have an after taste
- That starts to
feel as sweet as sugar.
-
- What am I
alluding to now?
- I'm alluding to
the words of a loyal minister.
- The upright way
offends the lord's ear,
- He is driven
away exiled to the edge of the sky.
-
- When the world
is in chaos one longs for his words,
- But it's too
late for regret and to be able to go
back.
-
- I send these
words to the poems collector:
- Do not make
light of the poem about olives!
- (Wang: 1969,
62)
-
-
- Du Fu's impact on Wang
Yucheng's poetry is detectable in his inclination
towards realism and the use of poetry to document
events witnessed by the poet. For example, the
experience of exile is described in detail and with
intense personal tones in several compositions, such
as the one translated below:
-
-
- Cold Food
Festival
-
- This year we've
spend the Cold Food fest in Shangzhou
- In the mountains
the landscape was lovely.
-
- The children
searched for flowers to capture
butterflies,
- Everyone
fastened swings to the tree branches.
-
- The suburbs and
plain, green at dawn, started to be crossed by
rain
- On lanes and
paths in spring shades at first fires and smoke
were banned24.
-
- The
Vice-commissioner is relaxed and does not
worry:
- He has money for
wine and still there is money for a
tombstone.
- (Wang: 1969,
107)
-
-
- Finally, the impact of
guwen ideals, although less obvious in his
verse compositions than his prose writings, is
nevertheless clearly perceivable. If one combines
Wang's practice of poetic writing and his official
career, one can see the practical application of the
idea that the Confucian-minded official ought to
understand for himself and practice in his life the
moral values conveyed in the Classics. This implies
sometimes entering into conflict with the
policy-makers and denouncing social injustice. In
Wang's own words: "While thoroughly preying on the
people, he still manages the position of Remonstrance
Official./ if one does not utter a single outspoken
word, how can he be a honest official?/ If one does
not write a single word of criticism, how can he be a
good historian25?"
(Wang: 1969, 39-40).
-
-
- Intellectual
and creative autonomy
-
- The foregoing discussion of
Wang Yucheng brings to the fore a second major trait
of early Song poetic writing. The poetry of this early
period reflects more and more the claims to
intellectual and creative autonomy on the part of the
literati elite. This trait was not always present in
Song poetry. We have seen how the poets of the first
generation were quite content with extolling the
government's achievements and its cultural policy.
However, with the second generation of
scholar-officials, those who were born and matured
under Song rule, there seems to have been a shift
towards a more critical attitude. It is possible that
the expansion of the exam system for the recruitment
of officials played a role in this shift. The
examinations allowed the entrance into the bureaucracy
of a larger number of individuals from diverse social
backgrounds, granting a measure of equality in the
selection mechanism. The Song examination system was
characterized since its inception by the adoption of
measures to guarantee the fairness of grading as well
as the participation of individuals coming from
disparate social backgrounds and geographical areas
(Lee: 1985, 139-60). As the candidates were selected
on the basis of their abilities and learning, the
examinations likely fostered a sense of
self-confidence and intellectual independence, because
the successful candidates were not immediately
dependent on recognition from the court. A degree of
social diversity (and consequently diversification of
perspectives) and the notion that one was serving
because of his own merits appear thus reasonably
linked to the belief that one should be entitled to
express his views. The time-honored idea that poetry
reflected an emotional response to the state of
society and the established conviction in
Confucian-minded literati, that the upright official
should express his opinion, even when this might not
be in agreement with that of the ruler, thus found a
fertile ground of development in the climate of the
time. Wang Yucheng is again a fitting example of this
new development. In both his verse compositions and
prose writings on the role of literature (wen),
Wang stressed the function of literary writings as
expression of the author's mind. This function of
self-expression was premised on the condition that the
mind had reached the proper moral development, that
is, unity with dao, the moral way. Literature
became the expression of the ethical mind. But this
attainment differed from simple didacticism, because
it was mediated by personal experience and had to
result in original writings, not in the mere imitation
of ancient models. Wang Yucheng's views thus placed
the responsibility for the form and content of
literary works on the writer only, implicitly denying
to the emperor and the court the right to dictate what
literature should be like. In this sense, his position
was clearly associated with that of guwen
writers and their claim to authority and autonomy
based on possession of learning and moral stature. In
the early Song, however, one did not need to be a
partisan of the "ancient literature" model to claim
intellectual and creative autonomy. In fact, a very
instructive example of this claim is provided by a
group of poets whose literary model was very different
form the one promoted by supporters of "antiquity" and
the court alike. Around the year 1008, the Hanlin
Academician Yang Yi and a group of court literati
compiled a collection of poetry that would soon become
a literary case. The collection, entitled Xikun
chouchangji, or Collection of Poetry Exchanges
from the West Kunlun Mountains, put together poems of
various kind having as common denominator the fact of
belonging to the genre of "exchange poetry." This was
a genre with a long history in the Chinese tradition,
which included many sub genera and enjoyed wide
popularity during the Song. In the present case the
term exchange poetry referred to the practice of
getting together to compose poems on a shared topic.
At the time of the Xikunji's composition, its
authors were engaged in the compilation of an
important state-sponsored project, a compendium of
political texts and essays titled Cefu yuangui.
The Xikunji included poems on a variety of
topics. As stated by Yang Yi in his preface to the
collection, many were inspired by the extensive
reading of works from antiquity that its authors had
to carry out for the compilation of the Cefu
yuangui. Thus, poems on historical events form a
substantial part of the collection. Yang Yi was the
most prominent poet of the group and authored over one
fourth of the 250 compositions comprising the
Xikunji. For reasons of space my discussion of
this work will therefore center on him. The first
thing that ought to be said about this collection is
that it propounded a poetic style rather different
from the one popular at the time of its publication.
Contemporary poets tended to use a plain and simple
language, mostly in imitation of the Tang poet Bai
Juyi; the court itself promoted in poetry a plain
diction that lent itself to a more celebrative or
didactic use. Yang and his cohorts resurrected the
erudite and intensively allusive language that had
characterized court poetry during the division period
previous to the Tang. It was a model of refined
literature that presupposed a vast and thorough
learning if the reader was to make sense of the
intricate web of allusions permeating the
texts26.
Given the erudite character of the poems in the
collection, it is impossible here to delve into the
details of all the literary influences detectable in
the compositions. It suffices to say that, while the
Xikunji was greatly admired and imitated by a number
of lettered men, it soon became the object of harsh
criticism on the part of the emperor and group of
powerful court officials. Complaints were directed
primarily against the topic and language of one
specific group of poems, which narrated the reverse of
fortune of an imperial favorite. The compositions,
titled Xuanqu, were set in an undefined past
and were replete with references to historical events
and previous works, shrouded in a language almost
incomprehensible for the uninitiated. They were
criticized mainly for their language, which was
branded as "frivolous and decadent." However, Song
historical records signal that some also saw in the
compositions a concealed criticism of the
Emperor27.
One of the major historical works from the Song so
describes the court's reaction to the publication of
the Xuanqu poems:
-
-
- "In the jisi day
of the first month of Spring of the second year of
Dazhong Xianfu (1009), the Vice Censor-in-Chief
Wang Sizong said: 'The Hanlin Academician Yang Yi,
the Drafting Official Qian Weiyan and the
Sub-editor of the Imperial Archives Liu Yun in
their matched poems Xuanqu describe events relative
to imperial concubines from previous ages
concerning facts that are frivolous and decadent'.
[The Emperor] then called upon to influence
and urge scholars so that: 'From now on, if someone
writes compositions that are frivolous and decadent
and that do not honor the classical models, they
should be severely punished. Regarding the printing
of literary collections, I order the Transportation
Commissioner to select an official within the
Ministry to carefully examine them" (Li: 1979,
1589).
-
-
- Interestingly, ever since the
publication of the collection and its indictment on
the part of the Emperor, subsequent critics have
followed these early judgments. While the whole of the
collection has been often condemned as "decadent
poetry," the historical compositions, especially those
on emperors of the past, have been read as veiled
criticism of early Song court politics. This kind of
reading, although not always adequately grounded, has
found support in the contemporary accounts relative to
Yang Yi's personality and political views. A
precocious genius and a literary figure of great
influence at court, Yang had in fact been occasionally
openly critical of the imperial policy. Yang also had
a reputation for being rather uncompromising when he
perceived a lack of correctness in political matters.
For the purpose of the present discussion, the
relevant aspect is that Yang appears to have put
forward the same claims to intellectual and creative
autonomy that we have observed in Wang Yucheng. For
example, the passage quoted above clearly shows the
Emperor's partiality for a literary model closer to
the orthodox classical standards. Other contemporary
records also demonstrate that Zhenzong preferred an
"even and bland" poetic diction28.
This did not deter Yang Yi from becoming the main
proponent of literary refinement in his own time.
Furthermore, whether or not Yang's historical poems
were actually meant to criticize the imperial policy,
they certainly show an acute awareness of the complex
relation between poets and central power and of the
risks involved in such relationship29.
The fact that Yang was able to promote the kind of
erudite and allusive verse illustrated by the
Xikunji, at a time when the court's cultural
directives went in a different direction; that he was
willing to stick to his own ideas (even when these
conflicted with the position of the Emperor and other
powerful officials) is ample proof of his intellectual
and creative autonomy. Wang Yucheng and Yang Yi's
cases further show that a demand for autonomy was a
trait common to many scholar-official during the early
Song and that this trait was independent from the
literary model one advocated, although it is reflected
in the scholar-officials' poetic
production.
-
-
- Conclusions
-
- In the Chinese tradition,
poetry writing had been a characteristic activity of
the educated elite, largely practiced by members of
the bureaucracy. As such, it also reflected the
quality of the relationship between the elite and
imperial power. Changes in the composition of the
elite and the way it related to central authority thus
could not fail to be reflected in poetry. The peculiar
historical and political circumstances prevailing at
the outset of the Song put members of the educated
elite in a unique position of privilege and relative
independence. Three factors are likely to have
contributed to this situation: 1) the allegiance
between the emperor and the scholar-officials, with
which the dynasty's founder tried to counterbalance
the power of the military group that had put him on
the throne. This gave the scholar-officials
unprecedented leverage. It also caused the court to
widely adopt the literati ideology. 2) The
reestablishment and enlargement of the examination
system. This was the single most important means of
securing literati loyalty and support. The widening of
the elite's social spectrum also helped fostering a
sense of involvement of officials and perspective
officials, with the dynasty's cultural policy,
institutions and production of ideas. 3) The
development of printing technologies. This afforded
better means for the average individual to acquire
learning and thus, at least in theory, to enter the
competition for positions in the
officialdom30.
Printing also effectively contributed to the rise of
literacy and to the spreading of literati culture,
through the publication of literary works.
- Consequently, early Song
poetry is marked by the strong influence of literati
culture and values. Although the literary models
advocated by members of the elite may have varied,
poets seem to have shared the idea that their learning
and or moral stature gave them authority to choose the
more adequate model to express themselves. The concept
of creative autonomy was possibly the most lasting
legacy of early Song poets to those of the following
generation. Poetic art, which during the Tang had been
the imperial art par excellence, put under imperial
patronage and even used to judge the proficiency of
candidates for office, became during the Northern Song
increasingly disengaged from the court's
directives.
- Finally, a few words should
be spent on those traits of early Song poetry, which
anticipated the verses of the following generation.
One such trait is the plainness and colloquialism of
early Song poetic language. These characteristics,
common to much of the early poetry, were taken over
and developed by later poets, becoming in time
distinguishing features of well known poets like Mei
Yaochen. The simplicity and roughness of his poetic
language were perceived as "ancient," because in
contrast with the refined diction of "decadent"
poetry. Mei and his friend Ouyang Xiu used the term
pingdan, even and bland, to define the kind of
poetic diction that, although the result of
painstaking work, had a quality of naturalness.
However, it may be useful to remember that this term
was already used by earlier poets to describe verses
that were in harmony with the ancient orthodox model.
Likewise, it is important to remember that Mei Yaochen
and Ouyang Xiu, who are accredited by many critics
with the creation of the new, distinctively Song style
of poetry, were in fact influenced to a certain extent
by the work of their predecessors. Thus Wang Yucheng's
blend of Bai Juyi's protest verse and Du Fu's realism
had a definite impact on Mei's verse, as did his
introduction in poetry of topics that had been so far
considered too low to be treated in verse compositions
(Chaves: 1976). Wang's ideological and creative
influence is also visible in Ouyang Xiu. Ouyang wrote
some compositions imitating the older poet and, as one
of the main spokesmen for the guwen inspired
reform movement of the mid
11th
century, he recognized Wang Yucheng as a forerunner of
the Song Confucian revival31.
- Yang Yi's poetry represents
an opposite poetic model favoring refined and overly
crafted diction, which developed in part also as a
reaction to the excessive simplicity and plainness of
much of the early poetry. The accusations of decadence
moved against Yang and the poets of his circle were
reiterated by several poets in the following
generation. This, however, should not obscure the
contributions provided by Yang's style to later
poetry. In fact, the style of the poets in Ouyang
Xiu's circle (Ouyang, Mei Yaochen, Su Shunqin)
resulted largely from an attempt to strike a balance
between the extremes of these two early styles. Thus,
some traits later regarded as characteristic of Song
poetry, such as its fondness for learning and
allusions and a certain "philosophical" bent, can be
traced back in part to the synthesis of the early
styles effected by the poets of later
generations.
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