Classic of Poetry

Confucius, a Chinese leader, teacher, and philosopher in 500 B.C.E, was a big believer in Chinese literature and poetry. He compiled works for the Classic of Poetry based on the poem’s ability to promote moral virtue and provide social order (Puchner 756). Besides teaching repetition, rhythm, and rhetorical patterns, the poetry also provided a model for proper behavior, taught historical events, gave voice to writers, and kept bad rulers in check. The collection became an important part of Chinese history: “Because of the collection’s canonical status, centuries of commentary and interpretation have accrued around it, adding to its meaning and significance and endowing the simple scenes in the poems with moral and political purpose” (756). The common man was able to learn allegorical meanings, figurative language, and moral and political significance.

In addition, the poems commented on proper social conduct,

I dread others will talk much;

Zhongzi may be in my thoughts,

But when people talk too much-

That too may be held in dread. (“Zhongzi, Please” lns. 21-24)

A lover desires intimacy with a woman, yet she is afraid what others will say, especially her parents’ and brothers’, so she turns the lover away. This poem taught correct female behavior: not to give into temptation.

            Some poems also gave important planting and historical advice:

And how goes this rite we have? –

at times, we hull, at times we scoop,

at times we winnow, at times we stomp,

we hear it slosh, as we wash it,

we hear it puff as we steam it. (“She Bore the Folk” 56-60)

The poem “lists the order of the ritual acts that the Zhou people perform to celebrate the harvest and commemorate their ancestor” (Puchner 758).

Although the Classic of Poetry offered rhetoric, moral, and virtuous lessons to readers, it is also important to note that many of these social ideals are not relevant today. The poetry fits the place (China) and the time period (1000-600 B.C.E.), but the messages (acceptable female behavior and men are allowed to have several wives) may not be the best lessons to teach to students of today.

Works Cited

Puchner, Martin, Gen ed. The Norton Anthology of World Literature. Shorter Third ed. Vol. 1. New York: W.W. Norton, 2013. Print.

 “She Bore the Folk.” Trans. Stephen Owen. The Norton Anthology of World Literature. Ed. Martin Puchner et al. Shorter 3rd ed. Vol. 1. New York: W.W. Norton, 2013. 764-766. Print.

 “Zhongzi, Please.” Trans. Stephen Owen. The Norton Anthology of World Literature. Ed. Martin Puchner et al. Shorter 3rd ed. Vol. 1. New York: W.W. Norton, 2013. 762-763. Print.

Somadeva

Disguise

When one thinks of the word “disguise,” often the words “conceal” or “mislead” come to mind. Disguises are usually used to deceive for one’s selfish gain. This is partly true in Somadeva’s story “The Red Lotus of Chastity.” Although there are multiple folktales included in the story, all with women using disguises for their own purposes, the lines become blurred between which disguises are used for understandable reasons and which disguises are used for unscrupulous intentions.

The first woman in the story who uses a disguise clearly does so for selfish reasons: “My pupil, in disguise, contrived to get herself employed in his house as a maid of all work, and as soon as the merchant had come to trust her, she stole all the gold in his house and sneaked away…” (Somadeva 1276). The pupil continues to disguise herself in order to hide and escape with the gold. By doing so, she kills one man and hurts others. Indeed, her disguise is motivated by her devious intent. 

Contrary in motives, Devasmita, a devoted and loving wife, dresses in disguise to save herself and her husband from danger: “Devasmita and her maids disguised themselves as merchants, boarded a ship on the pretext of business, and departed for Cathay where her husband was staying” (Somadeva 1279). Before the men who tried to take advantage of her, and whom she tricked by drugging and branding, seek revenge on her husband, she conceals her identity to board a ship in order to warn her husband. Although her motives are good, perhaps her methods are not entirely pure. Yet she does not act out of selfishness or greed, she misleads out of her loyalty and love for her husband.

No matter the disguise or the motives behind the disguise, Somadeva portrays female characters that get what they want. They are strong-willed, smart, and inventive. They have a goal and go after it, no matter who may get hurt in the process. These women use their cunning mind and sensual nature to achieve their goals. Even though they are not granted as many freedoms of men, the women prove there are as strong and resilient as their male counterparts.

Work Cited

Somadeva.”The Red Lotus of Chastity.” The Norton Anthology of World Literature. Ed. Martin Puchner et al. Shorter 3rd ed. Vol. 1. New York: W.W. Norton, 2013. 1274-1279. Print.

Biography

Paige Verhelst hails from Madison, WI. In college at the University of Wisconsin-Madison, she was a Division I student-athlete, double majoring in Communications and Journalism (advertising and PR). After college, and a brief stint in sales and marketing, Paige went back to school to become a high school English teacher.

She currently lives in Madison with her husband and two daughters. While pursuing a master's degree in Humanities of English, Paige has minimal free time. However, in her spare time, she enjoys spending time with family and friends, participating in outdoor activities, watching sports, and reading a good book.