(A) Life: the sigh of sudden change of seasons
? In Nineteen Ancient Poems, the survival consciousness of individual life is extremely heavy and sad. At the end of the Eastern Han Dynasty, it was stormy, political turmoil and social darkness. The authors of Nineteen Ancient Poems are mostly middle-and lower-class literati, who are as poor as a church mouse and unwilling to be reduced to darkness. At that time, the policy and historical background of cultivating scholars provided them with a narrow but extremely bright road if they succeeded. But when they set foot on the long road of Luoyang, Kyoto, they may not have realized what a cruel reality awaits them.
? In a sense, leaving home is another birth of the literati wanderer. "My mother brought me into this world/I am now standing in the depths of the world/the world is getting deeper and deeper/I have my luck and my pain/I have all kinds of worries alone" (Rilke's The Last One). Everyone's birth is a process of being abandoned alone in the world. Objectively speaking, a wanderer who left his hometown was thrown away doubly. At the end of the Eastern Han Dynasty, the traffic was blocked, and the sense of distance in space was closer to the philosophical meaning in the poems of modern poet Rilke. Therefore, in the dust of the post road far away from home, they formed a unique feeling of being isolated from their mother (mother) and their native land. After wandering literati arrived in Luoyang, a distant heterogeneous world, the environment forced them to grow up until they matured.
? The feeling of this heterogeneous world is from physiology to psychology: winter is coming, "the cool wind is exhausted, and the wanderer is cold and naked" ("Clouds Twilight"). Physical pain can be overcome, but the loneliness of being rejected by all kinds of people gives them a heavy blow: "Why are you depressed in Luo Zhong! The crown is tied to oneself "("cypress on the green ridge ")," In the past, my fellow friends held high the vibration of six purlins, unwilling to join hands and abandoned me like a relic "("Bright Moon in the sky "). They are incompatible with the elite circle of the capital, but only "our capital is full of nosy people, and you are lonely and helpless poor people" (Du Fu's Li Bai's Dream); They are also incompatible with the few successful people who originally belonged to the same class and then abandoned them. Maybe the latter can make them better appreciate the taste of life. In the bleak spring, they can only wander alone in the increasingly depressed capital. It is because of this confusion and frustration that they can get a glimpse of another sharper and heartbreaking feeling in life-the impermanence of life.
? "Life is like a passer-by between heaven and earth" (Cypress on the Green Ridge);
? "Life is a lifetime, if it is flooded, it will be dusty" ("Today's Good Banquet");
? "Thousands of years of weeds, the season suddenly changes" ("When is the bright moon, every night");
? "You can't grow old quickly when you meet something without reason" ("Talk in the car");
? "Four seasons change, more than a year will soon end" ("Dongcheng is tall and long");
? "The vast Yin and Yang, life is like morning dew.
? Life is suddenly like sending, but life is not solid "("Sailing to the East Gate ");
? "Life is less than a hundred, and I always worry that I am a thousand years old" ("Born Less than a Hundred");
? "Thinking of the monarch makes people old, and the years are getting late" (Farewell).
? In the unusually short space of Nineteen Ancient Poems, the density of poems expressing life lament is so great that this lament has become the main emotional tone of these poems. Such a refined and concentrated philosophical poem cannot be written by ordinary folk poems. There is a sad feeling that life is as fleeting as the morning dew. It should be said that lamenting the shortness and impermanence of life is not limited to wanderers, but also a collective consciousness of the times. "They all sang the same sadness, the same sigh, the same thoughts and the same tone ... This question occupied an important position in the social psychology and ideology at that time and was a core part of their world outlook and outlook on life" (Li Zehou's The Course of Beauty). The special status of vagrants made them the spokesmen of a certain trend of thought in that chaotic and great era.
? With a flick of a finger, death is approaching. When they "drive to the East Gate to see the dead Chen" ("Drive to the East Gate"), when they "look straight out of the Guo Gate, they see the tomb on the hill. When the ancient tomb plows the fields and Cooper urges the salary (On the Day of the Dead), the deep death scene and the confusion about life and death point to people's hearts. Because you know the ending, what reason is there to make life more and more depressed? " The wind is blowing, and the only way is to live "(seaside cemetery in Valery). No, it's impossible to live in it, so what's the harm in doing some self-venting entertainment and talking about it? Thus, there is the "happiness" in "Today's Good Banquet", and "fighting for wine" can also be free and easy (today's good banquet). As a result, there is a bitter solution ("there are tall buildings in the northwest") that is famous for its high buildings in the northwest. Therefore, there is a saying, "why not aim high and follow the road first?" Doing nothing, keeping poor and humble, ups and downs are long and bitter ("Today's Good Banquet"). Compared with human life, time is just an ancient land, which can't stand any tossing, killing and disappearing. All the ideals come late, which will lose their original meaning to old wrinkles and cloudy eyes. " Why do you stay here when you are happy? "(born less than 100).
? "On the surface, it seems to be such a decadent, pessimistic and negative sigh. On the contrary, it is a strong desire and nostalgia for life, life, fate and life." (Li Zehou, The Course of Beauty). There is a positive consciousness in the minds of these vagrants. "Try to add more meals without giving up" ("Going out of town"), and the behavior that the lover can't wait for the "wanderer" at home reflects the poet's positive consciousness. Faced with the heavy sadness and pain of long-term separation, they did not commit suicide or complain, but "tried" to pose an uncompromising posture to the world around them. What a glorious passion this is. It is precisely because of this spirit that the high-density sadness in poetry can be alleviated, and this sadness about life will not be superficial and decadent. Poetry is therefore rational and sublimated. A beautiful and tragic attitude towards life.
(2) Hometown: Lonely Watch.
? Qu Yuan's "Nine Chapters of Mourning for the Past" finally said: "When does the human eye follow Xi and its wings turn back?" The fox will die first when the bird flies back to its hometown. "If vagrancy is a fate of human beings, then return is the nature of all living things.
? Wandering in a foreign land, because "I miss my hometown and want to return to the Tao for no reason" ("Going to Japan"), this intention to my hometown has spawned many literary and sentimental feelings.
? The distance has always maintained a vigilant attitude, maintaining the twilight scene when we first set off, that kind of state of mind, early spring, lively and full of hope. Loneliness, Nineteen Ancient Poems is structured from two aspects of time and space: "Wan Li apart, the years are getting late" (Farewell). Don't travel through the years, don't go to Wan Li, so far, so far. The sense of loss brought by the distance between time and space makes the wanderer can't help it. They get the spiritual satisfaction of returning desire by simulating the situation. They achieve the purpose of relieving loneliness by imagining that their lovers in their hometown miss them. Perhaps it was in the middle of the night when they were tossing and turning that they began to imagine "staying alone for a long night and dreaming of glory" ("Twilight"). Dreams seem to be a kind of simulation. Extreme yearning leads to "thinking day and night". Freud believed that "dreams are the realization of wishes". Unreachable wishes can only be realized in dreams. "If you put a book in your sleeve, the word will last for three years" ("Meng Donghan"), the imaginary lover is so affectionate and persistent. "Literary talent is a pair of mandarin ducks, cut into silk quilts and written in Sauvignon Blanc, and the fate is inseparable" (Guests from afar).
? How many beautiful ideals have been placed on the token, and how many regrets have been revealed. Only love-the best emotion between people-can soothe the sadness of parting. All this is done on the basis of thinking, and people around them still face it alone after waking up from their dreams.
? What they have to face is not a delicate and beautiful dream. "Looking at it, the east wind shakes a hundred herbs" ("Driving Back"), in the spring when everything recovers, in the cruel spring when the sun is shining, I only see a hundred herbs fluttering, "For whom do flowers bloom" (Haizi's "Dawn in February"), and all life breaks out in vain.
? What they have to face is still the loneliness of walking, and it is "the road is long and its Xiu Yuan is Xi, and I will go up and down for it". "Like a man sailing in the ocean,/I lean on the eternal aborigines; /They have a rich day on their desks,/and I plan to fill the distance with images. " Rilke's nostalgia for his hometown at the far end gives the process word "far away" a homely aesthetic feeling. In fact, "the distance has nothing but the distance" (Haizi's "The Distance"), but why does the image of the distance make the wanderer recite it repeatedly? "Who is eager to leave? Thinking on a long road. Looking back at my hometown, the road is boundless "("Shejiang Picking Hibiscus "); "Walk long when you get into the car" ("Walk long when you get into the car"); "The road is blocked and long. Is it safe to meet? " ("line weight"); "Married thousands of miles away, halfway up the mountain" ("Ran Ran Solitary Bamboo"); "There is fragrance on the sleeve, but the road is far away" (There are strange trees in the court). The rugged and long road unveiled all the gentle villages, revealing the bitter and desolate background. Time and space cannot overlap, and the position occupied by elapsed time and individual life cannot be repeated. Even if there is memory, a light that can almost penetrate time and space, and even if there is omnipotence to weave all the wonderful and peculiar human thoughts, they can't surpass the real world. They can only face the distant distance and fantasize that when they leave, it will still be their hometown. Through the fantasy of beautiful love, through the gaze at the distance, hometown has become a spiritual watch.
? In a foreign land where "singers are bitter, but bosom friends are hard to find" (there are tall buildings in the northwest), when they miss their lovers who are "living together and worrying about death" ("Picking hibiscus on the river"), how the feelings of being expelled from their hearts and not being converted bite the poet's heart, and how the accumulated pain for many years trickles out of blood! How did those beautiful orchids that were "out of date" mourn with the autumn grass ("Ran Ran Alone Bamboo") dissipate their fragrance and color in despair, and finally ended up in a dead end that no one saw. "What I brought from far away/is rare for them-/They are beasts in the great hometown/but here they hold their breath in shame." (Rilke's Lonely Man) The poet brought the ideal of hometown and the loneliness of parting. When the ideal falls from the leafy branches, the sense of loneliness becomes more and more intense in "holding your breath with shame", and the poet's gloomy and sentimental feelings at heart turn into a lonely watch over his hometown (far away), revealing a tragic light. Lonely watch becomes eternal persistence in despair.
? "The day is far away, and the day of clothing has slowed down" ("Going Again"). Whoever is haggard and busy for whom, where will you go is the real pain in my heart! "Humayi is in the north wind, crossing the south branch of the Bird's Nest" ("Walk Again"), and the returning nature in the body always points to the hometown like a compass. In those empty moments, only their hometown can be their lifeline. After crossing thousands of waters in Qian Shan, I suddenly looked back and realized that maybe the place I left was my real home. Their yearning and persistence for their hometown has also become stronger and stronger in the process of getting nothing and wasting their lives, and they have been flying higher and higher in a long time and a vast space.
? When they project all this into their own poems, these poems also gain aesthetic feeling and the weight of "a word is worth a thousand dollars".
? (c) Poetry: Care for a Beautiful Millennium
? The aesthetic gains brought by Nineteen Ancient Poems in thousands of years' circulation are undoubtedly enormous.
? All kinds of sadness involved in poetry are very representative. The image of sadness in literature is often beautiful and lasting, because sadness is common to anyone who is sensitive to life. This is a way of life. The grandeur and eternity of the world in front of human beings make it impossible for people who pass by in a hurry to laugh completely, and human beings always need to keep awe of nature and time. Therefore, poetry simulates this process. "Pain leads to happiness, cheering is accompanied by wailing, happiness leads to panic, and extreme love leads to loss" (Nietzsche's Birth of Tragedy). Poetry provides a carrier for human beings to endow emotions with solidified images in the practice of time and space. Moreover, in terms of form, the framework form of five-character poems in the early stage of development is also very concise and vivid. Therefore, Nineteen Ancient Poems, with its extensiveness in content and affinity in form, has extremely extensive and lasting vitality.
? In the process of this cycle, different people can touch different emotional lines, the persistence and light hidden behind different emotional lines, feel the same tragic and profound strength, and feel the feelings of "fear and pity" (Aristotelian language) generated in their hearts, thus purifying their souls in a literary aesthetic. Wang Guowei once commented on Li Houzhu's ci, saying, "Our ancestors had the meaning that Sakyamuni Christ was burdened with human sins, but they were different in size" (human ci). Nineteen Ancient Poems actually carries a kind of collective emotion. When people encounter similar events in the course of their lives, they will inevitably share a little frustrated tears, a little rational light, and a little poetic care in the sense of group. Although the poet has long since left us, in the flow of time and space, many human emotions and feelings have been influenced by these poems, and all those who feel the 19 ancient poems have condensed into an increasingly heavy whole, which makes the 19 ancient poems have a personalized nature-poetic care. In this sense, "Nineteen Ancient Poems" has become a carrier of human poetic concern, with the same verve and mind as "Sakyamuni Christ".
? Many scholars who study Nineteen Ancient Poems pay more attention to the combination of western modern theory and poetry works, such as existentialism and tragedy theory. Moreover, it integrates philosophy, history, psychology, literature and other disciplines, and puts forward more novel and in-depth opinions from the aspects of time and space, various intention ontologies and so on. In terms of the content of poetry, many scholars also realized the sentimental feelings of Nineteen Ancient Poems, and made a very incisive exposition. Nineteen Ancient Poems, with a high rate of abandoning wives, rich friends, wandering in a foreign land, feeling dead and innovating (the origin of ancient poems), Shen Deqian can be described as a very accurate summary of the main emotional characteristics expressed in this group of poems. Parting, wandering, frustration, missing and sighing about life all have a common attribute: sentimentality. "There are basically three kinds of feelings written in 19 ancient poems: feelings of parting, feelings of frustration, and feelings of worrying about impermanence." (Jialing Collection), these feelings analyzed by Mr. Ye Jiaying all reflect the wanderer's attachment to his hometown, his struggle for individual life and his reflection on life itself.
? Excellent works are always boring to read, and the same feelings have different styles in the eyes of different readers. After reading Nineteen Ancient Poems, apart from sentimentality, the poet's most valuable place lies in conveying more feelings about life and a rational and persistent spirit towards life in this sentimental way. In addition, the author also read out the beauty of poetry form, the transparency of content and the profoundness of philosophy. In the complex sadness, there is an extremely powerful core that has gone through thousands of years. As the saying goes, the shape is sad and the quality is straight, and you don't forget your active mentality. Under the support of this rational spirit, Nineteen Ancient Poems bloomed in the highest branch of literature with unique charm, which was beautiful and moved for thousands of years.