In the fifty years of the Western Jin Dynasty, there were four emperors: Wu, Hui, Huai and Jin, while literature flourished in the period of Taikang and Yuankang, among which Taikang literature was the representative, and the writers were most famous for "three Zhang, two Lu, two Pan and one Zuo". In addition, there are Fu Xuan and Zhang Hua in the early Jin Dynasty, Liu Kun and Guo Pu in the late Jin Dynasty, and many lesser-known people. In terms of quantity, there were many talented writers in the Western Jin Dynasty, so Liu Xie once said in "Wen Xin Diao Long Time Series": "Although Jin is illiterate, there are abundant talents."
Liu Xie also discussed the characteristics of the poetic style in the Western Jin Dynasty in Wen Xin Diao Long. The Ming poem said: "Jin Dynasty was full of talented people, but it was a little light. ..... adopt the original style, soft in Jian 'an, or analyze the wonderful words, or in vain. This is something like this. "The" Emotional Collection "also said:" The system of body feeling is sparse, and it is more prosperous one by one. "Generally speaking, the literature of the Western Jin Dynasty pays more attention to form and skills. If we make a summary of the characteristics of literature in the Western Jin Dynasty, there are roughly the following tendencies: First, there is a strong trend of archaizing people. Antique is a manifestation of literati's pursuit of creative skills and has become a unique landscape of western Jin literature. Most important writers in the Western Jin Dynasty, such as Fu Xuan, Zhang Hua, Shu Xi, Lu Ji and Lu Yun, made great efforts in simulation, among which Lu Ji was the most famous. The second is to pursue the beauty of words and the neatness of duality. Because this pursuit is mostly deliberate, in order to show talent and dazzling knowledge, it seems that the words are carved and piled up, which is not concise enough. Pan and Lu are most typical. Zhang Hua once criticized Lu Ji: "People's compositions suffer from lack of talents, and even their own compositions suffer from many talents." Sun Chuo commented on the article in the Western Jin Dynasty and said, "Pan Wen is a poor writer, and there is nothing wrong with it; Reuven, if you dig sand and make gold, you will find treasure. "The so-called rotten brocade can be seen in its carving, and the so-called simple gold can be seen in its piling up. Third, in the overall style, complexity has become its basic feature. The formation of this style is the inevitable result of its deliberate talent presentation and excessive pursuit of duality and decoration.
The complex style of writing in pursuit of formal skills in the Western Jin Dynasty was often criticized by literary historians in the past. From a big point of view, the pursuit of skill and formal beauty is naturally a link in the development of the whole literature. However, if we compare it before and after, we cannot help but admit that although there are many talented writers in the Western Jin Dynasty, their works lack a kind of strength and vitality. The reason for this phenomenon is actually related to the characteristics of scholar-officials in the Western Jin Dynasty.
Whether Jian 'an literati or Zhengshi literati, the writer's spiritual world is often full of enthusiasm and conflict. However, in the Western Jin Dynasty, the spiritual realm of literati generally lacked a lofty spirit. Mr. Luo Zongqiang once used "no special training for scholars" to summarize the characteristics of literati's writing style in this period. One of the reasons for "scholars are not specialized in exercises" lies in the "no politics" of the Western Jin regime. The Western Jin Dynasty gained political power through extortion. Although it advocates building the country by fame, the concept of filial piety has not disappeared, and it is often in a dilemma when dealing with loyalty. In fact, the scholars of the Western Jin Dynasty had a very weak concept of loyalty to the monarch, and once the traditional moral lofty was missing, it would affect the personality construction and ideal pursuit of scholars. Therefore, in this period, when scholars went to the source, they often focused on their own gains and losses, and seeking fame and profit became their life goal. The Biography of Shi Chong in the Book of Jin illustrates this point well. "(Chong) tried to follow Wang Dun into imperial academy, and when he saw the portraits of Yan Hui and Yuan Xian, he sighed,' If you go into Confucius House with them, how can you accommodate others?' Dun said,' I don't know who it is, but Zi Gong is on a business trip to Qing. Chong zhengse said,' a scholar should be named after himself, why should he be an urn?' "The fame and fortune of a scholar is a typical reflection of the scholar's pursuit of fame and fortune at this time. Because of this, most scholars in the Western Jin Dynasty were attached to the powerful ministers and were involved in the whirlpool of political struggle. In the political struggle, they often lack lofty moral consciousness and right and wrong concepts, and their fate often rises and falls with the ups and downs of the powerful officials they are attached to, and many scholars eventually die because of their involvement (according to Mr. Xu Gongzhi's statistics, dozens of scholars died in political struggles in the Western Jin Dynasty).
Scholars in the Western Jin Dynasty were keen on fame and fortune, which led to their flashy style, mediocre thoughts, hedonism and materialistic desires. In this case, their works naturally lose their lofty spirit and stirring vitality. Corresponding to the flashy style, they naturally advocate beauty and complexity and pursue skills and forms. Liu Xie said: "Cai" Second, the main writers were in the Western Jin Dynasty.
1, Pan Yue and Lu Ji
Pan Yue and Lu Ji are the most representative writers of Taikang literature in the Western Jin Dynasty. Zhong Rong classified them into the top category in his poems, and commented that "Shandong cuisine is like the sea and Pan cuisine is like the river". There seems to be ups and downs between rivers and seas, but in the eyes of future generations, it is synonymous with talents. At the end of Wang Bo's Preface to Deng Teng Wang Ge in the Tang Dynasty, he said: "Dare to exhaust your feelings, be respectful and short-quoted; One word is given, and four rhymes are achieved. Please sprinkle Pan Jiang and pour clouds on all sides. " That's what it means. Pan Yue (247-300) was born in Zhongmu, Xingyang (near Kaifeng, Henan). When I was a teenager, I was called a child prodigy because I had talent and wisdom. At the age of weak crown, he embarked on his official career and became an official of Jia Chong Sikongfu, in order to be envied and settle down ten years later. Later, he served as an order, and finally became an official to Huang Menlang, so his collection was called Pan Huangmen Collection.
About Pan Yue and his works, a topic is put forward in literary creation, that is, the relationship between personality and works. Jin Renyuan Haowen wrote in "On Thirty Poems": "There is always a distortion in the heart painting, and the article would rather see people again. High emotion and eternal "leisure fu" strive for trust and peace of mind.
Road dust. "That is to say, through Pan Yue's explanation of the opposition between personality and literary works, there are several points worthy of attention to understand Pan Yue and his artificial works.
First of all, Pan Yue is very beautiful, a handsome man in ancient China. Shi Shuo Xin Yu Rong Zhi said that he was "great, handsome and good-looking. When he was young, he jumped out of Luoyang Road with his arms in his arms, and women would bow their heads when they saw him. " This feature of Pan Yue is often talked about by later generations. "Looking better than Pan An" has become a set of expressions to describe the beauty of men.
Second, Pan Yue's character is indeed flawed. "Biography of the Book of Jin" said, "Yue nature is light and impetuous, which is beneficial to the world. When I go to Jiami with Shi Chong and others, I will worship mobike every time I go out. " As a scribe, Pan Yue really lacks virtue. Not only that, he also paid tribute to Jamie, in addition to saying Han Shu for Jamie, he also acted as a gunman for Jamie. Jamie's article "Breaking the Limit of the Book of Jin" is that he caught the knife. He also wrote the fake composition of Sima Yu, the abandoned prince after home. This kind of direct participation in political conspiracy, in order to seek personal power and future, followed suit, regardless of traditional morality and personal dignity, by hook or by crook, reflected his moral problems. This is the moral degeneration caused by a gifted scholar's excessive pursuit of snobbery.
Third, Pan Yue's character and literary style are really inconsistent. Pan Yue lacks moral integrity in political character, but he often shows sincere feelings in his works expressing his personal emotional life. Pan Yue seems to be a scholar who attaches great importance to family life and affection. In this respect, many of his poems are often full of touching appeal. His "Introspective Poetry" is a work in which he missed his wife Shi Yang when he was in office. The poem says that he misses his long-lost wife day after day, and his emotional concentration is amazing. And his "Mourning Poem" is particularly touching, which is about his mourning for his dead wife before going to work. Because of his influence, "mourning" has become a special topic for later poets to remember their dead wives.
Fourthly, Pan Yue is not only a poet, but also a famous writer of Ci and Fu in the Western Jin Dynasty. Today, there are more than 20 poems, which are the most in all kinds of styles. Famous poems, such as Western Expedition Fu, Leisure Fu, Nostalgia Fu and Widow Fu, are still good at writing sadness. Therefore, Biography of the Book of Jin called him "a mourning article".
Fifth, Pan Yue's works are famous for their colorful style words. Zhong Rong once quoted Sun Chuo as saying, "Pan Wen is as rotten as brocade, and there is nothing wrong with it." "Bad brocade" is true, but "everywhere is not good" is disreputable. As far as poetry is concerned, some of his works tend to be gentle and lack of implicature because of too much narration, and some are boring. Lu Ji (26 1-303) was born in Huating, Wu Jun (now Songjiang County). Lu Ji was born in a noble family in Dongwu, with Lu Xun as the prime minister and his father as Fukang. When the weak crown and Wu Wu died, he retired to the old school and studied hard behind closed doors. Nine years later, he and his younger brother Yunbei went to Luoyang and were rewarded by Zhang Hua. Hua said: "We won the second place in the battle with Wu." So the name was changed for a while. Zeng Guan went to the plain for civil history, which was later called Lu Plain.
Lu Ji's personality and pursuit of fame: Lu Ji's family background has a great influence on his personality pursuit. He is a talented person. It is said that when Wu died at the age of 19, there was a book arguing about the cause of Wu's death. It is said that it was written at this time (Du Fu wrote a poem: "Lu Ji wrote twenty times"). Lu Ji's father is a famous minister of Dongwu, with strong family pride and paternal complex. The plot of his father and ancestors was shown in an impromptu debate with Lu Zhi when he first entered Los Angeles. "Shi Shuo Xin Yu Founder" contains: "Sitting in the crowd and asking Lu:' What is Lu Xun and? "A:' Ruoqing is in Lu Yu and Shen Lu.' The dragon was eclipsed. When he left home, he said to his brother, "Why? He doesn't know each other. "Shi Heng said with a straight face,' My father's ancestral name is circulated in the sea, so why don't you know? "Challenge the devil!" The debater doubted the merits of Erlu, and Xie Gong decided. "It is precisely because he is proud of his family and his father's hero that he has a strong desire for fame and fortune. Among the writers in the Western Jin Dynasty, he is one of the most persistent figures in political pursuit and the strongest desire for fame and fortune. Luo Chu was offered a drink by a teacher, and Jia Mi was in power. He attached himself to Jiami and participated in the activities of Jiami's "Twenty-four Friends". When Zhao Fuzheng was in power, he joined the army. During the "Eight Kings Rebellion", Wang Yongbing fought for power and profit and attacked each other. After Zhao's downfall, he moved to Chengdu and took part in the struggle between Chengdu and Hejian Wang Yong against Changsha King. He served as a post-general, led 200,000 troops, and was finally defeated and killed by the King of Chengdu. Before his execution, he lamented: "If you want to hear about Huating Crane, can you reply?" Therefore, his lifelong pursuit of fame can be said to be very persistent, but he seems to be lacking in adhering to moral integrity, and he is inevitably attached to powerful people, and he is fickle and capricious. The defect of political character will inevitably lead to shallowness of thought, and the shallowness of Lu Ji's poems and the vagueness of feelings are related to his personality.
Regarding Lu Ji's academic creation, there are several points worth mentioning: First, he is a typical representative writer of the Western Jin Dynasty. He tried Yuefu and Guti poems with various themes and formats, and there are about 40 such poems today, more than half of all today's poems. His simulation works rarely reveal his personal thoughts, experiences and emotions, and most of them are similar in shape. Its purpose seems to be to show simulation skills and turn the essence of literary creation into a performance display of skills. Among them, the representative work of this kind of poetry is Twelve Ancient Poems, which imitates Nineteen Ancient Poems. Secondly, his poetic style is complex, which is related to his excessive pursuit of presenting talents and dazzling knowledge. At this time, Zhang Hua once quipped: "People's composition suffers from a lack of talents, while children's composition suffers from a large number of talents." Liu Xie said in Wen Xin Diao Long Rong Qie that "affixes are still complicated". Thirdly, in terms of expression, his poems like to use gorgeous words and antitheses. The floweriness of rhetoric makes his poems more aristocratic, while the excessive pursuit of duality makes his works appear dull and dull, losing their agility. Shen Deqian commented on him in the seventh volume of The Source of Ancient Poems: "I wanted to show my knowledge, but I didn't have enough wisdom in my chest and pen, so I set up a platoon. Since Xijing, it has been ethereal and vigorous and no longer exists. " What is said is. Fourthly, some of his works are well written, and some poems are dedicated to carving things, which also provides some experience for future generations in expression skills.
Although Lu Ji's poems were criticized by later generations, his articles were praised by everyone, and his achievements were higher than poetry. Famous ones are On Death, Mourning for the Past, Mourning for the Emperor Wu, etc. One of his works, Wen Fu, is a monograph on literary theory, which makes a detailed and in-depth analysis of the process of literary creation and has a great influence in the history of literary criticism. 2. Zuo Si and Liu Kun
Zuo Si and Liu Kun were two outstanding writers in the Western Jin Dynasty. Zuo Si inherited and carried forward the tradition of "Jian 'an Style", and his works are rich in content and full of strength, which is called "Zuo Si Li Feng" (Zhong Rong language); When Liu Kun was in chaos at the end of Jin Dynasty, he expressed the sadness and tragic loss of the protagonist. They were indeed the pride of the literary world at that time.
Zuo Si (250-305) was born in Linzi (now Linzi, Shandong). There are several points worth noting about Zuo Si and his literary creation:
First of all, about his family background and personality.
He is a gifted scholar of humble origins. His father, Zuo Yong, was an imperial envoy in the temple, and his sister, Juicy Zuo, was also chosen as a noble wife, but this did not bring him a successful career. He has never been a prominent official in his life, but he worked as a secretary for a while in Yuankang. When Jamie was in power, Zuo Si once joined his "Twenty-four Friends" and became a member of the flashy expensive tour group. So after Krabi was punished, he was implicated and lived in Yichun. During the Eight Kings Rebellion, the King of Qi appointed him as the archives, but he resigned. So his life is frustrated. This is not only related to his Han family background, but also related to his personality. Zuo Si is an introverted person. According to records, he is "plain-looking", ugly and eloquent, and naturally it is easy to develop his introverted personality and develop into his inner world. Introverts are not good at expressing themselves, so they are not easy to be known. Especially in a well-matched society, one can imagine one's dissatisfaction with one's official career because of one's poor family background and "seemingly separated from one another". For Zuo Si, it is easy to produce strong resistance and dissatisfaction. Zuo Si's works are different from those of Pan Yue, Lu Ji and others because they are full of unfair struggles of the poor and criticism and contempt for the gate system, which can be found in his family background and personality, which is the basis for understanding Zuo Si's works.
Second, Zuo Si's works
There are fourteen works of Zuo Si today. In addition to eight epic poems, there are two four-character poems, two mourning poems, two poems seeking seclusion, a miscellaneous poem, a charming poem and Sandu Fu. Zuo Si is a writer who can write both poems and poems, but among these works, there are eight influential works, such as Sandu Fu and Ode to History. Therefore, Liu Xie said in Wen Xin Diao Long: "Zuo Si is a genius with a profound career, sharper than Sandu and smarter than Yong." Among these two kinds of works, Eight Poems on Historical Poems is a famous one that established its position in the history of literature. First introduce Sandu Fu, and then talk about eight poems about history.
Zuo Si attached great importance to the creation of Fu. One of his eight poems, Ode to an Epic, once described himself as "writing an accurate theory and a poem full of spiritual deficiency." And "Sandu Fu" is his painstaking work. It took ten years before and after writing this fu. According to historical records, when he wrote this fu, "everyone in the family wrote a pen and a piece of paper, and when he met a sentence, it was a flow." (Zang's Book of Jin (Volume 16)) And he thought he didn't know much, so he specially asked the secretary of the doctor to read the imperial book. Ten years later, I finally wrote the first Long Fu in the Han and Wei Dynasties (full length 10 13 words). It is said that when Lu Ji first entered Luoyang, he also planned to make this gift. Hearing that Zuo Si succeeded, he clapped his hands and smiled. He and his brother Lu Yun wrote a book together: "I heard that there is a father here. If you want to be a' three capitals' gift, you must do it. " (Biography of the Book of Jin) Later, Lu Ji was deeply impressed after reading it. He thought it was ugly and wrote it off. Of course, after this essay was written, it didn't attract people's attention at first. Zuo Si asked Huangfu Mi to make a preface, and Zhang Zai and others made notes. In addition, Zhang Hua praised his class and Zhang Zhili, so he became famous for a while, and the mansion was passed down from generation to generation, and Luoyang was expensive. The process that Sandu Fu was neglected from the beginning to the final promotion shows that since the Han and Wei Dynasties, the style of criticism was still quite popular among literati at that time, and the comments of authoritative figures played an important role in the establishment of literati's social reputation.
There are several points worthy of attention in Eight Poems about Epics: First, the theme is profound. Although the work is about Zuo Si's oppression, struggle and injustice under the aristocratic system, this theme is generally typical in the social environment at that time, reflecting the common aspiration of the whole poor intellectuals. What he wrote in his works is his grief and struggle under the heavy pressure of the gate valve system. He has a strong spirit of social criticism, full of romantic consciousness of resisting oppression and pursuing freedom and liberation, and his unswerving dedication to heroism, which is especially valuable compared with contemporary poets. Because the work shows passion and strength in confrontation and conflict, it has become the legacy of Jian 'an. Zhong Rong called it "Zuo Si Li Feng", which just pointed out this feature. Secondly, expressing feelings by chanting history, combining chanting history with lyricism, created a new way of poetry creation. The creation of epic poems began in Bangu, and there were many writers after Jian 'an, but the writing methods were mostly epic poems and brief descriptions of feelings. Zuo Si's works satirize the present through the past and express personal hugs. It is a new creation of chanting history, which provides a good model for later poets to chant history, thus contributing to the development of China's poetry. Third, his language is accurate and natural. Although he has a dialogue without deliberate ingenuity, he does not pay attention to the use of words, but has a vivid shape, and the allusions are appropriate and appropriate. Therefore, Zhong Rong's evaluation of him is: "Literary classics are resentful, quite accurate and ironic." Liu Kun (270-3 17? ), the word Shi Yue, was born in Zhongshan paddock (now near Wuji, Hebei). He was born in a big family and descended from Liu Sheng, the king of Zhongshan in the Han Dynasty. When he was a teenager, he was famous for his heroism and he was quite ambitious. He made friends with Zu Di, and a story about chicken dancing was handed down from generation to generation. However, Liu Kun's life has gone through three stages: from the children of distinguished guests to the tools of warlords in troubled times and then to the people who saved the country. In his early years, he loved Lao Zi and Zhuangzi very much, pursued his dreams, lived a luxurious life and loved music. He works in Jiami and is the youngest of Jiami's "twenty-four friends". He participated in the literary activities of the Gui You flashy group in Luoyang, Shi Chong, Luji and Lu Yun. After the Eight Kings Rebellion, he intervened in the Kings War. However, when Jin was in danger, he longed to become a member of the royal family, welcomed Hui Di to Chang 'an, and was named Emperor Guangwu. After great changes in the world, his thoughts have also changed. He realized his personal sense of responsibility to the country and society, so he regretted his early indulgence in his letter to Lu Qian. He said, "The past is young and has never been checked. I am eager for all the things of Laozi and Zhuangzi. I am close to the liberation of Jia Ruansheng ... I am self-indulgent, trapped in rebellion, my country is ruined, my relatives and friends are engraved ... Then I know that Zhou Wei is a fake birthday and the heir is also a mistake. " From then on, he changed his past and became a patriot. After thirty-seven years, he became the secretariat of Bingzhou, and went north from the Central Plains, taking Jinyang (Taiyuan) as the base area. Under extremely difficult conditions, he fought with warlords and ethnic minorities for many years. But because he is better at caressing and shorter than controlling, he lacks strategy and is not good at employing people. Finally, he was killed by Duan Pi, an ally of Youzhou secretariat, at the age of 48.
There are only three existing poems in Liu Kun, one of which is a four-character answer, and the other two are five-character congratulations and help the wind. Although the number of existing works is small, they can show the sadness of the protagonist's lost way vigorously and clearly, and they are unique in the poetry world, so they are highly praised by later poetry critics. Zhong Rong said in "Poetry" that "goodness is a sad word, and it has its own clear gas." Liu Xie's Wen Xin Diao Long also called him "elegant, strong and stylish". Jin Renyuan Haowen said that there is a cloud in Thirty Poems: "Cao Liu is sitting on a roaring tiger, and there are no horns in the four seas. Unfortunately, Liu Yueshi in Bingzhou is not counted in Jian 'an. "Comparing his poems with Cao Cao, he is indeed the echo of the tragic and generous voice of poetry in the late Western Jin Dynasty. 3. Guo Pu and his poems about immortals.
Guo Pu (276-324), a native of Wenxi, Hedong (now near Jiangxian County, Shanxi Province), was knowledgeable and brilliant, but his eloquence was not good. He is not only proficient in classics and ancient Chinese characters, but also good at astronomical divination. He is the author of Erya, Dialect, Biography of Mu, Classic of Mountains and Seas, Songs of the South and so on. After the collapse of the Western Jin Dynasty, he crossed the river to avoid chaos, which was highly valued by Wang Dao, Yuan Di and Ming Di. Later, he joined the army as a clerk in Wang Dun and was killed by the king for opposing Wang Dun's murder.
Guo Pu and Wen Qiao, Yu Liang and others used to be close friends, but when he was in the Eastern Jin Dynasty, he was only high and not humble, and was often laughed at by the gentry. He once wrote "Guest Pride" to express his ambition to die. When Yu Liang and Wen Qiao became officials, they were immersed in their posts, which naturally made him feel wronged. In troubled times, especially under the brutal Wang Dun, his passive recluse thought became more prominent. Therefore, in his poetry creation, he chose the theme of wandering immortals. There are 19 poems about immortals today, 9 of which are incomplete.
There are several points worthy of attention in Guo Pu's poems about immortals.
One is about the category of wandering immortals. Poems about immortals are one of China's poems, which originated very early. Dr. Qin has poems about immortals and poems about real people. Later generations are inseparable from the author, but in general, they can be divided into two categories, one is the so-called "authentic" poems about immortals, and the other is the works with obvious sustenance. Authentic poems about immortals have inherited the tradition of poems about immortals since Qin and Han Dynasties, mainly describing the life of immortals and expressing their yearning for the realm of immortals' longevity. Those who have sustenance often express the author's arms and feelings in the form of wandering immortals. Guo Pu's poems about immortals undoubtedly belong to the latter. Zhong Rong's comment in the poem is "How generous you are, how good Xuanzong is" and "Kan?" ? This is not the interest of being a fairy. "It just shows his characteristics of expressing his feelings by wandering immortals.
The second is the relationship between Guo Pu's poems about immortals and metaphysical poems. Liu Bao Xiao said: "When crossing the river, Buddhism was particularly prosperous, and Guo Pu's five words began to meet the words of Tao and rhyme. Xu Xun and Taiyuan Sun Chuo turned to their ancestors, and then three generations of words were added, and the poetry was exhausted. " Guo Pu seems to be the originator of metaphysical poetry, but Zhong Rong's poem says that Guo Pu "began to become a Yongjia plain style", which is a contradiction and worth studying. We say that Guo Pu's poems about immortals are different from those of Xu and Sun after all. Xu and Sun argued directly, while Guo Pu used fairy roaming as a metaphor for fantasy, which was vivid and could not be simply equated.
Thirdly, Guo Pu's poems about immortals had a great influence on later poets, such as Li He and Li Shangyin in the Tang Dynasty, Yang Weizhen in the Yuan Dynasty and Gong Zizhen in the Qing Dynasty. Giving arms the spirit of ghosts and gods is a feature of China's ancient romantic poets, and Guo Pu should be the most influential one.