Difference between revisions of "Han Xiang Zi" - New World Encyclopedia

From New World Encyclopedia
Line 20: Line 20:
 
:Lost on the far Ch‘in Mountains, I cannot find my way;
 
: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>
 
: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.
+
telling him that its meaning would become obvious in time. Telling his uncle that he would see him again in time, the immortal departed.
  
Soon after,  
+
Soon after, Han Yu, who had recently critiqued the emperor's pro-Buddhist policies, was publicly critiqued and demoted - stripped of his previous rank and re-assigned as the post-master of a distant rural outpost. As the statesmen resignedly made his way to this new posting, he was caught in a sudden blizzard, which caused his horse to falter. Near death and losing hope, he became aware of a figure approaching him through the the whirling winds. To his bafflement, the figure was none other than his nephew, Han Xiang Zi. Using his magical powers, Han cleared a path through the snow and led his uncle to the safety of a local inn. As the two sat down for a cup of warmed wine, the immortal reassured his uncle that his fortunes would be re-instated and that he simply needed to be patient.  The next morning, after bidding a fond farewell to Han Yu, Han Xiang Zi vanished into the sky and returned to the company of the other Immortals.<ref>Wong, 28-30; Ling, 69-71; Yetts, 799-802; Werner, 349-350.</ref>
  
 
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>
 
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>

Revision as of 01:18, 18 January 2007

Philosopher Han Xiang

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

Main article: Ba Xian

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. Telling his uncle that he would see him again in time, the immortal departed.

Soon after, Han Yu, who had recently critiqued the emperor's pro-Buddhist policies, was publicly critiqued and demoted - stripped of his previous rank and re-assigned as the post-master of a distant rural outpost. As the statesmen resignedly made his way to this new posting, he was caught in a sudden blizzard, which caused his horse to falter. Near death and losing hope, he became aware of a figure approaching him through the the whirling winds. To his bafflement, the figure was none other than his nephew, Han Xiang Zi. Using his magical powers, Han cleared a path through the snow and led his uncle to the safety of a local inn. As the two sat down for a cup of warmed wine, the immortal reassured his uncle that his fortunes would be re-instated and that he simply needed to be patient. The next morning, after bidding a fond farewell to Han Yu, Han Xiang Zi vanished into the sky and returned to the company of the other Immortals.[9]

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).[10]

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."[11]

Notes

  1. See (for example), Ho and O'Brien, 137.
  2. See (for example), Ling, 69-71.
  3. Yetts, 799.
  4. Yetts, 800.
  5. Wong, 28.
  6. 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.
  7. Wong, 29.
  8. Yetts, 801.
  9. Wong, 28-30; Ling, 69-71; Yetts, 799-802; Werner, 349-350.
  10. 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).
  11. Ho and O'Brien, 28.

References
ISBN 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.

Credits

New World Encyclopedia writers and editors rewrote and completed the Wikipedia article in accordance with New World Encyclopedia standards. This article abides by terms of the Creative Commons CC-by-sa 3.0 License (CC-by-sa), which may be used and disseminated with proper attribution. Credit is due under the terms of this license that can reference both the New World Encyclopedia contributors and the selfless volunteer contributors of the Wikimedia Foundation. To cite this article click here for a list of acceptable citing formats.The history of earlier contributions by wikipedians is accessible to researchers here:

The history of this article since it was imported to New World Encyclopedia:

Note: Some restrictions may apply to use of individual images which are separately licensed.