what is the purpose of the the journey to the west

One of Communist china's 4 Swell Classical Novels

Journey to the Due west

Primeval known edition of the book from the 16th century
Author	Wu Cheng'en
Original championship	西遊記
Country	Ming China
Language	Written vernacular Chinese
Genre	Gods and demons fiction, Chinese mythology, fantasy, adventure
Set in	China, 7th century AD
Publication date	c. 1592 (print)[one]
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

Journey to the West
Journey to the West in Traditional (top) and Simplified (bottom) Chinese characters
Traditional Chinese	西遊記
Simplified Chinese	西游记
Literal meaning	"West Journeying Tape"
Transcriptions Standard Mandarin Hanyu Pinyin Xī yóu jì Wade–Giles Hsi1-yuii chi4 IPA [ɕí jǒu tɕî] Wu Suzhounese Si yøʏ dzǐ Yue: Cantonese Yale Romanization Sāi yàuh gei Jyutping Sai1 jau4 gei3 IPA [sɐ́i jɐ̏u kēi] Southern Min Tâi-lô Se iû kì (col.) Sai iû kì (lit.)

Journeying 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. It is regarded as one of the 4 Great Classical Novels of Chinese literature, and has been described equally arguably the well-nigh popular literary piece of work in Eastern asia.^[two] Arthur Waley'due south abridged translation, Monkey, is known in English-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" (Key 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's own account, Groovy Tang Records on the Western Regions, but adds elements from folk tales and the author's invention: Gautama Buddha gives this task to the monk and provides him with iii protectors who hold to aid him as an amende for their sins. These disciples are Sun Wukong, Zhu Bajie, and Sha Wujing, together with a dragon prince who acts as Tang Sanzang'south steed, a white equus caballus. The group of pilgrims journeys towards enlightenment by the power and virtue of cooperation.

Journey to the W has strong roots in Chinese folk religion, Chinese mythology, Confucianist, Taoist, and Buddhist philosophy, and the pantheon of Taoist immortals and Buddhist bodhisattvas are still cogitating of some Chinese religious attitudes today. Enduringly popular,^[3] the novel is at once a comic adventure 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 West was published anonymously in 1592, preceded by 2 briefer versions.^[iv] The question of authorship is further complicated by the fact that a expert bargain of the novel's cloth had been published in the form of folk tales.^[5] Anthony C. Yu, writing in 2012, warned that "this vexing dispute over the novel's authorship, like to that on the priority of its textual versions, encounter-sawed back and along for nearly a century without resolution."^[6]

Hu Shih, literary scholar and erstwhile Ambassador to the U.s.a., wrote that the novel was thought to have 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 as early as 1625; thus, claimed Administrator Hu, Journey to the W was one of the earliest Chinese novels for which the authorship is officially documented.^[vii]

Contempo scholarship casts doubts on this attribution. Brown University Chinese literature scholar David Lattimore states: "The Ambassador'due south conviction was quite unjustified. What the gazetteer says is that Wu wrote something called The Journey to the W. It mentions nothing virtually a novel. The work in question could take been any version of our story, or something else entirely."^[8] Translator West. J. F. Jenner points out that although Wu had knowledge of Chinese bureaucracy and politics, the novel itself does non include whatever political details that "a fairly well-read commoner could not have known."^[5]

Regardless of the origins and authorship, Journeying to the Due west has become the authoritative version of these folk stories,^[5] and Wu'southward name has go a household name accompanying the book.^[nine]

Historical context [edit]

Porcelain pillow showing characters

The novel Journey to the Westward 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 meliorate translations of Buddhist scripture at the fourth dimension, Xuanzang left Chang'an in 629, in defiance of Emperor Taizong of Tang's ban on travel. Helped by sympathetic Buddhists, he traveled via Gansu and Qinghai to Kumul (Hami), thence post-obit 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 adjacent thirteen years, visiting important Buddhist pilgrimage sites, studying at the aboriginal 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 royal travel ban when he left, Xuanzang received a warm welcome from Emperor Taizong upon his return. The emperor provided coin 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 India. He recorded his journey in the book Slap-up 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 dedicated to translating the scriptures he had brought dorsum. His translation and commentary work established him as the founder of the Dharma character schoolhouse of Buddhism. Xuanzang died on 7 March 664. The Xingjiao Monastery was established in 669 to house his ashes.

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

Synopsis [edit]

18th-century Chinese analogy of a scene from Journey to the Due west

An illustrated edition of the story

The novel has 100 chapters that can be divided into 4 unequal parts. The starting time role, which includes chapters i–seven, is a self-independent introduction to the main story. It deals entirely with the earlier exploits of Sun Wukong, a monkey built-in from a rock nourished by the Five Elements, who learns the fine art of the Tao, 72 polymorphic transformations, gainsay, and secrets of immortality, and whose guile and force earns him the name Qitian Dasheng (simplified Chinese: 齐天大圣; traditional Chinese: 齊天大聖), or "Great Sage Equal to Heaven." His powers grow to match the forces of all of the Eastern (Taoist) deities, and the prologue culminates in Sun'south rebellion confronting Heaven, during a time when he garnered a post in the angelic bureaucracy. Hubris proves his downfall when the Buddha manages to trap him nether a mount, sealing it with a talisman for 5 hundred years.

The second part (chapters 8–12) introduces Tang Sanzang through his early on biography and the background to his great journey. Dismayed that "the state of the South (i.east. Tang People's republic of china) knows only greed, hedonism, promiscuity, and sins," the Buddha instructs the bodhisattva Avalokiteśvara (Guanyin) to search China for someone to accept the Buddhist sutras of "transcendence and persuasion for good will" back. Role of this section as well relates to how Tang Sanzang becomes a monk (as well as revealing his past life as a disciple of the Buddha named "Gilded Cicada" (金蟬子)) and comes nearly being sent on this pilgrimage by Emperor Taizong, who previously escaped death with the help of an official in the Underworld.

The third and longest section of the work is chapters 13–99, an episodic chance story in which Tang Sanzang sets out to bring back Buddhist scriptures from Leiyin Temple on Vulture Peak in India, but encounters various evils along the way. The section is set in the sparsely populated lands along the Silk Route between China and India. The geography described in the volume is, nonetheless, well-nigh entirely fantasy; once Tang Sanzang departs Chang'an, the Tang majuscule, and crosses the frontier (somewhere in Gansu province), he finds himself in a wilderness of deep gorges and alpine mountains, inhabited by demons and fauna spirits who regard him equally a potential meal (since his flesh was believed to give immortality to whoever ate it), with the occasional hidden monastery or royal urban center-state among the harsh setting.

Episodes consist of 1–4 chapters and unremarkably involve Tang Sanzang being captured and having his life threatened while his disciples try to find an ingenious (and often violent) fashion of liberating him. Although some of Tang Sanzang'southward predicaments are political and involve ordinary human beings, they more frequently consist of run-ins with diverse demons, many of whom plough out to be earthly manifestations of heavenly beings (whose sins will be negated by eating the flesh of Tang Sanzang) or animate being-spirits with enough Taoist spiritual merit to assume semi-human forms.

Capacity 13–22 practice not follow this structure precisely, as they innovate Tang Sanzang's disciples, who, inspired or goaded by Guanyin, meet and concord to serve him forth the style in club to atone for their sins in their past lives.

• The first is Sun Wukong, or Monkey King, whose given name loosely means "awakened to emptiness," trapped past the Buddha for defying Sky. He appears right away in chapter 13. The most intelligent and violent of the disciples, he is constantly reproved for his violence by Tang Sanzang. Ultimately, he can only be controlled by a magic gold ring that Guanyin has placed effectually his head, which causes him unbearable headaches when Tang Sanzang chants the Band Tightening Mantra.
• The 2d, appearing in chapter 19, is Zhu Bajie, literally "Eight Precepts Grunter," sometimes translated as Pigsy or just Pig. He was previously the Marshal of the Heavenly Awning, a commander of Heaven'south naval forces, and was banished to the mortal realm for harassing the moon goddess Chang'e. A reliable fighter, he is characterised by his insatiable appetites for nutrient and women, and is constantly looking for a style out of his duties, which causes significant conflict with Sunday Wukong.
• The tertiary, appearing in chapter 22, is the river ogre Sha Wujing, also translated as Friar Sand or Sandy. He was previously the celestial Curtain Lifting 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 just generally dependable and hard-working character, who serves as the straight foil to the comic relief of Dominicus and Zhu.
• The quaternary is White Dragon Equus caballus, the third son of the Dragon Rex of the West Sea, who was sentenced to expiry for setting burn down to his begetter's groovy pearl. He was saved by Guanyin from execution to stay and wait for his phone call of duty. He has almost no speaking role, every bit throughout the story he mainly appears as a horse that Tang Sanzang rides on.

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

It is strongly suggested that about of these calamities are engineered past fate and/or the Buddha, as, while the monsters who attack are vast in power and many in number, no real harm ever 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 volume, there is a scene where the Buddha commands the fulfillment of the concluding disaster, because Tang Sanzang is one brusque of the 81 tribulations required before attaining Buddhahood.

In affiliate 87, Tang Sanzang finally reaches the borderlands of India, and chapters 87–99 present magical adventures in a somewhat more mundane setting. At length, after a pilgrimage said to have taken fourteen years (the text really only provides evidence for nine of those years, but presumably in that location was room to add additional episodes) they arrive at the half-existent, 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 journey to the Tang Empire, and the aftermath in which each traveller receives a advantage in the form of posts in the bureaucracy of the heavens. Sun Wukong and Tang Sanzang accomplish Buddhahood, Sha Wujing becomes an arhat, White Dragon Equus caballus is made a nāga and Zhu Bajie, whose adept deeds have e'er been tempered by his greed, is promoted to an chantry cleanser (i.e. eater of excess offerings at altars).

Main characters [edit]

Sun Wukong or Monkey King [edit]

An illustration of Sun Wukong

Sun Wukong (孫悟空) (pinyin: sūnwùkōng) is the name given to this character past his instructor, Subhuti, the latter part of which ways "Awakened to Emptiness" (in the Waley translation, Aware-of-Vacuity); he is often called the Monkey King. He is born on Bloom Fruit Mountain from a stone egg that forms from an ancient rock created by the coupling of Heaven and Globe. He get-go distinguishes himself past 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 because of one-time age, he decides to travel effectually the world to seek the Tao, and notice a way to be able to live forever. He somewhen found the "Thousand Master 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 near instantaneously. After angering several gods and coming to the attention 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 centre on him. When Sunday realises that he was given a low position and is not considered a full-fledged god, he becomes very angry. Upon returning to his mountain, he puts upwardly a flag and declares himself the "Groovy Sage Equal to Heaven." The Jade Emperor dispatches angelic soldiers to arrest Sun Wukong, simply no 1 succeeds. The Jade Emperor has no option simply to appoint him to be the guardian of the heavenly peach garden. The peach copse in the garden bear fruit every three,000 years, and eating its flesh will bestow immortality, so Sunday Wukong eats nearly all of the ripe peaches. Later, after fairies who come up to collect peaches for Eleven Wangmu'southward heavenly peach banquet inform Sun Wukong he is not invited and make fun of him, he again starts causing trouble in Heaven and defeats an regular army of 100,000 angelic troops, led by the Four Heavenly Kings, Erlang Shen, and Nezha. Somewhen, the Jade Emperor appeals to the Buddha, who seals Wukong nether a mountain called Five Elements Mountain afterward the latter loses a bet regarding whether he can leap out of the Buddha's hand in a single somersault. Sun Wukong is kept under the mount for 500 years, and cannot escape considering of a seal that was placed on the mountain. He is subsequently set free when Tang Sanzang comes upon him during his pilgrimage and accepts him as a disciple.

His primary weapon is his staff, the "Ruyi Jingu Bang," which he can shrink downwards to the size of a needle and keep in his ear, too as expand it to gigantic proportions. The rod, which weighs 17,550 pounds, was originally a pillar supporting the undersea palace of the Dragon Male monarch of the East Sea, but he was able to pull it out of its support and can swing it with ease. The Dragon King had told Sun Wukong he could have the staff if he could elevator information technology, but was angry when the monkey was actually able to pull information technology out and accused him of being a thief; hence Sun Wukong was insulted, so he demanded a adapt of armour and refused to leave until he received 1. The Dragon King, fearful of Sun wreaking havoc in his palace, gave him a suit of golden armour. These gifts, combined with his devouring of the peaches of immortality, three jars of elixir, and his time being tempered in Laozi'south 8-Trigram Furnace (after which he gained a steel-hard body and fiery golden eyes that could come across very far into the altitude and through whatever disguise), makes Dominicus Wukong the strongest fellow member of the pilgrimage by far. Besides these abilities, he can also pluck hairs from his body and blow on them to catechumen them into any he wishes (usually clones of himself to proceeds a numerical reward in battle). Furthermore, he is a chief of the 72 methods of transformation (七十二变),^[a] and can transform into anything that exists (animate and inanimate).^[a] Notably, nonetheless, Dominicus cannot fight likewise underwater. The monkey, nimble and quick-witted, uses these skills to defeat all but the nearly powerful of demons on the journeying.

Lord's day's beliefs is checked past a ring placed around his head past Guanyin, which cannot exist removed by Lord's day Wukong himself until the journeying's stop. Tang Sanzang can tighten this band past chanting the "Band Tightening Mantra" (taught to him past Guanyin) whenever he needs to chastise him. The spell is referred to by Tang Sanzang's disciples every bit the "Headache Sutra". Tang Sanzang speaks this mantra quickly in repetition when Dominicus disobeys him.

Sun Wukong'southward childlike playfulness is in huge dissimilarity to his cunning mind. This, coupled with his bang-up power, makes him a trickster hero. His antics present a lighter side in the long and dangerous trip into the unknown.

Later on completion of the journeying, 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, pregnant "Tripitaka Master of Tang," with Tang referring to the Tang dynasty and Sanzang referring to the Tripiṭaka, the main 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 unit to become a monk from babyhood. He is just called Tripitaka in many English language 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 Red 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 journeying is washed. Forth the manner, they help the local inhabitants by defeating various monsters and demons who attempt to obtain immortality by consuming Tang Sanzang'southward flesh.

Zhu Bajie or Pigsy [edit]

An illustration of Zhu Bajie

Zhu Bajie (豬八戒, literally "Pig of the 8 Prohibitions") is also known as Zhu Wuneng ("Pig Awakened to Power"), and given the proper name Pigsy, Monk Pig or just simply Pig in English language.

Once an immortal who was the Marshal of the Heavenly Awning commanding 100,000 naval soldiers of the Galaxy, 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 human but concluded up in the womb of a sow due to an error on the Reincarnation Bike, which turned him into a half-man, one-half-hog monster. Zhu Bajie was very greedy, and could not survive without eating ravenously. Staying inside the Yunzhan Dong ("deject-pathway cave"), he was commissioned by Guanyin to accompany Tang Sanzang to India and given the new name Zhu Wuneng.

All the same, Zhu Bajie's lust for women led him to the Gao Family Village, where he posed as a handsome young human and helped defeat a group of robbers who tried to abduct a maiden. Eventually, the family agreed to let Zhu Bajie marry the maiden. But during the 24-hour interval of the wedding ceremony, he drank too much alcohol and accidentally returned to his original form. Being extremely shocked, the villagers ran abroad, but Zhu Bajie wanted to keep his bride, and so he told the bride'due south father that if after i month the family still did not concord to allow him keep the bride, he would accept her by strength. He also locked the bride up in a carve up building. At this point, Tang Sanzang and Sun Wukong arrived at the Gao Family Hamlet and helped defeat him. Renamed Zhu Bajie by Tang Sanzang, he consequently joined the pilgrimage to the Westward.

His weapon of option is the jiuchidingpa ("nine-tooth iron rake"). He is besides capable of 36 transformations, and can travel on clouds, just non as fast every bit Sun Wukong. Notwithstanding, Zhu is noted for his fighting skills in the h2o, which he used to gainsay Sha Wujing, who later joined them on the journey. He is the second strongest member of the team.

Being spiritually the lowest of the group due to his animalism for women, extreme laziness, and greediness, he remained on Earth and was granted the championship "Cleaner of the Altars," with the duty of cleaning every altar at every Buddhist temple for eternity past eating excess offerings.

Sha Wujing or Sandy [edit]

An analogy of Shā Wùjìng

Sha Wujing (沙悟淨, "Sand Awakened to Purity"), given the name Friar Sand or Sandy in English language, was once a angelic Curtain Lifting General, who stood in omnipresence past the purple chariot in the Hall of Miraculous Mist. He was exiled to the mortal earth and made to wait like a monster considering he accidentally smashed a crystal goblet belonging to the Queen Female parent of the Due west during a Peach Banquet. The now-hideous immortal took up residence in the Flowing Sands River, terrorising surrounding villages and travellers trying to cross the river. However, he was subdued by Sunday Wukong and Zhu Bajie when Tang Sanzang'southward party came across him. They consequently took him in, as part 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 h2o combat.

Wujing is known to be the most obedient, logical, and polite of the 3 disciples, and ever takes care of his main, seldom engaging in the bickering of his fellow disciples. He has no major faults nor any extraordinary characteristics. Perhaps this is why he is sometimes seen every bit a minor character. He does even so serve as the peacekeeper of the group mediating between Wukong and Bajie and even Tang Sanzang and the others. He is as well the person whom Tang Sanzang consults when faced with difficult decisions.

Wujing eventually becomes an arhat at the terminate of the journey, giving him a higher level of exaltation than Zhu Bajie, who is relegated to cleaning altars, but lower spiritually than Sun 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 W," c.  1640) follows Lord's day Wukong as he is trapped in a magical dream world created by the Qing Fish Demon, the apotheosis of desire (情, qing). Sunday travels back and forth through time, during which he serves as the adjunct Male monarch of Hell and judges the soul of the recently dead traitor Qin Hui during the Song dynasty, takes on the appearance of a beautiful concubine and causes the downfall of the Qin dynasty, and even faces Pāramitā, i of his five sons born to the rakshasa Princess Iron Fan,^[b] on the battlefield during the Tang dynasty.^[10] The events of Xiyoubu have identify betwixt the end of chapter 61 and the offset of chapter 62 of Journey to the West.^[eleven] The author, Dong Yue (董說), wrote the book because he wanted to create an opponent—in this case desire—that Sun could not defeat with his not bad forcefulness and martial skill.^[12]

Notable English-language translations [edit]

• Monkey: A Folk-Tale of China (1942), an abridged translation by Arthur Waley. For many years, this was the most well-known translation bachelor in English language. The Waley translation has also been published as Adventures of the Monkey God, Monkey to the Due west, Monkey: [A] Folk Novel 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 separate episodes, only drastically reduce them in length, peculiarly by cutting out dialogue. I have for the nearly office adopted the opposite principle, omitting many episodes, but translating those that are retained virtually in full, leaving out, still, most of the incidental passages in poesy, which become very badly into English."^[13] The degree of abbreviation, 30 out of the 100 chapters (which corresponds to roughly i/6 of the whole text), and excising most of the verse, has led to a recent critic awarding it the lesser identify, as a good retelling of the story.^[14] On the other hand, it 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'due south abbreviation reflected his estimation of the novel as a "folk-tale," that is, not a sophisticated piece of art. This "brilliant translation... through its selection of episodes gave ascension to the misleading impression that that this is substantially a compendium of popular materials marked by folk wit and humor." Waley followed Hu Shi's lead, as shown in Hu's introduction to the 1943 edition. Hu scorned the allegorical interpretations of the novel equally a spiritual equally well as physical quest, declaring that they were onetime-fashioned. He instead insisted that the stories were simply comic. Hu Shi reacted against elaborately allegorical readings of the novel made popular in the Qing dynasty, but does not business relationship for the levels of meaning and the looser allegorical framework which recent scholars in China and the West have shown.^[16]

• Journey to the Due west (1982–1984), a consummate 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 past Anthony C. Yu, the beginning to translate the poems and songs which Yu argues are essential in agreement the author'southward meanings.^[d] Yu also supplied an extensive scholarly introduction and notes.^{[8] [17]} In 2006, an abridged version of this translation was published by University of Chicago Press nether the title The Monkey and the Monk. In 2012, University of Chicago Press issued a revised edition of Yu's translation in iv volumes. In addition to correcting or amending 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 estimation.
• Monkey King: Journey to the West. Translated by Julia Lovell. New York: Penguin. 2021. ISBN9780143107187. Julia Lovell's translation of selected chapters into lively contemporary English, with an extensive Introduction by Lovell and a Preface past Gene Luen Yang.^[eighteen]

Media adaptations [edit]

Saiyūki (西遊記) also known by its English championship Monkey and commonly referred to by its title vocal, "Monkey Magic," is a Japanese tv set series starring Masaaki Sakai, produced by Nippon TV and International Television Films in association with NHK (Nihon Broadcasting Corporation) and broadcast from 1978 to 1980 on Nippon Tv. It was translated into English language by the BBC.

In the 1980s, Prc Fundamental Television (CCTV) produced and aired a TV accommodation of Journey to the West under the aforementioned proper name as the original work. A 2nd season was produced in the late 1990s roofing 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 E, at the Brooklyn Academy of Music, which he developed into what he described as a "serial fantasy action-adventure music/theater epic," Journeying Beyond the West: The New Adventures of Monkey based upon Wu Cheng'en's 16th-century novel. Ho's popular-culture infused take on the story of the Monkey King has been performed to great acclamation.

It too fabricated its mode to the Mass Electronic Entertainment Media (Reimagined Video game accommodation) in 2009, titled Enslaved: Odyssey to the West, which was released in October 2010 for Microsoft Windows, PlayStation 3, and Xbox 360. It was developed by Ninja Theory and published past Bandai Namco Amusement. The main protagonist 'Monkey' is vocalism acted past Andy Serkis.

On 20 April 2017, Commonwealth of australia's ABC, TVNZ, and Netflix announced product was underway in New Zealand on a new live-activeness tv series, The New Legends of Monkey, to premiere globally in 2018. The series, which is based on Journey to the West, is made up of 10 half-hour episodes. While there has been enthusiasm for the new series, it has also attracted some criticism for "whitewashing,"^[19] since none of the core cast are of Chinese descent, with ii of the leads having Tongan ancestry^[xx] while only one, Chai Hansen, is of half-Asian (his begetter is Thai) descent.^[21]

More recently in 2017, Viki and Netflix hosted a South Korean prove chosen A Korean Odyssey; a mod one-act retelling that begins with the release of Dominicus Wukong/Son O-Gong and the reincarnation of Tang Sanzang/Samjang.

In August 2020, Game Scientific discipline Studios announced a video game adaptation called Black Myth: Wukong.^[22]

Come across also [edit]

• Dragon Ball
• Dream of the Red Bedchamber
• Enslaved: Odyssey to the W
• Romance of the Three Kingdoms
• Starzinger
• H2o Margin
• The God of High School
• Hanuman

Notes [edit]

1. ^ ^{a b} Here, these numbers are not assigned limits to Lord's day Wukong'southward power, but numbers often used to denote infinity.
2. ^ Pāramitā is the merely son to make an appearance and to be chosen by proper name in the novel. These sons did non originally announced in Journeying to the W.
3. ^ Published past Strange Languages Press Beijing. (ISBN 0-8351-1003-6, ISBN 0-8351-1193-viii, ISBN 0-8351-1364-7); 1993 edition in four volumes: ISBN 978-seven-119-01663-4; 2003 edition in six volumes with original Chinese on left folio, English translation on right folio: ISBN 7-119-03216-X
4. ^ Published by University of Chicago Printing: HC ISBN 0-226-97145-7, ISBN 0-226-97146-5, ISBN 0-226-97147-3, ISBN 0-226-97148-i; PB ISBN 0-226-97150-3, ISBN 0-226-97151-1; 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 Westward. p. 7. is probably the virtually popular volume in all of Due east Asia.
3. ^ "Monkeying Around with the Nobel Prize: Wu Chen'en's "Journeying to the Due west"". Los Angeles Review of Books. xiii October 2013. It is a cornerstone text of Eastern fiction: its stature in Asian literary culture may be compared with that of The Canterbury Tales or Don Quixote in European letters.
4. ^ Yu (2012), p. 17- eighteen.
5. ^ ^{a b c} Jenner 1984
6. ^ Yu (2012), p. x.
7. ^ Hu Shih (1942). "Introduction". In Arthur Waley (ed.). Monkey. Translated by Arthur Waley. New York: Grove Press. pp. 1–5.
8. ^ ^{a b} Lattimore, David (6 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 Westward. Michigan classics in Chinese studies. Translated by Lin, Shuen-fu; Schulz, Larry James. Ann Arbor: Middle for Chinese Studies, The University 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 Printing. p. 7. ISBN9780802130860.
14. ^ Plaks, Andrew (1977). "Review: "The Journey to the Due west" by Anthony C. Yu". MLN. 92 (5): 1116–1118. doi:10.2307/2906900. JSTOR 2906900.
15. ^ Ropp, Paul Due south. (1990). "The Distinctive Art of Chinese Fiction". Heritage of China: Gimmicky Perspectives on Chinese Culture . Berkeley: University of California Press. 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 Rex (Review)". Asian Review of Books . Retrieved 18 February 2021.
19. ^ Whitehead, Mat (20 April 2017). "'Monkey Magic' Returns As Filming Begins On 'The Legend of Monkey' In New Zealand". Huffington Post . Retrieved 20 Apr 2017.
20. ^ Ma, Wenlei (26 January 2018). "The New Legends of Monkey writer responds to 'whitewashing' accusations". news.com.au.
21. ^ "Chai Romruen". IMDb . Retrieved 20 April 2017.
22. ^ "Gorgeous Activity-RPG Black Myth: Wukong Revealed with Extended Gameplay Trailer - IGN".

Further reading [edit]

• Bhat, R. B.; Wu, C. (2014). Xuan Zhang's mission to the W with Monkey King. New Delhi: Aditya Prakashan.
• Shi Changyu 石昌渝 (1999). "Introduction". Journey to the Due west. Vol. 1. Translated by Jenner, William John Francis (Seventh ed.). Beijing: Foreign Languages Printing. pp. 1–22.
• "Translator'due south Afterword". Journeying to the West. Vol. 4. Translated past Jenner, William John Francis (Seventh ed.). Beijing: Foreign Languages Press. 1984. pp. 2341–2343.
• Jenner, William John Francis (three Feb 2016). "Journeys to the Eastward, 'Journey to the West". Los Angeles Review of Books.
• Wasserstrom, Jeffrey. "Julia Lovell on the Monkey Male monarch'due south Travels Across Borders: A Conversation". Los Angeles Review of Books . Retrieved 18 February 2021.
• Yu, Anthony C. (2012). "Introduction". Journey to the West. Vol. one. Chicago: University of Chicago Press. pp. one–96.

Critical studies [edit]

• Fu, James S. (1977). Mythic and Comic Aspects of the Quest. Singapore: Singapore University Press.
• Hsia, C.T. (1968). "The Journey to the West". The Classic Chinese Novel . New York: Columbia Academy Press. pp. 115–164.
• Kao, Karl Southward.Y. (October 1974). "An Archetypal Approach to Hsi-yu chi". Tamkang Review. five (2): 63–98.
• Plaks, Andrew (1987). The Iv Masterworks of the Ming Novel. Princeton: Princeton University Printing. pp. 183–276.
• Plaks, Andrew (1994). "Journey to the Westward". In Miller, Barbara S. (ed.). Masterworks of Asian Literature in Comparative Perspective. New York: M.Eastward. Sharpe. pp. 272–284.
• Wang, Richard Yard.; Xu, Dongfeng (2016). "Three Decades' Reworking on the Monk, the Monkey, and the Fiction of Allegory". The Journal of Religion. 96 (one): 102–121. doi:10.1086/683988. S2CID 170097583.
• Yu, Anthony C. (February 1983). "Two Literary Examples of Religious Pilgrimage: The Commedia and the Journeying to the Due west". History of Religions. 22 (iii): 202–230. doi:10.1086/462922. S2CID 161410156.

External links [edit]

Chinese Wikisource has original text related to this article:

Wikimedia Eatables has media related to 西遊記.

• Journey to the West from the Gutenberg Projection (Traditional Chinese)
• Journey to the W from Xahlee (Simplified Chinese)
• Story of Sun Wukong and the first of Journey to the West with manhua
• 200 images of Journey to the West by Chen Huiguan, with a summary of each chapter
• Journey to the West 西遊記 Chinese text with embedded Chinese-English dictionary

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Source: https://en.wikipedia.org/wiki/Journey_to_the_West#:~:text=The%20novel%20is%20an%20extended,many%20trials%20and%20much%20suffering.

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