Difference between revisions of "Ruan Ji" - New World Encyclopedia

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Ruǎn Jí () was an eccentric third-century Chinese poet and one of the famous Seven Sages of the Bamboo Grove. Against the background of the fall of the Han dynasty and the rise of the Three Kingdoms Period, Ruan ji wrote lyrical poetry and essays containing veiled criticism of Confucian dogmatism and official corruption, and illustrating the contrast between ideal and reality. Ruan Ji’s fame rests upon Yonghuai shi [Poems from My Heart], an almanac of eighty-two pentameter poems written in a unique style. Ruan Ji also left six fu, various essays and a long prose work, Daren xiansheng zhuan [Biography of Master Great Man]. Although he frequently referred to Daoist tradition, Ruan Ji was not necessarily a Daoist; he took what he thought was most important from the ancient Daoist philosophers, in essence, “looking for truth inside himself.”

Historically, Ruan Ji has been held up as an “ideal man” who refused to compromise himself and retired from life as a public official to live in the countryside and pursue his interests while enjoying nature, wine and the company of other intellectuals. Numerous anecdotes illustrate his flagrant defiance of Confucian norms and his profound understanding of “truth.” Together with the other “Seven Sages of the Bamboo Grove,” he was a favorite theme for Chinese essays, poetry and painting. He is associated with the guqin melody, Jiu Kuang ("Drunken Ecstasy") which was believed to be composed by him.

Historical Background

The life and creative work of Ruan Ji (210-263) (阮籍）is associated with a crucial and dramatic period in China history, which was followed by significant changes in political and social life. After the Han dynasty (206 B.C.E. – 220 C.E.) brutally suppressed the “Yellow Turban Rebellion,” unrest among the peasantry increased, and warlords fought for the throne. Confucian traditions of ritual piety, philanthropy, reverence for the legendary rulers of ancient China, and respect for government officials were replaced with fear and uncertainty. The warlord and poet Cao Cao( 曹操) united the north of fallen empire. On March 15, 220, Cao Cao died and his son Cao Pi succeeded to the title "King of Wei" and the position as Imperial Chancellor. Later that year, on December 11, Cao Pi seized the imperial throne and claimed to have founded the Wei Dynasty (曹魏). Liu Bei of Shu Han immediately contested his claim to the throne, and Sun Quan of Eastern Wu followed suit in 222. Wei conquered Shu Han in 263. Almost simultaneously there appeared another two kingdoms, Shu in the south-west and Wu kingdom in the south of China, beginning the Three Kingdoms period. Shortly afterwards, in 265, the Wei dynasty was overthrown by its last Imperial Chancellor, Sima Yan, grandson of Sima Yi, who then founded the Jin Dynasty.

Ruan Ji witnessed bloody wars, the fight among the lords of Wei for the throne, the end of the Cao family dynasty, and China's short-lived unification under the Sima family. Despite the political and social turmoil, it was a period of intellectual achievement. The intellectual life of the time was characterized by discussions of metaphysics, the practice of “qingtan” (“pure discussion”), the popularity of Daoism and the spread of Buddhism, a profound interest in defining the “highest purpose,” the rapid expansion of lyrical poetry and the flourishing of all fine arts, from painting to architecture.

The invention of cheap paper in the second century encouraged the spread of literacy among a larger segment of the population, and gave rise to a large increase in the number of educated people who sought an understanding of truth, goodness, justice and virtue. The heroes of the day became men of irreproachable virtue who remained true to their principles and preferred a quiet existence in the countryside or a hermit’s life to the brilliance of court life. This ideal of the “sublime man” (Junzi; 君子）implied an attitude of protest against the iniquities of the government, masked by an external appearance of unconcern; and a character of humility and integrity. According to this ideal, the life of court officials was “the life of dust and dirt,” and the real dirt of peasant labor was a symbol of purity.

Life

Ruan Ji was born into a prominent family. His father, the poet Ruan Yu, died when he was only four and he grew up in impoverished circumstances. He served as a government official, but did not play an active part in political life. Instead, he preoccupied himself with philosophy and religion, and veiled his criticisms in allegory, appearing to be nonchalant. On one occasion, he avoided a proposed marriage alliance which he considered distasteful, by remaining inebriated for sixty days. Eventually he retired to the countryside, where he wrote poetry, appreciated nature and spent his time in the company of fellow poets and writers. He was the most prominent member of the Seven Sages of the Bamboo Grove, a group of third-century poets and philosophers who gathered in a bamboo grove near the country house of Xi Kang in Shanyang, where they enjoyed drinking and the simple, rustic life.

Ruan Ji was the most prominent member of the famous “Seven Sages of the Bamboo Grove,” a group of third-century poets and philosophers who gathered in a bamboo grove near the country house of Xi Kang in Shanyang, where they enjoyed drinking and the simple, rustic life. Among them were Ji Kang, Shan Tao (山濤), Liu Ling (劉伶), Ruan Xian (阮咸), Xiang Xiu (向秀), Wang Rong (王戎). The group became symbolic of the Daoist ideal of“quite uninhibitedly enjoying” the free concord of free men, who were gifted with enough hidden wisdom to“to be together, not being together,” and “act jointly, not acting jointly.” The cup of wine, which became a symbol of “contemplating wonder,” united them more than any philosophical principles. Ruan Ji does not mention the “Bamboo Groove” in his writing, although this group was central to his quest for true friendship.

Works

Ruan Ji is considered the greatest poet of his epoch. In “The Categories of Poems,” Zhong Rong (fl. 502 – 519) places the poetry of Ruan Ji in the highest rank of poetry, saying, “…his poetry can strengthen one’s temper and spirit, can cast a deep thoughtful mood,… but the meaning of his poetry is hard to understand.” Ruan Ji’s fame rests upon Yonghuai shi [Poems from my heart], a collection of eighty-two pentameter poems written in a unique style. Ruan Ji also left six fu, various essays and a long prose work, Daren xiansheng zhuan [Biography of Master Great Man]. ^[1]

Ruan Ji’s writings reveal different sides of his inner world. His philosophical essays, such as, “About penetration into the Book of Changes,” “About Music,” “About penetration into Laozi,” and “About understanding Zhuangzi( 莊子),” explore ideas on the nature of a world order. His poetry reveals biting, caustic, angry criticism of Confucian dogmatists and rulers, and the simultaneous glorification of the joy of of “carefree wandering.” His works are an expression of the conflict between the concept of a junzi (ideal man, 君子) and the cruel and turbulent political and social reality.

In “Biography of Master Great Man,” Ruan Ji reveals his innermost thoughts through his description of a nameless hermit: “Ten thousand li (里) were for him as one step, thousands of years, as one morning. He pursued nothing, stopped for nothing; he existed in search of Great Dao, and nowhere got shelter… Self-lovers (egoists) scolded and abused him, ignoramuses reproached him, but no one knew the refined wanderings of his Spirit. But the old man didn’t betray his pursuit, despite being abused and misunderstood by society…”

In this composition, Ruan Ji ridicules Confucian morals and rituals. “A ruler appeared, and at once cruelty flourished; vassals came into being and at once faithlessness and betrayal appeared. Rituals and laws were established, but people are bound and are not free. The ignorant are cheated, the simple people are duped, men hide their knowledge in order to appear wise. The powerful ones are ruling and committing outrages, the weak ones are afraid and servile. Those who appear disinterested, are in fact grasping. Those who are insidious inside, are amiable and polite outside. If you committed a crime, don’t regret it; if you got good fortune, don’t enjoy it…”

Ruan Ji frequently referred to Daoist tradition, but was not necessarily a Daoist. He took what he thought was most important from the ancient Daoist philosophers, in essence, “looking for truth inside himself.” His works did not mention the people he lived among or his own life circumstances; instead he used anonymous characters such as a hero, a hermit, a Confucian, a saint, or a sage, or examples from long-ago ancestors. Even the geographical names he used were not modern, but ancient ones.

Ruan Ji often contrasted the beauty of a moment with the inevitable “emptiness” of death with images such as bright flowers blooming on old graves:

“Bushes of flowers

Leafy blooming in graves…”

(translated by Aleksey Pashkovsky)

His poems frequently illustrated the contrast between illusory “life” and the mundaneness of everyday matters, the glory of a hero and solitude of a hermit, the passion of love and the inevitability of separation. All of his lyrical poetry is tnged with sorrow. He wrote, “ Only with sorrow thoughts are occurring, without sorrow there is no thoughtful mood…” In the first poem of his almanac “Poems From my Heart,” Ruan Ji talks about this sad thought:

“Being sleepless at midnight,

I rise to play lute.
The moon is visible through the curtains
And a gentle breeze sways the cords of my robe.
A lonely wild goose cries in the wilderness
And is echoed by birds in the woods.
As it circles, it gazes
At me, alone, imbued with sadness.”

(translated by Michael Bullock)

Legacy

Ruan Ji’s life itself became the subject of legend and tradition, and an example to be analyzed and followed. Chen Shou’s “Records of Three Kingdoms” (3rd century) described Ruan Ji as, “…highly talented, having an ability to avoid the chains of court morality and traditions, but unbalanced and undisciplined; he was eager to banish his temptations. Ruan Ji honored the ancient Daoist sage Zhuangzi( 莊子).” In the “History of the Jin Dynasty” is written,” The appearance of Ruan Ji was uncommon, stubborn and self-willed, tempermental, proud and independent. Following only the gusts of his soul… Sometimes he would wander away in the hills and forget to return, and at length come back crying bitterly; at other times he would shut himself up with his books and see no one for months. He read a great deal and especially liked Laozi ( 老子) and Zhuangzi. He drank a lot, he possessed the skill of whistling and loved to play the Qin (琴). Once inspired by an idea, he forgot about everything else in the world. Many considered him to be a madman.”

In Chinese traditional thinking there are three opinions about Ruan Ji. One is wholly negative and portrays him as inspiring only vicious “dissoluteness.” A second considers him as an agent of disruption and “disturbance.” Zhen Yu wrote, “Many consider Ruan Ji to be dissolute and unrestrained, but that is an insufficient opinion… When he was not talking about the imperfections of others, he looked at them only with the whites of his eyes. Is this not an address to the world of mankind? In mourning, he ate meat and drank wine, groaned and vomited blood – isn’t that concern for man's Dao (way)? At that time the reigning powers were cruel and unforgiving… but Ruan Ji died a natural death – isn’t that the wisdom of self preservation?” A third opinion is that Ruan Ji was a wise man who penetrated the hidden meaning of Daoism. Cui ShuLiang wrote about him, “Ruan Ji stood above all the mankind, being “out of validity and invalidity,” none was able “achieve his greatness, and measure the depth of his thoughts;” he grasped the “ultimate beginning of all matters.” The poet Wang Ji praised him as the “first man, after the legendary ancient rulers, who found the way to a paradise of universal careless intoxication.”

Fu Yi, who describes Ruan Ji as a connoisseur of ancient essays, mentioned that the “poet with diligence was engaged in sciences” and until nightfall was reading books. This quiet solitude and obsession with perceiving the knowledge of ancients was his hidden source of inspiration. The path to official fame and renown was open to Ruan Ji, but fron the beginning he despised the career of a government official. One of his biographers said, “Ji in the beginning tried to improve the world, but lived on the boundary of Wei and Jin. In China (天下) there were little Junzi (ideal individuals), who preserved themselves. Because of that Ji abandoned his affairs, and was intoxicated all the time.”

One anecdote describes Ruan Ji’s visit to the hermit Sun Deng, with whom he tried in vain to start a conversation on the inner alchemy of Daoism. Deng never responded. Finally, Ji gave out a long howling whistle and withdrew. Climbing halfway up a mountain, Ji thought he heard a sound echoing through the rocky ravine. It was Deng whistling in response." ^[2]

Numerous anecdotes document Ruan Ji’s disregard for the norms of Confucius. One day when the court was told about a son, who killed his mother, Ruan Ji exclaimed: “ Ha! If he gone so far as to kill his mother, he could easily allow himself to kill his father too.” All who heard this “lost their gift of talking” and demanded an explanation, because “the killing of a father is the worst crime in the Empire (天下); how could you say that such a thing is possible?” Ruan Ji replied,“Animals and birds know their mothers, but are unaware of their fathers. Killing a father means acting naturally, without affection, like those animals and birds, but one who kills his own mother is even worse then an animal.” The chronicler added that “no one could object to his words.”

It was not only in court that Ruan Ji defied Confucian norms. One story tells that he was playing chess when received news about death of his mother. His chess partner asked him to end the game, but Ruan Ji cold-bloodedly finished the game, then drank two measures of wine and started groan. At the funeral he “wept so violently, that he brought up several pints of blood. He did not mourn and, despite observing the decencies, ate meat and drank wine. When insincere people came to support him, he showed them only the whites of his eyes. When his friend Ji Kang (嵇康, 223-262) came, carrying along with him a jar of wine and a Qin, Juan Ri welcomed him with the pupils of his eyes showing and met him with happiness.”

“In a forest lives one rare bird.

She calls herself fairy bird feng.
At the bright morning she drinks from pure springs.
At the evening she flies away to the pikes of far mountains.
Her hoot reaches remote lands.
By straining neck, she sees all eight deserts.
She rushes together with autumn wind,
Strong wings putting together,
She will blow away to west to Kunlun Mountains,
When she will be back?
But she hates all kind of places and titles,
Her heart is tormented by sorrow and anguish.

poem by Ruan Ji (translated by Aleksey Pashkovsky)

Qin

Ruan Ji was an accomplished player of the qin (guqin; 古琴; "ancient stringed instrument"), the modern name for a plucked seven-string Chinese musical instrument of the zither family (中華絃樂). He is associated with the guqin melody, Jiu Kuang ("Drunken Ecstasy") which was believed to be composed by him. In third- century China, music was a matter of national importance. The qin ( 琴) and flute were given the same status as the writing brush, ink and paper as a means of self-expression. Ruan Ji regarded music as an expression of the ideal of harmony. He looked at music not as sounds, but as something inherent in the world, and linked music with “natural way” (道). Ruan Ji did not like music that expressed inconstant feelings, even those of sorrow or joy, particularly if those temporary emotions evoked pleasure. He explained his understanding of music with a example from Confucius, life:” Once, Confucius in state of Qi heard ancient music, and for three months he did not know the taste of meat.” Ruan Ji explained that perfect music does not arouse desires. It makes the heart serene, the spirit placid, and then the taste of meat (the base, physical world) is unknown.”

Notes

↑ http://www.renditions.org/renditions/authors/ruanji.html
↑ Fang Xuanling et al. "Ruan Ji" in "Lie zhuan 19," (Collected biographies 19), in Jin shu (The chronicles of Jin dynasty) (Beijing: Zhonghua shuju, 1974) 49, 1362.

References
ISBN links support NWE through referral fees

Holzman, Donald, and Ji Ruan. 1976. Poetry and politics the life and works of Juan Chi, A.D. 210-263. Cambridge [Eng.]: Cambridge University Press. ISBN:0521208556 : 9780521208550
Mair, Victor H., and Ji Ruan. 1987. Four introspective poets a concordance to selected poems by Roan Jyi, Chern Tzyy-arng, Jang Jeouling, and Lii Bor. Tempe, Ariz: Center for Asian Studies, Arizona State University. ISBN:0939252171 9780939252176
Ruan, Ji. 1988. Songs of my heart yong huai shi : the Chinese lyric poetry of Ruan Ji. Wellsweep Chinese poets, 1. London: Wellsweep. ISBN:0948454008 : 9780948454004

Guqin
古琴

Melodies

Schools

Societies

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[1] ttp://www.renditions.org/renditions/authors/ruanji.html

[2] Fang Xuanling et al. "Ruan Ji" in "Lie zhuan 19," (Collected biographies 19), in Jin shu (The chronicles of Jin dynasty) (Beijing: Zhonghua shuju, 1974) 49, 1362.

[1]

[2]

@@ Line 1: / Line 1: @@
-{{Claimed}}
+{{Claimed}}'''Ruǎn Jí''' ({{Yuan Ji ,Yuan Chi zh-c|c=阮籍}}) was an eccentric third-century Chinese poet and one of the famous [[Seven Sages of the Bamboo Grove]]. Against the background of the fall of the [[Han dynasty]] and the rise of the [[Three Kingdoms Period]], Ruan ji wrote lyrical poetry and essays containing veiled criticism of [[Confucianism|Confucian]] dogmatism and official corruption, and illustrating the contrast between ideal and reality. Ruan Ji’s fame rests upon ''Yonghuai shi [Poems from My Heart]'', an almanac of eighty-two pentameter poems written in a unique style. Ruan Ji also left six ''fu'', various essays and a long prose work, ''Daren xiansheng zhuan  [Biography of Master Great Man]''. Although he frequently referred to [[Daoism|Daoist]] tradition, Ruan Ji was not necessarily a Daoist; he took what he thought was most important from the ancient Daoist philosophers, in essence, “looking for truth inside himself.”
-'''Ruǎn Jí''' ({{zh-c|c=阮籍}}) is one of the [[Seven Sages of the Bamboo Grove]].
-He is associated with the [[guqin]] melody, [[Jiu Kuang]] ("Drunken Ecstasy") which was believed to be composed by him.
+Historically, Ruan Ji has been held up as an “ideal man” who refused to compromise himself and retired from life as a public official to live in the countryside and pursue his interests while enjoying nature, wine and the company of other intellectuals. Numerous anecdotes illustrate his flagrant defiance of Confucian norms and his profound understanding of “truth.” Together with the other “Seven Sages of the Bamboo Grove,” he was a favorite theme for Chinese essays, poetry and painting. He is associated with the [[guqin]] melody, [[Jiu Kuang]] ("Drunken Ecstasy") which was believed to be composed by him.
-== Historical background ==
+== Historical Background ==
-The life and creative work of Ruan Ji (210-263) (阮籍）is associated with the crucial and dramatic period in China history, which was followed by large changes in different spheres of life. After virtuous rule of Han dynasty, in which the norm of ritual piety, philanthropy principles of legendary rulers of ancient, aspiration to nurture officials – calm, reasonable, serving for consciousness, not of fear, became governmental norm, began so called “Chaos Time.” It began with “yellow turbans rebellion,” which was suppressed in very brutal way. And war-lords, who were suppressing rebellion, were fighting for throne. A man of great talents [[Cao Cao]], who was a war-lord and poet, managed to unite the north of fallen empire under his power. His son [[Cao Pi]] proclaimed the new dynasty of Wei. Almost simultaneously appeared another two kingdoms: Shu in south-west and Wu kingdom in south of China. That how the period of Three Kingdoms begun.
+The life and creative work of Ruan Ji (210-263) (阮籍）is associated with a crucial and dramatic period in China history, which was followed by significant changes in political and social life. After the [[Han dynasty]] (206 B.C.E. – 220 C.E.) brutally suppressed the “[[Yellow Turban Rebellion]],” unrest among the peasantry increased, and warlords fought for the throne. Confucian traditions of ritual piety, philanthropy, reverence for the legendary rulers of ancient China, and respect for government officials were replaced with fear and uncertainty. The warlord and poet  [[Cao Cao]]( 曹操) united the north of fallen empire. On March 15, 220, Cao Cao died and his son [[Cao Pi]] succeeded to the title "King of Wei" and the position as Imperial Chancellor. Later that year, on [[December 11]], Cao Pi seized the imperial throne and claimed to have founded the [[Wei Dynasty]] (曹魏). [[Liu Bei]] of [[Shu Han]] immediately contested his claim to the throne, and [[Sun Quan]] of [[Eastern Wu]] followed suit in [[222]]. Wei conquered Shu Han in [[263]]. Almost simultaneously there appeared another two kingdoms, Shu in the south-west and Wu kingdom in the south of China, beginning the Three Kingdoms period. Shortly afterwards, in [[265]], the Wei dynasty was overthrown by its last Imperial Chancellor, [[Sima Yan]], grandson of [[Sima Yi]], who then founded the [[Jin Dynasty (265-420)|Jin Dynasty]].
-Ruan Ji witnessed bloody wars, fight for throne among lords of Wei, end of the Cao family dynasty, and country's short uniting under the Sima family. Despite the dim times, this was a period of great achievements in spiritual culture. Bright  peculiarity of that time was intellectual life: interests of metaphysics for discussion of which were hold open academic forums – “pure talks,” profound interest to the problem of highest purpose, the great popularity of [[Daoism]] and spreading of foreign learning – [[Buddhism]], rapid expansion of lyrical poetry; flourishing of all fine arts, from painting to architecture, bringing the spirit of “grace and freedom” (Feng YouLan) to that epoch.
+Ruan Ji witnessed bloody wars, the fight among the lords of Wei for the throne, the end of the Cao family dynasty, and China's short-lived unification under the Sima family. Despite the political and social turmoil, it was a period of intellectual achievement. The intellectual life of the time was characterized by discussions of metaphysics, the practice of “''qingtan''” (“pure discussion”), the popularity of [[Daoism]] and the spread of [[Buddhism]], a profound interest in defining the “highest purpose,” the rapid expansion of lyrical poetry and the flourishing of all fine arts, from painting to architecture.
-Invention of cheap paper in the II century spread the literacy among large population, what brought to occurrence of large amount of educated people – Shi (士). Consisting of people with sense of understanding the only true idea of good, truth and justice, virtue. Heroes of the day became irreproachable virtues man, who relinquished from politics, and preferred still life in the countryside or hermit’s life to shine of the court life. They, so called sublime man – [[Junzi]] （君子）, brought into being ideas of the protest against iniquitous reign, hidden by exterior unconcern, and greatness in undemanding and pureness. So, in view of this new people the life of officials was “the life of dust and dirt,” and real dirt of peasant labor was a symbol of purity.
+The invention of cheap [[paper]] in the second century encouraged the spread of literacy among a larger segment of the population, and gave rise to a large increase in the number of educated people who sought an understanding of truth, goodness, justice and virtue. The heroes of the day became men of irreproachable virtue who remained true to their principles and preferred a quiet existence in the countryside or a hermit’s life to the brilliance of court life. This ideal of the “sublime man” (Junzi;  君子）implied an attitude of protest against the iniquities of the government, masked by an external appearance of unconcern; and a character of humility and integrity. According to this ideal, the life of court officials was “the life of dust and dirt,” and the real dirt of peasant labor was a symbol of purity.
-== Evaluation, inner world, ideas ==
+==Life==
+Ruan Ji was born into a prominent family. His father, the poet Ruan Yu, died when he was only four and he grew up in impoverished circumstances. He served as a government official, but did not play an active part in political life. Instead, he preoccupied himself with philosophy and religion, and veiled his criticisms in allegory, appearing to be nonchalant. On one occasion, he avoided a proposed marriage alliance which he considered distasteful, by remaining inebriated for sixty days. Eventually he retired to the countryside, where he wrote poetry, appreciated nature and spent his time in the company of fellow poets and writers. He was the most prominent member of the [[Seven Sages of the Bamboo Grove]], a group of third-century poets and philosophers who gathered in a [[bamboo]] grove near the country house of [[Xi Kang]] in [[Shanyang]], where they enjoyed drinking and the simple, rustic life.
-Ruan Ji was one of that kind of people, who themselves made their life a masterpiece. In the Chen Shous “History of Wei dynasty” the mentioning of Ruan Ji was more than modest: “…highly talented, having an ability to avoid the chains of courts morality and traditions, but unbalanced and undisciplined; was eager to banish his temptations. Ruan Ji honored ancient Daoist sage [[Zhuangzi]].” In the “History of Jing dynasty” is written:” Appearance of Ji was uncommon, stubborn and self-willed tempered, proud and independent. Following only the gusts of soul… Sometimes he would wander away on the hills and forget to return, and at length come back crying bitterly; at other times he would shut himself up with his books and see no one for months.  He read a lot especially he liked [[Laozi]] and Zhuangzi. He drunk a lot, he possessed the skill of whistling and loved to play on [[Qin]](琴). Once inspired by idea, he forgot about everything in the world. Many considered him to be a madman.”
+Ruan Ji was the most prominent member of the famous “[[Seven Sages of the Bamboo Grove]],” a group of third-century poets and philosophers who gathered in a [[bamboo]] grove near the country house of [[Xi Kang]] in [[Shanyang]], where they enjoyed drinking and the simple, rustic life. Among them were Ji Kang, [[Shan Tao]] (山濤), [[Liu Ling]] (劉伶), [[Ruan Xian]] (阮咸), [[Xiang Xiu]] (向秀), [[Wang Rong]] (王戎). The group became symbolic of the Daoist ideal  of“quite uninhibitedly enjoying” the free concord of free men, who were gifted with enough hidden wisdom to“to be together, not being together,” and “act jointly, not acting jointly.” The cup of wine, which became a symbol of  “contemplating wonder,” united them more than any philosophical principles. Ruan Ji does not mention the “Bamboo Groove” in his writing, although this group was central to his quest for true friendship.
-In Chinese traditional thinking exists three opinions on Ruan Ji. First – wholly negative – claiming him to be inspirer of vicious “dissoluteness.” Second - consider him as wielder of “disturbance.” Zhen Yu wrote: “A lot consider Ruan Ji to be dissolutive, unrestrained man, but it is insufficient opinion…  Was not talking about imperfection of others, looked only with whites of his eyes. Is this not an address to the world of mankind? In a mourning ate meat and drank wine, groan and spited out with blood – isn’t it a care of man's Dao (way). At that time reigning powers were cruel… but Ruan Ji died with natural death – isn’t it a wisdom of self preservation?” Third opinion – makes Ruan Ji a wise man… the one who penetrated in hidden ”Dao Art.” Cui ShuLiang wrote about him: “Ruan Ji stood up above all the mankind, was being “out of validity and invalidity,” none was able “achieve his greatness, and measure the depth of his thoughts,” he got in “refined begin of all matters”…the poet Wang Ji praised him as first man, after legendary rulers of ancient, who found the way to paradise of universal careless intoxication.
+==Works==
+Ruan Ji is considered the greatest poet of his epoch. In “''The Categories of Poems,''” [[Zhong Rong]] (fl. 502 – 519) places the poetry of Ruan Ji in the highest rank of poetry, saying, “…his poetry can strengthen one’s temper and spirit, can cast a deep thoughtful mood,… but the meaning of his poetry is hard to understand.” Ruan Ji’s fame rests upon ''Yonghuai shi [Poems from my heart]'', a collection of eighty-two pentameter poems written in a unique style. Ruan Ji also left six ''fu'', various essays and a long prose work, ''Daren xiansheng zhuan  [Biography of Master Great Man].'' <ref>http://www.renditions.org/renditions/authors/ruanji.html</ref>
-In the reference of Fu Yi, who describes Ruan Ji as a connoisseur of ancient essays, mentioned that “poet with diligence was engaged in sciences” and till the nightfall was reading books. This quiet solitude and obsession in perceiving the knowledge of ancients was his hidden source of inspiration. For Ruan Ji was widely opened way to court honor. But from the beginning he didn’t hide his despise to career of official. One of his biographers told: “Ji in the beginning tried to improve the world, but lived on the Wei and Jing boundary. In China (天下) there were little [[Junzi]], who preserved themselves. Because of that Ji abandoned his affairs, and was intoxicated all the time.”
+Ruan Ji’s writings reveal different sides of his inner world. His philosophical essays, such as, ''“About penetration into the Book of Changes,” “About Music,”'' “''About penetration into Laozi,”''  and “''About understanding [[Zhuangzi]]( 莊子)'',” explore ideas on the nature of a world order. His poetry reveals biting, caustic, angry criticism of  [[Confucianism|Confucian]] dogmatists and rulers, and the simultaneous glorification of the joy of of “carefree wandering.” His works are an expression of the conflict between the concept of a ''junzi'' (ideal man, 君子) and the cruel and turbulent political and social reality.
-In one of Ruan Jis poem can be seen how poet throw away the norms of [[Confucius]], although they were followed by such virtuous man like Confucius students Yan Yuan and Min Sun. He obtains wisdom of legendary Daoist Xian Menzi. Talking about the changes in the poet ideals, we can remember a statement “Is there any rituals for man like I am?”
+In “''Biography of Master Great Man,''” Ruan Ji reveals his innermost thoughts through his description of a nameless hermit: “Ten thousand [[li]] (里) were for him as one step, thousands of years, as one morning. He pursued nothing, stopped for nothing; he existed in search of Great [[Dao]], and nowhere got shelter… Self-lovers (egoists)  scolded and abused him, ignoramuses reproached him, but no one knew the refined wanderings of his Spirit.  But the old man didn’t betray his pursuit, despite being abused and misunderstood by society…”
-One day at the court was told about the son, who killed his mother, Ruan Ji said: “ Ha! If he gone so far to kill his mother, he could allow himself to kill his father too.” All, who heard this, “lost their gift of talking” and demanded him to explain himself, because “The killing of father is the worst crime in the Empire (天下), how could you say that it is possible?” Ruan Ji replied: “Animals and birds know their mother, but are unaware of the father. Killing father - is becoming like animals and birds, but those who killed their own mother – are even worse then animals.” Chronicler added: “No one could object his words”.<br />
+In this composition, Ruan Ji ridicules Confucian morals and rituals. “A ruler appeared, and at once cruelty flourished; vassals came into being and at once faithlessness and betrayal appeared. Rituals and laws were established, but people are bound and are not free. The ignorant are cheated, the simple people are duped, men hide their knowledge in order to appear wise. The powerful ones are ruling and committing outrages, the weak ones are afraid and servile. Those who appear disinterested, are in fact grasping. Those who are insidious inside, are amiable and polite outside. If you committed a crime, don’t regret it; if you got good fortune, don’t enjoy it…”
-Ruan Ji refused the rules not only in court. There is a story telling that he was playing chess when received news about death of his mother. His chess partner asked him to end the game, but Ruan Ji cold-bloodedly finished the game, then drank two measures of wine and started groan. On the funeral he “wept so violently, that he brought up several pints of blood. He didn’t mourn and, despite observing the decencies, ate meat and drank wine. Yet when people came to support him, he showed them only the whites of his eyes. While [[Ji Kang]] (嵇康, 223-262) came, who carried along with him a jar of wine and Qin, was welcomed with the pupils and met him with happiness.
-The name of Ruan Ji is related with activity of famous group “[[Seven Sages of the Bamboo Grove]].” The name of Ruan Ji is always called first among the seven. Among them were Ji Kang, [[Shan Tao]] (山濤), [[Liu Ling]] (劉伶), [[Ruan Xian]] (阮咸), [[Xiang Xiu]] (向秀), [[Wang Rong]] (王戎). They created an image of “quite uninhibitedly enjoying” wise men, in image of which, realized an old dream of Daoists free concord of free men, who are gifted with hidden wisdom “to be together, not being together” and “act jointly, not acting jointly.” The cup of wine, which became a symbol of accustom to “contemplation a lot of wonders,” about what Daoist were talking about, united them even more than any principles. Ruan Ji talks in his works about “remote” things, but he says about “Bamboo Groove” nothing, although this group became main in his searches of free and frank friendship.
+Ruan Ji frequently referred to [[Daoism|Daoist]] tradition, but was not necessarily a Daoist. He took what he thought was most important from the ancient Daoist philosophers, in essence, “looking for truth inside himself.” His works did not mention the people he lived among or his own life circumstances; instead he used anonymous characters such as a hero, a hermit, a Confucian, a saint, or a sage, or examples from long-ago ancestors. Even the geographical names he used were not modern, but ancient ones.
-== Creations ==
+Ruan Ji often contrasted the beauty of a moment with the inevitable “emptiness” of death with images such as bright flowers blooming on old graves:
-We can mark out some directions in Ruan Ji’s creation, which reveals different sides of his inner world: philosophical essay “About penetration into the Book of Changes”,”About Music,” where are delivered ideas on the nature of a world order, “About penetration into Laozi,” ”About understanding of [[Zhuangzi]],” “The life of Great Man.” The most fame Ruan Ji achieved by the almanac called “Poems from my heart,” which contains 82 poems. How already said his contemporaries, one of Ruan Ji’s composition “The life of Great Man”  is a composition in which he revealed all his innermost thoughts. Main character of the composition is a nameless hermit, whose characteristics are described at the beginning of essay:” Ten thousands [[li]] (里) were for him as one step, thousands years,- as one morning. He pursued nothing, stopped on nothing; he was being in search of Great [[Dao]], and nowhere got shelter… Self-lovers(egoists)  scold and abuse him, ignoramus reproach him, but no one knew refined wanderings of his Spirit.  But old man didn’t betray his pursuit, despite being abused and bewilderment of society…”<br /><br />
+<blockquote>“Bushes of flowers<br />
-Exactly by the means of this wise man, Ruan Ji reveals his own innermost ideas. In his composition, Ruan Ji ridicules Confucians morals and rituals. “Appeared ruler and at once flourished cruelty, came into being vassals and at once appeared faithlessness and betrayal. Established rituals and laws, but people are bound and are not free. Cheating ignorant, duping simple people, hiding knowledge to seem being wise. The powerful ones are ruling and doing outrage, the weak ones are afraid and are serving to others. In appearance are disinterested, but in fact are grasping. Inside are insidious, but outside are amiable and polite. If made a crime – don’t regret, if you got luck – don’t enjoy…”
-The weltanschauung  of Ruan Ji is mostly refers to Daoist tradition, but it doesn’t mean that he is Daoist. He took from Daoist philosophers of ancient what he thinks is important, in essence, he “is looking truth inside himself.” It is not just knowing the truth, but looking for good and truth inside cruel and imperfect world, and main – it is looking for world and human connection.
-Ruan Ji is a many-sided personality, but, exactly poetry brought him glory and fame of the greatest poet of that epoch. Liu Se gave a classical evaluation to the place of poetry at the life of Ruan Ji. Comparing two genius of the III century, [[Ji Kang]] and Ruan Ji, he wrote:” Ji Kang expressed in his compositions intellect of outstanding thinker, Ruan Ji put in his poems all his spirit and all his life. Their voices are different, but they sound in full harmony! Their wings are not similar, but they are flying in absolute unity!” Zhong Rong in his work “The Categories of Poems” ascribes poetry of Ruan Ji to the highest rank of poetry:”…his poetry can strengthen one’s temper and spirit, can cast a deep thoughtful mood,… but the meaning of his poetry is hard for understanding.” Micudzi Fukanaga see in Ruan Jis poetry unique try to explain experience, which in Buddhism is called Satori(jap.).
-In the poetry of Ruan Ji there are the same mood, what differs his soul and his weltanschauung. We can find in his poetry biting, caustic, angry critics to Confucians dogmatists and rulers, and glorifying the gladness of “carefree wandering,” anger and sorrow, what is a result of a conflict of a [[Junzi]] (君子) and “Chaos time.”
-Poetry of the “Sage from Bamboo Grove” differs with a peculiar broad view on the world. Ruan Jis poetry is exceptionally lyric poetry, in which he says only about himself. In his poetry are mixing up the most different thoughts, moods and feelings. Ruan Ji often uses contrast to underline the beauty of a moment that is always neighboring with the irresistible “emptiness” of death. For example, he often uses an image of bright flowers that are blooming on old graves.
-“Bushes of flowers<br />
 Leafy blooming in graves…”<br />
-''(translated by Aleksey Pashkovsky)''<br /><br />
+(translated by Aleksey Pashkovsky)</blockquote>
-In his poems are confronting illusory life and tensity of every day’s matters, glory of a hero and solitude of a hermit, love passion and inevitability of separation…
-Poet, don’t even with one word, mentions about people, he lived among, about his life circumstances. Ruan Ji prefers using not concrete characters - a hero, a hermit, a Confucian, a saint man, a sage, using examples from living long time ago ancestors. Even geographical names, he uses not modern, but ancient ones.
-All the lyrical poetry of Ruan Ji is penetrated with a thought of sorrow. Poet accepts sorrow as eternal and unavoidable friend, who is near him all along life. He writes:” Only with sorrow thoughts are occurring, without sorrow there is no thoughtful mood…” In the first poem of his almanac “Poems from my heart” Ruan Ji talks about this sad thought.
+His poems frequently  illustrated the contrast between illusory “life” and the mundaneness of everyday matters, the glory of a hero and solitude of a hermit, the passion of love and the inevitability of separation. All of his lyrical poetry is tnged with sorrow. He wrote, “ Only with sorrow thoughts are occurring, without sorrow there is no thoughtful mood…” In the first poem of his almanac “Poems From my Heart,” Ruan Ji talks about this sad thought:
-''“Being sleepless at midnight,<br />
+<blockquote>“Being sleepless at midnight,<br />
 I rise to play lute.<br />
 The moon is visible through the curtains<br />
@@ Line 56: / Line 41: @@
 And is echoed by birds in the woods.<br />
 As it circles, it gazes<br />
-At me, alone, imbued with sadness.”''<br />
+At me, alone, imbued with sadness.”<br />
-'' (translated by Michael Bullock)''
+ (translated by Michael Bullock)</blockquote>
-Here author recreate peculiar background of authors constant sorrow: nights haze, light of the moon, slight gentle breeze, voices of invisible birds… Such sad mood is appearing in almost all poems in his almanac. Not always he hide his feelings behind nature, sometimes his voice break away to shout, where one can hear confusion and fear: “I loose my way, what will be with me now?”
+== Legacy ==
-At the III century in China appeared overall interest to music. Music in China was the matter of national importance. Qin ( 琴) and flute got the same importance as brush for writing or living language. For Ruan Ji music meant an ideal of harmony. Ruan Ji is looking music not in sounds, but in the world, music that is inherent to world. He links music with “natural way” ([[道]]). Ruan Ji don’t like when music cast non-constant feelings, even if it is sorrow or joy, especially if man feel pleasure of his emotional experience. Ruan Ji explains his understanding of music with the example of one episode from Confucius life:” Once, Confucius in state of Qi had heard ancient music, and then three months he didn’t know the taste of meat.” “That means - Ruan Ji explained - that perfect music doesn’t arouse desires. Heart is serene, spirit is placid, and then is unknown the taste of meat.” If to look from this point of view, we can understand that music of ancient wise men is just only a harmony.
+Ruan Ji’s life itself became the subject of legend and tradition, and an example to be analyzed and followed. Chen Shou’s ''“[[Records of Three Kingdoms]]”'' (3rd century) described Ruan Ji as, “…highly talented, having an ability to avoid the chains of court morality and traditions, but unbalanced and undisciplined; he was eager to banish his temptations. Ruan Ji honored the ancient Daoist sage [[Zhuangzi]]( 莊子).” In the “''History of the Jin Dynasty''” is written,” The appearance of Ruan Ji was uncommon, stubborn and self-willed, tempermental, proud and independent. Following only the gusts of his soul… Sometimes he would wander away in the hills and forget to return, and at length come back crying bitterly; at other times he would shut himself up with his books and see no one for months.  He read a great deal and especially liked [[Laozi]] ( 老子) and Zhuangzi. He drank a lot, he possessed the skill of whistling and loved to play the [[Qin]] (琴). Once inspired by  an idea, he forgot about everything else in the world. Many considered him to be a madman.”
-Ruan Ji tells about himself in following words:
+In Chinese traditional thinking there are three opinions about Ruan Ji. One is wholly negative and portrays him as inspiring only vicious “dissoluteness.” A second considers him as an agent of disruption and “disturbance.” Zhen Yu wrote, “Many consider Ruan Ji to be dissolute and unrestrained, but that is an insufficient opinion…  When he was not talking about the imperfections of others, he looked at them only with the whites of his eyes. Is this not an address to the world of mankind? In mourning, he ate meat and drank wine, groaned and vomited blood – isn’t that concern for man's Dao (way)? At that time the reigning powers were cruel and unforgiving… but Ruan Ji died a natural death – isn’t that the wisdom of self preservation?” A third opinion is that Ruan Ji was a wise man who penetrated the hidden meaning of Daoism. Cui ShuLiang wrote about him, “Ruan Ji stood above all the mankind, being “out of validity and invalidity,” none was able “achieve his greatness, and measure the depth of his thoughts;” he grasped the “ultimate beginning of all matters.” The poet Wang Ji praised him as the “first man, after the legendary ancient rulers, who found the way to a paradise of universal careless intoxication.”
-''“In a forest lives one rare bird.<br />
+Fu Yi, who describes Ruan Ji as a connoisseur of ancient essays, mentioned that the “poet with diligence was engaged in sciences” and until nightfall was reading books. This quiet solitude and obsession with perceiving the knowledge of ancients was his hidden source of inspiration. The path to official fame and renown was open to Ruan Ji, but fron the beginning he despised the career of a government official. One of his biographers said, “Ji in the beginning tried to improve the world, but lived on the boundary of Wei and Jin.  In China (天下) there were little [[Junzi]] (ideal individuals), who preserved themselves. Because of that Ji abandoned his affairs, and was intoxicated all the time.”
+One anecdote describes Ruan Ji’s visit to the hermit Sun Deng, with whom he tried in vain to start a conversation on the inner alchemy of Daoism. Deng never responded. Finally, Ji gave out a long howling whistle and withdrew. Climbing halfway up a mountain, Ji thought he heard a sound echoing through the rocky ravine. It was Deng whistling in response." <ref> Fang Xuanling et al. "Ruan Ji" in "Lie zhuan 19," (Collected biographies 19), in Jin shu (The chronicles of Jin dynasty) (Beijing: Zhonghua shuju, 1974) 49, 1362.</ref>
+Numerous anecdotes document Ruan Ji’s disregard for the norms of [[Confucius]]. One day when the court was told about a son, who killed his mother, Ruan Ji exclaimed: “ Ha! If he gone so far as to kill his mother, he could easily allow himself to kill his father too.” All who heard this “lost their gift of talking” and demanded an explanation, because “the killing of a father is the worst crime in the Empire (天下); how could you say that such a thing is possible?” Ruan Ji replied,“Animals and birds know their mothers, but are unaware of their fathers. Killing a father means acting naturally, without affection, like those animals and birds, but one who kills his own mother is even worse then an animal.” The chronicler added that “no one could object to his words.”
+It was not only in court that Ruan Ji defied Confucian norms. One story tells that he was playing chess when received news about death of his mother. His chess partner asked him to end the game, but Ruan Ji cold-bloodedly finished the game, then drank two measures of wine and started groan. At the funeral he “wept so violently, that he brought up several pints of blood. He did not mourn and, despite observing the decencies, ate meat and drank wine. When insincere people came to support him, he showed them only the whites of his eyes. When his friend [[Ji Kang]] (嵇康, 223-262) came, carrying along with him a jar of wine and a Qin, Juan Ri welcomed him with the pupils of his eyes showing and met him with happiness.”
+<blockquote>“In a forest lives one rare bird.<br />
 She calls herself fairy bird feng.<br />
 At the bright morning she drinks from pure springs.<br />
@@ Line 77: / Line 70: @@
 But she hates all kind of places and titles,<br />
 Her heart is tormented by sorrow and anguish.''<br />
-''(translated by Aleksey Pashkovsky)''
+poem by Ruan Ji (translated by Aleksey Pashkovsky)</blockquote>
+==Qin==
+Ruan Ji was an accomplished player of the [[qin]] (guqin; 古琴;  "ancient stringed instrument"), the modern name for a plucked seven-string Chinese musical instrument of the zither family (中華絃樂). He is associated with the guqin melody, ''[[Jiu Kuang]]'' ("Drunken Ecstasy") which was believed to be composed by him. In third- century China, music was a matter of national importance. The qin ( 琴) and flute were given the same status as the writing brush, ink and paper as a means of self-expression. Ruan Ji regarded music as an expression of the ideal of harmony. He looked at music not as sounds, but as  something inherent in the world, and linked music with “natural way” ([[道]]). Ruan Ji did not like music that expressed inconstant feelings, even those of sorrow or joy, particularly if those temporary emotions evoked pleasure. He explained his understanding of music with a example from Confucius, life:” Once, Confucius in state of Qi heard ancient music, and for three months he did not know the taste of meat.” Ruan Ji explained that perfect music does not arouse desires. It makes the heart serene, the spirit placid, and then the taste of meat (the base, physical world) is unknown.”
-Poet speaks of his life:” Only one moment – but how much sorrow is hidden!” At this “moment of sorrow” he found immortality.                                                        written by Aleksey Pashkovsky,—
+==Notes==
+<references/>
 ==References==
-:''Please see:'' [[Guqin#References|References section in the guqin article]] for a full list of references used in all qin related articles.
+*Holzman, Donald, and Ji Ruan. 1976. ''Poetry and politics the life and works of Juan Chi, A.D. 210-263.'' Cambridge [Eng.]: Cambridge University Press. ISBN:0521208556 : 9780521208550
+* Mair, Victor H., and Ji Ruan. 1987. ''Four introspective poets a concordance to selected poems by Roan Jyi, Chern Tzyy-arng, Jang Jeouling, and Lii Bor.'' Tempe, Ariz: Center for Asian Studies, Arizona State University. ISBN:0939252171 9780939252176
+* Ruan, Ji. 1988. ''Songs of my heart yong huai shi : the Chinese lyric poetry of Ruan Ji''. Wellsweep Chinese poets, 1. London: Wellsweep. ISBN:0948454008 : 9780948454004
 {{Seven sages}}
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 [[Category:Seven Sages of the Bamboo Grove]]
 [[Category:Guqin]]
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