Late Tang Research Articles

A Literary Analysis of Erotic Poetry and Depictions of Women in Late Tang Erotic Poetry -Examining the Mixed Systems-

A Literary Analysis of Erotic Poetry and Depictions of Women in Late Tang Erotic Poetry -Examining the Mixed Systems-

재당 고구려 유이민 출신 환관 연구

In this paper, I tried a new reading and interpretation of the Saseonui-il epitaph which has only been partially reviewed. Based on the studies, the thesis was developed after clarifying an eunuch diagonal line was a descendant of Goguryeo. First, the actual name of the Saseonui-il cemetery could not be seen, but some letters were not only newly read but also translated and annotated through various photo materials and rubbed copies. This indicates that Saseonui-il became a eunuch at a young age, and had a special relationship with several emperors while serving eight emperors. He was not a person who exercised power close to the like eunuch Wang Su-jing, an active at the same time, but he revealed that Saseonui-il must have enjoyed a position comparable to that. He also had a wife even an eunuch, and he had five sons and four daughters. All the sons were close to the political power, and four adopted daughters were married when he lived. He also lived a prosperous life and died at 65, providing a permanent resting place near Jangan. Second, when Saseonui-il died, his five sons asked Wang Sik, a scholar of the day and a secretary-general, to write the inscription, and left the writing to his mother-in-law, a prince of the time. Considering that they praised the inscription of the eunuch Saseonui-il and wrote the handwriting, it was confirmed that the influence of the sons of Saseonui-il was not small. Third, his contribution to the study of Goguryeo's refugee history significantly contributed to the study of the history of Goguryeo's refugees, as it shows the type of life of Goguryeo's refugees who moved to Tang. It must be a valuable resource for studying the history of migrants, especially as it informs the descendants of Goguryeo's refugees who were active in the imperial family even during the late Tang period. Finally, it was possible to examine in detail the life and political activities of eunuchs in the late Tang Dynasty through the name of the Saseonui-il cemetery. As a result, this study is expected to be of little help not only in Korea but also in the study of Chinese history. It is why we paid attention to the work of eunuchs, who were active in the late Tang Dynasty, along with Go Yeon-bok, a Goguryeo refugee and eunuchs who were active in the Tang Dynasty.

Research on the Relationship between Jiannan West Jiedushi and Buddhism in the Mid to Late Tang Dynasty

This article comprehensively explores the relationship between Xichuan Jiedushi and Buddhism during the mid to late Tang Dynasty through a comprehensive investigation of internal and external classics, Buddhist relics, and field survey data, following the traditional cataloging method of seeking books based on categories and studying studies based on books. Jiedushi was not only the provincial governor during the middle and late Tang Dynasty, but also a synonym of a local administrative district. The predecessor of the Jiannan West Jiedushi, Jiannan Jiedushi, was one of the earliest Jiedushi established in the Tang Dynasty. Due to its developed economy and close proximity to the Guanzhong area, Jiannan West became an exceedingly important region of Tang Dynasty. Thus its significance was evident. At the same time, the flourishing of Buddhism in the Tang Dynasty reached its peak, affecting all fields. Under the influence of Buddhism, the bureaucrats and scholars generally worshipped Buddhism, among which included all the Jiannan West Jiedushi. In addition, under the bureaucratic system of Tang Dynasty, most Jiannan West Jiedushi were literary giants, which had significant influence on the formation and development of Chengdu's urban culture in the middle to late Tang Dynasty. Especially in religious activities, they extensively participated in the interaction between Confucianism and Buddhism, and treated famous monks with civility. And during their tenure, they either donated funds to build temples, or converted their residences into temples, or ordained people as monks. They fully supported the development of Buddhism, which not only united people in Jiannan West, but also indirectly stabilized the Tang Dynasty's rule of Jiannan West. This article comprehensively considers the background of the times, the intervention of political rights, the interaction of social classes, and the customs of life. At the same time, it refers to the influence of local officials represented by the Xichuan Jiedushi on religious philosophy, aesthetic psychology, cultural arts, sculpture, and other factors during this period, in order to objectively and comprehensively depict the Buddhism of Bashu in the middle and late Tang Dynasty.

The Popularization and Simplification of Literature in the Middle to Late Tang Dynasty

During the middle to late Tang Dynasty, the weakening of the aristocratic class was evident as a rising nouveau-riche class emerged. The proportion of court officials from this nouveau-riche class increased continuously, and the newly ascended class sought urgent cultural manifestation. The most notable result was the emergence of a literary style, literary works, and literary forms marked by a more populist and simplified approach.

《三水小牍》的空间叙事研究

This paper starts from the perspective of ‘space’ and studies the spatial narrative of San Shui Xiao Du by Huang Fu mei in late Tang Dynasty form modern narratology. Space, as one of the most important elements of the novel, its spatial structure presented in the novel is the result of the author's intention. These spaces existing in the work not only construct the framework of the novel, but also place the central idea of the literary work. Therefore, exploring the narrative function of space in the text is conducive to better understanding the meaning of each place in the novel. This paper mainly takes the artistic space in the work as the research object, which refers to the four real spaces of Ancestral Temples, Family Mansion, Temples Taoist, and Military war. By intensive reading and comparative analysis of the text, it reveals the narrative function of the four real space in the novel from three aspects：promoting the development of the storyline, shaping the characters’ images and satirizing the social situation. It can be seen that the space in literary works not only be regarded as the background of the story, but also play an irreplaceable role in the narrative of novels.

Niches and Sculptures of the Imaginary Realm—Revisiting the Fowan Rock Carvings, Beishan, Dazu

The Fowan Cliff Carvings are a key part of the Dazu Grottoes. Formed in a southern and northern stretch, the 290 individual niches at Fowan were mostly sculpted from the Late Tang to the Southern Song. Previous research by archaeologists and art historians has used typological and iconographic methods to periodize these niches and debate the themes behind particular niche sculptures. This essay employs niche inscriptions in a discussion of typical Fowan niche contents, matching lay feasting activities onto the period background behind their construction. These individual case studies grant an understanding of the overall atmosphere at Fowan through the shared inclinations or connections between niches, also reflecting specific niche sculptures via holistic analysis. This method, repeatedly examining the relationship between the niches and site from the perspective of “venue”, helps us restore a sense of situatedness when facing different eras of Fowan and to understand the choice in statue content, changes in niche content, and the design underlying niche form.

Selection and Application of Complementary Materials in the Restoration of Yue Kiln Celadon Bowl During Late Tang and Five Dynasties and Cizhou Kiln Basin During Song Dynasty

Selection and Application of Complementary Materials in the Restoration of Yue Kiln Celadon Bowl During Late Tang and Five Dynasties and Cizhou Kiln Basin During Song Dynasty

‘악핵독종(惡核毒腫)’ 치료에서 ‘치혈지통(治血止痛)’으로

Ruxiang, one of the most commonly imported herbs, has been mentioned in Chinese literature since the Wei and Jin periods. With the growth of overseas trade during the Tang and Song periods, the massive importation of herbs, including Ruxiang, brought about significant changes in the understanding and utilization of Ruxiang. This study examines historical changes in the perception and utilization of Ruxiang in China.
 In the literature of the third century, Ruxiang was mentioned as a “strange item from the south” and understood as a “medicinal herb.” Particularly during the sixth century, TaoHongjing(陶弘景)’s Bencaojingjizhu本草經集注 focused on the therapeutic effects of Ruxiang for treating carbuncles and abscesses, and specific prescriptions that used Ruxiang were related to these ailments. This understanding continued until the early Tang Dynasty, during which Ruxiang was mainly used for treating carbuncles and abscesses or intestinal gas and bad odor.
 The perception of the efficacy of Ruxiang changed in the eighth century. Notably, ChenCangqi(陳藏器) emphasized its efficacy in treating stroke, female infertility, blood circulation, deafness, and diarrhea in Bencaoshiyi本草拾遺. However, there are no records of Ruxiang being used to treat these conditions in formulary books(醫方書) compiled during that time as well as in Waitaimiyao外台祕要.
 By the end of the late Tang and Five Dynasties periods, with the establishment of local governments and the development of overseas trade, the importation of Ruxiang increased considerably, resulting in significant changes in how it was perceived and used. With Rihuazibencao日華子本草 compiled in the southern region in the tenth century, a more advanced understanding of the efficacy of Ruxiang emerged, which included protecting the regularity of Qi(氣), protecting the waist and knees, stopping pain, and promoting skin regeneration. Additionally, Taipingshenghuifang太平聖惠方 compiled during the Song Dynasty included various prescriptions that reflected the changing perception of Ruxiang’s efficacy since the eighth century, including treatments for stroke, female infertility, and diarrhea.
 Bencaotujing本草圖經 from the mid-Northern Song Dynasty emphasized the efficacy of Ruxiang in treating blood and promoting circulation, a fact that was further confirmed in Taipinghuiminhejijufang太平惠民和劑局方 prescriptions added during the Southern Song period. Ruxiang’s effectiveness in ‘boosting the meridian circulation,’ which was particularly mentioned in the added prescriptions during the Southern Song period came to be highlighted by Yishuixuepai易水學派 and medical scholars such as Zhangyuansu張 元素 and Wanghaogu王好古 during the thirteenth century.
 In conclusion, in the sixth century, Ruxiang was understood to be effective at treating carbuncles and abscesses and dispelling negative energy. Such an understanding of Ruxiang’s efficacy shifted toward an emphasis on its ability to invigorate blood circulation and alleviate pain in the eleventh to thirteenth centuries. This evolution reflected an expanded understanding of Ruxiang’s efficacy and the gradual establishment of an increasingly theoretical framework to explain it. Additionally, the expanded understanding of Ruxiang’s efficacy can be observed in the many usages to which it was put in medical books, which expanded significantly from the tenth and eleventh centuries onward, during the time of large-scale Ruxiang importation. The appearance of medical prescriptions that used Ruxiang in the Song Dynasty’s Taipingshenghuifang太平聖惠方 likely resulted from the expanded understanding of Ruxiang’s efficacy and the increased importation of Ruxiang from the late Tang Dynasty to the Five Dynasties periods.

From Pre-Qin to Late Tang Dynasty: A Study on “Social Behaviour” in Chinese Traditional Poetry Culture

From Pre-Qin to Late Tang Dynasty: A Study on “Social Behaviour” in Chinese Traditional Poetry Culture

Folklore Basis of Three Late Tang Period Stories About the Intrusion into Another’s Dream

The article aims to explore alleged folklore basis of three Chinese chuanqi tales about a husband's intrusion into his wife's dream written during the middle-late Tang period, namely, the first episode of “A Record of Three Dreams” by Bai Xingjian, “Student Zhang” by Li Mei, and “Dugu Xiashu” by Xue Yusi. The psychologism inherent in these stories masks their closeness to folklore and literature tales about supernatural or uncommon road encounters. The use of Chinese and foreign comparative material allows us to show that these stories originate in belief in the night feasts of spirits and in the possibility of humans participating in those feasts. Two of the three tales, “Student Zhang” and “Dugu Xiashu”, also contain the international motif of a musician engaged to entertain spirits or devils during their night revels. All three chuanqi are based on a fairy-tale concept of rescuing a spouse: by interrupting his wife’s sleep, the hero thus saves her from spirit possession that could end badly for her. It is possible to conclude that the international tale type of the three tales about a husband's intrusion into his wife's dream come, in some respects, closest to is “The Danced-out Shoes”. About a dozen Chinese narratives of the 8th – 10th centuries in the centre of which is the participation of a woman in the night feasts of spirits including even Daoist immortals, which should be assigned to the same group. Such plots, which have no close analogues in previous and subsequent Chinese tradition, most likely owe their appearance to the influence of folklore and beliefs of the Iranian peoples.

The Śūraṅgama Sūtra, sudden awakening and gradual cultivation in Chan Buddhism during the Tang and Song periods

ABSTRACT This article undertakes an indepth examination of the Śūraṅgama Sūtra’s influence on the ideas of sudden awakening and gradual cultivation in Chan Buddhism during the Tang (618–907) and Song (960–1279) dynasties. It focuses on the complex relationship between the sūtra and these ideas within the meditation teachings of the Shenxiu Lineage 神秀系 of the Northern School and the Heze Lineage 菏澤系 of the Southern School, conducting detailed analysis of their intellectual history and offering a new exploration of connections between Northern Chan and Heze Shenhui’s 菏澤神會 (684–758) ideas about subitism and gradualism. This article also proposes a new interpretation of Chan Śūraṅgama study from the late Tang to the Song in relation to discussions about sudden awakening and gradual cultivation. It points out differences in meditation teachings between the Song and Tang periods with regard to this question, and on this basis examines how such teachings were Sinicised through the incorporation of Tathāgatagarbha scriptures such as the Śūraṅgama, according to different trajectories of intellectual history.

Хятад хэлний 了 (le) сул үгийн гарал үүслийн тухайд

There has been much controversy over whether the Mandarin Chinese sentential particle le has the same origin as the perfective verb suffix –le. This paper argues that the verb liao, meaning ‘to finish’ is the origin of both le and –le. Taking the position that the essence of the particle le is inchoativity, it traces the path of its grammaticalization in texts through history. The inchoative use of liao is found in texts from the 10th century (late Tang) on, and it had developed functions similar to its modern use as a particle by the 13th century (late Song). As evidenced in Chunggan Nŏgoltae (重刊老乞大) (1975), when both le and –le had been fully developed in the 18th century (Qing), their pronunciation was still [liau], the same as the lexical verb liao (Kim 1998) from which they originated. On the other hand, lai ‘to come’, which Chao (1968) has suggested as the origin of le, has a similar function to modern laizhe, in marking recent past and signaling the discontinuation of the situation at the reference time. The use of lai as a past experience marker still exists in some Northern dialects in Shanxi and Shaanxi, yet in these dialects the cognate of the Mandarin Chinese particle le is clearly related to the cognate of the suffix –le, but not to lai. It is possible that the reason for the disappearance of lai from records dating from about the 18th century (Zhang 1986) was the rise of laizhe in the same period, which Ōta (2003) observed, rather than le replacing lai as suggested by Sun (1996).

Snakes as a source of drugs from the Han to the Song Dynasties

This paper examined the history of snakes as a source of drugs from the Han to the Song Dynasties. Snake products, for medicinal purposes, were not widely used in the Han, Wei and Jin Dynasties out of worship and fear of snakes.The source of snake products taken for medical purposes might be partly because local people ate snakes in the South area. Palace snakes and pit viper products were taken as drugs in the Tang Dynasty for the treatment of leprosy and ulcers of the female external genitals. Zaocysdhumnades were seldom used as medicine because they were not recorded in medical documents in the Tang Dynasty, but only seen in some notes. They were widely used in medical practice in the late Tang and the early Song Dynasties and were formally recorded in medical documents for the diseases caused by Wind. Their effectiveness, rarity, high value and toxicity contraindication were repeatedly stressed while palace snakes and pit vipers were seldom mentioned and used.

Gold, Skin, and Body: Chinese Buddha Statues Are Constantly Being Shaped and Stripped

The brilliant effect of the Buddha not only strengthens Buddhist believers’ psychological effects of worship, consecration, and showing off of merits, but also becomes an important dissemination method to attract the public to join in. Starting from the golden skin of ancient Buddha statues, this paper analyzes the relevant historical documents and unearthed objects of gilded Buddha statues in ancient India, Afghanistan, Pakistan, and China and pays attention to the body decoration and technology dissemination as well as the process and influence of Chinese localization. In traditional Buddhist culture, gold technology and its application have an important impact on artistic expression, appearance protection, and the psychology of Buddhist statues. In the Late Tang Dynasty, the government and Buddhism suffered conflicts between supply and demand due to gold resources. The forced stripping of gilded Buddha statues became a historical epitome reflecting the deep social and economic problems.

Tracing and Etymological Study on Peony and Mudan

Peony and Mudan both originated in China. Mudan came after peony, which has been recognized by the academic community and internationally. However, where did peony and Mudan come from and where did they distribute, and what are the similarities and differences between them? There has always been controversy, and there is also a lack of historical documents to support it. This study attempts to clarify and study previous existence of Peony and Mudan and their relationship with Chinese civilization from the perspective of natural history and etymology. This study shows that peony was widely planted or picked in the Spring and Autumn Period 2400 years ago; 2000 years ago in the Han Dynasty, Mudan had been differentiated from peony and evolved into an independent variety. 1400 years ago in the Tang Dynasty, Peony and Mudan were clearly distinguished, especially in the middle and late Tang Dynasty (7th century AD).

Violence and the Relationship between Eunuchs and Literati in the Late Tang Dynasty: A Case Study of Cui Fa

<p>本文以寶曆元年（825）宦官毆打崔發事件為例，探究在唐代社會文化情境，紛爭為何通過攻擊對方的身體表現，以及時人如何解釋肢體衝突引起的爭議，並說明「暴力」（violence）在中晚唐士閹衝突中的作用。這起事件中，宦官為施暴者，士人為受害者。文章嘗試將暴力事件脈絡化。首先梳理事件的經過、時間、空間、參與者等訊息，其次從相關文獻的敘事結構、宦官的形象、唐代的身份秩序觀念、朝廷的處理方式等四種角度，分析事件的意義。本文指出，唐代宦官將暴力作為溝通手段，藉以表達訴求、解決問題。而宦官作為毆打者，其身份的兩重性進一步賦予皇帝與士人詮釋事件性質的資源。對唐人而言，暴力不僅造成個人身體損傷和心理上的衝擊，也挑戰倫理綱常或是國家政體的秩序。因此，朝廷或士人往往透過政治、法律等手段，嘗試消除失序的狀態。</p> <p> </p><p>Eunuchs played a crucial role in the late Tang dynasty. However, most studies on the relationship between eunuchs and literati have neglected the performance of violence. To highlight the effect of violence, this article focuses on the event of eunuchs assaulting Cui Fa in 825 C.E. From the viewpoint of microstudy, this article explores why and how eunuchs attacked literati physically as well as how contemporary interpreted this distress. First, the author investigates the process, time, space, and participants of the 825 C.E. event. Second, the author analyzes the narrative of historical sources, the images of eunuchs, the idea of social order in the Tang society, and the solutions of the Tang court to the event. The result of this article indicates that eunuchs used violence as a method of communication and an expression of their demands. Furthermore, when eunuchs became attackers, the duality of eunuchs’ identity supplied the emperor and literati with resources to argue the essence of the attack. That is, violence not only caused physical damage and psychological impact but also challenged the order of ethics and the solidity of the empire. Therefore, the court and officials were eager to reconstruct the disorder through political and legal schemes. By contextualizing the representative case, this article contributes to our understanding of violence in the late Tang dynasty.</p> <p> </p>

Unauthorized Exchanges: Restrictions on Foreign Trade and Intermarriage in the Tang and Northern Song Empires

Abstract This essay reexamines late Tang and Northern Song laws that appear to prohibit private trade, communication, and intermarriage with foreigners, and concludes that they were rooted in early Tang policies rather than an increase in anti-foreign or proto-nationalist sentiment. It also argues that in the Northern Song, restrictions on foreign trade and intermarriage gave way to more liberal or targeted approaches, the main exceptions being strategic restrictions on trade along the northern borders and maritime trade with Đại Việt and Koryŏ. When the Song state implemented or contemplated restrictions on intermarriage in certain frontier locations, this was typically for strategic reasons of counterintelligence, not xenophobia or ethnic segregation.

СРЕДНЕВЕКОВЫЕ ГОРОДИЩА АСПАРА И ШАРУАШЫЛЫК (ПРЕДВАРИТЕЛЬНОЕ РЕЗУЛЬТАТЫ ИССЛЕДОВАНИЙ В 2021– 2022)

The article presents preliminary results of two South Kazakhstan medieval city-sites research in 2021–2022, which are Aspara in the Shu river valley and Sharuashylyk in the Talas river delta. Geodetic benchmarks have been installed at both objects, and detailed orthophotomaps have been prepared. Archaeological excavations of Sharuashylyk city-site were conducted for the first time: three construction periods were revealed in stratigraphic trench 1; late medieval buildings of the 13th–14thcenturies opened in excavation 1 overlaid a cinder heap, in which glazed ceramics of the 15th–17thcenturies were also found. Excavation area 2 (2012) was completed at Aspara citadel and excavation area 2a was laid next to it. A section of the street along the inner side of the citadel wall was opened in the upper building horizon; the remains of housing constructions consisting of several adjacent rooms were investigated (objects 1-3); a section of the street between the houses was cleared. 14C dating of the fire layer helped to date this construction period within the middle of the 13thcentury. Series of coins from the10th to the end of the 14th century was found in the heaps of the rooms and above the street surface(Late Tang, Northern Song, Samanids, Chagataids, Emir Timur). A large collection of ceramics of different times, weapons, horse equipment, jewelry and coins was obtained at both sites.

A Study on the Literacy Rate of Buddhist Monks in Dunhuang during the Late Tang, Five Dynasties, and Early Song Period

Among the Dunhuang documents, when examining some of the monk signature lists, name list of monks copying scriptures and name list of monks chanting scriptures in monasteries, we can estimate a relatively accurate literacy rate of the Buddhist sangha. Generally speaking, the literacy rate of the sangha during the Guiyi Army 歸義軍 period (851–1036) was lower than that during the Tibetan occupation period (786–851). The reason for this change is closely related to each regime’s Buddhist policy, the size and living situation of the sangha, and the Buddhist atmosphere. The decrease in the literacy rate of the sangha had great negative consequences, but when viewed under the context of the stay at home monks and the secularization of Buddhism, the number of literate monks had actually increased. They were more closely integrated with the secular society and their functions in the regional society were more pronounced. At the same time, the changes in the literacy rate of the monks in Dunhuang can also serve as an important reference for understanding the development of Buddhism in the Central China.

Research on the Style of Duan Inkstone Inscription in Tang Dynasty

Under the background of the Tang Dynasty, regular script has developed into the most coordinated and stable calligraphy style through three periods of transition. This most stable regular script style is suitable for the inscriptions of stone tablets and Duan inkstone in the Tang Dynasty. During this transition, the inheritance and breakthrough in the early Tang Dynasty gave rise to the standardized embryonic form of regular script in the Tang Dynasty. Entering the middle of the Tang Dynasty, regular script was further innovated and developed, strengthening stability. It was not until the late Tang Dynasty was innovated and perfected, and the essence of the early stage was absorbed. During the transition period of regular script in the entire Tang Dynasty, on the basis of inheritance, there was a breakthrough and development. A stable development law was formed with changes in stability and changes in stability.