Chinese Poetry (II): More about “Guanju”

This entry is part 7 of 35 in the series Chinese Art Song

After posting “Classic of Poetry,” I went on writing the following installment of the series. An observant reader/friend wrote to me, wishing to hear a recitation of Guanju: “The translation was helpful in understanding the content. Yet, the beauty of the poem was not complete without the sound.” Since I was able to hear the words in my head, I completely forgot that many of my readers could not read them. Should I read the poem by myself? The answer is, “No.” And, here is the reason:

Languages are living things that constantly change. Ancient Han language is a far cry from Mandarin Chinese of today. Many believe that regional dialects, such as Cantonese or Taiwanese, are closer to the ancient tongue. That might be accurate for Middle Chinese but not so for rimes from the Zhou Dynasty.

Obliged, I did some search online. The most informative and interesting result—by far—is a YouTube video by linguist J. J. Xu: “那些年用上古漢語讀過的《關雎》.”[1]

Previously, Xu recited “Guanju” in Ancient Han language twice and posted them on YouTube. In the first video of 2009, the poem was presented in traditional Chinese characters with International Phonetic Alphabet. The second video of 2014 had a stylistically-correct image with Seal Script on a bamboo-scroll background.

In the recent post, Xu brought back both readings and discussed the challenges of recreating an ancient language based on existing sources and modern tools. He first explained that there was never a “pure” sound of any given language. Every person speaks with some accents based on his/her personal history. He then presented multiple readings of the first two verses of “Guanju” by speakers of various nationality using IPA as a route map.

I must admit that, upon the first hearing of Xu’s 2009 reading, I was, on the one hand, fascinated, and on the other hand, completely lost. If not for the Chinese characters and IPA, I might as well be listening to Na’vi, or for that matter, Quenya . After a few rounds of listening, I was able to pick up a few familiar sounds. Other than the glides and vowel clusters, what sounded foreign to me were the rolled “r”s, the “s” endings, and the frequent glottal stops—“ʔ.” Alas, the limits of IPA. They are after all merely symbols. The same symbol can turn out sounding so differently from language to language. I was very amused by the sound of the onomatopoeia that opens the poem. “kro:n-kro:n” brings some vividness that “gwan-gwan” lacks.

Today, “Guanju” is most likely to be recited in Mandarin Chinese, a derivative of the Beijing dialect which does not use glottal stops. The initial consonances are more articulated, and the vowel sounds pure: 《關雎》 [guān jū]

關關雎鳩、在河之洲,[guān guān jū jiū、zài hé zhī zhōu,]
窈窕淑女、君子好逑。[yǎo tiǎo shū nǚ、jūn zǐ hǎo qiú。]

參差荇菜、左右流之,[cān cī xìng cài、zuǒ yòu liú zhī,]
窈窕淑女、寤寐求之;[yǎo tiǎo shū nǚ、wù mèi qiú zhī。]

求之不得、寤寐思服,[qiú zhī bù dé、wù mèi sī fú,]
悠哉悠哉、輾轉反側。[yōu zāi yōu zāi、zhǎn zhuǎn fǎn cè 。]

參差荇菜、左右采之,[cān cī xìng cài 、zuǒ yòu cǎi zhī,]
窈窕淑女、琴瑟友之;[yǎo tiǎo shū nǚ、qín sè yǒu zhī。]

參差荇菜、左右芼之,[cān cī xìng cài、zuǒ yòu mào  zhī,]
窈窕淑女、鐘鼓樂之。[yǎo tiǎo shū nǚ、zhōng gǔ yào zhī。][2]

Many literary lovers in Hong Kong and Taiwan practice poetry readings in regional dialects. Sensitive audience should be able to hear the verses punctuated by glottal stops.[3]

I believe it is appropriate to round up this post by introducing a musical interpretation of “Guanju” by Zhoa Jiping, the renowned film composer. The elegant melody has been arranged for large orchestra and popularized in grand performances. One presentation that I found compelling, however, was sung by soprano Lee Min. In this particular performance, the Chinese bamboo flute obligato, played by Liu Yang, enhanced the ethereal beauty of the work.[4]

I will let the ancient poem speaks for itself.


[1] https://www.youtube.com/watch?v=kUwcLZ8XZig, posted on July 10, 2020. For comparison, here is another reading of “Guanju” in Ancient Han: https://www.youtube.com/watch?v=ZxhdW2yB-iQ. From the sounds, especially the noticeable glottal stops, the reader of the latter could have been a native speak of a southern Chinese dialect.
[2] https://www.youtube.com/watch?v=EWGQu50Bx38 徐健順吟誦, Xu Jianshun reciting “Guanju” in Mandarin.
[3] https://www.youtube.com/watch?v=-t0zTbQHaLUGuanju” in Cantonese.
https://www.youtube.com/watch?v=u3jOs61n3yg 廖秋蓁, 台語吟誦 “Guanju” in Taiwanese, recited by Liao Qiuzhēn.
[4] https://en.wikipedia.org/wiki/Zhao_Jiping, https://www.youtube.com/watch?v=cyFiX2rEe4s

Finding a voice: Chinese art songs

This entry is part 1 of 35 in the series Chinese Art Song

I was searching for some rare recordings on YouTube and came across several performances of Chinese art songs.[1] I grew up knowing these songs and had studied—both singing and playing—a few of them. Unfortunately, without a Chinese-speaking singer around me, I have not had the chance to introduce them to a new audience here in the States.

The majority of these works were written in the first half of the twentieth century at the dawn of modern China. Their musical and literary structures combine Western and traditional Chinese elements. They are among the best testaments of the vibrant creative spirit during a transitional, at times tumultuous, period of Chinese history.

On September 4, 1839, war broke out between Britain and the Qing Dynasty of China over the control of opium trade.[2] After a series of battles which lasted for almost three years, the Chinese Imperial court was forced to sign the “Treaty of Nanking.”[3] Among the terms, China agreed to the cession of Hong Kong. In the following decades, the Qing Dynasty continued to suffer blows from Western colonial powers as well as the newly risen Empire of Japan.[4] More unequal treaties were signed, more territories lost.[5]

Internally, these treaties weakened economic growth and caused political upheavals.[6] While the general public suffered the consequences of these disruptions, the elites became aware of the power that propelled Western invasion. Beyond the guns and boats, there was knowledge of science and culture. There was a struggle to explore these new things while maintaining thousands of years of traditions.

Since the late sixteenth century, Western cultures were introduced in China as part of missionary work, first by Jesuits, and later, other branches of Christianity. During the second half of the nineteenth century, large numbers of Chinese emigrated to Western countries for better opportunities and, consequently, further increased the possibilities for cultural exchange.

By early twentieth century, piano playing and Western style of singing were practiced among the elites. Art song, a genre which explores the beauties of words and music, became a new vehicle for many creative minds. Similar to German Lieder, French mélodies and Italian songs, most Chinese art songs were written for solo voice with piano accompaniment. While the vocal lines bear the characteristics of traditional melodies, the harmonic structures follow the tonal practice of Western music. The singer and the pianist, as in Western tradition, are equal partners in delivering the expressions of the texts.

For thousands of years, there was not a unified spoken language in China. Regional dialects were not mutually intelligible. Toward the end of the nineteenth century, there were various attempts in creating a standardized language. Eventually, the court language—Mandarin—based on the Beijing dialect was chosen as the national tongue.[7]

Diction of Chinese art songs is based on the phonological characters of Mandarin Chinese. There are four tones—pitches or levels of inflections—dark-level 陰平, light-level 陽平, rising上, departing 去.[8] In the first two tones, the sounds stay leveled; in the third tone, the sound bends upwards; in the fourth tone, the sound drops. Ideally, the melodic contours should match the tonal inflections of the texts. Following the nature of the language, the melodic setting is mostly syllabic. Melismatic phrases are used mostly as rhetorical devices.

From the late Spring and Autumn Period (c. fifth century BC) to the first decade of the twentieth century, Classical Chinese 文言文 was the formal written language of Chinese literature and documents. A stylized language of precise grammar and vocabulary, it was distinguished from vernacular Chinese. Only highly educated people were able to comprehend and use this written language. During the 1910s, scholars and students led the “New Culture Movement,” revolting against Confucianism and feudalism. They promoted, instead, democracy, individuality, science education and vernacular literature. Beautifully written prose and free-formed poetry became the new norm. Some of these fashionable literary works were used as art songs texts, along with classical poems.

Collectively, Chinese art songs sounded the desires of a generation of Chinese artists to find a new voice. By combining Western and traditional elements, they created a genre which was not only uniquely Chinese but also uniquely of their time.


[1] Among the selections was a 1957 recital by bass-baritone Yi-Kwei Sze 斯義桂 in Taipei.
Yi-Kwei Sze & Nancy Lee Sze, Chinese songs_YouTube
[2] First_Opium_War_Wiki
[3] Treaty_of_Nanking_Wiki
[4] First_Sino-Japanese_War_Wiki
Japanese colonization of Taiwan was part of the aftermath of the first Sino-Japanese War.
[5] Unequal_treaty_Wiki
[6] Between 1850 and 1864, there was the Taiping rebellion 太平天國, a Christianity-proclaimed Hakka-led revolutionary movement. Taiping_Rebellion_Wiki
In the 1880s, Sun Yat-sen began organizing revolutionary groups and uprisings against the Qing Imperial power.
[7] Italian language went through a similar unification process. Although Tuscan dialect was used in many great literary works, it became the standard Italian only after the unification of the Italy in 1861. Even today, regional dialects are still used in informal communications.
[8] The tonal system evolved throughout the history of the Chinese language. The phonology of Middle Chinese, in use from the Northern and Southern Dynasties 南北朝 of the late fourth century/early fifth century to Tang Dynasty 唐朝 (618-907 AD), was the root of the rhyming system in Chinese poetry, described in two important sources: Yunshu 韻書, and Yunjin 韻鏡. The four tones in Middle Chinese are “level 平,” “rising上,” “departing去,” and “entering入.” The fourth— “entering入,” stop consonance—does not exist in Mandarin but is common in many regional dialects.