Two representatives of the highest achievements of literati poetry in the Southern and Northern Dynasties

It may be an exaggeration to call the whole Wei, Jin, Southern and Northern Dynasties troubled times. The Battle of the Late Han Dynasty, the Battle of the Three Kingdoms, the "Eight Kings Rebellion" that occurred shortly after the unification of the Western Jin Dynasty, the demise of the Western Jin Dynasty and the eastward movement of the Jin Dynasty, the scuffle of sixteen northern countries, the insurrection of Wang Dun and Huan Xuan in the Eastern Jin Dynasty in the south, the struggle brought about by the successive changes of the Northern Qi Dynasty, the struggle brought about by the Northern Wei and Northern Zhou Dynasties, the Southern Song Dynasty, the Qi, Liang and Chen Dynasties, and Hou Jing in the late Liang Dynasty. War and division became the characteristics of this period. The war has killed many people. Famine, plague, mass migration, I do not know how many people lost their lives. This situation can be confirmed in literary works. Cao Cao's Hao Li Xing said: "Bones are exposed in the wild, but there are no crows in a thousand miles. There are hundreds of people who have left a legacy, and their thoughts are broken. " "There are no crows in a thousand miles" tells the desolation of human beings, and "keeping people in a hundred miles" tells the sharp decline of population. The fourth part of Tao Yuanming's Return to the Garden says: "Wandering between mountains and ridges, I don't want to live in the past. There are remnants in the well, and the mulberry and bamboo rot. Ask people who get paid, this person is different. The wage earners told me that there was no rest after death. "Write about the extinction of the whole village.

Literature in Wei, Jin, Southern and Northern Dynasties is a typical literature in troubled times. Writers should not only adapt to the war, but also adapt to the change of dynasties. It is common for a person to belong to two or even three dynasties. Sensitive writers are most likely to feel the shortness of life, the fragility of life, the unpredictability of fate, the impermanence of fate and the sense of personal powerlessness in the war, thus forming the tragic tone of literature and the release as compensation for the tragic tone, which is often manifested in eating and drinking, indulging in debauchery.

This tragic tone is political, because of the political situation of literati. Many literati were inexplicably involved in political struggles and killed, such as Kong Rong, Yang Xiu, Mi Fei, Rockett, Ji Kang, Lu Ji, Lu Yun, Zhang Hua, Pan Yue, Shi Chong, Ouyang Jian, Sun Zheng, Ji Shao, Qian Xiu, Guo Pu, Xie Hun, Xie Lingyun, Ye Fan, Yuan Shu and Bao Zhao. Du Yu, Zhiyu, Zhao Song, ieee fellow, Liu Kun, Lu Chen and others died in the war at the end of the Western Jin Dynasty.

In this case, literary creation naturally forms some similar themes, which are the theme of life and death, the theme of wandering immortals and the theme of seclusion. These themes are often triggered by medicine and wine as yeast, and medicine and wine have an indissoluble bond with the literature of this period.

The theme of life and death is to feel that life is short and death is inevitable, and to think about how to treat life and how to meet death. There are many poems lamenting life and death in Han Yuefu and Nineteen Ancient Poems, such as Xie Lu, Li Hao, Life is not a stone, and how to live long can be said to be the direct source of such themes. After Wei and Jin Dynasties, the theme of life and death became more and more common. Cao Pi's Book of Travel truly expressed the universal thought at that time: "In previous years, there were diseases and epidemics, and relatives and friends kept more disasters. Xu, Chen, Ying and Liu are all dead once, so what pain can there be! ..... young people really need to work hard. How do they climb with the passage of time? The ancients thought it was good to travel by candlelight at night. " He was deeply saddened by the deaths of many relatives and friends caused by the epidemic, so he thought that young people should strive to achieve something and want to travel by candlelight and enjoy themselves in time. Life and death is a philosophical theme, which can be written with flesh and blood if combined with the real experience of life, such as "singing to wine, life geometry." For example, morning dew is much more difficult to go to Japan. "(Cao Cao's" Short Songs ")" If you live, you will die, sooner or later. " "What is the way to die?" (Tao Yuanming's Elegy) "Spring grass scares the autumn wind, and the autumn wind stops. "Continue leading edge BiChiTang, harps and QiuPing. People have died since ancient times, so we must swallow our voices and swallow our voices. " (Jiang Yan's "Hate Fu") If you fall into the discussion of pure philosophy, it will be very boring, such as the metaphysical poems in the Eastern Jin Dynasty. There are only four attitudes towards life: one is to improve the quality of life and encourage achievements in time; The second is to eat to prolong life and live forever, which depends on medicine; The third is to increase the density of life and eat, drink and be merry in time, which requires the help of wine. The fourth attitude is Tao Yuanming's attitude of conforming to nature and not thinking about life and death. According to Tao's poems, he is no longer a little creature who laments the short life. He has the identity of being integrated with "big talk" and has a vision beyond life and death, so his poems of this kind have a new look.

The theme of wandering immortals is closely related to the theme of life and death, mainly to imagine the world of wandering immortals and express the yearning for that world and the desire for longevity. Li Sao and Yuan You in Songs of the South of China created the first theme of wandering immortals, but it was mainly a political sustenance. After Wei and Jin Dynasties, the theme of wandering immortals became more and more meaningful as a supplement to the theme of life and death. For example, Cao Cao's Singing Linglong Column, Cao Zhi's Wandering Immortals, Ascending Immortals, Zhang Hua's Poems of Wandering Immortals and He Shao's Poems of Wandering Immortals formed a series of immortals. Guo Pu's poems about immortals, in particular, make the theme of immortals a theme that can't be ignored in the literature of Wei, Jin, Southern and Northern Dynasties.

The theme of seclusion includes works that yearn for and praise seclusion life, poems that attract seclusion and poems that oppose seclusion, forming a special literary landscape in this period. The concept of seclusion was very strong as early as Zhuangzi, and the theme of seclusion can be traced back to "calling a hermit" in Huainan Mountain in Chu Ci. Zhang Heng's "Han Fu Gui Tian Fu" can be said to be an early work expressing this kind of theme. After Wei and Jin Dynasties, works following "recruiting hermits" include Zuo Si and Lu Ji's poems of recruiting hermits and Wang Kangju's poems of opposing recruiting hermits. After "Returning to Tianfu", there is Pan Yue's "Living in Idleness". Tao Yuanming's works describing recluse life and expressing recluse thoughts have pushed this kind of theme to the peak, so Zhong Rong's poems say that he is "the ancestor of recluse poets in ancient and modern times". As for many other people's works, there are countless places to express their hermit thoughts. The rise of the theme of seclusion is directly related to the prosperity of literati seclusion after Wei and Jin Dynasties, and to the social background of war and the influence of metaphysics.