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最近受到毛象友邻的启发，开始读《唐宋传奇小说集》。我读的是这个版本。一开始只是当作厕所读物随便看看，结果读着读着旧的回忆和新的感触竟然一起涌上心头。每天看完以后我还忍不住给对象讲睡前故事，对象也会加一些辛辣评语，于是决定将这些感想写下来。文字也没有特别斟酌过，所以就算是浅评了。
我给每一篇小说都加上了百度百科的链接，若是阅书不便，可以通过链接阅读原版文言文或是翻译文。没有选维基百科的原因是：维基百科没有放原文，它只是给每篇小说写了一段几句话的总结。我觉得原文值得一读。若是之前没读过，而只看这样的故事纲要则太可惜了。因此就没有选作链接。
这篇文章还有英文版，中文阅读者可以直接跳过。我很好奇会不会被其他国家的人用英语搜索到，若是能产生一些交流那就更有趣了。
中文版
狐妖何苦，古镜何苦——评<古镜记>
我是第二次看这篇文章了。文中关于古镜的描写栩栩如生：“镜横径八寸，鼻作麒麟蹲伏之象，绕鼻列四方，龟龙凤虎，依方陈布。四方外又设八卦，卦外置十二辰位，而具畜焉。辰畜之外，又置二十四字，周绕轮廓，文体似隶，点画无缺，而非字书所有也。侯生云二十四气之象形。承日照之，则背上文画，墨入影内，纤毫无失。举而扣之，清音徐引，竟日方绝。”，短短数字，一款布满玄妙灵物的古镜形象跃然纸上。
文中还提到了古镜的这句来历：“昔者吾闻黄帝铸十五镜，其第一横径一尺五寸，法满月之数也。以其相差各校一寸，此第八镜也。”也就是说，一个月阴晴圆缺十五天，则一共有十五面镜子。根据这面镜子的尺寸，是第八面。运用月相来设计镜子，充满了玄妙的道家意味。文中还描写了古镜和另一把宝剑之间争夺地位的描写，为这两件物体赋予了自我意识和灵性。古镜的前主人苏绰，还为古镜的去向进行了一场占卜。占卜过程很生动，占卜结果神准，此事还为结局埋下了伏笔。
故事中有不少的人物出现，其中让我印象最深的就是刚开始被古镜创到的千年狐狸。狐狸好惨，狐女更惨！狐女除了被人类收养为女儿的过程是开心的，之后的狐生充满了痛苦。她被养父嫁人之后，毫无意外地开始了一个平凡中国古代女性的悲惨人生：首先是与夫家不和，费劲逃了出来；接着在路上被陌生男性劫掠，被挟持了三年；之后因为生病一直好不了，眼看着不行了，就被该男子丢弃在客栈。狐女在客栈住着，病渐渐好了，为报答客栈主人而做女婢，自立更生。结果却突然被古镜照到，无法再当人了。因为她变成人形太久，羞于变回狐狸，于是求古镜主人在死前赐她一夜笙歌。临死前她歌一曲：“宝镜宝镜，哀哉予命！自我离形，而今几姓？生虽可乐，死必不伤。何为眷恋，守此一方！”开完趴的第二天早上，狐女就去世了。
当人有什么好的呢？故事里她只是不想回头再当狐狸了，可能当狐狸无法受人尊重，享受人类社会微不足道的福利。能从这悲戚的人生里说出“生虽可乐”，可见女狐狸和女人一样，都有坚毅的心性。
关于宝镜的用途我有太多槽想吐。宝镜的主人王度，他用宝镜的方式还算是合理。用对象的话说都是一些”local scope”. 无非是：满月的时候关门欣赏古镜散发的光芒；或是用作斩除一些作恶到自家门前的妖怪，又或者拯救自己辖区内病苦的百姓等等。古镜对主人没什么怨言，只是抱怨了一下自己上工很累呀：百姓生病是上天定好的，那么快治好没必要罢了。老板王度也及时地将它收起来，让它好好休养生息了。
然而王度有个弟弟，弟弟非要在乱世出去到处游玩作死。他无私地把镜子借给弟弟王勣以后，事态陡变。镜子碰到了弟弟，仿佛就是一个high performer IC碰到一个bad manager. 王勣竟整一些impact巨大、干起来累，又无用的项目。他上来就把谈吐不凡的乌龟精和白猿精给整死了，这两个妖精只是与他谈天说地而已，并没有要害他。他害死它们的原因可能只是嫉妒二妖谈吐不凡？接下来他又非要在浪急的时候渡江，让古镜摩西分海，太不energy-efficient了吧？甚至还大材小用，把镜子当作山林里的防熊喷雾！暴殄天物。最后古镜精灵终于受不了了：神力被无意义地耗干了，想回天上了。于是镜子托梦给弟弟让他赶紧回家。最后它在哥哥家又呆了数月就回天上去了。
可见bad manager对于high performer IC的消耗巨大。
注：IC 指的是公司背景中的“个体贡献者”，这个类比用于描述镜子作为一个强大的打工人的形象。
黑粉捏造的谣言——评<补江总白猿传>
这是我第一次看这个故事。
首先名字就很离谱：江总是南朝陈后主的好朋友兼副手，但俩人都不管事，日常活动就是一起写淫词艳语。这个标题意思是江总这个人，写了篇文章叫<白猿传>，这个佚名作者受到江总所托，来补上白猿传的另一部分。然而可笑的事，江总并没有写过白猿传，这篇文章自然也是瞎编的。
读到结尾时我满头问号：这个白猿的遗腹子姓欧阳，又擅长书法，难道是……欧阳询？！仔细一查，果然这篇小说是当时某个欧阳询的黑粉写的，主要目的是讽刺欧阳询的长相——因为欧阳询很瘦，状似“猕猴”。而唐朝以胖为美，他就算是长得很丑的人了。人类好糟糕啊，偶尔闲话一句嘲笑人家的长相还不够，竟然还要特地写一篇小说出来讥讽。我顿时觉得欧阳询很惨。
关于他的长相还有个八卦。欧阳询参加长孙皇后葬礼的时候，碰到了当时修国史的文官许敬宗。许敬宗看到欧阳询的丑陋，忍不住哈哈大笑，结果被巡查的御史弹劾贬职了。许敬宗这个人真是不专业到极点。但初唐时，文化开放，经济蒸蒸日上，这种有污点的人才也不愁有份好工作，所以许敬宗后来又被提拔起来了，甚至一度做到了宰相level. 台湾有个庙还供着许敬宗，是一个类似文昌星君的神呢。
话说回来，欧阳询不仅被同僚嘲笑，他还被唐高宗李渊评价过：“没想到欧阳询的名声竟大到连远方的夷狄都知道。他们看到欧阳询的笔迹，一定以为他是位形貌魁梧的人物吧。”可见在大老板的心里，他的长相也是配不上这个书法大家的称谓的，只是老板很文明，没有明着没说出来罢了。
我本觉得他因容貌被嘲笑很悲惨。然而仔细一查，发现欧阳询也挺会嘲讽别人的。《全唐诗》一共录用了他三首诗，二首都是作来讥讽他人的。人类真的太糟糕了，这些当时的名士、书法大家，其实人品也不过如此。
欧阳询的生平也挺起伏的，但总的来说很幸运。他出生在官宦家庭，本应该养尊处优，然而父亲造反，株连全家。因为陈后主跟前的红人江总特别喜欢欧阳询，觉得他聪慧，所以收养了小欧阳询，他这才得以从父亲这灭门的滔天罪过中活命。之后，他经历了南朝灭亡、隋朝灭亡，并迎来了改革开放吹遍江南大地的唐朝。最终在唐朝做了一个收入稳定的文职公务员……真是坎坷但幸运的一生。
欧阳询的四儿子欧阳通就没那么幸运了。他从小就是被妈妈徐氏鸡娃的对象。徐氏最终成功鞭笞了欧阳通来继承爸爸大书法家的衣钵，被称为大小欧阳。小欧阳没被人嘲笑过丑陋，可能是妈妈徐氏长得很美吧！
欧阳通因为反对武则天立武家人当太子，被武则天的狗腿子来俊臣投入牢里殴打。来俊臣殴打了欧阳通好长时间，也套不出他的罪证。于是他只好把欧阳通认识的人给关了起来，屈打成招。让欧阳通的友人诬蔑欧阳通谋反，这才找机会把欧阳通给杀了。即使武则天为欧阳通平反了，小欧阳这身世也太惨了。
在古代当一个有原则的知识分子公务员好累：必须按照三纲五常好好对皇帝谏言，还要接受会被喜怒无常的皇帝随机杀掉的命运。令人叹息。
追爱小说的范本——评<离魂记>
第一次读这个故事是在西方人画的儿童绘本《Zen Ghosts》上，当时我对这个故事的印象非常差：首先我觉得这个故事跟Zen关系不大；其次，这样原分不动照抄故事的绘本，让我有些许的反感。这些绘本的好处在于：可以传播给一些有阅读障碍的人群，比如儿童。但是绘本售价昂贵，又能为多少人所看到呢？此外我认为这些绘本应该标注上原创作者，写上自己只是作画而已。像《Zen Ghosts》这样的改编，很难脱离抄袭的范畴。难道仅仅因为原作是文字形式，而这作是儿童绘本形式，就不算抄袭吗？
话说回来，儿童绘本的作者提到，他读的原作是日本的禅语故事<Sei and Her Soul Separate>. 因为我对绘本中的故事一头雾水，决定读读这个原作来参禅悟道。读完我觉得这个故事和禅的联系非常微弱。
直到最近读到了这篇<离魂记>，我脑海中灵光一现：哦！真正的原作是这样的！我认为拿这个故事来参禅，就和拿毛巾来参禅是一个效果，并不特别贴切。说起来，对象之前借的一本日本禅宗的书也引用了很多唐宋古诗来参禅。它摘抄的古诗大多是第一、第二句起兴写景的，其中甚至有些恋爱诗，十分奇怪。大约日本的参禅方式还是跟我国不太一样。虽然千人参千禅，但作为在中国文化里长大的人来看，这篇小说的重点并不在于证悟。
我觉得这个故事更多还是探讨封建时代自由恋爱的问题。元代作家郑光祖还受到启发，将<离魂记>改编为杂剧《倩女离魂》。此篇更是影响了明代汤显祖的《牡丹亭》。后二者都提到了女性为了追求所爱竟然离魂追随的情节，与此文简直如出一辙。不过汤显祖集所有人之大成，加了更多的起承转折，使得故事更离奇丰满了。
不过在这个故事各种变体里，为什么都是女性离魂追随男方而去呢？为什么男方都必须中科举，在封建社会大为成功才行呢？也许作者们觉得普通男子并配不上这些大胆追爱的女性吧。一定要男做官，女嫁郎才算是圆圆满满。美丽女子如果只是与一普通男性私奔，便无法引得大众的惋惜与共情了。
功名利禄如梦幻泡影——评<枕中记>
没想到<枕中记>说的就是进入枕头后的故事。我看到最后，卢生梦醒了，黄米饭还没煮熟，突然意识到这就是“黄粱一梦”的由来。年幼的时候看过这个故事，但印象里都是荣华富贵多么多么好，醒来发现自己什么都没有，我深深地共情了故事的主人公：啊如果我在现实中也有荣华富贵就好了！
但是，这次读完，发现梦里荣华富贵的世界没有那么美好啊！做梦的卢生在梦里经历了大起大落的人生，甚至说出了“吾家山东，有良田五顷，足以御寒馁，何苦求禄？而今及此，思短褐、乘青驹，行邯郸道中，不可得也！”结尾卢生醒来，向老道感谢并表示自己悟到了。人到中年读起这段来真是感慨万千。加上之前查到的大小欧阳的官场故事，也佐证了这篇小说。
类似的故事还有一个，叫“南柯一梦”。鲁迅还评价过这两篇小说，认为“南柯一梦”的原型<南柯太守传>更胜一筹。我读完，又发现以前读过。
南柯太守淳于棼，同样做了场大梦，醒来后竟然与朋友一起找到了梦中的槐安国。在槐安国中，他享受了数不清的荣华富贵、经历了过山车般的人生起伏。令人细思极恐的是，梦中槐安国的预言还与现实一一对应。最后淳于棼还发现，他在槐安国碰见的两个朋友，在现实中也几乎精神幻灭，与梦中对应。
故事的结局是：原本混沌度日的淳于棼，开始栖心道门，戒弃酒色。然而命运已定——梦中与父亲的三年之期方到，淳于棼即逝世了。
这篇故事确实比<枕中记>精彩。它将梦境和现实的一一对应：让人不知梦是当下，还是当下如梦。<枕中记>的最后，卢生或许可以过更幸福、更清醒的一生；但<南柯太守传>的最后，淳于棼入道门，也无法改变自己的死期。后者的结局增添了悲哀的色彩。
另外我很惊讶：这两篇小说都有英文版本。是这两篇小说太有名，还是维基百科太强大呢？维基百科的英文版甚至是全文翻译……这两篇小说一定会被世界各地的禅学家拿来参禅吧？有兴趣的话可以去英文版的链接看看。
狐女和人类共存的科幻世界——评<任氏传>
这篇故事很长，是典型的美丽狐女和普通人类男性的感情故事。
故事从美若天仙的狐女任氏，与又穷又丑的郑六发生了一夜情开始。随后二人发展起稳定的亲密关系。故事中，郑六有个有钱有势的兄弟韦崟，企图强上任氏，结果被任氏一介狐女所成功教化，学会了尊重任氏。之后三人发展出了和谐的亲密关系：任氏一度想办法报答韦崟、帮郑六赚点小钱。最后故事结束于一个悲剧：俩兄弟不信玄学预言，导致任氏暴毙。
整个剧情跌宕起伏，除了中间一段让人作呕：任氏报答韦崟的方法竟然是通过祸害别的狐女。其他的部分我都看得津津有味。
这篇小说有点像狐女小说的开山鼻祖，以往狐狸精都是来害人的，但这篇“开后世赋予狐精以美好形象的风气”。有趣的是，韦崟跟任氏提到的美女，几乎都是任氏的亲戚——也就是狐狸。说明这篇小说塑造了一个狐女和人类共存的世界（不过好像没有狐男哈）。
古代的狐女太惨，她们因为种族原因，被认为是社会的最底层。只能住破房子，靠幻术来变成普通人。当人类的底层人民郑六看上她的美貌和身段，并不介意她的狐女身份后，她就十分感动、决心一意报答了。换成今天的语境，就是一个世界小姐级别的少数族裔，看上了一个普通的大农村的白人，白人还因为少数族裔的种族，而绝对不会和她结婚。虽然人和人不能用任何方式来比较贵贱，但不知道多少人看到这种故事，要在网上替任氏觉得不值。
最好笑的是写小说的作者也是这么想的：他觉得郑六粗人一个，根本不懂任氏的细腻内心，居然什么都没记录下来，还是靠文人间口口相传，最后作者这个不相干的人写了任氏的传记。作者觉得任氏对郑六死心塌地，真是可惜极了。这个评价也充满了偏见，仿佛作者觉得只有任氏爱上了文艺青年，文艺青年多写点文章歌颂她，此生才算不亏。
但文人政客就能比郑六对任氏更一心一意吗？任氏到底喜欢什么样的男子呢？被写下来歌颂就那么重要吗？哦对了，古代的时候女子的想法并不重要，主要是靠文人墨客来评判她和她的如意郎君是否相配。总之这个评价语我觉得很可笑了。
不知不觉啰嗦地写了好多，第一卷就评价到这里吧。接下来我也会按卷分成不同的文章，敬请期待。
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English Version – Impressions from Thousands of Years Ahead: A Critique of the “Anthology of Tang and Song Tales” – Volume One
Recently inspired by my Mastodon friends, I’ve delved into the collection of Tang and Song legendary novels. Initially, I treated it as casual bathroom reading, but unexpectedly, a mix of old memories and new impressions flooded my mind as I delved deeper. After finishing each section, I couldn’t resist sharing these stories with my significant other, who provided some witty commentary. As a result, I’ve decided to jot down these reflections. The writing may not be meticulously crafted, so consider it more of a casual critique.
Why the Fox Woman Suffers, Why the Ancient Mirror Sorrows – A Review of “The Record of the Old Mirror“
Feels like the second time reading this article. The vivid portrayal of the ancient mirror, described as “eight inches in width, with a nose resembling a crouching unicorn, adorned with images of tortoises, dragons, phoenixes, and tigers,” brings the magical world to life. The use of the mirror for divination based on lunar phases adds a touch of profound Taoist symbolism. The intriguing competition for supremacy between the ancient mirror and another precious sword, along with Su Chuo’s divination about the mirror’s whereabouts, adds a dynamic layer, foreshadowing the story’s conclusion.
The millennia-old fox spirit has quite a tough life, transforming into a woman but facing the tragic fate of Chinese women – marriage, escape, abduction, and abandonment. Her poignant song, “Precious mirror, oh, my lamentable fate! Departing from my form, how many lifetimes remain? Though life may bring joy, death won’t inflict pain. Why cling to the past, guarding this small realm?“
What is there to cherish in being human? Perhaps it’s the reluctance to look back. The fact that she can say “Though life may bring joy” amid such a tragic existence reflects the fox spirit’s resilience.
Additionally, Wang Du, the owner of the mirror, seems to use it reasonably – combating evil spirits and aiding the suffering. The mirror, however, deems saving numerous commoners unnecessary and complains about the burden of work. Yet, after lending the mirror to his brother, Wang Ji, the applications he came up with seemed like a high-performing individual contributor encountering a bad manager, initiating projects with massive impact but ultimately useless. He immediately targeted the articulate Turtle Spirit and White Ape Spirit, causing their untimely demise. What did they do wrong? Following that, in a bizarre turn of events, he decided to cross the river in turbulent waters, asking the ancient mirror to perform a Moses act and part the sea – quite energy-inefficient, to say the least. Not to mention the mirror being misused as bear repellent in the wilderness. Well, after numerous attempts to reason, the wise mirror spirit resorted to dream communication, urging the brother to return home. He stayed at Wang Du’s place for a few more months before finally returning to the heavens. It’s evident that a bad manager can be a significant drain on a high-performing IC.
【Note: IC refers to Individual Contributor in the corporate context, and the analogy is used to describe the mirror’s role as an active, high-impact entity.】
Rumors Fabricated by Haters — Review of “A Supplement to Jiang Zong’s ‘Biography of a White Ape‘”
This is my first time diving into this story, and right off the bat, the title is quite absurd. Jiang Zong, supposedly the close friend and deputy of Chen Dynasty’s last emperor, Chen Houzhu, spent their time not attending to official matters but rather writing sexual poems together. The title suggests Jiang wrote a piece called “The Tale of The White Ape,” and this anonymous author is here to supplement another part of it. However, Jiang Zong never wrote “Biography of a White Ape“, making this article entirely fabricated.
As I reached the end, I was left with a head full of question marks. The child of this white ape is surnamed Ouyang and is also skilled in calligraphy. Could it be… Ouyang Xun? A quick check confirmed that this article was written by some enemy back then to satirize Ouyang Xun. Apparently, when Ouyang Xun aged, he became thin, resembling a “macaque.” In a time when Tang Dynasty valued plumpness, he was considered unattractive. Humans are quite terrible; not only do they mock others for their appearance, but they also go the extra mile to write a novel specifically to ridicule them. Suddenly, Ouyang Xun’s life seemed quite miserable.
Because Ouyang Xun was deemed ugly, when he attended the funeral of Empress Changsun, he encountered a governor Xu Jingzong, who was recording national history at the time. Xu Jingzong burst into laughter upon seeing Ouyang Xun’s ugliness and was later accused and demoted by a censor. This person was quite unprofessional, but maybe during early Tang, with an open culture and a thriving economy, talented individuals with blemishes could still secure employment. Xu Jingzong was eventually promoted and even reached the level of prime minister. There’s a temple in Taiwan dedicated to him, similar to a literary deity.
Not only was he ridiculed by colleagues, but the second Emperor of Tang, Li Yuan, also commented, “I never thought Ouyang Xun’s reputation would be so great that even the distant barbarians know about him. When they see Ouyang Xun’s handwriting, they must think he is a well-built figure.” Clearly, in the emperor’s eyes, his appearance didn’t match his title as a calligraphy master. He just didn’t say it out loud.
Thinking that he faced ridicule due to his looks was already sad, but upon closer inspection, Ouyang Xun was quite adept at mocking others. Out of the three poems included in the Complete Tang Poetry, two were written to satirize others. Humanity is indeed terrible; these so-called calligraphy masters aren’t much better in terms of character.
Ouyang Xun’s life had its ups and downs. Coming from an official family, his father’s rebellion led to the family’s downfall. As Ouyang Xun was still young, he was spared due to Jiang Zong’s appreciation for his wit, expressed through charming yet indecent poems. After surviving the downfall of Southern Chen and the Sui Dynasty, he finally secured a stable bureaucratic position in the Tang Dynasty. What a tumultuous journey.
The fourth son, Ouyang Tong, was groomed by his mother, Mrs. Xu, to inherit his father’s legacy, earning him the nickname ‘Little Ouyang‘ or ‘Ouyang Junior‘. Fortunately, Little Ouyang was spared from being ridiculed for his appearance; it seems Xun’s wife, Mrs. Xu must have been quite beautiful. Because he opposed the appointment of Emperor Wu’s family members as crown princes, he was imprisoned and beaten by Wu Zetian’s lackey Lai Junchen. Despite being beaten, no evidence of a crime was found. So, they decided to imprison people Ouyang Tong knew, force confessions accusing him of treason, and then execute them. Although he was later exonerated, Little Ouyang’s background was indeed quite tragic. In ancient times, being a principled intellectual and civil servant was exhausting. One had to adhere to Confucian values, bravely speak out, and face the unfortunate fate of being killed if the emperor wasn’t pleased with the advice.
Archetypal Love Pursuit Novel in Ancient China— Review of “An Account of the Detached Soul“
My first encounter with this story happened to be in a children’s picture book, “Zen Ghosts,” and the experience was not very good. Firstly, I found the story to be loosely connected with Zen. Secondly, having read numerous books from the Zen series, I felt a slight aversion to these picture books that almost mechanically reproduce the original stories. While these picture books serve the purpose of reaching audiences with reading difficulties, such as children, their high prices limit their accessibility. Additionally, I believe they should credit the original authors and include the name of the illustrator. Adaptations like “Zen Ghosts” find it challenging to escape the realm of plagiarism just because the original work is in written form, while the adaptation is a children’s picture book. Is it not still considered plagiarism?
The author of the children’s picture book claims to have read the original work, a Japanese Zen story titled “<Sei and Her Soul Separate>.” So, I decided to read that story myself for enlightenment but still found it quite forced. It wasn’t until I came across “An Account of the Detached Soul” that it clicked in my mind: Ah! So, it’s this Tang and Song dynasty legendary novel! After finishing it, I concluded that using this story for Zen meditation is akin to practicing Zen with a towel — not that helpful. I’ve previously borrowed a Japanese Zen book that used many Tang and Song poems for meditation, most of which were picturesque descriptions or even some love poems, which I found rather odd. The approach to Zen meditation in Japan seems quite different from that in China. While thousands practice a thousand ways, as someone raised in Chinese culture, I don’t see the focus of this novel on enlightenment.
This story primarily delves into the issues of free love during feudal times. A quick online search reveals that Yuan Dynasty writer Zheng Guangzu adapted it into a drama titled “<The Enchanting Soul Separation>,” which significantly influenced Ming Dynasty playwright Tang Xianzu’s “<The Peony Pavilion>.” Both of the latter works mention the plot where a woman separates her soul to pursue the one she loves, mirroring this story. However, Tang Xianzu added more twists and turns, making the narrative more intriguing.
Yet, in various variations of this story, why is it always the female who separates her soul to pursue the male? Moreover, the male must pass the imperial examination, achieving significant success in feudal society. Perhaps the authors believe that a man who doesn’t pass the imperial examination isn’t worthy of these daring and love-pursuing women. It seems that the woman can only find fulfillment if the man achieves success in the feudal hierarchy. Otherwise, the elopement of a beautiful woman with an ordinary man wouldn’t evoke the sympathy and sorrow of the public.
Fame and Fortune, Like a Dream’s Fading Mirage — Review of “The World Inside a Pillow“
Unexpectedly, the literal meaning of “The World Inside a Pillow” refers to the story that unfolds within a pillow. Upon reaching the end, awakening to find the yellow rice not yet cooked, I suddenly realized that this is the origin of the phrase “fanciful dream of wealth and rank“. I always thought I encountered this story in my youth, but my impression was one of wealth and grandeur, waking up to emptiness, leaving both the protagonist and me disheartened. Yet, after reading it this time, it turns out that the dream was not that great. Lu Sheng, the dreamer, experiences a rollercoaster life within the dream, even uttering, “My family in Shandong has five acres of fertile land, enough to ward off cold and hunger. Why seek an official position? But now, I think of the short brown robe, riding a green steed, traveling the road to Handan, unattainable!” At the end, Lu Sheng echoes the old Taoist, expressing gratitude and claiming to have attained enlightenment. Reading this passage in middle age is truly a reflection on life.
Similar stories always remind me of an idiom, “delusion of grandeur,” and I discovered that Lu Xun had also evaluated these two novels, considering the prototype of “The Governor of Nanke” , to be superior. I immediately went to read it. After finishing, I found it strangely familiar; I had read it before.
In “The Governor of Nanke“, the main character, Chunyu Fen, too, experiences a grand dream, and upon waking, he actually found the Huai’an Country from his dream. It is where he enjoyes wealth and glory, undergoes life’s ups and downs, and even the prophecies of the dream correspond one by one to reality. In the end, he discovers that the two friends he met in Huai’an Country have also mentally disintegrated in reality.
The story concludes with Chunyu Fen, who used to live aimlessly, embracing Daoism, renouncing wine and women. However, destiny is predetermined, and despite his newfound life in the dream, he passes away when the prophesied three years has come. This story is indeed more fascinating than “The World Inside a Pillow” due to the precise correspondence between dream and reality, leaving one uncertain whether the present is a dream or the dream is the present. While Lu Sheng in “The World Inside a Pillow” might have the potential for a happier, more awakened life, the conclusion of “The Governor of Nanke” adds a touch of sorrow, as Chunyu Fen’s entry into Daoism cannot alter the inevitable outcome of his impending death. Of course, I hope he experiences a peaceful and serene final three years of life.
Moreover, I’m surprised to find English versions of both novels. Is it because these two stories are so well-known, or is Wikipedia just that powerful? The English version of Wikipedia isn’t even a summary; it appears to be a full translation. These two stories will undoubtedly be used by Zen scholars worldwide for meditation. If interested, one can explore the English versions through the provided links.
A Sci-Fi World of Fox Women and Humans — Review of “The Tale of Miss Ren“
This story is quite extensive, portraying an atypical romantic relationship between Ren, a fox woman, Miss Ren, and a human, Zheng Liu. It begins with a one-night stand between Ren and the poor and unattractive Zheng Liu, leading to the development of a stable and intimate relationship. Zheng Liu’s wealthy official friend, Wei Yin, attempted to rape Ren Shi. However, Ren Shi persuaded him to abandon the assault, and he learned to respect her instead. The narrative progresses to a harmonious relationship involving all three characters, with Ren repaying Wei Yin’s kindness and helping Zheng Liu make some extra money. Eventually, the story takes a tragic turn due to Zheng and Wei’s disbelief in the prophecy, leading to Ren’s demise. The entire plot is filled with twists and turns, and aside from a somewhat distasteful segment where Ren repays Wei Yin through acquiring other beautiful women, I found the rest of it quite engaging.
This novel somewhat resembles the originator of fox woman stories, “ushering in an era that endows fox spirits with beautiful images“. Moreover, when Wei mentions other beautiful women to Ren, she claims they are her relatives (meaning other foxes), creating a world that envisions the coexistence of fox women and humans (although it seems there are no fox men).
Ancient fox women indeed had a tough time due to their racial identity, relegating them to the lowest social strata, living in dilapidated houses, and relying on illusions to appear as regular homes. When a commoner like Zheng Liu expresses affection for Ren and becomes infatuated with her, she is determined to repay his kindness. If this were a contemporary love story between a beauty queen-level minority and an ordinary white person from a big rural village, I can’t even imagine. While it’s crucial not to assess anyone’s value using any criteria, I can’t help but wonder how many would express dissatisfaction online about Ren’s choice of a partner, deeming it unworthy. Considering the circumstances, it adds another layer of complexity to the situation.
The author indicates that Zheng Liu, being a rustic fellow, couldn’t comprehend the subtleties of Ren’s inner world and failed to record anything about her, silently lamenting the waste of Ren’s attachment to Zheng Liu. It is ridiculous. This bias is evident, as the author wishes for a literati politician to win Ren’s heart, believing that only then could her story be properly documented and her reputation restored.
However, can a literati politician be more devoted to Ren than Zheng Liu? Why doesn’t he consider what Ren truly desires? Oh, because in ancient times, a woman’s thoughts were deemed unimportant, and her compatibility with her ideal lover was judged by literati and scholars. In conclusion, this evaluation is quite laughable.
The upcoming volumes will be divided into separate articles by volume. Stay tuned for more.
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