Chinese Cultural Renaissance must encompass the fundamental aspects of literature, the arts and science.
Renaissance in literature and the arts, or wen i fu hsing as the Chinese call it, sounds foreign. In the West, the Renaissance came before political transformation. In China, renaissance in literature and the arts was not to come until after political revolution. The Chinese Republic was born in 1912. China's renaissance in literature and the arts came after the May 4th Movement in 1919 and the New Life Movement in 1934. Many Chinese scholars and intellectuals believe that China's renaissance in literature and art began with these two movements. Others believe that it has yet to come.
Nevertheless, coming to a new understanding of the Classics is a major task in our Cultural Renaissance. It does not mean that all the literature and artistic achievements of the past must be destroyed. We must seek new life and new light from the existing roots as we create. For instance, one of our cultural heritages is calligraphy. In this art form, we must imitate the ancient masters. But we must revitalize their spirit, not just copy their forms. Calligraphy is a form of discipline and training, something that will help develop man's character. In renovating poetry, the reading of Tang poets is a fundamental task. Li Po, Tu Fu and Po Chu-i are highly respected. Translations of their works are enjoyed by all peoples. The Sung dynasty also had outstanding poets. This poetry was original and not copied.
Each period of history has its unique works. It is the task of Cultural Renaissance to bring about and encourage cultural creativity. To accomplish this, there must be mutual respect between the new culture and the old. Poets who write modern poetry have a line of communication with the entire world. Modern poetry must be translated into all languages for all peoples to read and criticize. Before determining what is good in literature, writing must stand the test of translation.
Chinese modern poetry is created according to the poet's own standards and criteria. Poetry is judged by originality and not as a string of words in "modern" form. The writing must have the poetic spirit. Some people maintain poetry should be recited aloud. Actually, some poems can be recited or sung, others cannot. Every writer handles his words differently. A new literature that does not include modern poetry is incomplete. Although remuneration is poor and few poems are best-sellers, poets find their reward in their followers.
When we read Chinese history, we find that our culture has been influenced by external forces time and time again. Buddhism was imported in the Han dynasty and its subsequent effect on our philosophic thought, music and art was great. Buddhism was widely accepted in the later years of the Han dynasty. In the Chin dynasty, Fa Hsien traveled to India by way of Sinkiang to become one of the first Chinese students to study abroad. Stories vary about his return to China. Some say he came back by boat and landed in Shantung. Others say that he drifted to Central or South America. In any event, he opened the road to the West with Hsuan Tsang of the Tang dynasty. Accounts of the visit by Hsuan Tsang led the British to excavate the ruins of the Buddhist temples at Benares. In the Tang dynasty, Hsuan Tsang engaged the Indians in open debate as earnestly as if he were in the wrestling ring. More students later went abroad to study.
The British scientist Dr. Joseph Needham wrote a series Science and Chinese Civilization in which he described the many discoveries and inventions of the Chinese. He included a list of 26 major discoveries, one for each letter of the English alphabet. When we Chinese borrowed from foreign civilizations, we often made adaptations. For example, after Buddhism was accepted by the Chinese, we developed our own Chan (Zen) sect. "Li Hsueh" or rationalism of the Sung and Ming dynasties was affected by Buddhism and formed the basis of neo-Confucianism.
Our renaissance in literature and the arts must start with a search for the roots of our original culture. Without creativity, there can be no new achievement. We must have the creative impulse and the willingness to create. Our cultural exchanges with other civilizations must be maintained at a brisk pace. We must come to a new understanding of our classical literature, but in doing so, we must not accept the Classics as a whole. Instead, we should selectively study the Classics and build up a new culture based on modern cultural exchange. - Ku Yu-hsiu
Echo - The five concubines
It's a famous shrine in Tainan, yet it's a quiet kind of a place, rarely crowded. People go there in search of peace - to meditate, to offer a few prayers, or perhaps just to rest awhile before resuming the day's cares and joys. A tree has grown up beside the shrine; it must have weathered many traumas, for its trunk is twisted and bent. Yet its branches are strong, forming an arc of shade and shelter over the front of the building. One can feel quiet strength and courage there.
There are no deities at the shrine and one wonders what there is about this place that draws the people to it. Everyone in Tainan has visited it or heard of it, but few can tell you the names of the five ladies who are honored at the Shrine of the Five Concubines.
One soon learns, however, that it is the story of their death, rather than that of their life, that gives them this place of honor and has made them immortal.
The five mysterious ladies were the lesser wives ("fei") or concubines of Prince Chu Shu-kei of the Ming house which ruled China from 1368 to 1644. When Cheng Cheng-kung (known as Koxinga to the West) was still waging campaigns on mainland China against the invading Manchus, the Prince was assigned as the Court's representative to Koxinga's camp.
In 1661, Koxinga moved his headquarters to Tainan, driving the Dutch from the island and regrouping his own forces for his continued resistance against the Manchus. The Prince and the Princess Lo accompanied Koxinga to Tainan. Shortly after their arrival, the Princess fell ill and died. The Prince, however, was accorded proper honors and lived in quiet dignity with his five faithful concubines.
He was a tall, impressive person, well respected. It is said that he was a learned man who studied much and wrote a good deal. He successfully developed his beautiful estate in Tainan and was known throughout the island for his kindly and fair treatment of his tenant farmers, thus gaining the respect and devotion of all.
Writings of the time leave the Prince's five ladies nearly anonymous; no one knows whether they accompanied him from the mainland or were chosen for his court after his Princess died in Taiwan. Only the surnames of two and the given names of three are mentioned anywhere. It is known, however, that they were considerably younger than the Prince and were' his constant companions.
Koxinga died five months after arriving in Taiwan in 1662. The Prince was under the impression that there still remained on the mainland a number of Princes supported by other Chinese generals holding onto pockets of resistance who were closer in the line of succession to the Ming throne than he himself. He did not, therefore, make any attempts to take command of Koxinga's troops or try to win back the Ming throne. Unknown to Prince Chu, however, was the fact that he had in fact become the main pretender to the Ming throne through the defeat and capture of the other Ming Princes.
For 21 years Koxinga's successors struggled valiantly to keep Taiwan free from Manchu control. But finally, in the summer of 1683, the Manchus routed the last of the Taiwan-based Chinese naval forces near the Penghu Islands to the west of Taiwan. As the threat of an invasion became more and more imminent, Koxinga's successor chose to capitulate rather than make Taiwan a battlefield.
The Prince was grief-stricken when he received the news of defeat and wept openly. After many long hours of heartbroken deliberation, he solemnly announced to his ladies and to his people that rather than suffer the shame and humiliation of becoming a Manchu subject, he would commit suicide. At the time he was 64 years old.
The five much younger ladies were shaken by his announcement, but they quickly calmed themselves and loyally elected to join their Prince, preferring death to disgrace and captivity. In formal dress, they bade their Prince farewell and hanged themselves.
The Prince, after publicly announcing his decision, then received his neighbors and followers for the last time, distributed his business affairs and wrote some poetry. When he had finished these things some two days later, the grief-stricken but calm Prince joined his ladies in death.
At first the Prince was buried with his concubines in a common tomb south of Tainan. But shortly thereafter, ritual-minded officials made the decision to move his remains miles away to rejoin his Princess who had died some 20 years earlier.
One might think it sad that the Prince in death was separated from his five faithful ladies, but in fact this was a most fortunate move.
The Manchus came soon afterwards to occupy Taiwan. In a clever political move designed to elicit support from the people they conquered, they claimed that the Goddess Matsu, one of the widely worshiped deities, had assisted the Manchu forces in the battle of Penghu. Temples in her honor were erected allover the island. The site of one of these was the converted estate of Prince Chu. It had formerly been a rallying point for those patriots who had kept up the resistance against Manchu control.
The subjugated citizens of Tainan could not politically afford to make the tomb of their Prince a new rallying point. In the separate tomb of the five ladies, however, they found a strong symbol of nationalism, but one which would easily be overlooked by the new rulers. They erected a shrine in front of the tomb, physically touching the traditional earthen mound marking the place of burial.
Ostensibly the ladies were honored and remembered for their unfailing devotion to the Prince, sentiments easily understood and accepted in an age when widows were exhorted not to remarry in the name of eternal (albeit one-sided) fidelity. At least one Manchu Imperial Inspector is known to have readily accepted this presentation of the shrine. In 1746, he co-signed a command ordering the repair of the Shrine of the Five Concubines with the view of "propagating their uxorial virtues."
On the 16th day of the first moon, many people from Tainan and other towns come to honor the five ladies and the symbols for which they stand. Joss sticks are burned and food and flowers offered.
On other days, the shrine is a quiet place, rarely crowded - a place where one can feel quiet strength, courage and, above all, loyalty. - Wu Ping-chung
Central Daily feature - Booming rubber exports
Taiwan's rubber industry is more than 30 years old. Thirty factories were established between 1948 and 1960. In 1966, the Rubber Industry Union had a membership of more than 140. Exports rose from US$5 million in 1966 to US$60 million last year. This year's volume is expected to reach US$100 million with buyers in 100 countries.
Products include inner tubes and tires for bicycles and motor vehicles, sports and rain shoes, basketballs, conveyer belts, air mattresses, boats, rainwear and many others.
Self-reliance is the keyword of the industry. The recently reorganized Chung I Rubber Industry Corporation does not rely on Japanese and American techniques. It has set up a production line of its own design in making tires.
Yen Ch'eng-hui of Chung I invited Shao Hsien-peng, former vice general manager of the Taiwan Goodyear Corporation, to be general manager responsible for developing new production techniques.
Taiwan makes good truck tires. Sales in Southeast Asia show ability to compete against Japanese and Western products. Promotion is inadequate and new markets must be opened up.
Two-thirds of rubber products are for export.
Problems exist. South Korea is overtaking us in the export of rubber shoes. There is urgent need for the establishment of an information exchange and market research. - Lin Yao-ch'uan
United Daily feature - Temple of Ingratitude
The strange Temple of Ingratitude stands in Chenhai county, Chekiang province. No incense has ever been burned in worshiping the grotesque images of two ugly beggars. A stone tablet tells this story.
There was a beggar who stole chickens. One day he was caught by a chicken owner, who beat the thief almost to death and hung him from a tree. Another beggar heard of this and cut him down. The two took refuge is the ruins of a temple. The beggar took good care of his thieving colleague, treating his wounds and fetching him food. A month passed. The thief recovered. Out of gratitude, he pledged to be a dedicated brother to the beggar. On the day the two pledged friendship, the beggar avenged his friend by stealing two chickens from the owner who had done the beating. With two chickens and a bottle of wine, they were ready to celebrate. The thief looked at the God and Goddess of Wealth on the altar and proposed they offer sacrifices. They knelt in worship.
The Goddess smelled the chicken and wine and opened her eyes. She was moved by the offering of the beggars. She decided to reward them generously and elbowed her husband to hint of a monetary gift. The God of Wealth frowned upon her for meddling. Irritated, the Goddess stretched out her right hand and waved at the beggars. The God of Wealth could only stamp his foot.
After their sacrifice, the beggars began to consume the offering of chicken and to toast each other with the wine. Inside the chicken they found a chunk of shining gold. At first they thought of going into business together but disagreed on the kind of business. They decided to divide the gold. The beggar took the metal to the village to have it weighed and divided.
The thief became suspicious and greedy. He walked to and fro in great anxiety. At dusk he saw his friend returning. Evil thoughts occurred to him. He seized a club and beat his friend to death as the beggar stepped into the temple.
His dead friend had a parcel of steamed buns and salted dish. He took out the pieces of gold and ate the food, then started to run away. Before reaching the temple gate, he fell down in agony. He died knowing he had been poisoned.
The Goddess regretted her behavior. The God of Wealth took the gold back.
Villagers buried the two in the courtyard, repaired the building and called it the Temple of Ingratitude as a warning to the world.
Chiao Tung Bulletin - Laser research successful
National Chiao Tung University has succeeded in Laser research. Prof. Huang Kwang-chi, head of the Laser Research Laboratory, said the way had been opened for further experimentation and application in Taiwan's scientific and industrial development.
Prof. Huang's four-year Laser research won support from the National Scientific Development Council.
Laser (light amplification by stimulated emission of radiation) was discovered in 1960. It travels in one direction in the form of a visible light ray and infrared of wave length longer than that of X-ray. It is capable of carrying a wide range of frequencies and is applicable in measuring distances precisely.
Because of its energy, Laser can be utilized in the cutting, welding and soldering of metals and alloys, in spectrum analysis, navigation, telecommunications and medical treatment of cancer.
Professor Huang took six months to create a carbon dioxide Laser at a cost of US$2,500. His laboratory is engaged in the development of high-energy Laser for industrial application and use in telecommunications to replace Taiwan's microwave and cable systems.