Comparison of relegation mentality and literary creation between Su and Huang in their later years
During Shao Shengyuan's reign (1094), Su Shi and Huang Tingjian, both party member of Yuan You, were banished to Danzhou and Yizhou, the most sinister remote places at that time. Huang Tingjian unfortunately died in the relegation office. Although Su Shi was pardoned, he also died on his way back to the North. Su and Huang had similar experiences in their later years, but because of their different ideological characters, their attitudes towards suffering were also quite different, and their creations also showed different faces. This paper intends to compare the mentality of Su Shi and Huang Tingjian in their later years and their creations in Danzhou and Yizhou, trying to outline the mental journey of Dongpo lay man and Guzhong old man in their later years.
First, the comparison of thoughts and personalities.
Su and Huang lived in the same era and were listed as "party member", and their life experiences were roughly similar; Huang Tingjian, as one of the "Four Bachelor of Su Men", is consistent with Su Shi in ideological pursuit and personality pursuit. Su Tong and Huang Tong are the representatives of Song Dynasty, and they have something in common in aesthetics. However, "there are no two identical leaves in the world", and their differences in thought and personality are bound to exist, and this difference will become more and more prominent with the passage of time.
Su and Huang formed their own personalities and thoughts with similarities and differences in their early life experiences.
We often say that Su Shi's life is extremely extraordinary and uneven. This injustice mainly refers to the injustice in his official career. He was demoted three times, twice forced to work abroad, and was lucky enough to be promoted to the third grade within one year. It can be said that his poverty is changeable. However, the thought of "diligence and contemporary ambition" [1] runs through Su Shi's life, and his political achievements prove from both positive and negative aspects that he never gave up his efforts as a gentleman of Yao and Shun. Generally speaking, the Buddhism and Taoism elements in his thoughts also exist to resolve the painful experience when Confucianism was born. At the same time, Su Shi's personal life is relatively stable, and when there is little lack of material life, his emotional life is rich. The deep pain of losing his wife and taking care of his younger brother can be vented through words. When he is demoted, he can also take the initiative to communicate with the local people to alleviate the pain. It should be said that Su Shi's personality is extroverted.
In contrast, Huang Tingjian was not as lucky as Su Shi, but he was also demoted twice. As Mr. Wang said, Huang Tingjian is not a man with lofty political aspirations and strong political opinions, so we have not seen his outstanding achievements like history, his complete integration into people's lives in the history of official or relegated land, or even his opposition and resistance to the new law. It was just an honest feudal scholar-bureaucrat's gentle response to reality, and he did not consciously intervene in the struggle between the old and new parties [2]. What is particularly unusual is that being an official is only a last resort for Huang Tingjian, and it is for his family. Ideologically, Huang Tingjian agrees with the Confucian tradition, which is mainly manifested in the cultivation of moral nature, which is related to his life experience, personality characteristics and profound Zen practice. Huang Tingjian's bitter experience mainly lies in his private life: he lost his father in his early years, his family was poor, he was dependent on others, and he was widowed twice in the ten years after he became an adult; Mild and introverted personality; Most importantly, Huang Tingjian became attached to Buddhism all his life. When he was young, he often went to Buddhist temples with his grandmother. In his early years, he had almost no ambition to make achievements, but expressed more feelings of being born. After middle age, the thought comes down in one continuous line with Buddhism Huanglong Sect (advocating birth as the feature of joining the WTO). Scholars say: "Both Huang and Su are good at Zen. The storyteller said that Zi Zhan was a scholar-bureaucrat Zen and Lu Zhi was the founder Zen. " (Miscellaneous Records of Court Accounts, Volume 2). It can be seen that Huang Tingjian's Confucianism has a strong Neo-Confucianism component, but few politicians. In the face of suffering, he will seek more liberation from his heart and mind in order to achieve harmony.
Second, the comparison of the living conditions of Dan and Yi.
Huang Tingjian's Title from the Back of a Book has this record:
There is no shelter in the house, although it is raining and windy. The noise of the city is unbearable. ..... for advanced books, practical San Qian buy chicken brush books. [3]
Su Zhe wrote in the epitaph of Brothers and Fathers in the Late Ming Dynasty:
Changhua is inhabited by non-people, and there is no food, drink or medicine stone. When the official residence was sheltered from the wind and rain, there was still a department. [4]
Visible, the Soviet Union and Huang Chu have suffered serious political persecution. At that time, with Su and Huang as literary names, gentry who sympathized with and respected them were all over the world. However, because the "party-killing" forces in the DPRK occupied the key areas, even officials who made good friends with Su Shi were severely punished, such as Fei Zhou's "Liang Manzhi": "Dongpo is watching, watching Zhong Zhang's affairs, and even ..." But the ways and directions of improvement are different:
Huangzhou's relegation made Su Shi fully prepared for the relegation itself. After the initial hardships, Danzhou still insisted on the belief of making contributions, but turned from politics to academics, and devoted most of his energy to literary creation and research, hoping that the articles he learned could be refined into "opinions". At the same time, he gave up his political efforts, but sincerely integrated into the local life, and his diet and clothes were completely civilized. He also did many useful things for the people of Hainan within his power, leaving indelible achievements in Hainan's culture, medicine and production history. At the same time, the company of relatives (young son Guo and concubine Chaoyun) also brought him great psychological comfort. Su Shi gradually got rid of suffering in academic pursuit and interpersonal communication.
Huang Tingjian in Yizhou is different. Su Shi used to be a prominent official, and he was only "placed" in Danzhou, Qiongzhou, while Huang Tingjian was "dismissed from his post to defend Yizhou" and was placed under house arrest for serving in the local army. At the same time, due to his introverted personality, he couldn't seek a psychological breakthrough from his contacts with the local Shi because there were no relatives and friends in the local area at that time and his living environment was extremely bad. He could only try to resolve his sufferings through his own thoughts and realize a helpless relief in life, not to mention his great influence on his old friend Qin Guan when he died in tengxian. This is why Su Shi is always looking forward to returning to the north in Danzhou, while Huang Tingjian in Yizhou is happy with the situation and never shows the extravagant hope of being forgiven. He occasionally has the feeling and despair of "serving the country for ten years and doing his best as a teenager", but more is the perseverance of suffering.
What is even more unusual is that Huang Tingjian's life in Yizhou has changed from embarrassment to leisure: "During his three years in Chongning, he was imprisoned without relatives and friends, and he was very depressed and in a bad mood. After his brother (referring to Huang Dalin, whose name is Ming) arrived in Yizhou, the situation changed, he was no longer under control, his living conditions improved, local officials were friendly to him, and his friends increased. His life is very happy and humorous, like a fairy. " [5] In the process of Huang Tingjian's spiritual detachment, external forces provided great help.
Comparing the two, it can be clearly seen that Su Shi is a scholar-bureaucrat who entered the WTO. He attaches great importance to his career. After summing up his experience as an official and making it clear that life and death are empty, he finally returned to the people as an elite of Danzhou culture and gained the recognition of Hainan people. His humanistic spirit has been understood by another class, which is the most historic change.
Huang Tingjian is a "born" scholar, because he has the psychological basis of not paying attention to the ups and downs of officials. His introverted personality makes it impossible for him to take the initiative to gain strength from his contacts with people. He can only try to solve his pain from his own Buddhist thought, his tolerance for the demotion itself, and his growing detachment with age. When the arrival of Huang Yuanming improved the external conditions of his life, his life was lengthened again.
Third, the comparison of creative situations
Su Shi was exiled to Danzhou in the fourth year of Shaosheng (1097) and returned to the north in May of the third year (1 100), during which he spent three years. According to his works, Su Shi wrote more than 40 poems and more than 00 essays in Danzhou. Huang Tingjian arrived in Yizhou from May in the third year of Chongning (1 104) to September in the fourth year of Chongning (1 105), and spent the last 16 months in Yizhou. During this period, he left more than ten pieces of Yi You Jia Cheng. Excluding the time factor, Su Shi's creation is only obviously superior to Huang Tingjian in quantity and quality.
From the content, Su Shi's poems, words and essays are related to his contacts with the local people and his "detached and complacent" life interest (such as "three exile", "home in the cowshed, west in the west" ("I borrowed wine alone and went to Ziyun Fair for the first time"), "more dressed in Li" and "the farmer sued me"
When I arrived in Hainan, I looked at the boundless sky around me and felt very sad. I said, "When can I get to this island?" Think about it, heaven and earth are in stagnant water, Kyushu is in the Sea of Japan, and China is in the four seas. Who is not on the island? Cover the basin, the mustard floats in the water, and the ants are attached to the mustard, at a loss. When the water dries up, the ants will leave directly. When they saw it, they cried and said, "I haven't seen my son for a long time. Do you know that there is a smooth road between pitches? " You can laugh when you see this. [6]
The author laughs at himself, and explains himself with a personified metaphor, which profoundly reflects his sadness about his bumpy life and his broad-minded belief that all adversity will eventually pass. At this time, Su Shi's creation is as plain as words, which has a * * * sound with Tao Yuanming whom he admired. Therefore, when he left Hainan and returned to the north, he wrote a poem "I don't regret dying in the south, so I will spend the rest of my life traveling" ("Crossing the Sea on June 20"), and treated the relegated life with a calm and detached attitude.
Huang Tingjian's creative theme in Yizhou is mostly to express his life and feelings. Different from Su Shi, his creative mood has a little ripple under the overall calm. At first, Huang Tingjian maintained that cheerful and nourishing mentality in Yi's poems. Although he wrote both grief and indignation, he could get rid of it quickly. There seems to be no pessimism.
But is this really the case? Doesn't the embarrassment of life affect the mood of the elderly in the valley at all? The answer is: it has an impact. "Yu Nian's number and reality in Changsha have never been so happy since crossing the ridge." ：
Xuanshuang smashed the sound dust and went to Wan Li Spring in Hunan. I want to see mountains and rivers and Jedi, which makes me sad. [7]
From this poem, we can clearly see that after two years of worshipping Ning, the old people in the valley can still have fun and feast with their friends in Changsha, but they have no friends in Yizhou, only feeling the invasion of aging and loneliness. Looking back on the past at this time, he really has mixed feelings. He was just in a wild place, and then he couldn't help feeling sad. The mentality in the poem is no longer detached from the previous things, but has a little sadness. At the same time, this kind of emotion is vividly expressed in the lyrics of The Old Man in the Valley:
There is also a letter from Jiangnan at the end of the world. The midnight wind is fine, fragrant and late, and before you know it, it will blossom everywhere and branch south.
Yutai should be jealous that pink flowers float to her eyebrows. I hope I will have a deep cup in my life, go abroad for ten years and be young. [8]
-"Yu Meiren Yi Zhou Jianmei Zuo"
Yu Biyun's evaluation of this sentence is: "On the day when the valley was sent away, people threw themselves on the bed and lay down, and people believed in their virtue. This word is different from others, and it only sighs at teenagers, but never complains. Recite its words and you will know who you are. " [9] But combined with the previous words and poems, we can see that this comment is not completely convincing. Huang Tingjian is a "gluttonous old man", who believes in Buddhism and has never been addicted to alcohol in his life. This word refers to alcohol, saying "worry" and "worry", and even "going abroad for ten years, as old as a teenager"! Huang Tingjian left Bianjing in Shaosheng Hospital (1094) and was demoted from Fuzhou to Chongning for three years, which happened to be ten years in Yizhou. In ten years, his poetry creation has not been expressed in this way, which shows how sad he was when he first arrived in Yizhou! Of course, there are no words of resentment, but only the sadness of life. The old people in the valley are "firm in virtue" and have profound meditation skills. In the face of suffering, he has already reached the realm of detachment. But at the beginning, there were no relatives and friends, only the loneliness that I didn't know when it would end. It was completely human nature to express a little sadness. In fact, as far as Huang Tingjian's poetry creation is concerned, the proportion of his poetry creation is far greater than his poetry creation, and there are more poems before his life improved than later. These two points in themselves can explain that his mentality at that time was more inclined to face suffering and helplessness. In the postscript and Zhang Zaixi's book, he also has this kind of mood:
We are about to move to Yizhou, and the previous civil work has been done. It is impossible to have any good ideas ... The heart and hands of the book are not worthy of pens. ……
I haven't read Xie Tao's poems for a long time, and I feel my chest is jammed. Because I study books as much as I can ... One day I drank Tu Su, which made me interested in books. There is ink on the box, but there is no good pen. Because this book was written by me with San Qian chicken brush, it is not in my pen. [ 10]
Although he lived a miserable life in a noisy fast during the day and silent at night, only drinking can make him poetic, but he can occasionally have fun in pain, write with "San Qian Chicken Pen", even tell the true meaning of calligraphy that "the hand is not in the pen", and even teach people to write (postscript and Zhang Zaixi's book) and discuss "what is the language of pastoral" (after the theme of pastoral)
First frost's 80th issue must be the same as the old one, so consider me a fairy for nine times. Yue Ming Wantou pine, Yongsi pond under the grass shortage.
Thousands of forest storm warblers look for friends, and Wan Liyun Tian Yan breaks up. Don't stay up late to listen to the mouse, or Guan Chunming will stir your heart. [ 1 1]
-"Yiyang Bieyuanming uses rhyme characters"
Brothers get together to sweep away the loneliness and cold in the hearts of the old people in the valley, so although it is a parting work, this poem can start with a more Shu Lang artistic conception. After Huang Yuanming left, the creation of The Old Man in the Valley completely showed a detached attitude of being able to take things as they are in adversity. Another word:
The general said Hou Feng, Piccolo Long song leaned against the building. Everything goes with the wind, take a break and go to the south of the circus to play.
Don't stay up late to urge the wine, the smell of wine seems to be drifting away this autumn. The flowers smiled at the old man's head, ashamed, and the white-haired flowers were puzzled [ 12]
-"Nanxiangzi Chongyang Yizhou Tower Banquet Set Improvisation"
This word is a masterpiece of the valley. In the Ming Dynasty, Shen Jifei commented on this word in Volume II of Four Cottage Poems: "I sigh with pride, I am so old." Indeed, the former sadness has been completely replaced by free and easy.
Judging from the style of their works, the immigrant status of Su and Huang makes their works more plain and beautiful. With the arrival of the old world, Su Shi and Huang's poetry practice are sophisticated, but also show the beauty of reaching the same goal by different routes. Su Shi's creation is praised for his emotion, while Huang Tingjian is called "formalism tendency" because he advocates "turning iron into gold" and "robbing the fetus into bone". However, judging from their creations in Danzhou and Yizhou, there is a kind of dullness that has gone through many vicissitudes without using wisdom. They are no longer obsessed with a certain style, especially Huang Tingjian. Although he likes to use allusions and predecessors' sentences, at this time his works can not only achieve perfect lyricism, but also show the beauty of harmony. As the founder of Jiangxi Poetry School, Huang Tingjian established the method of writing poems for later generations and pointed out the way for poets in methodology.