陶渊明tao Yuanming

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“Drinking Wine” Tao Yuanming 《饮酒》陶渊明 Tao Yuanming (365? –427), is the literal name of Tao Qian (陶潜), a major poet during Eastern Jin Dynasty (317-420). Chinese poets typically have multiple literary names, given by themselves to express certain qualities or ideals the poet looks for. In this case, Yuan (渊) means “deep water”; Ming （明）, literally means “bright”. Tao Yuanming was born into a time known in China’s history as notoriously chaotic. The territory we know today as “China”, was essentially split into two parts in general: The North was taken over by non-Chinese nomads, first establishing16 smaller kingdoms and later was united into what’s called “Northern Dynasties”; the South, ruled by Chinese emperors, started as Eastern Jin, then went through four consecutive short-lived dynasties until 589 A.D., hence collectively called “Southern Dynasties”. In a divided time, Tao Yuanming was the best-known poet who first celebrated an individual, solitude life before Tang Dynasty. His poems seem to demonstrate his ability to accept and absorb Daoism, Confucianism and Buddhism. Such spirit tends to resonate with poets generations after him, until today. Tao Yuanming, abandoning an unsuccessful political career, retreated to his gardens and fields, and dedicated most of his poems reflecting, justifying and proclaiming life enjoying farming, gardening and the nature, which is reflected in this poem. In fact, since Tao Yuanming, a new school of poetry on gardens and fields(田园诗), was initiated. For more of the language, culture and history of the poem, please visit the complete Read-Aloud session of “Drinking Wine” (《饮酒》) on China Institute’s YouTube channel: https://www.youtube.com/watch?v=uZvOIf99t6g&list=PLz- 17ZzYlEqluTIGsHsfD_5fiSpMAJfBS&index=2 yǐn jiǔ 饮酒 Drinking Wine 作者: 陶潜 táo qián（陶渊明，táo yuān míng）（ 365? – 427 ） Author： Tao Qian （Tao Yuanming）翻译/Translation by Stephen Owen Jié lú zài rén jìng ér wú chē mǎ xuān I built a cottage right in the realm of men, 结庐在人境，而无车马喧。 yet there was no noise from wagon and horse. wèn jūn hé néng ěr xīn yuǎn dì zì piān I ask you, how can that be so? 问君何能尔？心远地自偏。 — when mind is far, its place becomes remote. cǎi jú dōng lí xià yōu rán jiàn nán shān 采菊东篱下，悠然见南山。 I picked a chrysanthemum by the eastern hedge, off in the distance gazed on south mountain. shān qì rì xī jiā fēi niǎo xiāng yǔ huán 山气日夕佳，飞鸟相与还。 Mountain vapors glow lovely in twilight sun, where birds in flight join in return. cǐ zhōng yǒu zhēn yì yù biàn yǐ wàng yán 此中有真意，欲辨已忘言。 There is some true significance here: I want to expound it but have lost the words. .

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Return to an Inner Utopia 119 Chapter 4 Return to an Inner Utopia In what was to become a celebrated act in Chinese literary history, Su Shi be- gan systematically composing “matching Tao” (he Tao 和陶) poems in the spring of 1095, during his period of exile in Huizhou. This project of 109 poems was completed when he was further exiled to Danzhou. It was issued in four fascicles, shortly after his return to the mainland in 1100.1 Inspired by and fol- lowing the rhyming patterns of the poetry of Tao Qian, these poems contrib- uted to the making (and remaking) of the images of both poets, as well as a return to simplicity in Chinese lyrical aesthetics.2 Thus far, scholarship has focused on the significance of Su Shi’s agency in Tao Qian’s canonisation. His image was transformed through Su’s criticism and emulation: Tao came to be viewed as a spontaneous Man of the Way and not just an eccentric medieval recluse and hearty drinker.3 In other words, Tao Qian’s ‘spontaneity’ was only created retrospectively in lament over its loss. The unattainability of the ideal is part and parcel of its worth. In this chapter, I will further examine what Su Shi’s practice meant for Su Shi himself. I argue that Su Shi’s active transformation of and identification with Tao Qian’s image were driven by the purpose of overcoming the tyranny of despair, deprivation and mortality. The apparent serenity of the “matching Tao” poems was therefore fundamentally paradoxical, a result of self-persua- sion.
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