Chinese Poetry (V): Han and Jian’an

This entry is part 10 of 38 in the series Chinese Art Song

Han Poetry

The Han Dynasty (206 BC – 220 AD) was the longest lasting imperial power in Chinese history. The unification of the nation and the stability of the sovereignty provided a nurturing environment for cultural growth. Rulers of this period were known to be literary lovers, promoting creation and preservation of poetry.

Emerging from the tradition of Chuci 楚辭 was the most prominent genre of Han poetry— 賦. As indicated by its name, fù was descriptive and to be recited, instead of sung. Structurally, Han fù was rhymed as verses yet free flowing like proses. Inherited the elaborate vocabulary and ornate style of Chu poetry, Han fù was seminal in the development of narrative poems of later period.[1]

Contrasting to fù, yuèfǔ 樂府 was musical verses in folk style. Its name literally means the “Music Bureau.” Emperor Wu established Yuè-Fǔ, an agency overseeing the curation of ceremonial music at the court and the collection of folk music as means to manifest lives of commoners. [2] The inventory of the bureau as well as verses written in similar style developed into a specific genre known as yuèfǔ.

Praised for their vivid depictions and genuine expressions, yuèfǔ poems were written in plain language. Wordplays such as homophones and alliterations are common attributes in these ballads. There was no fixed length of verses, with most consisted of five characters. In some poems, the verses were of various lengths. To be sung and accompanied by instruments, rhythm and inflection—in other words, metrics—were essential components of yuèfǔ. Although the music of the period did not survive, some of the texts were preserved.

Several representative Han fù and yuèfǔ were included in Wen Xuan 文選, an early-sixth-century literary collection. Along with them were nineteen gushi (“ancient poems”)古詩十九首 from the Han Dynasty. These shi 詩, all of five-character verses, were similar to yuèfǔ in their unpretentious approach but were not intended to be sung. Collectively, these nineteen poems were the forerunners of the fixed length verses.[3]

Jian’an Poetry

The power of the Han Dynasty waned towards the end of the second century. The imperial courts mired by nepotism and power struggles. In 196 AD, the displaced Emperor Xian, safeguarded by Cao Cao 曹操, one of the power seekers and a military commander, established a “new capital” in Xuchang 許昌 and initiated a new regnal era, named Jian’an 建安“establishing peace.”[4]

In the next twenty-five years, the fates of the state and the people remained in the hand of Cao Cao. Despite of his questionable character, Cao was a great military strategist as well as a prolific poet. He and two of his sons—Cao Pi 曹丕and Cao Zhi 曹植were hailed as the “three Caos” by critics of later periods for their literary contributions. Equally important were works by seven of their contemporaries, known as the “seven masters of Jian’an.”[5]

Stylistically, Jian’an poetry was influenced by yuèfǔ. Five-character verses were the norm. Reflecting the realities of a turbulent time, the poets lamented the fleeting nature of life; documented people’s suffering; declared their political idealism; and expressed their nostalgia for peace time. The writing was deeply personal and passionate.

The influence of Taoism and Buddhism on the one hand freed writers from the ethic confines of Ruism, on the other hand led to words of escapism. Some of poems of Jian’an were otherworldly fantasies or regaling tableaux. The latter provided us with evidence of frequent poetic gatherings at the court.[6]

Cao Cao’s death in March of 220 AD marked the end of the Jian’an era. In December of the same year, Cao Pi dethroned Emperor Xian and established the “Kingdom” of Wei, controlling most of northern China including the Central Plain area. Liu Bei, a remote descendant of the Han court, soon claimed himself to be the legitimate successor of the former Dynasty, ruling the central region. A third state “Wu,” led by Sun Quan, occupied the southeastern part of the land. Thus, began the Period of the Three Kingdoms (220 – 280 AD).[7]

Although the Jian’an era lasted only for a quarter of a century, poems of this period, marked by their multifaceted contents, splendid vocabulary, individualism, and fervent passions, played a significant role in the history of Chinese poetry. They enriched the character of yuèfǔ. They secured the prominence of five-character verses.


[1] Fù was on of the writing devices in Classic of Poetry, referring to the descriptive poems. Hansu, “Treatise on Literature:” “[Poems] recited instead of sung is called fù . . .” 劉勰《文心雕龍.詮賦》:「《詩》有六義,其二曰賦。賦者,鋪也,鋪采摛文,體物寫志也。」; 《漢書‧藝文志》: 「不歌而誦謂之賦。」
Among the greatest was “”Fu on the Shanglin Park” 上林賦, a depiction of the hunting excursion of the imperial court, by Sima Xiangru 司馬相如 (c. 179 – 117 BC), the leading writer of the genre. 昭明文選/卷8#上林_賦_Wiki
[2] 《漢書‧禮樂志》:「(武帝)乃立樂府,採詩夜誦,有趙、代、秦、楚之謳,以李延年為協律都尉。」Similar policy, which resulted in the compilation of Classic of Poetry, was carried out in the early Zhou Dynasty.
[3] Compiled by Crown Prince Zhaoming of the Southern Liang Dynasty between 520 and 530 AD, Wen Xuan (“Selected Literature”) was also known as Zhaoming Wen Xuan. Organized by genre and the natures of content, it was held in high regard for both the quantity and the quality of the selections. Wen_Xuan_Wiki Texts of Wen Xuan can be found at 昭明文選_zh.wikisource.org
[4] Chinese_era_name_Wiki
[5] Poetry_of_Cao_Cao_Wiki; 三曹_Wiki_zh-tw (中文繁體); Seven_Scholars_of_Jian’an_Wiki, Jian’an 建安七子: 孔融、陳琳、王粲、徐幹、阮瑀、應瑒、劉楨.
[6] 遊仙詩_zh-tw_Wiki (中文繁體); 昭明文選/卷20#公讌詩_zh.wikisource.org
[7] Three_Kingdoms_Wiki. Wei was the feudal name of the Cao family. Since Wei, Han, Wu are common names of many states throughout Chinese history, the three kingdoms of the early third century were identified as Cao Wei—named after the ruling family, Shu Han-by the region, and Sun Wu—by family name. Although the conflicts among the three kingdoms caused decades of destructions and sufferings, the distinctive personalities of many legendary figures as well as their affairs of this period inspired one of the greatest historical novels, Romance of the Three Kingdoms, as well as numerous theatrical works. Romance_of_the_Three_Kingdoms_Wiki

Won’t you come into my garden?

余既滋蘭之九畹兮,又樹蕙之百畝。
畦留夷與揭車兮,雜杜衡與芳芷。 《離騷》
I had nurtured many hectares of Eupatorium— and planted hundreds of acres of Cymbidium.
Growing peonies and jiē-chē in rows—blending in Asarum and Angelica. . .. [1]

Thanks to the “radicals” 艸 (艹) and 木, it is impossible for a Chinese reader to browse through Songs of Chu without noticing the endless references to plants. 艸 (艹), “grass” radical, indicate the “herbaceous” nature of the characters; 木, “wood” radical, trees or woods. There are plenty descriptions of plants in Classic of Poetry. As Confucius told his disciples: one could learn numerous species of plants and animals while reading poetry. Yet, flowers and herbs came alive in the poetry of Chu. [2]

Qu Yuan frequently used elegant and fragrant plants as symbols of virtues.  Noxious and poisonous weeds represented villainous characters.[3] He equated nurturing attractive plants to cultivating personal values. From the species that he chose, we knew that he desired things of refinements, such as fragrant Eupatorium and graceful Cymbidium. We saw layers of colors in his garden: heart-shape Asarum covered the ground, pink peonies and white jiē-chē growing side-by-side, umbrellaed by Angelica.

Accessorized with Eupatorium branches and crowned with blossoms of exuberant colors, the poet wove sweetness into the air with his every move.[4] Scents of medicinal herbs—mugwort, sweet flags, and cinnamon—fumigated the surrounding, driving away insects and evil spirits alike.[5] In the morning, the poet drank dew drops from magnolia; in the evening, he dined on the falling petals of autumn chrysanthemum. Other than spiritual fulfilments, did he harvest peppers, Artemisia, and water caltrop for epicurean pleasures? [6]

Diligently, he maintained the ground: “I gather and pull tree roots, loosening the ground for the expansion of Angelica rhizomes; I string the falling flowers of climbing figs; I straighten cinnamon branches to fasten Cymbidiums on them; I rope dangling vines.”[7] As a fellow gardener, I thank the poet for sharing his labor of love. Meanwhile, I ask myself if I am as dedicated in self-betterment as the poet of ancient Chu.


[1]   “Why won’t you come into my garden? I would like my roses to see you.” – Richard Brinsley Sheridan, (1751-1816)
  Both 畹/wǎn and 畝/mǔ are area measurements. The former might have been twelve (or thirty) times of the latter. The number “nine” 九 was considered an auspicious symbol in Chu culture. Instead of the actual number, 九 simply means “multiple” or “a large number” here.
  蘭/lán and 蕙/huèi are the most quoted species in Chinese poetry. They often appear side by side in couplets. Today, they are recognized as synonyms and translated as “orchids.” However, in Qu Yuan’s poems, he seemed to have used 蘭 to indicate 佩蘭/pèi lán or 澤蘭/zé lán (Eupatorium fortunei). Eupatorium_fortunei_Wiki
  I translated 蕙 as Cymbidium based on its common name “一莖九花”—one stem with multiple flowers. 《楚辭芳草譜》蕙, 大抵似蘭, 皆柔荑, 其端作花, 蘭一荑一花, 蕙一荑五六花, 香次於蘭. Some believes 蕙 is Ocimum (basil). Yet, basil is not native to Chu region. It also seems strange to pair a culinary herbal plant with flowering type.
  Qu Yuan also mentioned 秋蘭/qiū lán (Cymbidium ensifolium) in his poems. Although its Chinese name literally means autumn-orchids, Cymbidium ensifolium is actually a four-season orchid.
留夷/liú yí , Chinese peony, Paeonia_lactiflora_Wiki
揭車/jiē-chē: The most detailed information on jiē-chē that I could gather was: “an herb of Chu, used as air freshener and insect repellent, a few feet tall, with white flowers.”
杜衡/dù háng, Asarum forbesii, wild ginger Asarum_Wiki
芷/zhǐ also named 辟芷/pì zhǐ, 白芷/bái zhǐ , and 茝/chǎi: Angelica dahurica, Angelica_dahurica_Wiki
[2] Index:Chinese_radical_en.Wiktionary,
艸_(radical 140)_en.Wiktionary, 木_(radical 75)_en.Wiktionary
Xie Áo 劉翱 of the Song Dynasty catalogued flora in Chu poetry:《楚辭芳草譜》.
《離騷草木疏》by Wú Rén Jié 吳仁傑 is another annotated source.
[3]   Qu Yuan disdained weeds such as 蒺蔾/jí lí (Tribulus terrestris), 菉/lù (Arthraxon hispidus) and 葹/shī, (Siberian cocklebur). Tribulus_terrestris_Wiki, Arthraxon_hispidus_Wiki, https://herbal.herbal.my/siberian-cocklebur-fruit.
[4] 扈江離與辟芷兮,紉秋蘭以為佩。. . . 佩繽紛其繁飾兮,芳菲菲其彌章。 《離騷》
江離/jiang lí, Ligusticum chuanxiong Ligusticum_striatum_Wiki
[5] 芷/zhǐ, Angelica duhurica; 艾/ài, Artemisia argyi; 荃/quán (昌蒲/chānɡ pú), Acorus calamus or sweet flag; and l. chuanxiong are among numerous medicinal plants quoted in Chuci. Most of these herbs have pungent scents. In addition to medical applications, they would have been used in shamanistic rituals. Artemisia_argyi_Wiki Acorus_calamus_Wiki
蔞/hāo (蒿蔞/lóu hāo), Artemisia verlotiorum, is harvested for both medicinal and culinary purposes.Artemisia_verlotiorum_Wiki
[6] 朝飲木蘭之墜露兮,夕餐秋菊之落英。 《離騷》
木蘭/mù lán, also named 辛夷/shīn yí, Magnolia denudate Magnolia_denudata_Wiki
秋菊/qiū jú, autumn Chrysanthemum
[7] 攬木根以結茝兮,貫薜荔之落蕊。矯菌桂以紉蕙兮,索胡繩之纚纚。 《離騷》
薜荔/bì lì, climbing fig, 薜荔_www.missouribotanicalgarden.org_PlantFinder
菌桂/jùn guì, cinammon