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Du Fu (; 712–770) was a Chinese poet and politician during the Tang dynasty. Together with his elder contemporary and friend Li Bai, Du is often considered one of the greatest Chinese poets of his time. (2025). 9780618133840, Houghton Mifflin. ISBN 9780618133840 His greatest ambition was to serve his country as a successful civil servant, but Du proved unable to make the necessary accommodations. His life, like all of China, was devastated by the An Lushan rebellion of 755, and his last 15 years were a time of almost constant unrest.
Although initially he was little-known to other writers, his works came to be hugely influential in both Chinese and Japanese literary culture. Of his poetic writing, nearly fifteen hundred poems have been preserved over the ages. He has been called the "Poet-Historian" and the "Poet-Sage" by Chinese critics, while the range of his work has allowed him to be introduced to Western readers as "the Chinese Virgil, Horace, Ovid, Shakespeare, John Milton, Robert Burns, Wordsworth, Béranger, Victor Hugo or Baudelaire".
Du Fu's mother died shortly after he was born, and he was partially raised by his aunt. He had an elder brother, who died young. He also had three Sibling and one Sibling, to whom he frequently refers in his poems, although he never mentions his stepmother.
The son of a minor scholar-official, his youth was spent on the standard education of a future civil servant: study and memorisation of the Confucian classics of philosophy, history and poetry. He later claimed to have produced creditable poems by his early teens, but these have been lost.
In the early 730s, he travelled in the Jiangsu and Zhejiang area; his earliest surviving poem, describing a poetry contest, is thought to date from the end of this period, around 735. In that year, he took the Imperial examination, likely in Chang'an. He failed, to his surprise and that of centuries of later critics. Hung concludes that he probably failed because his prose style at the time was too dense and obscure, while Chou suggests his failure to cultivate connections in the capital may have been to blame. After this failure, he went back to travelling, this time around Shandong and Hebei.
His father died around 740. Du Fu would have been allowed to enter the civil service because of his father's rank, but he is thought to have given up the privilege in favour of one of his half brothers. He spent the next four years living in the Luoyang area, fulfilling his duties in domestic affairs.
In the autumn of 744, he met Li Bai (Li Po) for the first time, and the two poets formed a friendship. David Young describes this as "the most significant formative element in Du Fu's artistic development" because it gave him a living example of the reclusive poet-scholar life to which he was attracted after his failure in the civil service exam. (2025). 9780375711602, Random House. ISBN 9780375711602 The relationship was somewhat one-sided, however. Du Fu was by some years the younger, while Li Bai was already a poetic star. We have twelve poems to or about Li Bai from the younger poet, but only one in the other direction. They met again only once, in 745.
In 746, he moved to the capital in an attempt to resurrect his official career. He took the civil service exam a second time during the following year, but all the candidates were failed by the prime minister (apparently in order to prevent the emergence of possible rivals). He never again attempted the examinations, instead petitioning the emperor directly in 751, 754 and probably again in 755. He married around 752, and by 757 the couple had had five children—three sons and two daughters—but one of the sons died in infancy in 755. From 754 he began to have lung problems (probably asthma), the first of a series of ailments which dogged him for the rest of his life. It was in that year that Du Fu was forced to move his family due to the turmoil of a famine brought about by massive floods in the region.
In 755, he received an appointment as Registrar of the Right Commandant's office of the Crown Prince's Palace. Although this was a minor post, in normal times it would have been at least the start of an official career. Even before he had begun work, however, the position was swept away by events.
In 756, Emperor Xuanzong was forced to flee the capital and abdicate. Du Fu, who had been away from the city, took his family to a place of safety and attempted to join the court of the new emperor (Suzong), but he was captured by the rebels and taken to Chang'an. In the autumn, his youngest son, Du Zongwu (Baby Bear), was born. Around this time Du Fu is thought to have contracted malaria.
He escaped from Chang'an the following year, and was appointed Reminder when he rejoined the court in May 757. This post gave access to the emperor but was largely ceremonial. Du Fu's conscientiousness compelled him to try to make use of it: he caused trouble for himself by protesting the removal of his friend and patron Fang Guan on a petty charge. He was arrested but was in June. He was granted leave to visit his family in September, but he soon rejoined the court and on 8 December 757, he returned to Chang'an with the emperor following its recapture by government forces. However, his advice continued to be unappreciated, and in the summer of 758 he was demoted to a post as Commissioner of Education in Huazhou. The position was not to his taste: in one poem, he wrote:
He moved on in the summer of 759; this has traditionally been ascribed to famine, but Hung believes that frustration is a more likely reason. He next spent around six weeks in Qinzhou (now Tianshui, Gansu province), where he wrote more than sixty poems.
In March 768, he resumed his journey and got as far as Hunan province, where he died in Tanzhou (now Changsha) in November or December 770, in his 58th year. He was survived by his wife and two sons, who remained in the area for some years at least. His last known descendant is a grandson who requested a grave inscription for the poet from Yuan Zhen in 813.
Hung summarises his life by concluding that, "He appeared to be a filial son, an affectionate father, a generous brother, a faithful husband, a loyal friend, a dutiful official, and a patriotic subject."
Below is an example of one of Du Fu's later works. Like many other poems in the Tang it featured the theme of a long parting between friends, which was often due to officials being frequently transferred to the provinces:
Du Fu's political comments are based on emotion rather than calculation: his prescriptions have been paraphrased as, "Let us all be less selfish, let us all do what we are supposed to do". Since his views were impossible to disagree with, his forcefully expressed truisms enabled his installation as the central figure of Chinese poetic history.
Although Du Fu's frequent references to his own difficulties can give the impression of an all-consuming solipsism, Hawkes argues that his "famous compassion in fact includes himself, viewed quite objectively and almost as an afterthought". He therefore "lends grandeur" to the wider picture by comparing it to "his own slightly comical triviality".
Du Fu's compassion, for himself and for others, was part of his general broadening of the scope of poetry: he devoted many works to topics which had previously been considered unsuitable for poetic treatment. Zhang Jie wrote that for Du Fu, "everything in this world is poetry", Du wrote extensively on subjects such as domestic life, calligraphy, paintings, animals, and other poems.
The tenor of his work changed as he developed his style and adapted to his surroundings ("chameleon-like" according to Watson): his earliest works are in a relatively derivative, courtly style, but he came into his own in the years of the rebellion. Owen comments on the "grim simplicity" of the Qinzhou poems, which mirrors the desert landscape; the works from his Chengdu period are "light, often finely observed"; while the poems from the late Kuizhou period have a "density and power of vision".
Although he wrote in all poetic forms, Du Fu is best known for his lüshi, a type of poem with strict constraints on form and content, for example:
About two-thirds of Du Fu's 1500 extant works are in this form, and he is generally considered to be its leading exponent. His best lǜshi use the parallelisms required by the form to add expressive content rather than as mere technical restrictions. Hawkes comments that "it is amazing that Tu Fu is able to use so immensely stylized a form in so natural a manner".
In his lifetime and immediately following his death, Du Fu was not greatly appreciated. In part this can be attributed to his stylistic and formal innovations, some of which are still "considered extremely daring and bizarre by Chinese critics." There are few contemporary references to him—only eleven poems from six writers—and these describe him in terms of affection, but not as a paragon of poetic or moral ideals. Du Fu is also poorly represented in contemporary anthologies of poetry.
However, as Hung notes, he "is the only Chinese poet whose influence grew with time", and his works began to increase in popularity in the ninth century. Early positive comments came from Bai Juyi, who praised the moral sentiments of some of Du Fu's works (although he found these in only a small fraction of the poems), and from Han Yu, who wrote a piece defending Du Fu and Li Bai on aesthetic grounds from attacks made against them. Both these writers showed the influence of Du Fu in their own poetic work. By the beginning of the 10th century, Wei Zhuang constructed the first replica of his thatched cottage in Sichuan.
It was in the 11th century, during the Northern Song era that Du Fu's reputation reached its peak. In this period a comprehensive re-evaluation of earlier poets took place, in which Wang Wei, Li Bai and Du Fu came to be regarded as representing respectively the Buddhist, Daoist and Confucianism strands of Chinese culture. At the same time, the development of Neo-Confucianism ensured that Du Fu, as its poetic exemplar, occupied the paramount position. Su Shi famously expressed this reasoning when he wrote that Du Fu was "preeminent ... because ... through all his vicissitudes, he never for the space of a meal forgot his sovereign". His influence was helped by his ability to reconcile apparent opposites: political conservatives were attracted by his loyalty to the established order, while political radicals embraced his concern for the poor. Literary conservatives could look to his technical mastery, while literary radicals were inspired by his innovations. Since the establishment of the People's Republic of China, Du Fu's loyalty to the state and concern for the poor have been interpreted as embryonic nationalism and socialism, and he has been praised for his use of simple, "people's language".
Du Fu's popularity grew to such an extent that it is as hard to measure his influence as that of Shakespeare in England: it was hard for any Chinese poet not to be influenced by him. While there was never another Du Fu, individual poets followed in the traditions of specific aspects of his work: Bai Juyi's concern for the poor, Lu You's patriotism, and Mei Yaochen's reflections on the quotidian are a few examples. More broadly, Du Fu's work in transforming the lǜshi from mere word play into "a vehicle for serious poetic utterance" set the stage for every subsequent writer in the genre.
In its publishing of Burton Watson's translation of Du Fu's poems, the Columbia University Press commented that Du Fu "has been called China's greatest poet, and some call him the greatest nonepic, nondramatic poet whose writings survive in any language."
Until the 13th century, the Japanese preferred Bai Juyi above all poets and there were few references to Du Fu, although his influence can be seen in some kanshi ("Chinese poetry made by Japanese poets") anthologies such as Bunka Shūreishū in the 9th century. The first notable Japanese appreciator of Du Fu's poetry was Kokan Shiren (1278–1346), a Rinzai Zen patriarch and one of the most prominent authors of the literature of the Five Mountains; he highly praised Du Fu and made a commentary on some poems of Du Fu from the perspective of a Zen priest in Vol. 11 of Saihokushū. His student Chūgan Engetsu composed many kanshi which were clearly stated to be "influenced by Du Fu" in their prefaces. Chūgan's student Gidō Shūshin had close connection with the Court and Ashikaga Shogunate and propagated Du Fu's poetry in the mundane world; one day Nijō Yoshimoto, the Kampaku regent of the Court and the highest authority of renga poetry, asked Gidō, "Should I learn the poetry of Du Fu and Li Bai?" Gidō dared to reply, "Yes if you do have enough capability. No if do not." Since then, there had been many seminars on Du Fu's poetry both in Zen temples and in the aristocratic society, and as a result his poetry was often cited in Japanese literature in the Muromachi period, e.g., Taiheiki, a historical epic in the late 14th century, and some noh plays such as Hyakuman, Bashō, and Shunkan.
During the Kan'ei era of the Edo period (1624–1643), Shào Chuán (邵傳) of the Ming Dynasty's Toritsu Shikkai was imported into Japan, and it gained explosive popularity in Confucian scholars and chōnin (townspeople) class. The commentary established Du Fu's fame as the highest of all poets; for instance, Hayashi Shunsai, a notable Confucian scholar, commented in Vol. 37 of Gahō Bunshū that Zǐměi Du was the very best poet in history and praised Shào Chuán's commentary for its simplicity and readability, while he criticised old commentaries during the Yuan Dynasty as too unfathomable. Matsuo Bashō, the greatest haiku poet, was also strongly influenced by Du Fu; in Oku no Hosomichi, his masterpiece, he cites the first two lines of A Spring View (春望) before a haiku as its introduction9784061584525, Kodansha. ISBN 9784061584525 and also many of his other haiku have similar wording and themes. It is said that when he died in Osaka during a long travel, a copy of Du Fu's poetry was found with him as one of a few precious items which he was able to carry around.
One extreme on each issue is represented by Kenneth Rexroth's One Hundred Poems From the Chinese. His are free translations, which seek to conceal the parallelisms through enjambement and expansion and contraction of the content; his responses to the allusions are firstly to omit most of these poems from his selection, and secondly to "translate out" the references in those works which he does select. (1971). 9780811201803, New Directions. ISBN 9780811201803 Other translators have placed much greater weight on trying to convey a sense of the poetic forms used by Du Fu. Vikram Seth in Three Chinese Poets uses English-style rhyme schemes, whereas Keith Holyoak in Facing the Moon approximates the Chinese rhyme scheme; both use end-stopped lines and preserve some degree of parallelism. In The Selected Poems of Du Fu, Burton Watson follows the parallelisms quite strictly, persuading the western reader to adapt to the poems rather than vice versa. Similarly, he deals with the allusion of the later works by combining literal translation with extensive annotation. Arthur Cooper also translated selected poems of Du Fu and Li Bai, which were published under the Penguin Classics imprint. (1986). 9780140442724, Viking. ISBN 9780140442724 David Hinton has also published selected poems for New Directions, first in 1989 followed by an expanded and revised edition in 2020. (2025). 9780811228381, New Directions. ISBN 9780811228381 In 2015, Stephen Owen published annotated translations, with facing Chinese texts, of the complete poetry of Du Fu in six volumes.
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