THÔNG TIN TÀI LIỆU
The Transmission and Interpretation of the Chinese Literary Canon Papers from the Fourth International Conference on Sinology Taipei: Academia Sinica, 2013 Zhu Changwen and His “Garden of Joy” Stephen H West School of International Letters and Cultures Arizona State University Zhu Changwen Ԩ ߞ Н (1040-July 9, 1098) is not a name that springs to mind when we discuss garden history in Song China, yet in some ways that little plot and its place in his life represent a unique take on the “literati garden,” if we may call it that, a place that creates spaces of personal, familial, social, and cultural meaning 1 Zhu’s life is not particularly well documented, and our information comes primarily from short incidental mention by other writers, an autobiographical letter he wrote to his younger brothers and two grave memorials, one by Zhang Jingxiu ෂঔ (ca 1040-1090), “A Grave Inscription for Mr Plot of Joy,” See Deng Xiaonan ᎅλࠄ, “Zhu Changwen jiashi shili kao” ԙߏЎৎШǵ٣ᐕԵ, Beida shixue чεўᏢ (1997): 72-87 204 ʏ The Transmission and Interpretation of the Chinese Literary Canon (“Lepu xiansheng muzhiming” ুӒҢწעም) and one by his friend Mi Fu Ծߎ (1051-1107) (“Mubiao” წߓ) This shorter notice (part of which is found, by the way, as a colophon to a painting presumed to be by Zhu Changwen), reads in part: Master of the Garden of Joy was Mister Zhu of Wu Commandery; his formal name was Changwen and his given name was Boyuan He was the son of the Grand Master of Splendid Prosperity At nineteen he passed the Advanced Scholar examinations in the second grade, but because he suffered foot problems he was unwilling to follow the bureaucratic path He became intent on building a residence and lived in the Plot of Joy Ward in the Commandery He was possessed of an obsession for “mountain forests,” wrote treatises and reviewed antiquity, delighting in the Way of Yao and Shun Before long his name was acclaimed, and people of the entire Commandery came under the sway of his opinions Every Protector of the Commandery (Magistrate) and every Salt Commissioner all hastened to make requests of him to discuss any emergency situation that developed in the administration of the area Every literatus who passed by would rush to the Plot of Joy, shamed if they were the last to visit Soon his name shook the capital and the number of nobles and ministers who recommended him as their own replacement were legion The Son of Heaven considered him morally stalwart and raised him up to be a Professor in the Commandery [School] Considering that this did not extend his service VXI¿FLHQWO\KHZDVWKHQUDLVHGWREHD0DVWHURIWKH6WDWH$FDGHP\ Zhang Jingxiu ඳঅ, “Muzhi ming” ოᇞሎ, in Lepu yugao লᎩ仮, ed Zhu Si ԙࡘ (Taipei: Shangwu yinshuguan, 1986), supplement 1a-5b, 56-58 Zhu Changwen and His “Garden of Joy” ʏ 205 so that he could instruct more scholars on the Way Before long he was raised to the rank of Library Scholar, and as before attached simultaneously to the Bureau of Military Affairs On the day bingshen in the inaugural year of the Yuanfu reign (March 20, 1098) he took sick and expired before his time, having enjoyed sixty years of life His VRQ6LZDVDVDOWRI¿FLDOLQ+DQJ]KRXDQGKLVRWKHUVRQV2XDQG*HQJ passed the Advanced Scholar examination In the sixth month, he was interred at Dexiang, buried with his father, Splendid Prosperity লӃғǴֆଗԙМǴӜߏЎǴӷդচǴӀ㶊ϦϐηǶΜΐྃฦ ΌࣽǴੰىόޭவӔǶᖿᑐ࠻Ǵۚଗল֝ǴԖξ݅፪Ǵਜ䆘 ђǴ൏ၰǶΦϐӜᆀǴᝰฅଗᘂܺǴଗӺǵᅱљವόፎǴ ᒉࡹ࡚܌ǴγεϻၸޣǴѸوھলǴаࡕࣁ㬧ǶӜ٧ৣǴϦ ঙᙚаԾжࣗޣ㷌ǶϺη፣ϐǴଆࣁҁଗ௲ǹаࣁ҂ቶΨǴଆ ࣁϼᏢӃғǴаၰӭγǶ҂൳ǴᔗܿᢀǴϝঋኰ۬ឦǶϡ಄ϡ ԃΒДЧҙǴར੯ό㶊Ǵ٦ԃϤΜǶηಟǴܼԀᡶ۔Ǵጠǵહᖐ γǶаϤДရԿ㾇ໂǴவӀ㶊ϐ༪Ƕ Zhu was a precocious youth, a rising young star in his native Pingjiang (modern Suzhou) He was very close to his father and his talents were quickly put to use As he wrote in an admonitory letter to his brothers: When I was young, I knew to find my joy in serving my parents, nurturing my ambitions, loving the ancients, and studying my books :KHQ,ZDVWHQ,DOUHDG\WRRNQRWHVRQEHKDOIRIIDWKHUDQGDW¿IWHHQ, could write letters for him I waited on him every day, holding my pen Mi Fu ԯ,“Mubiao” ო߄, in Lepu yugao, supplement 5b-6b, 58 206 ʏ The Transmission and Interpretation of the Chinese Literary Canon with my notebook tucked under my arm If I did not see him, even for a single day, I was anxious and unhappy, and father was the same with me For this reason not even a half a step ever appeared between us If I had to suddenly leave his sight, father would say, “The former wise ones said, ‘the grandmother and the child rely on each other for their fate.’ This speaks directly to you and me.” ࢌԾѴޕа٣ᒃǵᎦדǵӳђǵ᠐ਜࣁǶғΜԃࡽжӃΓ ҄ǴΜϖԃૈжਜ㭵ǶǴВ٪ѰѓǴВόـǴ߾≲ฅ όǴӃΓΪէΨҭฅǶаԜ⛨҂ـǶᇷѐጣΠǴӃΓ ГǺȨণԖϓȬڮࣁ࣬׳ȭǶրᆶᅟϐᒏΨǶȩ His father was a mid-level ranked civil servant, and the young Zhu, as the oldest son, followed him from post to post When his father was promoted to level five in the nine-step civil bureaucracy, he had the perquisite of enlisting his son into the bureaucracy through what was known as the “protection privilege,” but Zhu Changwen objected, insisting that it be given to his younger brother who was just starting out as a student Zhu Changwen, “Yu zhudi shu” ᆶፏਜ, in Lepu yugao, 9.4b, 45 The reference is to Li Mi’s ஏ (224-287) “Chenqing biao” ഋ߄ (Memorial elaborating my innermost feelings), “The sunlight of my grandmother Liu’s days is hard upon the western mountains, her breathing is labored, and her life is now so in peril she cannot think of lasting from morning to dusk Without her, I would not have become what I am today; without me, she would have no way to bring her remaining years to conclusion Grandmother and grandson depend on each other for their fate, this is why I cannot give up the distant [goal of keeping my grandmother alive] because of my own petty needs.”ՠаቅВᖓՋξǴ৲ ڽڽǴΓڮӒభǴරόቾδǶԽค҆ǴคаԿϞВǹ҆คԽǴคаಖᎩԃǶ҆ ΒΓǴ࣬׳㵝ڮǶࢂаόૈቲᇻǶSee Li Mi ஏ, “Chen qingshi biao” ഋ ٣߄, in Wenxuan Ўᒧ, ed Xiao Tong ᑵ and Li Shan ๓ (Beijing: Zhonghua shuju, 1977), 37.19b-20a, 524a-b Original edition, Chongke Song Chunxi ben wenxuan ख़ֺڅ దᅚҁЎᒧ Zhu Changwen and His “Garden of Joy” ʏ 207 During the Jiayou reign era (1056-63), in service I followed my father to Pengzhou, and from there went to take the imperial examinations on the recommendation of the Director General of Grain Transport Father and son met, unable to bear the parting My father had just been made a Principal Gentleman [of rank six], and should have appointed DVRQWRRI¿FHWKURXJKWKHSURWHFWLRQV\VWHP%XWP\\RXQJHUEURWKHU Zunyi had just become a student, and I explained, “Should I pass the examination by some fluke, then your grace can grant office to my younger brother.” My father also said, “The one who will bring our family success is surely you! I urge you to undertake it.” એύǴ٪Չϐ൹ԀᆶԋᅏᆵᙚஒॅᘶǶРη࣬ຎόהձǶ ࢂਔӃΓ߃ࣁ҅॔ǴҺηǴԶᒥကۈғǴէӢқГǺȨ٬ࢌ ଽளࣽӜǴ߾ৱёа۔ǶȩӃΓҭГǺȨଆրৎޣѸԟǴ ࠀځՉǶȩ So, at the tender age of eighteen (by Western count), he went to the capital in Kaifeng to take and pass the advanced scholar examinations, the final capital examination for enlistment into the civil service The depth of his filial nature can be seen by the fact that he did not even wait for the imperial banquet thrown by the Emperor for newly minted advanced scholars, but hurried back to his father’s side in Chengdu: The next year I indeed passed the examinations and Zunyi was granted an office through the protection privilege I returned immediately to pay my respects to my father in Pengzhou, not even waiting for the Who had administered the juren ᖐΓ examination that Zhu passed Zhu, “Yu zhudi shu,” 9.4b, 45 208 ʏ The Transmission and Interpretation of the Chinese Literary Canon imperial banquet that the emperor held for new graduates, because I ZDVLQQRUXVKWRDGYDQFHLQWRRI¿FLDOVHUYLFH ܴԃ݀ᔗಃǴԶᒥကҭаጬள۔ǶէࡽฦಃǴόߩ፥Ǵᘜ࣪Ϊ ൹Ǵ҂ၺгǶ As Zhang Jingxiu remarked, He passed the Advanced Scholar examination in the fourth year of Jiayou, but according to the age limits set by the Board of Personnel, he could not immediately be employed At that time Guanglu [his father] was magistrate of Peng, and he returned there without waiting for the imperial feast The people of the prefecture celebrated him Once he was capped, he was assigned to be Redactor in the Imperial Library and Revenue Manager for Xuzhou The notice of appointment was full of words of praise ᔗએѤԃγಃǴӔज़ԃ҂ջҔǶਔӀ㶊ϦӺ൹ǴӃғόߩ ᘜǶԀΓᄪϐǶࡽ߷Ǵନઝਜ࣪ਠਜ॔ǴӺԀљ㛍ୖैǴᇦ ԖऍᜏǶ In a year’s time, as Zhang Jingxiu notes, he was given his office, but after arriving in the capital he fell off his horse and mangled his foot He does not Ibid This is a little disingenuous on his part According to the age limits established by the Bureau of Personnel, he was still too young to take up a position Zhang Jingxiu, “Muzhi ming”, supplement 2a-b, 56 Ibid Also, see Chen Zhi ഋ and Zhang Gongchi Ϧԅ, eds., Zhongguo lidai mingyuan ji xuanzhu ύ୯ᐕжӜ༜ᒧ( ݙHefei: Anhui kexue jishu chubanshe, 1983), 29; Su Shi ၪ and Kong Fanli ϾΥᘶ, Su Shi wenji ၪЎ vols Vol.2, Zhongguo gudian wenxue jiben congshu ύ୯ђڂЎᏢ୷ҁᘀਜ (Beijing: Zhonghua shuju, 1986), 27.779 Zhu Changwen and His “Garden of Joy” ʏ 209 seem to have been too upset by this, and in fact, the impediment allowed him to fulfill his desire to accompany his father As he wrote: ,VLJKHGWKHQ³,FDQHVFDSHWKHWUDSSLQJVRIKLJKRI¿FHZLWKWKLVLQMXU\ and solely serve [my father] with tender respect This is the perfect joy of a parent’s child.” ГǺȨրӢࢂ੯ёаಥᒪଈୈǴ٣ྕǴԜΓηϐԿ 10 ΨǶȩ This forced his retirement into his ancestral home, and specifically into the “Plot of Joy.” Soon after this, his father was transferred from his post in Shandong to Tong’an, a few days travel from Suzhou, and his father made his home base in the larger city Zhu Changwen continued to move around with his father, who served for the rest of his life in the lower reaches of Henan and Anhui provinces As the years wore on his father became more concerned about his son wasting his life and tried to use a second protection privilege to grant him a post, and even offered to follow his son around on his appointments, but Zhu Changwen again refused, passing the privilege along (just as he had done before) to his younger brother: 2QFHZKHQZHJDWKHUHGIRUWKHVDFUL¿FHWRKHDYHQLQ7RQJ¶DQIDWKHU felt bad for me because I had not been in public service for a long time and wanted to use the grace he had been granted to use his 10 Zhu, “Yu zhudi shu,” 9.4b, 45 210 ʏ The Transmission and Interpretation of the Chinese Literary Canon protection privilege to beg an appointment for me as a functionary in a local prefectural office, and he said, “I will follow you on your appointments.” I firmly begged off and desired, when he made the formal petition to the emperor, he recommend my youngest brother Father had no other option but to go along, and comfortingly patted P\\RXQJHVWEURWKHUVD\LQJ³(OGHUEURWKHUKDVJUDQWHG\RXDQRI¿FH when you grow up you should serve your elder brother well.” And then he named him, “Compliant Fraternal Feelings”, so that he would be reminded of the meaning of the phrase whenever he considered his given name ӧӕӼ॓⢑ǴӃΓཏէΦόгǴటаҺηৱϋନჿᙍ۔ǴЪ ГǺȨրஒவԟϐҺǶȩէڰᜏόޭᵳࠩǴᜫаᙚۑǶӃΓό ளςԶவϐǴۑГǺȨла۔ᭉԟǴԟߏ๓٣ԟлǶȩӢ 11 ӜϐГவ৸Ǵ٬៝ځӜԶࡘကΨǶ His father passed away, probably in the year 1075 or 1076, and after completing the tasks associated with the funeral, Zhu Changwen immediately moved into the family garden As all biographical accounts state, Zhu was constantly recommended for positions in the civil service Zhang Jingxiu’s grave inscription recounts, in a gesture of acknowledgement, that many prominent officials recommended Zhu Changwen as a suitable substitute for them in the positions they were granted: He was especially promoted to become the Professor in the Suzhou Prefectural school, and after thorough examination, 11 12 12 he was Ibid., 9.4b-5a, 45-46 /LWHUDOO\³¿YHH[DPLQDWLRQV´WKHQXPEHU¿UVWVWLSXODWHGGXULQJWKH7DQJWRDVVHVVWKH TXDOL¿FDWLRQVRIFDQGLGDWHVZKRKDGEHHQFDVKLHUHGRUEDQLVKHGWRWKHKLQWHUODQGV Zhu Changwen and His “Garden of Joy” ʏ 211 summoned to be a Professor in the National Academy, was changed to an Esquire of Virtue Displayed, and then appointed as Editor in the Bureau of Military Affairs As for his writing, the former Prime Minister, the noble Fan Chunren (1027-1101) and the current Prime Minister Zhang Dun (1035-1105) often recommended him for his proper style and beauty that was perfect for writing Because of his personal exemplification of righteousness, Xu Jiang, Esquire in Waiting at the Central Secretariat recommended him because his purity and steadfastness could be a model for teachers Because of his broad learning and strong memory, Lin Xi of the Bureau of Military Affairs, when he was appointed as Esquire in Waiting in the Bureau of Rites and Academician in the Baowen Gallery, recommended [Zhu] as his replacement Those before and after this who recommended him are too many to count ଆࣁԀ௲Ǵ㾹ϖԵǴєࣁϼᏢറγǴ࠹ׯ㾇॔Ǵନઝਜ࣪ ҅ӷǴঋኰஏଣጓঅЎӷǶӃғЎകǴৌ࣬णϦȐપϘȑǴϞৌ ࣬കϦȐȑǴᙚڂځǴёഢॊخǶӃғՉကǴύਜ٪॔ ϦȐஒȑᙚځપڰǴёࣁৣ߄خǶӃғറᆪ㳾ǴᑑᏢΚՉǴኰ ஏ݅ϦȐ׆ȑϢନᘶ٪॔Ϸ䏰ЎሙޔᏢγǴᙚԾжخǶࡕᙚ 13 ޣ㻸όёⳅኧǶ These recommendations come primarily from local Suzhou elites (Fan and Zhang) or from people who had close relationships with Zhang Dun, and if the statements in the inscription are true, these gestures may be seen as sincere in the sense that they promoted the qualities and name of a local hero But we should 13 Zhang, “Muzhi ming,” supplement 1a-b, 56 212 ʏ The Transmission and Interpretation of the Chinese Literary Canon also acknowledge that there was little real danger of these recommendations being taken seriously Some eleven years after he moved into the garden, he was in fact appointed as the Professor of the Prefectural School in Suzhou by virtue of a strong endorsement from prominent officials in the capital In 1086, Su Shi (10361101) and several officials in the Censorate jointly wrote a short memorial recommending that Zhu be given an appropriate position: A Shorter Memorial Recommending Zhu Changwen On the 25th day of the 6th month of the prime Year of Yuanyou (Aug 7, 1086), Esquire in Waiting to the Court and Drafter Awaiting Appointment in the Central Secretariat, Su Shi, together with Deng Wenbo, Hu Zongyu (1029-94), Sun Jue (1038-90), and Fan Bailu (1030-94) present this shorter memorial: We humbly present Zhu Changwen, formerly Tax and Granary Manager of Xuzhou and permanent resident of Suzhou, learned in the classics and ethical in action Thirty years have passed since he succeeded in the examinations, passing in the second group in the fourth year of Jiayou (1959), fell off his horse and injured his foot, and has lived in retirement He has neither let his heart be moved by power RUEHQH¿WQRUDOWHUHGKLVLQWHJULW\EHFDXVHRIZDQWRUGH¿FLHQF\ KH is secure in his poverty and delights in the way, he closes his gates to write and practice calligraphy; the sincerity of his filial piety and friendship has moved all of the wards of the city and his actions both pure and lofty are renowned in the southeastern part [of the Song] The supervisor of his home circuit and the elder clerks of the same have sent in repeated memorials praising his actions as a literatus and his 238 ʏ The Transmission and Interpretation of the Chinese Literary Canon precisely the case that father was incorruptible; that the children and grandchildren he left behind seldom established their own lands and KRXVHV DQGWKDWWKHRUSKDQHG¿OOHGWKHURRPVQXPHURXVDQGZLWKRXW any support Two paternal uncles, younger than father, took pity on us and shared a small bit of the property inherited from our ancestors to temporarily help out with the expenses I also took the implements and items in my own possession and sold them, and I immediately fixed where it had fallen into disrepair, gradually added on to it, and roughly provided for our daily expenditures for basics My elder sister lost her husband, Li Yuanlu, and brought her family back home, and in the next several years I married off younger sister fifteen to the Cao family, younger sister eighteen to the Jia family, younger sister twenty-two to the Shi family, and sister twenty-three to the Chen family In the end, I also married my elder sister to the Shi family as well I oversaw taking wives for my two younger brothers, Zunyi and Jingren All together, the marriages counted in the tens, and the expenses were large Later on the extended family grew in size, DQGZKDWZHKDGDWRXUGLVSRVDOZDVLQVXI¿FLHQW A short time later, many prominent men began discussing recommending me and I was appointed to take charge of the local VFKRRO$W¿UVW,¿UPO\GHFOLQHGEXWWKHQ,VDLG³7RJHWDWLQ\VDODU\ to take care of myself, and to withdraw from our inheritance and offer it to all my younger brothers to relieve their anxietiesș would not that be fortunate!” In the three years since I have been in this position, there have been many students, and I have been dedicated to my responsibilities in the curriculum I teach, definitely having little time for mundane affairs Moreover, my three younger Zhu Changwen and His “Garden of Joy” ʏ 239 brothers have returned to live here, one after the other, and I not need to take care anymore of what is close at hand [i.e., the affairs of the household in the garden], so I will immediately move and live in WKHVFKRROFRPSOH[,ZLOO¿QGLWKDUGWRFRQWHPSODWH>P\EURWKHUV¶@ private moments so I can shirk this responsibility I have already made a separate account of our ancestors’ properties in Gu Su and turned it over to you threebrothers, and I will not take anything more from it, KRSHIXOO\IXO¿OOLQJP\ORQJKHOGGHVLUHWRZLWKGUDZDQGWXUQLWDOORYHU to someone else ᅚჱ҃ǴڽεᅾǶԾ✲وֆߐǴ२ݯεရǶںಖϐᘶǴඪό ԔᅰǴख़㴮ѮǴाϐค৷ǶࡽရǴΏջলύբᙲǴቚᄂ⨅ ኧ໔ǴаᆫлǵӸᒃǶோӃΓаమқᒪηǴΪໂٚش ҖӻǴᒪېᅈ࠻Ǵಕฅค٩ǶژٿРཏϐǴัϩӃϐᙑǶಠ аڬឃǴൺԾ៶ڗύᏔҝๆϐǴջ⚂ځᚯǴััቚǴಉڬВҔǶ դۊ഼ځϻϡᎹǴ৽ৎ࣬٩ǴКኧԃϐ໔ᘜΜϖۂΪఆМǴΜ ΖۂΪၘМǴΒΜۂΪМǴΒΜΒۂΪўМǴΒΜΟۂΪഋМǴ ҃ΞᘜդۊΪҡМǶࣁᒥကǵඳϘٿǶ༬ΥΜኧǴ܌ᜧ ӭخǶࡕځឦуӭǴҔόىǶഘޣፏϦፕᙚǴڮඓᏢǶۈ ஒڰᜏǴࡽԶГǺȨள༾㶊ԾឃǴᙑౢаᭉፏǴёаỜኁǴ ଁߚ۩ࠌǶȩۚ۔ΟԃٰᏢࣗޣǶᇝᖱፐำǴֶֶ܌ᙍǴΪ߫ ٣ڰคཨǶฅΟ࣬ᝩৎۚǴէό߈ݯǴջᎂۚᏢްǴᜤ࣪ځ دǴёаᗉǶϞаۄРҖౢǴځኧςڀձ൯ǴᆶΟǴ 44 է׳όڗϐǴபԋᜏᇽϐનדǶ This passage gives us a sense of the extraordinary pressure of maintaining his family and keeping up appearances in a place that had become locally famous 44 Zhu, “Yu zhudi shu,” 9.5a-b, 46 240 ʏ The Transmission and Interpretation of the Chinese Literary Canon While later accounts say that his garden was “located in Plot of Joy ward,” it is clear from Southern Song accounts that the ward was in fact named for the garden In his “Record of Wu Commandery”, Fan Chengda wrote: The Plot of Joy: Where Zhu Changwen, Boyuan, resided To the west of Yongxi Temple, it is called Plot of Joy Ward In the garden are a high ridge, clear pools, lofty pines, and aged junipers In the time that the Qian clan held power, this place was called “Golden Valley.” Zhu’s IDWKHU6SOHQGLG3URVSHULW\¿UVWREWDLQHGLWDQG%R\XDQWXUQHGLWLQWR a real garden It was where both reputation and virtue was lodged The people of the local area valued this place and called the alley, “Plot of Joy Ward.” Zhu has his own “Record.” লǴԙߏЎդচۚ܌Ƕӧ႘ᅚӽϐՋǴဦল֝ǶলύԖ䗙ǵ మԣǵൈ݊ǵტᔡǶԜӦᒲМਔဦȨߎكȩǴԙРӀۈளϐǴ դচᔼаࣁলǶӜ㾇܌ǴٖΓࣔϐǴӢဦࡅځГȨল֝ȩǶ 45 ԙԾԖǶ With the pressures of maintaining the garden both as a site of local pride and as a functioning clan estate, it is small wonder that he was so happy to finally leave its environs and turn it over to his brothers This desire is effaced in his “Record” and only muted reference is made to a desire to quit the place: In this garden in the morning I recite the Book of Changes of Fu Xi 45 Fan Chengda णԋε (1126-93) attributes this to local compatriates: Fan Chengda, “Wujun zhi” ֆଗד, ed Xue Zhengxing ᖙ҅ᑫ Jiangsu difang wenxian congshu ԢӦБЎ ᘀਜ (Nanjing: Jiangsu guji chubanshe, 1999), p.193, but Zhu’s own statement is that it was the Magistrate of the Commandery, Zhang Hu, who ordered the renaming of the ward See “Lepu ji,” 9.6a, 46 Zhu Changwen and His “Garden of Joy” ʏ 241 and King Wen and the Springs and Autumns of Confucius I seek for the essence and nuance within the Book of Documents and clarify the measures and cadences in the Rites and the “Record of Music.” In the evening I browse widely through the various histories, look over the hundred philosophers in sequence, investigate the rights and wrongs of the ancients, and rectify the successes and the failures of the histories of previous dynasties And when idle, I trail my cane to roam through the garden, ascend to KHLJKWVDQGRYHUORRNWKHGHSWKV À\LQJIHDWKHUVDUHQRWVWDUWOHGZKLWH headed cranes lead me on in front I soak my hems or gather them XSGHSHQGLQJRQWKHGHSWKRIWKHVWUHDP¶VÀRZGLOO\GDOO\RQWKHÀDW plains I plant trees and irrigate my garden; in the winter I plow and the summer I weed Even a position among the three highest in government or an emolument of ten thousand catties would not be enough to exchange for this delight Be it so, but I have observed that there is not one thing, among all activities and things, which is not completely empty, so what is the purpose of being so constrained by this as to make it a selfHQFXPEUDQFH"2QDQRWKHUGD\ZKHQWKHDIÀLFWLRQRI=LFKXQLVKHDOHG and when the encumbrance of Shang Ping is dispelled, I will roam in my skiff across the seas and rivers, floating out to roam amid the mountains and peaksșno one knowing where the trip will finally end Yet even so, this garden is the legacy of my father the Grand Master of Splendid Prosperity and is something over which I have labored for a long time How can I forget the emotional connection to it? էΪԜলǴර߾ᇝᑢǵЎϐȠܰȡǴϾМϐȠࡾࣿȡǴȠ၃ȡǵ 242 ʏ The Transmission and Interpretation of the Chinese Literary Canon Ƞਜȡϐᆒ༾ǴܴȠᘶȡǵȠȡϐࡋኧǹδ߾ំݱဂўǴ㾹ᢀԭ МǴԵђΓࢂߚǴ҅ўளѨǶځཨΨǴԕ೮ᇿǴὩଯᖏుǴ ०ᑣόᡋǴษЇǴඟΪభࢬǴ់ᜈΪѳǴᅿЕឲ༜ǹൣ હපસǴᗨΟ٣ϐՏǵᗛϐ㶊ǴόىаܰրΨǶฅէᢀဂނǴ คޣޜߚނǶӼҔܥΪԜǴаԾᙧओǻ౦Вηࡾϐ੯ⴐǴۘѳ ϐಕᇾǴஒࡧՃੇݞǴੌၯξᔃǴವ܌ځޕಖཱུǶᗨฅǴԜলޣǴ ӃӀ㶊ϐ܌ᒪǴրठΚΪԜޣΦخǶଁૈבࠌǼ 46 There are a couple of things worth mentioning in the last two sections The first is what I take to be a tongue-in-cheek gesture that turns an ordinary cliché into an ironic comment on his own house-boundedness Just as he finishes detailing the rich life of the mind he has in his garden, he makes the nearly obligatory Song nod toward the realization of emptiness as a way to fend off criticism of an obsession with material things He remarks, “How can I be so constrained by this that I would encumber myself” ԋңܴԄԫȂпՍᙶ This line is normally understood to mean something like “one cannot long possess external things, and although there are pleasures in my garden, to be constrained by this one small corner of the world is insufficient for true roaming.” I take this to be an ironic twist on the well-worn allusion to Zong Bing ࣑ۡ (375-443) and the literary trope of “roaming while abed” which derives from that story: [Zong Bing] loved mountains and waters, coveted distant roaming To the west he climbed Mts Jing and Wu, the South he ascended Marchmount Heng, and then he built a residence there, where he desired to embrace the ambition of Shang Ping He got sick and returned to Jiangling Sighing, he said, “Old age and sickness have 46 Zhu, “Lepu ji,” 6.3b-4a, 27-28 Zhu Changwen and His “Garden of Joy” ʏ 243 come together, and I fear that it will be hard to see every famous mountain I should simply clear my thoughts to observe the path and lie down in order to roam through them.” As much as he could he painted all of the places he had roamed [on the walls] of his room, and said to someone, “When I strum the zither and begin the melody, I desire to make all of the mountains resound with echoes.” ȐࣂےȑӳξНǴངᇻၯǴՋὩǵׅǴࠄฦᑽۢǴӢԶ่ӹᑽξǴ టᚶۘѳϐדǶԖ੯ᗋԢഊǴГǺȨԴ੯ॿԿǴӜξ৮ᜤ㳿䅤Ǵ ዂᚶᢀၰǴޮаෞϐǶȩΥ܌ෞቬǴࣣკϐ࠻ܭǴᒏΓГǺ 47 ȨኟถᏹǴటзξࣣៜǶȩ In the inverse of Zong Bing, who was forced by illness and old age to retire to his dwelling and roam from his bed, Zhu Changwen looks forward to being released from his ailment of his younger days to roam the mountains Whereas a change in life’s circumstances cut off Zong Bing’s desire to roam like Shang Ping, a change in Zhu’s life will allow him that opportunity The figure of Shang Ping allows us not only to make a direct connection to Zong Bing in the background of Zhu Changwen’s essay, but also allows us to make a link with the irony of this section Shang Ping had a strong desire to roam through the mountains and as soon as he had completed all of his filial duties to the point that he married off his children, he quit his family life and “roamed through famous mountains and hills, his place of demise is unknown.” 47 48 48 Since wives “Zong Bing,” in Shen Yue ؇ऊ, Songshu ֺਜ 1st ed., vol (Beijing: Zhonghua shuju, 1974), p 2279 Shang Ping ۘѳ, is known in some texts as Xiang Ping ӛѳ, or Xiang Zipingӛηѳ; these names are his given names His formal name was Xiang Chang See “Xiang Chang zhuan” ӛߏ in Fan Ye णᐂ et al Hou Hanshu ࡕᅇਜ, 1st ed., vol (Beijing: Zhonghua shuju, 1986), pp 2758-59 244 ʏ The Transmission and Interpretation of the Chinese Literary Canon and daughters-in-law would carry on the family sacrifices, his presence was no longer needed as a filial son It is clear, in light of Zhu’s letter to his brothers, that this is as much a reference to the freedom of responsibility as the elder son as it was an escape from his physical handicap The reference to Zichun, a disciple of Confucius and a music master, has the same double-edged quality When he was descending from a platform, he injured his foot and was housebound, which sent him into an extraordinary funk When asked why he was so blue because he had to stay indoors for several months, he replied, Of all things heaven produces and earth nurtures, there is nothing greater than man Parents give birth to a child as a whole, a child returns his body to his parents as a wholeșthis can be called ¿lial Not letting his corporeal form suffer and not letting his self be shamed șthis can be called keeping it whole Ϻϐ܌ғǴӦϐ܌ᎦǴคΓࣁεǴР҆ӄԶғϐǴηӄԶᘜϐǴ 49 ёᒏֵخǶόᖝځᡏǴόଋيځǴёᒏӄخǶ Now, the garden was first constructed as an act of filial piety, a way to house his aged father, but I think we must understand what this reference to Shang Ping in both the “Letter” and the “Record” means We have no way of knowing if the extreme nature of his filial piety expressed in the opening of the “Letter” is real or a carefully crafted bit of self-representation But it is hard to argue with its extremity It may be that he was in fact, very close (a little 49 Ruan Yuan ٜϡ, Chongkan Songben Liji zhushu fu jiaokan ji ख़ֺҁᘶݙ౧ߕਠ Ed R Y.ٜϡ, vol 5, Shisan jing zhushu fu jiaokan ji ΜΟݙ౧ߕਠ (Taipei: Yiwen yinshuguan, 1973), 48.822-2 Zhu Changwen and His “Garden of Joy” ʏ 245 too close) to his father, and when the accident happened, it robbed him of the opportunity of carrying out his father’s hopes that Changwen would be the one to “raise the family to success.” Furthermore, the extreme filial behavior he shows in his writing (particularly if it were self-representation) means that would have taken seriously the fact that his accident meant that he had forgotten “to think of his parents with every step” to avoid injury and thus violated one of the basic tenets of filial behavior The garden, the construction of which was meant to represent a filial act, in the end only exacerbates Changwen’s feelings of filial inadequacy These last two allusions clearly point to his state of mind vis-a-vis the garden: it may be a place of untrammeled intellectual joy, but that joy is tempered by his own feeling of filial inadequacy and the confluence between that feeling and the actual stress of handling a clan estate for which, as elder brother, he was solely responsible In his final passage he asks for maintenance and perpetuity: Now, my younger siblings, you sons and grandsons, you must respect and protect this place; not let its dwelling become decrepit, not harvest its trees Study here Find your sustenance here This is enough to create happiness Can just I, alone, ¿nd happiness here? Now Dai 50 51 Yong chose to live here and Luwang retired in solitude here; their traces are still to be found So a thousand years from now people of 50 51 A former worthy of Wu for whom a mansion was built; according to Zhu Changwen, the Northern Chan Monastery was built on his old grounds See Zhu Changwen, “Wujun tujing xuji” ֆଗკុ, vol 1, Song Yuan fangzhi congkan ֺϡБדᘀт (Beijing: Zhonghua shuju, 1990), 3.672a-b, and “Wujun tujing xuji”, ed Xue Zhengxing ᖙ҅ᑫ, Jiangsu defang wenxian congshu ԢӦБЎᘀਜ (Nanjing: Jiangsu guji chubanshe, 1999), p 82 The poet Lu Guimeng ഌᓫᆾ, who retired just south of the city His residence later became the White Lotus Monastery қጪӽ Ibid., 665a-b 246 ʏ The Transmission and Interpretation of the Chinese Literary Canon Wu will still be able to point to this place and say, “This is the old garden of the Zhu family.” First day of the 12th month of the third year of Yuanfeng (Jan 13, 1081) Recorded by Zhu Poyuan of Wu Υր㷌ǴऩηऩǴۘլӺϐǴЙᓑᅟۚǴЙҵᅟ݅ǴᏢΪථǴ १ΪථǴࢂҭىаࣁخǶϒଁૈᐱࠌǼܯᔎㅴۚǵᎹఈᘜ ᗦǴᒪၞّϞซӸǶίၩϐࡕǴֆΓซࡰԜ࣬ГǺԜԙМϐ 52 ࡺলΨǶϡᙦΟԃΜΒДਝǴֆଗԙդচǶ Again, a comparison with other documents demonstrates that this is both a rhetorical flourish and an instrumental wish There were always dangers of predation and destruction to places (particularly gardens) that had a rich flora For instance, he makes this perfectly clear in his preface to a set of poems he wrote on sights in the Prefectural school: Ten Poetic Inscriptions on the Suzhou Prefectural School, with Preface Formerly there were ten inscriptions in the Suzhou Prefectural School: 53 Half Pool, Chiming Rock, the Hundred Trunk Holly (ilex chinensis), the Public Hall Scholar Tree (sophora japonica), the Tulip Magnolia (Liriodendron chinense), the Stone Hawthorn (photinia serrulata), the Dragon Head Juniper (juniperus chinensis), the Water Dipping Juniper, the Tripod Leg Pine (pinus), and the Doubled Plane Tree (plantanus orientalus) Some say that Su Shunqin named them all, but the poems have not come down to us; we seem to have their names but lack the actual text When I came into the School grounds, I visited the so- 52 53 Zhu, “Lepu ji,” 6.4a, 28 The pond in front of the school, so named because the original construction in the Zhou was meant to be “half water and half dry land.” Zhu Changwen and His “Garden of Joy” ʏ 247 called ȸten inscriptions,ȹ and six of them still remained The Dragon Head Juniper, the Water Dipping Juniper, the Tripod Leg Pine, and the Doubled Plane Tree had disappeared The Suzhou Prefectural school is on the grounds of the old Southern Garden, which was constructed by Qian Yuanliao Marquis Qian was fond of laying out gardens, building mountains, dredging ponds, and planting rare trees and flowers to fill it up Before long, though, it reverted to our dynasty, and in the hundred years of peace that ensued, everything flourished, managing to fortify its life After that, the southeastern corner of the garden was cut out for the school buildings Some old remains and surviving trees still existed, and there were plantings after the establishment of the School Still, occasionally there were drownings or uprootings because of thunderstorms and the destruction caused by laborersșthis is truly lamentable Those things that exist should be valued and treasured So I took the remaining six and augmented them with the Multitrunk Cypress (sabina chinensus), Double Flourishing Juniper, the New Hemlock (tsuga chinensis), and Half Pond Hill to make a total of ten Each of the inscriptions is a poem to transmit to those in the future, hoping that when they see the poems, they will cherish the thing, and neither cut 54 off branches or chop it down Thus the “humanity of the zouyu” and the “deep concern” in the “Roadside Reeds” [of the Book of Odes] 54 55 55 Because the mythical beast eats no living thing A reference to the opening lines of Mao 246, “Collect those roadside reeds, Do not let sheep and buffalo trample them” ඩ۶ՉဘǴФԲϮ፬ቬ, and to the Mao commentary, “The poemȶRoadside Reedsȷdeep sincerity and concern; the house of Zhou was so sincere and kind itȷs cohumanity extended even to the herbaceous and woody plants.”ȤՉ ဘȥ Ǵ۸ࠆΨǶڬৎ۸ࠆǴϘϷЕ 248 ʏ The Transmission and Interpretation of the Chinese Literary Canon can be seen right at the school site How can it simply be the cypress at Kongming Temple, which provoked the hidden excitement of Du 56 Fu, or the Transcendent junipers at the Taiqing Palace [in Bozhou] 57 that produced the marvelous literary embellishment of Shi Manqing All curious and broadly learned will leave texts behind because of them [marvelous plants] By Professor of the Suzhou Prefectural School, formerly Revenue Manager for Xuzhou Zhu Changwen, on the fourteenth day of the ¿rst month of the renshen year of the Yuanyou reign (23 Feb 1092) ᏢΜᚒԂׇ ᏢܯԖΜᚒǴГᬊԣǵ࣓ҡǵԭ༸ླྀǵϦᄲǵٌӮǵҡཱིǵ ᓪᓐᔡǵᠿНᔡǵႳ݊ىǵᚈਯࢂΨǶ܈ϓηऍڮӜǴฅጇຐ ವǴࢣԖځӜԶคځᜏΨǶէഘԿᏢύǴೖ܌ᒏΜᚒޣǴځӸ ԖϤǴԶᓪᓐᔡǵᠿНᔡǵႳ݊ىǵ毣ਯΫخǶᏢࡺࠄ༜ϐӦǴ ࠄ༜ޣǴᒲϡ䗭ϐ܌բΨǶᒲߠӳݯ༜݅Ǵᑐξ੍ԣǴ౦Е 56 57 Referring to Du Fu’s (712-70) “Song of the Old Cypress” (“Gubo xing” ђ ࢙ Չ), the opening lines of which read, “In front of Kongming’s Temple is an old cypress, its branches like bronze, its roots like stone/ Frosted bark channeling rain, trunk forty arm-spans around,/The color of kohl piercing the heavens, three thousand feet high.” ϾܴቴԖԴ ࢙ǴӵߙልਥӵҡǹᗩҜߘѤΜൎǴᗽՅୖϺΟίЁǶ This probably refers to the now lost “Nine Songs on the Palace of Grand Clarity” (“Taiqing gong jiuyong” ϼమΐຐ) by Shi Yannian (994-1041), also known as Shi Manqing A preface to the poems by Fan Zhongyan is still extant: “Preface to the Nine Songs on the Palace of Grand Clarity” see Fan Zhongyan णҸవ, “Taiqing gong jiuyong xu” ϼమ ΐຐׇ In Fan Wenzheng ji णЎ҅ (Beijing: Wenyuan ge, 1773-82), 6.9a-10a A short notice in the “Saintly Chronicle of Chaotic Origin” (Hunyuan shengji ష ϡ ဃ इ), dated 1191 has this remark on the junipers, supposedly planted by Laozi himself: “There have been very many who have used these junipers for topics [of their poems], but only Shi Manqing has produced superb songs” ԜᔡܯᚒࣗޣǴҡୗঙࣁ๊ୠ See Xie Shouhao ᖴ Ӻ 㗄, Hunyuan shengji ష ϡ ဃ इ, eds Zhang Yuchu ӹ ߃ and Zhang Guoxiang ୯ ౺, vol 30, Zhengtong daozang ҅ ၰ ᙒ (Taipei: Xinwenfeng, 1985), p.153 Zhu Changwen and His “Garden of Joy” ʏ 249 кځύǶ҂ΦᘜΪ୯රǴԭԃ܍ѳϐ໔ǴނपၱǴளਤځғǴ ലࡕപࠄ༜ϐ൮аࣁᏢްǶᒪ֟ᎩЕّϞԖӸޣǴԶࡌᏢϐࡕ ᝩԖǴฅ໔Ԗࣁ॥ϐ܌ସ宺Ǵڏᗧϐ܌ᄛ㹼Ǵࣗёϼ৲Ƕ ϻΫ߾ςخǴځӸޣࣁϐࣔெǶӢڗϤނǴΞϐаӭ༸࢙Ǵ ٠ذᔡǵཥǵᬊξൺࣁΜᚒǶᚒӚԖ၃аٰޣǴப൳ᢀࢂ၃ ԶངނځǴϮ⬄ϮҵǴ߾㎿ဤϐϘǵՉဘϐࠆǴـΪᏢਠϐ໔خǶ ଁЗϾܴቴ࢙ǴぢϿഊϐࡉኌǴϼమиᔡวୗঙϐ㧰ᝯǴӳ٣റ ࣁϐ༓ॣǶϡએϹҙ҅ДΜԖѤВǴԀљ㛌㲴ैкԀԀᏢ 58 㯍ԙߏЎǶ And in his desire to keep the garden for posterity, he was certainly influenced by the most famous clan estate of all in Suzhou, the Fan Clan Charitable Estate, established by Fan Zhongyan He is very specific about this in his “Letter”: It is just that I have lived long in retirement here in this garden complex The former Magistrate of the Commandery, Zhang [Hu ᪙] Bowang, named the ward [of the city where the garden is located] “Plot of Joy” to commemorate the traces of seclusion found there I should protect this with my brothers; it must not be destroyed so that it can be passed to sons and grandsons The former lands of our inheritance have been, from the time of our grandfather and father to the present, extremely difficult to establish If you brothers keep it in good condition and not allow it to be destroyed, it will provide expenditures for food and drink as well as the summer and winter 58 Zhu Changwen, “Suxue shiti bing xu” ᏢΜᚒԂׇ, in Lepu yugao, 2.6b-7a; 9-10 250 ʏ The Transmission and Interpretation of the Chinese Literary Canon sacri¿cesșcan you be remiss in this in any way? There is nothing like diligence and frugality to “establish the self” and “regularize a household.” If you are diligent, then there is no lack due to laziness; if you are frugal, then it is easy to provide a full measure of support This is what the ancients valued above all else I’m not going to go on and on any more Father arose from humble poverty, and served until his salary reached twenty stone He arose ZKHQWKHFRFNFURZHGZHQWWREHGDWPLGQLJKWZRUNHGDVDQRI¿FLDO when he went out, examined documents when he came backș he never stopped In his normal routine, he did not combine flavors at breakfast, would perhaps eat vegetarian at the evening meal, and never had more than three cups of wine Can you not tread in the path of what you all have seen first with your own eyes? Brothers are a major relationship for people, but there are no equals to my brothers LQWKLVZRUOGWKHUHIRUH\RXDQG,VKRXOGZRUNKDUGDW¿OLDOSLHW\DQG friendship, the basis of all of one’s actions It has been forty years since the Literary and Upright Duke, Fan Zhongyan ( णҸవ , 989-1052) established the [Fan Clan] charitable estate, and the brothers, the Prime Minister and the Vice Chancellor of the Secretariat (Fan Chunren ण પ Ϙ , 1027-1101 and Fan Chunli ( णપᘶ , 1031-1106), continued to complete his [i.e., Fan Zhongyan’s] original ambition, recently expanding the scope to include the entire patriarchal clan, and all share in the benefits of his kindness How much more so for you brothers, who protect the family inheritance with one voice, and who can live together in one place The Book of Odes says, “The highest mountains are looked up to, the brightest path is the one followed” can you not be cautious? Your brother expresses Zhu Changwen and His “Garden of Joy” ʏ 251 this on a certain day of the tenth month of the ¿fth year of the Yuanyou reign period (Oct.-Nov., 1090) ோ༜ӻϐӦǴΪԜᗦۚΦخǶଗӺകϦդఈ֝ځڮГলǴа ࡉ㭉ǶᆶፏӅӺϐǴҔηόёᚯΨǶӃᛑᙑౢǴԾ РаٰǴϐჴᖑǴፏ๓ݯϐǴϮठㅛཞǴซёаၗ१ҷᛪ ϐǴଁள۹ፏǻϻҥيሸৎವऩ༇ቀǴ༇߾คᚻǴቀ߾ܰىǴ ђΓۘ܌ǶόൺӭϓǴӃΓଆܭൣનǴгԿΒΜҡǴᚊሳԶଆǴ ڹϩԶ൦Ǵр߾㫙٣ǴΕ߾᎙ЎǴ҂ҶςǶѳۚǴԐᑧόঋښǴ ఁ܈ૠጫǴଚόၸΟᙡԶςǶԟ፸܌ᒃـǴёόቬ፬ࠌǻлǴ ΓϐεউΨǶΥϞϐΓವӵлǴࡺֵ϶ԭՉϐҁǴէᆶԟࠀ ϐǶणЎ҅ϦကҖကӻǴԿϞѤΜԃǴԶҦ࣬٪॔лǴᝩԋ דځǴ߈ቚቶΐϐ໔ǴವόځඁǶݩԟፏǴࣣӕᖂӺځ ᙑǴёаӕೀǶȠ၃ȡϓǺȨଯξһЗǴඳՉՉЗȩǴёόࠌǻ 59 ϡએϖԃΜДࢌВǴлࢌқǶ In summation, we may say that the Plot of Joy that is re-created in all of these texts is a complicated place for Zhu Changwen in many ways, in terms of family, filial piety, horticulture, and emotions The representations of these complex meanings is produced ambiguously, bounded by acts of selfidentification, homologies of generic norms that include structure, prosody, and conventional lexicon, and by conflictive psychological states It can range from the very simple, for instance, the way that his “Record” grammatically reflects 59 Zhu, “Yu zhudi shu,” 9.6a-b, 46 252 ʏ The Transmission and Interpretation of the Chinese Literary Canon the major bifurcation of the garden (see fig 7) He divides the area within the garden by direction, east and west; but this slightly obscures another division, between areas of social and cultural production on the one hand, and those of natural production on the other For the areas of social and cultural production, he uses two key phrases For social and familial spaces, he constantly uses the instrumental phrase suoyi ܛпor simply yiп, indicating they have a determined use; for places involved with textual production or aesthetics, he employs an experiential phrase, changლ; and for areas of natural productionșincluding the woods and the agricultural areasșhe finds the permissive or potential keyi Ѡп or ke Ѡ most suitable (see fig 7) Fig
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