Ming Drama: Peony Pavilion Insights
Ming Drama: Peony Pavilion Insights
Selected Acts
While the Northern "variety play" (za-ju) was flourishing in the Yuan capital at Da-
du in the thirteenth century, a very different kind of drama was also taking shape in
the South. Although "variety plays" continued as a genre of purely literary drama
through the Qing, the form had largely disappeared from the popular theater by the
late fifteenth century. Throughout the Ming, Southern drama continued to grow in
prominence, both as popular theater and as an elite literary form. These Southern-
style plays (so named for their musical style and its provenance-they were written
by northerners and southerners alike) continued to be the dominant form of literary
drama through the nineteenth century.
Southern-style drama came to be known as chuan-qi, "accounts of remarkable
things," the same generic term applied to Tang tales (which provided many of the
plots for the plays). For the sake of convenience, we will refer to chuan-qi plays as
"dramatic romances." Dramatic romances were often vast, sprawling works, usu-
ally with twenty to fifty scenes. Unlike the Northern variety play's restriction to one
singer per scene, dramatic romances allowed the free alternation of singing parts,
including duets and choruses. The plots of dramatic romances were often intricate,
with numerous subplots, usually weaving together one or more love stories with po-
1itical intrigue and/or warfare.
As classical poetry and song lyric had dominated the middle period of Chinese
literature through the Song, so drama was arguably the most popular literary form
of the Ming and the first half century of the Qing. Plays were widely read and per-
formed, with performances both of entire works and individual acts. By the late six-
teenth century, dramatists were already writing with a strong sense of the history of
earlier plays, and like modern film directors, they could assume that a significant
part of their audience would enjoy echoes of earlier works. Famous arias were cir-
culated in songbooks and became as much a part of a standard repertoire of mem-
orized texts as classical poetry; and as in the Renaissance West, the use of theatri-
cal metaphors to describe social and political life became common. One famous
passage translates quite literally, "All the world's a stage."
It is difficult to draw the line between drama as theater and drama as literature.
Not all great theater is good literature, and certainly not all great dramatic literature
is good theater. There is, however, a significant body of plays that provides ample
but different pleasures in both reading and performance. Many variety plays and dra-
matic romances are like the libretti of some famous Western operas: they were prob-
ably a delight as theatrical spectacle but seem vapid as literary texts. By the fifteenth
century, however, plays were being published to be read-some primarily intended
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to be read. Famous plays were often published in fine, illustrated editions, some-
times with elaborate literary commentary.
Although certain earlier dramatic romances were intended for reading as well
as performance, the most important figure in literary chuan-qi was Tang Xian-zu
(1550-1617). His four main plays are known as "Lin-chuan's Four Dreams" (Lin-
chuan being Tang Xian-zu's toponym). Dream serves an essential role in each of
these works, not only as a plot device but also as a thematic concern that touches
both the Buddhist idea of the emptiness of experience and an illusionist notion of
theater itself. The most famous of the four plays is Peony Pavilion (Mu-dan ting), writ-
ten in 1598, and consisting of 55 scenes (340 pages in Cyril Birch's complete trans-
lation).
An Aristotelian economy of plot is not characteristic of Chinese dramatic ro-
mances. As the play opens, a young scholar named Liu recounts a dream of a beau-
tiful young woman standing beneath a plum tree and takes Meng-mei (Dreamed of
Plum) as his name. Unbeknownst to Liu Meng-mei, the young woman in the dream
is Du Li-niang, the daughter of the prefect of Nan-an. Forced by her father to study
the Classic of Poetry, she reads the first poem, "Fishhawk," celebrating the perfect
marriage, and is so aroused by it that she arranges to go for a long walk in the flower
garden behind the residence.
Her passions stirred by spring, she returns to her rooms, falls asleep, and is vis-
ited by Liu Meng-mei in a dream. Liu Meng-mei carries her out into the garden and
they make love by the peony pavilion; when Du Li-niang wakes up, she is so over-
whelmed by a sense of loss that she pines away and dies. But before expiring, she
paints her own portrait, and as her dying wish the portrait is buried by the peony
pavilion, while she herself is buried beneath the plum tree in the garden.
After Du Li-niang's death, the family moves away; later, Liu Meng-mei, having
become sick on his way to the capital, takes up lodging in the garden to recuperate
and discovers Du Li-niang's portrait. Meanwhile Du Li-niang has received permis-
sion in the underworld to return to Earth, and she visits Liu, instructing him to dis-
inter her body. Liu Meng-mei digs up her corpse, which has suffered no decay. Du
Li-niang revives; the couple marries and goes on to the capital, where Liu Meng-
mei passes the examination with the highest honors.
In one of the other plot strands, Du Li-niang's father is playing a major role in
defending the dynasty from invasion. After numerous complications, including Liu
Meng-mei's being charged with grave-robbing, the final fourteen scenes manage to
get the couple together with her parents, until at last, in a scene at court, Du Li-niang's
father accepts the marriage.
First comes Tang Xian-zu's own "Introductory Comment" on the play.
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world below, once again she sought the man of whom she had dreamed; then
she came to life. Someone like Du Li-niang may well be called a person with
the feelings of love.
No one knows where love comes from, but once it comes, it goes deep.
The living can die from it; the dead can be brought to life. And if the living
cannot die from it or if the dead cannot be brought back to life, then it is
not the ultimate love.
Why should the feelings of love experienced in dream not necessarily be gen-
uine? Are there not quite a few people in this world who are living in a dream?
When the relationship between lovers depends on bedding together or intimacy
awaits the renunciation of public office, we are on the level of mere flesh.
The story of her father, Governor Du, resembles that of Li Zhong-wen,
the governor of the capital of Wu in the Jin, and the love story involving
Feng Xiao-jiang, the governor of Guang-zhou. I changed them a bit and elab-
orated them. As for Governor Du's torture of Liu Meng-mei to make him
confess to grave-robbing, this resembles the Han Prince of Sui-yang's inter-
rogation of Mr. Dan. 1
The things that may happen in a human life cannot all happen in a sin-
gle lifetime. I am not someone of comprehensive knowledge, and I must al-
ways investigate matters to consider whether they are rational. But when we
say that something cannot happen rationally, how do we know that it might
not be inevitable through the feeling of love?
The steamy, perfervid, and sometimes precious poetry of "Waking Suddenly from
Dream" (below) made it one of the most popular scenes in the play and a standard
piece in the performing repertoire of Kun-qu, the most influential performance tra-
dition of dramatic romance (though the scene was bowdlerized and revised for
singing). In the late seventeenth-century-play Peach Blossom Fan, the heroine Xiang-
jun is shown learning to sing one of the suites from this scene as part of her training
as a courtesan. As Du Li-niang learns of passion from reading the Classic of Poetry,
so Xiang-jun learns to be the romantic heroine who gives all for love from reading
Peony Pavilion. In both cases, the lessons learned were not at all what was intended
by those in charge of the girls' education.
Du LI-NIANG [sings]:
Back from dreams in orioles' warbling,
a tumult of bright spring weather
everywhere, and here I stand
in the heart of this small garden.
'These are all earlier tales whose plot elements served as sources for Peony Pavilion.
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2
A reference to a story about the Tang Prince of Ning early in the 740s. He had bells hung by red
threads from flowers' branches, to scare away birds that might harm the blooms. Here, hyperboli-·
cally, even the smallest bells might themselves hurt the flowers when rung.
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3
1.e., had success in the examinations.
4Du Li-niang is comparing her loneliness to that of the moon goddess Chang E.
'Lady Han, in the Tang palace, once composed a poem of her loneliness and longing on a red leaf;
she let it float out on the palace moat, where it was found by Yu You. His consequent passion for
her and their love story was elaborated in a play by Tang Xian-zu's contemporary Wang Ji-de, The
Account of the Poem on a Red Leaf. The love story of Zhang and Cui Ying-ying given in "Ying-ying's
Story" (seep. 540) was elaborated and given a happy ending in the Yuan play The Account of the
Western Parlor, which is the version Du Li-niang has in mind. The story of the courtesan Cui Hui
and her lover Pei Jing-zhong involves Cui sending Pei a painting of herself, as Du Li-niang will leave
a painting for Liu Meng-mei.
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As I waver here
to whom can I tell heart's secret care?
I burn away,
my life is cursed, unless
I demand that Heaven tell me why.
I'm completely worn out. I'll put my head down and sleep a while.
She goes to sleep and a dream comes. Enter Lru MENG-MEI, holding a willow
(liu) branch.
Lru MENG-MEI [recites]:
As orioles meet the sunlight's warmth
their singing voices mellow,
so when a man finds love and passion,
he laughs out loud from joy.
A whole pathful of fallen flowers
go off down to the waters,
this is the morning young Ruan Zhao
reaches Mount Tian-tai. 6
I followed Du Li-niang back along the path, but where has she gone now?
[Turns and looks at her] Ah, there you are! [Du LI-NIANG startles awake
and they see one another] Here you are-I was looking for you every-
where. [Du LI-NIANG gives him a sidelong glance but says nothing] I just
snapped off half a branch of a weeping willow in the flower garden. Since
you are so well versed in literature, would you write a poem for this wil-
low branch? [Du LI-NIANG is at first delighted and is about to speak but
stops]
Du LI-NIANG [Aside]: I've never met this man-how did he get in here?
Lru MENG-MEI [laughing]: I'm madly in love with you.
[Sings]
Because of your flowerlike beauty,
and your youth flowing past like water,
I've looked for you everywhere.
And you were here,
self-pitying in your lonely chamber.
Let's go somewhere and talk.
Du LI-NIANG smiles but won't go. Lru MENG-MEI pulls her by her clothes.
Du LI-NIANG [softly]: Where are we going?
Lru MENG-MEI [sings]:
Pass round by the railing
whete peonies stand,
6
This alludes to a story of Ruan Zhao and a companion who encountered two goddesses in the Tian-
tai Mountains and stayed with them h'llf a year. It became a standard figure for a love affair.
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My whole body is in a cold sweat. This was really one of those "life-
times lived in a dream." I was all flustered when I greeted my mother,
and she rambled on at me. I had nothing to say back to her because my
mind was still on what happened in the dream and I hadn't calmed
down. I feel a constant restlessness, as ifI had lost something. Oh Mother,
you told me to go to the classroom and study-I don't know any book
I can read that will get rid of this depression. [Wipes away tears and sings]
Rain's sweet scent, a puff of cloud
just came to my side in dream.
But, alas, the lady of the house
called me awake from my fitful sleep
by the gauze-screened window.
A burst of fresh cold sweat
sticks to me and stings.
It drives my heart to distraction,
my footsteps freeze,
my thoughts waver,
my hair hangs askew.
All spirit is almost spent,
and since neither sitting nor standing pleases me,
let me go off back to sleep!
Enter Spring Scent.
SPRING SCENT [recites]:
Her evening toilette melts powder's streaks,
spring dampness makes scenting clothes a waste.
The covers have been scented, so let's go to sleep.
Du LI-NIANG [sings]:
This spring-troubled heart is weary
from roaming; it seeks
no scented broidered quilts to sleep.
Heaven!-if you care,
let not that dream be gone too far.
[Recites]
To idly roam and gaze on spring
I left the painted hall, [Zhang Yue]
screening willows and open plums
give overpowering scent. [Luo Ye]
I wonder where young Liu and Ruan
met the two fairy maids?- [Xu Hun]
with a turn of the head spring's east wind
breaks the heart for good. [Wei Zhuang]
In many cultures, one of the most durable and revealing conventions in early tradi-
tions of romantic love is falling in love upon seeing a portrait of the beloved or hear-
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ing a description of him or her; and in the Chinese tradition, sometimes upon read-
ing a person's writings. Liu Meng-mei, strolling in the garden where, unknown to
him, Du Li-niang lies buried, finds the self-portrait Du Li-niang made before she died.
The portrait shows her holding a plum branch, and the poem he discovers makes
reference to willows and plums. He finds this portentous, in that his surname Liu
means "willow," and the name he has taken, Meng-mei, means "Dreamed of Plum."
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If this is Guan-yin, why does she have bound feet? I'd better look this
over more closely.
I'll think a little bit about
the image in the picture.
That's it!
I'll bet
it's probably a small Chang E
that hung in someone's studio,
painted with such charm and grace.
Well, if this is Chang E, I really ought to make some gesture of my re-
spect.
Tell me true, Chang E, will I
snap the spray of cassia. 7
But wait!-how come this Chang E
beside her image has no trace
of lucky cloud?
And this cracked bark
does not seem like
the tiny blooms of her cassia grove.
It may not be Guan-yin and it may not be Chang E, but there couldn't
possibly be a mortal girl like this.
Amazed aml
and overwhelmed:
I think I've met her once before,
and I grope for it in memory.
Let me have a good look. What this drawn by a professional painter or
by the beauty's own hand?
I wonder from where
came this painting's maiden fair,
beams of moonglow
that appear
beneath the brush.
Someone like her
would have made all the flower-kind bow low.
Her grace entirely innate,
a hard thing to delineate;
pale tresses, springtime wisps,
who could even approximate?
When I think about it, no professional painter could have done this.
Most likely only she herself
could have made this likeness.
That is, pass the examination, playing on the image of the cassia tree that grows in the moon.
7
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Just a minute-if you look very closely at the top of the scroll, there are
a few lines of tiny characters. [Looks] Hmm. It's a quatrain. [Reads it
out loud]
Viewed up close it's obvious,
and very much like me,
seen afar, immortal flying
self-contained and free.
If someday I could join the man
in the palace of the moon,
it will be by the flowering plum,
or by the willow tree.
So this really is a picture of a mortal girl amusing herself. But what did
she mean by: "It will be by the flowering plum, /or by the willow tree"?
This is very strange!
[Sings]
Mountain passes and Plum Ridge,
a single swathe of sky-
1 look and wonder how she knew
that I,
Liu Meng-mei
would be coming through.
I wonder what she meant to say
by "join the palace of the moon"?
I'll be glad-but take it slow,
think it over carefully:
for I am Liu, the "Willow,"
and Meng-mei, "Dreamed of Plum"-
why should Chang E bother
here to fix my name?
Lost in thought, I ponder:
could my dream be true?
But 0 how she turns her gaze on me!
From light in empty air descends
beauty's slender grace,
stirring spring plantain,
billowing silk and lace.
Springtime passions there remain
confined between her brows
that trace
two azure hills of spring,
and balmy tresses of spring haze.
Who could lightly disregard
two pairs of eyes
meeting in such mutual gaze?
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'That is, the painting is all he has to satisfy his desire, while the woman in the painting has the plum
in her hand to take the place of him .. This alludes to a story in which Cao Cao's soldiers were suf-
fering from thirst, and Cao Cao told them there was a grove of plum trees up ahead where they could
satisfy their thirst.
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In the scene before "Secret Union," the Daoist nun who lives in the compound holds
a ceremony for Du Li-niang, who roams in ghostly form about the place. Du Li-niang
eventually hears Liu Meng-mei calling out to her. As scene XXVlll, "Secret Union,"
opens, Liu Meng-mei continues his lover's discourse, then falls asleep, to be visited
by Du Li-niang.
9
A sneeze was supposed to be a sign that someone, especially one's beloved, was speaking of or
thinking of a person.
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'"Wu-ling stream" refers to "Peach Blossom Spring," which by the late imperial period had become,
in the popular imagination, the dwelling place of immortals.
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2The Sister is the Daoist nun, "Sister Stone," who had established a small convent of the grounds of
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I wonder who it could be. Let me open the door and take a look. [Opens
the door and looks around]
[Sings]
Out of nowhere a lovely maid,
whose charms bedazzle
with uncommon wonder.
Du LI-NIANG smiles and slips inside. LIU MENG-MEI quickly closes the door.
Du LI-NIANG: Hello, young gentleman.
LIU MENG-MEI: May I ask you, miss, where you come from and why have
you come here so deep in the night?
Du LI-NIANG: Guess.
LIU MENG-MEI [sings]:
I'll bet it's because of that lout
Zhang Qian, whose raft
has invaded your River of Stars,3
or it must be little Liang Yu-qing
fleeing the punishment by night
of Heaven's officers? 4
Du LI-NIANG: Those are both immortals of Heaven. How could they be
here?
LIU MENG-MEI:
Are you the phoenix of bright colors
wrongly mated to a crow?
Du LI-NIANG shakes her head.
LIU MENG-MEI:
Did I somewhere for your sake
to the green poplar tie my horse?
Du LI-NIANG: We never met.
LIU MENG-MEI:
It must be your vision is blurred,
mistaking me for Tao Qian;5
if not, then perhaps you strayed,
3This is a common mixing of two allusions: first, of the Han explorer Zhang Qian, sent to find the
source of the Yellow River; and second, of the old man who rode a raft up into the River of Stars,
where he saw the Weaver Star. Liu Meng-mei is here comparing himself to the intruder on the raft
and Du Li-niang to the Weaver Star.
4
Liang Yu-qing was supposed to have been the immortal handmaiden of the Weaver. She ran off
with the star Tai-bo to Earth.
5 Tao Qian's "Peach Blossom Spring," the refuge in the mountain cut off from history, became mixed
up with another story about peach blossoms, in which two young men, Liu Zhen and Ruan Zhao,
met two goddesses. In this confusion Tao Qian sometimes became, incongruously, the figure of the
handsome young man that caught the goddess's roving eye. Liu Meng-mei suggests that Du Li-niang
is such a goddess, but a dim-sighted one.
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6
This refers to the story of Zhuo Wen-jun, who, after hearing the Han writer Si-ma Xiang-ru play his
harp, ran off with him to Lin-qiong. Again, Liu Meng-mei suggests that Du Li-niang has the wrong
man.
7
Liu Meng-mei is alluding to the "Domestic Regulations" of the Classic of Rites, in which it says that
a woman must have a lamp when she travels by night, and when she has no lamp, she should stay
put.
8
This refers to a story in the Vimalakirti sutra, in which a heavenly maiden scattered divine blos-
soms on the body of the sick Vimalakirti-blossoms that did not cling to his body because of his
spiritual attainments.
9
The Han consort Zhao Swallow-in-Flight was said to have had an affair before entering the impe-
rial harem.
'"Song Yu's neighbor" is a literary allusion to a poetic exposition that became proverbial for the
beautiful "girl next door."
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on the horizon
of fragrant prairies,
mother and father are all alone,
none other there.
My age is sixteen years, a bloom
sheltered by leaves from wind,
chaste beyond reproach.
Spring left,
I was stirred to sighs,
when suddenly I glimpsed
your manly grace.
For no other purpose have I come
but to trim the lamp wick in the breeze
and chat at ease
by the western window.
LIU MENG-MEI [aside]: Remarkable that such sensual beauty exists in this
mortal world! Out of nowhere in the middle of the night I have met a
bright-moon pearl. What can I say?
[Sings to Du LI-NIANG]
Wonder-struck by beauty,
her loveliness beyond compare,
. a smile flashes, passion's
silver taper.
The full moon seems to retire,
and I wonder
what night this could be
for the raft drifting through stars.
A woman with hairpins of gold
comes in night's cold,
a spirit of the upper air
to the bed of mortal man.
[Aside]
Yet I wonder of what sort of household
is she the child,
to welcome me in this fashion?
I'll ask more about her. [Turning back to Du LI-NIANG] Is this perhaps
a dream that you come to visit me so deep in the night?
Du LI-NIANG [smiling]: It is no dream; it is real. But I'm afraid you won't
have me.
LIU MENG-MEI: And I'm afraid it's not real. But if I am really beloved by such
a beauty, then I am happy beyond all expectation. How could I dare
refuse?
Du LI-NIANG: Don't worry-I have truly set my hopes on you.
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[Sings]
On cold slopes of a secret valley,
you make me blossom flowers by night. 2
In no way was I ever wed,
as here you will discover
one by good family closely kept.
At the peony pavilion
loving heart's affection;
by the lake rock's side,
shy and blushing bride;
window of the scholar's room,
in rattling of wind.
Let this fine night not be lost,
the cool breeze, bright moon
costs us nothing. 3
Lru MENG-MEI:
In amazement melts the soul
and wakes from sleep in moonlit chill.
A burst of sudden splendor,
and I wonder
if this might be
Wu Mountain in a dream. 4
I am humbled by the way you tread
in flowers' shade
without the least dread,
by the way you touch green moss
not sliding on its slipperiness,
by the way you ignore
a daughter's obligation,
feeling no intimidation,
and, certain that there is no error,
in the way you've chosen me.
Look how the Dipper's slanting low,
and how the flowers droop-
this late at night the flowers sleep.
Laugh merrily,
chant in bliss,
no breeze and moon will better this.
2This refers to a verse by Empress Wu, in which she commanded the flowers to blossom in the night
and not wait until dawn.
'"Cool breeze, bright moon" was a phrase that had become, in contexts like the present one, a stan-
dard figure for a sexual encounter.
4
Wu Mountain's goddess meeting the King of Chu was a standard figure for a sexual encounter, ei-
ther illusory or a reality so bewildering that it seems like illusion.
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