Love and the Turning Year encompasses a choice from the Yueh Fu—folk songs from the Six Dynasties interval (fourth-fifth centuries A.D.). lots of the songs are easy, erotic lyrics. a few are attributed to mythical courtesans, whereas others could have been sung at harvest fairs or marriage celebrations. as well as the folks songs, Rexroth deals a large sampling of chinese language verse: works via 60 various poets, from the 3rd century to our personal time. Rexroth continuously translated chinese language poetry—as he said—“solely to thrill myself.” And he created, with striking luck, English models which stand as poems of their personal correct.
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The king of Wu, Helü (ruled 513– 494 ), offers to levy troops to help Wu Zixu to take vengeance on Chu, but is met by a refusal from Zixu, who claims it is a matter of personal vengeance, involving, what’s more, a mere commoner: A feudal lord does not raise an army for the sake of a commoner. ” A subject will not avenge his father to the detriment of his prince. After hearing these gallant words, Helü gives up on attacking Chu. Some time later, Chu exerts its tyranny on the small state of Cai, which turns to Wu for support.
Su Buwei had to be content with assassinating Li’s concubine and child, and unearthing Li’s father’s corpse in order to cut off the head and expose it in the market place. Only after carrying out such a grim task did Su Buwei allow himself to return home and perform Filial piety with a vengeance 39 the proper rites of mourning for his own father. At this point, Su’s biography adds that only He Xiu (129–182), a Later Han eminent exegete on the Gongyang, provided canonical justiﬁcation for such a bloody revenge by comparing it to that of Wu Zixu.
Couvreur, Li Ki: ou mémoires sur les bienséances et les cérémonies, texte Chinois, avec une double traduction en Français et en Latin, 1899, Paris: Cathasia, 1950 reprint, vol. 1, p. 53. 4 The Gongyang tradition, as it was elaborated during the Han period, from Dong Zhongshu to He Xiu, is the object of my Etude sur le confucianisme Han. L’élaboration d’une tradition exégétique sur les Classiques, Paris: Collège de France, Institut des Hautes Etudes Chinoises, 1985. 5 This is the so-called principle of “collective liability” (lian zuo ) established by Qin law: the sanction for certain heavy crimes was not limited to the individual but extended to members of his family, neighbors, or, in the case of an ofﬁcial, to his immediate superiors or subordinates or to those who had recommended him to ofﬁce.