STORIES AND STORYTELLERS IN A CHANGING WORLD: MANLING LUO’S LITERATI STORYTELLING IN LATE MEDIEVAL CHINA SARAH M. ALLEN Wellesley College, USA MANLING LUO, Literati Storytelling in Late Medieval China. Seattle: University of Washington Press, 2015. xvi + 242 pp. The heterogeneity of the anecdotes and stories that remain to us from late medieval China is both a blessing and a curse for the modern reader. The diversity of information and viewpoints encompassed within this body of material makes it a rich resource for understanding how people of the time (especially elite men) envisioned recent events, other members of their community, and social, literary, religious, and broader cultural practices. But this very diversity also makes the corpus unwieldy, comprised as it is of thousands of individual accounts written for different purposes and from different perspectives. Although some items are artfully wrought, these narratives were not recorded primarily as belletristic literature; nor can we assume them to be reliable accounts of historical events, though they contain valuable historical information. Rather, through these accounts a multiplicity of voices speaks to us from over a millennium ago, some more purposefully than others, by turns amusing, shocking, or moving us—and at times almost certainly perplexing us as we strive to makes sense of the cast of characters arrayed before us, the relationships among them, and the significance of their actions. To distill from this cacophony what individual voices are trying to say to us, or what in aggregate it tells us about their era, is no easy task. Manling Luo’s recent book Literati Storytelling in Late Medieval China is important because it seeks to do precisely this. Luo uses an array of narrative works by elite male writers (and one non-elite work) dating from the mid-eighth to the midtenth centuries to examine how scholar-officials of the era envisioned their place in a world in which routes to professional success and the composition of the elite were changing in the decades after the An Lushan rebellion. She situates her exploration of individual works within a broader framework in which the stories themselves were both a response to and an agent of ongoing social transformations. This framework has three parts. First, Luo identifies these changes in elite male life as the very raison-d’être for the stories, writing, “The central argument of this book is that stories flourished after the rebellion because of the radical changes experienced by contemporary scholar-officials going through the watershed reconfiguration of the Chinese elite” (5). Second, Luo argues that such accounts not only reflect literati Tang Studies, 33. 111–128, 2015© T’ang Studies Society 2015 DOI 10.1179/0737503415Z.00000000017 responses to these social conditions, but also served as a means through which scholar-officials as a group fashioned a new collective identity for themselves as a distinct social group; a crucial aspect of this new identity was a “myth of empowerment ” (see especially 15–18 and 171–73) in which literati saw themselves as key players in society and politics. Finally, Luo suggests that this myth of empowerment in turn paved the way for literati acceptance of increasing imperial autocracy on one hand and the centrality of the (increasingly competitive) civil service exams as the route to privilege, income, and career success on the other in centuries to come (18). The evidence on which these larger claims rest is the stories themselves.1 Luo explores the presentation of literati identity in the late medieval period through the lens of four themes (or “thematizations,” as she calls them; 12–13), each of which is the focus of one of the book’s four chapters: literati in their relationships with the sovereign (seen through stories about the Emperor Xuanzong 玄宗 [r. 712–756]); in their interactions with one another; in non-marital sexual relationships with women; and in their experience of the supernatural, in which their literati status allows them to become “privileged citizens of the universe” (14). Though different perspectives are implied in different individual items, Luo proposes that, in aggregate, narratives from the first two of these categories “affirm the collective ascendancy of scholar-officials in the sociopolitical spheres” (172), whereas the latter two...