The river can't be clear and life can't be delayed. Stimulate the grass with the wind, and wealth is called xian. Although it is full of books, it is better to have a bag of money. Easy to swim in Beitang, the door is dirty.
Sneaking home is suitable for many people, and coughing is a family of its own. Brown breeds gold and jade, and orchids turn into straw. Although the sage is alone, he is trapped among a group of fools. And keep your score, don't drive in vain. Alas, alas, this is my life!
These two poems originally belonged to the end of Zhao Yi's Insulting the World. Poems were composed at the end of Fu, and songs were composed by Lu Sheng, which summarized the essence of Fu with poems. Because I can write independently and be good at satire, I have chosen many poems.
"Ci Shi Ji Fu" reflects all aspects of political darkness in the Eastern Han Dynasty, with authenticity, extensiveness, profundity and sharpness. Its contents involve the authority of the gate, the ruling of officials, flattery, bribery, selling officials and titles, cronyism, victimization of honest people, oppression of scholars and so on. In Fu, we explored the historical and realistic roots of the malpractice, revealed its essence and inferred its consequences. The wording is extremely strong and clear, and the attitude is extremely bold and open. The spirit of poetry is consistent with Quan Fu, so it should be combined with appreciation.
Zhao Yi, the Book of the Later Han Dynasty, has a biography in volume 80. He is straightforward and tired of being persecuted. Situ Yuanfeng and others once praised his talent and gained a reputation in Beijing for a while, but they didn't get an official position in the end. Reading his ode to a poor bird, we can imagine that he is always in danger in his life.
"The river can't be clear, and life can't be delayed." The first two sentences include Zuo Zhuan's Eight Years of "xianggong". The meaning of "initiating river clearing, life geometry" is always regarded as a poem lamenting the out-of-control situation. Huang Hefu is a famous turbidite deposit. According to legend, it has been clear for thousands of years, and the river is clear until saints appear, which is a sign of good luck, peace and prosperity. But "it's hard to meet a centenarian in the world", the sun and the moon have passed, and Ran Ran urged him to get old. How can he stay long? I'm afraid that even if people's lives can be delayed, it's still hard to wait until political clarity. The author has completely despaired of the Eastern Han Dynasty, so he came to this conclusion first, echoing the lament at the end. Then, it summarizes the various forms of corruption at that time in turn.
"When the wind blows the grass, the rich are called sages." This is indignation. People are not as good as money. The Analects of Confucius: "The virtue of a gentleman is the virtue of a villain, and the wind on the grass will be suppressed." Originally, it was to promote the elite to educate the people by virtue, but here it was used to expose the corruption of social atmosphere. At that time, there was a proverb, such as: "Give a scholar, but don't know the book." "Filial piety is not cheap, wealth is virtuous" can confirm this popular unhealthy trend. Generally, mediocre people are not strong in moral concepts, and they are all discouraged by this wind in order to fight for power and profit. Those who make a fortune are heartless, those who are unscrupulous and shameless, pay attention to the times and are called "virtuous" by life.
"Although full of books, it is better to have a bag of money." It's better to expose knowledge than money. Because money can buy high-ranking officials, it is difficult to ensure food and clothing when studying. At the end of the Eastern Han Dynasty, there was a "West Garden Selling Officials", and official titles could also be sold publicly with money. So the article sweeps the floor, knowledge is useless, celebrities suffer, "party member" goes to jail, and what happens if the country does not die?
"Yiyou Beitang, the door is dirty." It's worse to hurt an honest man than a flatterer. "Yi You" and "The History of the Later Han Dynasty" Li Xian's Note: "The posture is bent and charming." "Beitang" is the back room of the living room. This is a metaphor for northern Tang Chao. Flatterers try to occupy an important position. Dirty refers to arrogant and straightforward people, because they refuse to "conform to the customs and conform to filth." Naturally, I was rejected, so I had to stand by and visit. This grotesque phenomenon is even more obvious in Fu, "flattering the sun and just dying". Vividly depicts the knot of hemorrhoids, positive color as a behavior.
The second song is Lusheng Song. "The situation is suitable for many families, and coughing is self-contained." Whoever holds power, his words and deeds are always correct. Zhuangzi Qiushui: "Who can't see his son and spit on his husband?" If you spray it, it will be as big as beads and as small as fog. "Here, the meaning has changed, which means that the spit of the authorities has become the most valuable instruction. Power is truth, the rich and powerful dominate everything, and the gentleman can only accomplish nothing. So it says:
"Orchids are pregnant with brown golden jade and turned into straw." In this last time, real talents can only be unlucky. "Saint Brown Huai Yu" in Laozi originally meant that mortals only looked at appearances and didn't understand saints. It is used here in its meaning to sigh that people who have talents are not good at flattery. Although they are "beyond the golden jade", they deserve to be "brown" and deserve to be poor and sick. Qu Yuan's Lisao: "Changing hair" originally refers to the degeneration of talents. Here, it is turned into vanilla and put into the cowshed as feed. Scholars are national treasures, but they are spoiled at will. The author is deeply saddened by this.
"Although the sages are lonely, they are trapped in a group of fools." This is lamenting the isolation of people of insight. Although the sages have a clear understanding of reality, they are helpless and helpless, and they are "trapped" by "group fools" such as strongmen, powerful families, women's admiration and recent studies. These people "hold power", and the number is overwhelming. What can sages do?
"Let's keep our points, and don't drive in vain." Irony in anger warns sages not to waste their time here. Sages can keep their positions, give up worrying about the country and the people, and don't run for the benefit of the world and the people. Because "so far, in this place, love is fake." "There is no way to start in Jiuzhong, and it is another group of condolences." "Although you want to be conscientious and loyal, this road is absolutely dangerous." Hurriedly is doomed to failure.
The last two sentences responded to the status quo and ended with a lament: "Alas, alas, this is fate!" " The poor call for heaven, and the helpless call for life. Confucius lived all his life, but failed to realize his ambition. Finally, I have to sigh that "Heaven will lose grace" and "Tao will be abolished and life will be lost". Returning to life is also an irony. "It turns out that the prosperity of Shi Si is actually a non-saint in power." The current deterioration of the situation is caused by those in power. "When also! Not life! " Born in this era of "poisoning", "resentment" and death, I can only feel sorry for being born in an unfortunate era.
There are many allusions in the two poems, but they are both vivid and flexible. For example, life is implicit, the popularity of grass is reversed, wealth is a proverb, coughing up pearls is a change of heart, being influenced by Brown and Whelan is a change of purpose, and "life is a husband" is irony. In poetry, saints and fools, rich people, integrity and flattery, knowledge and money, power and truth, and so on. The contrast is so sharp that it makes people sigh, and their hatred of vulgarity and cynicism is unstoppable, beyond words and throughout.
The last chapter of Ci Fu originally summed up the whole article in the form of "talking nonsense" and "inquiring". Zhao Yi replaced it with two short five-character poems, which were imitated a lot in the Six Dynasties. For example, Bao Zhao's Wu Cheng Fu, Jiang Yan's Hate Fu, Xiao Yi's Dangzi Qiu Si Fu and Lotus Picking Fu are all works. For example, in Yu Xin's Spring Fu, five-character and seven-character poems are sometimes mixed in the Fu, making the Fu more poetic. It can be seen that the breakthrough and innovation in artistic form of Zhao Yi's Ci on Stabbing the World is also enlightening to later generations.