Name: Phạm Thùy Trang

Student’s ID: 1622205

Class: K20C
1.
1.1: The situation for literature in vernacular Chinese to develop in China from 13th century on
was: “As classical literature lost its importance, literature in vernacular Chinese (plays, verse
romances, and prose fiction) began to be published… In China, by contrast, there was no ancient
drama, and classical prose fiction was generally considered pure entertainment. In the cities of
China, however, rich traditions of theater, oval verse romance, and storytelling flourished…
Such literature grew steadily in volume and importance through the Ming Dynasty (1368-1644)”.
1.2: Previously, the three disciples of the ascent were introduced as monkey, pig, and dragon
gods: “Monkey’s guardianship over Tripitaka is seconded by the ever-hungry and lustful Pigsy,
who becomes increasingly unsympathetic as the journey progresses. Tripitaka’s third disciple
and protector is the gentle dragon Sandy, a former marshal of the hosts of Heaven who was sent
to the bottom of a river to expiate the sin of having broken the Jade Emperor’s crystal cup.”
However, they are later compared to humans: “Surrounded by three guardians whose characters
are at the very least verge on the allegorical, Tripitaka is not only human but all too human.”
1.3:
- Monkey King decides to leave his cave for seeking Immortals to learn because he is afraid of
growing old and weak, and he wants to live forever while one of three kinds that are not subject
to Yama-King of Death is Immortals.
- His main goal of learning is: “how to be young forever and escape the doom of death.”
- On the way to seek Immortal(s) to learn, he meets up a woodman.
- How this guy shows him the way to find out the address of the Immortal: “This mountain is
called the Holy Terrance Mountain, and on it is a cave called the Cave of the Slanting Moon and
Three Stars…You have only to follow that small path southwards for eight or nine leagues, and
you will come to the Immortal’s home”.

2.
2.1: The main political powers governing Japan in the premodern time were a series of military
clans.
2.2: The effect caused by the print culture in 17 th -century Japan was: “…the first time books
circulated in printed form rather than in manuscript. Literature came to the masses, or at least the
urban masses... Printed books were still considered to be an indulgence and a luxury. However,
when printing and publishing turned became for-profit businesses in the second decade of the
new century, books become tools and pastimes for the multitude. For the first time in Japan, print
not only opened up new avenues for communication, a new platform for artists, and new
business prospects. It also created the conditions essential for that singularly modern
phenomenon known as celebrity.”
2.3: Basho started to write his The Narrow Road of the Interior in 1689, “when Basho embarked
on his most ambitious journey. It would cover fifteen hundred miles of hinterland and take Basho
and Sora to the far corners of northern Japan.”
2.4: Basho’s companion in his journey was Sore Kawai.
2.5: Basho visited in his journey:
- Mountains: Nikk, Kurokamiyama, Kinkazan, Hagurosan, Gassan, Yudono, Atsumi, Chokai,
Unohana, Shirane, Hina-ga-take, Kaeru.
- Rivers: Abukuma, Natori, Koromo, Mogami, Kurobe, Kitakami.
- Temples: Komyoji, Masshozan, Zuiganji, Ryu-shakuji, Toeizan Kan’eiji, Kanmanjuji, Dogen,
Zenshoji, Eiheiji.
2.6: Basho composed in his journey 37 short poems.

3.

Bibliography
Guest, M. (1998). Basho’s Narrow Road: Two Works by Matsuo Basho. Education about Asia.
Hargett, J. M. (1988). "MONKEY MADNESS" IN CHINA. Wayne State University Press, 159-
162.
Ma, Y. M., & Lau, J. S. (1978). The Metamorphosis of "Monkey". The Journal of Religion, 309.
Martinson, P. V. (1985). Buddhist Pilgrim, Immortal Beast. The Journal of Religion, 378.
Pilgrim, R. B. (1977). The Religio-Aesthetic of Matsuo Bashō. Eastern Buddhist Society, 35-53.