Javascript required
Skip to content Skip to sidebar Skip to footer
Home / what did people take on trip to the west

what did people take on trip to the west

One of China's Four Great Classical Novels

Journey to the West
Evl53201b pic.jpg

Primeval known edition of the book from the 16th century
Author Wu Cheng'en
Original title 西遊記
Country Ming China
Language Written colloquial Chinese
Genre Gods and demons fiction, Chinese mythology, fantasy, gamble
Fix in China, 7th century AD

Publication date

 c. 1592 (print)[1]

Published in English

 1942 (abridged)
1982–1984 (complete)

Dewey Decimal

 895.1346
LC Class PL2690.S3 E53 1995

Original text

 西遊記 at Chinese Wikisource
Journeying to the Due west
Xi you ji (Chinese characters).svg

Journey to the West in Traditional (top) and Simplified (bottom) Chinese characters
Traditional Chinese 西遊記
Simplified Chinese 西游记
Literal meaning "W Journey Record"

Journey to the West (Chinese: 西遊記; pinyin: Xī Yóu Jì ) is a Chinese novel published in the 16th century during the Ming dynasty and attributed to Wu Cheng'en. Information technology is regarded as one of the Four Bang-up Classical Novels of Chinese literature, and has been described as arguably the most popular literary work in East asia.[2] Arthur Waley'southward abridged translation, Monkey, is known in English language-speaking countries.

The novel is an extended account of the legendary pilgrimage of the Tang dynasty Buddhist monk Xuanzang, who travelled to the "Western Regions" (Central Asia and the Indian subcontinent) to obtain Buddhist sacred texts (sūtras) and returned after many trials and much suffering. The monk is referred to as Tang Sanzang in the novel. The novel retains the broad outline of Xuanzang'due south own account, Great Tang Records on the Western Regions, but adds elements from folk tales and the author's invention: Gautama Buddha gives this chore to the monk and provides him with three protectors who concur to help him as an atonement for their sins. These disciples are Sun Wukong, Zhu Bajie, and Sha Wujing, together with a dragon prince who acts every bit Tang Sanzang's steed, a white equus caballus. The group of pilgrims journeys towards enlightenment by the power and virtue of cooperation.

Journey to the West has potent roots in Chinese folk religion, Chinese mythology, Confucianist, Taoist, and Buddhist philosophy, and the pantheon of Taoist immortals and Buddhist bodhisattvas are all the same reflective of some Chinese religious attitudes today. Enduringly pop,[iii] the novel is at once a comic risk story, a humorous satire of Chinese bureaucracy, a source of spiritual insight, and an extended allegory.

[edit]

The earliest known full-length version of Journey to the Due west was published anonymously in 1592, preceded by 2 briefer versions.[4] The question of authorship is further complicated by the fact that a good deal of the novel's fabric had been published in the grade of folk tales.[5] Anthony C. Yu, writing in 2012, warned that "this vexing dispute over the novel's authorship, similar to that on the priority of its textual versions, encounter-sawed back and forth for about a century without resolution."[6]

Hu Shih, literary scholar and former Ambassador to the United States, wrote that the novel was thought to accept been written and published anonymously by Wu Cheng'en. He reasoned that the people of Wu's hometown attributed it early on to Wu, and kept records to that effect equally early as 1625; thus, claimed Ambassador Hu, Journey to the Due west was one of the primeval Chinese novels for which the authorship is officially documented.[seven]

Recent scholarship casts doubts on this attribution. Brown Academy Chinese literature scholar David Lattimore states: "The Ambassador's confidence was quite unjustified. What the gazetteer says is that Wu wrote something called The Journey to the Westward. It mentions nix about a novel. The work in question could have been any version of our story, or something else entirely."[8] Translator W. J. F. Jenner points out that although Wu had cognition of Chinese bureaucracy and politics, the novel itself does not include any political details that "a adequately well-read commoner could not take known."[five]

Regardless of the origins and authorship, Journey to the Westward has become the authoritative version of these folk stories,[5] and Wu'due south name has get a household proper noun accompanying the book.[nine]

Historical context [edit]

Porcelain pillow showing characters

The novel Journeying to the West was based on historical events. Xuanzang (602–664) was a monk at Jingtu Temple in late-Sui dynasty and early-Tang dynasty Chang'an. Motivated past seeking better translations of Buddhist scripture at the time, Xuanzang left Chang'an in 629, in defiance of Emperor Taizong of Tang'south ban on travel. Helped by sympathetic Buddhists, he traveled via Gansu and Qinghai to Kumul (Hami), thence following the Tian Shan mountains to Turpan. He then crossed regions that are today Kyrgyzstan, Uzbekistan and Afghanistan, into Gandhara, in what is today northern Pakistan, in 630. Xuanzang traveled throughout the Indian subcontinent for the side by side thirteen years, visiting important Buddhist pilgrimage sites, studying at the ancient university at Nalanda, and debating the rivals of Buddhism.

Xuanzang left India in 643 and arrived back in Chang'an in 646. Although he had defied the imperial travel ban when he left, Xuanzang received a warm welcome from Emperor Taizong upon his render. The emperor provided money and support for Xuanzang's projects. He joined Da Ci'en Monastery (Monastery of Great Maternal Grace), where he led the building of the Big Wild Goose Pagoda to store the scriptures and icons he had brought back from Republic of india. He recorded his journeying in the volume Bully Tang Records on the Western Regions. With the support of the emperor, he established an institute at Yuhua Gong (Palace of the Lustre of Jade) monastery defended to translating the scriptures he had brought back. His translation and commentary work established him equally the founder of the Dharma grapheme school of Buddhism. Xuanzang died on seven March 664. The Xingjiao Monastery was established in 669 to business firm his ashes.

Popular and story-teller versions of Xuanzang's journey dating as far back as the Southern Vocal dynasty include a monkey character every bit a protagonist.

Synopsis [edit]

18th-century Chinese illustration of a scene from Journeying to the West

An illustrated edition of the story

The novel has 100 chapters that can be divided into four unequal parts. The first role, which includes chapters 1–7, is a self-independent introduction to the main story. Information technology deals entirely with the earlier exploits of Sunday Wukong, a monkey born from a stone nourished by the Five Elements, who learns the art of the Tao, 72 polymorphic transformations, combat, and secrets of immortality, and whose guile and strength earns him the proper name Qitian Dasheng (simplified Chinese: 齐天大圣; traditional Chinese: 齊天大聖), or "Great Sage Equal to Sky." His powers grow to match the forces of all of the Eastern (Taoist) deities, and the prologue culminates in Sun's rebellion against Sky, during a time when he garnered a mail service in the celestial hierarchy. Hubris proves his downfall when the Buddha manages to trap him nether a mount, sealing information technology with a talisman for five hundred years.

The second function (capacity eight–12) introduces Tang Sanzang through his early biography and the background to his great journey. Dismayed that "the state of the South (i.e. Tang China) knows simply greed, hedonism, promiscuity, and sins," the Buddha instructs the bodhisattva Avalokiteśvara (Guanyin) to search China for someone to take the Buddhist sutras of "transcendence and persuasion for good will" dorsum. Part of this section as well relates to how Tang Sanzang becomes a monk (also equally revealing his by life as a disciple of the Buddha named "Gold Cicada" (金蟬子)) and comes about beingness sent on this pilgrimage past Emperor Taizong, who previously escaped death with the help of an official in the Underworld.

The third and longest department of the work is chapters thirteen–99, an episodic adventure story in which Tang Sanzang sets out to bring back Buddhist scriptures from Leiyin Temple on Vulture Tiptop in India, just encounters various evils along the fashion. The department is set in the sparsely populated lands along the Silk Route between Prc and India. The geography described in the book is, however, well-nigh entirely fantasy; once Tang Sanzang departs Chang'an, the Tang majuscule, and crosses the borderland (somewhere in Gansu province), he finds himself in a wilderness of deep gorges and tall mountains, inhabited by demons and animal spirits who regard him every bit a potential repast (since his mankind was believed to give immortality to whoever ate information technology), with the occasional hidden monastery or purple city-country amidst the harsh setting.

Episodes consist of i–four chapters and ordinarily involve Tang Sanzang existence captured and having his life threatened while his disciples try to find an ingenious (and often vehement) manner of liberating him. Although some of Tang Sanzang'south predicaments are political and involve ordinary human being beings, they more frequently consist of run-ins with various demons, many of whom turn out to be earthly manifestations of heavenly beings (whose sins will be negated by eating the flesh of Tang Sanzang) or beast-spirits with enough Taoist spiritual merit to assume semi-human being forms.

Capacity thirteen–22 do not follow this structure precisely, as they introduce Tang Sanzang's disciples, who, inspired or goaded by Guanyin, run into and agree to serve him along the way in society to absolve for their sins in their past lives.

  • The start is Sun Wukong, or Monkey King, whose given name loosely means "awakened to emptiness," trapped by the Buddha for defying Sky. He appears right abroad in chapter 13. The virtually intelligent and violent of the disciples, he is constantly reproved for his violence by Tang Sanzang. Ultimately, he can only exist controlled past a magic golden ring that Guanyin has placed around his head, which causes him unbearable headaches when Tang Sanzang chants the Ring Tightening Mantra.
  • The 2d, appearing in affiliate 19, is Zhu Bajie, literally "Viii Precepts Pig," sometimes translated every bit Pigsy or merely Pig. He was previously the Align of the Heavenly Awning, a commander of Heaven's naval forces, and was banished to the mortal realm for harassing the moon goddess Chang'e. A reliable fighter, he is characterised past his insatiable appetites for nutrient and women, and is constantly looking for a fashion out of his duties, which causes significant conflict with Sun Wukong.
  • The tertiary, appearing in chapter 22, is the river ogre Sha Wujing, too translated as Friar Sand or Sandy. He was previously the celestial Curtain Lifting Full general, and was banished to the mortal realm for dropping (and shattering) a crystal goblet of the Queen Mother of the West. He is a quiet simply generally dependable and hard-working graphic symbol, who serves as the straight foil to the comic relief of Sun and Zhu.
  • The quaternary is White Dragon Equus caballus, the third son of the Dragon Rex of the West Sea, who was sentenced to decease for setting fire to his begetter'southward great pearl. He was saved past Guanyin from execution to stay and look for his call of duty. He has almost no speaking function, every bit throughout the story he mainly appears equally a equus caballus that Tang Sanzang rides on.

Affiliate 22, where Sha Wujing is introduced, also provides a geographical boundary, as the river that the travelers cross brings them into a new "continent." Capacity 23–86 take place in the wilderness, and consist of 24 episodes of varying length, each characterised by a different magical monster or evil magician. At that place are impassibly wide rivers, flaming mountains, a kingdom with an all-female population, a lair of seductive spider spirits, and many other scenarios. Throughout the journey, the four disciples have to fend off attacks on their master and instructor Tang Sanzang from various monsters and calamities.

Information technology is strongly suggested that most of these calamities are engineered by fate and/or the Buddha, as, while the monsters who attack are vast in power and many in number, no real harm always comes to the four travelers. Some of the monsters turn out to be escaped celestial beasts belonging to bodhisattvas or Taoist sages and deities. Towards the end of the book, at that place is a scene where the Buddha commands the fulfillment of the last disaster, because Tang Sanzang is one short of the 81 tribulations required before attaining Buddhahood.

In chapter 87, Tang Sanzang finally reaches the borderlands of India, and capacity 87–99 present magical adventures in a somewhat more mundane setting. At length, subsequently a pilgrimage said to have taken fourteen years (the text actually simply provides evidence for ix of those years, but presumably there was room to add additional episodes) they arrive at the half-real, half-legendary destination of Vulture Peak, where, in a scene simultaneously mystical and comic, Tang Sanzang receives the scriptures from the living Buddha.

Chapter 100, the terminal chapter, quickly describes the return journeying to the Tang Empire, and the aftermath in which each traveller receives a reward in the form of posts in the bureaucracy of the heavens. Sun Wukong and Tang Sanzang reach Buddhahood, Sha Wujing becomes an arhat, White Dragon Horse is made a nāga and Zhu Bajie, whose expert deeds have ever been tempered by his greed, is promoted to an chantry cleanser (i.e. eater of backlog offerings at altars).

Main characters [edit]

Sun Wukong or Monkey King [edit]

An illustration of Sunday Wukong

Sun Wukong (孫悟空) (pinyin: sūnwùkōng) is the proper noun given to this grapheme by his instructor, Subhuti, the latter part of which ways "Awakened to Emptiness" (in the Waley translation, Enlightened-of-Vacuity); he is ofttimes called the Monkey King. He is born on Flower Fruit Mount from a stone egg that forms from an aboriginal stone created by the coupling of Heaven and Earth. He first distinguishes himself by bravely entering the Water Curtain Cavern on the mountain; for this feat, his monkey tribe gives him the title of "Handsome Monkey King (美猴王)." After seeing a fellow monkey die considering of old age, he decides to travel around the world to seek the Tao, and find a manner to be able to live forever. He eventually constitute the "K Principal of Bodhi (菩提祖師)," who taught him the 72 heavenly methods of transformation and a "sumersault cloud" which allows him to travel 108,000 li almost instantaneously. After angering several gods and coming to the attending of the Jade Emperor, he is given a minor position in heaven as the Keeper of Horses (弼馬溫) so they can keep an eye on him. When Sunday realises that he was given a low position and is non considered a full-fledged god, he becomes very angry. Upon returning to his mountain, he puts up a flag and declares himself the "Great Sage Equal to Sky." The Jade Emperor dispatches angelic soldiers to arrest Sun Wukong, but no 1 succeeds. The Jade Emperor has no option but to engage him to be the guardian of the heavenly peach garden. The peach trees in the garden bear fruit every 3,000 years, and eating its flesh volition bestow immortality, so Sun Wukong eats nearly all of the ripe peaches. Later, after fairies who come to collect peaches for Eleven Wangmu'south heavenly peach banquet inform Sun Wukong he is non invited and make fun of him, he once over again starts causing problem in Heaven and defeats an army of 100,000 angelic troops, led by the Four Heavenly Kings, Erlang Shen, and Nezha. Eventually, the Jade Emperor appeals to the Buddha, who seals Wukong under a mount chosen Five Elements Mountain after the latter loses a bet regarding whether he tin leap out of the Buddha'due south paw in a single somersault. Sun Wukong is kept under the mountain for 500 years, and cannot escape because of a seal that was placed on the mountain. He is later prepare gratuitous when Tang Sanzang comes upon him during his pilgrimage and accepts him equally a disciple.

His primary weapon is his staff, the "Ruyi Jingu Bang," which he can compress downwards to the size of a needle and keep in his ear, equally well equally expand it to gigantic proportions. The rod, which weighs 17,550 pounds, was originally a pillar supporting the undersea palace of the Dragon King of the East Body of water, but he was able to pull it out of its support and tin can swing it with ease. The Dragon King had told Sun Wukong he could have the staff if he could lift it, just was aroused when the monkey was actually able to pull it out and accused him of being a thief; hence Sun Wukong was insulted, and then he demanded a suit of armour and refused to leave until he received ane. The Dragon Rex, fearful of Sun wreaking havoc in his palace, gave him a arrange of golden armour. These gifts, combined with his devouring of the peaches of immortality, 3 jars of elixir, and his time being tempered in Laozi's Eight-Trigram Furnace (subsequently which he gained a steel-hard body and fiery aureate eyes that could run across very far into the altitude and through any disguise), makes Sun Wukong the strongest member of the pilgrimage by far. Likewise these abilities, he can besides pluck hairs from his body and blow on them to convert them into whatever he wishes (usually clones of himself to gain a numerical advantage in boxing). Furthermore, he is a principal of the 72 methods of transformation (七十二变),[a] and tin can transform into anything that exists (animate and inanimate).[a] Notably, however, Lord's day cannot fight likewise underwater. The monkey, nimble and quick-witted, uses these skills to defeat all only the most powerful of demons on the journeying.

Sun'southward behavior is checked past a ring placed around his caput by Guanyin, which cannot be removed by Sunday Wukong himself until the journey's end. Tang Sanzang can tighten this band by chanting the "Ring Tightening Mantra" (taught to him by Guanyin) whenever he needs to chastise him. The spell is referred to by Tang Sanzang's disciples equally the "Headache Sutra". Tang Sanzang speaks this mantra quickly in repetition when Sunday disobeys him.

Lord's day Wukong's childlike playfulness is in huge dissimilarity to his cunning listen. This, coupled with his keen power, makes him a trickster hero. His antics present a lighter side in the long and dangerous trip into the unknown.

After completion of the journey, Sun is granted the title of Victorious Fighting Buddha (斗战胜佛; 鬥戰勝佛; dòu zhànshèng fú ) and ascends to Buddhahood.

Tang Sanzang or Tripitaka [edit]

An illustration of Tang Sanzang

The monk Tang Sanzang (唐三藏, meaning "Tripitaka Master of Tang," with Tang referring to the Tang dynasty and Sanzang referring to the Tripiṭaka, the primary categories of texts in the Buddhist canon which is also used as an honorific for some Buddhist monks) is a Buddhist monk who had renounced his family to get a monk from childhood. He is just chosen Tripitaka in many English versions of the story. He set off for Dahlia kingdom (天竺国, an appellation for India in aboriginal Cathay) to retrieve original Buddhist scriptures for China. Although he is helpless in defending himself, the bodhisattva Avalokiteśvara (Guanyin) helps by finding him powerful disciples who aid and protect him on his journey. In render, the disciples will receive enlightenment and forgiveness for their sins once the journey is done. Along the fashion, they help the local inhabitants by defeating diverse monsters and demons who effort to obtain immortality by consuming Tang Sanzang's flesh.

Zhu Bajie or Pigsy [edit]

An illustration of Zhu Bajie

Zhu Bajie (豬八戒, literally "Pig of the Eight Prohibitions") is too known every bit Zhu Wuneng ("Squealer Awakened to Power"), and given the name Pigsy, Monk Grunter or but simply Pig in English.

Once an immortal who was the Marshal of the Heavenly Canopy commanding 100,000 naval soldiers of the Milky way, he drank too much during a celebration of the gods and attempted to harass the moon goddess Chang'e, resulting in his banishment to the mortal world. He was supposed to be reborn equally a homo only ended up in the womb of a sow due to an error on the Reincarnation Wheel, which turned him into a one-half-human being, one-half-pig monster. Zhu Bajie was very greedy, and could not survive without eating ravenously. Staying within the Yunzhan Dong ("cloud-pathway cave"), he was deputed by Guanyin to accompany Tang Sanzang to Republic of india and given the new name Zhu Wuneng.

However, Zhu Bajie'south animalism for women led him to the Gao Family Village, where he posed as a handsome fellow and helped defeat a grouping of robbers who tried to abduct a maiden. Eventually, the family unit agreed to let Zhu Bajie marry the maiden. Simply during the twenty-four hour period of the nuptials, he drank as well much booze and accidentally returned to his original grade. Being extremely shocked, the villagers ran abroad, but Zhu Bajie wanted to keep his bride, then he told the helpmate'due south father that if after one month the family still did non concord to let him go along the bride, he would take her by force. He as well locked the bride up in a carve up building. At this signal, Tang Sanzang and Sunday Wukong arrived at the Gao Family Hamlet and helped defeat him. Renamed Zhu Bajie by Tang Sanzang, he consequently joined the pilgrimage to the West.

His weapon of choice is the jiuchidingpa ("nine-molar atomic number 26 rake"). He is as well capable of 36 transformations, and can travel on clouds, merely not every bit fast as Lord's day Wukong. Nevertheless, Zhu is noted for his fighting skills in the water, which he used to combat Sha Wujing, who afterwards joined them on the journey. He is the second strongest member of the team.

Beingness spiritually the everyman of the group due to his lust for women, extreme laziness, and greediness, he remained on Earth and was granted the title "Cleaner of the Altars," with the duty of cleaning every chantry at every Buddhist temple for eternity by eating excess offerings.

Sha Wujing or Sandy [edit]

An illustration of Shā Wùjìng

Sha Wujing (沙悟淨, "Sand Awakened to Purity"), given the name Friar Sand or Sandy in English, was in one case a celestial Mantle Lifting General, who stood in attendance past the imperial chariot in the Hall of Miraculous Mist. He was exiled to the mortal globe and made to look like a monster considering he accidentally smashed a crystal goblet belonging to the Queen Mother of the West during a Peach Banquet. The now-hideous immortal took up residence in the Flowing Sands River, terrorising surrounding villages and travellers trying to cantankerous the river. However, he was subdued past Sunday Wukong and Zhu Bajie when Tang Sanzang's political party came across him. They consequently took him in, as office of the pilgrimage to the West.

Wujing's weapon is a magic wooden staff wrapped in pearly threads. He also knows 18 transformation methods and is highly effective in water combat.

Wujing is known to exist the most obedient, logical, and polite of the 3 disciples, and always takes care of his master, seldom engaging in the grouse of his fellow disciples. He has no major faults nor any boggling characteristics. Mayhap this is why he is sometimes seen equally a minor character. He does however serve as the peacekeeper of the group mediating between Wukong and Bajie and even Tang Sanzang and the others. He is also the person whom Tang Sanzang consults when faced with difficult decisions.

Wujing eventually becomes an arhat at the stop of the journey, giving him a higher level of exaltation than Zhu Bajie, who is relegated to cleaning altars, but lower spiritually than Dominicus Wukong and Tang Sanzang, who are granted Buddhahood.

Sequels [edit]

The cursory satirical novel Xiyoubu (西遊補, "A Supplement to the Journeying to the Due west," c.  1640) follows Sun Wukong every bit he is trapped in a magical dream world created past the Qing Fish Demon, the embodiment of desire (情, qing). Sunday travels back and forth through time, during which he serves as the adjunct King of Hell and judges the soul of the recently dead traitor Qin Hui during the Vocal dynasty, takes on the appearance of a beautiful concubine and causes the downfall of the Qin dynasty, and even faces Pāramitā, one of his five sons born to the rakshasa Princess Iron Fan,[b] on the battleground during the Tang dynasty.[x] The events of Xiyoubu take place between the finish of chapter 61 and the showtime of chapter 62 of Journey to the West.[eleven] The writer, Dong Yue (董說), wrote the book considering he wanted to create an opponent—in this case want—that Dominicus could not defeat with his great force and martial skill.[12]

Notable English language-language translations [edit]

  • Monkey: A Folk-Tale of Communist china (1942), an abridged translation by Arthur Waley. For many years, this was the about well-known translation bachelor in English language. The Waley translation has as well been published as Adventures of the Monkey God, Monkey to the Due west, Monkey: [A] Folk Novel of People's republic of china, and The Adventures of Monkey, and in a further abridged version for children, Dear Monkey. Waley noted in his preface that the method adopted in earlier abridgements was "to leave the original number of carve up episodes, but drastically reduce them in length, especially by cutting out dialogue. I have for the virtually part adopted the opposite principle, omitting many episodes, only translating those that are retained near in full, leaving out, still, almost of the incidental passages in poesy, which get very badly into English."[xiii] The degree of abridgement, thirty out of the 100 chapters (which corresponds to roughly 1/6 of the whole text), and excising most of the verse, has led to a recent critic awarding it the lesser place, as a good retelling of the story.[14] On the other hand, information technology has been praised equally "remarkably true-blue to the original spirit of the work."[15]
The literary scholar Andrew H. Plaks points out that Waley'southward abridgement reflected his interpretation of the novel as a "folk-tale," that is, not a sophisticated piece of fine art. This "brilliant translation... through its pick of episodes gave ascent to the misleading impression that that this is essentially a compendium of popular materials marked by folk wit and humour." Waley followed Hu Shi'southward lead, as shown in Hu's introduction to the 1943 edition. Hu scorned the emblematic interpretations of the novel every bit a spiritual as well as concrete quest, declaring that they were sometime-fashioned. He instead insisted that the stories were simply comic. Hu Shi reacted against elaborately emblematic readings of the novel fabricated popular in the Qing dynasty, but does not account for the levels of pregnant and the looser emblematic framework which recent scholars in Prc and the West have shown.[16]
  • Journey to the West (1982–1984), a complete translation in four volumes by William John Francis Jenner.[c] Readable translation without scholarly jargon.[17]
  • The Journey to the West (1977–1983), a complete translation in four volumes by Anthony C. Yu, the first to translate the poems and songs which Yu argues are essential in understanding the author's meanings.[d] Yu besides supplied an all-encompassing scholarly introduction and notes.[viii] [17] In 2006, an abridged version of this translation was published by Academy of Chicago Press under the title The Monkey and the Monk. In 2012, University of Chicago Press issued a revised edition of Yu'south translation in four volumes. In addition to correcting or alteration the translation and converting romanization to pinyin, the new edition updates and augments the annotations, and revises and expands the introduction in respect to new scholarship and modes of interpretation.
  • Monkey Rex: Journeying to the West. Translated by Julia Lovell. New York: Penguin. 2021. ISBN9780143107187. Julia Lovell'southward translation of selected chapters into lively contemporary English, with an extensive Introduction past Lovell and a Preface by Gene Luen Yang.[18]

Media adaptations [edit]

Saiyūki (西遊記) likewise known by its English title Monkey and commonly referred to by its title song, "Monkey Magic," is a Japanese television series starring Masaaki Sakai, produced by Nippon TV and International Television set Films in association with NHK (Nippon Broadcasting Corporation) and broadcast from 1978 to 1980 on Japan Boob tube. It was translated into English past the BBC.

In the 1980s, People's republic of china Primal Television (CCTV) produced and aired a Goggle box adaptation of Journey to the Due west under the same name as the original work. A 2d season was produced in the late 1990s covering portions of the original work that the first season skipped over.

In 1997, Brooklyn-based jazz composer Fred Ho premiered his jazz opera Journey To The Due east, at the Brooklyn University of Music, which he developed into what he described as a "serial fantasy activity-adventure music/theater epic," Journey Beyond the West: The New Adventures of Monkey based upon Wu Cheng'en'southward 16th-century novel. Ho'south pop-culture infused take on the story of the Monkey Rex has been performed to smashing acclaim.

It also made its way to the Mass Electronic Entertainment Media (Reimagined Video game adaptation) in 2009, titled Enslaved: Odyssey to the West, which was released in October 2010 for Microsoft Windows, PlayStation iii, and Xbox 360. Information technology was developed past Ninja Theory and published by Bandai Namco Entertainment. The master protagonist 'Monkey' is voice acted by Andy Serkis.

On twenty April 2017, Australia'southward ABC, TVNZ, and Netflix announced production was underway in New Zealand on a new live-action television serial, The New Legends of Monkey, to premiere globally in 2018. The series, which is based on Journey to the West, is made upwards of 10 half-hour episodes. While in that location has been enthusiasm for the new serial, it has also attracted some criticism for "whitewashing,"[xix] since none of the cadre cast are of Chinese descent, with 2 of the leads having Tongan ancestry[twenty] while merely one, Chai Hansen, is of half-Asian (his father is Thai) descent.[21]

More recently in 2017, Viki and Netflix hosted a South Korean evidence called A Korean Odyssey; a modernistic comedy retelling that begins with the release of Sun Wukong/Son O-Gong and the reincarnation of Tang Sanzang/Samjang.

In August 2020, Game Science Studios announced a video game accommodation called Black Myth: Wukong.[22]

See likewise [edit]

  • Dragon Ball
  • Dream of the Red Chamber
  • Enslaved: Odyssey to the Due west
  • Romance of the Three Kingdoms
  • Starzinger
  • Water Margin
  • The God of Loftier School
  • Hanuman

Notes [edit]

  1. ^ a b Hither, these numbers are non assigned limits to Sun Wukong's power, just numbers ofttimes used to denote infinity.
  2. ^ Pāramitā is the only son to make an appearance and to be called by proper name in the novel. These sons did not originally appear in Journeying to the West.
  3. ^ Published by Strange Languages Printing Beijing. (ISBN 0-8351-1003-6, ISBN 0-8351-1193-8, ISBN 0-8351-1364-7); 1993 edition in 4 volumes: ISBN 978-7-119-01663-4; 2003 edition in six volumes with original Chinese on left page, English translation on correct page: ISBN seven-119-03216-X
  4. ^ Published past Academy of Chicago Press: HC ISBN 0-226-97145-7, ISBN 0-226-97146-5, ISBN 0-226-97147-3, ISBN 0-226-97148-ane; Lead ISBN 0-226-97150-3, ISBN 0-226-97151-one; ISBN 0-226-97153-8; ISBN 0-226-97154-6.

References [edit]

  1. ^ Yu (2012), p. 18.
  2. ^ Kherdian, David (2005). Monkey: A Journey to the West. p. 7. is probably the most pop book in all of East Asia.
  3. ^ "Monkeying Around with the Nobel Prize: Wu Chen'en's "Journey to the W"". Los Angeles Review of Books. 13 October 2013. It is a cornerstone text of Eastern fiction: its stature in Asian literary culture may exist compared with that of The Canterbury Tales or Don Quixote in European messages.
  4. ^ Yu (2012), p. 17- 18.
  5. ^ a b c Jenner 1984
  6. ^ Yu (2012), p. 10.
  7. ^ Hu Shih (1942). "Introduction". In Arthur Waley (ed.). Monkey. Translated past Arthur Waley. New York: Grove Press. pp. i–five.
  8. ^ a b Lattimore, David (six March 1983). "The Complete 'Monkey'". The New York Times.
  9. ^ Shi 1999.
  10. ^ Dong, Yue; Wu, Chengẻn (2000). The Belfry of Myriad Mirrors: A Supplement to Journey to the West. Michigan classics in Chinese studies. Translated by Lin, Shuen-fu; Schulz, Larry James. Ann Arbor: Center for Chinese Studies, The Academy of Michigan. ISBN9780892641420.
  11. ^ Dong & Wu 2000, p. 5.
  12. ^ Dong & Wu 2000, p. 133.
  13. ^ Wu Ch'eng-en; Arthur Waley (1984) [1942]. Monkey . Translated by Arthur Waley. New York: Grove Press. p. seven. ISBN9780802130860.
  14. ^ Plaks, Andrew (1977). "Review: "The Journey to the Due west" past Anthony C. Yu". MLN. 92 (5): 1116–1118. doi:10.2307/2906900. JSTOR 2906900.
  15. ^ Ropp, Paul S. (1990). "The Distinctive Fine art of Chinese Fiction". Heritage of China: Contemporary Perspectives on Chinese Culture . Berkeley: Academy of California Printing. p. 321 note 12. ISBN9780520064409.
  16. ^ Plaks 1994, pp. 274–275.
  17. ^ a b Plaks 1994, p. 283.
  18. ^ Van Fleet, John Darwin (31 January 2021). "Monkey Male monarch (Review)". Asian Review of Books . Retrieved 18 February 2021.
  19. ^ Whitehead, Mat (xx April 2017). "'Monkey Magic' Returns As Filming Begins On 'The Legend of Monkey' In New Zealand". Huffington Post . Retrieved 20 April 2017.
  20. ^ Ma, Wenlei (26 January 2018). "The New Legends of Monkey author responds to 'whitewashing' accusations". news.com.au.
  21. ^ "Chai Romruen". IMDb . Retrieved 20 April 2017.
  22. ^ "Gorgeous Action-RPG Blackness Myth: Wukong Revealed with Extended Gameplay Trailer - IGN".

Farther reading [edit]

  • Bhat, R. B.; Wu, C. (2014). Xuan Zhang's mission to the West with Monkey Rex. New Delhi: Aditya Prakashan.
  • Shi Changyu 石昌渝 (1999). "Introduction". Journey to the West. Vol. ane. Translated by Jenner, William John Francis (7th ed.). Beijing: Foreign Languages Press. pp. i–22.
  • "Translator's Afterword". Journey to the West. Vol. iv. Translated by Jenner, William John Francis (7th ed.). Beijing: Foreign Languages Printing. 1984. pp. 2341–2343.
  • Jenner, William John Francis (iii February 2016). "Journeys to the E, 'Journey to the West". Los Angeles Review of Books.
  • Wasserstrom, Jeffrey. "Julia Lovell on the Monkey King's Travels Across Borders: A Conversation". Los Angeles Review of Books . Retrieved 18 February 2021.
  • Yu, Anthony C. (2012). "Introduction". Journey to the West. Vol. 1. Chicago: University of Chicago Press. pp. 1–96.

Critical studies [edit]

  • Fu, James S. (1977). Mythic and Comic Aspects of the Quest. Singapore: Singapore University Press.
  • Hsia, C.T. (1968). "The Journeying to the Westward". The Classic Chinese Novel . New York: Columbia Academy Printing. pp. 115–164.
  • Kao, Karl S.Y. (Oct 1974). "An Archetypal Approach to Hsi-yu chi". Tamkang Review. 5 (2): 63–98.
  • Plaks, Andrew (1987). The Four Masterworks of the Ming Novel. Princeton: Princeton University Press. pp. 183–276.
  • Plaks, Andrew (1994). "Journey to the West". In Miller, Barbara Due south. (ed.). Masterworks of Asian Literature in Comparative Perspective. New York: M.E. Sharpe. pp. 272–284.
  • Wang, Richard G.; Xu, Dongfeng (2016). "Three Decades' Reworking on the Monk, the Monkey, and the Fiction of Allegory". The Journal of Religion. 96 (i): 102–121. doi:x.1086/683988. S2CID 170097583.
  • Yu, Anthony C. (February 1983). "2 Literary Examples of Religious Pilgrimage: The Commedia and the Journey to the Westward". History of Religions. 22 (3): 202–230. doi:x.1086/462922. S2CID 161410156.

External links [edit]

  • Journey to the West from the Gutenberg Project (Traditional Chinese)
  • Journey to the Westward from Xahlee (Simplified Chinese)
  • Story of Lord's day Wukong and the beginning of Journeying to the Due west with manhua
  • 200 images of Journey to the West by Chen Huiguan, with a summary of each chapter
  • Journeying to the West 西遊記 Chinese text with embedded Chinese-English dictionary

newboldhaver1936.blogspot.com

Source: https://en.wikipedia.org/wiki/Journey_to_the_West