Hồ Xuân Hương—whose name means “Spring Essence”—is one of the most distinctive and influential female poets in the history of Vietnamese literature. As a woman living in a Confucian society full of constraints, she asserted her voice through extraordinary poetic talent. Her poems, composed in the elegant form of classical Chinese lu-shih, are bold in content, employing double entendre and erotic innuendo to deliver sharp critiques of gender inequality, hypocrisy, and societal norms of her time.
The publication of Spring Essence marks a major milestone in introducing Hồ Xuân Hương’s poetry to international audiences. The work is presented in a tri-graphic format—featuring English translations, modern quốc ngữ Vietnamese script, and chữ Nôm, the calligraphic writing system once used to record the Vietnamese language for over a millennium. This is also the first time that chữ Nôm has been printed using moveable type, opening new possibilities for the recovery of a vital part of Vietnam’s linguistic and literary heritage.
The translator, John Balaban, a two-time finalist for the National Book Award, is one of the foremost American scholars of Vietnamese literature. He returned to Vietnam after the war to document oral poetry traditions—a groundbreaking endeavor that helped preserve Vietnam’s vernacular literary culture. Supporting the project is Ngô Thanh Nhàn, a computational linguist at New York University, who digitized the ancient Nôm script and made possible the technical foundation for this important publication.
Open access for educational and research purposes; commercial use prohibited.
Spring – watching pavilion -
檯看春
檯看春
淹愛朝春細看檯
凌凌庒𣵲𡭧塵埃
𠀧回招墓鍾㖗㳥
没淎喪滄渃論𡗶
𱦧愛𠦳重坤撒𣴓
源恩𨷈丈𥚯𣾺潙
鬧鬧極樂羅兜佐
極樂羅低𠃩𤑟𨑮
Đài khán xuân
Êm ái, chiều xuân tới khán đài
Lâng lâng chẳng bợn chút trần ai.
Ba hồi chiêu mộ chuông gầm sóng.
Một vũng tang thương nước lộn trời.
Bể ái ngàn trung khôn tát cạn.
Nguồn ân muôn trượng dễ khơi vơi.
Nào nào cực lạc là đâu tá?
Cực lạc là đây, chín rõ mười.
Spring – watching pavilion
A gentle spring evening arrives
Airily, unclouded by worldly dust.
Three times the bell tolls echoes like a wave.
We see heaven upside-down in sad puddles.
Love’s vast sea cannot be emptied.
And springs of grace flow easily everywhere.
Where is nirvana?
Nirvana is here, nine times out of ten.
Note
The figures here belong to Mahayana Buddhism. “Worldly dust” or red dust refers to the perishable world, or samsara. Even today poor people call themselves <i>bụi đời</i>, or “dust of life.” The vast sea of love and grace stems from the bodhisattva’s vow to save all sentient beings and in the striving for <i>karunā</i> – kindness or compassion – one of the Buddhist “perfections.” Yet nirvana is here on earth and alive aroud us, if we are alert, as in the lines by Lê Thánh Tông (1442-1497):<br>
<br>
Đến đây thấy cảnh thấy người.<br>
tuy vui đạo Phật chưa nguôi lòng trần.<br>
<br>
Coming here to see people and scenes,<br>
happy with Buddha and pleased with the earth.<br>
<br>
(Quoted in Thái-Bạch, <i>Thơ Hồ Xuân Hương</i>, p.40.)<br>
<br>
In the poem, Hồ Xuân Hương is punning tonally off <i>ai</i>. <i>Êm ái</i> means “sweet” or “gentle.” <i>Ai</i>, with a different tone, as in <i>trần ai</i>, means “dust”. <i>Ái</i> and <i>ân</i> in lines five and six can be read vertically as one word, <i>ái-ân</i>,meaning “love,” just as the very next words in lines fives and six – <i>nghìn</i> and <i>muôn</i>- can be read vertically to mean “vast,” as if compassion is spreading throughout the poem. Dust and dissolution engender love.