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				<title>To the tune “The Lost Soul”&#8212;"On a thin boat, the light sail is furled"</title>
				<author>Liu Yong</author>
				<respStmt>
					<resp>Text based on</resp>
					<name>Tang, Guizhang 唐圭璋 (ed.). Quan Song Ci 全宋詞. Vol 1. Beijing: Zhonghua shu ju, 1965, 44.</name>
				</respStmt>
				<respStmt>
					<resp>Translation by</resp>
					<name>Qian Jia</name>
				</respStmt>
				<respStmt>
					<resp>Notes by</resp>
					<name>Nina Du</name>
					<name>Runqi Zhang</name>
					<name>Dante Zhu</name>
				</respStmt>
				<respStmt>
					<resp>Encoded in TEI P5 XML by</resp>
					<name>Manya Bansal</name>
					<name>Dante Zhu</name>
				</respStmt>
			</titleStmt>
			<publicationStmt>
				<publisher><hi rend="italic">The Global Medieval Sourcebook</hi></publisher>
				<availability>
					<p><hi rend="italic">The Global Medieval Sourcebook</hi> is licensed under a Creative Commons Attribution-Noncommercial-ShareAlike 4.0 International License.</p>
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				<note anchored="true"></note>
				<p>Liu Yong composed this song late in his life when he was sent to the border as a governor. Through a series of vivid images, it expresses his negative attitude towards the life of a governor and his fondness for earlier times. The first stanza focuses on description, conveying the desolation of the border region. In the second stanza, he expresses regret for his earlier choices, both romantic and professional.</p>
				<p>Liu Yong was possibly the most widely-read ci writer in the Northern Song period, with fans ranging from courtesans to officials and critics. He excelled in writing love songs, portraying the emotions of lovelorn individuals in unprecedented detail and depth. Despite being born into a family of officials, he did not lead a successful professional life. After he failed keju, the Imperial Chinese civil service examination, he wrote the song “To the tune ‘Crane Soaring in the Sky’”, in which he claimed that ci poets are as important as prime ministers. This led the Ren Emperor of Song 宋仁宗 to personally deem him unfit for imperial service. The emperor suggested that if he really thought that way, he should just be a ci poet instead of pursuing the career of an official. The emperor went so far as to deliberately fail Liu Yong in his following attempt at the exams.</p>
				<p>Liu Yong’s continued output of poetry, deemed frivolous, trivial and vulgar by court officials, had a lasting impact on his professional life. He did not pass the civil service exam until he was 48 years old; before that, he spent much of his time with singers and courtesans, writing ci and living a hedonistic existence. After he finally passed keju, he worked as a low rank official in several areas and sought to advance his career through the assistance of the prime minister of that time, Yan Shu, who was also a famous ci poet (and is featured in this collection). Yan Shu mocked the frivolity of Liu Yong’s lyrics and refused to assist him, and the emperor, upon learning of his attempt, commented that Liu Yong, as a ci composer, should stick to composing ci. In response to the emperor’s comment, Liu Yong, in typically rebellious fashion, began signing his ci “composer of ci by imperial decree”. He made a final attempt to salvage his career by writing a complimentary ci to the emperor, but this was regarded as offensive and the emperor stripped him of his official titles and stated that he would never be accepted back at court. From then on, he returned to his previous lifestyle, indulging in the company of singers and courtesans.</p>
				<p>Because of his unique life experience, the sentiments expressed in Liu Yong’s ci are often very different from the views typically expressed in Chinese society at that time, with an especially cynical attitude towards serving the empire and a pronounced defense of hedonism. Nevertheless, Liu Yong’s ci were extremely popular throughout the empire, giving rise to the frequently repeated observation that “if you can see a well in a place, you can hear Liu Yong’s ci being sung there”. As every tiny town had a well, this indicates the wide reach of Liu’s lyrics.</p>
				<p>Liu Yong is also notable for his many formal innovations to ci poetry. Before Liu, most ci were written to accompany short tunes, but he initiated a trend of writing lyrics for longer tunes, which allowed for more complex portrayals of human psychology. He was also less restrained by the tune, and often modified the traditional rhyme as well as the line breaks. For example, even when he wrote two ci to the same tune, they might sound very different from one another, with different rhymes, line lengths or numbers of lines. The tunes that Liu Yong used were also more diverse than those of his contemporaries: some were folk songs, and some he composed himself. Many of Liu Yong’s ci have a stronger narrative element, probably due to the influence of storytellers whose street performances he would have watched. Liu received considerable criticism for his focus on love and for his use of commonplace language rather than a refined poetic vocabulary, but this did little to curtail his popularity or his influence on the development of the ci genre.</p>
				<p>Chang, Kang-i Sun. The Evolution of Tz’u Poetry: from Late Tang to Northern Sung. Princeton UP, 1980.</p>
				<p>A standard survey of the early history of Chinese song lyrics (romanized as both ci and tz’u).</p>
				<p>Egan, Ronald. “The Song Lyric.” The Cambridge History of Chinese Literature, vol. 1, edited by Stephen Owen, Cambridge UP, 2010, pp. 434-452.</p>					
				<p>An overview of the genre.</p>	
				<p>Owen, Stephen. Just a Song: Chinese Lyrics from the Eleventh and Early Twelfth Centuries. Asia Center, Harvard UP, 2019.</p>	
				<p>A recent new history of the genre.</p>
				<p>Tang, Guizhang 唐圭璋, editor. Quan Song Ci 全宋詞. Zhonghua shu ju, 1965. 5 vols.</p>
				<p>A comprehensive edition of ci from the Song dynasty and the source text for the ci  in this collection (introductions and annotations are in Chinese).</p>
			</notesStmt>
			<sourceDesc>
				 <p>Text based on Tang, Guizhang 唐圭璋 (ed.). Quan Song Ci 全宋詞. Vol 1. Beijing: Zhonghua shu ju, 1965, 44.</p>
				<listWit>
					<witness xml:id="Transcription">迷神引</witness>
					<witness xml:id="Translation">To the tune “The Lost Soul”</witness>
				</listWit>
			</sourceDesc>
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		<encodingDesc>
			<p>Transcriptions and translations are encoded in XML conforming to TEI (P5) guidelines. The original-language text is contained within &lt;lem&gt; tags and translations within &lt;rdg&gt; tags.</p>
			<projectDesc>
            	<p>To the tune “The Lost Soul”&#8212;"On a thin boat, the light sail is furled" is part of <hi rend="italic">The Global Medieval Sourcebook</hi>, a digital compendium of medieval texts in their original languages and in English translation. This larger project comprises computer-readable transcriptions and/or editions of texts dating from the ninth to the sixteenth century, and originating in Europe, North Africa, the Middle East, and Asia; accompanied by new English translations; high-resolution digital images of manuscript/early print sources, where available; an apparatus that includes critical introductions, textual notes and annotations; and a flexible user interface with which to navigate these materials.</p>
         	</projectDesc>
			<editorialDecl>
        		<interpretation>
        			<p>The original text of this ci is based on the edition by Tang Guizhang 唐圭璋 (Quan Song Ci 全宋詞. Vol 2. Beijing: Zhonghua shu ju, 1965). Punctuation follows the edition. Since ci poetry rarely includes personal pronouns, and gender-differentiated pronouns did not exist in Classical Chinese of this period, the gender of the speaker as well as their perspective (e.g. first, second or third person) must often be deduced by the translator from context.</p>
					<p>Texts are translated into modern English with maximum fidelity to the original text, except where it would impair comprehension or good style. Archaisms are preserved where they do not conflict with the aesthetic of the original text. Creative translation choices are marked and discussed in the critical notes.</p>
        			<punctuation marks="all">Punctuation follows the edition.</punctuation>

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		<front>
			<head>
				<title type="main">
					<app>
						<lem wit="#Transcription">迷神引</lem>
						<rdg wit="#Translation">To the tune “The Lost Soul”</rdg>
					</app>
				</title>
			</head>
		</front>
		<body>
			<lg n="1">
				<!--Each stanza needs its own line group <lg>-->
				<l n="1">
					<app>
						<lem wit="#Transcription">一葉扁舟輕帆卷。</lem>
						<rdg wit="#Translation">On a thin boat, the light sail is furled,</rdg>
					</app>
				</l>
				<l n="2">
					<app>
						<lem wit="#Transcription">暫泊楚江南岸。</lem>
						<rdg wit="#Translation">Temporarily stopped by the southern bank of the Chu River<note type= "critical" anchored="true"><p>Refers to the segment of the Yangtze River by Chu.</p></note>.</rdg>
					</app>
				</l>
				<l n="3">
					<app>
						<lem wit="#Transcription">孤城暮角，</lem>
						<rdg wit="#Translation">On the lonesome city walls, the evening horn blows,</rdg>
					</app>
				</l>
				<l n="4">
					<app>
						<lem wit="#Transcription">引胡笳怨。</lem>
						<rdg wit="#Translation">followed by the regretful barbarian lute<note type= "critical" anchored="true"><p>The barbarian lute is a traditional Chinese instrument with two strings.</p></note>.</rdg>
					</app>
				</l>
				<l n="5">
					<app>
						<lem wit="#Transcription">水茫茫，</lem>
						<rdg wit="#Translation">The water is vast and hazy.</rdg>
					</app>
				</l>
				<l n="6">
					<app>
						<lem wit="#Transcription">平沙雁、</lem>
						<rdg wit="#Translation">The wild geese lie on the plain;</rdg>
					</app>
				</l>
				<l n="7">
					<app>
						<lem wit="#Transcription">旋驚散。</lem>
						<rdg wit="#Translation">Suddenly startled, they scatter into the air.</rdg>
					</app>
				</l>
				<l n="8">
					<app>
						<lem wit="#Transcription">煙斂寒林簇，</lem>
						<rdg wit="#Translation">The mist disperses and the cold forest emerges&#8212;</rdg>
					</app>
				</l>
				<l n="9">
					<app>
						<lem wit="#Transcription">畫屏展。</lem>
						<rdg wit="#Translation">a painted screen unfolds:</rdg>
					</app>
				</l>
				<l n="10">
					<app>
						<lem wit="#Transcription">天際遙山小，</lem>
						<rdg wit="#Translation">at the distant edge of the sky, the mountains are small,</rdg>
					</app>
				</l>
				<l n="11">
					<app>
						<lem wit="#Transcription">黛眉淺。</lem>
						<rdg wit="#Translation">(like) her lightly-drawn black eyebrows<note type= "critical" anchored="true"><p>In Chinese poetry, beautiful women’s eyebrows are often compared with mountains because of their shape.</p></note>.</rdg>
					</app>
				</l>
				</lg>
			<lg n="2">
				<l n="12">
					<app>
						<lem wit="#Transcription">舊賞輕拋，</lem>
						<rdg wit="#Translation">I have thrown away my old happiness too hastily,</rdg>
					</app>
				</l>
				<l n="13">
					<app>
						<lem wit="#Transcription">到此成遊宦。</lem>
						<rdg wit="#Translation">and come here as a drifting official.</rdg>
					</app>
				</l>
				<l n="14">
					<app>
						<lem wit="#Transcription">覺客程勞，</lem>
						<rdg wit="#Translation">I realize the weariness of the traveler’s journey.</rdg>
					</app>
				</l>
				<l n="15">
					<app>
						<lem wit="#Transcription">年光晚。</lem>
						<rdg wit="#Translation">The year is late,</rdg>
					</app>
				</l>
				<l n="16">
					<app>
						<lem wit="#Transcription">異鄉風物，</lem>
						<rdg wit="#Translation">the scenery is of a strange town.</rdg>
					</app>
				</l>
				<l n="17">
					<app>
						<lem wit="#Transcription">忍蕭索、</lem>
						<rdg wit="#Translation">How could I bear the desolation</rdg>
					</app>
				</l>
				<l n="18">
					<app>
						<lem wit="#Transcription">當愁眼。</lem>
						<rdg wit="#Translation">before my sorrowful eyes?</rdg>
					</app>
				</l>
				<l n="19">
					<app>
						<lem wit="#Transcription">帝城賒，</lem>
						<rdg wit="#Translation">The capital is far away,</rdg>
					</app>
				</l>
				<l n="20">
					<app>
						<lem wit="#Transcription">秦樓阻，</lem>
						<rdg wit="#Translation">And the way to the Qin building is blocked<note type= "critical" anchored="true"><p>The “Qin building” is a place for men to have sex with courtesands. According to legend, the original Qin building was built by the Qinmu King as a palace for his daughter and son-in-law. They were both so good at playing the vertical bamboo flute that their music attracted phoenixes, and the building where they played became famous. The meaning of the Qin building changed over time, and was later used to refer to brothels.</p></note>.</rdg>
					</app>
				</l>
				<l n="21">
					<app>
						<lem wit="#Transcription">旅魂亂。</lem>
						<rdg wit="#Translation">Souls in travel are muddled.</rdg>
					</app>
				</l>
				<l n="22">
					<app>
						<lem wit="#Transcription">芳草連空闊，</lem>
						<rdg wit="#Translation">Fragrant grass blends into the spacious sky;</rdg>
					</app>
				</l>
				<l n="23">
					<app>
						<lem wit="#Transcription">殘照滿。 </lem>
						<rdg wit="#Translation">the setting sun shines on all of them<note type= "critical" anchored="true"><p>That is, the souls in travel mentioned in the previous line.</p></note>.</rdg>
					</app>
				</l>
				<l n="24">
					<app>
						<lem wit="#Transcription">佳人無消息，</lem>
						<rdg wit="#Translation">There is no message from the fair one;</rdg>
					</app>
				</l>
				<l n="25">
					<app>
						<lem wit="#Transcription">斷雲遠。 </lem>
						<rdg wit="#Translation">the solitary patch of cloud is distant.</rdg>
					</app>
				</l>
			</lg>
		</body>
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