Showing posts with label Chinese paintings. Show all posts
Showing posts with label Chinese paintings. Show all posts

Sunday, 16 March 2014

Poetic Essence: Erotikos Logos/青玉案


清 郎世寧 畫瓶花 (Giuseppe Castiglione, Flowers in a Vase, Qing dynasty)

          I

Rose of fate, you looked for ways to wound us
yet you bent like the secret about to be released
and the command you chose to give us was beautiful
and your smile was like a ready sword.

The ascent of your cycle livened creation
from your thorn emerged the way’s thought
our impulse dawned naked to possess you
the world was easy: a simple pulsation.


          II

The secrets of the sea are forgotten on the shores
the darkness of the depths is forgotten in the surf;
the corals of memory suddenly shine purple. . .
O do not stir. . . listen to hear its light

motion. . . you touched the tree with the apples
the hand reached out, the thread points the way and guides you. . .
O dark shivering in the roots and the leaves
if it were but you who would bring the forgotten dawn!

May lilies blossom again on the meadow of separation
may days open mature, the embrace of the heavens,
may those eyes alone shine in the glare
the pure soul be outlined like the song of a flute.

Was it night that shut its eyes? Ashes remain,
as from the string of a bow a choked hum remains,
ash and dizziness on the black shore
and dense fluttering imprisoned in surmise.

Rose of the wind, you knew but took us unknowing
at a time when thought was building bridges
so that fingers would knit and two fates pass by
and spill into the low and rested light.


          III

O dark shivering in the roots and the leaves!
Come forth sleepless form in the gathering silence
raise your head from your cupped hands
so that your will be done and you tell me again

the words that touched and merged with the blood like an embrace;
and let your desire, deep like the shade of a walnut tree, bend
and flood us with your lavish hair
from the down of the kiss to the leaves of the heart.

You lowered your eyes and you had the smile
that masters of another time humbly painted.
Forgotten reading from an ancient gospel,
your words breathed and your voice was gentle:

‘The passing of time is soft and unworldly
and pain floats lightly in my soul
dawn breaks in the heavens, the dream remains afloat
and it’s as if scented shrubs were passing.

‘With my eyes’ startling, with my body’s blush
a flock of doves awakens and descends
their low, circling flight entangles me
the stars are a human touch on my breast.

‘I hear, as in a sea shell, the distant
adverse and confused lament of the world
but these are moments only, they disappear,
and the two-branched thought of my desire reigns alone.

‘It seemed I’d risen naked in a vanished recollection
when you came, strange and familiar, my beloved
to grant me, bending, the boundless deliverance
I was seeking from the wind’s quick sistrum. . .’

The broken sunset declined and was gone
and it seemed a delusion to ask for the gifts of the sky.
You lowered your eyes. The moon’s thorn blossomed
and you became afraid of the mountain’s shadows.

. . . In the mirror how our love diminishes
in sleep the dreams, school of oblivion
in the depths of time, how the heart contracts
and vanishes in the rocking of a foreign embrace. . .


          IV

Two serpents, beautiful, apart, tentacles of separation
crawl and search, in the night of the trees,
for a secret love in hidden bowers;
sleepless they search, they neither drink nor eat.

Circling, twisting, their insatiable intent
spins, multiplies, turns, spreads rings on the body
which the laws of the starry dome silently govern,
stirring its hot, irrepressible frenzy.

The forest stands as a shivering pillar for night
and the silence is a silver cup where moments fall
echoes distinct, whole, a careful chisel
sustained by carved lines. . .

The statue suddenly dawns. But the bodies have vanished
in the sea in the wind in the sun in the rain.
So the beauties nature grants us are born
but who knows if a soul hasn’t died in the world.

The parted serpents must have circled in fantasy
(the forest shimmers with birds, shoots, blossoms)
their wavy searching still remains,
like the turnings of the cycle that bring sorrow.


          V

Where is the double-edged day that had changed everything?
Won’t there be a navigable river for us?
Won’t there be a sky to drop refreshing dew
for the soul benumbed and nourished by the lotus?

On the stone of patience we wait for the miracle
that opens the heavens and makes all things possible
we wait for the angel as in the age-old drama
at the moment when the open roses of twilight

disappear. . . Red rose of the wind and of fate,
you remained in memory only, a heavy rhythm
rose of the night, you passed, undulating purple
undulation of the sea. . . The world is simple.


                                          Athens, October ’29—December ’30

George Seferis, "Erotikos Logos" translated by Edmund Keeley and Philip Sherrard, from Collected Poems (George Seferis). Copyright © 1995 by George Seferis, Princeton University Press. *via The Poetry Foundation



孫郡,青玉案之夏至與白海棠;新文人畫攝影。
Sun Jun, Still Life series, Photography of New Literati Painting, 2013.
孫郡,青玉案之红芍药;新文人畫攝影。
Sun Jun, Still Life series, 2013, Photography of New Literati Painting.
孫郡,明月清風系列:微花 3-1;新文人畫攝影。
Sun Jun, Small Flower, 2012, Photography of New Literati Painting.
+

Lastly, something I came upon which very much agrees with what I consider the "poetic essence" in literature, in words (last sentence in particular):

'That behind every word a whole world is hidden that must be imagined. Actually, every word has a great burden of memories, not only just of one person but of all mankind. Take a word such as bread, or war; take a word such as chair, or bed or Heaven. Behind every word is a whole world. I'm afraid most people use words as something to throw away without sensing the burden that lies in a word. Of course, that is what is significant about poetry, or the lyric, in which this can be brought about more intensively than in prose, although prose has the same function.' 

~Heinrich Böll, on language and the power of imagination,
 via The Paris Review

Friday, 16 August 2013

untitled musing


“Des Esseintes also derived a specious pleasure from handling this minuscule booklet, with its covers of Japanese felt as white as milk curds, fastened by two silk cords, one Chinese pink, the other black. Concealed behind the binding, the black braid met the pink braid which, like some licentious handmaid, added a whisper of powder, a suggestion of modern Japanese rouge, to the antique whiteness, the artless flesh-tints of the book; it would itself round the pink, intertwining its sombre colour with the light one in a dainty bow, and introducing a discreet hint of that regret, a vague threat of that sadness which follow in the wake of burnt-out passion and satiated sensual frenzy.” 

(Joris-Karl Huysmans, À rebours, trans. by Margaret Mauldon)


常玉畫作:雙裸女,1929年。
Sanyu, Two Pink Nudes, oil on canvas, 1929 (via Ravenel Art)


“However, by delving into his own mind, he first of all grasped that, to appeal to him, a work must possess that aura of strangeness which Edgar Allan Poe required; but he readily ventured further along that path, demanding over-subtle creations of the intellect and complex deliquescences of language; what he wanted was a disturbing ambivalence he could muse about, until he chose to make it either vaguer or more precise, according to his state of mind at that particular moment. In a word, he wanted a work of art both for what it intrinsically was and for what it potentially allowed him to impart to it; he wanted to go forward with it and because of it, as if aided by an acolyte, as if transported in a vehicle, into a sphere where sublimated feelings would induce in him a state of turmoil which was unexpected, and the causes of which he would, over a long period, try—though quite in vain—to analyse.” (ibid)

常玉畫作:鏡前母與子,1930年代。
Sanyu, Virgin Mary and the Infant Jesus, oil on canvas, 1930s (via Sotheby's HK)

我的生命中一無所有,我只是一個畫家。對於我的作品,我認為毋須賦予任何解釋,當觀賞我的作品時,應該清楚瞭解我所要表達的... 只是一個簡單的概念。~常玉
“I have nothing in my life, I am merely a painter. Regarding my works, I do not think explanations are necessary. When looking at my paintings, one should understand with clarity, what I am trying to express... is but a simple concept.” —Sanyu






Death and ecstasy... “[Art] is about connecting with human beings emotionally, not intellectually.” (Tamara Rojo)

Saturday, 21 May 2011

易安居士

《聲聲慢》

尋尋覓覓,冷冷清清,淒淒慘慘戚戚。
乍暖還寒時候,最難將息。
三杯兩盞淡酒,怎敵他、晚來風急?
雁過也,正傷心,卻是舊時相識。

滿地黃花堆積,憔悴損,如今有誰堪摘?
守著窗兒,獨自怎生得黑?
梧桐更兼細雨,到黃昏、點點滴滴。
這次第,怎一個、愁字了得!

溥儒仕女圖; Portrait of a Lady, by Pu Ru (Pu Hsin-Yu).

漱玉詞意圖, 立軸, 劉旦宅繪 (via)


李清照(1084~1155)號易安居士,宋代濟南(今屬山東)人,婉約派代表詞人。父李格非,為元祐後四學士之一,夫趙明誠為金石考據家。崇寧元年(1102),徽宗以紹述神宗為名,任蔡京、趙挺之為左右相,立元祐黨人碑,以司馬光等百二十人為「奸黨」,其父列名黨籍,清照以詩上挺之。崇寧二年(1103),明誠出仕,矢志撰述以訪求、著錄古代金石文字為職志的《金石錄》一書。大觀元年(1107),蔡京復相,挺之卒。蔡京以挺之為元祐大臣所薦,為庇元祐「奸黨」,追奪所贈官。明誠、清照夫婦因此屏居青州(今山東益都)鄉里十年。宣和二年(1120)蔡京致仕後,明誠起知萊州(今山東掖縣),此後又自萊移淄。靖康之難後。明誠奔母喪南下,知江寧府,清照載書至建康。建炎三年,趙明誠卒。離京自建康出走浙中,清照隨亦入浙,經台、嵊、黃岩,從禦舟海道至溫州,復至越州,衢州,於紹興二年(1132)赴杭州。紹興四年,作《金石錄後序》。紹興中,以《金石錄》表上於朝。卒年約七十馀。善屬文,於詩尤工。 《宋史·藝文志》著錄《易安居士文集》七卷,俱不傳。清照創詞“別是一家”之說,創“易安體”,為宋詞大家。詞集名《漱玉集》,今本皆為後人所輯。

評價

男中李後主,女中李易安,極是當行本色。前此太白,故稱詞家三李。 (沈去矜)

清照以一婦人,而詞格乃抗軼周柳,雖篇帙無多,固不能不寶而存之,為詞家一大宗矣。 (《四庫提要》)

李易安作重陽《醉花陰》詞,函致趙明誠云云。明誠自愧勿如。乃忘寢食,三日夜得十五闋,雜易安作以示陸德夫。德夫玩之再三曰:「只有『莫道不銷魂』三句絕佳。」正易安作也。 (《詞苑叢談》)

李易安詞,獨闢門徑,居然可觀,其源自淮海、大晟,而鑄語則多生造,婦人有此,可謂奇矣。 (《白雨齋詞話》)

易安佳句,如《一剪梅》起七字云:「紅藕香殘玉簟秋」,精秀特絕,真不食人間煙火者。 (同上書)

清麗其詞,端莊其品,歸去來兮,真堪攜隱。 (趙明誠)

婉約派四大旗幟之一,四旗中號“閨語”。
李清照是中國古代第一位女詩人,亦稱“一代詞宗”。

(文字節錄轉載)


*李清照詞全集

書法家遆高亮楷書李清照詞

芍藥  Peony, China Tsvetochnoe (via).

Tuesday, 17 May 2011

亙古的貴妃醉酒臥魚之美 Forever enthralled by the drunken princess...


貴妃醉酒》的身段一向是我在京劇中很喜愛的折子。之前幸運地找到大師梅蘭芳頗為完整的演出,包括唱腔、銜杯、臥魚、醉步、扇舞等等梅派改良後之美學精髓,很可惜目前只剩下片段。我該去找出DVD好好欣賞... 這裡選的是不同演員詮釋的貴妃醉酒,其中亦有梅派戲劇大師梅蘭芳及其子梅派傳人梅葆玖等精彩演出。貴妃醉酒不愧為京劇中經典之作...



【楊玉環】(唱四平調)

海島冰輪初轉騰,見玉兔,玉兔又早東昇。
那冰輪離海島,乾坤分外明。
皓月當空,恰便似嫦娥離月宮,奴似嫦娥離月宮。
好一似嫦娥下九重,清清冷落在廣寒宮,啊在廣寒宮。
玉石橋斜倚把欄杆靠,鴛鴦來戲水,
金色鯉魚在水面朝,啊在水面朝。
長空雁雁兒飛,雁兒飛哎呀雁兒呀,
雁兒並飛騰聞奴的聲音落花蔭。
這景色撩人欲醉,不覺來到百花亭。

Yang Guifei by Takaku Aigai

一代名伶梅蘭芳於中國抗日時蓄鬍, 拒絕為日軍演出
Photo of Mei Lanfang taken during the Sino-Japanese War

梅蘭芳演譯楊玉環
Mei Lanfang as Yang Guei-Fei in "The Drunken Concubine"

青年時期的梅蘭芳 Young Mei Lanfang

張國榮於霸王別姬片中的角色程蝶衣飾演楊玉環
Leslie Cheung as Yang Guei-Fei in Farewell My Concubine


Forever Enthralled is another film about Peking (Beijing) Opera by the critically acclaimed Chinese director Chen Kaige (best known for Farewell My Concubine). This time the film centres around the life of my Mr. Poetic Oneirism, the legendary Chinese opera artist Mei Lanfang. *Click here for a higher-resolution version, with subtitles in simplified Chinese (unfortunately no English at this time).




齊白石與梅蘭芳的書畫師生情

梅蘭芳先生之所以成為中國京劇史上成就最為輝煌的表演藝術大師,是與他在藝術上的勤學苦練、虛心求教分不開的。他向齊白石學畫,並與齊建立了終生友誼就是一例。

1932年,梅蘭芳來北京演出,齊白石觀看完他的演出,佩服得五體投地。恰巧,梅蘭芳一直想向齊白石學畫,通過熟人向齊白石說了想法。齊白石聽說後,立即安排時間見梅蘭芳。


這年9月的一天,齊白石來到了北京廬草園梅宅。二人握手坐定後,齊白石關切地問到:“聽說你最近習畫很用功,看過你的畫,尤其是最近畫的佛像,比以前進步了。”梅蘭芳不好意思,忙答道:“對于繪畫,我是門外漢,笨人一個,雖然拜過很多老師,但都畫不好。我喜歡您老的草蟲、遊魚、蝦米,就像活的一樣,但比活的更美。今天我誠心請您老一畫,我在旁邊學習學習,看看您的筆下功夫,我這就替您磨墨。”說罷,梅蘭芳起身捧出文房四寶,在書桌上磨起墨來。齊白石像個孩童似的打趣道:“讓你這名角給我磨墨,山人委實不敢當。不過,我給你畫蟲草,你回頭唱一段給我聽,怎麼樣?”

“那現成。”梅蘭芳不假思索道:“一會兒我的琴師來了,我準唱。”待磨好墨後,他又鋪開上乘宣紙。齊白石頷首含笑,挽上衣袖,從筆筒裏挑出兩只畫筆,蘸了一些墨,凝神默想片刻。突然,他俯下筆。須臾間,一個毫發畢現、蠢蠢欲動的小蟲便躍然紙上。齊白石下筆極快且準確,梅蘭芳但見“惜墨如金”的齊白石在畫成魚鳥蟲草後,筆池裏的水始終是清的。

琴師到了,梅蘭芳唱了一段《貴妃醉酒》。又一次,梅蘭芳再三邀請師翁到綴玉軒作畫,想讓師翁親自面教。齊白石欣然前往。見面後,梅蘭芳要求觀看作草蟲圖,齊白石答應了。梅蘭芳連忙磨墨理紙。齊白石畫完兩幅草蟲圖後,作詩一首相贈:

飛塵十丈暗燕京,綴玉軒中氣獨清。難得善才看作畫,殷勤磨就墨三升。

梅蘭芳捧詩吟誦,敬禮謝師。從此兩人建立了深厚的友誼,梅蘭芳尊稱齊白石為“老師”。不久,在一位“大官家”的家宴上,二人同被邀請,赴宴那天,齊白石不慎丟了帖子,他身穿深褐色布袍,雖洗得整潔乾凈,但已發白陳舊。如此裝束在滿屋達官顯貴的綾羅綢緞間,實在不起眼。加上他又一時沒找著相熟之人,只能獨坐一隅。偏偏門子不識相,走上前又盤問了幾句。齊白石大窘,悔不該來。這時梅蘭芳進來見到了孤零零的老人,獨自坐在一邊,忙甩開眾人,快步走上前,恭恭敬敬地喚道:“老師。”然後,親自攙扶著他,走上前排。大家一陣詫異,竊竊私語:“這個怪老頭是誰?”

梅蘭芳將頭一搖,自豪的答道:“這是名畫家齊白石,也是我的老師。”

齊白石認為梅蘭芳在關鍵時刻為他“圓了面子”,因此對梅蘭芳十分感激。回家後,精心畫就了一幅《雪中送炭圖》,配詩一首,送給梅蘭芳。詩雲:

曾見先朝享太平,布衣蔬食動公卿。而今淪落長安市,幸有梅郎識姓名。

梅蘭芳收到畫,讀過詩,感慨良久。提筆給齊白石回了一首詩:

師傳畫藝情誼深,學生怎能忘師恩。世態炎涼雖如此,吾敬我師是本分。
 


(此文轉載自新華網, 2007年8月30日)


*Read more about 齊白石 (Qi Bai-Shi) here {in English} and here {in Chinese}. Master Qi is one of my parents' favourite artists, and I shall certainly write a separate blog post on him in the future. Or more appropriately perhaps, on the inspiration his life and his art have given me.

Monday, 25 April 2011

幽蘭操

《幽蘭操》唐 韓愈

蘭之猗猗,揚揚其香。眾香拱之,幽幽其芳。
不采而佩,於蘭何傷?以日以年,我行四方。
文王夢熊,渭水泱泱。采而佩之,奕奕清芳。
雪霜茂茂,蕾蕾於冬,君子之守,子孫之昌。

~ 出自《全唐詩》

【墨蘭圖】——鄭思肖捲紙本水墨(日)大阪市立美術館藏

此圖以淡墨寫幽蘭一叢,蕭散清逸,風韻自標。無水土雜木,​​簡潔疏朗,高雅不群。畫家於宋亡後作蘭皆不寫土,人問何故,答日:“土為蕃人所奪,汝尚不知耶?”拳拳愛國之情,於此可見。

鄭思肖(1241 ~1318),字億翁,號所南,連江(今屬福建)人。宋末曾以太學生應博學鴻詞試,授和靖書院山長。宋亡後,隱居平江(今江蘇蘇州)。坐臥必向南,誓不與北人交往,因號所南。擅畫墨蘭,兼工墨竹。畫蘭根不著土,以寄故國之思。

釋義

  蘭花開時,在遠處仍能聞到它的幽幽清香;如果人們不去採摘蘭花卻好像它仍然佩戴在身上,對蘭花本身有什麽損傷呢?今日的變故,並非我的過錯。我常年行走四方,看到隆冬嚴寒時,荠麥卻正開始茂盛地生長,一派生機盎然,既然荠麥能無畏寒冬,那麽不利的環境對我又有什麽影響呢?一個君子是能處于不利的環境而保持他的志向和德行操守的啊。 

賞析

  深谷幽蘭,清芳自足,甘于淡漠,正是象徵著一個人不管是做學問還是要成就事業,都要能夠承受寂寞和忍受別人的不理解,用達觀、平和的心境去面對風雨人生。然而,這並不只是某種孤芳自賞的清高,而是因爲學習君子之道的過程本身就是快樂和充實的。

  【序釋】

  蘭,在中國文化中,是“入我門中,能諫我心之草”是先祖留給後人的無字天書。

  孔子酷愛蘭花,有“蘭為王者香”之語。此言含義一是蘭香為香中之王,一株好的蘭花開放的時候,整個山谷聞不到別的花香,這是蘭香香芬豐富的生物學特性。二是,蘭只為王者而香。蘭隱於幽深的山谷中,不開花時,與群草無異,只有王者,才能認識蘭所蘊含的思想價值,從而去深山中尋訪。

  蘭獨特的生物學特性還有“春化”,就是蘭要經歷一個長期的低溫期(0℃-10℃)才能順利開花,保證花品和香品。野生的蘭花,秋天孕育花蕾,經歷整個冬天的休眠,第二年春天才開花,春分前後花期結束。

  【總釋】

  本詞分為上中下三闕。

  上闕,中心是蘭香是王者之香。
  譯文:蘭花的葉子,長長的,在風中搖曳,優雅而飄逸;蘭香,在風中升騰,向四方飄揚。蘭香所及之處,所有花香都黯淡無味,並成為蘭香的一部分,眾多的花香拱衛著蘭香,蘭花的芬芳,遠而不淡,近而不濃,幽幽的從中心向八方輸布。蘭是香中之王,如果沒有人認識到而不去采摘佩戴他,對蘭花而言,又有什麼妨害呢。

  中闕,中心是蘭只為王者而香。
  譯文:一天接一天,一年接一年,東南西北,四方都走遍,我雖然像香蘭一樣,不以無人而不芳,不過我也在積極地尋找實現自身社會價值的機會。周文王夜夢飛熊入帳,渭水之畔訪遇太公望(姜子牙,因周文王有“興周之業,先祖早寄希望於太公也”之說,故名太公望),從而奠定周朝八百年基業,這是多麼讓人嚮往的啊。蘭一旦被王者采摘佩戴,定會讓其清雅的芬芳和其間蘊含的思想如日月般光耀。

  下闋,中心是蘭歷苦寒而成其香。
  譯文:雪霜鋪天蓋地,樹冠上厚厚的一層,雖是冬天,但看起來萬物都像更加茂盛了一樣。嚴寒中,蘭的花蕾,靜靜的孕育和等待,在忍耐中積累。蘭之所以有王者之香,是因為在寒冬中孕育了花蕾,如果人們能明白這是君子應該遵守的道理和法則,那麼後世子孫必定昌盛。


古琴曲《幽蘭操》又稱《猗蘭操》。“猗”字在古漢語中有四種解釋:一是歎詞,表示贊美,如《詩經·周頌·潛》“猗與漆沮”(漆、沮是河流名);二是句末語氣詞,如《詩經·魏風·伐檀》“河水清且漣猗!”;三是通“倚”字,依靠,如《詩經·衛風·淇奧》“猗重較兮”(重較是古代卿士乘坐的車子);四是柔順的樣子,如《史記·司馬相如傳》“猗柅從風”(猗柅又寫作“旖旎”)。 “操”,指琴曲名及演奏方法,如《箕子操》、《龜山操》。

原文
  習習谷風,以陰以雨。之子于歸,遠送于野。
  何彼蒼天,不得其所。逍遙九州,無所定處。
  世人暗蔽,不知賢者。年紀逝邁,一身將老。
  傷不逢時,寄蘭作操。

出處
  樂府詩集(郭茂倩編)卷五十八 琴曲歌辭二

相傳爲孔子所作。

蔡邕(蔡文姬之父)在《琴操》中說:“《猗蘭操》者,孔子所作也。”“孔子歷聘諸侯,諸侯莫能任。自衛反魯,過隱谷之中,見香蘭獨茂,喟然歎曰,夫蘭爲王者香,今乃獨茂;與衆草爲伍,譬猶賢者不逢時,與鄙夫爲倫也。”“乃止車,援琴鼓之雲:習習谷風,以陰以雨;之子于歸,遠送于野;何彼蒼天,不得其所!逍遙九州,無所定處;時人諳蔽,不知賢者;年紀逝邁,一身將老!自傷不逢時,托辭于香蘭雲。”
  《古今樂錄》曰:“孔子自衛反魯,見香蘭而作此歌。”
  《琴集》曰:“《幽蘭操》,孔子所作也。”
  古詩《幽蘭操》,是精擅琴藝的孔聖人自感生未逢時的絕世作品。唐代著名詩人韓愈曾作同名作品,以唱和孔子。《幽蘭操》只有短短的六十四個字,卻韻味十足,清冽之中隱含冷豔。汲取了史詩與英雄傳說的浩渺氣質,帶著蘭花冷漠的美豔,但又說著人生的變動和永恒。

Wednesday, 16 June 2010

郎世寧 Giuseppe Castiglione


清 郎世寧 仙萼長春圖冊 聚瑞圖 局部 (畫心)

郎世寧 仙萼長春圖冊 荷花慈姑花圖 (畫心)
絹本設色 縱33.3厘米 横27.8厘米 台北故宫博物院藏


Giuseppe Castiglione(1688年7月19日-1766年7月16日),中國名郎世寧。意大利米蘭人。天主教耶穌會傳教士、中國宮廷畫家,以西洋寫實畫風紀錄了清朝初期的中國宮廷人物與景色。十九歲入天主教耶穌會為修士,習畫兼習建築。二十七歲來華傳教,後以繪事供奉朝廷,歷仕康熙、雍正、乾隆三朝。兼善人物、花卉、鳥獸;動物中,以馬畫最多,亦最傳神。

生平
郎世寧出生於義大利米蘭的聖馬塞蘭諾(San Marcellino),青年時期隨卡洛科納拉(Carlo Conara)學習繪畫與建築,並在1707年左右加入了熱那亞耶穌會。剛開始只為義大利的教堂畫壁畫,1714年居住於葡萄牙里斯本及科英布拉。幾年後對中國產生了相當大的興趣,1715年前往中國。期間曾於澳門學習中文、並以「郎世寧」作為漢名。

郎世寧在一生大半待在中國,歷侍康熙、雍正、乾隆三朝,計約有50餘年。1715年到中國時,被康熙帝以藝術家的身份召進宮中,曾協助圓明園的規劃設計,他引進西方文藝復興時期開創的明暗寫實畫法,並改用膠狀顏料在宣紙上作畫,也就是今日的膠彩畫作法,他曾試圖要求康熙帝開辦學習用西方透視原理來繪畫的繪畫學校,但不被採用,後來與中國學者年希堯一起出版了一本《視學》,是中國第一部透視學專著。


郎世寧 仙萼長春圖冊 牡丹圖
絹本設色 縱33.3厘米 横27.8厘米 台北故宫博物院藏

郎世寧 仙萼長春圖冊 芍藥圖
絹本設色 縱33.3厘米 横27.8厘米 台北故宫博物院藏


1757年,乾隆帝曾為郎世寧舉辦七十歲大壽,證明他在宮中頗受禮遇及恩寵。晚年亦為乾隆帝及其妃留下不少的肖像。最後官至三品的郎世寧于1766年在中國去世,再追封侍郎銜。享年78歲。葬於滕公柵欄。

在他之後的西洋傳教士畫家有王致誠(Jean Denis Attiret)、艾啟蒙(Ignaz Sichelbarth)、賀清泰(Louis dePoirot)、潘廷章(Giuseppe Panzi)等。

今日郎世寧的畫作在中國畫拍賣市場中是相當高價的作品,2000年他的《蘋野秋鳴》賣出價是1765.5萬港幣,是當時第二高價賣出的中國畫。


清 郎世寧 仙萼長春圖冊 石竹圖 (畫心)
絹本設色 縱33.3厘米 横27.8厘米 台北故宫博物院藏

郎世寧 仙萼長春圖冊 菊花圖
絹本設色 縱33.3厘米 横27.8厘米 台北故宫博物院藏

郎世寧 仙萼長春圖冊 虞美人與蝴蝶花圖
絹本設色 縱33.3厘米 横27.8厘米 台北故宫博物院藏


傳教
郎世寧雖然以傳教士的身份來中國,但在康熙、雍正、乾隆三代對基督宗教的壓制中,他並沒有被逐出紫禁城,反而極受禮遇,有很大一部分的原因是,他在清朝宮中僅有宮廷畫師的職位,凡是有任何企圖傳教的舉止,都會被禁止,因此在中國,多稱他為宮廷畫師,而少稱他為傳教士。

代表作品
郎世寧的代表作品有《八駿圖》、《聚瑞圖》、《嵩獻英芝圖》、《大閱圖》、《百駿圖》、《弘曆及後妃像》、《平定西域戰圖》等。後世藝評家認為他畫馬最為傳神。

參看
蘇立群,《郎世寧傳》(1998年由中國文學出版社出版;2004年,中國作家出版社以《宮廷畫師郎世寧》名重新出版)



【名稱】清 郎世寧 聚瑞圖 【年代】清代
【簡介】立軸,絹本,設色,縱109.3厘米,橫58.7厘米。上海博物館藏。


Giuseppe Castiglione was born on July 19, 1688, in the central San Marcellino district of Milan, Italy, the site of a renowned Botteghe degli Stampator painting studio. As a youth, Castiglione learned to paint from Carlo Cornara at the studio, and he also came under the influence of the famous painter Andrea Pozzo, a member of the Society of Jesus at Trento. In 1707, at the age of 19, Castiglione formally entered the Society and traveled to the prosperous city of Genoa for further training. By this time, he had already achieved some repute as a painter and was invited to do wall paintings at Jesuit churches. At the age of 27, he received instructions to go to China, and, on the journey, did wall paintings in Jesuit churches in Coimbra (Portugal) and Macao. Castiglione's style was based on the emphasis on color, perspective, and light found in Italian Renaissance art. In China, where Castiglione went by the Chinese name Lang Shih-ning, he came to the attention of the Ch'ien-lung emperor (r. 1736-1795) and served as an artist for the court. Castiglione eventually became a respected painter and earned the appreciation of the Ch'ien-lung emperor, which was a considerable honor for a foreign artist at the time.


清 郎世寧 仙萼長春圖冊 聚瑞圖


Following the taste and tradition of painting in China, Castiglione was able to forge a new style that combined elements with his Western training in art. His paintings were done with Chinese materials but often incorporate Western techniques of shading and atmospheric perspective. (...) Using perspective to suggest depth and shading for the effect of light, Castiglione has used Chinese materials and Western techniques to impart a sense of realism to this native theme. In addition to the shadows, Castiglione has adapted the traditional texture stroke methods of Chinese painting to give the objects even more substance. The emphasis on washes of color, however, still reveals the focus on native techniques. This painting [One Hundred Horses - see link], done in 1728, represents an early masterpiece in Castiglione's syncretic style of East and West.

{Text via: National Palace Museum, Taipei, Taiwan}


郎世寧 仙萼長春圖冊 罌粟圖
絹本設色 縱33.3厘米 横27.8厘米 台北故宫博物院藏

郎世寧 仙萼長春圖冊 桃花圖
絹本設色 縱33.3厘米 横27.8厘米 台北故宫博物院藏


*To see and read more...
郎世寧宮廷畫欣賞
郎世寧 仙萼長春圖冊賞析

Sunday, 23 May 2010

徽宗之書: 美, 寂, 詩 Song Huizong


The refined elegance and subtle beauty of Song dynasty "artist emperor" Huizong's calligraphy, Slender Gold (also known as the Crane Font; 瘦金書, 雅稱鶴體), emanates a soft hue of loneliness, a sense of time past, which I have always been deeply attracted to and in love with. It is exquisitely scented nostalgia, melodious and poetic memories. It is Rilke's poetry of all my heart. It is Rosa Ponselle's sorrowful voice lamenting lost love in her haunting rendition of Massenet's Élégie.

Huizong's Slender Gold also has a special place in my heart because it dearly reminds me of my grandfather's calligraphy (in particular his 小楷 — small script) and handwriting. My grandfather used to fill the margins of his books with thoughtful notes and endless, beautiful words.


Emperor Huizong of Song (Poem and Calligraphy)

宋徽宗 瘦金書


I am too alone in the world, and not alone enough
to make every minute holy.
I am too tiny in this world, and not tiny enough
just to lie before you like a thing,
shrewd and secretive.
I want my own will, and I want simply to be with my will,
as it goes toward action,
and in the silent, sometimes hardly moving times
when something is coming near,
I want to be with those who know secret things
or else alone.
I want to be a mirror for your whole body,
and I never want to be blind, or to be too old
to hold up your heavy and swaying picture.
I want to unfold.
I don't want to stay folded anywhere,
because where I am folded, there I am a lie.
And I want my grasp of things
true before you. I want to describe myself
like a painting that I looked at
closely for a long time,
like a saying that I finally understood,
like the pitcher I use every day,
like the face of my mother,
like a ship
that took me safely
through the wildest storm of all.

~Rainer Maria Rilke, translated by Robert Bly




Rosa Ponselle (1897~1981) singing Jules Émile Frédéric Massenet's Élégie / Elegy for Victor, in 1926.



Ô, doux printemps d'autre fois, vertes saisons,
Vous avez fui pour toujours!
Je ne vois plus le ciel bleu;
Je n'entends plus les chants joyeux des oiseaux!
En emportant mon bonheur...
Ô bien-amé, tu t'en es allé!
Et c'est en vain que revient le printemps!
Oui, sans retour,
avec toi, le gai soleil,
Les jours riants sont partis!
Comme en mon coeur tout est sombre et glacé!
Tout est flétri
pour toujours!

Emperor Huizong of Song, Cranes 1112

O sweet springtimes of old verdant seasons
You have fled forever
I no longer see the blue sky
I no longer hear the bird's joyful singing
And, taking my happiness with you
You have gone on your way my love!
In vain Spring returns
Yes, never comes back
The bright sun has gone with you
The days of happiness have fled
How gloomy and cold is my heart
All is withered
Forever

Emperor Huizong of Song, Classic Thousand-character Grass (Cursive) Script

Saturday, 22 May 2010

墨荷: Zhang Daqian's Lotuses

Nothing lasts forever in this world,
Where one season changes into another.

The Tale of Genji, Murasaki Shikibu


張大千 墨荷 (ink and wash painting by Zhang Daqian)


«潯陽三題:東林寺白蓮»  唐 白居易

東林北塘水,湛湛見底清。中生白芙蓉,菡萏三百莖。
白日發光彩,清飆散芳馨。泄香銀囊破,瀉露玉盤傾。
我慚塵垢眼,見此瓊瑤英。乃知紅蓮花,虛得清淨名。
夏萼敷未歇,秋房結才成。夜深眾僧寢,獨起繞池行。
欲收一顆子,寄向長安城。但恐出山去,人間種不生。


張大千 墨荷 (ink and wash painting by Zhang Daqian)


"Color is the keyboard, the eyes are the hammers, the soul is the piano with its many chords. The artist is the hand that, by touching this or that key, sets the soul vibrating automatically."

— Wassily Kandinsky

 
«臨江仙»  北宋 歐陽修

柳外輕雷池上雨,雨聲滴碎荷聲。
小樓西角斷虹明,闌干倚處,待得月華生。
燕子飛來窺畫棟,玉鉤垂下簾旌。
涼波不動簟紋平。水精雙枕,傍有墮釵橫。

Thursday, 20 May 2010

薛濤 Poetry of Xue Tao





獵蕙微風遠,飄弦唳一聲。
林梢明淅瀝,松徑夜淒清。



魄依鉤樣小,扇逐漢機團。
細影將圓質,人間幾處看。



露滌音清遠,風吹故葉齊。
聲聲似相接,各在一枝棲。

On Cicadas

Dew-rinsed:
their pure notes
carry far.

Windblown:
as dry, fasting leaves
are blown.

Chirr after chirr,
as if in unison.

But each perches
on its one branch,
alone.

《秋泉》

泠色初澄一帶煙,幽聲遙瀉十絲弦。
長來枕上牽情思,不使愁人半夜眠。

Autumn, Hearing the Headwaters on a Moonlit Night

When that chilly hue strikes clear
the single strand of mist,

a muffled trill slides
far away:
ten silken strings.

It comes, long-drawn, to pillows.
It tugs at hearts and thoughts.

It will not let
at midnight
those who sorrow sleep.

張大千 薛濤詠詩圖
Zhang Daqian, Portrait of Xue Tao Chanting Poetry


《十離詩十首》

「犬離主」

出入朱門四五年,為知人意得人憐。
近緣咬著親知客,不得紅絲毯上眠。

「筆離手」

越管宣毫始稱情,紅箋紙上撒花瓊。
都緣用久鋒頭盡,不得羲之手里擎。

「馬離廄」

雪耳紅毛淺碧蹄,追風曾到日東西。
為驚玉貌郎君墜,不得華軒更一嘶。

「鸚鵡離籠」

隴西獨自一孤身,飛去飛來上錦茵。
都緣出語無方便,不得籠中再喚人。

「燕離巢」

出入朱門未忍拋,主人常愛語交交。
銜泥穢污珊瑚枕,不得梁間更壘巢。

「珠離掌」

皎潔圓明內外通,清光似照水晶宮。
只緣一點玷相穢,不得終宵在掌中。

"Pearl parted from the palm"

White as the moon,
round, bright,
translucent to the core.

Its brilliance seems reflected
from the crystal lunar keep.

Just one fleck:
now it's defiled

and no longer spends the nights
held within his
palm.

「魚離池」

跳躍深池四五秋,常搖朱尾弄綸鉤。
無端擺斷芙蓉朵,不得清波更一游。

"Fish parted from the pond"

She leapt and danced in a deep
lovely pool
through four or five years' falls.

She flicked her ruddy tail
to tease
the silky line,
the hook.

Then by chance she squirmed and broke
a his-face-lily bud,

and where that water ripples clear
no longer takes
her sport.

「鷹離 (革冓)」

爪利如鋒眼似鈴,平原捉兔稱高情。
無端竄向青云外,不得君王臂上擎。

「竹離亭」

蓊郁新栽四五行,常將勁節負秋霜。
為緣春筍鑽牆破,不得垂陰覆玉堂。

「鏡離台」

鑄瀉黃金鏡始開,初生三五月徘徊。
為遭無限塵蒙蔽,不得華堂上玉台。

(English translations by Jeanne Larsen, from Brocade River Poems: Selected Works of the Tang Dynasty Courtesan Xue Tao, Princeton University Press, 1987.)


More on Xue Tao and her writing:
薛濤詩全集
Brocade River Poems: Selected Works of the Tang Dynasty Courtesan Xue Tao
Xue Tao, at Other Women's Voices
Xue Tao short biography on Wikipedia

More on Zhang Daqian and his art:
Zhang Daqian and his Painting Gallery at China Online Museum
Chang Dai-chien in Californa at San Francisco State University
Zhang Daqian at the Cultural Affairs Bureau of Macao

Monday, 10 May 2010

唐詩樂舞 Beauty of Tang: Music, Dance & Poetry


美人舞如蓮花旋,世人有眼應未見。
高堂滿地紅氍毹,試舞一曲天下無。
此曲胡人傳入漢,諸客見之驚且歎。
曼臉嬌娥纖復穠,輕羅金縷花蔥蘢。
回裾轉袖若飛雪,左旋右旋生旋風。
琵琶橫笛和未匝,花門山頭黃雲合。
忽作出塞入塞聲,白草胡沙寒颯颯。
翻身入破如有神,前見後見回回新。
始知諸曲不可比,「採蓮」、「落梅」徒聒耳。
世人學舞只是舞,姿態豈能得如此。

~岑參《田使君美人如蓮花舞北鋋歌》


唐代舞俑 {images via 唐代舞蹈}

張萱繪「虢國夫人游春圖」(摹本)
Spring Outing of the Tang Court, by Zhang Xuan (713-755)


宴樂舞是唐朝在宮廷演出的音樂及舞蹈,分為大曲、中曲及小曲,用以歌頌皇帝,在規模上等同於今日的交響樂,每一曲所需要的演奏長度大約在兩小時以上。

這種宮廷樂舞,是源自於北魏時代不斷吸收外來文化的結果,包括回教、佛教、薩滿教、道教於長安,經過三個世紀的激盪及融匯,最後以儒家的舞蹈美學呈現在大唐盛世玄宗的時代。

劉鳳學說,這些樂舞創作幾乎完全出自於唐人之手,因襲外人的時期已經結束。當時宮廷內已擁有上萬名的樂舞工作者,在長安及洛陽各設有左、右教坊,並有宜春院、梨園等樂舞教育及演出機構,再加上太常寺的雅樂、鼓吹樂,便呈現出雅俗並存的樂舞教育、樂舞演出及樂舞管理制度。
可惜安史之亂以後,這些樂舞文化遺產逐漸流失,所幸當時日本由於仰慕中國文化,曾經先後派遣留學生來中國學習唐朝文化,因此,至今日本及韓國仍然保存大量唐代樂舞的文獻及演出 {文獻參考: 大紀元}

Tang dynasty court performance (618-907 A. D.) incorporated the influences of Islam, Buddhism, Taoism and Confucianism. During the time of Emperor Tang Hsuen Tsung (712-755 A. D.), there were over 300 pieces of court music and dances for regular performance and over 10,000 practitioners training and performing. Despite its abundant activity, the music and dance of the Tang court, as well as the complete system of education, evaluation and administrative management were lost during the rebellion of An Lu-Shan (安祿山) from 755 to 763 A.D. and the subsequent anti-foreigner and old-literary style revival movements lead by Han Yu (768-824 A.D.). {via}

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新古典舞團劉鳳學博士唐樂舞重建
Dr. Liu Feng-Shueh's reconstruction of Tang music and dance
{**images & text references via}

“In 'Tang Court Music and Dance,' ... Dr. Liu combined her experience as a modern-dance choreographer with her extensive knowledge as a dance scholar and notation expert. Highly distilled and formal, they speak of power or order with philosophical concepts implied through codified movements and spatial harmony."

~Anna Kisselgoff, The New York Times, (2002)

“It’s very grand, but very slow... of the pieces presented are Tang court music, these slow moving pieces go for a kind of pure aesthetic... This is a rare opportunity to see what Chinese music might have been like one thousand years ago, one that makes very few concessions to modern sensibilities.”
~Taipei Times (2002)

春鶯囀(大曲)/ The Singing of Spring Orioles (Grand Piece)

《春鶯囀》是唐代(618~907A.D.)宮廷讌樂,教坊大曲曲目之一。據《樂府詩集》:「高宗曉音律,聞風葉鳥聲,皆蹈以應節。嘗晨坐,聞鶯聲,命歌工白明達寫之為春鶯囀。後亦為舞曲。」又《教坊錄》對此曲樂器之使用也有較詳細之說明。此樂舞傳至日本後又稱為《梅花春鶯囀》,又一名稱《天常寶壽樂》。日本第九、十二、十三世紀文獻有此樂舞譜記載。劉鳳學係根據敦煌文獻及日本古文獻,並參考今中外學者,如Dr. Picken等之研究重建此樂及舞。

舞蹈音樂結構:1.遊聲 2.序 3.颯踏 4.入破 5.鳥聲 6.急聲舞。

The Singing of Spring Orioles is one of the grandest pieces of Tang (618~907 A.D.) court music. According to a description in the Yuefushiji (The Collection of Songs and Poems): “Tang Kao Tsung, the third Emperor of the Tang Dynasty, knew music and rhythm well. When hearing the wind blow and birds sing, he could dance with their rhythms. When he was sitting in the morning, he heard the orioles sing. The musician Bai Ming Da was then assigned to write The Singing of Spring Orioles. The music was later used for dance.” There was also a full description in the Jiaofanglu (the register of the institution for the training of musicians, singers and dancers in Tang Dynasty) describing the use of musical instruments in this piece. The name of the piece was also altered to Mei Hwa Chun Ying Chuan (The Plum Tree Blossoms and the Singing of Spring Orioles), or Tien Chan Bao Shou Yueh after being brought to Japan.

The music and dance notation was also registered in Japanese literature in the 9th, 12th and 13th centuries. The music and dance of this piece have been reconstructed by Dr. Liu, Feng-shueh, whose work was based on the inscriptions at Tunhwang, the ancient Japanese documents and the research and studies of Dr. Picken.


蘇合香(大曲)/ Liquidambar (Grand Piece)

《蘇合香》原係印度樂舞;因印度阿育王服食蘇合香草藥而病癒,作此樂舞以示感恩。傳至中國後,被納入「教坊」曲目,係軟舞型式,由日本遣唐舞生和邇部傳至日本。

舞蹈音樂結構:1.序 2.破 3.急

The Grand Piece, Liquidambar, was originated in India. Indian King Ashoka commissioned this grand piece of dance and music in order to express his gratitude after the herbal medicine Liquidambar helped cure him of his illness. It was later brought to China and introduced into Jiaofanglu (registry of the conservatoire for dance and music in Tang Dynasty). Japanese dancer Manibeno Simatsuko learned this Grand Piece in Tang China and afterwards brought it back to Japan.



唐代的紫檀五弦琵琶「螺鈿紫檀五絃琵琶」,日本奈良正倉院收藏。A five-stringed pipa (wuxian), or biwa, from the Tang Dynasty. {images via}

唐代彩陶婦女像 / Tang figurine of a lady - coloured pottery

A terracotta figurine of a woman, 7th~8th century; during the Tang era, female hosts prepared feasts, tea parties, and played drinking games with their guests.



團亂旋(大曲)/ Whirl Around (Grand Piece)

《團亂旋》又名《團圞旋》,唐教坊曲目之一。應屬軟舞類,據說唐睿宗(684,710~712 A.D.)時代,韋鏗曾隨睿宗巡視承天門,遇大風,韋鏗迎風而倒,邵景乃作詩調侃矮且肥的韋鏗:「飄風忽起團圞旋,倒地還如著腳鎚,莫怪殿上空行事,卻為元非五品才」。傳入日本後名為《團蘭傳》、《后帝樂》、《后帝團亂旋》,劉鳳學係根據1263年日本古文獻而重建。該舞有<序>一、二帖,<颯踏>一、二帖,<破>一、二帖,<急>一至七帖。因過長僅演出<序>、<破>、<急>各一帖。

舞蹈音樂結構:1.序 2.破 3.颯踏 4.急

During the reign of Tang Rei Tsung (684~704 A.D.), Wei Keng, an officer of the fifth rank was dizzy and fell down because of the strong wind at Cheng Tien Gate. He was such a short and fat man that Shao Jing wrote a satirical poem to tease him: “The wind suddenly gave rise and made him whirl around.” The name of the piece was altered to Tuan Luan Hsuan, Hou Ti Yueh (The Music of Empress), or Hou Ti Tuan Luan Hsuan (Whirling Around of Empress) after being brought to Japan. Dr. Feng-shueh Liu reconstructed this work according to the ancient Japanese notation dated 1263 A.D.

Figurine of a Woman Playing Polo, Tang coloured pottery.

唐太宗 溫泉銘(局部)/ Fountain Memory, calligraphy of Emperor Taizong on a Tang stele.


皇帝破陣樂(大曲)/ The Emperor Destroys the Formations (Grand Piece)
 
唐大曲《皇帝破陣樂》又名《秦王破陣樂》、《破陣樂》、《破陣子》、《七德舞》、《神功破陣樂》、《小破陣樂》。該樂舞係唐太宗李世民作秦王時,於西元620年大敗劉武周,士兵們在獲勝歡呼時所展現之樂舞。貞觀元年(627A.D.)正月初三,唐太宗歡宴群臣,首次於宮廷表演該樂,七年後太宗親製舞圖:「左圓右方,先偏後伍,魚麗鵝鸛,箕張翼舒,交錯屈伸,首尾回互,以象戰陣之形」。由起居郎呂才(?-665A.D.)、教樂工120人,執戟而舞。並由魏徵(580-643A.D.)、虞世南(558-638A.D.)、褚亮、李百藥(565-648A.D.)改制歌詞。之後,每逢大慶典時必演出該樂。651年並曾用於祭祀。當十部樂制建立時,太常寺太樂屬協律郎張文收(約627-683A.D.)將該樂舞納入第一部讌樂;由四名舞者不執武器而舞。二部樂制建立時,120名持武器而舞之破陣樂屬立部伎,而徒手之四人舞之破陣樂被置於坐部伎。

可惜,此一具有唐朝代表性之破陣樂樂舞譜在國內均已失傳,所幸該時,日本朝野基於仰慕中華文化,先後派遣19次文化使節團來中國,研習律法、建築及樂舞等,其中有外交官、音樂家及舞蹈家粟田真人(?-719A.D.)、吉備真備(693-775A.D.)、尾張連賓主(733-848A.D.)、藤原貞敏(807-867A.D.)等至唐朝學習樂舞。又有天竺僧菩提、林邑僧哲佛,將部分唐樂舞攜至日本,並大力推廣。因此日本至今仍保有唐樂計有96首,含壹越調、平調、雙調、黃鐘調、盤涉調、太食調,分大曲、中曲、小曲三種。有龍笛、笛、箏、琵琶、篳篥、笙、鼓等分譜(該譜均用唐代樂譜符號書寫),及舞譜66首。

破陣樂於西元701年傳入日本,當時日本文武天皇 (697 - 707 A.D.) 依大寶令,在治部省設雅樂寮,保存演出該樂,並將該舞稱為《皇帝破陣舞》。

劉鳳學於1965及1966年在日本宮內廳獲得該舞譜,1983年始得知該樂舞譜已由英國劍橋大學唐樂研究中心譯成五線譜,此舞即係根據上項樂舞譜文獻而重建。

舞蹈結構:1.遊聲 2.序 3.入破一至六帖

The Emperor Destroys the Formations was not the original title of this ancient dance composed to celebrate the victory of the second Tang Emperor, Tang Tai Tsung, (Li Shih-Min) over his rival, Liu Wu-Chou, in 620 A.D. The Chinese title of the piece conveys lines of troops drawn up in battle against the Emperor, and is referred to in English by several other names including The King of Chin Destroys the Formations, the King of Chin being Li Shih-Min’s title before he became the Emperor.

The notation for this piece was unfortunately lost in China, but was preserved in Japan. During the Tang Dynasty, Japanese took great interest in Chinese culture and 19 missions were sent to the Tang court. Students, as well as ambassadors Awatta no Mahito and musician Fugiwara no Sadatoshi, studied the dance. In addition, two Chinese Buddhist priests took several pieces of music and dance to Japan in order to promote Chinese culture, and included this specific one in their collection. In 701, the Japanese Emperor Mommei placed the work in the Gagaku notsukase, the Department of Chinese Music, further preserving it for performance. It was performed several times in the Japanese Imperial Court during the ninth century. The emperor also altered its name to “The Emperor Destroys the Formations.” Thus, 96 sections of the musical notation and 66 sections of the dance notation still remain in the library of the Royal Palace in Japan.

In 1965, Dr. Liu was able to obtain the notation of this dance from Japan and in 1983, the dance she found was reconstructed using staff notation by the Research Center for Tang Music at Cambridge University. The musical notation has been published by the Cambridge Press. This dance is reconstructed according to the above music and dance notation.

周昉 簪花仕女图 / Beauties Wearing Flowers, by Zhou Fang, 8th century, China.



[addendum:] In October 2011, I had the pleasure of enjoying one of the most beautiful and mesmerising performances I have ever attended-the concluding performance of Dr. Liu, Feng-Shueh's reconstruction of Tang dance and music, performed by Neo-Classic Dance Company (where I learned ballet as a child!). The highly stylised, formalistic and exceptionally elegant dance movements are expressed/executed in a slowed manner with such poise and grace. Combined with exquisite live music (all re-constructed and faithful to how it was originally performed in Tang dynasty), the whole experience was meditative yet at the same time intoxicating...♥ I cannot wait for the DVD to come out.


*Links to some wonderful websites on the art, literature and culture of the Tang Dynasty:
The Tang Dynasty at the Metropolitan Museum of Art, New York
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