Ten years of journalism helped immeasurably in learning how to write.
He was born in in what is now Inwang-dong village Essay on i wandered lonely as the northern-most slope of highly sacred Nam-san [South Mountain] in the Unified Shilla Dynasty's capital Gyeongju, near the end of that fabled kingdom.
It is recorded that she was rewarded for her piety with a vision of Gwanse-eum-bosal [Avalokitesvara the Bodhisattva of Compassion] manifesting as sitting on a lotus-flower, hence the name.
A sign now on that site says that in Choi Chi-won himself built a Buddhist temple dedicated to that deity on the prayer-site to commemorate this auspicious event that led to his birth.
Two portraits of Go-un that are in the Seongbo Bakmul-gwan [Monastic Tresures Museum] of the great Jiri-san Ssanggye-sa monastery, age unknown but definitely from the Joseon Dynasty I'm sorry for the bad photo of the one above, but i had to shoot it through a very reflective glass case! The one on the right shows him in a truly Daoist mode, similar to that of Sanshin paintings.
Choi grew up as a prodigy during Shilla's steep decline from a world-class trading, military and religious power into utter civil and political collapse.
He was sent to Chang-an [now Xian], the capital of the also-declining Tang Dynasty of China, to further his studies in Confucianism in at just 12 years old by Korean-style counting; 10 by ours. His father reportedly strictly admonished him to diligently excel in his studies so as to become the pride of his nation and family-lineage, threatening to disown him if he did not.
Choi was so obviously talented that Xizong ordered him to stay there, employing him as a middle-ranking imperial official for nearly a decade.
However, in widespread famine caused the dire Huangchao Rebellion to begin ravaging the nation, killing millions and destroying the economy and social order.
In when Huang Chao had captured and sacked the capital Changan and pro-Tang forces were rallying to retake it, Choi wrote a essay called Dotong-sungwan criticizing the rebel leader that was so sharply poignant that Huang Chao fainted off his chair when he read it, and subsequently his leadership potency and military fortunes declined.
Emperor Xizong recognized Choi's virtuous assistance in the eventual defeat of the rebel forces, rewarding him with a promotion to the War Ministry, and then as Magistrate of Lishui County of Xuanzhou Province now southeastern Anhui Province.
In his collected works survives his earliest known poem, speaking of the lonely feelings of this young man so far from home for so long, as he crossed the Yellow River on his way to Lishui: I ask only for the ferry that will take me across the river.
Originally I sought only food and salary, not the benefits of office; Only honor for my parents, not my own reputation. On this traveler's road, rain is falling upon the river; In my former home that I dream of returning-to, it is springtime beneath the sun.
Crossing the river, I accept my fortune upon the broad waves; I wash ten years of dust from my humble cap-strings. Memorial ceremonies are still held there. The contemporary Jiri-san Cheonghak-dong Samseong-gung claims that he learned and refined the Seondo-Daoist philosophy and practices on the site that is now their spectacular compound.
Three of them are now designated as National Treasures -- those at Boryeong Seongju-sajiHuiyang-san Bongam-sa and Jiri-san Ssanggye-sa see photos below. The one at Ssanggye-sa is now dated at and that at Seongju-saji atwhich is confusing because he was then Magistrate of Jeongeup at that time though may have travelled around some?
The one at Bongam-sa is now dated atwhich would certainly have been near the end of his days he would have been 67 years old then. In his last years he lived near or in Mt.
Some modern scholars of the Naepo Region northwestern South Chungcheong Provincehowever, claim that this has been an error of confusion with the Gaya-san mountain-complex in the center of their region -- they say he finished his years as Magistrate of Naepo County, built a pavilion and gave lectures the school was called Ganghak on Gaya-san's northern slope, left many carvings of his poetry or sayings in his calligraphy on local stones especially in Deoksan-myeon Okgye-ri, eastern Gaya-sandied at Bowon-sa Temple a.
Gangdang-sa, a once-large-and-important monastery of the Hwaeom School, the ruined site of which is on Gaya-san's northern slope near where Choi's pavilion stoodand his body is buried in a heretofore-obscure tomb there, now in Janggok-myeon District of southern Hongseong-gun County this theory is very interesting, but unverified.
The date of Choi Chi-won's death is unknown, although he was certainly still living as late asthe date of one of his surviving stele engravings; and he is thought to have still been alive when the Goryeo Dynasty formally succeeded Shilla in -- he would have been 78 years old by then.
Days later monks went up to search for him, but they only found his straw sandals, hat and walking-staff on the peak -- they assumed that he had become a Daoist Immortal [shinseon] and either remained in spiritual existence on those crags or had ascended to Heaven.
One tale is that he recovered or conjured the magical jade or bamboo flute called Monposik-juk of Shilla's Great King Munmuprobably a kind of daegeumand by playing it beautifully on Gaya-san drove away all forces of misfortune and death, thereby becoming a shinseon. Cynics might think that he committed suicide or was eaten by a tiger, but this is all ultimately nothing but conjecture.
Choi may have been traditionally enshrined in a "Guksa-dang" [National Master Shrine, for a powerful guardian-spirit] before Haein-sa's front gateway, as a local guardian-spirit similar to One well-known story claims that at the end of his wandering years, realizing that Shilla was utterly failed beyond hope and had lost the "mandate of heaven", wrote two lines of verse and dispatched them to Wang Geonalready the founder of the Goryeo Dynasty, convinced of his greatness and auspicious fitness to rule, especially by the promulgation of his "Ten Injunctions".
Choi apparently came to believe that Wang Geon had inherited the "mandate of heaven" to succeed the collapsing Shilla dynasty as the ruler of the peninsula, and so he secretly sent off a prophetic couplet reflecting his support of the new dynasty: Songak-san of Gaeseong City, and by association the just-forming Goryeo Dynasty; "yellow" indicates the withering of late autumn, while "green" means freshly burgeoning.
However, scholars note that this anecdote first appeared in the historical chronicle Samguk Sagi published inlong after Choi had died, and now believe that Choi, a native and once-ardent supporter of Shilla, did not write it.
It may have been attributed to him by scholars backing the young Goryeo Dynasty to buttress its legitimacy and win support for it from elder Shilla aristocrats. Choi is thought to have adopted the scholar-name Go-un [Lonely Cloud] to reflect his feelings about his life in effective internal exile.
Many southern Korean cities, counties and sites continue to boost their prestige by claiming that they he visited and performed spiritual practices there, such as the Shinseon-dae [Platform of a Spiritual Immortal] bluff on the south coast of Busan City just east of the main portJiri-san's Hadong-gun and Andong's Goun-sa, or that he served as a local official there, such as Seosan-gun County of South Chungcheong Province.
Many of these localities enshrined Choi in their Seodang or Seowon schools, and those shrines are still proudly maintained, and ceremonies are still held at them. The intensity with which such claims are made, and the extent to which the localities employ them in tourism promotions of all kinds, testifies to the strength of his reputation as one of the primary Korean cultural heroes.
Choi Chi-won heard that his homeland Shilla was declining into ruin as was the Tang itselfand asked Emperor Xizong for permission to return home, which was granted by imperial edict in ; the Samguk S agihowever, states the pure-Confucian notion that he was moved to return by concern to visit his elderly parents, but assisting them and assisting his homeland are both worthy Confucian concerns, and can be seen as interlinked rather than contradictory.This is such a sweet story.
I’ve been wheeled into an operating room and while my feelings going into it were a little different from yours, I recognized all of them.
The Superego Behind the Id in Ozymandias - The Superego Behind the Id in Ozymandias "Ozymandias" written by Percy Shelley, represents the psychological forces of the id as well as the superego, as a charceter in a poem, and as a poetic work.
4 U'thai the son of Ammi'hud, the son of Omri, the son of Imri, the son of Bani, of the children of Pharez the son of Judah. 5 And of the Shi'lonites; Asai'ah the firstborn, and his sons.
6 And of the sons of Zerah; Jeu'el, and their brethren, six hundred and ninety. 7 And of the sons of Benjamin. Essay on an analysis of I Wandered Lonely as a Cloud I Wandered Lonely as a Cloud By William Wordsworth I wandered lonely as a cloud That floats on high o'er vales and hills, When all at once I saw a crowd, A host, of golden daffodils; Beside the lake, beneath the .
This webpage is for Dr. Wheeler's literature students, and it offers introductory survey information concerning the literature of classical China, classical Rome, classical Greece, the Bible as Literature, medieval literature, Renaissance literature, and genre studies.
Jul 08, · Last winter, while waiting for friends on the Upper East Side of Manhattan, I wandered in and out of the boutiques on Madison Avenue. I could feel eyes on me, following me, my big Afro, hoop.