Genuine Confucian Personalities in 'The Soaring Song' by Nguyen Cong Tru

Prompt: Genuine Confucian Personalities in 'The Soaring Song' by Nguyen Cong Tru

3 Sample Essays on Authentic Confucian Personalities in 'The Soaring Song' by Nguyen Cong Tru

1. Genuine Confucian Personalities in 'The Soaring Song' by Nguyen Cong Tru, Sample 1:

In the late 18th to mid-19th century, Nguyen Cong Tru, born into a Confucian family, led a difficult life. His life witnessed numerous ups and downs. Despite being a talented individual with extensive knowledge in military and science, Hi Van, the man from Ha Tinh, faced sudden demotions and played with his position as if in jest. Thus, he became 'soaring' and disdainful, highlighting an 'extraordinary' Confucian figure in his work: a genuine Confucian personality, unconventional and not adhering to societal norms. According to the ancient feudal society's beliefs, a Confucian was someone with broad knowledge, moral virtues, and complete integrity. Naturally, Nguyen Cong Tru possessed these qualities as he received an education, fully absorbing Confucian ideals from his family's traditional teachings.

'The internal universe devoid of fate
Mr. Hi Van, a talented scholar, enters the arena
When the Top Scholar, the Assistant Inspector, the Governor assemble
With strategic skills, his hands reach soaring heights
At times, a grand general at Binh Tay
May return to rule in Thua Thien.'

'The Soaring Song' is a poem in the form of 'ca tru,' also known as ceremonial singing, following a specific set of rules. Nguyen Cong Tru replaced the two opening Chinese characters with the phrase, 'The inner universe devoid of fate,' and a Vietnamese Nom character, 'Mr. Hi Van, a talented scholar, enters the arena,' creating a unique touch.

Analyzing the Genuine Confucian Personalities in 'The Soaring Song'

According to him, nothing in this earthly realm belongs exclusively to one person. He, accomplished in both governance and talents, devoted himself to the nation and its people. However, he uses the term 'enters the arena' to substitute for official duties, confining himself to a predefined mold. Nguyen Cong Tru was a true Confucian when he succeeded and held various high positions like Top Scholar, Assistant Inspector, and General Governor. The thoughts of a Confucian scholar of virtue should have compelled him to be humble, regardless of his talents. Yet, he defied this notion, breaking the solid walls of Confucianism to express his own way of life, a style very characteristic of Nguyen Cong Tru. 'With strategic skills, his hands reach soaring heights,' he confidently showcases his military prowess and strategy. Not modest but somewhat bold, self-assured, he adds the term 'soaring' to highlight his distinctive lifestyle. 'Soaring' implies great heights, emphasizing his extraordinary way of living, truly 'soaring' above the norm! Ironically, the rigid society of the ancient feudal system, the conservative thinking of Confucianism, perhaps despised the innovative thinking of individuals like him. Is that why, after being demoted from a prestigious position to a common soldier, he rose again to the level fitting his capabilities? Going up and down, up again and down, he concluded the 'official career' game by retreating to the commoner's life.

'The city gate opens as the year ends
A golden ox adorned, gracefully ascends
There, a distant mountain with white clouds
Sword in hand, a bow shaped by compassion
The immortal follows behind, supporting with care
Even the Buddha laughs at his soaring demeanor.'

In 1848, Nguyen Cong Tru returned to his hometown, escaping the political arena. This marked the time when he composed this poem. He announced his retirement from official duties, proclaiming freedom and liberation from the 'cage' of bureaucracy. His unconventional act, leaving the official post, contrasted sharply with other officials who returned to seclusion on horses. Instead, he chose to return home on a golden ox adorned with music. Seated 'soaring' on the ox, he drew curious and astonished looks. The ox itself became 'soaring' thanks to Nguyen Cong Tru! The subsequent verse paints a breathtaking scene, almost mystical: 'There, a distant mountain with white clouds.' Nguyen Cong Tru built a house and lived beneath that mystical place—Mount Dai Nai. One might assume that, in seclusion, he would lead a simple, serene life, following the Confucian style. However, he committed an act contrary to monastic rules, behaving in a way inconsistent with his education. The servant girls accompanied him to the spiritual retreat, singing and playing the lute. Yet, the monks seemed to overlook it, perhaps out of respect for his previous high-ranking position. His actions even amused the Buddha, finding humor in this 'strange' and 'soaring' behavior.

'In chanting, in wine, in laughter, in song
No Buddha, no deity, no entanglement in conventions.'

The two 2/2/2 and 2/3 rhythmic verses create a melodic atmosphere for the poem. They emphasize Nguyen Cong Tru's unconventional act of bringing servant girls to the temple, playing the lute and singing, all in a place of solemnity. Despite these actions, he does not belong to that mundane realm, steering clear of bad habits because he is a genuine Confucian. Above all, he is 'soaring' beyond convention, higher than the lofty mountains of fame, surpassing Buddha and deities. Nguyen Cong Tru is truly unique, unlike anyone else.

'Losing worldly possessions, transcending the mundane
Praise and criticism scatter like frost in the eastern wind.'

Nguyen Cong Tru highlights his philosophy - 'gaining' and 'losing' are common occurrences in life. He neither mourns 'loss' nor rejoices in 'gain.' He accepts whatever life brings, whether it's 'gain' or 'loss,' it doesn't matter. Along with the concept of 'gain - loss,' 'praise - criticism' is also viewed positively by Nguyen Cong Tru; it's inconsequential.

'Neither praise nor blame can touch the realm of Han and Phu
In the court, who can soar as high as him?'

The last two lines conclude the poem, emphasizing once again his distinct style. He places himself among the ranks of renowned individuals, the talented. Nguyen Cong Tru concludes with a confident assertion and a final statement, 'In the court, who can soar as high as him?' It's the poet's unique style.

In a different perspective on the genuine Confucian personality, Cao Ba Quat, in his work 'Sa Hanh Doan Ca' (Short poem walking on sand), expresses his broad vision. Cao Ba Quat looks down upon fame and position in the ancient Confucian society, considering it rotten. Walking on sand, he metaphorically sees himself traversing the path of fame, getting mired in the sand, akin to being entangled in worldly success. A creative thought, cautioning against entanglement in worldly success. Both Cao Ba Quat and Nguyen Cong Tru had unique thoughts, despite being immersed in the rigid and outdated ideals of Confucianism.

The mesmerizing anthem 'Elevated Ode' composed by Nguyen Cong Tru after his retirement in 1848 reflects upon his life. This poem serves as a profound synthesis of Nguyen Cong Tru's intellect, talent, personality, and philosophy. The sublime verses, crafted in this poetic style, showcase the brilliance and charisma of the 'Master of Literary Arts.'

'Cosmic internal affairs unfold
The Literary Master enters the cage
As the Imperial Scholar, as the Adviser, as the Eastern Governor
All strategic maneuvers have become a soaring hand
...
No one in the royal court soars like him!'

In contrast to other spoken poems, Nguyen Cong Tru doesn't commence with two lines in Chinese characters but opens with a Hán-Việt couplet: 'Cosmic internal affairs unfold' and 'The Literary Master enters the cage.' The Chinese line suggests that in this universe, nothing is beyond our destiny. This echoes the sacred belief of Confucianism, deeply understood and consistently embraced by Nguyen Cong Tru throughout his life. It is due to this orthodox perspective that the 'Master of Literary Arts' willingly enters the metaphorical 'cage.' The verse is exquisite and extraordinary! Such prideful eloquence requires a formidable internal strength. One might think Nguyen Cong Tru is mocking some 'Literary Master,' but astonishingly, that 'Literary Master' is none other than Nguyen Cong Tru himself! A person devoted to fame and success throughout life views the circle of fame as a 'cage.' Why this disdainful attitude? It's understandable. Nguyen Cong Tru, a talented individual, utilized all his skills and intellect to serve society, rescuing the nation and its people. However, in the feudal society he faithfully served, the cage was too confining, disgraceful. The Literary Master perpetually felt bound, losing freedom, much like a caged bird!

Insights into the genuine character of Confucian scholars are vividly portrayed in the Elevated Ode.

As a result, the sky-stirring actions, the strategic prowess of the grand general to settle 'unpaid debts' are nothing less than the leaps and bounds of a bird in a cage.

'As the Imperial Scholar, as the Adviser, as the Eastern Governor
All strategic maneuvers have become a soaring hand
In times of peace in the West, under the grand general's flag,
Perhaps returning to the Thua Thien Citadel.'

Narrating it this way is already fierce! Literary and martial arts both at their pinnacle. That's not even counting the other feats he innovated and contributed to the people and the nation. But in doing so, how is Nguyen Cong Tru any different from the political elites who were then bowing low? Here, behold, the 'Master of Literary Arts' is here!

'All strategic maneuvers have become a soaring hand'

'Astonishing' even in conventional activities! 'Sublime' at the pinnacle of fame! Truly remarkable. It's not just an external appearance; being sublime has become the essence of Nguyen Cong Tru. It's a lifestyle, a character, the nature of the 'Master of Literary Arts.' Serving as an official in a declining dynasty of the feudal system, amidst corrupt officials, trading titles, alongside the dismay of 'paper scholars,' all confined within a metaphorical 'cage,' Nguyen Cong Tru's 'sublime' pride is a must. In terms of character, the 'sublime' attitude is the greatest achievement of Nguyen Cong Tru. The 'sublime' attitude permeates his entire life. Nguyen Cong Tru, when considered in totality, is most venerable for his 'sublime' demeanor within the court, 'sublime' at the peak of fame as the 'Master of Literary Arts.'

Arrogance has become the core of Nguyen Cong Tru. In the small court of 'sublimity,' officials exclaimed about this 'sublimity':'

'The capital's annual prize distribution,
A golden ox adorned with sublime grandeur
Behold, that mountain veiled in white clouds
With sword in hand, he embodies compassion.
Following closely, a pair of fairy-like attendants,
Even the Bodhisattva can't help but smile at his sublimity...'

Year of casting aside robes and hat, retiring from official duties, choosing to ride a golden ox with jingling bells instead of a horse, the 'Master of Literary Arts' is truly 'sublime.' Not only that, he even ties a wooden log to the ox's tail, declaring to the world that it's to cover the worldly mouth. Suddenly, the familiar mountain range of the homeland appears: 'Behold, that mountain veiled in white clouds.' The Great Nai Mountains in the poet's beautiful, dreamlike homeland.

The sky-stirring hero has now returned serenely to the realm of Buddha, wielding the sword not to destroy pagodas but to embody compassion.

'With sword in hand, he embodies compassion
Following closely, a pair of fairy-like attendants'

Leading a procession of charming maidens into the temple is a feat only Nguyen Cong Tru can claim, or to be precise, only Nguyen Cong Tru can claim with sincerity. This sincerity adds a lively touch to the verse, perhaps enhanced by his artistic talent. The phrase 'fairy-like attendants' is remarkable; it captures the rhythm of maidens entering the temple, the rhythmic sound of silent temple bells, not the beats and clinks in a village. Yet, it's not the 'fairy-like attendants' for a moment in front of the temple that turns maidens into nuns. Similarly, Nguyen Cong Tru's act of compassion at the temple entrance doesn't extinguish desire.

'Even the Bodhisattva can't help but smile at his sublimity...'

In a society where individuals are suppressed, personalities molded, Nguyen Cong Tru stands out as an individual, unabashedly authentic. With the humanitarian spirit of 'sublimity,' poet Nguyen Cong Tru leaped ahead of his century!

Tracking the anthem from the beginning, we witness three melodies of 'sublimity.' 'All strategic maneuvers have become soaring hands' is the melody of the 'Master of Literary Arts' soaring within the metaphorical 'cage.' This is a marvelous tune, showcasing the charisma of Nguyen Cong Tru. In other words, it's the triumphant melody of self-annihilation (as one reaches the pinnacle of fame, they cease to be themselves). 'A golden ox adorned with sublime grandeur' is the melody of Nguyen Cong Tru, retiring official, being 'sublime.' 'Even the Bodhisattva can't help but smile at his sublimity...' is the proud melody of Nguyen Cong Tru, desiring to be 'sublime' beyond the mundane.

And here is the final melody, summarizing the life of a Confucian scholar true to his principles without losing himself:

'Regaining the lost youth in the divine realm,
Praises and criticisms flutter with the winter wind
In song, in wine, in chess, in camaraderie.
No Buddha, no celestial beings, unburdened by conventions
Neither Confucius nor Mencius dwelling in Han and Phu districts.
In allegiance to my king, I adhere to the fundamental way
No one in the royal court soars like him!'

For Nguyen Cong Tru, 'regaining the lost youth is a rejuvenation.' The author employs the example of 'Rejuvenating an Old Horse.' Regaining isn't necessarily fortunate, and loss isn't necessarily a misfortune. In the hustle and bustle of life, experiencing a bit of loss might lead people to prey on each other, but Nguyen Cong Tru maintains an unwavering attitude towards gain and loss. In the face of gaining and losing, the unyielding spirit of 'Master of Literary Arts' shines through. Then there's the act of 'praise and criticism,' 'praises and criticisms flutter with the winter wind.' Praise is enjoyable, being 'fluttered with the winter wind' might as well be joyous like the spring breeze. This is because the conventional standards don't align with the poet's standards. Hence, the majestic general, Nguyen Cong Tru, may have been demoted to a soldier, but still 'fluttered with the winter wind.' Losing the title of grand general means nothing as long as Nguyen Cong Tru exists! These sounds stir the hearts of life enthusiasts, eager for living:

'In song, in wine, in chess, in camaraderie.
No Buddha, no celestial beings, unburdened by conventions'

The poet's senses turn towards a life of freedom, beauty, and enjoyment. Poetry, wine, ceremonial songs, and singing by charming maidens are the passions of Nguyen Cong Tru. The rhythmic 2/2 verse (In song/In wine/In chess/In camaraderie) adds vibrancy to the chorus. The author also doesn't forget to evaluate the achievements of the 'Master of Literary Arts' in the dynasty he served:

'Neither Confucius nor Mencius dwelling in Han and Phu districts
In allegiance to my king, I adhere to the fundamental way'

Nguyen Cong Tru is counted among the renowned generals and statesmen of Han and Song dynasties in China, akin to Trai (Trai Xuan), Nhac (Nhac Phi), Han (Han Ki), Phu (Phu Bat). His pride is justified, for his hero's ideals align with the Confucian principles of serving the nation and loving one's people, and he remained faithfully committed to the principles of my king.

Finding a polymath warrior and scholar like Nguyen Cong Tru in any era is rare, but finding someone as 'sublime' as him? That's a different story.

'In the royal court, who soars like him?'

This is also the final melody of the 'Sublime Anthem.' The author has chosen the melody of 'sublimity' fittingly to conclude the anthem. 'Sublime' within the court, 'sublime' at the peak of lofty fame, that is the character, the charisma of Nguyen Cong Tru.

If one were to choose a representative work for all of Nguyen Cong Tru's previous works, it would be 'The Sublime Anthem.' The essence of Nguyen Cong Tru's humanity, talent, charisma, and refinement vividly unfolds in this masterpiece. The spoken form has transformed into poetry, eloquent and profound, embracing both philosophy and sentiment, overflowing with passion. There's a Nguyen Cong Tru outside the metaphorical 'cage,' laughing at a 'Master of Literary Arts' inside the 'cage,' and there's a Nguyen Cong Tru beyond orthodoxy, laughing at a 'Master of Literary Arts' in unity. The four melodies of 'sublimity' capture the rich and varied life of a talented and virtuous figure who remained true to himself. In a society where individuals are undervalued, and personalities are suppressed, Nguyen Cong Tru's 'sublime' attitude is not only his charisma but also a human value transcending the times.

3. The genuine personality of Confucian scholars in Nguyen Cong Tru's Sublime Anthem, example 3:

Living through two centuries, XVIII and XIX, with a unique character in lifestyle and poetry, Nguyen Cong Tru deserves to inherit the unconventional 'I' expressed in literature passed down from Pham Thai, Ho Xuan Huong, and others. These distinctive traits have contributed to the beauty of many of the poet's works, including 'The Sublime Anthem.'

The poem has a peculiar title, 'The Sublime Anthem.' 'Sublime' is a term suggesting instability, swaying as if on the verge of falling. The title reflects the author's tumultuous life with numerous ups and downs. A life oscillating unpredictably. However, these vicissitudes only highlight the grand personality of the genuine Confucian scholar, Nguyen Cong Tru. The poet lives in a state of 'sublimity,' autonomous and carefree, indifferent to worldly opinions.

The poem was composed after 1848, following Nguyen Cong Tru's retirement in his hometown - Ha Tinh. A life of freedom, unrestricted by the rules of the political arena, allowed the author, already known for his audacity, to become even more daring. He embraced his unbridled individuality, having crossed the threshold of life, unapologetically looking back at the ever-changing world.

Looking back, the poet felt proud for not living in vain. Throughout his life, he accomplished what a true scholar could do to affirm his personal role, bearing the weight of everything in the heavens and on earth: 'The universe's internal mechanism is the fate of things' - In this world, there is nothing that is not our own destiny. The disciples at Confucius's gate always contemplate the role of the class: self-cultivation, family management, national governance, and peace under heaven. Thus, Nguyen Cong Tru's verses expressed a profound awareness of the individual and class responsibilities towards the era.

Guidance for Analyzing the Genuine Confucian Personality in The Sublime Anthem

Placing himself among those who always took care of everything in the world, the poet proudly proclaimed: 'Master Hi Van, skilled and broad, has entered the cage' is now retired. The bird with wings spread across the sky has folded its wings 'into the cage.' The glorious era of North and South has receded into the past, but the wind and tide of those wings still resonate magnificently in all directions:

'In triumph as the top scholar, as the delegate, as the Eastern governor
The strategist's hands became adept and towering
At Binh Tay, the chessboard of grand generals
Sometimes returning to govern Thua Thien.'

In Vietnamese literary history, alongside unique authors like Nguyen Du and Ho Xuan Huong, Nguyen Cong Tru is recognized for his distinctive self-expression in his works, referring to himself as the poet wrote 'Master Hi Van.' Confucianism teaches students to assert their personal roles amidst heaven and earth, but this personal identity is not just any 'self'; Nguyen Cong Tru used his own 'I' to standardize the expression of that requirement. This demonstrates the poet's profound awareness of his own 'I' amidst the generalities of others. Moreover, he understood his talents well. The phrases 'When...when...' and the short, firm rhythm of the verses affirmed the specific and rich talents of the poet. Human life is a journey to find oneself, but feudal society does not allow them to perceive and assert their personal identity. In that era, Nguyen Cong Tru's poetry was a beautiful ode praising the affirmation of human individuality, a discreet manifestation of human nature, and humanity in the poet's verses.

Aware of his talents, that 'towering' individual was also conscious of his virtues and good qualities. However, the nobility in Hi Van's morality is not meant to be (and cannot be) hidden in humble places. Unlike Nguyen Trai, Nguyen Khuyen, the virtue of Nguyen Cong Tru goes hand in hand with another unique and audacious personality, so he does not hesitate to flaunt his true self: 'Golden-bellied horses adorned with towering dignity.' While the world rides horses, Master Hi Van rides an ox! Moreover, he even ties a plow behind the ox's tail to 'veil the mouth of the world.' This extraordinarily unique way of life aims to separate himself from the dust of worldly commotion, flattering, and the fame-seeking of the mundane. The poet's character is also an attitude that scorns those who are insincere, ordinary, and deceitful. If we have praised the noble qualities like a plum and pine tree in Nguyen Trai, Nguyen Khuyen, then we certainly cannot forget the lofty demeanor of Nguyen Cong Tru (even if it is arrogantly 'towering' on the back of an ox!).

Not content with sitting loftily above the world, Hi Van also knows how to descend to the mortal realm to express his compassion in a place of great purity:

'Behold that mountain, cloaked in white clouds
The celestial footsteps follow, a pair of sisters'

The poet only goes to the temple to accompany his wife. It's not that Nguyen Cong Tru is unaware of the humor in this: 'Even the Buddha bursts into laughter at his towering presence.' It's the Buddha laughing, the people laughing, and he himself laughing at his own antics.

Whoever laughs, let them laugh. Once a person has tasted the flavor of life's ups and downs, what else is there to fear! He faces life's gains and losses with ease, indifferent to the praise and criticism of the world.

'Having lost the radiant glow, one rises to a higher place
Praise and criticism expose the winter wind'

Here are three exemplary essays appreciating the authentic personality portrayed in Nguyễn Công Trứ's Ode to the Lofty, remarkable and distinctive. Additionally, to delve deeper into the writing style, the liberality of the souls of contemporary Vietnamese writers, students can refer to sample analyses such as 'Analyzing the Emotional State of the Sentimental Character in the poem Self-Love 2 by Hồ Xuân Hương,' 'Analyzing the Autumnal Scene in the poem Autumn Fishing by Nguyễn Khuyến,' and 'Analyzing the poem Love for the Wife,' or explore analyses of eulogies for righteous scholars in Cần Giuộc,...