offered a much-needed alternative to official (官方) publication, in terms of aesthetics, ideological orientation, and the social dynamics of literature and art. At this time, opportunities for official publication remained rare in spite of the “high culture fever” that marked intellectual life, which the
them died at Troy, the survivors living in secluded islands under king Kronos) appearing between the Bronze and Iron Races. In the time of Kronos, the Golden Race, dear to the gods, lived a god-like life without fear, misery, illness, and old age. This age of peace and beauty was made especially
one facet of a larger repertoire of practices centered around ritualized and often public acts of donation, commemoration, and memorialization. Donations were motivated by the desire to gain religious ‘merit’ which accrued to the donors and their family members, living and deceased, by virtue of these
life in a narrow attic in Shanghai and did not belong to any literary communities. Besides writing Lu Ping stories, Sun served as editor for a few detective journals such as Great Detective and The Blue Book . After 1949, Sun made aliving by adapting historical plays for the Shanghai Opera House
detective fiction presents a rich source for learning about the daily life and anxieties of Chinese—especially Shanghai urbanites—during the Republican era.
To be more specific, Chinese detective works of that period capture two particularly noteworthy aspects of everyday life. First, they are witnesses
subscribe to the notion that fiction must deal with this aspect of life and not just with the marriages of “scholars and beauties.” However, no matter how hard I try, I still find myself unaccustomed to Futabatei’s idea.
Since then, a trend has emerged in works like “I-novels” in which writers record
by the Mormons. After his own escape from Utah, Hope devotes the rest of his life to tracking down the murderers and takes revenge on them in London.
Lin Shu’s translation was well received by the public. By October it had gone into a third printing. 9 Like the original novel, Lin’s translation is
’; and (466 C ) 壽 long life 壽 (466 C ) ‘shòu’, ‘long life’. All these have many variant ‘Seal’ and merely fanciful forms; 喜 often being doubled 囍, on menu covers especially and as a wedding symbol; whilst 福 and 壽 have respectively 105 and 289 fanciful variants listed in one seventeenth
curricula of military academies as part and parcel of the Self-Strengthening Movement and then quickly spread over all China. 8 In the 1930s and 1940s the Chinese Nationalist government promoted tiyu for national defense and integrated it into the KMT ’s New Life Movement in order to create a highly
will go to Huan and Lan, adjusted for their different ages and statuses as sons of a concubine and a main wife. My own property will go to Uncle and Aunt in the older generation and to Zhi [Baoyu’s son by Baochai] in the younger generation. This is your niece’s way of leading her life, living by Uncle