THE GAY GENIUS (The Life and Times of Su Tungpo), Lin Yutang, The John Day
Company, New York, 1947.

It is obvious that Lin Yutang greatly admired this outstanding Sung poet.
His book is a remarkably enchanting tribute to this versatile and highly
ethical personality. As a traditional landscape painting, this biography,
four hundred pages long, unrolls scene by charming scene, revealing this
so splendid spirit, this irrepresible human-hearted soul embellishing the
arts, striving to save lives, adorning the many places he was pulled and
driven in the turbulent politics of his time.

The preface (pages vii-xi) and the introductory chapter, "Literary
Patriotic Duke" (pp. 1-13), present the enormous appreciation this sincere
and outspoken advisor has enjoyed for some nine centuries. Their core is
Emperor Shiaotsung's page long preface to Su's complete works. Seventy
years after Su's death, the Emperor wrote:

   We sigh at the appearance of such a rare genius and are shocked at his
   suffering from his detractors. He was banished across the seas and
   mountains... What could not be taken away from him was his sturdy
   integrity... We regret not being born at the same time with him in
   order to make full use of his talents as a counselor of kings. p. 9

Chapter Two, "Meishan" (pp. 14-22), introduces the reader to the town
where Su Tung-p'o was born and to his father, Su Shun, brother, Su Cheh
(Tseyu), and grandfather. It mentions the eloquence of the inhabitants of
Szechuan, the reckoning of age (one is born one and is two on one's first
New Year's Day), the ancient custom forbidding one to say or write the
personal name of one's father or grandfather. Hence, Su Tung-p'o used
"forward" instead of "preface" and Ssu-ma Ch'ien avoided "talk".

Chapter Three, "Childhood and Youth" (pp. 23-33), explores the early years
of Su Tung-p'o, mentions his attending a school with more than a hundred
pupils, the memorization of Classics and History, including Su's copying
out complete text, the invention of printing, Chinese naming conventions,
Su's legendary younger sister and the family feud occasioned by the early
death of his actual older sister. shortly after her marriage.

Chapter Four, "The Examinations" (pp. 34-43), begins with Su's marriage,
his journey with his father and brother to Chengtu, the provincial capital
and thence to the national metropolis, where they saw the sights of the
splendid city, met people and the brothers wrote their examinations.

   The candidates were examined first on questions of history or
   principles of government. There was a second examination on the
   classics, and finally, after the successful ones had been graded, there
   was one -- under the direct supervision of the emperor -- on lyrics,
   descriptive poetry (fu), and again, essays on politics. p. 39

The great scholar Ouyang Shiu marked and greatly admired Su Tung-po's
work. Then Su's mother died and he undertook the traditional thrice nine
moons' period of mourning.

Chapter Five, "Father and Sons" (pp. 44-54), describes the move of the
family from home, where an appropriate family grave site had been selected
and funeral ceremonies conducted, to the metropolis, eleven hundred miles
away. This journey is very poetically described, including with
translations of some of Su's poems on the four month spectacular trip.

Chapter Six, " Gods, Devils and Men" (pp. 57-74), starts with Tung-p'o's
departure for his post as assistant magistrate of Fengshiang and his
poetic letters to his brother. His official duties included praying to end
a drought:

   On top of the Taipo Mountain, in front of a Taoist temple, there was a
   little pool where lived the God of Rain, a "dragon" who could disguise 
   himself in the form of any small fish. Su Tungpo went up to this and
   prayed. He pleaded for the farmers, but, like a good lawyer, he tried
   to make the Dragon God see that a drought or famine was not to the
   god's own interest. p. 61

When this initially failed, it was felt the god could be displeased by his
demotion to count. Su verified that T'ang referred to the god as duke,
drafted a memorial requesting the emperor restore this rank, sent a
messenger to so inform the god and to return with a basin of water from
the sacred pool. Rain came with the basin.

The men in the chapter's title include the old soldier Chang Chun. Su
Tung-p'o, after his three year term, returned to the metropolis where he
was assigned to the department of history. His young wife died and a year
later his father. He observed the traditional thrice nine months' mourning
for a parent. After this he married again and returned to the capital.

Chapter Seven, "Experiment in State Capitalism" (pp. 75-98), introduces
the central political reality of Su's life, the reforms of Wang An-shih.
Lin Yutang lists the three great upheavals previously: those of Shang Yang
of the Ch'in Dynasty, of Han Wu-ti and of the usurper Wang Mang. All,
including the efforts of Wang An-shih, are assessed as failures. The
portrait the author paints of the brilliant reformer resembles the
caricature of the mad scientist, so absorbed in his thoughts he has no
awareness of his immediate surroundings. He had steadily declined all
promotions, preferring to remain a local magistrate, but at last he
accepted.

Wang An-shih advanced his ideas as based on the traditional intent of the
sage rulers Yao and Shun. This enabled him to portray those who opposed
his reforms as just like the evil ministers of those rulers:

   The most important and the best known were nine in number, which I have 
   for the sake of convenience arranged in three groups. There were three
   state capitalist enterprises, three new taxes, and three systems of
   registration for a complete regimentation and control of the people.
   The three state capitalist enterprises were: a government bureau for
   national trade, a bureau for government stores in retail trade, and the 
   famous loans to the farmers with an official interest of twenty per
   cent and an actual interest of thirty per cent (i.e., plus application
   and registration charges). The three new taxes were the draft exemption 
   tax, the excise tax, and the income tax. The systems of registration
   were the organizing of all citizens into groups of ten families for
   military draft (the paochia), and the re-registration of land and of
   horses. pp. 87-88

The farmers' loans had enormous impact. There had been grain store houses
to offset bad years. However, the new loans forced on farmers slow in
voluntarily subscribing hit hard those faced with paying them back with
high interest. Wang An-shih also set aside previous commentaries on some of
the Confucian classics and presented his own views as authoritative.

   These Commentaries were so bad that they were soon forgotten after his 
   death, and no copy has been preserved. But while he was in power, they
   were the bible of the scholar candidates at the examinations; the
   slightest variation from the interpretation of the premier was enough
   to disqualify a paper. p. 95

The chapter closes by laughing at Wang An-shih's fanciful etymologies,
mentioning his modern defenders, but asserting that the results of his
reforms are the only criteria and these condemn them.

Chapter Eight, "The Bull-Headed Premier" (pp. 99-124), begins with
reference to a Sung short story with this title, derived from the
determination of Wang An-shih and his opposition to freedom of expression.
There follows a description of Sung government and a list of the
personalities involved. Wang An-shih had opposed to him his two brothers
and some of his former friends, as well as Ssu-ma Kuang and the Su
brothers. However, he had the support of the young Emperor Shentsung and
that was the one deciding vote. Wang moved against the censors. Their
function of speaking up frankly was unacceptable to him. Many others,
including Su Tung-p'o, also spoke up against the harm of Wang's reforms.
There followed resignations and demotions.

Su Tung-p'o's memorial in 1070 stated that what was against reason and
against nature would fail, that deeds not words counted in arousing
opposition to the reforms by those effected by them, and that the upright
cannot be silenced.

   But since history began, force has never been able to suppress the
   people. In ancient days scholars were threatened with knives and saws
   in front and the boiling pot behind, but that did not stop them from
   voicing their convictions. p. 111

His memorial of 1071, nine thousand words long, asserted that popular
support of the monarch depended on freedom of expression, that the
censorate unimpeded was essential and that what was needed was action, not
words.

   You have established the bureau of economic planning which is for the
   purpose of securing revenue. You have sent out over forty tax 
   commissioners, whose evident objective can only be to raise money for
   the government. It is useless for a man to ride out to the forests with 
   a pack of greyhounds and announce to the world, "I am not going
   hunting," or for a man to go with a fish not to the lakes and declare,
   "I am not going fishing." It would be much better to stop the rumors by 
   throwing away the fish nets and sending home the hunting dogs." 
   pp. 122-3  

This outspokenness resulted in Su's being sent out to the provinces.

Chapter Nine, "The Evil That Men Do" (pp. 125-140), describes further the
departure of those opposed to the reforms, the arrival of signs of
Heaven's displeasure (the landslide on Mt. Huashan and drought) as well as
riots, the moving paintings of the suffering presented to the emperor by a
gatekeeper, leading to the dismissal of Wang An-shih and pleasing rain.
There was internal squabbling amongst those of Wang's faction still in
power, and Wang's departure was only temporary. In October 1076, a year
and a half after his return he retired, following the death of his son.

Chapter Ten, "Two Brothers" (pp. 134-140), mention's Su's visit to his
brother Tseyu and his response to Tseyu's advice to keep silent:

   "I know," said Su Tungpo, to his brother, "that I am always careless of 
   my speech. When I find something is wrong, it is like finding a fly in
   my food, and I just have to spit it out." p. 135

There is mention of Su Tungpo's energy, chi, elan vital, and the two poems
he wrote on parting from Tseyu are quoted.  

Chapter Eleven, "Poetry, Courtesans and Monks" (pp. 141-165), looks at the
happy time Su spent in Hangchow. The charms of the city are presented and
Wu Tsemu's book is mentioned. Then comes reference to Su Tung-p'o's
foreknowledge of details connected with the place and his belief that he
had lived there in a previous incarnation. He disliked presiding at the
trials of those who had fallen afoul of the reforms. He enjoyed the
natural beauty of the area.

There is mention of the role of courtesans in the transmission and renewal
of poetry, music and dance. There is reference to Lin Yutang's theory that
Su loved a nameless cousin, and to Su's knowing the Cindarella story.

Chapter Twelve, "Poetry of Protest" (pp. 166-177), looks at some of Su's
poems of the period and comments on tonal patterns. It mentions that while
the poet wasn't advocating rebellion, still his memorable verse struck
those in power as a multitude of mosquito bites.

Chapter Thirteen, "The Yellow Tower" (pp. 178-186), considers his time as
chief magistrate of Suchow (1077-1079) and his work protecting the city
from flood waters. A great yellow tower, the colour chosen to represent
the element earth, subduer of water, was built above the flood wall, and
this term Yellow Tower was applied to the poems Su wrote during his stay
in Suchow. The chapter mentions his disciples: Chang Lei, Chao Puchih,
Chin Kuan and Huang Tingchien.

Chapter Fourteen, " Arrest and Trial" (pp. 187-204), begins by mentioning
evidences from Su's writing of his displeasure with the reformers, of Su's
mourning for his friend Wen Tung the painter and his arrest. Then comes Su
Tung-p'o's imprisonment and trial:

   ...over a hundred poems were brought up in the trial for examination,
   each of which the author was required to explain. As Su Tung-po had in
   all his poetry used the choicest of phrases and a great number of
   literary and historical allusions, we are indebted to this record of
   the trial for the author's own elucidations of many passages in his
   texts. p. 197

In the opinion of this reviewer, those in charge displayed some humorous
sensitivity:

   There was also a poem about peonies in which the poet admired the
   incredible ingenuity of nature in creating such a great variety of the 
   same species. This was taken by the judges as a sly reference to the
   ingenuity of those in power in devising new forms of taxation. 
   pp. 197-198   

Su's punishment was demotion to a minor post near Hungchow.

Chapter Fifteen, "Farmer of the Eastern Slope" (pp. 207-223), shows the
poet enjoying the scenery, reading Buddhist texts, studying Taoist life
extension, farming, delighting in the company of friends and becoming
known as the recluse of Tung-p'o (the Eastern Slope). It reveals also his
skill at cooking and his efforts to oppose infanticide.

Chapter Sixteen, "Poet of the Red Cliff" (pp. 224-232), presents Su
passing a pleasant time with his friends, wine and poetry. When he began
to keep to himself, the rumour went through the capital that he had died,
drawing his quip that its reliability was typical of rumours about him.
There is a sensitive portrayal or prose rendition of Su's depictions of
the Red Cliff in the title, backdrop of an historical naval battle, of
natural beauty and thoughts on the nature of human life and Taoist
immortals. 

Chapter Seventeen, "Yoga and Alchemy" (pp. 233-246), informs us that
Tung-p'o's brother had started practising yoga in 1069, and Tung-p'o
himself began seriously to study mysticism (yoga, Buddhism and Taoism)
during his Huangchow period. He had an alchemical furnace and sought the
immortality pill. He understood that attention to meditation, diet,
breathing exercises, etc. impacted strongly on one's vitality, health and
longevity, even if one didn't remain forever in this incarnation. There is
mention of the contrast between the Western concept of exercise and the
Chinese one of the conservation of energy.

   The peculiarity of yoga is that it combines this complete physical and
   mental rest with the increased intake of oxygen through different forms 
   of controlled breathing. Nothing can be more ideal, for it seems that
   with a light stomach, a posture of complete relaxation, and deep
   respiration, the body is put in the unusually favorable state of
   getting extra supplies of oxygen without corresponding expenditures of
   energy, which is not the case in sports. p. 237

There is reference to the absence of thought, to a technique of swallowing
saliva, to Taoist concepts of fire and water (emotions and fluids) and to
Su's four maxims for long life:

   "1. Having leisure equals having power.
   2. Going to bed early equals having wealth.
   3. A leisurely stroll is as enjoyable as a drive.
   4. Eating late is as good as eating meat. pp. 245-246

Chapter Eighteen, "Years of Wanderings" (pp. 247-257), shows Su's
enjoyable retirement being disturbed by orders from above. It was actually
an easing of his punishment that had him moved to a more prosperous place
nearer the capital. On his journey he visited his brother and Wang
An-shih. The reformer was now weary and retired. And, Su used much of his
money buying a place and then giving it to the seller's mother, when Su
came upon her sobbong because her son had sold the place she had lived all
her life. He also penned poetic thanks to a magistrate who had gone with
him after dark along a bridge. Su was unaware this was forbidden, until
the magistrate's unexpected reaction.

   "I have just read your poem. But this is serious, very serious! With
   your national reputation, this poem is bound to reach the court. An
   ordinary citizen crossing the bridge at night is punishable by two
   years' hard labor. For a magistrate himself to violate this law would
   be still worse. I beg of you to keep this poem to yourself and not show 
   it to others." p. 256

The emperor died, and, after moving to the lake district and then to a
magistracy in Shantung, Su was recalled to the capital.

Chapter Nineteen, "Empress's Favorite" (pp. 258-273), begins by
contrasting the problems some empresses caused previous dynasties with the
situation in this age.

   The Sung dynasty was unusually fortunate in having a succession of good 
   empresses. In the great Han and Tang dynasties, some wives of the
   emperors either usurped the throne and ruled through powerful eunuchs
   and relatives of their maiden families, or otherwise succeeded in
   bringing about the fall of the imperial house. In the time of Su Tungpo, 
   however, the wives of the four emperors under whom he served were all
   good women, and some were remarkable. p. 258

Su Tung-p'o was rapidly promoted by the regent. There is the fascinating
glimpse of the drafter of imperial edicts required to be on duty on nights
before even-numbered days when such edicts would be promulgated. There is
an anecdote concerning Su knowing his references without having to look
them up. And, Ch'eng I, the Neo-Confucian scholar, does not come across in
a very good light in this chapter.

There is a charming description of life in the capital, of the splendid
shops there, of the hospitable people, of Su's retention of his simple
nature, of his friendship and humour.

Chapter Twenty, "The Art of Painting" (pp. 274-285), introduces Chinese
painting and Su Tung-p'o's role in the important shihjen hua (scholar
painting). It mentions the stimulating impact of Su's associating with
other outstanding artists, including Mi Fei. There is reference to Li
Lungmien's celebrated "Gathering of Scholars at the Western Garden." Four
of the book's plates show a Ming copy of this 1087 work, and sections
thereof. Lin Yutang proceeds to the importance of movement in Chinese art
and calligraphy:

   When a Chinese critic admires calligraphy, he does not admire it for
   its static proportions or symmetry, but rather follows the artist 
   mentally in his movement from the beginning of a character to the end 
   and so on to the end of the page, as if he were watching a dance on
   paper. p. 279

Chapter Twenty-one, "The Art of Getting Out of Power" (pp 286-300),
begins by mentioning Su's independence of party spirit in politics, the
vigor of his brother Tseyu as censor in seeking the removal not only of
remnants of Wang An-shih's faction, but also some others. When Su
Tung-p'o was attacked for his views on a balanced approach to
governmental control of the economy, he defended the essential nature of
freedom of expression. Opponents sought his removal and he replied by
trying to resign. The empress recognized his loyalty and value, and only
let him go after a few years. He went with a high rank to Hangchow in
Chekiang.

Chapter Twenty-two, "Engineering and Famine Relief" (pp. 301-316), shows
Su providing the people of Hangchow with a hospital, fresh water,
repaired buildings and a beautified West Lake. He also strove to get
action from the capital to avert famine. There is the incident of Su as
judge hearing the case of the fan seller unable to pay his debts and Su
painting on the fans to increase demand for them. The chapter closes with
Su's recall to the capital.    

Chapter Twenty-three, "Friend of the People" (pp. 317-325), begins with
the common objective of Su and his political opponents that he live away
from the capital. He was sent to Fouyang and then Yangchow where he worked
hard for relief of the suffering. After enormous effort, he finally
succeeded in having the government forgive outstanding debts owed on the
taxes.

Chapter Twenty-four, "Second Persecution" (pp. 329-342), begins with the
death of Su's wife and the Empress Dowager. One interesting fact concerns
the burial of Su's wife:

   Her coffin lay in a Buddhist temple in the western suburb of the
   capital until ten years later, when Tseyu buried her remains in a
   common tomb with her husband. p. 329

The regent's death and the emperor's assumption of actual rule impacted
severely on Su Tung-p'o. Su was first appointed military governor of West
Hopei where he significantly improved discipline. Chang Chun as premier
moved against the empress's men. While the emperor refused to allow the
desecration of Ssu-ma Kuang's corpse or the destruction of his monumental
history, the living were less fortunate.

   In time, a special bureau was established to round up all supporters of 
   the Yuanyu regime so that no one could escape. The bureau was to file 
   and screen all official communications during the regency, between May
   1085 and April 1094. Any scholar who had said anything for reversal of
   the economic policies of Wang Anshih would be considered guilty of
   libeling Emperor Shentsung. By such scrutiny they were able to round
   up and punish eight hundred and thirty officials, and the carefully
   classified files ran to a hundred and forty-two volumes. p. 341

Chapter Twenty-five, "Home in Exile" (pp. 343-358), begins with Su
Tung-p'o exile beyond the pass in Kwangtung. There is an account of the
effort to seize the boat on which he was travelling, of Su's prayer to the
Dragon King and the immediate rising of a favourable wind. Then comes Su's
enjoyment of the simple life and visitors, including Taoists, keeping him
in touch. His pleasures included making and sampling wine. Chang Chun sent
Su's brother-in-law, centre of an old family feud, to make trouble for Su,
but this merely ended the feud and added to Su's ability to benefit the
people of the area. 

Chapter Twenty-six, "Romance With Chaoyun" (pp. 359-368), begins with
reference to Buddhist and Taoist interests and Su's poems to Chaoyun. It
mentions Su's renewed interest in the pill of immortality and Su's
reference to the similar search by Po Chu-yi. There's his house on White
Stork Hill with its transplanted trees.

   The Chinese way of removing a big tree was to cut one of its main roots 
   and the center root first, and cover the roots again with earth, thus
   giving the tree time to readjust itself. In the second year the main
   root on the opposite side would be cut and again covered up. In the
   third year, after marking the directions of the four sides of the
   trunk, the tree was removed, and at the time of transplanting, care was 
   taken that the tree faced the same way as it did in the original site.
   p. 365

The chapter closes with the death of Chaoyun on July 5, 1095, her burial,
his poems to her, and the order for his exile to the island of Hainan.

Chapter Twenty-seven, "Outside China" (pp. 369-383), starts with the
continued oppession of the Yuanyu scholars and Su's uniqueness in being
sent to Hainan, largely inhabited by Loi. First he met with his brother.
The chapter tells of the pracise of sacrificing cows to obtain cures, of
Su's view that the Loi deserved justice, and force without fairness would
not work. There's more on Su's enjoyment of the simple lifestyle, on his
knowledge of herbs, on his friendships, on his literary works, including
his commentaries on the I Ching and THE ANALECTS, as well as on THE BOOK
OF HISTORY -- this last completed now.

Chapter Twenty-eight, "The End" (pp. 384-395), begins with the death of
the emperor and the end of Su's exile. There was death on Su's return
journey, including of the old carefree Taoist Wu Fuku and six servants of
children in the party. In June 1101, Su came down with what Lin Yutang
feels may be amoebic dysentry. Several weeks later, on July 28, he died.

The book has a chronological summary, bibliographical notes in English,
bibliography in Chinese, a list in English and in Chinese of significant
personalities, an index, a map of China in Su's day, and about eight
plates, including a portrait of Su by Li Lungmien.

This sensitive portrayal of the life of so talented, courageous and
endearing a person is very highly recommended.


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