Death poem
Template:Short description Template:For Template:StackTemplate:Infobox Chinese The death poem is a genre of poetry that developed in the literary traditions of the Sinosphere—most prominently in Japan as well as certain periods of Chinese history, Joseon Korea, and Vietnam. They tend to offer a reflection on death—both in general and concerning the imminent death of the author—that is often coupled with a meaningful observation on life. The practice of writing a death poem has its origins in Zen Buddhism. It is a concept or worldview derived from the Buddhist teaching of the Template:Nihongo, specifically that the material world is transient and Template:Nihongo, that attachment to it causes Template:Nihongo, and ultimately all reality is an Template:Nihongo. These poems became associated with the literate, spiritual, and ruling segments of society, as they were customarily composed by a poet, warrior, nobleman, or Buddhist monk.
The writing of a poem at the time of one's death and reflecting on the nature of death in an impermanent, transitory world is unique to East Asian culture. It has close ties with Buddhism, and particularly the mystical Zen Buddhism (of Japan), Chan Buddhism (of China), Seon Buddhism (of Korea), and Thiền Buddhism (of Vietnam). From its inception, Buddhism has stressed the importance of death because awareness of death is what prompted the Buddha to perceive the ultimate futility of worldly concerns and pleasures. A death poem exemplifies the search for a new viewpoint, a new way of looking at life and things generally, or a version of enlightenment (satori in Japanese; wu in Chinese). According to comparative religion scholar Julia Ching, Japanese Buddhism "is so closely associated with the memory of the dead and the ancestral cult that the family shrines dedicated to the ancestors, and still occupying a place of honor in homes, are popularly called the Butsudan, literally 'the Buddhist altars'. It has been the custom in modern Japan to have Shinto weddings, but to turn to Buddhism in times of bereavement and for funeral services".<ref>Julia Ching, "Buddhism: A Foreign Religion in China. Chinese Perspectives", in Hans Küng and Julia Ching (editors), Christianity and Chinese Religions (New York: Doubleday, 1989), 219.</ref>
The writing of a death poem was limited to the society's literate class, ruling class, samurai, and monks. It was introduced to Western audiences during World War II when Japanese soldiers, emboldened by their culture's samurai legacy, would write poems before suicidal missions or battles.<ref>Mayumi Ito, Japanese Tokko Soldiers and Their Jisei</ref>
Chinese death poems
Yuan Chonghuan
.jpg){kind=link}
Yuan Chonghuan (Template:Lang, 1584–1630) was a politician and military general who served under the Ming dynasty. He is best known for defending Liaodong from Jurchen invaders during the Later Jin invasion of the Ming. Yuan met his end when he was arrested and executed by lingchi ("slow slicing") on the order of the Chongzhen Emperor under false charges of treason, which were believed to have been planted against him by the Jurchens. Before his execution, he produced the following poem.<ref>Template:Cite web</ref>
Xia Wanchun
Xia Wanchun (Template:Lang, 1631–1647) was a Ming dynasty poet and soldier. He is famous for resisting the Manchu invaders and died aged 17. He wrote the poem before his death.
Zheng Ting
Zheng Ting (Template:Lang; died 621) was a politician in the end of the Sui dynasty. He was executed by Wang Shichong after trying to resign from his official position under Wang and become a Buddhist monk. He faced the execution without fear and wrote this death poem,<ref>Template:Cite web</ref> which reflected his strong Buddhist belief.
Yang Jisheng
Yang Jisheng (Template:Lang; 1516 – 1555) was a Chinese court official of the Ming dynasty who held multiple posts during the reign of the Jiajing Emperor. He was executed because of his stand against political opponent Yan Song. The evening before his execution, Yang Jisheng wrote a poem which was preserved on monuments and in later accounts of his life. It reads:<ref>Template:Cite news</ref><ref>Template:Cite book</ref>
Wen Tianxiang
Wen Tianxiang (Template:Lang; 1236–1283) was a Chinese poet and politician in the last years of the Southern Song dynasty. He was executed by Kublai Khan for the uprisings against Yuan dynasty.<ref name="li">Template:Cite book</ref>
Tan Sitong
Tan Sitong (Template:Lang; March 10, 1865 – September 28, 1898) was a well-known Chinese politician, thinker, and reformist in the late Qing dynasty (1644–1911). He was executed at the age of 33 when the Hundred Days' Reform failed in 1898.<ref>Template:Cite ECCP</ref> Tan Sitong was one of the six gentlemen of the Hundred Days' Reform, and occupies an important place in modern Chinese history.
Japanese death poems
Style and technique
The poem's structure can be in one of many forms, including the two traditional forms in Japanese literature: kanshi or waka.Template:Efn Sometimes they are written in the three-line, seventeen-syllable haiku form, although the most common type of death poem (called a Template:Lang Template:Lang) is in the waka form called the tanka (also called a Template:Lang Template:Lang) which consists of five lines totaling 31 syllables (5-7-5-7-7)—a form that constitutes over half of surviving death poems (Ogiu, 317–318).
Poetry has long been a core part of Japanese tradition. Death poems are typically graceful, natural, and emotionally neutral, in accordance with the teachings of Buddhism and Shinto.<ref>Eugene Thacker. "Black Illumination: Zen and the Poetry of Death." The Japan Times (2 July 2016).</ref> Excepting the earliest works of this tradition, it has been considered inappropriate to mention death explicitly; rather, metaphorical references such as sunsets, autumn or falling cherry blossom suggest the transience of life.
It was an ancient custom in Japan for literate persons to compose a jisei on their deathbed. One of the earliest was recited by Prince Ōtsu, executed in 686. More examples of jisei are those of the famous haiku poet Bashō, the Japanese Buddhist monk Ryōkan, Edo Castle builder Ōta Dōkan, the monk Gesshū Sōko, and the woodblock master Tsukioka Yoshitoshi. The custom has continued into modern Japan. Some people left their death poems in multiple forms: Prince Ōtsu made both waka and kanshi, and Sen no Rikyū made both kanshi and kyōka.
Fujiwara no Teishi, the first empress of Emperor Ichijo, was also known as a poet. Before her death in childbirth in 1001, she wrote three waka to express her sorrow and love to her servant, Sei Shōnagon, and the emperor. Teishi said that she would be entombed, rather than be cremated, so that she wrote that she will not become dust or cloud. The first one was selected into the poem collection Ogura Hyakunin Isshu.
On March 17, 1945, General Tadamichi Kuribayashi, the Japanese commander-in chief during the Battle of Iwo Jima, sent a final letter to Imperial Headquarters. In the message, General Kuribayashi apologized for failing to successfully defend Iwo Jima against the overwhelming forces of the United States military. At the same time, however, he expressed great pride in the heroism of his men, who, starving and thirsty, had been reduced to fighting with rifle butts and fists. He closed the message with three traditional death poems in waka form.
In 1970, writer Yukio Mishima and his disciple Masakatsu Morita composed death poems before their attempted coup at the Ichigaya garrison in Tokyo, where they committed seppuku.<ref>Donald Keene, The Pleasures of Japanese Literature, p.62</ref> Mishima wrote:
Although he did not compose any formal death poem on his deathbed, the last poem written by Bashō (1644–1694), recorded by his disciple Takarai Kikaku during his final illness, is generally accepted as his poem of farewell:
Despite the seriousness of the subject matter, some Japanese poets have employed levity or irony in their final compositions. The Zen monk Tokō (杜口; 1710–1795) commented on the pretentiousness of some jisei in his own death poem:
This poem by Moriya Sen'an (d. 1838) showed an expectation of an entertaining afterlife:
The final line, "hopefully the cask will leak" (Template:Lang), is a play on the poet's name, Moriya Sen'an.
Written over a large calligraphic character 死 Template:Lang, meaning Death, the Japanese Zen master Hakuin Ekaku (白隠 慧鶴; 1685–1768) wrote as his jisei:
Korean death poems
Besides Korean Buddhist monks, Confucian scholars called seonbis sometimes wrote death poems (Template:Lang Template:Lang). However, better-known examples are those written or recited by famous historical figures facing death when they were executed for loyalty to their former king or due to insidious plot. They are therefore impromptu verses, often declaring their loyalty or steadfastness. The following are some examples that are still learned by school children in Korea as models of loyalty. These examples are written in Korean sijo (three lines of 3-4-3-4 or its variation) or in Hanja five-syllable format (5-5-5-5 for a total of 20 syllables) of ancient Chinese poetry (五言詩).
Yi Kae
Yi Kae (이개; 1417–1456) was one of "six martyred ministers" who were executed for conspiring to assassinate King Sejo, who usurped the throne from his nephew Danjong. Sejo offered to pardon six ministers including Yi Kae and Sŏng Sammun if they would repent their crime and accept his legitimacy, but Yi Kae and all others refused. He recited the following poem in his cell before execution on June 8, 1456. In the following sijo, "Lord" (Template:Lang Template:Lang) actually should read someone beloved or cherished, meaning King Danjong in this instance.<ref>Korean Sijo Literature Association</ref>
Sŏng Sammun
Like Yi Kae, Sŏng Sammun (1418–1456) was one of "six martyred ministers", and was the leader of the conspiracy to assassinate Sejo. He refused the offer of pardon and denied Sejo's legitimacy. He recited the following sijo in prison and the second one (five-syllable poem) on his way to the place of execution, where his limbs were tied to oxen and torn apart.<ref>Kim Cheon-tak, Cheong-gu-yeong-un, 1728</ref>
Cho Kwangjo
Cho Kwangjo (1482–1519) was a neo-Confucian reformer who was framed by the conservative faction opposing his reforms in the Third Literati Purge of 1519. His political enemies slandered Jo to be disloyal by writing "Cho will become the king" (Template:Lang Template:Lang, Template:Lang) with honey on leaves so that caterpillars left behind the same phrase as if in supernatural manifestation. King Jungjong ordered his death by sending poison and abandoned Jo's reform measures. Jo, who had believed to the end that Jungjong would see his errors, wrote the following before drinking poison on December 20, 1519.<ref>Annals of Joseon Dynasty, December 16, 1519</ref> Repetition of similar looking words is used to emphasize strong conviction in this five-syllable poem.
Chŏng Mong-ju
Chŏng Mong-ju (정몽주; 1337–1392) was an influential high minister of the Goryeo dynasty when Yi Sŏng-gye sought to overthrow it and establish a new dynasty. When Yi Pang-wŏn, the son of Yi Sŏng-gye, asked Chŏng to support the founding of a new dynasty through a poem, Chŏng answered with a poem of his own reaffirming his loyalty to the falling Goryeo dynasty. Just as he suspected, he was assassinated the same night on April 4, 1392. Chŏng's death poem is the most famous in Korean history. Chŏng’s death poem survives in several forms: first written in classical Chinese (the scholarly language of the time), then transcribed into hangul, and finally rendered in a modernized hangul version for easier reading today.
Hwang Hyun
Hwang Hyun (or Hyeon) (황현; 1855–1910) was a Korean independence activist in the early 20th century. His art name was Maecheon (매천; 梅泉), and he was the author of the Maecheon Yarok (매천야록; 梅泉野錄), his diary of six volumes written from 1864 to 1910.<ref>Template:Cite web</ref> Its detailed record of Korean historical events of the late 19th century makes it a notable primary source in the research and education about the late Joseon dynasty and Korean Empire,<ref>Template:Cite web</ref> for example, it is used in the creation of modern textbooks.<ref>Template:Cite web</ref> He showed great respect to other Korean independence activists, writing poems of mourning for activists who committed suicide after the signing of the Eulsa Treaty of 1905. However, in 1910, he himself would commit suicide after the annexation of Korea. He left four death poems, with this poem, the third one being the most well-known nowadays.
Vietnamese death poems
In Vietnam, death poems are referred to as thơ tuyệt mệnh (chữ Hán: 詩絶命). These poems were commonly written in the Thất ngôn tứ tuyệt (七言四絶) form following Tang dynasty poetic form. This genre of poems were especially significant during the French conquest of Vietnam. The poems can be either written in Hán văn (漢文; Literary Chinese) or Vietnamese written in chữ Nôm (𡨸喃).
Hồ Huân Nghiệp
Hồ Huân Nghiệp (胡勳業; 1829–1864) was an influential scholar during the Nguyễn dynasty. He was also well known for being one of the first to fight against the French. The French eventually captured him in Gia Định (嘉定; present-day Ho Chi Minh City). Before he was executed by the French, he washed his face, fixed his turban, and recited four verses of poetry before being beheaded.<ref>Template:Cite book</ref>
Hoàng Phan Thái
Hoàng Phan Thái (黄潘泰; 1819–1865) was a reformist and revolutionary during the reign of Emperor Tự Đức (嗣德帝). Advocating for the modernization of Vietnam, he proposed the creation of a new political party to implement reforms and challenge the stagnation of the Nguyễn dynasty. To rally support for his cause, he adopted the title Grand General of the Eastern Sea (東海大將軍; Đông Hải Đại Tướng Quân). In collaboration with Lê Duy Uẩn (黎維蘊) and Nguyễn Thịnh (阮盛), Hoàng Phan Thái sought to overthrow Tự Đức's regime through a military uprising and to resist the French colonialists.<ref>Template:Cite web</ref> Their strategy involved leveraging coastal forces and rallying support in the Nghệ Tĩnh region, with plans to weaken the Nguyễn dynasty's central power. Despite their efforts, the uprising ultimately failed, and Hoàng Phan Thái was captured and executed for his revolutionary activities. Before his death, he wrote a death poem.<ref>Template:Cite web</ref> Template:Poemquote
Lưu Thường
Lưu Thường (劉常; 1345–1388) was a Vietnamese official of the Trần dynasty. He is most notably remembered for his involvement in a failed plot to rescue Trần Phế Đế (陳廢帝). In 1388, Hồ Quý Ly (胡季犛), a powerful and ambitious official, manipulated the retired emperor, Trần Nghệ Tông (陳藝宗) into forcing Trần Phế Đế to commit suicide by hanging. Lưu Thường, along with Nguyễn Khoái (阮快) and Nguyễn Vân Nhi (阮雲兒), planned to save Trần Phế Đế, but their efforts were discovered, and all participants in the plot were executed. Before his death, Lưu Thường wrote a famous death poem that reflected his unwavering loyalty and sense of righteousness. His death poem is found in the eighth volume (卷之八) of Đại Việt sử ký toàn thư.<ref>Template:Cite book</ref>
Nguyễn Sư Phó
Nguyễn Sư Phó (阮瑡傅; 1458–1519) was a Vietnamese court official of the Lê dynasty. He was well known for installing Lê Bảng (黎榜) as the new emperor (Đại Đức; 大德) after a series of rebellions and unrest. Around March 1519, Trịnh Tuy (鄭綏) deposed Lê Bảng and installed Bảng's younger brother, Lê Do (黎槱), as emperor, changing the era name to Thiên Hiến (天憲). In July 1519, during a heavy rainstorm, Lê Chiêu Tông's general, Mạc Đăng Dung (莫登庸), led both naval and land forces to besiege Emperor Thiên Hiến at Từ Liêm. Nguyễn Sư Phó fled to Ninh Sơn but were captured by Lê Chiêu Tông's forces and taken prisoner. Before Nguyễn Sư Phó was executed, he wrote a death poem. His death poem is found in the fifteenth volume (卷之十五) of Đại Việt sử ký toàn thư.<ref>Template:Cite book</ref>
Phan Thanh Giản
Phan Thanh Giản was a Nguyễn dynasty official who held position of Hiệp biện Đại học sĩ (協辦大學士; Assistant to the Grand Secretariat). He was most well known for negotiating the Treaty of Saigon which led to three provinces being ceded to the France. On 20 June 1867, the French captured the city of Vĩnh Long. Phan Thanh Giản who had been to France and knew overwhelming military strength of the French, surrendered the citadel without resistance, under the condition that the French would ensure the safety of the local population. After the fall of the citadel, Phan Thanh Giản wrote a death poem and committed suicide at the age of 72.
Nguyễn Trung Trực
Nguyễn Trung Trực (阮忠直; 1838–1868) was a Vietnamese fisherman who organized and led village militia forces which fought against French colonial forces in the Mekong Delta in southern Vietnam in the 1860s. After Nguyễn Trung Trực captured the French citadel in Rạch Giá, the French had taken his mother hostage. The French ended up regaining control of the citadel and captured Nguyễn Trung Trực. Nguyễn Trung Trực was beheaded by the French at Rạch Giá on October 27, 1868. Nguyễn Trung Trực wrote a death poem shortly before his death.<ref>Template:Cite web</ref>
See also
- Elegy
- Epitaph
- Graveyard Poets
- Lament
- Last words
- Mi último adiós
- Ryōkan
- Suicide note
- Xie Lingyun
- Yuan Chonghuan
- Chinese Chán
- Japanese Zen
- Mono no aware
- Wabi-sabi
- Memento mori
- Swan song
Notes
References
<references />
Further reading
- Blackman, Sushila (1997). Graceful Exits: How Great Beings Die: Death Stories of Tibetan, Hindu & Zen Masters. Weatherhill, Inc.: USA, New York, New York. Template:ISBN
- Hoffmann, Yoel (1986). Japanese Death Poems: Written by Zen Monks and Haiku Poets on the Verge of Death. Charles E. Tuttle Company: USA, Rutland, Vermont. Template:ISBN