There is a saying that a person's life is only one hundred years, but he just wants to worry about what will happen after one thousand years.
Full text explanation:
If you are less than a hundred years old, you will always be worried about being a thousand years old.
The days are short and the nights are long. Why not travel by candlelight?
If you are happy to arrive in time, why can't you stay here?
Fools cherish expenses, but they are despised by future generations.
Fairy Wang Ziqiao, it's hard to wait.
Appreciation: Doubts about the value of life often seem to be due to the depression of life. Looking at life in depression, many traditional ideas will collapse in questioning eyes. This poem poured a bucket of cold water on the heads of two suitors in the world with light and broad-minded words.
The first is the ridicule of stingy "cost aversion", which accounts for almost the main length of the whole poem. This kind of person is just like the Book of Songs? Tang style's poem "The Mountain has a Pivot" is ironic: "The child has clothes, and it drags (wraps clothes); You have a car and a horse, and you can't ride without a car. If he dies, others will be happy. " You don't know how to enjoy the goods in time if you are struggling to collect them. What they are worried about is nothing more than the livelihood of future generations. In the poet's view, this is simply stupid and ridiculous: "If you are born under 100 years old, you will always worry about being a thousand years old"-even if you can live to be a hundred years old, you can only worry about your children for a hundred years. This is common sense that even children know; Besides, you may not live to be a hundred years old, but it's foolish to worry about chitose! Starting with the absurd connection between "a hundred years" and "a thousand years", it is really wonderful to reveal the absurd modality of those who live miserly lives.
The next two sentences are even stranger: "The days are short and the nights are long, so why not swim by candlelight"! People who swim have fun. It is sensational enough to immerse all the days of life in pleasure, but the poet is still "bitter" that the days are too short and whimsically advises people to spend their rest time in the evening on pleasure. Too bad he can remember! It's dark at night, not afraid of losing fun? The poet has already prepared a plan: then simply swim with a candle in your hand! -I'm afraid the expression of hedonism is a shocking voice not only in the poetry circles of the Han Dynasty, but also in the whole history of ancient poetry. As for those misers who diligently pursue the treasure of gold kiln and silver, shouldn't they be more dumbfounded? These are the first four sentences lamented by later poetic theorists as "fantastic ideas and outstanding brushwork" The two are at odds with each other, and they clearly oppose the life attitude of lifelong anxiety and indulgence.
The poet seems to have expected that advocating such a dissolute idea will be criticized by the secular. It's not that they don't want to enjoy it, but that they often hold the philosophy of "no pains, no gains" and postpone the limited enjoyment of life to the distant future. The poet flatly denied this philosophy: to eat and drink, to be "timely", how can we wait until next year. Why not wait until next year? Not in the poem. The implication is that another poem in Nineteen Ancient Poems is on fire: "Life is suddenly like a post, and life is not solid"-I know that when you come here, anything will happen, and you will suddenly become an "old dead man" who can't get it for thousands of years. It's not too late to think about pleasure then! This is the painful experience of many lives behind the broad-minded language of "eat, drink and be merry" in the poet's world. From this point of view, it is particularly foolish for those who "cherish expenses" to do nothing all day and just want to save some property for their children and grandchildren. Because they were born "sparing money" and raised a group of idle children and grandchildren. When these unscrupulous children are profligate, will they be grateful for the virtues accumulated by their ancestors? Maybe they will be behind their backs, and those who laugh at their ancestors will not enjoy happiness! As Fang Ting said, "Fools cherish expenses, but despise future generations" and "it's just to throw a glass of cold water on the back of a wealth slave". The acerbity of his sarcastic remarks does have the power to "wake up drunk dreams" for fools.
At this point, the whole poem has been written, and the pen has always been aimed at people who "cherish fees." Only at the end of the day, it suddenly "rolled back", pointing to another pursuit of the world: worshipping immortals. Xianxian, from Qin Shihuang to Han Wudi, did many stupid things. Even the people of the Han Dynasty, why don't they relish the legend that Wang Ziqiao was connected to Songshan Mountain by a mysterious Taoist and finally became immortal by a crane? In the Han Yuefu, there came the eager call of "Wang Ziqiao, riding on the White Deer Plain". However, this expectation of meeting immortals was finally found to be an empty dream in the depressed late Han Dynasty. Therefore, for those who are still dreaming of "becoming immortal", it is unnecessary for poets to spend more ink. He just stopped to laugh at the potential of those who "cherish the price": "immortal Wang Ziqiao, it is difficult to wait"! This conclusion seems to escape the main idea in the whole poem, and it is about "immortals" at once, but the poet's original intention is actually to "wake up" those who "cherish expenses", which is what Zhu Yun pointed out in Nineteen Ancient Poems: "Immortals can't be learned. The more you know, it's not a pity to spend silly money." Just a light blow, even if the fairy admirer is cold, takes care of the meaning of "eat, drink and be merry" in the last article: the knot is still broad-minded and ingenious.
Such a fantastic work, expressing "eat, drink and be merry" in dissolute language, seems to really awaken many people's dreams of life; Therefore, some researchers regard this kind of poetry as a sign of "awakening of human nature" in Han Dynasty. But when you think about it, those who "always worry about Chitose" are stupid; But it may not be a sober attitude to say that the value of life lies in satisfying one's indulgence in time. In fact, this attitude is likely to be a powerless protest against the turbulent and dying life in the late Han Dynasty. For the underclass with no way out, it is just another dream after waking up from many dreams. How can we make them really live a happy life of "naked" and "why not take a candle tour"? Therefore, this kind of poetry is not so much to express "the awakening of human nature" as to express the pain of life without a way out with broad-minded and wild thoughts. As long as we look at the Jian 'an era when the literati had a way out, this sigh of eating, drinking and having fun was soon replaced by the generous voice that hurt people's livelihood and made contributions in time, and we can understand this.