11

B

Shu

His successors handed them down.

F++

Mori gives 3 technical terms: Yū, KUH, Fū as equivalent of no, meaning to beat out metal

implying a poem that

expounds the facts of things as they are,

later it came to mean a very long poem aimed merely at amplifying or analyzing an event, as in chronicles.

Hi

Literally "parallel", the comparison or description of one thing via something that has nothing to do with it, such as whiteness of skin, via snow.

Kio

meaning both pleasure and rise or raise

united so far as it deals with something from outside that strikes one and raises pleasure or sorrow. These poems are not a description of a scene or thing but of the feeling caused by it. The described object as implemented.

Confucius recognizes these three kinds of poem in all his divisions or classes, not excluding those which indicate a fallen state of morality, necessary by way of contrast.

Mori though most of these latter had been struck out.

As to Confucius' arrangement "A good government must be based on knowledge of popular feeling" and the best means of knowing this in thru poems, "the natural outpouring of their natures".

Later poets can be classified under his categories.

Rihaku : fu

Toshimi : ga, the of course not exclusively so.

As the Confucian Anthology is now available in English, the reader can apply Mori's talk to it.

Starting with Shunan, and Shonan, the two books of the small South provinces, morally qualified as "Sei fu" or "right wind" re/ customs that can be taken as models.

the other 13 provinces are "temple" or not normal.

the changed wind, popular feelings as result of bad government

The GA, as right GA and changed GH GA

In Bunō's reign Taikoki took the matter of war; BUNOKANShinko and Shiko, government.

cf/ terminology "matter of France"
Rome etc.

and Dante's "Love, War and holiness.

12

Bun O, King Wan, was making civilization thru moral
influence. Buo, King Wu attaining military extention of
Empire. Sei O attaining completeness, all of this due to
the personal of Wan younger brother Shukolan ( Duke of Chou) who
survived into Sei O's time and complied the Rei or

CONSTITUTION of the Shu (Chou) government. And his actual
work was much greater even than Wan's.

Comparable to that M I Yin in the earlier
dynasty, " the moral synthesizer ".

June 13, 1901

The first ode of the Shih is given as example.

Hid, hid the fish-hawk said

translated in
my edition

Lack of jealousy a virtue, monogamy starts with Confucius,
river grass used in offering to the spirits because it is
fresh and clean.

Four categories of quality.

Thought raise, or pleasure
conceive idea, philosophize, see
group the meaning
express discontent, literally hate.

Criteria dating from Kan dynasty.

Words and tune attributed to Shuko, called chamber music,
he had it sung both in villages and on state occasions, and
during BunO's lifetime.

"All Shikio poems originate in similar way".

THE SECOND POEM "Kattan" treats of Raiji before she was
married. how she was brought up, and her visit to her family.

tan, grow, trailing in luxuriance.

The lecture continued with notes on Shunan, and statement that Shonan
is about the same, save that it treats not of king and queen but
of Duke and Duchess.

all classed as Fu, the next book starts with the
Ga of BunO's time.

The notes are pretty well included now in
my translation, or can be found in Legge.

e/ the second poem in the Tai Ga / , No 236,
the whole theory of Shu's government.

Of 242 Mori noted that "encius made much of it, that all these
poems are of the Wan-Wu period,

that Wan among other good men

12

Bun O, King Wan, was making civilization thru moral
influence. Duo, King Wu attaining military extention of
Empire. Sei O attaining completeness, all of this due to
the personal of Wan younger brother Shukolan ( Duke of Chou) w
survived into Sei O's time and complied the Rei or

CONSTITUTION of the Shu (Chou) government. And his actual
work was; greater even than Wan's.

June 13, 1901

The first ode of the Shih is given as example. translated in
Hid, hid the fish-hawk said my edition

"Words and tune attributed to Shuko, called chamber music,
he had it sung both in villages and on state occasions, and
curing BunO's lifetime.

THE SECOND POEM "Kattan" tGG treats of Kaiji before she was
married. how she was brought up, and her visit to her family.

The lecture continued with notes on Shunan, and statement that Shon
is about the same, save that it treats not of king and queen but
of Duke and Duchess.

All classed as Fu, the Shih next book starts with the
Ga of BunO's time.

e/ the second poem in the Tai Ga / , No 236,
HEHEHEHEHEHEHEH of the Great Odes. Mori said it "embodies
the whole theory of Shu's government.

that Wan among other good men

12

Bun O, King Wan, was making civilization thru moral
influence. Buo, King Wu attaining military extention of
Empire. Sei O attaining completeness, all of this due to
the personal of Wan younger brother Shukolan ( Duke of Chou ) who
survived into Sei O's time and complied the Rei or

CONSTITUTION of the Shu ( Chou ) government. And his actual
work was; greater even than Wan's.

June 13, 1901

Hid, hid the fish-hawk said

translated in
my edition

Four categories of quality.

THE SECOND POEM "Kattan" t&G treats of Raiji before she was
married. how she was brought up, and her visit to her family.

"e/ the second poem in the Tai Ga / ", No 236,
HONSHU HONSHU HONSHU of the Great Odes. Mori said it " embodies
the whole theory of Shu's government.

Of 242 Mori noted that "mencius made much of it, that all these
poems are of the Wan-Wu period,

that Wan among other good men

13

the brothers
collected Hakiu and Shukusei, who seeing that
Wu was rebelling against his master " the tyrant " clung
to his horse and demonstrated.

Wu did not listen,
and after the conquest they felt they could no longer
eat grain of Shu (Chou) and retired to Shugoyan, where they
died of starvation.

A poem of their is preserved in Koshigen, not in
the ODES. Confucius admired them, tho they opposed his
theory. He called them " the purest of sages "

Climb west mount

Gather its ferns

with violence change violence

not know it is wrong

Shin emperor's founded dynasty is suddenly demolished.

we principally where return

Alas !! let us go

Fortune is in decay

This poem + a drop in the ocean" probably one of many, but
shows that there was a current of opposition
to Wan's system, and to Confucius.

(Shu)

" The whole of Chinese thought is concentrated in Chou. Later
ages found only different ways of expressing it."
explaining

June 22 25, 1901

After the conquest Wan distributed the government among
his brothers and officers, but kept Rokiho, son of the
tyrant as a governor of one province, so that the
ancestral worship of the Yn dynasty shd/ not die out.

That is he retained him not because he thought he was really
suited to the job.

Most of Mori's remarks
would be more usefully placed
as footnotes to an edition
of the Shih.

some of

I am including here only those that
are interesting in themselves and
comprehensible thus separate from
the texts referred to.

13

A poem of their is preserved in Koshigen, not in
the ODFS. Confucius admired them, so they opposed his
theory. He called them " the purest of sages "

Climb west mount

gather its ferns

with violence change violence

not know it is wrong

we principally where return

Alas!! let us go

Fortune is in decay

This poem, a drop in the ocean, probably one of many, but
shows that there was still a current of opposition
to Wan's system, and to Confucius.

(Shu)

" The whole of Chinese thought is concentrated in Chou. Later
ages found only different ways of expressing it. "
explaining

June 25, 1901

After the conquest Wan distributed the government among
his brothers and officers, but kept Rokiho, son of the
tyrant, as a governor of one province, so that the
ancestral worship of the Yn dynasty shd/ not die out.

Some of

13

the brothers collected Hakiu and Shukusei, who seeing that Wu was rebelling against his master "the tyrant" clung to his horse and remonstrated.

Wu did not listen, and after the conquest they felt they could no longer eat grain of Shu (Chou) and retired to Shugoyan, where the dead of starvation.

A poem of their is preserved in Koshigen, not in the ODFS. Confucius admired them, though they opposed his theory. He called them "the purest of sages".

Climb west mount
Wather its ferns
with violence change violence
not know it is wrong

This poem, a drop in the ocean, probably one of many, but shows that there was a current of opposition to Wan's system, and to Confucius.

(Shu)

"The whole of Chinese thought is concentrated in Chou. Later arose found only different ways of expressing it."

June 25, 1901

After the conquest Wan distributed the government among his brothers and officers, but kept Rokiho, son of the tyrant, as a governor of one province, so that the ancestral worship of the Yn dynasty shud not die out.

Some of

14

In the time of Chin the tyrant Koshigen incurred his
displeasure, was near being punished for nothing, and
feigned madness. Sfter the revolution Buo (Wu) made him
governor of Korea out of respect for his intelligence. On his
way to the capital he made a poem on the desolation where
Chin's palace had been.
It is called: Wheat excellent, or the grain
increases in size."

Poem BEETH

grain corn fat fat

49 in note bk/

"ext notes are re/ the regency of

and comments on Odes of Pin

Complete governmental organization, model for later.

Shurai, of rituals. these classified as

Kitsu : good luck

Kio : bad luck

KISHI : JUSTICE

Kun : MARTIAL

Ka : smaller congratulations, e.g. archery as pleasure

must have been continued in Girai and Raihi (rituals) now
mostly lost, Shurai remains perfect

Thus festivals for ancestral worship became the great thing
and gave the 9 Shoga and 8 Towga poems in the Shih

and for the first time we have <u>Sho</u>
poems sung in ancestral worship at Court

tho there had been some previously
in the provinces.

From now is the new series of rites to the ancestor of an
imperial emperor as such.

Refs/ are to J'ennings, which
was r either being used by Mori, or
checked by E.F. to follow Mori's HHHHH lessons.

J'ennings p. 345

IV. I. 1

266. my edtn

14

In the time of Chin the tyrant Koshigen incurred his
displeasure, was near being punished for nothing, and
feigned madness. After the revolution Buo (Wu) made him
governor of Korea out of respect for his intelligence. On his
way to the capital he made a poem on the desolation where
Chin's palace had been.
It is called: Wheat excellent, or the grain
increases in size."

Poem 227H

grain corn fat fat

"Text notes are re/ the regency of

49 in note ok/

and comments on Odes of Pin

Shurai, of rituals, these classified as

Kitsu : good luck

Kio : bad luck

Kii : justice

Kii : justice

and for the first time we have have Sho
poems sung in ancestral worship at Court

in the provinces.

the there had been some previously

From now is the new series of rites to the ancestor of an
emperor as such.

Refs/ are to Jennings, which
was either being used by Mori, or
checked by F.F. to follow Mori's autograph
lessons.

Jennings p. 345

IV. I. 1

266. my edtn

14

Poem B27H

grain corn fat fat

49 in note bl

and comments on Odes of Pin

Kitsu : good luck

Kio : bad bad luck

Kashu: justice

Kun : justice

in the provinces.

Refs/ are to 'ennings, which
was either being used by Mori, or
checked by E.F. to follow Mori's method
lessons.

"ennings p. 345

IV. I. 1

266. my edtn

15

Thus it came that the festivals for ancestral worship were made
a great thing, and caused the 9 Shoga and 8 Touga poems in the Shi
king. Sho were sung for the first time at the Court,
though they had been used by provincial lords before then,
but now were addressed to the ancestors of the Emperor as such.

Ode 266. Called Seibio IV, I, I.
Like the innermost part of the shrine of Shiti or
Nikko, called tamaya, or Spirit House, and addressed
to the spirit of Buno, King Wan.

6 lines addressed to the men worshiping,
the last HHHHHHHHH pair to the Spirit worshiped.

Single unbroken strophes in the Sho poems, because one cannot
pause in singing before a god.

H Optimistic, treating happy events, but to recall hard times,
there are 3 "Tonga" treating of hardships, and called
"Koriu"

Hinifu ... depicts hardship of the people
Koriu, of the ruler.

another called Seimin, living people
treat of the life and doings of Koshoku,
founder of the Shu family, minister in Gio and Shunsi
Shang Min (jennings 294)

very important from historical point of view.

Koriu, Duke Liu, p.303

made the fine moral discipline to Sei O

There is a very important line in Koshoku,
which has led to discussion of immaculate conception
of Koshin's son,
procreated by treading in the great footprint.

(Some Virginian "crank" has written re/great footprints.
get name.

usually treated as a fatherless child, but on no authority save
the verse...
Ode 245

letures on to June 27, 1901. historical background, or
legendary of puu poems, no particular criticism of them
as poetry.

*** The province Shin, and former Sei of gt/ historical
importance, rise of Kuanko of Sei and Bunko of Shin, dictators
able to manage lords of the provinces but not the Emperor.

*** The real Shin of the tyrant (? Bunko) was between Shansi and
Kansuh in the Shin K.hu valley.

Rats and birds in same hole

Famous founder of Hakuyeki, song Kiyo

minister of Justice HHH to Gio and Shin had gt/ knowledge
of plants and animals, so much so as to learn their language.

.... Mada .. ruler of small district, his function was
to take care of plants and animals.

In the time of Ko Ood Shu, a descendent of H. called Hishi was
again confirmed as local master, not as ruler or prince, but
chief of a small place, entrusted with rearing horses. The

15

Thus it came that the festivals for ancestral worship were made
a great thing, and caused the 9 Shoga and 8 Touga poems in the Sh
king. Sho were sung for the first time at the Court,

G lines addressed to the men worshiping,
the last HONORABLE pair to the Spirit worshiped.

Single unbroken strophes in the Sho poems, because one cannot
sing in singing before a god.

R Optimistic, treating happy events, but to recall hard times,
there are 3 "Tonga" treating of hardships, and called
"Koriu"

minifu .. depicts hardship of the people
Koriu, of the ruler.

Shang Min

(jearnings 294)

Koriu, Duke Liu, p.303

(Some Virginian "crank" has written re/ great footprints.
get name.

usually treated as a fatherless child, but on no authority save
the vers ..
Ode 245

le tures on to June 27, 1901. historical background, or
legendary of POH poems, no particular criticism of them
as poetry.

Rats and birds in same hole

minister of Justice to Gio and Shin had gt/ knowledge
of plants and animals, so much so as to learn their language.

.... Mada .. ruler of small district. his function was
TO TAKE CARE OF PLANTS AND ANIMALS.

In the time of Ko O od Shu, a descendent of H. called Hishi was
again confirmed as local master, not as ruler or prince, but
chief of a small place, entrusted with rearing horses. The

16

The locality still produces the best horses.

The great gradson of Hi Shi was called Shin Chu ; lived in the time of Sen O, for skill in horses again confirmed chief by Sen O, who gave him rank of Tai Fu ( higher retainer ) and permission to own chariots , horses and /??//monkey/ , of a prince.

no. music.

Shin poems date from his time, and differ from the rest of Koku fu, in that they do not treat of morality but of martial valor

( love, war and holiness ) connected with horse breeding.

Same form of verse, but different style. called ^en ken or healthy

the province distant from others and nearer the barbarians.

... Joko ( grandson ) corresponds to beginning of Hei O among lords under Hei O only man capable of driving out the barbararians, so Hei O gave him power over Gi jan Hokei etc.

making 800 sq. miles of Imperial Territory and so starting the Shin ? Shiu family.

Kenka, 5 most famous poems of Joko's time.

? Categories ? Chin, Kwai, So, all small

Chin poems : for dancing in temple

Miko, re/ old manners

Kiwa, caring for fine clothes,

So, luxurious lives of princes

Kisatsu of Go. known as Enriu Kishi said to have composed the music of all the 15 poems

and said the music of Kwai and So is not worth comment.

p. 18 P 18

VOL. II. July 4/ 1901

The last of the Kobufu poems treats of the vie of Reikeo, murdered by his ministers 49 years before the birth of Kungfutseu

At 34 Kung visited all the provinces to collect data and looking for a job. Nobody " could " employ him. Finally at Rakuyo, the south Caoe of Shu he met Roshi, recoded as a functionary and " Historian under the Pillar ", possibly a librarian, dates of birth and death, unknown, but supposedly older than Kung, and alledged to have taught him the rites, music, and to have shown him written commentaries on the Shu. ( History Classic ).

but known to have been born in the Ku dostrict of SHH at unknown date

SHH So being now Koko and Fukien Hunan and hupeh, west of Go and Hu

16

The great gradson of Hi Shi was called Shin Chu; lived in the time of Sen O, for skill in horses again confirmed chief by Sen O, who gave him rank of Tai Fu (higher retainer) and permission to own chariots, horses and use ceremonies and /%%%%/, of a prince.

no. music.

Shin poems date from his time, and differ from the rest of Koku fu, in that they do not treat of morality but of martial valor (love, war and holiness) connected with horse breeding.

Same form of verse, but different style, called en ken or healthy the province distant from others and nearer the barbarians.

... Joko (grandson) corresponds to beginning of Hei O among lords under Hei O only man capable of driving out the barbararians, so Hei O gave him power over Gi jan Hokei etc.

? Categories? Chin, Kwai, So, all small thin poems: for dancing in temple

Wiko, re/ old manners

p. 18 P

VOL. II. July 4/ 1901

At 34 Kung visited all the provinces to collect data and looking for a job. Nobody " could " employ him. Finally at Rakuyo, the south Caoe of Shu he met Roshi, recoded as a functionary and "Historian under the Pillar ", possibly a librarian, dates of birth and death unknown, but supposedly older than Kung, and alleged to have taught him the rites, music, and to have shown him written commentaries on the Shu. (History Classic).

SHHH So being now Koko and Fukien

Hunan and hupeh, west of Go

and Hu

17. Ku being (?) in Sabu of Hupeh, just north of the Yangtse.

It is known that once the influence of Shuko and Shiko reached down into these districts, but the communication was soon cut.

All thru Shin time, go and So were independent and classed as barbarous provinces (p. 2)
Their way of thought must have been very different, to witness Roshi's own writing and his school later called Ko-ro.

The Ko iHHHHHH pointing to Kotei, who may have come from the South-West,

Ko-ro meaning Yellow Roshi, on the supposition that Roshi derived from Kotei.

His disciples Soshi and Resshi wrote that Gio( Yao) and Shun were espied

the real models of Kung's philosophy

and that the real greatness was of Kotei, which might indicate some real nexus between Kotei and Roshi.

Geographicly parts of So are near foreign countries and " so got it first "

take

Mori thought it unsound to make the fundamental difference as between South and North, as the North already had socialistic doctrines

a good deal of opposition,
as in the case of Kioyu.

The opposition was to the " artificiality of Northern morals "

There must have been an opposition party, all over the Empire and at all times, overshadowed noy by Kung but by the influence of his disciples, and it wd/ be an error to suppose that there was no thought save that of Kunfutseu.

The chapter on Philosophy in Shibaseu's History presents Roshi, with Shinshi and Kōmōshi as disciples standing for strict legality, with stress rather on law than on morals, resulting in great cruelty in practical government.

Kamfushi

Against many doubters, Mori thought Shibasiu was right in putting both under Roshi,

and this line wd/ make government strictly legalitarian in practical politics. Doctrine is called Keimei "punishment name". Kamfushi flourished in the beginning of Shin and was killed by Shikotei.

From Shunju to Soji (Kutsugen) there is no poetry, but two schools of philosophy. Moshi's and Roshi's,

containing Soji, Kesshi, Shinidi, and Kamfushi, both school flourished, along with a third. that of Yoshi and Bukushi, and interval of great political demoralization, but of great thought

There was 152

From the death of C. to the time of Kutsugen (Kwai YoH king of So) and from the last of Kokufu, about 250.

The Ko ihemei pointing to Kotei, who may have come from the South-West,

His disciples Soshi and Resshi wrote that Gio( Yao ) and Shun were eespised

Geographic parts of So are near foreign countries and " so got it first "

take

a good deal of opposition,

as in the case of Kioyu.

The chapter on Philosophy in Shibaseu's itory presents Roshi, with Shinshi and Koshi as disciples standing for strict legality, with stress rather on law than on morals, resulting in great cruelty in practical government.

Kamfushi

and this line wd/ make government strictly legalitarian in practical politics. Doctrine is called Keimei " punishment name ". Kamfushi flourished in the beginning of Shin and was killed by Shikotei.

containing Soji, Kesshi, Shinidi, and Kamfushi, both school flourished, along with a third, that of Yoshi and Bukushi, and interval of great political demoralization, but of great thought

There was 152

18

During this interval

Sojo's " Philosophy " contains one poem " Song of Satsuyo "
possibly an imaginary chargcter , used by Sojo as satire on
Confucius , re/ a man complaining he could not find employment
under princes, not good as a poem but conserved in Koshigen ,
a solitary specimen of the genre. Other alledged poems of
Go and Etsu are found only in later collections ergo
one is not certain of their authenticity.

A line attributed to Moshi

Shi dead and Shunju rises "

can be taken as historicly correct.

Poetry of the feudal era not much use as poetry. "ad there been
a great poet something would probably have remained of him. So
we come next to Kutsugen, born in Roshi's province, but
conversant with northern thought. He formed a style of his own,
trying to fuse both currents.

Alleged ade of Roshi was 200 years, but at any rate
he lived thru the Shu decline. Apart from claim that he lived in
time of Gio and Shun, he lived to a later ange than
Confucius, seeing every hope gone, and"started Westward on
a cart drawn by a blue ox ".

When he came to the West gate of Shu

the gatekeeper knowing it was

? Roshi , told him that if

has going, he need not come back, but must leave his thoughts
in writing.

Hence Roshi ( Lao Tse ) wrote the 5000 words
which remain attributed to him..

He is then said to have traveled into

TaiShin (? Shin, Shu)

Taishiu

Tai/SHU , the Great West

Tai Shiu

a name generally given to Kenan, Chinese Empire.

Shiba Sen indicates that he survived Confucius in the
passage :

" In the time of Kenko of Shin ( ancestor of Kotei )
the Court Historian Zai Shi Sen during Shin 's decline ,
told K

( Kung ) that his province would be great in the
future , and replace Shin."

???? now is TaiShi, little town by Roshi,

Sen the name of Roshi(?)

Shiba not certain but conjectures.

ROSHI'S 5000 words are rhymed prose , HAH

The commentaries on Eki are rhymed in important parts. Ergo
Chinese must have had habit of rhyming even in prose

have had habit of rhyming

Passing thru the age of philosophers we come to Kutsugen
who was not a professional poet, and was not trying to please
anyone by his poetry.

His " RISO " spontaneous lament
for unfortunate social situation, but bemae the pillar on which
later poetical prose is based.

SO

18

During this interval

Sojo's " Philosophy " contains one poem " Song of Satsuyo "
possibly an imaginary charact er, used by Sojo as satire on
Confucius , re/ a man complaining he could not find employment
under princes, not good as a poem but conserved in Koshigen ,
a solitary specimen of the genre. Other alledged poems of
Go and Etsu are found only in later collections ergo
one is not certain of their authenticity.

A line attributed to Moshi

Shi dead and Shunju rises "

Poetry of the feudal era not much use as poetry. "ad there been
a great poet something would probably have remained of him. So
we come next to Kutsugen, born in Roshi's province, but
conveasant with northern thought. He formed a style of his own,
trying to fuse both currents.

Alleged ade of Roshi was 200 years, but at any rate
he lived thru the Shu decline. Apart from claim that he lived in
time of Gio and Shun, he lived to a later age than
Confucius, seeing every hope gone, and"started Westward on
a cart drawn by a blue ox ".

the gatekeeper knowing it was

? Roshi , told him that if

has going , he need not come back , but must leave his thoughts
in writing.

Taishin (? Shin, Shu)

Taishiu

TAI/SHU , the Great West

Tai Shiu

Sen the name of Roshi(?)

ROSHI'S 5000 words are rhymed prose , hih

The commentaries on Eki are rhymed in important parts. Ergo
Chinese must be read / read / read / read even in prose

have had habit of rhyming

His " RISO " spontaneous lament
for unfortunate social situation, but demae the pillar on which
later poetical prose is based.

based.

19

SO

****
rose to rule in
Prince TenGioKei, a descendent of Kotei (reigned in So
three reigns before time of Gio Shuo

It was long before his descendants flourished though continuing as
petty princes. Finally increased in the latter era of W est)
Shu

and became very great in the Shugu period, their title
not derived from Shu,
so they called themselves kings
not princes like the others.

SHUHHHHHHHHHHHHHH
In the feudal Sengoku era, the Kuhō of So was one of the
six great ruling families. Monarchy

These So kings were of
There were six great ruling families, So royalty being one
of the six.

The Sengoku era follows Shunju of Confucius' History, which
continues to the time of his death

( Kung's )

with
During Sengoku we have 16 warring princes /and no established
overlord,
later reduced to six.

Kan, Gi, En, Cho, Shin, So

their epoch called Rokkoku
being about a century at the end of the Sengoku era,
followed by Shin, i.e. before Kwaiyo of So.

So, small but independent rose to be one of the SIX,
2 great orators, the friends Soshi and Choji were strong
in the country's politics,

Choji untiring in support of Shin
whom he thought shd have total rule in China,

but
Soshi's principles were to ghnhh
take effect in the other 5 provinces ( and in Sei ?)

being in So, the most powerful,
and to conquer Shin

Kwaiyo of So patronized Soshi's concept

and tried to effect it by fighting against Shin in many wars
but the armies of the Six never got thru the East Gate
of Shin, and were, later, repelled and conquered.

19

SO

rose to rule in
Prince TenGioKei, a descendent of Kotei (Shu) in So three reigns before time of Gio Shuo

It was long before his descendants flourished though continuing as petty princes. Finally increased in the latter era of West) Shu

In the feudal Sengoku era, the Kuhhh of So was one of the six great ruling families. Monarchy

(Kung's)

with
During Sengoku we have 16 warring princes and no established overlord, later reduced to six.

Kan, Gi, En, Cho, Shin, So

Choji untiring in support of Shin
whom he thought should have total rule in China,

but
Soshi's principles were to ghhhh
take effect in the other 5 provinces (and in Sei?)
being in So, the most powerful,
and to conquer Shin
Kwaiyo of So patronized Soshi's concept

and tried to effect it by fighting against Shin in many wars
but the armies of the Six never got thru the East gate of Shin, and were, later, repelled and conquered.

20

Kwanyo kinsman Kutsugen ( having family name of the So princes ) was first a trusted advisor of Kuanyo , but being falsely accused by two men of his own rank , Tokwan and Kinso , lost the king's confidence and was banished. from the court.

Ergo composed the Riso intending to show the King his real thought and loyal

While he was writing it Kwanyu was defeated by Shin , improsoned and killed,

which facts are included in the lament with
the useless comment " if his king had but listened ".

p. 9/10 summary of Riso

Kutsugen saw no use in living any longer and threw himself into
the Bekira section of Dotei lake.

The " RI SO "

meaning separate disorder

...

to p. 14

The story begins with being fond of orchids and to clothe
himself with orchids

people dont like the smell , he wanders
everywhere to find someone who agrees.

refs/ to contemporary politics, subjective, most subjective
of Chinese poems.

20

p. 9/ 10 summary of Riso

to p. 14

Notes II. 15

21

" 9 songs" of KINKA

More solemn in form than the Riso, shorter lines of 5 or 6
characters with a kai between them making one more
in the middle

by a wanderer in the Southern provinces, where the people
were worshiping local gods with inferior poetry, which he
meant to improve, but being in a strange state of mind
he included his personal regrets.

1. to "God", East God, which is southern folk's god.

2. Cloud God

3. Water god of Sosho (Dotei) Paba

4. To the spirits of the 2 daughters of Shun

5/6 to the greater and lesser stars governing human destiny

7. Sun God

8. River Lord

9. to a Mountain Devil.

10. To the nature spirits, i.e. the spirits of the dead
in man. to all the spirits

all rather short, and a finale summing up all the poems,
and making, really, the eleventh.

Riso is great in thought, but rather loose in form. These are
more compact and very poetical. The Lake God, the Two Ladies
and the Mountain Devil, the finest.

The Riso, sometimes called Riso Kio (scripture)

Aug 17, 1901. (at Reishitsu Seide, Chosa Kioko.
Mr Hirota, tr.)

Kutsugen Continued

Utai Teninori, Heaven Asking.

After being banished he wandered in Konan, ( south of the
Yangtse). In place of So, as a custom, pictured the festivals of
Kishin) devils and gods)? In Konan are many temples of kings
. some say Shun went there, and there is a temple to him. There
are may wall paintings, that is painted directly on the walls ( probab
probably like Honji ) and indeed wonderful. about heaven, earth
mountains and rivers, full of nature.

( This is from a record of K(utsugen's)time not Mr Mori's ). Gods and spirits of antient time, and animals, and curious traditions about the deeds of the saints, Yao and Shun, possible Bhudda ) of old times, also plants.

Kutsugen went to these temples and marveled at these
paintings.

he asked heaven about them, each painting at a time
so that the "emnan" poem is not a complete poem, but in fragment
fragments.

and this constitutes its peculiar beauty.

Old commentators thought that Kutsugen has so many
struggles and complaints in his heart, and that through
these wonderful paintings he gave them relief before
heaven.

Such at least was their idea. The date of the paintings
unknown, but So is the oldest country in China, and quite
independent of the centralization of Shin

? Shu

which looked upon it as barbarous, and has no record of it.

Deeds of Shun (НВШЕШН, Yao and Wu are in the poem itself,

Notes II. 15

" 9 songs" of KINKA

2. Cloud God

3. Water god of Sosho (Dotei) Saba

7. Sun God

8. River Lord

9. to a Mountain Devil.

Riso is great in thought, but rather loose in form. These are
more compact and very poetical. The Lake God, the Two Ladies
and the Mountain Devil, the Finest.

Aug 17. 1901. (atReishitsu Seide, Chosa Kioko.
Mr Hirota, tr.)

Kutsugen Continued

Utai Teninori, Heaven Asking.

After being banished he wandered in Konan, ( south of the
Yangtse). In place of So, as a custom, pictured the festivals of
Kishin) devils and gods)? In Konan are many temples of kings
. some say Shun went there, and there is a temple to him. There
are may wall paintings, that is painted directly on the walls (pro
probably like Honji) and indeed wonderful. about heaven, earth
mountains and rivers, full of nature.

( This is from a record of K(utsugen's)time not Mr Mori's ). Gods and spirits of antient time, and animals, and curious traditions about the deeds of the saints Yao and Shun, possible Bhudda) of old times, also plants.

he asked heaven about them, each painting at a time
so that the "emnan" poem is not a complete poem, but in fragments.

Such at least was their idea. The date of the paintings
unknown, but So is the oldest country in China, and quite
independent of the centralization of, hin

22

22

So that Mr Mori thinks the paintings must date from at least
1000 years before Kutsugen.

ORTHODOX HISTORY (The Shu of Koshi) does not speak of the
inner side of chinese life (and so omits hardships). But
in Kutsugen we can see the informal spiritual side of
Chinese custom and feeling.

The sequence of the poem shows , sun and moon in heaven
infinitely vast, but the H sun and moon hang iH in it with
many stars.

He wonders, finding no theory, and asks heaven
What virtue has the moon? It dies and recovers; has a rabbit in iH
its heart, but why does it care for a rabbit?

There are many animals in the paintings, including
a large serpent with 9 heads, that always follows the
lightening;

another serpent which swallows elephants,
How big is it ?

He tells many things not in the proper history
of China.

For example in the time of Wu and Kakoshi
(the K'a dynasty) there was a strong man name Gei. Ten suns
appeared in the heaven. Nine of which he shot.

Item gets into history later, but is from this
Teninori.

Its historic value is apropos of the painting.
Usually in four character lines, 4 to a strophe,

that Kutsugen

The term Fu was invented later, applied to style of Tenmani
and not classed as Fu in the Shih.

Thus Tenmani a literary curiosity, only once parraleled in
the Mount Sea Scripture, "San Kwai Kio".

Which tells that in the time of the flood Wu traveled over the
world and recorded his travels, which cannot be accepted as factual.

In company with So and Ji, there are agreements. Some think
Kutsugen took material from S.

.. before Shin and Kan

but there is no trace of such borrowing in Tenmani. and the San
KhhKhh Kwai Kio seems rather to have borrowed from Kutsugen.
making not a poem but a curious prose geography. possible
datable before Shin and Kan

Han in mention in a life of Kutsugen, who served Kwai O of So,
was banished. Kwai taken by Choji died captive in ShinH.

Jo O next king of So, and even K(utsugen) was not
allowed position. Came back after his banishment but was too
outspoken and was banished again; wandered in Konan near
Dotei Sabu.

The sequence of the poem shows sun and moon in heaven
infinitely vast, but the sun and moon hang in it with
many stars...

He wonders, finding no theory, and asks heaven
What virtue has the moon? It dies and recovers; has a rabbit in its heart, but why does it care for a rabbit?

For example in the time of Wu and Kakoshi
(the Han dynasty) there was a strong man named Wei. Ten suns
appeared in the heaven. Nine of which he shot.

that Kutsugen

Thus Tenmani a literary curiosity, only once narraleed in
the Mount Sea Scripture, "San Kwai Kio".

... before Shin and Kan

but there is no trace of such borrowing in Tenmani, and the San
Kwai Kio seems rather to have borrowed from Kutsugen,
making not a poem but a curious prose geography, possible
datable before Shin and Kan.

San in mention in a life of Kutsugen, who served Kwai, O of So,
was banished. Kwai taken by Choji died captive in Shin.
Jo O next king of So, and even K (utsugen) was not

23

23

having no hope of a restoration, as a descendent of the Imperial
line of So, did not wish to take service in another country.
Wandered desperate till he came to Pekera River and
drowned himself. The poem Kinsho, his last effort, and intended
to be his last poem, of sorrow with some calmness remaining
, a poem with no decorations or softening of words,
" interesting but not beautiful as poetry", and
without a great deal of nature in it.

Upon the REIGN OF KOTEI there is a painting by Shoshakuboku, of all the Riso, with places and beasts and ..(?) and even of the wall paintings.

Now in the Imperial Collection.
("The 9 Showings")

KINSHO contains some fragmentary words later turned into

special beauty by subsequent poets. It was aimed to show
loyalty to king and country, (? in style more like the Riso,
and not like Kintea and Tenmori)

the 3rd. Aiyei / long for - captive of So.

5. MM Keisha / pocket, stones sand, pebbles.

9th Haikifu, sorrow-storm, autumn wind.

Kutsugen has lehosehae pbemmost sorrowful

ENYU wrote " Far-wander ", like a little Riso, as summary of
the Riso contents,

wandering in heaven and earth appearing to all the
gods and spirits, at times
an allegory spoken to a beautiful lady
at times to an Hoo, asking to ride on it.

The climax in the finale " not-do " Mui,
doing nothing.

( Villon, but to have one's ease ) EP.

Thought related to Roshi, to whom it seems Enyu was related.

E.F. notes " Hegel " in the margin, re the last line

Doing nothing, beyond nothing, thru the most pure
(?then)

Nothing contains the idea " there is "

With ( premtes enas )

/??????????"taisho"
he will live in its neighborhood

TWO of these poems

Bokkio : Settling dwelling

Giofu : Fisherman

In the first he asks heaven where to live

In the second he meets a fisherman who laughs at his complainst.
( ? wherefor life )

Says he still retains principles.

These cannot be called
strictly poems, but are easy and popular, unsed in modern text books
for boys, often quoted in other books. have rhyme, not specially
( ...M.... ?? imaglas ?? ) too simple and artless for
poetry.
imageley

23

having no hope of a restoration, as a descendent of the Imperial
line of So, did not wish to take service in another country.
Wandered desperate till he came to Pekera River and
drowned himself. The poem Kinsho, his last effort, and intended
to be his last poem, of sorrow with some calmness remaining
a poem with no decorations or softening of words,
" interesting but not beautiful as poetry", and
without a great deal of nature in it.

Enom

The REIGN OF KOTEI there is a painting by Shoshakuboku, of all the Riso, with places and beasts and ... (? ) and even of the wall paintings.

special beauty by subsequent poets. It was aimed to show
loyalty to king and country, (? in style more like the Riso,
and not like Kintea and Tenmori )

5. MN Keisha / pocket, stones sand, pebbles.
9th Maikifu, sorrow-storm, autumn wind.

Kutsugen has lehésotáre ppemsost sorrowful

F.F. notes " Hegel " in the margin, re the last line

With ( prm tes e nas )

?????????? "taisho"
he will live in its neighborhood

TWO of these poems

Bokkio : Settling dwelling

Giofu : Fisherman

In the second he meets a fisherman who laughs at his complainst.
Says he still retains principles.

These cannot be called
strictly poems, but are easy and popular, unused in modern text books
for boys, often quoted in other books. have rhyme not special

( ...M.... ??imag19c ?? ) too simple and artless for

24

FU
*FU*
******

24

Kutsugen's pupil Sogioku made many poems in the style of Riso sometimes with the same ideas, only to show his " letter flower " ( Bunka ) or rhetoric and richness of thought , using only fine delicate words , wanting fame for his style.

He turned back to the of the 6th style ( Rikugi ) of Shikei ?? and gave that name to this style.

Fu is the poetry that takes one subject elaborates it point by point " side by side" , now from one side now from another , thus increasing in length.

Term Fu used in Shikio. Called rhymed prose and is too general.

If you KANH KANH Kichi's subject , you must describe it , at length , in full with no condensation , as a " poetical point of view ".

Very prevalent in Kan time , among men of culture called " Shifu bunsho no shi "

" Words an fu Bunsho no gentleman applied to a literary man.

PREVALENT until the To dynasty , but is too flowery and with little essence . Showy without deep thought , a flower without fruit and decayed in To.

Imageless , with lines often 11 or 15 characters long.
USUALLY WITH KAI IN IT.

Usually with a *kai* in it

TOEMMEI'S return is " fu " Sometimes short lines alternate giving it its especial beauty. It is quite harmonious , but too long for a poet , i.e. to show his ability as such . By contrast the reaction into the 5 and 7 character stanza?

Formal poetry came in with Kan and ( .... ( 26 ) but the former fu was prevalent and the formal poetry quite limited. Prevaling in ToH

literature.

In Kan, the fu took first rank as

There is a combination of Kan formal verse with Shiku in the time of ... 47 .. but the Riso had existed between them.

? Confucians
Confucius grew in Han

? looking back on Confucius, studied Shihe Shiwei
but their influence was limited

???

Many men of letters followed Sogioku

??
such as Shiba and Shojo in the time of Kan no Butei

??
Wo

24

FU
FU*
*****

Kutsugen's pupil Sogioku made many poems in the style of Riso sometimes with the same ideas, only to show his " letter flower " (Bunka) or rhetoric and richness of thought, using only fine delicate words, wanting fame for his style.

He turned back to the style of the 6th style (Rikugi)
of Shikei
?? and gave that name to this style.

Fu is the poetry that takes one subject elaborates it point by point " side by side ", now from one side now from another, thus increasing in length.

If you KUSH KUSH Kichi's subject, you must describe it, at length, in full with no condensation, as a " poetical point of view ".

Very prevalent in Kan time, among men of culture called " Shifu Bunsho no shi "

" Words an fu Bunsho no gentleman
??????
Applied to a literary man.

PREVALENT until the To dynasty, but is too flowery and with little essence. Showy without deep thought, a flower without fru- and decayed in To.

Imageless, with lines often 11 or 15 characters long.

USUALLY WITH KAI IN IT.

Usually with a kai in it

Toenmei's return is " fu " Sometimes short lines alternate giving it its especial beauty. It is quite harmonious, but too long for a poet, i.e. to show his ability as such. By contrast the reaction into the 5 and 7 character stanza?

Formal poetry can in with Kan and (.... (26)
but the former fu was prevalent and the formal poetry quite
limited. Prevaling in ToH

In Kan, the fu took first rank as
literature.

There is a combination of Kan formal verse with Shiku
in the time of ... 47 .. but the Riso had existed between ther

? Confucians
Confucius grew in Han
?
looking back on Conficius, studied Shihe
but their influence was limited

 Shiheo
 Shihei
 ??

followed Sogioku
"any men of letters followed

Shiba, Shojo, in the time of Kan to Butei

["25", "25", "HAN HUO HUO HUO HUO HUO HUO HUO HUO HUO HUO

25

## SHIOJO SHIOKU SHIO SHIO KUTSUGEN

Shojo admired Kutsugen and Sogioku and derived from them

Shin followed So with these influences sweeping over the world

Poetry was called So sei, i.e. So voice, and the formalists wasted their power trying to break it down.

(parenthesis "HH I (F.Fenollosa ?))

doubt this view.

They thought so the most convenient vehicle of their thought and could get anything into it

"He" (? Mori or tother one) admits that Rihaku's Kifu refers back to the 19 formal pieces of his own poetry. So being as I see it) can formality differ from the link between Shikio and Rihaku

Among SOGIOKU's poems are the
9 Explanations or Advocations.

### 1.

Kutsugen's Kinsho was too sorroful and desperate, so Sogioku explained it more fully in his apology for him.

²The H Shokon, or " invite-soul"
an invocation, inimitative of the Riso, to
Kutsugen's soul, wandering everywhere,
asking that it return to

So.

This is his most beautiful poem.

These are not labeled fu / but the following are so listed.

Koto no fu ( a name)
Shinnio no fu ( Goddess)
Koshoku n.f. liking love
Kase n.f. wind
Fiye n.f. flute
Wai n.f. ( / desire )

all very beautiful in wording

Shinnio and Koto are about Shibu Sojio and are the most famous

the latter about a cloud in heaven

Sogioku went with Jo O to Mt Kotokan, seeing a cloud

Sogioku said it was a goddess who is cloud in the morning and rain in evening

The King (? Jo O) ordered him to sing it,

Kutsu and So are set as equals in parallel

and it is a great mistake for
followers of ?? Giles and others to disparage the followers of Kutsugen
st ?? ers ... as Kueso.

["K", "26", "more\nKutsugen uses allergory, Sogioku does not, but speaks of\nthings and people for their own sake, not to illustrate loyalty\nor other ideas.", "Some chinese critics condemn Sogioku as lacking in sufficient\nmoral meaning not putting\ninto his poetry,", "which is a bit too pedantic and", "didactic.", "Kaze no fu wd/ be interesting to translate", "Shinnio n.f is sequel to Koto n.f", "In Koto he said the cloud was a lady. Jo O dreamed about the\nlady. Sogioku ergo had to write about the dream.", "text of Sogioku is in \" Monzen \"", "Mr Mori say translation in N. American Rev. is bad and rough\nand that a translator who had been so long in China shd/ have known\nbetter. \" knows only half side of China \"", "makes bad selection from Shikio and wholly misses the point\nof \" The Raven \"", "KEISA, pupil of Kutsugen, one of many\nsang poems in their master's style in the time of Sengoku\n(battle) literature was satirized, yet poetry was preserved in\nSo because of Kutsugen.", "Poets till Shin time used fu style\nnot at such length as Kutsugen and Sogioku. but immitative.", "\" So sei \" with the harmony and rhymes of So.", "first", "KEIKA of En defeated the Shin in Sengoku's time\nand determined to kill Shin no Shitotei. By Ekisui river\ndeparted and bade farewell to his friends who were in same\nvein of h thought, and sang the two lines", "Fu sho sho kei eki siu kan", "So shi itsu kio kei fu fuku kwan.", "SUNSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHINSHIN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Kutsugen uses allurgory, Sogioku does not, but speaks of
things and people for their own sake, not to illustrate loyalty
or other ideas.

Some chinese critics condemn Sogioku as lacking in sufficient moral meaning not putting

into his poetry, which is a bit too pedantic and
didactic.

In Koto he said the cloud was a lady. Jo O dreamed about the
lady. Sogioku ergo had to write about the dream.

text of Sogioku is in " Monzen "

Mr Mori say translation in N. American Rev. is bad and rough
and that a translator who had been so long in China shd/ have known
better. " knows only half side of China "

makes bad selection from Shikio and wholly misses the point
of " The Raven "

KEISA, pupil of Kutsugen, one of many
sang poems in their master's style in the time of Sengoku
(battle) literature was satirized, yet poetry was preserved in
So because of Kutsugen.

Poets till Shin time used fu style
not at such length as Kutsugen and Sogioku, but imitative.

" So sei " with the harmony and rhymes of So.
first

KEIKA of En defeated the Shin in Sengoku's time
and determined to kill Shin no Shitotei. By Ekisui river
departed and bade farewell to his friends who were in same
vein of h thought, and sang the two lines

Fu sho sho kei eki siu kan

SHINSHINSHINSHINSHINSHIN over the Fki's burn
Calm wind over calm water of Eki burn

The strong man departs once, does not return.

The only ornament, seven words, and then 8, with the rhyme
kan and kwan.

" yet it contain the beauty and style of Riso "

p/31

27

Aeri was surrounded in Gaika place, lost all his forces,
and sang in despair

Gaika no Uta

Guki

His horses will not run, he must leave his wife

a sublime poem, short and still in the style of Sosei (So voice)

Kan started as a small province S.W. of Shin and west of
Choan reaching to the mountains of Shokui

KAN poems start as Sosei.

When Koso pacified the world
he returned as Emperor to his native place, Hai, in Kan.
"assembled old friends and relatives for a great feast and wrote

Tafu no HU Uta

the great wind song, which he sang himself? And inviting Ko yung
boys to join in.

The poem is same genre as Gaika no Uta
same length, of of dying, one of triumph. one sad one joyful
the " two great poems of the interval "

but in fact the only pieces surviving

KOSO especially like "Sosei" So voice. His dear mistress
Sekifujin had a child who came to be

Nioi

king of Cho

Another child was born of the Empress in the mountains of
Kioko

but he preferred Nio I to the legitimate price and
intended him for the succession, but his great friend and
advisor Chorio strongly opposed this,

so that he called Sekifujin and said :

Please dance in the So style for me
and I will sing with the So voice,
so he composed

Kokoku Ka

The Great white bird song, in Sosei style, the bird
has grown, you cannot keep him from flying

A maid in the palace Tozai Fujin was a gt/ scholar
and Koso ordered her to compose private palace music
BOKH BOCHU gaku.

may have thought it unsuitable to have
???? songs sung by the maids.

The Bochugaku is also in So style.
He pacified the world with sword and horse and dislikes letterati.
so there was no literature in his time. save these few poems.

The legitimate prince, Keitei succeded him. and died after 7 years reign

27

teri was surrounded in Gaika place, lost all his forces,
and sang in despair

Gaika no Uta

Guki

KAN poems start as Sosei.

When Koso pacified the world
he returned as Emperor to his native place , Hai, in Kan.
"assembled old friends and relatives for a great feast and wrote

Tafu no Hii Uta

the great wind song, which he sang himself? And inviting Ko yun
boys to join in.

Nioi

King of Cho

Kokoku Ka

A maid in the palace Tozai Fujin was a gt/ scholar
and Koso ordered her to compose private palace music
BOKU BOCHU gaku.

28

28. His mother Rioko tried to govern, intending to give the power of Kan to her own family, Rio-shi, but many subjects were faithful to Kan and prevented this.

Koso's third son came to the throne, as BUNTEI

and for the first time assembled the men of letters and gave them positions in government

and literature began to be prised

lost or burnt in Shin time

all the Scripture books (Kei seki) were hunted up and partially restored

ergo his honorific BUNTEI

this was merely the start of the movement. Kanyu appeared at this time

and had i an important post in Bun's service gave strong advice re/ 3 facts to be commended and 3 to be deplored. Bud governed accordingly

but Kanyu was merely a young literary man, and there were a lot of veteran statesmen who had "gone thru 10.000 horses in battle, who did NOT like him. or his having such influence. and meant to oust him."

Bun had to send him away to Long Sand (Cho sa) near Bekera where Kutsugen was drowned.

Where he ambled along the hhk river bank and naturally sympathized with Kutsugenm and composed a Cho, KHH Kutsugen fu, lament.

lamenting both of their troubles.

A clothier bird Fukencho was in his room, an unlucky omen and he feared for his life, composing

## FUKUEKO Fu

???

in which the brid says it has the worst luck of all of them, and does all the talking.

as Kanyu interprets his fluttering

Other poems of Kanyu

are *Regret and Swear*, *SShakusei*, (*authenticity doubted*) but interesting.

prose essays, letters of advice, very splendid to the Emperor

and highly prized. Died at 33 in the 12th year of Bunkei soon after recall.

KOSO made his younger brother, by a different mother, GENWO of So and naturally made his brothers and relatives kings in important countries,

each having one scholar as tutor and friend

Imo

Imo, served Uenso and his son I wo and his grandso Obo. a dissipated specimen to whom he composed

FU KAN (no) SHI

Obliging advice poem.

in the Shikio taste, 4 character lines, all words simple and primitive, no HHH graces.

lost or burnt in Shin time

ergo his honorific BUNTEI

and had a important post in Bun's service gave strong advice re/ 3 facts to be commended and 3 to be deplored. Bud governed accordingly

but Kanyu 46 was merely a young literary man, and there were a lot of veteran statesmen who had "gone thru 10.000 horses in battle, who did NOT like him. or his having such influence. and meant to oust him.

Where he ambled along the hhh river bank and naturally sympathized with Kutsugenm and composed a Cho, KEH Kutsugen fu, lament.

A clothier bird Fuencho was in his room, an unlucky omen and he feared for his life, composing

FUKEKO FU

???

Other poems of Kanyu

are *Regret and Swear*, *Shakusei*, (*authenticity doubted*) but interesting.

Imo

FU KAN (no) SHI

Obliging advice poem

in Shikio taste, 4 character lines, all words simple and primitive. no graces.

2929

being purely didactic, naturally unimaginative, but Imo
being a scholar tried hard to imitate Shikio

The poem, made in time of Obo, but in ?? Buntei terms (??
the very germ or beginning of regular poetry in Kan

SHI and FU HHH now separate

They are to be treated separately, and one must watch for the
difference, although there is a relation between them.

AND they are to be kept distinct.

the
Kotei, son of Buntei also prized UHUUUUUU doctrine, HHHH

of Confucius and Mencius. Saught out books that
jad escaped destruction ( as men of the Florentine renaissance
seeking greek texts)

Among the man literarti Shiba Sojo and Baijo are
most renowned, born under Kotei and already famous in his time,
though Kotei no longer assembles the writers in the capital

They come to flower in the time of Butei, in philosophy,
history and in poetry, long reign

During his 70 years of rule he sent generals to the barbarians of the
West and conquered them, here is the beginning of Imperial China.

( cf. Rome, and take of Greek philosophy)

Prose and poetry of China of the Kan-Go, 6 dynasties came down
only in manuscript, scattered thru revolutions and battles,
quoted in the Shita o by Tai Shiko (notes on history.)
(cf. Plutarch's "Lives . )

But Shi not quoted in the Lives Rikueno in the reign of Butei of
Rio, Prince Shomei Tai Shi. died young without coming to the
throne, but had great faculties for collecting, pieces from
the time of Kan to Gi. and selected good and pure pieces only
in the book "Mongen" Fu, Shi, and prose.

His younger brother Kambutei, who did come to the
throne, also collected and wrote, and gathered the lighter
pieces, apparently thinking his brother's criteria would
have shut out his own less serious work.

putting this in charge of Jorio, and including some specially beaut-
iful work not in Monzen

GIOKU TAI SHIN GI

Gem storied-house new songs.

Mori relies chiefly on these two sources.

HHH GOGON, 5 character poems, controversy as to whether
they were made by two poets Risio and Sobu, both of
barbarian Hun country. Risio surrendered to them and stayed there,
Sobu was captured and eventually came back to Kan, and
they w made poems at their separation, which are the origin of
GOGON.

born in
Mori thinks Gogon began with Baijo, in the time of Kotei
and surviving into time of Butei, as evidence strongly in
with

19 anonymous poems in the Monzen collection,
8 in Gi
7 in South Ei

2929

The poem, made in time of Obo, but in ?? Bantei terms (??)

SHI and FU HUU now separate

the
Kotei, son of Bantei, also prized HUU HUU HUU HUU doctrine, HUU HUU HUU HUU of Confucius and Mencius. Saught out books that

had escaped destruction (as men of the Florentine renaissance
seeking Greek texts)

They come to flower in the *XXIV* of Butei, in philosophy,
history and in poetry, long reign

During his 70 years of rule he sent generals to the barbarians of the
West and conquered them; here is the beginning of Imperial China.

(cf. Rome, and take of Greek philosophy)

Prose and poetry of China of the Kan-Go, 6 dynasties came down
only in manuscript, scattered thru revolutions and battles,
quoted in the Shita o by Tai Shiko (notes on history)

(cf. Plutarch's " Lives . )

putting this in charge of Jorio, and including some specially beauti
ful work not in Monzen

GIOKU TAI SHIN GI

Gem storied-house new songs.

GHH GOGON, 5 character poems, controversy as to whether
they were made by two poets Risio and Sobu, both of
barbarian hun country. Risio surrendered to them and stayed there,
Sobu was captured and eventually came back to Kan, and
they w made poems at their separation, which are the origin of
GOGON.

born in

and surviving into time of Butei, he takes evidence (strong) from 19
poems by anonymo poets in the Monzen / 8 in Gi, 7 in South Ei

30

30 /

they are ascribed to Baijo in the 2nd/ collektion.

possibly the authorship was unknown in time of the elder
collecting brother, and discovered by Jorio, who would
have been unlikely to have made the ascription without
strong proof.

"aking the rival Shin Ei collection, he would wanted proof
and the 19 poems are called Shi Bo, the Mother of Poetry
The 8 called Baijo, are the best, and are better
than Risio's and Sobi's
and are called GOGON. The words have
old colour in them.

Sobi got back to an in Shotei's time

Mori thinks Gogon started when Butei was about to
ascend the throne.

48

Baijo was secretary to E, King of Go, a relatove of the Kan
family ? Bi

The Go O, Bi rebelled against Kotei. Baijo, being an
officer under him was about to be banished

But Kan, liking his poetic genius
did not wish to punish him,
and employed him as servant.

Baijo also went to
Ko O, of Rio and served him, and was guest at his court,
circumstances of his leaving an are unknown.

Ko O. liking literature gathered Shita Sojo and other writers
at court.

When Butei came to the Kan throne he recalled AN
Baijo, who being very old was given a special carriage.

AN SHA HORIU
easy carriage jem wheel
(pearl)

But he died in it, on the read.

His genius produced a new style SHICHI HATSU. the
seven forthcomings are attributed to him. Rhymed but neither Fu
nor Shi but ordinary prose
rhymed but of " seven sets "

" taking 7 different things, he puts forth his ideas "

48

Later this was called SHI CHI, 7 alone. a splendid and
original thing. Not improbably that the GOGEN should have come from
such a man.

The lines are very irregular, some long some short. The 4 and 6
came later but may have started from the 7 " Hatsu"
having parralelism and contrast.

If you do not " play " the words yourself it is difficult to
see the difference from Fu and Shi

It is in Monzen

SHI is the proper subject for your study (Mori to Fenollosa)
but it may take too long to go into the technique of it.

Addressed to an imaginary Prince

1st sorrow

30 / they are ascribed to Baijo in the 2nd/ collextion.

"making the rival Shin Ei collection, he would wanted proof
and the 19 poems are called Shi Bo, the Mother of Poetry
The 8 called Baijo, are the best, and are better
than Risio's and Sobi's
and are called GOGON. The words have
old colour in them.

Sobi got back to Kan in Shotei's time

Mori thinks Gogon started when Butei was about to
ascend the throne[.]

Baijo was secretary to Ei, King of Go, a relative of the Kan
family. — Bi

The Go O, Bi rebelled against Kotei. Baijo, being an
officer under him, was about to be banished

Baijo also went to
Ko O, of Rio and served him, and was guest at his court,
circumstances of his leaving Kan are unknown.

When Butei came to the Kan throne he recalled Hiihii
Baijo, who being very old was given a special carriage.

" taking 7 different things, he puts forth his ideas. " 48

Later this was called SHI CHI, 7 alone, a splendid and
original thing. Not improbably that the GOGON should have come from
such a man.

If you do not " play " the words yourself it is difficult to
see the difference from Fu and Shi.

It is in Monzen

cur is the proper subject for your study (Mori to Fenollosa)
but it may take too long to go into the technique of it?
Addtessed to an imaginary PRINCE

1st sorrow

31

2nd/ ? nice food

3. horse proving

4. feasting , dance

5. hunting with bow

6. seeing waves

7. Yogen Miodo

Essence words, mysterious road, quite like Roshi

( Fenollosa' adds : I say its like Job. )

AUG 22. 1901.

The FIVE LINE came into existence. Shigon were in Shikio,
treated very freely, any kind of idea was put into such
lines,

But later poets using Shigon, go at it
very differently from the style of the 300 Shikio
pieces of the

and the result is not at all like the originals.

If they immitate the Shikio too closely it becomes mechanical,
later poets can neither get away from it nor very close to it.

51

Nor can they with the Shigan, some with evident immitative intent

trying to avoid the dilemma and express new idea in a new form
they introduced Gogan

i.e. 飲み目が広い
as introduced by Baijo

Thus Mori. Fenollosa inclined to consider it from angle
of sentence development. ( cf/ his essay )

F/ says the Shikio sentence is loose as Mother Goose, and the
sentence. even when solid, is capable of expansion.

SHIBA SOJO, contemporary of B(aijo) also guest at court
of KO of Rio, excellent in composing Fu.

which began with Sogioku HHH

Kanyi has also used it.

Sojo used it on the grand scale, and
really " completed it " ( as a form )

Baijo may not have wanted to follow along
and wanted to clear a new way for himself, hence the
form like Shoki Hetsu.

GOGAN is Shi ( too , loo ) but must in many ways follow Shikio
and must have the hi Kio

Sing one thing and compare raise, i.e.
bing another idea to it.

Baijo used characters from the Shi kio, and somewhat immitated
the style

?? rose into the 5 (character) line.

Example. Blue, blue is the grass on the river bank.

31

2nd/ ? nice food

3. horse proving

4. feasting , dance

5. hunting with bow

6 seeing waves

7 Yogen Miodo

AUG 22, 1901.

The FIVE LINE came into existence . Shigon were in Shikio ,
treated very freely , any kind of idea was put into such
lines ,

But later poets hidden using Shigon, go at it
very differently from the style of the 300 Shikio
pieces of the
and the result is not at all like the originals .

If they immitate the Shikio too closely it .e become mechanical,
later poets can neither get away from it nor very close to it.

51

¹rying to avoid the dilemma and express new idea in a new form
they introduced Gogan

i.e. 革了
as introduced by Baijo

Thus Nori. Fenollosa inclined to consider it from angle
of sentence development. ( cf/ his essay )

F/ says the Shikio sentence is loose as Mother Goose, and the
sentence . even when solid, is capable of expansion.

SHIBA SOJO, contemporary of B(aijo) also guest at court
of KO o of Rio, excellent in composing Fu.
which began with Sogioku Hhi

Kanyi has also used it.

Sojo used it on the grand scale , and
really " completed it " ( as a form )

GOGAN is Shi ( too , loo ) but must in many ways follow Shikio
and must have the _hi Kio_

Sing one thing and compare raise , i.e.
bing another idea to it.

? rose into the 5 (character ) line.

32

32

The infinitely wistful *ha* melancholy of the *oxHerd* and *girl* poem
*oxherd* and *girl* star poem
can be *ghH* felt if, and
only if, one understands what *F* felt re/ the ideogram.

He did not claim that the average chinese journalist uses
this *meH* instrument as a" medium for poetry "
but that it can and has been so used.

The belittlers have failed to read the title of his essay,
from which I omitted parts not bearing on this possibility.
Such as phonetic components used as indications and mnemonics.

Tseng/ on the spirit.

The false idea that you " translate " by making NO compensation
for what is necessarily lost in the transfer to a different
language.

E.P.

By the river of stars, its brightness
The ox herd far from star-girl

her white had on the shuttle

and at day's end no pattern yet made

a rain of tears for their distance

tho the river is clear and shallow
they cannot cross it ;

nor their pulse beat, come into words.

This is another of Baijo's poems, in the KOSHIGEN.

SHIBA SOJO, a man of Shoku (SHUCHU Szechuan), his family
not very high nor well-bred but with a genius for poetry, who
often went to the house of the rich Taknoson, and on one
occasion played the Koto in presence of Taknoson's young
widdowed daughter Takubunkun. She fell in love with him and
is said to have escaped at midnight and gone to S(h)ojo's house
which annoyed her father who refused to help them. Shoji
unable to support her opened a sort of tavern, where she
sold saki, and he washed the cups and dishes.

Their misery moved the neighbors to plead with her father
who relented, and Shoji was able to buy books, and studied hard

He took her on a journey to the centre, this in the
time of Keitei of Kan and Ko O of Rio (the present Honan)
near Rakuyo.

The former Kan capital had been Choan.

Ko O liked poetry, Suyo Soki and Baijo were already at his court
partly as guests, partly as tutors.

32

The infinitely wistful *th* melancholy of the *ox herd* and *girl shhh* star poem

can be *ghh* felt if, and
only if, one understands what *F/ felt re/ the ideogram*.

He did not claim that the average Chinese journalist uses
this medium instrument as a "medium for poetry"

Tseng/ on the spirit.

The false idea that you "translate" by making NO compensation
for what is necessarily lost in the transfer to a different
language.

E.P.

By the river of stars, % its brightness

her white had on the shuttle

than the river is clear and shallow
they cannot cross it ;

This is another of Baijo's poems, in the KOSUIGEN.

SHIBA SOJO, a man of Shoku (SHIBA SZECHUAN), his family
not very high nor well-bred but with a genius for poetry, who
often went to the house of the rich Taknoson, and on one
occasion played the Koto in presence of Taknoson's young
widdowed daughter Takubunkun. She fell in love with him and
is said to have escaped at midnight and gone to S(h)ojo's house
which annoyed her father who refused to help them. Shojo
unable to support her opened a sort of tavern, where she
sold saki, and he washed the cups and dishes.

33

at the Rio

Shiba Soji was also received, the capital ( now Kaifong )

He excelled in Fu and his most famous is

SHIKIO FU

Shikio of So journeyed to Sei, was welcomed and trusted by the King who showed him the scenery and held a hunting party for him, which Shikio found splendid, but remembered that of his native country and described it, on this general pattern:

Sei is near Shantung. He compares the two types of hunting at length, set in scenery
mountain, describing the birds and beasts of both countries in very beautiful language which is also informative and very clear in its statement of facts.

BUTEI came after Keilei, Yotoku, the Dog Office ( i.e. in care of the hounds showed the Shikio poem to Butei not indicating the author or time of composition.

Butei was amazed and regretted that such a great poet was not contemporary.

Yotokei said; 'e is now in the service of Ko O of Rio, and I know him.' I will ask him to compose a new piece for you.

Shojo was pleased with this honour. Considering his first hunt poem treated that of daimios and feudal nobles, he set to trea Imperial hunting

and composed " Upper Forest " ( Joriufu )
named from the great imperial hunting ground in Choan.

In this poem three characters talk of the So, Sei and Imperial hunting respectively.

Shojo describes Sei and So from study, not from being there. The text in Monzen is not the original, which is lost.

Shojo served Butei as his RANKED first as man of letters at court

as best
with Imperial favour
The emperor's favourite Rifujin had a better who was
an excellent musician. Which, in view of his sisters' power
was all the service required of him.
Riyen

He and Shojo brought sung poetry to excellence, and Butei opened a new office GAKUFU, bureau of music, Shojo making the words and Riyen the music

product of the bureau was called GAFU

SHI composed by Baijo is not sung with Shim...lat music
but read with some voice melody, not exactly singing.

"e may have devoted some study to tune,
but this wans't music.

In the time of Shikio, Shi HAD been music.

But these poems were studied and " applied " to music by Riyen in the GAFU office, and have a distinct tune

Shojo composing them for that purpose,
hence the division
of Shi from Gafu. China being very wide, there were
doubtless man poets who never came to the bureau.

Their work is
called Shi. Only those actually composed with music ( here)
are called GAFU.

Line lengths about the same in both categories, with
some

33

at the Rio

SHIKIO FU

Yotokei said; "I am now in the service of Ko O of Rio, and I know him. I will ask him to compose a new piece for you."

Shojo was pleased with this honour. Considering his first hunt poem treated that of daimios and feudal nobles, he set to treat Imperial hunting

and composed "Upper Forest" (Joriufu) named from the great imperial hunting ground in Choan.

Shojo describes Sei and So from study, not from being there. The text in Wonzen is not the original, which is lost.

Shojo served Butei as his Ressurer. He ranked first as man of letters at court

as best

with Imperial favour. The emperor's favourite Rifujin had a brother who was an excellent musician. Which, in view of his sisters' power was all the service required of him.

Riyen

He and Shojo brought sung poetry to excellence, and Butei opened a new office GAKU FU, bureau of music, Shojo making the words and Riyen the music

ShiI composed by Baijo is not sung with Shim. but read with some voice melody, not exactly singing.

"e may have devoted some study to tune, but this wasn't music."

But the poems were studied and applied to music by Riyen in the GAFU office, and have a distinct tune

hence the division of Shi from Gafu. China being very wide, there were doubtless many poets who never came to the bureau. Their work is called Shi, Only those actually composed with music ( here) are called Gafu

Line length about the same in both categories. with

34 with some stylistic difference, though the form looks alike on paper.

There is question of whether Shojo composed in " 5 form " and whether he had a bad character.

The new office id not arise by accident nor from the mere taste of the Emperor. ( E.P. " mere whim " )

It had " a necessary origin "

The office was then opened and poems collected from all over the country and music composed.

Butei valued Confucian teaching and that of Mencius and wished to rule the world with them

Roshi's doctrine was prevalent , and had been since later Shu more so than Koshi's

Shikio of Shin saught sennin , a la Roshi , and superstitions were added.

A man named Hoshi spoke of mysterious things, and behaved like a prophet, talking of sennin and of longevity, not stemming directly from Roshi , but like Daijo in Bhuddism and derivative like Shojo

Roshi had negative, Hoshi a positive aim

There is question of whether Shojo composed in "5 form" and whether he had a bad character.

The new office did not arise by accident nor from the mere taste of the Emperor. (F.P. "mere whim")

It had "a necessary origin"

Butei valued Confucian teaching and that of Mencius and wished to rule the world with them.

Roshi's doctrine was prevalent, and had been since later Shu more so than the Roshi school of Koshi.

Shikio of Shin saught sennin, a la Roshi, and superstitions were added.

A man named Roshi spoke of mysterious things, and behaved like a prophet, talking of sennin and of longevity, not stemming directly from Roshi, but like Daijo in Buddhism and derivative like Shojo.

Roshi had negative, Roshi a positive aim.

For the 100 years from Kutsugen to Shin, the poetry keeps the So style.

had
AFTER SHIN NO SHIKO pacified the world and till the
2nd Shin emperor Kogai there was no poetry in China

Shiko, Riofui, Rishi, Choko who had helped Shiko thought
Confucius' teaching wd/ be a great hindrance to their aims and
although themselves scholars, ordered the books to be burnt, thinking
to sweep away all KunG's ideas;

and they thought that poems as such,
Kutsugen's for example were bad thing to have round, ergo tried
to destroy So poetry also, wishing the people to rely on
them HHHH, their new reulers, alone, and to use ignorance to
this end.

( As in the U.S. from 1934 thru the swill of Javitsism
and Celler.

" a very despotic idea " observes Mori, or whoever was giving
this talk to Fenollosa.

They themselves, as scholars, knew Confucius, and used the
knowledge for temporary political ends.

radical
Cf/ policy of Monibushu scholars

? Kuan Tzu. not mentioned.

Senshu, the sennin poem
and Kankwa, " slow song " are mentioned in history of this time.
sung in the Palace by boys and maids
young , trained in
for the purpose.

Shiko in later years went looking for sennin, and probably thought
this sort of poetry harmless, too imaginative to affect
practical affairs.

The texts (? oral only) have been
lost.

((? note. To So Shiguin, naming
Rihaku books))

34 // Aug 20, 1901.

pass over a few unimportant details and come to

SHIN and KAN

So country hated Shin especially; was one of the six countries
absorbed by Dhin and cruelly defeated. Kai O died captive.

The irredentist die hard slogan ran: Even if there are only
3 horses left, we will beat the Shin.

Shin was a little weekend in time of Kogai (their 2nd. emperor)
?? 32.

page 34, 2nd enp. is Nisei.

Ko U rose in So
beat the Shin

; Koso in Kan, they united & finally

both great heroes, but became rivals,
fought, till Koso got the advantage

Keri

K

For the 100 years from Lutsugen to Shin, the poetry keeps the So style. had AFTER SHIN NO SHIKO pacified the world and till the 2nd Shin emperor Kogai there was no poetry in China

Shiko, Riofui, Rishi, Choko who had helped Shiko thought Confucius' teaching wd/ be a great hindrance to their aims and although themselves scholars, ordered the books to be burnt, thinki to sweep away all KunG's ideas; and they thought that poems as suc. Kutsugen's for example were bad thing to have round, ergo tried to destroy So poetry also, wishing the people to rely on them. MmMmMm, their new reulers, alone, and to use ignorance to this end.

? Kuan Tzu. not mentioned.

Senshu, the sennin poem
and Kankwa, " slow song " are mentioned in history of this time.
sung in the Palace by boys and maids
young , trained #H
for the purpose.

Shiko in later years went looking for sennin, and probably thought
this sort of poetry harmless, too imaginative to amH affect
practical affairs.

lost.

((? note. To So Shiguin, nami Rihaku books ))

34 // Aug 20, 1901.

SHIN and KAN

So country hated Shin especially; was one of the six countries
absorbed by Shin and cruelly defeated. Kai O died captive.

The irredentist die hard slogan ran : Even if there are only
3 horses left, we will beat the Shin.

Shin was a little weekend in time of Kogai ( their 2nd. emperor)
?? 32.

page 34 , 2nd enp. is Nisei.

Ko U rose in So
beat the Shin

both great heroes, but became rivals.
fought, till Koso, not the