All about Confucius

This entry is part 5 of 39 in the series Chinese Art Song

Kong Qiu was born on September 28, 551 BC in Zouyi in the State of Lu, near Qufu city of Shandong Province. [1] He was also known by his courtesy name—a formal name one would use after reaching adulthood—Zhòngni. His ancestors were descendants of the Shang aristocracy, granted the State of Song.  Fleeing political upheaval, the later generations emigrated to Lu.

His father Kong He [hə] was a consultant of the Lu court, leader in the military, who passed away when Qiu was three years old. From fragmented historical sources, we learned that his mother Yan Zhengzai married seventy-year-old Kong He when she was sixteen. Her father, an intellectual, provided his three daughters with solid education. After the death of her husband, Zhengzai raised Qiu and He’s elder son from a previous marriage by herself. Despite financial hardship, she was able to homeschool her son, who later recounted, “I was poor in my youth. Therefore, I was capable of many humble tasks.”[2]

For Kong Qiu, life was a continuous learning experience. He once said, “I aspired to learning at the age of fifteen; began to establish myself at the age of thirty; no longer felt perplexed at the age of forty; appreciated my destiny at the age of fifty; was able to validate the integrity of people’s words upon hearing them at the age of sixty; was able to follow my inclination without breaking ethical boundary at the age of seventy.” Furthering his all-encompassing knowledge, he sought guidance in ethics from Laozi, the founder of Taoism; learned to play the qin from Xiangzi; studied music aesthetics with Chang Hong.[3]

The Zhou Dynasty was an initiative period for various school of philosophies. Kong Qiu’s principle–Ruism, centered in humanity, was influenced by teachings in ancient texts as well as by other philosophers. Believing in the potential of individuals, he encouraged analytical learning. He said: “Once I explained one corner of an object, if a student could not apply it to the other three corners, I would not repeat my teaching.”  He warned that: “Learning without thinking is a waste, thinking without knowing is dangerous.” He advocated the implementation of knowledge: “Isn’t it a joy to learn something and practice what we have learned?” He emphasized that one must first secure a core value, rooted in filial piety and fraternal love, as a guidance in life. Harmonious familial relation, and hierarchy, in turn, are essential for maintaining societal order. [4] His words were compiled by his disciples in Analects.[5]

Kong Qiu acknowledged that he was not an author. Instead, his calling, because of his love for the ancient culture, was to authenticate and transmit the information. He was accredited for the editorial work of the “Five Classics”: Classic of Poetry—the earliest anthology of Chinese poetry, Book of Documents—compilations of documents from earlier periods, Classic of Rites—descriptions and discussions of ceremonies and decorum, Classic of Changes—also called Yijing, an ancient divination text, and Spring and Autumn Annals—chronicle of the State of Lu. These books, along with the “Four Books”— Great Learning, Doctrine of the Mean, Analects, Mencius, make up the core literature of Ruism. [6] They became the foundation of over two thousand years of Chinese culture.

Kong Qiu was doubtlessly a charismatic figure. He was said to have three thousand followers and seventy-two disciples. Ten of them were instrumental in furthering his philosophy. In a pre-social-media age, these were very impressive numbers. During his lifetime, he traveled to various states to raise awareness of his principle with various degrees of success. With the efforts of his disciples, his teaching gradually gained ground throughout the later periods.

According to Records of the Grand Historian,two and half centuries after the death of Kong Qiu, fearing of the influence of his teaching, Qin Shi Huang ordered burning of classic books and burying of scholars.[7] The Qin Dynasty lasted only for fifteen years. Many believed that the oppressive ruling style was one of the main causes for its demise.

From the second half of the nineteenth century to the end of the cultural revolution, Ruism faced its strongest challenges: First from the elites, wishing to replace it with Western culture; and later, by the Chinese Communism, wanting to uproot the “tradition.” Yet, the strength of humanism withstands.

Du Fu, a poet of the Tang Dynasty, wrote: “If heaven didn’t grant the birth of Zhòngni, there would have been eternal darkness of night.”[8] Because of the significance of his impact on Chinese culture, Kong Qiu was respected as “Master Kong”—Kǒngfūzǐ. It was Latinized by Jesuit missionaries in the 16th century and became Confucius. With this honorific, he was known to most of the world today.


[1] Kong Qiu was born on the twenty-seventh day of the eighth month of the Chinese lunar calendar. It falls on September 28 of the Western calendar. It is “Teacher’s Day” in Taiwan. Ceremonies of court dance and music of the Zhou Dynasty are held at Confucius Temples. Confucian_Ritual_Dance_&_Music_YouTube
Qufu_Wiki
[2] 《論語.子罕》:「吾少也賤 故多能鄙事。」
[3] 《論語.為政篇》:「吾十有五而志於學, 三十而立, 四十而不惑, 五十而知天命, 六十而耳順, 七十而從心所欲, 不踰矩.」; 《史記 · 老子韓非列傳》:「孔子適周, 將問禮於老子. . . 」; 《孔子家語》:「問禮於老聃, 學鼓琴於師襄子, 訪樂於萇弘. 」
[4] 《論語.述而》:「舉一隅,不以三隅反,則不復也。」; 《論語.為政篇》:「學而不思則罔,思而不學則殆。」; 《論語.學而》:「學而時習之、不亦說乎。」; 《論語.學而》:「君子務本,本立而道生;孝弟也者,其為仁之本與。」
[5] Analects_Wiki
[6] 《論語.述而》:「述而不作,信而好古,竊比於我老、彭。」; 《孟子》「年六十八,刪詩書,定禮樂,贊周易,作春秋。」
Four_Books_and_Five_Classics_Wiki
[7] Burning_of_books_and_burying_of_scholars_Wiki
[8] 杜甫:「天不生仲尼,萬古如長夜。」

Finding a voice: Chinese art songs

This entry is part 1 of 39 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.