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> Carnal Prayer Mat |
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Author:
Li Yu
By University of Hawaii Press
Average Customer Rating:  
List Price: $12.95
Our Price: $7.85
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Binding: Paperback
Dewey Decimal Number: 895.1348
EAN: 9780824817985
Format: Unabridged
ISBN: 0824817982
Label: University of Hawaii Press
Manufacturer: University of Hawaii Press
Number Of Items: 1
Number Of Pages: 332
Publication Date: 1996-04-01
Publisher: University of Hawaii Press
Studio: University of Hawaii Press |
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Product Description
In the three hundred years since its initial publication, Li Yu's The Carnal Prayer Mat has been widely read in China, where it is recognized as a benchmark of erotic literature and currently enjoys the distinction of being a banned-in-Beijing classic. The story centers on Scholar Vesperus, a handsome orphan and student of Zen. Before taking his monastic vows, Vesperus embarks on a career of licentiousness. His adventures as "hero of the boudoir, a champion of sex" take both comic and calamitous turns, until eventually he attains "enlightenment on the carnal prayer mat".
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Beware of wrong Ingram description, 2003-06-15
Please note that the Ingram description shown above is for a different book. The Carnal Prayer Mat is about a lecherous Chinese scholar, not the memoirs of some Viennese schoolteacher.
A "classic" that is sexy and fun to read!, 2004-09-05
This is a review of The Carnal Prayer Mat by the seventeenth-century Chinese author Li Yu, in the translation by Patrick Hanan. (In Chinese, family names are written first, so the author's surname is "Li.")
This book is a classic that is sexy, witty, fast-paced and fun to read even if you don't like "classics." It also has interesting philosophical aspects that raise it above the level of simply an entertaining read. Some of these philosophical points are raised in the "Critique" sections that come at the end of every chapter (probably written by a friend of Li Yu's). You should be warned that this IS an erotic novel. It is not any more graphic than lots of popular novels today, but if you are offended by explicit sexual discussions, you should not read it.
The novel's main character is Vesperus, an extremely talented scholar who has two ambitions in life: "to be the most brilliant poet in the world" and "to marry the most beautiful girl in the world" (p. 24). Vesperus is warned by the Buddhist monk Lone Peak that this second quest will lead him to numerous wicked acts. Because he wants only the most beautiful woman, he will never be satisfied with any woman he marries, and will even commit adultery with other married women if they seem more beautiful to him. And because of the law of karmic retribution, Vesperus will be punished, either in this life or the next, for his evil deeds. Vesperus scoffs at this admonition, so Lone Peak advises, "gain your enlightenment on the carnal prayer mat; then you'll discover the truth" (p. 30).
What makes this novel so philosophically interesting is that we're never sure quite what perspective the novel takes on all this. At a surface level, the novel is a straightforward moral tale. In an introductory chapter, Li Yu tells us that he wants to teach people that a moderate amount of sex within marriage is good, but that excessive sex or sex outside of marriage is dangerous. He claims that his explicit sexual descriptions "are all designed to lure people into reading on until they reach the denouement, at which point they will understand the meaning of retribution and take heed" (p. 11). And, indeed, the life of Vesperus does follow a path that suggests such a message.
However, there is much in the text that is potentially subversive. For example, Vesperus learns, to his surprise, that he is very poorly endowed compared to most men. Li Yu describes this as an opportunity for him to curb his inappropriate lust, comparing him to two Confucian sages noted for their sexual restraint: "Who knows, perhaps Lu Nanzi, who shut his door against an importunate widow, and Liuxia Hui, who kept his self-control with a girl on his knee, may have shared these very thoughts of his, thoughts that may have made them the leading paragons of all time" (pp. 105-106). Chinese thinkers were sophisticated enough to realize that virtue requires appropriate motivation, and that fear of sexual inadequacy is not a virtuous motivation for sexual restraint.
In addition, Li Yu advises us, "Clearly it is wrong to study the bedroom art, for once learned, it tends to corrupt our thinking" (p. 117). But this novel itself is, in part, a treatise on "the bedroom art." There are learned disquisitions on the proper use of pillows in positioning a woman's body (p. 151 ff.), on the advantages of plumper women over skinnier ones in bed (p. 253 ff.), and on the importance of women taking an active role during intercourse, as by "Lowering the Yin to Join the Yang" (i.e., female superior position; p. 280 ff.).
The novel also makes extensive plays on the Confucian classics in ways that sometimes suggest subversive irreverence. Many of these references are to the ancient Confucian Mengzi (also known as Mencius). In fact, Li Yu explicitly compares himself to Mencius (pp. 9-11), who avoided taking an overly puritanical tone with a ruler fond of sex, in order to more successfully direct him toward benevolent government. (See Philip J. Ivanhoe and Bryan W. Van Norden, eds. Readings in Classical Chinese Philosophy, reprint [Indianapolis: Hackett Publishing, 2003], p. 120.) The learned translator, Patrick Hanan, catches many such references, but I suspect that he misses a few. For instance, Vesperus's wife reads some erotic novels, and notices that the men in the stories are described as being much better endowed than her husband. She is not sure what to make of this, since she has never been with another man. She concludes, "Better to have no books at all then to believe everything you read" (p. 207). Hanan puts this in quotation marks, so he recognizes that it is a quotation from something. In fact, it is probably from Mencius 7B3, in which he comments on the Book of History. Drawing this parallel hints that the Confucian classic, the Book of History, is on a level ethically and intellectually with popular erotica (such as The Carnal Prayer Mat itself).
But a simple subversive reading seems inadequate too. The eventual downfall of Vesperus and those whom he entangles in his web is artfully complex, but it does not seem contrived or implausible. In a truly great novel, the author does not try to force the characters to illustrate any particular moral. He creates them and lets them do what they must do, given who they are and the situations they are in. Great novels are ethically complex because life is ethically complex. The Carnal Prayer Mat achieves this kind of greatness, but for that reason it defies easy ethical summation.
A classic and a hoot, too!, 1999-02-09
The best thing about THE CARNAL PRAYER MAT is not just that it's sexually adventurous -- it's that it's one of the FUNNIEST, craziest works of its kind. There are moments that are strikingly sophisticated and "modern", followed up by sexual antics that are as outrageous as anything in a Franz von Bayros print. Hong Kong's movie industry took the hint and has put out a series of (very) loose film adaptations (SEX AND ZEN, I-III), but the book remains forever tongue-in-cheekishly brilliant. A great choice for people who are getting fed up with acres of drippingly solemn Anne Rice-derived nonsense.
classic Chinese erotica, 2000-07-19
This is a bona fide world classic in literature. It stands as a classic both in erotica and pure (if such a thing exists) literature. This fable follows the sexual exploits of Scholar Vesperus who learns to find wisdom on the Carnal Prayer Mat so to speak. He refuses to learn spiritual wisdom through earnest prayer and hence learns his lessons the hard way. (pun not intended) He has his many affairs and shamelessly cheats on his wife. He even becomes a bigamist with a second wife in another town. The trickery involved is hysterical. It is reminiscent of The DeCameron of Boccaccio in the sneakiness of the characters. The humor is also a fabulous trait. Honest Quan gaining revenge is the moralistic turn. The Golden Rule was never so funny. Vesperus steals Honest Quans wife so Honest Quan debauches Vesperus wife. Li Yu strikes a moralistic posture in telling this tale but one can not help but feel that he had a smashing good time writing this book. Each chapter ends with a moral to the action. It merely adds to the humor. One can not help but feel that Li Yu is yanking the readers chain. The names for sexual positions and the numerous jokes on penis size are exquisite. He is having too much fun with the story. The reader also is having too much fun to be preoccuppied with the morals of each chapter. Of course, Vesperus does ultimately come to wisdom in the end. We should be grateful that he did learn the hard way. It was a lot more entertaining for us. This book will really dispell a lot of Western prejudices that hold the Chinese to be demure and asexual. (Well, there are over a billion people in China so they must know something about sex, but I wont go there.) I suggest this book to anyone interested in erotica and to anyone smallminded enough to doubt the wonderful sensuality and sexuality of classic Chinese literature.
 Amusing Asian bawdy, 2005-10-29
Our hero, the Before Midnight Scholar, starts life as a serious student and novitiate monk. Someone convinces him that he should sample the worldly pleasures if he is to renounce them with full knowledge, ...
BMS starts by claiming a beautiful, cloistered young woman from her overbearing father. Despite initial difficulty, he shows her the pleasure of the marriage bed. At first barely dutiful, she becomes a very avid player. He dumps her unceremoniously at that point, and sets out to plant his flag, so to speak, in as many other lands as he can.
Early on, though, he discovers that his flagpole is more of a toothpick than mighty staff, and any woman with any experience would laugh him out of the boudoir. Only naivete allowed his first wife to enjoy so tiny a morsel of masculinity, when others would surely want more of a meal. That problem is cured by a traveling medicine man, whose descendants today flood the internet with the word 'BIGGER!' After a final fling with his catamite, he undergoes the surgery and begins a three-year debauch. He works his way through various seductions up to foursomes with a family of lovely ladies.
Despite his BIGGER features, one wonders what a modern woman would see in his technique. His idea of foreplay seems to consist of the words "open up." Perhaps fortunately, the women (the prayer mats on whom he devotionally prostrated himself) seemed not to know any better either.
The end of the book takes on a properly moralistic tone, where all his evils come to roost - largely on the people around him. That poor first wife, more wronged than wrong herself, is driven to suicide. His twin daughters mysteriously die. He mutilates himself, turning BIGGER into 'gone.' A final chapter takes pains to explain how necessary the steamy details were in creating the context of heaven's retribution. I suppose they had to do something to get it past the censors.
If you ignore everything after about p.300, it's a fine bit of bawdy. Written in 17th century China, it's a good companion to Japanese works by Saikaku, roughly a contemporary. The Prayer Mat's euphemisms get a bit dense at times - does anyone really call a lady's sex toy "Little Jack Horner?" Perhaps those inelegant renderings were why this translator chose anonymity. Still, it an interesting look at that era of China, and an interesting look under their sheets.
//wiredweird
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