History of fu poetry | |
---|---|
![]() Han dynasty literary gathering at the court of Liu Wu, King of Liang | |
Traditional Chinese | 賦 |
Simplified Chinese | 赋 |
Hanyu Pinyin | Fù |
Wade–Giles | Fu |
Jyutping | Fu3 |
Hokkien POJ | Hu |
Middle Chinese | PjuC |
The History of fu poetry covers the beginnings of the Chinese literary genre of fu . The term fu describes literary works which have certain characteristics of their own. English lacks an equivalent native term (or form). Sometimes called "rhapsodies",sometimes called "rhyme-prose",fu are characterized by qualities of both poetry and prose:both are obligatory. The fu form of literary work is a treatment in a poetic manner,wherein some topic (or topics) of interest,such as an exotic object,a profound feeling,or an encyclopedic subject is described and rhapsodized upon,in exhaustive detail and various angles of view. And,for a piece to be truly considered to be within the fu genre,it must follow the rules of this form,in terms of structure,meter,and so on.
The first known fu in the fully accepted,modern meaning of the term,dates from the later part of the Zhou dynasty (c. 1046–256 BC),which is also known as the Warring States period (4th or 5th century BC –221 BC),since the central regime of the Zhou dynasty had weakened and political power devolved to control by various regional hegemons. During the Han dynasty (206 BC –220 AD),the fu style developed into one of the Classical Chinese poetry forms. The fu literary-poetic form continued to develop through the Tang dynasty (618–906 AD),where it even found as great an exponent of this form as the poet Li Bai,although he is less known in modern translation for this than for his shi and yuefu poetry. After this,new forms of poetry and literature continued to arise and spread,and the fu form became less prominent. During the Song dynasty (960 –1278 AD) the ci form became dominant;and,after Kublai Khan's establishment of the Yuan dynasty in the 13th century,it was the turn of the qu to rule as the poetry style of the times. More recently,the fu form has been the subject of historical study and critical interest.
The term "fu",when applied to Chinese literature,first appears in the Zhou dynasty (during the time period also known as the "Warring States"),where it meant "to present",as in poetic recitations. [1] The term "fu",when not applied to Chinese literature,appears earlier than this with the meaning of "tribute",in the sense of a military contribution of goods or services. [2]
The fu form derives from a long tradition of Chinese poetry and literature. There are also related genres,such as ch'i and chiu. [3]
The fu form was one of the three literary devices traditionally assigned to the songs of the Classic of Poetry (Shijing). [1] Fu became the name of poetic expositions in which an author or composer created a comprehensive exposition and perform it as a rhapsody. [1] Han dynasty historian Ban Gu in the "Monograph on Arts and Letters" defined fu as "to recite without singing". [4]
O Soul come back to joys beyond all telling!
Where thirty cubits high at harvest time
The corn is stacked;
Where pies are cooked of millet and bearded maize.
Guests watch the steaming bowls
And sniff the pungency of peppered herbs.
The cunning cook adds slices of bird-flesh,
Pigeon and yellow heron and black crane.
They taste the badger-stew.
O Soul come back to feed on foods you love!
Next are brought
Fresh turtle, and sweet chicken cooked with cheese
Pressed by the men of Ch'ü.
And flesh of whelps floating in liver sauce
With salad of minced radishes in brine;
All served with that hot spice of southernwood
The land of Wu supplies.
O Soul come back to choose the meats you love!
Roasted daw, steamed widgeon and grilled quail—On every fowl they fare.
Boiled perch and sparrow broth—in each preserved
The separate flavor that is most its own.
O Soul come back to where such dainties wait!
- Selection from the "Great Summons" of the Chu Ci .
- Translation Arthur Waley.
- While not considered to be a fu itself, ancestral similarities are evident. [5]
Fu poetry is often viewed as a descendant of the Verses of Chu (also known as the Chu Ci or Ch'ü Tz'u) songs combined with the rhetorical expositions of the Intrigues of the Warring States . [6] The Chu Ci is an anthology of Chinese poetry traditionally attributed mainly to Qu Yuan and Song Yu from the Warring States period (ended 221 BC), though about half of the poems seem to have been composed several centuries later, during the Han dynasty. Particularly, literary historians sometimes see an influence upon the fu from the "shaman-inspired catalogues of royal luxury" of the Verses of Cu pieces such as appear in "Zhao Hun" (or the somewhat similar "Da Zhao"). [7]
The first fu is unknowable, both due to the vicissitudes of historical survival of literature, or failure thereof; but, also, there is the further definitional question of identifying early fu-like pieces as full-on, actual fu, or as archetypical prototypes. There is scholarly debate regarding the origin of the fu, and the identity of the first surviving example.
A chapter of Xunzi contains a series of riddles which Idema and Haft cite theoretically as the earliest known fu, [6] but they also cite the earliest definitively identified fu to be Jia Yi's "Fu on the Owl" (Chinese :鵩鳥賦; pinyin :Fúniǎo fù), composed about 170 BC. [8]
Hellmut Wilhelm definitively identifies "the oldest fu in existence" to be by Xun Qing [9] (also known as Hsün Ch'ing, Xun Kuang, and Xunzi), the attributed author of the Xunzi, in a chapter of which this fu is contained. Wilhelm remarks that the scholarly identification of this fu as such has been impeded by limiting examination of the piece to the series of riddles, but ignoring the immediately succeeding poems which form the coda ( luan ) of the fu. Wilhelm points out that the Hanshu (also known as the Book of Han) specifically refers to this as a fu. The Hanshu even specifies what categorical type or genre of fu this is, calling it a "fu of frustration", [10] a genre (or subgenre) which later experienced significant development as the "Fu of the scholar's frustration", a name taken from the Xunzifu. [9]
Xun Qing ("Xun Zi") flourished ca. 312–230 BC, during the Warring States period, but the flourishing of the fu is identified with the Han dynasty, which was established in 206 BC, and with the hands of authors such as Jia Yi (200 BC – 169 BC) and Sima Xiangru [11] (also known as Ssu-ma Hsiang-ju) (179–127 BC).
Fu achieved its greatest prominence during the early Han dynasty. On his way into exile, and upon crossing the Xiang River, Jia Yi wrote a fu named "Lament for Qu Yuan". After 3 years in exile, at sunset, an owl flew into his room: the depressed Jia Yi considered this as an omen of his exile soon reaching its miserable end, but only by means of his impending death, as signaled by this avian harbinger of doom; and so, he wrote another and subsequently renowned fu, "The Owl". After making these contributions to the Xiaoxiang poetry tradition, Jia Yi nevertheless lived on to be subsequently recalled to court. [12] And thus, in terms of the history of the fu genre, Jia Yi's "Owl" was not even his own first fu, being written some 3 years after his "Lament for Qu Yuan" fu.
Revolving and rushing, a glistening halo,
front and rear conjoined and connected.
Lofty and lofty, lifted and lifted,
roiling and roiling, raging and raging,
pressing and pressing, climbing and climbing,
a layered fortress of multiplied strength,
doubled and diverse like the lines of troops.
Rumbling and roaring, booming and crashing,
pushing and turning, surging and rolling –
truly, it cannot be withstood!
Description of a tidal bore,
"Seven Stimuli", Mei Sheng [13]
Emperor Wu of Han ascended the throne in 141 BC, and his long reign is considered the golden age of "grand fu" (Chinese :大賦; pinyin :dàfù). [14] Emperor Wu summoned famous fu writers to the imperial court in Chang'an, where many of them composed and presented fu to the entire court. [14] The earliest grand fu of Emperor Wu's reign is "Seven Stimuli" (Chinese :七發; pinyin :Qī fā), by Mei Sheng (Chinese :枚乘; d. 140 BC). [14] In "Seven Stimuli", Mei Sheng acts as a Warring States-style travelling orator who tries to cure a Chu prince of an illness caused by overindulgence in sensual pleasures by pushing his senses to their limits with his fu descriptions. [13]
During the golden age of fu in the 2nd century BC, many of the greatest fu composers were from the southwestern area of Shu (modern Sichuan Province); [14] for example, Sima Xiangru. Sima Xiangru is the most famous fu writer of Chinese history. [8] A native of Chengdu, he was traditionally said to have been summoned to the imperial court after Emperor Wu happened to personally read his "Fu of Sir Vacuous" (Chinese :子虛賦; pinyin :Zǐxū fù), though this is almost certainly a story added later. [14] After arriving in the capital around 136 BC, Sima Xiangru expanded his "Fu of Sir Vacuous" into his magnum opus , "Fu on the Excursion Hunt of the Son of Heaven" (Chinese :天子遊獵賦; pinyin :Tiānzǐ yóuliè fù), generally considered the most famous fu of all. [8] [13] This work, often known as "Fu on the Imperial Park" (Chinese :上林賦; pinyin :Shànglín fù), after the second half of the poem, is a grand celebration of the Emperor's personal hunting park east of Chang'an, [15] and is famed for its rich number of rare and difficult words and characters. [8]
The grand fu of the Western Han dynasty were read and recited as celebrations of pure poetic delight, and were the first pieces of Chinese literature to fuse both unrestrained entertainment and moral admonitions together in single works. [16] However, after the reign of Emperor Wu, his court culture began to be criticized as having placed undue emphasis on the grandiose language in fu and therefore having missed opportunities to encourage moral restraint. [17] The most prominent critic of "grand fu" was the other great fu writer of the Han dynasty: Yang Xiong. [17] As a youth, Yang was an admirer and imitator of Sima Xiangru's fu, but later came to disapprove of grand fu. [17] Yang believed that the original purpose of fu was to "indirectly admonish" (Chinese :諷; pinyin :fèng), but that the extended rhetorical arguments and complex vocabulary used in grand fu caused their hearers and readers to marvel at their aesthetic beauty while missing their moral messages. [17] Yang juxtaposed early Han dynasty fu with the fu-like expositions in the Classic of Poetry, saying that while those in the Poetry provided moral standards, the fu of the Han poets "led to excess". [17] While known as one of the fu masters of the Han dynasty, Yang's fu are generally known for their focus on admonishing readers and listeners to uphold moral values. [15]
The august house is resplendent, as if dwelling in Heaven;
from a myriad directions they come, gathering like stars.
The honored and favored fan their fires of lust even hotter;
all guard profit without cease.
When a front coach overturns not far ahead,
the rear teams dash forward, racing to catch up.
They exhaust their multifarious craft on terraces and towers,
while the people dwell in the open, sleep in the wet.
They waste fine grain on birds and beasts,
while those below eat chaff and husks without the kernels.
They grandly bestow liberal generosity on fawning flatterers,
but in impeaching loyal protest, they are swift and sure.
Criticizing corrupt eunuchs and officials,
"Fu on Recounting a Journey", Cai Yong [18]
Two of the most famous fu writers of the Eastern Han period were the great polymaths Zhang Heng and Cai Yong. Among Zhang Heng's large corpus of writings are a significant number of fu poems, which are the first to have been written in the shorter style that became typical of post-Han fu. [19] Zhang's earliest known fu is "Fu on the Hot Springs" (Chinese :溫泉賦; pinyin :Wēnquán fù), which describes the hot springs at Mount Li which famously later became a favorite of Imperial Concubine Yang during the Tang dynasty. [19] "Fu on the Two Metropolises" (Chinese :二京賦; pinyin :Èr jīng fù) is considered Zhang's masterpiece. [20] Zhang spent ten years gathering material for the fu, which is a response to an earlier fu by Ban Gu that is a poetic comparison between the two capitals of the Han dynasty: Luoyang and Chang'an. [20] Zhang's fu is highly satirical and cleverly mocks many aspects of the Western Han period, including Emperor Wu himself. [21] The piece contains long passages colorfully describing life in the two capitals in great detail, including the entertainment areas. [22]
Cai Yong, like Zhang Heng, was a prolific writer in addition to his mathematical, astronomical, and musical interests. [23] In AD 159, Cai was summoned to Chang'an to perform on the Chinese zither for the imperial court, but became ill shortly before arriving and returned to his home. [23] Cai composed a poetic record of his journey in "Fu on Recounting a Journey" (Chinese :述行賦; pinyin :Shù xíng fù), which is his most well-known fu. [23] In "Fu on Recounting a Journey", Cai cites examples of treacherous and dishonest rulers and officials from Chinese history, then criticizes the eunuchs of the capital for similar crimes. [18]
A number of fu writers from the late 2nd and early 3rd centuries AD became considered great fu poets, and were noted for their descriptions of the chaos and destruction following the collapse of the Han dynasty. Wang Can, who lived as a refugee in Chu following the assassination of Dong Zhuo in AD 192, wrote a famous fu entitled "Fu on Climbing the Tower" (Chinese :登樓賦; pinyin :Dènglóu fù) in which Wang movingly describes climbing a tower near Jingzhou and gazing longingly in the direction of his home in Luoyang. [24] Poets often used subjects of descriptive fu poems to symbolize themselves, as in "Fu on the Parrot" (Chinese :鸚鵡賦; pinyin :Yīngwǔ fù), by Mi Heng, in which Mi uses a caged parrot as an allegory for a scholar whose talents go unrecognized and whose inability to control his tongue results in his captivity. [24] During the Three Kingdoms period, the court of the warlord Cao Cao and his sons Cao Pi and Cao Zhi became a famous literary salon, and a number of fu poems from their court have survived to modern times. Cao Zhi's "Fu on the Luo River Goddess" (Chinese :洛神賦; pinyin :Luòshén fù) uses an ancient motif from the Verses of Chu in which the author's ultimately unfulfilled erotic desire for a goddess symbolically represents their frustration in failing to be given a high-ranking position at court or in government. [24]
During the Six Dynasties period, fu remained a major part of contemporary poetry, although shi poetry was gradually increasing in popularity. [24] Six Dynasties fu are generally much shorter and less extravagant than Han dynasty fu, likely due to a tradition of composing works entirely in parallel couplets that arose during the period. [24] While lyrical fu and "fu on things" had been starkly different forms in the Han dynasty, after the 2nd century AD the distinction mostly disappeared. [24] Although the extravagant fu style of the Han mostly disappeared, "fu on things" continued to be widely written.
During the Western Jin period, fu writing moved away from the extravagant style of the Han dynasty and more toward the style of "fu on things". [25] Rather than use fu to laud the glories of the Emperor or the Chinese empire, fu writers often wrote on humble living and mundane subjects. [26] Pan Yue, the most famous writer of the period, wrote "Fu on my Tiny House" (Chinese :狹室賦; pinyin :Xiá shì fù), which describes his life enduring heat and rainstorms in a small cottage, though he actually lived in a large mansion. [26]
Poet Shu Xi (Chinese :束皙; AD 263–302), one of the most famous scholars of the Western Jin, has five fu which have survived to the present, and seem to be written in a playful style. [26] One of Shu's fu has become well known in the history of Chinese cuisine: his "Fu on Pasta" (Chinese :餅賦; pinyin :Bǐng fù) is an encyclopedic description of a wide variety of dough-based foods, including noodles, steamed buns, and dumplings, [26] which had not yet become the traditional Chinese foods they are in modern times.
The two most prolific fu writers of the Western Jin were Fu Xuan and his son Fu Xian (Chinese :傅咸), who together have 94 fu which survive today. [25] Fu Xuan and his son's fu on things frequently involve the natural environment. Fu Xuan has fu describing many different species of plants, fruits, and birds, of which he was especially fond. [27] Fu Xuan's "Fu on the Running Dog" (Chinese :走狗賦; pinyin :Zǒu gǒu fù), describes an especially quick racing dog. [27] Fu Xian wrote on topics similar to those of his father, but seems to have been particularly fascinated by insects. [27] His "Fu on Paper" (Chinese :紙賦; pinyin :Zhǐ fù) is well known as an early description of writing paper, which had only been invented about 150 years earlier. [27]
In AD 317, the Western Jin was conquered by a confederation of Xiongnu and Xianbei (Särbi) states, forcing huge numbers of Han Chinese aristocrats and landowners to flee to southern China. Many of the writings from the Eastern Jin, which only controlled land south of the Yangzi River, recount the chaos following north China's conquest and try to extol the imperial power reestablished at the new Eastern Jin capital, Jiankang (modern Nanjing). [28]
Guo Pu, who was famed for his skills in writing and divination, is considered the foremost writer of the Eastern Jin period. [28] Guo wrote a number of fu while fleeing his hometown of Wenxi (modern Wenxi County, Shanxi Province) in the face of an invading Xiongnu army, and a number of his fu describe the large number of destroyed or deserted towns and villages throughout the Chinese heartland. [28] Guo's "Fu on the Yangzi River" (Chinese :江賦; pinyin :Jiāng fù), written around 317, brought him wide renown. [28] This fu is a Han dynasty-style "grand fu" praising the Yangzi River from its origin in Sichuan (as was then believed) to its mouth at the eastern sea. [28] Like early Han fu, the poem displays Guo's broad knowledge and familiarity with rare, obscure vocabulary and ancient legends. [28] Another of Guo's notable fu is "Fu on Making Sacrifices to Heaven in the Southern Suburbs" (Chinese :南郊賦; pinyin :Nánjiāo fù), a fu on the traditional ritual sacrifice to Heaven made by the Emperor. [29] When Guo composed the fu, an altar for the sacrifice had not yet been constructed in Jiankang. [28] Emperor Yuan of Jin was impressed by Guo's detailed description of the grand ritual, and quickly decided to reinstate it. [29]
The general and poet Lu Ji wrote a number of fu, the best known of which is the Wen fu (Essay on literature), an essay on the nature of poetry and poetic forms.
The Liu family gained control of the Eastern Jin in 420, changing the name of the dynasty to Song. A number of famous fu were composed during the Liu Song period. "Fu on the Weed-covered City" (Chinese :蕪城賦; pinyin :Wú chéng fù) by Bao Zhao (Chinese :鮑照; 414–466), is a moving fu on the city Guangling (modern Yangzhou), which once had been a flourishing metropolis, but in Bao's time lay abandoned after being ruined in a battle. [30] Fu were still part of the poems composed at the imperial court, though five-syllable poems were increasingly becoming the main form of verse. In 441, Yan Yanzhi (Chinese :顏延之; 385–433) composed a famous fu on a prized piebald horse of the Liu Song emperors, entitled "Fu on the Russet-and-white Horse" (Chinese :赭白馬賦; pinyin :Zhěbái mǎ fù), which is known for its extensive use of equine terminology and folklore. [31]
Xie Lingyun is the best-known poet of the Liu Song period and is generally considered one of the greatest of the entire Six Dynasties period, second only to Tao Yuanming. In contrast to his older contemporary Tao, Xie is known for the difficult language, dense allusions, and frequent parallelisms of his poetry. [32] Xie's greatest fu is "Fu on Dwelling in the Mountains" (Chinese :山居賦; pinyin :Shān jū fù), a Han-style "grand fu" describing Xie's personal estate that borrows its style from the famous "Fu on the Imperial Park" by Sima Xiangru. [33] Like classical Han fu, the poem uses a large number of obscure and rare characters, but "Fu on Dwelling in the Mountains" is unique in that Xie included his own annotations to the poem, [33] without which the poem would be nearly incomprehensible.
During the Liang dynasty, fu continued to be a popular form of literature, though it began to merge with the popular five- and seven-syllable poetry forms, which would completely eclipse fu during the Tang dynasty. [34] Some fu pieces, such as Shen Yue's "Fu on Dwelling in the Suburbs" (Chinese :郊居賦; pinyin :Jiāo jū fù), an homage to Xie Lingyun's "Fu on Dwelling in the Mountains", followed the traditional forms and subjects of classical fu, but an increasing number did not. [34] "Fu on Lotus-picking" (Chinese :採蓮賦; pinyin :Cǎi lián fù), by Xiao Gang (later Emperor Jianwen of Liang), is a short, lyrical fu that mixes freely with popular lyric poetry, [34] and portrayed southern China as a romantic land of pleasure and sensuality. [35] Lotus-picking was an activity traditionally associated with peasant women, but in the early 5th century became a popular topic in fu and poetry. [35]
The second half of the 6th century saw southern China conquered by the northern kingdoms and eventually incorporated into the Sui dynasty in 589. [35] Soon after the south's fall, Emperor Wen of Sui ordered its capital, Jiankang, razed to the ground: all buildings in the city and its walls were completely demolished, and the land turned into fields. [35] Many notable writers were forced back to the north, and much of the writing of the early Sui dynasty is in the form of stories of survival. [36]
The most famous writers of the late Six Dynasties and early Sui periods are Yan Zhitui and Yu Xin. Yan's most well-known fu is "Fu on Contemplating My Life" (Chinese :觀我生賦; pinyin :Guān wǒ shēng fù), which gives an account of Yan's entire life, itself having spanned four separate dynasties. [37] This fu contains Yan's personal annotations added in between various lines in normal prose, and shows Yan's concern that northerners of his generation, as well as members of future generations, would learn of the chaos that had taken place in the south through his writing. [37]
Yu Xin is generally considered the last great fu poet of Chinese history. [38] Yu, like Yan Zhitui, was born in the south but forced to relocate to northern China after the south's defeat, and spent the rest of his career writing of the loss of the south as a loss of an entire culture and way of life. [39] Yu's most famous piece is "Fu on Lamenting the South" (Chinese :哀江南賦; pinyin :Āi Jiāngnán fù), in which he describes his life's experiences in the context of the larger context of the destruction of the south and its culture. [39]
The fu genre changed rapidly during the Tang dynasty. During the early Tang, a new form of fu called "regulated fu" (Chinese :律賦; pinyin :lǜfù) supplanted the original form. [40] "Regulated fu" had strict rules of form and expression, and required the use of consistent rhymes throughout each piece. [40] Additionally, rules were created to govern the arrangement of tones in each poem, as the introduction of Buddhist texts written in Sanskrit and Pali had stimulated the Chinese the study of their own language and the identification of the four tones of Middle Chinese. Beginning in the Tang dynasty, these "regulated fu" were required for the composition sections of the imperial examinations. [40] Tang writers added new topics to the traditional subjects of fu, such as purely moral topics or scenes from Chinese antiquity. [40] The "parallel fu" (Chinese :駢賦; pinyin :piānfù) was another variant of the fu developed in the Tang, and was only used for rhetorical compositions. [41]
In 826, Tang poet Du Mu's poem "Fu on E-pang Palace" (Chinese :阿房宫賦; pinyin :Ēpáng gōng fù) [n 1] laid the foundation for a new form of fu called "prose fu" (Chinese :文賦; pinyin :wénfù), in which prose is freely rhymed. [41] This form of fu became the dominant fu form during the late Tang and the Song dynasty. [41] By the 9th and 10th centuries, traditional fu had become mainly historical pursuits, and were largely read and copied because of their inclusion on the imperial examinations. [42]
Fu continued to be written after the demise of the Song dynasty, but these later fu have generally received less scholarly attention.
Zhang Heng, formerly romanized as Chang Heng, was a Chinese polymathic scientist and statesman who lived during the Han dynasty. Educated in the capital cities of Luoyang and Chang'an, he achieved success as an astronomer, mathematician, seismologist, hydraulic engineer, inventor, geographer, cartographer, ethnographer, artist, poet, philosopher, politician, and literary scholar.
Chinese poetry is poetry written, spoken, or chanted in the Chinese language, and a part of the Chinese literature. While this last term comprises Classical Chinese, Standard Chinese, Mandarin Chinese, Yue Chinese, and other historical and vernacular forms of the language, its poetry generally falls into one of two primary types, Classical Chinese poetry and Modern Chinese poetry.
Classical Chinese poetry is traditional Chinese poetry written in Classical Chinese and typified by certain traditional forms, or modes; traditional genres; and connections with particular historical periods, such as the poetry of the Tang dynasty. The existence of classical Chinese poetry is documented at least as early as the publication of the Classic of Poetry (Shijing). Various combinations of forms and genres have developed over the ages. Many or most of these poetic forms were developed by the end of the Tang dynasty, in 907 CE.
The Classic of Poetry, also Shijing or Shih-ching, translated variously as the Book of Songs, Book of Odes, or simply known as the Odes or Poetry, is the oldest existing collection of Chinese poetry, comprising 305 works dating from the 11th to 7th centuries BCE. It is one of the "Five Classics" traditionally said to have been compiled by Confucius, and has been studied and memorized by scholars in China and neighboring countries over two millennia. It is also a rich source of chengyu that are still a part of learned discourse and even everyday language in modern Chinese. Since the Qing dynasty, its rhyme patterns have also been analysed in the study of Old Chinese phonology.
Ban Gu was a Chinese historian, politician, and poet best known for his part in compiling the Book of Han, the second of China's 24 dynastic histories. He also wrote a number of fu, a major literary form, part prose and part poetry, which is particularly associated with the Han era. A number of Ban's fu were collected by Xiao Tong in the Wen Xuan.
Yuefu are Chinese poems composed in a folk song style. The term originally literally meant "Music Bureau", a reference to the imperial Chinese governmental organization(s) originally charged with collecting or writing the lyrics, later the term yuefu was applied to later literary imitations or adaptations of the Music Bureau's poems. The use of fu in yuefu is different from the other Chinese term fu that refers to a type of poetry or literature: although homonyms in English, the other fu is a rhapsodic poetry/prose form of literature.
The Chu ci, variously translated as Verses of Chu, Songs of Chu, or Elegies of Chu, is an ancient anthology of Chinese poetry including works traditionally attributed mainly to Qu Yuan and Song Yu from the Warring States period, and also a large number of works composed several centuries later, during the Han dynasty. The traditional version of the Chu ci contains 17 major sections, anthologized with its current contents by Wang Yi, a 2nd-century AD librarian who served under Emperor Shun of Han. The early Classical Chinese poetry is mainly known through the two anthologies the Chu ci and the Shi jing.
Sima Xiangru was a Chinese musician, poet, and politician who lived during the Western Han dynasty. Sima is a significant figure in the history of Classical Chinese poetry, and is generally regarded as the greatest of all composers of Chinese fu rhapsodies. His poetry includes his invention or at least development of the fu form, applying new metrical rhythms to the lines of poetry, which he mixed with lines of prose, and provided with several of what would in ensuing centuries become among a group of common set topics for this genre. Sima Xiangru was also versatile enough to write in the Chu ci style, while it was enjoying a renaissance, and he also wrote lyrics in what would become known as the yuefu formal style.
Jia Yi was a Chinese essayist, poet and politician of the Western Han dynasty, best known as one of the earliest known writers of fu rhapsody and for his essay "Disquisition Finding Fault with Qin", which criticises the Qin dynasty and describes Jia's opinions on the reasons for its collapse. In particular, he is famous for his two fu, On the Owl (鵩鳥賦) and his Lament for Qu Yuan (吊屈原賦). He is also the author of the treatise Xinshu (新書), containing political and educational insights.
Guo Pu, courtesy name Jingchun, was a Chinese historian, poet, and writer during the Eastern Jin period, and is best known as one of China's foremost commentators on ancient texts. Guo was a Taoist mystic, geomancer, collector of strange tales, editor of old texts, and erudite commentator. He was the first commentator of the Shan Hai Jing and so probably, with the noted Han bibliographer Liu Xin, was instrumental in preserving this valuable mythological and religious text. Guo Pu was the well educated son of a governor. He was a natural historian and a prolific writer of the Jin dynasty. He is the author of The Book of Burial, the first-ever and the most authoritative source of feng shui doctrine and the first book to address the concept of feng shui in the history of China, making Guo Pu the first person historically to define feng shui, and therefore, Guo Pu is usually called the father of feng shui in China.
Yang Xiong was a Chinese philosopher, poet, and politician of the Western Han dynasty known for his philosophical writings and fu poetry compositions.
Fu, often translated "rhapsody" or "poetic exposition", is a form of Chinese rhymed prose that was the dominant literary form in China during the Han dynasty. Fu are intermediary pieces between poetry and prose in which a place, object, feeling, or other subject is described and rhapsodized in exhaustive detail and from as many angles as possible. Fu's distinguishing characteristics include alternating rhyme and prose, varying line length, close alliteration, onomatopoeia, loose parallelism, and extensive cataloging of their topics. Classical fu composers often tried to use as wide a vocabulary as possible, and their compositions are usually replete with rare and archaic Chinese words. They were not sung like songs, but were recited or chanted.
The Wen Xuan, usually translated Selections of Refined Literature, is one of the earliest and most important anthologies of Chinese poetry and literature, and is one of the world's oldest literary anthologies to be arranged by topic. It is a selection of what were judged to be the best poetic and prose pieces from the late Warring States period to the early Liang dynasty, excluding the Chinese Classics and philosophical texts. The Wen Xuan preserves most of the greatest fu rhapsody and shi poetry pieces from the Qin and Han dynasties, and for much of pre-modern history was one of the primary sources of literary knowledge for educated Chinese.
New Songs from the Jade Terrace is an anthology of early medieval Chinese poetry in the romantic or semi-erotic "palace style" that dates to the late Southern dynasties period (420–589). Most editions of New Songs contain 670 poems by many different authors, mainly comprising pentasyllabic poetry but also some yuefu lyrical verse and other types of poems. New Songs was probably compiled around the early to mid-530s by Xu Ling, an official and scholar who served at the court of Xiao Gang, a crown prince of the Liang dynasty (502–587) who later ascended the throne as Emperor Jianwen of Liang.
The Music Bureau served in the capacity of an organ of various imperial government bureaucracies of China: discontinuously and in various incarnations, the Music Bureau was charged directly, by the emperor, or indirectly, through the royal government to perform various tasks related to music, poetry, entertainment, or religious worship. These tasks included both musical and lyrical research and development, and also directing performances.
Han poetry as a style of poetry resulted in significant poems which are still preserved today, and whose origins are associated with the Han dynasty era of China, 206 BC – 220 AD, including the Wang Mang interregnum. The final years at the end of the Han era often receive special handling for purposes of literary analysis because, among other things, the poetry and culture of this period is less than typical of the Han period, and has important characteristics of its own, or it shares literary aspects with the subsequent Three Kingdoms period. This poetry reflects one of the poetry world's more important flowerings, as well as being a special period in Classical Chinese poetry, particularly in regard to the development of the quasipoetic fu; the activities of the Music Bureau in connection with the collection of popular ballads and the resultant development of what would eventually become known as the yuefu, or as the rhapsodic formal style; and, finally, towards the end of the Han dynasty, the development of a new style of shi poetry, as the later development of the yuehfu into regular, fixed-line length forms makes it difficult to distinguish in form from the shi form of poetic verse, and at what point specific poems are classified as one or the other is somewhat arbitrary. Another important poetic contribution from the Han era is the compilation of the Chuci anthology, which contains some of the oldest and most important poetic verses to be preserved from ancient China, as well as the transmission of the Shijing anthology.
Six Dynasties poetry refers to those types or styles of poetry particularly associated with the Six Dynasties era of China. This poetry reflects one of the poetry world's more important flowerings, as well as being a unique period in Classical Chinese poetry, which, over this time period, developed a poetry with special emphasis on romantic love, gender roles, and human relationships. The Six Dynasties era is sometimes known as the "Age of Fragmentation", because China as a whole through this period lacked unification as a state, at least for any extended period of time; and, instead, many states rose and fell, often overlapping in existence with other states. Which of the various states and dynasties constituted the "6" dynasties of the Six Dynasties period varies somewhat according to which of the traditional selection criteria are chosen. The Six Dynasties era covers several somewhat overlapping main periods including all of the following: the Three Kingdoms (220–280), Jin dynasty, the Sixteen Kingdoms, and the Southern and Northern Dynasties (420–589). Sometimes, chronological discrepancies occur in regard to the turbulent political events of the time, from which these traditional historical-era designations derive, together with the somewhat different chronology of poetic developments. Thus, neither the lives of the poets nor the trends in their poetry fit gently and neatly together with these period dates. Furthermore, conversions to the Common Era dating system can create further complications. However, regardless of the chronological difficulties, major developments of poetry during the Six Dynasties include formalizing the distinction between the Jian'an era regular yuefu and the shi style poetry, further development of the fu, theoretical work on technique, and the preservation of both Six Dynasties and earlier poetry by collecting and publishing many of the pieces which survive today into various anthologies consisting all or in part of poetry.
Wang Bao, courtesy name Ziyuan (子淵), was a Chinese poet during the Western Han Dynasty. He was well versed in the Classical Chinese poetry tradition. He was involved in the Chu Ci poetry revival which took place in the second part of Emperor Xuan's reign, and which led to the creation of poetry that would eventually form part of the early poetry anthology by the same name, compiled by Wang Yi. Chu Ci means "literature of Chu", Chu being the area of a former independent kingdom, located in what was from the viewpoint of the Han Dynasty the south of China. Wang Bao is particularly known today as the author of the Chu Ci section "Nine Regrets". His poetry was not as famous as "Li Sao" or "Heavenly Questions". Indeed sometimes Qu Yuan has been credited as the author of his poetry. Wang Bao's works were included in one of the two major early anthologies of Chinese poetry which has helped to secure Wang Bao's legacy as a poet and author. Wang Bao became famous during the reign of Han Dynasty emperor Emperor Xuan, and he attended the courts of the emperor and the prince, his presumptive heir.
Bao Zhao was a Chinese poet, writer, and official known for his shi poetry, fu rhapsodies, and parallel prose who lived during the Liu Song dynasty (420–479). Bao's best known surviving work is his "Fu on the Ruined City", a long fu rhapsody on the ruined city of Guangling.
Liu Xijun, also known as Princess Xijun (細君公主), Princess of Jiangdu or the Princess of Wusun, was a princess of the Han dynasty sent to marry the King of Wusun as marriage alliance. A poem said to be by her is one of the earliest known Chinese poems attributable to a named woman.