Classic of Poetry

 The Classic of Poetry are poems from the Zhou Dynasty. “Tradition credited Confucius, the most important of the early philosophical masters with the compilation of Classic of Poetry” (756). Confucius believed that society could be put back in order if the Chinese learned morals and virtuous behavior. Compiling these particular poems exalted his teachings in a matter that could be understood by all.
    
In Classic Poem VI. Peach Tree Soft and Tender, the moral of this poem is that a good woman’s virtue grows stronger over the years within her marital family. Examples of this growing strength include “how your blossoms glow!” (2), “Plump, the ripening fruit”(6). As her goodness grows so does her influence), “its leaves spread thick and full” (10).

Use of rhetoric or drama to prove a point is used in XXIII. Dead Roe Deer. Loss of a woman’s chastity while still a maiden is likened to “A roe deer dead in the meadow” (1). We know it is her chastity because of lines 3-4 “The maiden’s heart was filled with spring; a gentleman led her astray”. Losing your virtue can be like a death when given in vain.

Confucius felt “it is possible to harmonize one’s natural impulses with social norms and thus become an efficient, harmonious agent in society” (769). In XXVI. Boat of Cypress the character depicted in the poem is feeling lost. The poem delves into torment that no family love can assuage, “I behaved with dignity, in this no man can fault me” (17-18). To keep harmony within society, maintain your dignity even in the face of emotional despair.

 Confucius was fairly consistent in his moral values depicting physicality outside of marriage. LXXVI. Zhongzi, Please discusses a woman’s fear of her virginity being taken by a lover would cause torment in her family and society. The loss of maidenhood is likened to an invasion with lines such as “don’t cross my village wall” (2) “don’t cross my fence” (10) “don’t cross into my garden” (18). Discretion is alluded to in “but I dread my father and mother” (5), “but I dread my brothers” (12), “but I dread others will talk much “ (21). Confucius believed “The natural and spontaneous basis for respect is the relationship between child and parent. From this experience, respect is extended to other figures, such as elder siblings, seniors, and rulers” (769).
    
One shortcoming in Confucius’ choice of the Classic Poems to encourage morality is the poem XCV. Zhen and Wei. Because we do not know the relationship of the pair of lovers, the sex could be conjugal or illicit.“Let’s go then look across the Wei, it is truly a place for our pleasure.” (7-8). The wording calls to mind prostitution. Are the peonies a price or are these lovers meeting for a rendezvous with a loved one?

 Kindness has bounds is the moral of poem CXII. Huge Rat. Confucius said “In his words humans owe each other “goodness” or “humanity” that is, empathy and reciprocal concern, mutual respect and obligation” (769). This poem relays the feelings of someone who does for others but never gets repaid will eventually turn bitter. Lines such as “yet you pay me no heed” (4), “You show no gratitude” (11), “you won’t reward my toil” (20),“I swear that I will leave you” (21), teaches the lesson that you can’t always have something for nothing.

 

Works Cited

Classic of Poetry.  The Norton Anthology of World Literature. Ed. Martin Puchner. 3rd ed. Vol 1. New York: Norton 2013. 756-770.

 

 

Somadeva

Somadeva, May 21, 2013

 

Characters depicted in The Red Lotus of Chastity use disguise as a means of reaching their goal of attaining riches and as retribution to those who try to cause them harm. Disguises are used to inflict cruel intentions towards others as well as to "foil evil" (1273). The performance of these charades propel the women towards their objectives but demean the wicked desires of the men involved.

Greed motivates the nun Yogakarandika's use of disguise as a righteous Buddhist to humiliate the wealthier merchant class and damage them financially. Yogakarandika gleefully recounts the tale of her pupil who, dressed in disguise as a servant, was employed within a wealthy household. The pupil’s goal was to rob the family after earning their trust. When she is caught, the pupil disguises herself again as a possible lover for the wealthy homeowner and bites off his tongue. The nun additionally uses disguise for monetary gain at Guhasena’s home with the purpose of breaking Devasmita’s chastity to procure payment from the four merchant sons. The nun tells Devasmita that her husband is being unfaithful to her while on business in Cathay. Yogakarandika tries to sway Devasmita into committing adultery by saying "Our highest duty, you know, is to yield to the demands of sense and element" (1277) The nun disguises the four devious merchant sons as her pupils in order to get them into the household to try to sleep with Devasmita. The four merchant’s sons agree to this arrangement for the humiliation of fellow merchant Guhasena who is also staying chaste.

Knowledge of her husband’s faithfulness due to the thriving red lotus drives Devasmita to disguises her servant as herself. They drug the four merchant sons branding them with the mark of a dog’s paw. After further consideration of the merchant sons’ embarrassing failure to steal her chastity, Devasmita disguises herself as a male in order to thwart the plans for any retribution the merchant sons might try to take on her love, Guhasena. Devasmita takes inspiration from the old story of Saktimati, the faithful merchant’s wife (1278-1279). Devasmita and her maids disguised as merchants accuse the four merchant brothers of being her runaway slaves and cause a scuffle. The brothers are captured, and Devasmita is paid for their release.

Disguise allowed Devasmita to protect her husband from the four merchant sons and leave Cathay with extra money in their pocket. The four merchant sons realize the degradation due to them from their dastardly deeds. The reader is not rewarded with an account of what happens to the evil Yogakarandika. We are rewarded with the knowledge that Devasmita and Guhasena live happily ever after. "Honored by all upright people, Devasmita, with the ransom received and the husband she has rejoined, returned to their city Tamralipti and never again was she separated from the husband she loved" (1279).


Works Cited


Somadeva. “The Red Lotus of Chastity.” The Norton Anthology of World Literature. Ed. Martin Puchner. 3rd ed. Vol 1. New York: Norton 2013. 1272-1279.