Difference between revisions of "Han Xiang Zi" - New World Encyclopedia
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==Legends== | ==Legends== | ||
| − | Han Xiang | + | Most tales concerning Han Xiang Zi describe him in the context of his politically savvy and philosophically minded uncle, [[Han Yu]]. Despite their constant association, accounts of the relationship between the two men differ substantially (in some cases, Han Yu was a teacher and friend to his nephew,<ref>See (for example), Ho and O'Brien, 137.</ref> while in others he is depicted as a harsh critic of his nephew's religious efforts<ref>See (for example), Ling, 69-71.</ref>). Regardless, the authors of these tales (perhaps with a "desire to keep on good terms with the Confucianists"<ref>Yetts, 799.</ref>) use the contrast between the two men as an opportunity to explore the interests and comportment of an immortal. |
| + | In his youth, Han Xiang Zi is described as a child with an obstreperous disposition. Though he, like all well-to-do boys of the Tang, was educated in the [[li (rites)|rites]] and the [[Five Classics|five Confucian classics]], he had no intention of entering government service. Instead, he simply desired to explore the surrounding mountains, play his flute and commune with nature. When his pursuits were criticized by his uncle, he simply replied that "You and I have different ideas of study."<ref>Yetts, 800.</ref> | ||
| + | |||
| + | In his solitary wanderings, Han Xiang Zi encountered the famed immortal [[Lu Dongbin]], who became his mentor. During their time together, the boy attained this level of spiritual attainment for himself. However, the various accounts are inconsistent in their descriptions of his achievement. In some tales, he simply learns the techniques of magic and immortality from Lu.<ref>Wong, 28.</ref> In others, his enlightenment occurs when his patron takes him to visit the Queen Mother of the West's peach orchard (whose fruits yield eternal life). While there, disaster strikes the duo when the young Han Xiang, who had been playing in the branches of the peach tree, slipped and fell, seemingly to his demise. However, instead of snuffing out his young life, the fall somehow rendered him immortal.<ref>Werner, 350. Werner also describes some other versions of the story where Han Xiang Zi actually dies in the fall, only to be magically transfigured once he lands on the ground.</ref> After achieving this rarefied state, all accounts agree that he returned to discourse with his uncle. | ||
| + | |||
| + | Upon his return, Han Xiang Zi encountered his uncle, who again tried to convince him to abandon his trackless life. In response, the immortal stated: "Our paths are different. You are destined to be famous in the realm of mortals and I am meant to escape from the dust of this world."<ref>Wong, 29.</ref> When pressed on this, Han Xiang merely offered his uncle an oblique prophecy, | ||
| + | :Lost on the far Ch‘in Mountains, I cannot find my way; | ||
| + | :Snowdrifts cover the Lan Pass and my horse can do no more,<ref>Yetts, 801.</ref> | ||
| + | telling him that its meaning would become obvious in time. | ||
| + | |||
| + | Soon after, | ||
| + | |||
| + | In this way, the legend (like many other Daoist parables) stresses that it is preferable, like Han Xiang Zi, to seek individual enlightenment instead of becoming entangled in the worldly, political affairs. However, it should be noted that Han Yu's section of the tale also reaches a satisfactory conclusion, perhaps because his political involvement was anti-Buddhist (and thus implicitly pro-Daoist).<ref>This dichotomy was especially pointed during the Tang dynasty, where the two traditions were explicitly cast in opposition to one another. For details, see Arthur F. Wright's ''Buddhism in Chinese History'', (Stanford, CA: Stanford University Press, 1959).</ref> | ||
==Iconographic Representation== | ==Iconographic Representation== | ||
==Area of Patronage== | ==Area of Patronage== | ||
| − | Because of his unearthly proficiency | + | Because of his unearthly proficiency as a flautist, Han Xiang Zi came to be seen as "the patron of musicians."<ref>Ho and O'Brien, 28.</ref> |
==Notes== | ==Notes== | ||
Revision as of 23:59, 17 January 2007
One of the Eight Immortals, Han Xiang Zi (韓湘子) ("Han Hsiang Tzu" in Wade-Giles) is generally thought to have been a historical person, born in the Tang dynasty (618-906 C.E.). He is said to be the nephew of Han Yu (768 - 824 C.E.), a prominent Confucian statesman and a precursor to the Neo-Confucian revival.
In legends, Han Xiang Zi is described as an austere seeker after metaphysical truth who is utterly disinterested in politics and worldly affairs. In iconography, he is typically portrayed as an attractive youth bearing (or playing) a flute.
Member of the Eight Immortals
Han Xiang Zi is one of the illustrious Eight Immortals (Ba Xian), a group of Daoist/folk deities who play an important role in Chinese religion and culture. While they are famed for espousing and teaching Daoist philosophy and cultivation practices, they are also figures of popular myth and legend that are known for their devotion to the downtrodden and their collective lifestyle of “free and easy wandering.” Though they are most often depicted and described in the context of their group, each has their own particular set of tales, iconography, and areas of patronage. Each of these three elements will be elaborated on below.
Legends
Most tales concerning Han Xiang Zi describe him in the context of his politically savvy and philosophically minded uncle, Han Yu. Despite their constant association, accounts of the relationship between the two men differ substantially (in some cases, Han Yu was a teacher and friend to his nephew,[1] while in others he is depicted as a harsh critic of his nephew's religious efforts[2]). Regardless, the authors of these tales (perhaps with a "desire to keep on good terms with the Confucianists"[3]) use the contrast between the two men as an opportunity to explore the interests and comportment of an immortal.
In his youth, Han Xiang Zi is described as a child with an obstreperous disposition. Though he, like all well-to-do boys of the Tang, was educated in the rites and the five Confucian classics, he had no intention of entering government service. Instead, he simply desired to explore the surrounding mountains, play his flute and commune with nature. When his pursuits were criticized by his uncle, he simply replied that "You and I have different ideas of study."[4]
In his solitary wanderings, Han Xiang Zi encountered the famed immortal Lu Dongbin, who became his mentor. During their time together, the boy attained this level of spiritual attainment for himself. However, the various accounts are inconsistent in their descriptions of his achievement. In some tales, he simply learns the techniques of magic and immortality from Lu.[5] In others, his enlightenment occurs when his patron takes him to visit the Queen Mother of the West's peach orchard (whose fruits yield eternal life). While there, disaster strikes the duo when the young Han Xiang, who had been playing in the branches of the peach tree, slipped and fell, seemingly to his demise. However, instead of snuffing out his young life, the fall somehow rendered him immortal.[6] After achieving this rarefied state, all accounts agree that he returned to discourse with his uncle.
Upon his return, Han Xiang Zi encountered his uncle, who again tried to convince him to abandon his trackless life. In response, the immortal stated: "Our paths are different. You are destined to be famous in the realm of mortals and I am meant to escape from the dust of this world."[7] When pressed on this, Han Xiang merely offered his uncle an oblique prophecy,
- Lost on the far Ch‘in Mountains, I cannot find my way;
- Snowdrifts cover the Lan Pass and my horse can do no more,[8]
telling him that its meaning would become obvious in time.
Soon after,
In this way, the legend (like many other Daoist parables) stresses that it is preferable, like Han Xiang Zi, to seek individual enlightenment instead of becoming entangled in the worldly, political affairs. However, it should be noted that Han Yu's section of the tale also reaches a satisfactory conclusion, perhaps because his political involvement was anti-Buddhist (and thus implicitly pro-Daoist).[9]
Iconographic Representation
Area of Patronage
Because of his unearthly proficiency as a flautist, Han Xiang Zi came to be seen as "the patron of musicians."[10]
Notes
- ↑ See (for example), Ho and O'Brien, 137.
- ↑ See (for example), Ling, 69-71.
- ↑ Yetts, 799.
- ↑ Yetts, 800.
- ↑ Wong, 28.
- ↑ Werner, 350. Werner also describes some other versions of the story where Han Xiang Zi actually dies in the fall, only to be magically transfigured once he lands on the ground.
- ↑ Wong, 29.
- ↑ Yetts, 801.
- ↑ This dichotomy was especially pointed during the Tang dynasty, where the two traditions were explicitly cast in opposition to one another. For details, see Arthur F. Wright's Buddhism in Chinese History, (Stanford, CA: Stanford University Press, 1959).
- ↑ Ho and O'Brien, 28.
ReferencesISBN links support NWE through referral fees
- The Eight Immortals of Taoism. Translated and edited by Kwok Man Ho and Joanne O'Brien, with an introduction by Martin Palmer. New York: Meridian, 1990. ISBN 0-452-01070-5.
- Fowler, Jeaneane. An Introduction to the Philosophy and Religion of Taoism. Portland, OR: Sussex *Academic Press, 2005. ISBN 1-84519-085-8.
- Goodrich, Anne S. Peking Paper Gods: A Look at Home Worship. Monumenta Serica Monograph Series XXIII. Nettetal: Steyler-Verlag, 1991. ISBN 3-8050-0284-X.
- Kohn, Livia. Daoism and Chinese Culture. Cambridge, MA: Three Pines Press, 2001. ISBN 1-931483-00-0.
- Ling, Peter C. "The Eight Immortals of the Taoist Religion." Journal of the North China Branch of the Royal Asiatic Society XLIX (1918). 58-75.
- Pas, Julian F. in cooperation with Man Kam Leung. “Han Hsiang-tzu/Han Xiangzi.” Historical Dictionary of Taoism. Lanham, M.D. & London: The Scarecrow Press, 1998. 150-151. ISBN 0-8108-3369-7.
- Schipper, Kristofer. The Taoist Body. Berkeley, CA: University of California Press, 1993. ISBN 0-520-05488-1.
- Werner, E.T.C. "Pa-Hsien" in A Dictionary of Chinese Mythology. Wakefield, NH: Longwood Academic, 1990. 341-352. ISBN 0-89341-034-9.
- Wong, Eva. Tales of the Taoist Immortals. Boston & London: Shambala, 2001. ISBN 1-57062-809-2.
- Yetts, W. Perceval. "The Eight Immortals." Journal of the Royal Asiatic Society of Britain and Ireland for 1916 (1916). 773-806. Accessed online at: http://www.sacred-texts.com/journals/jras/1916-21.htm.
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