Journey to the West, and especially the character of Sun Wukong, the Monkey King, is beloved by readers across China, East Asia, and beyond. The story and its characters have been written and rewritten in books, comics, graphic novels, movies, television shows, and video games. In many ways, Journey to the West and Son Wukong have become archetypes: stories and characters that people refer to and recognize, without ever looking at the original source material.
Classics
“100 poems by 100 poets”: compiled in the 13th century by the famed poet, Fujiwara no Teika, (1162–1241) the Hyakunin-isshu (百人一首) is the most widely-read poetry anthology in Japan. Long celebrated in the arts, including in a famous woodblock series by Hokusai, the anthology is part of the curriculum of all Japanese school children, much as students in England might study Shakespeare.
Centuries ago, in an empire far far away, an anonymous journeyman scribe authored and assembled a picaresque that became one of China’s most revered and influential literary works. “Assembled” because Monkey King, or Journey to the West (c 1580), is in substantial part a collection of the folk tales of many previous centuries, based on the legendary journeys of a T’ang Dynasty (618-906) monk, Tripitaka.
The Hōjōki, written in 1212 by the Buddhist monk Kamo no Chōmei, is one of the most beloved works of medieval literature in Japan. The opening lines of his chronicle are familiar to most people:
The flow of the river never ceases
And the water never stays the same.
Bubbles float on the surface of pools,
Bursting, reforming, never lingering.
They’re like the people in the world and their dwellings.
The title of this book is the first “imposture”, flouting the venerable approach of calling this 12th-century Arabic classic the “Assemblies” or the “Seances of Hariri”. Maqamat means a halting place, where an audience might sit around and tell stories. It can, at a stretch, mean “to get up”, focusing on the storyteller standing before his audience. With “Impostures” as the title, Michael Cooperson, a professor of Arabic literature at UCLA, puts us on notice not to expect a traditional translation. The Maqamat recounts in 50 episodes the impostures of the protagonist Abu Zeid, posing as beggar, poet, plaintiff, scholar or sufi, in order to con money out of his appreciative and affably gulled assembly of listeners. He succeeds in opening their purses by deploying the most dazzling verbal gymnastics imaginable. Acrostics, palindromes, rhymed verse, rare words, this does not even begin to describe the extent of Abu Zeid’s rhetorical arsenal.
The first thing you need to recognize when you are reading an English translation of Sun Tzu’s The Art of War is that you are dealing with what former US Defense Secretary Donald Rumsfeld called “known unknowns”. Scholars are not certain about when the book was written (estimates range between 770 BCE and 221 BCE), whether it was written by one or several authors, and what motivated the author(s) to write the book.
“All the world’s a stage”, said Shakespeare, “ and all the men and women merely players.” His near-contemporary, Chinese dramatist Li Yu goes one step further and says that even in love, or perhaps especially in love, we can only play out our roles.
The Yijing (I Ching), or Scripture of Change, is traditionally considered the first and most profound of the Chinese classics. Originally a divination manual based on trigrams and hexagrams, by the beginning of the first millennium it had acquired written explanations and a series of appendices attributed to Confucius, which transformed it into a work of wisdom literature as well as divination. Over the centuries, hundreds of commentaries were written, but for the past thousand years, one of the most influential has been that of Zhu Xi (1130–1200), who synthesized the major interpretive approaches to the text and integrated it into his system of moral self-cultivation.
Trans-culturalism is personified in the life and career of Lafcadio Hearn (1850-1904).
The Kuunmong, to give this book its Korean title, is described by its new translator as “the most elegant of Korea’s literary novels and one of the most beloved masterpieces of Korean literature.”
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