The term "Classical Chinese" refers to the written language of the classical period of Chinese literature, from the end of theSpring and Autumn period (early 5th century BC) to the founding of theQin dynasty in 221 BC[1]—or in a broader sense to the end of theHan dynasty in 220 AD.[2] "Classical Chinese" is also often used for the higherlanguage register used in writing during most of the following centuries, a register generally referred to as "Literary Chinese"; this article focuses on thegrammar used during the classical period.
This article uses modernStandard Chinese readings of characters, following the common practice among scholars, even though it is also possible to read Classical Chinese using theliterary readings of other modern Chinese varieties—for example,Cantonese readings are common in Hong Kong—or other languages of theSinosphere or even a historical reconstruction of character readings used in previous centuries.
Classical Chinese's most obvious contrast with modernwritten vernacular Chinese is that the former rarely uses words of more than onecharacter; nearly all Classical words are one character in length. This stands directly in contrast with vernacular Chinese, in which two-character words are extremely common. This phenomenon exists in part becausecompounding was used to resolve ambiguities as sound changes created homophones among words.
UnlikeOld Chinese, Classical Chinese has long been noted for the absence ofinflectional morphology: nouns and adjectives do not inflect forcase,definiteness,gender,specificity ornumber; neither do verbs inflect forperson,number,tense,aspect,telicity,valency,evidentiality orvoice. However, in terms of derivationalmorphology, it makes use ofcompounding,reduplication and perhapsaffixation, although not in a productive way.[3][4] There is also an extensive use ofzero-derivation.
The basicconstituent order of Classical Chinese issubject-verb-object (SVO),[5] but is not fully consistent: there are particular situations where the VS and OV word orders appear.Topic-and-comment constructions are often used. Neither a topic, nor the subject nor objects are mandatory, being often dropped when their meaning is understood (pragmatically inferable), and copular sentences oftendo not have a verb.
Within a noun phrase, demonstratives,quantifyingdeterminers,adjectives,possessors andrelative clauses precede thehead noun, whilecardinal numbers can appear before or after the noun they modify. Within a verb phrase, adverbs usually appear before a verb. The language, as analyzed in this article, usescoverbs (in aserial verb construction) andpostpositions. Classical Chinese makes heavy use ofparataxis where English would use adependent clause;[6] however, there are means to form dependent clauses, some of which appear before the main clause while others appear after. There are also a number of sentence-finalparticles.
Two simple coordinated nouns can be joined with a conjunction, but this is not always the case. This, combined with the fact that two nouns in a possessor-possessed construction are not always marked for their functions either, can lead to ambiguity:山林shān lín (literally: "mountain forest") could mean either "mountains and forests" or "the forest of a mountain".[7]
With the absence of inflectional morphology, Classical Chinese is largely azero-marking language, except that possessors and relative clauses are usuallydependent-marked with agrammatical particle.
Negation is achieved by placing a negative particle before the verb.Yes–no questions are marked with a sentence-final particle, whilewh-questions are marked within-situ interrogative pronouns. There are a number of passive constructions, but passives are sometimes not marked differently from active constructions, at least when written.[8]
TheClassical Chinese lexicon has been traditionally divided into two large categories: content words (實字shí zì, literally: "substantial words") and function words (虛字xū zì, literally: "empty words").[9] Scholars of Classical Chinese grammar notably disagree on how to further divide these two categories exactly, but a classification using word classes similar to those ofLatin (noun, adjective, verb, pronoun, etc.) has been common.[10] However, this remains debated, as many words can be used as multiple parts of speech. Examples shown below.
While an English sentence can be divided into active voice or passive voice depending on the form of the verb within the sentence, the verbs in classical Chinese have several usages based on the relationship between the verb and the object. These are separated intoyìdòng usage (Chinese:意動; original meaning),shǐdòng usage (Chinese:使動),wèidòng usage (Chinese:為動), andbèidòng (Chinese:被動; "passive") usage.[clarification needed] Moreover, a verb does not change its form at different situations, with the exception of thebeidong usage of verbs. Within the examples shown below, the words located within parentheses do not appear in the original Chinese sentence.
In classical Chinese, it is common for nouns or adjectives to be used as verbs or adjectives, and most of these cases involve ayidong usage of verbs.One peculiarity is that a word that is originally a verb does not share the same usage. In addition, there are slight differences in meaning between the noun and the adjective in the usage.
For a noun, it becomes an action done by the subject which indicates the subjects opinion about the object in the form "consider (object) as + (the noun)".
(Zhongyong's)
父
fù
father
利
lì
profit
其 然 也
qí rán yě
the thing
(that he be invited)
{} 父利 {其 然 也}
{} fùlì {qí rán yě}
(Zhongyong's) fatherprofit {the thing}
The father considered the thing asprofitable.
For an adjective, it becomes an observation in the form of "consider (object) (the adjective)".
漁
yú
fish
人
rén
man
甚
shèn
very
異
yì
strange
之
zhī
the thing
(that there was a beautiful land)
漁 人 甚異 之
yú rén shènyì zhī
fish man verystrange {the thing}
The fishermanconsiders the thingvery strange.
In this case, nouns, verbs and adjectives share usage, but with different meanings.
For a noun, it means "make ... + (the noun)". For instance:
先
xiān
first
破
pò
defeat
秦
qín
Qin
入
rù
enter
咸陽
Xiányáng
Xianyang
者
zhě
person
王
wàng
crown
之
zhī
him
先 破 秦 入 咸陽 者王 之
xiān pò qín rù Xiányáng zhěwàng zhī
first defeat Qin enter Xianyang person crown him
"He who defeated Qin and enteredXianyang first wouldbe crowned."
Literal translation: (Fulfilling the agreement that) the person who defeated the Qin dynasty and enteredXianyang first, [people] wouldking him.
(Note: Such scenarios are rare, though historical cases exist in ancient China. The translation of the sentence is rather controversial; the interpretation provided above represents the most widespread consensus.)
For a verb, it could mean "make... + do/done/to do", depending on the sentence. For instance:
Literal translation: (The music was so sad that)cry the widow in a lonely boat
Semantic translation: (The music was so sad that it)made the widow in a lonely boatcry.
For an adjective, it means "make... + (the adjective)". For instance:
Literal translation: Since you have been here, thencalm yourself here
Semantic translation: Since you have been here,make yourselfcalm here.
The following examples demonstrateweidong usage of verbs. Such usage may occur:
Pronouns can be separated into the following groups:
| 1st person | 吾wú,我wǒ,余yú,予yú,朕zhèn |
|---|---|
| 2nd person | 爾ěr,汝/女rǔ,而ér,若ruò |
| 3rd person | 之zhī (accusative),其qí (genitive) |
Classical Chinese did not distinguish number in some of its pronouns, for example,我wǒ could mean either 'I, me' or 'we, us'. There was no 3rd-person personal pronoun form that could be used in subject position, but the distal demonstrative彼bǐ 'that, those' and the anaphoric demonstrative是shì frequently take that role.[11]
The use of some nouns as pronoun-like terms is also attested. Common examples in texts are the humble臣chén 'servant' in the 1st person, and子zǐ 'son; master' in the 2nd person.
Classical Chinese interrogative pronouns and adverbs are notablypolysemic, many of them bearing multiple meanings.
| Classical Chinese | Translation |
|---|---|
| 誰shéi | who |
| 孰shú | which |
| 何hé | what, why, how |
| 曷hé | when, what |
| 奚xī,胡hú | where, how, why |
| 安ān,焉yān | where, how |
| 盍hé | why not |
| 惡/烏wū | where, in what |
An example where this polysemy is exploited is found in a tale in theZhuangzi (chapter 17). Zhuangzi is asked "how do you know this?" (with the interrogative安ān), but being unable to answer the question, intentionally misinterprets it as "where did you (get to) know this?".[13]
The usual order of coreconstituents in Classical Chinese is subject, verb, and direct object (SVO).[14][15]
Important exceptions to this basic order exist.[16] When a verb is negated, a personal pronoun serving as the direct object is placed between the negative particle and the verb, leading to OV order.[17]
未
wèi
not yet/never
見
jiàn
see
我 未 之 見 也
wǒ wèi zhī jiàn yě
1 {not yet/never} 3 see STV
"I've never seen him." (Analects of Confucius 4.6)
Interrogative pronouns similarly generally precede the verb when they're the direct object.
二
ér
two
蟲
chóng
bug
又
yòu
in addition
何
hé
what
知?
zhī?
know
之 二 蟲 又 何 知?
zhī ér chóng yòu hé zhī?
DEM two bug {in addition} what know
"What should these two bugs know in addition?" (Zhuangzi 1.1)
Exclamatory sentences, often but not necessarily marked with哉zāi, can optionally invert the order of the predicate's verbal phrase and the subject, leaving the subject afterwards.[18][19]
賢
xián
sage
回
Huí
Hui
賢 哉 回 也!
xián zāi Huí yě
sage EXCLAM Hui TOP
"Hui is a sage!" (Analects of Confucius 6.11)
惡
wū
in what
在
zài
be in
為
wéi
be
民
mín
people
父
fù
father
母
mǔ
mother
惡 在 其 為 民 父 母 也!
wū zài qí wéi mín fù mǔ yě
{in what} {be in} 3.POSS be people father mother TOP
"Where is his being the father and mother of the People?!" (Mencius 1B.4)
In the latter example, the predicate's verbal phrase is惡在wū zài "to be/lie where", while the following words (until也yě) are the subject.
When thetopic-and-comment construction is used, the topic phrase (which expresses what a sentence "is about": "Regarding this person...", "As for this thing...") goes at the front (start) of the sentence, often but not always marked with a topic particle, alternatively repeated by aresumptive pronoun.
孝,
xiào,
filial piety,
德
dé
virtue
本
běn
origin
夫 孝, 德 之 本 也
fú xiào, dé zhī běn yě
TOP {filial piety}, virtue POSS origin STV
"Regardingfilial piety, it is the origin ofmoral character." (Classic of Filial Piety 1)
人
rén
person
教,
jiāo,
declare,
亦
yì
also
教
jiāo
declare
人 之 所 教, 我 亦 教 之
rén zhī suǒ jiāo, wǒ yì jiāo zhī
person POSS REL.PASS declare, 1 also declare 3
"What others profess, I will also profess (it)." (Tao Te Ching 42)
Classical Chinese typically does not use acopula verb to express positive nominal predication ("X is a/the Y"). Instead, it places twonoun phrases (one of which could be a pronoun) followed by a final particle, usually也yě.[20] The particle can be omitted but rarely is.[21]
滕
Téng
Teng
小
xiǎo
small
國
guó
state
滕 小 國 也
Téng xiǎo guó yě
Teng small state STV
"The state of Teng is a minor state." (Mencius 1B.13)
天
tiān
Heaven
生,
shēng,
give life,
是
shì
this
獨
dú
one-footed
天 之 生, 是 使 獨 也
tiān zhī shēng, shì shǐ dú yě
Heaven POSS {give life}, this CAUS one-footed STV
"Heaven giving [me] life, this is what made [me] one-footed." (Zhuangzi 3.13)
It is the above kind of sentence, with是shì serving to repeat the topic as a resumptive pronoun, that later led to the use of是shì as a copula (already in texts of the early Han dynasty[22]).
However, Classical Chinese did not lack copula verbs, as it not only had the negative copula非fēi (used to express "X is not Y"), but also the positive為wéi.[23] The final particle is commonly optional when these verbs are used.
道
dào
way
可
kě
can be
道,
dào,
speak,
非
fēi
not be
常
cháng
common/constant
道
dào
way
道 可 道, 非 常 道
dào kě dào, fēi cháng dào
way {can be} speak, {not be} common/constant way
"If the Way can be stated, it is not the constant way." (Tao Te Ching 1, transmitted version)
道
dào
way
可
kě
can be
道
dào
speak
非
fēi
not be
恆
héng
eternal
道
dào
way
道 可 道 也, 非 恆 道 也
dào kě dào yě, fēi héng dào yě
way {can be} speak TOP, {not be} eternal way STV
"If the Way can be stated, it is not the eternal way." (Tao Te Ching 1,unearthed versions)
天
tiān
Heaven
非
fēi
not be
人
rén
person
天 也, 非 人 也
tiān yě, fēi rén yě
Heaven STV, {not be} person STV
"It was Heaven, not someone." (Zhuangzi 3.13)