Sikongtu (837——98) was a poet and poetics theorist in the late Tang Dynasty, and he also called himself "Knowing the Son" and "Disdainful layman".
Being an official
History claims that Si Kongtu is a rare literary talent, but he is not known as a village. Later, his articles were appreciated by Wang Ning, the secretariat of Jiangzhou. Wang Ning returned to the dynasty as assistant minister of does, made a tribute, and Si Kongtu took the exam in Xian Tong, Tang Yizong in the tenth year (AD 869). He was promoted to the first place as a scholar, at the age of 33, and was praised by Wang Ning, whose reputation improved. Soon, Wang Ning was demoted to the secretariat of Shangzhou because of the incident. Si Kongtu felt grateful to him and offered to accompany him. Tang Xizong worked as an official for four years (877), and Wang Ning was appointed as the observer of Xuanyu, and he was called the shogunate. In the second year, the imperial court awarded Si Kongtu the imperial adviser in the temple. Because he couldn't bear to leave Wang Ning, he was moved to the left as the main thin of Guanglv Temple and divided the east into Luoyang. At that time, Lu Xie went out with him and was living in Luoyang. He was very fond of his talent and personality and often traveled with him. Once, Lu Xie passed Si Kongtu's mansion and wrote a poem on the wall praising him, saying, "The surname is ordinary and expensive, and the official class is humble." If the old man is here, don't worry about it. " Later, Lu took back to the DPRK to reunite with him, and called Si Kongtu as a member of the Ministry of Rites, looking for a doctor.
In the first year of Guangming in Tang Xizong (88), the Huang Chao Uprising Army invaded Chang 'an. Si Kongtu's younger brother had a slave named Duan Zhang, who took part in the Huang Chao Uprising. He enthusiastically publicized the benefits of the insurgents to him and advised him to meet them. He refused and returned to his hometown river. Later, when he heard that Nuo zong lived in Fengxiang, he went to visit him and was named as an imperial edict and a Chinese calligrapher. In the second year of Guangming, Nuo zong fled to Chengdu, but he failed to follow him and returned to the river. From then until his death for more than 2 years, Si Kongtu basically lived a passive seclusion life, and most of his poems and poetics were written during this period.
seclusion
Si Kongtu was born in a bureaucratic landlord class family, and was in the era of Huang Chao Uprising and the imminent collapse of the Tang Dynasty. In the great historical turmoil, he didn't have the courage to face the reality, so he adopted an attitude of seclusion. After returning to his hometown, he didn't communicate with the people, nor did he contact the government. Instead, he "will take a pot of idle sun and moon, and Long song will go deep into Wuling River" ("Ding Wei returns to Wangguan Valley"). "The Nong family has its own Kirin Pavilion, and the first fame is only poetry." ("Li Ji Shan wucun sees apricot flowers") At that time, Wang Chongrong's brothers were guarding Hanzhong and admired his reputation. He often gave more gifts, but he refused to accept them. Later, he tricked him into making an inscription and gave thousands of silks. Si Kongtu piled them up in Yuxiang City for all to take. Later, he settled in the ancestral villa of Wangguan Valley in Zhongtiaoshan Mountain, and in this "Xanadu", a "spring stone forest pavilion, which is quite called the interest of seclusion", he enjoyed singing with eminent monks and celebrities every day. Tang Zhaozong acceded to the throne, and called him into the DPRK several times, worshiping Scheeren, advising the doctor, assistant minister of the Ministry of Finance, assistant minister of the Ministry of War, etc., but he refused to accept his resignation because of his old illness. To this end, he specially built a pavilion in Wangguangu Manor, named it "Xiuxiuting", and wrote an article "Xiuxiuting Ji" to clarify his ambition: "Xiumei is also beautiful. Have a rest and be beautiful. Call it talent, and it is appropriate to take a break; With its points, it is advisable to take a break; If you are in the middle of nowhere, you should rest on three occasions. And falling less, long and fast, old and pedantic, all of which are not used to save time, so it is appropriate to take a break. " He also named himself "Knowing the Right Son" and "Resisting Humiliation", and wrote a song "Resisting Humiliation", repeatedly chanting "Take a break, Momo Momo", expressing his mind of "being better off".
Four years later (94), Zhu Quanzhong supported the court affairs, moved the capital to Luoyang, and called Si Kongtu as the minister of rites. He pretended to be an old man and was released. Four days later, Ai Di was killed. He fasted and vomited blood, and died at the age of 72.
On Poetry
Most of Si Kongtu's poems left to later generations express the seclusion of mountains and rivers, and the content is very thin. He also wrote a poem to express his confession: "If there is concern in the poem, it is still necessary to abstain, and it is not unfair to the poem."
In the history of literature, Si Kongtu is mainly famous for his poetic theory. His Poems (and some letters such as On Poems with Li Sheng) is a theoretical reflection of the highly developed art of Tang poetry, and it is a masterpiece of pure artistic theory of poetry at that time. In Shi Pin, the artistic expression of poetry is divided into twenty-four styles, such as vigorous, implicit, singular, natural and refined, each with one product, and each product is illustrated by twelve vivid four-character rhymes. However, his poetics lacks strict systematicness, especially one-sided emphasis on the so-called "meaning beyond rhyme" and "meaning beyond taste", which advocates a detached artistic conception far from real life experience and ignores the ideological content and great social role of poetry. All these were inherited and developed by Yan Yu's Canglang Poetry in the Song Dynasty and Wang Shizhen's Yu Yang Poetry in the Qing Dynasty, which had a lot of negative influences on the criticism and creation of later generations.