Category: Humanities >> Chinese Literature
Problem description:
Hope it is the most comprehensive
Analysis:
Su Shi (1037-1101) was a writer, calligrapher and painter in the Song Dynasty. His courtesy name was Zizhan, his nickname was Dongpo Jushi, and he was known as Su Dongpo in the world. A native of Meishan, Meizhou (now part of Sichuan). He was born into a well-educated and poor landlord family. His grandfather Su Xu was a poet, his father Su Xun was good at policy theory, and his mother Cheng personally taught him books.
In the second year of Jiayou's reign (1057), he took the examination of the Ministry of Etiquette and won the second place. During the Renzong palace examination, he and his younger brother Su Zhe passed the same subject as Jinshi. He returned to Shu because of his mother's death. In the sixth year of Jiayou's reign (1061), upon the recommendation of Ouyang Xiu, he was ranked third in the Zhongzhi Department and was appointed as the judge of Fengxiang Prefecture in Dali. After his term of office expired, he returned home at the time of his father's funeral. In the second year of Xining (1069), he returned to serve in the court, which was the period when Wang Anshi implemented the new law. He emphasized the reform of official administration and opposed sudden changes. He believed that "being cautious will lead to success, and acting lightly will lead to failure." Because his opinions were not adopted, he asked for external transfer. From the fourth year of Xining (1071), he successively served as the general magistrate of Hangzhou and the magistrate of Mizhou, Xuzhou, and Huzhou. Everywhere he went, there were many political achievements. In the second year of Yuanfeng (1079), Yushi Zhongcheng Li Ding and others excerpted Su Shi's poems and wrote them thoughtfully. They were arrested and imprisoned for slandering the New Deal. Five months later, he was demoted to Huangzhou as deputy envoy of regiment training. In the eighth year of Yuanfeng (1094), Zhe Zong was established, appointed Sima Guang, and abolished the new law. Su Shi was transferred back to Kyoto and held positions such as Zhongshu Sheren, Hanlin Bachelor, Zhizhigao, etc. Due to his disagreement with the political views of the people in power, he asked to be transferred to other places again. He successively served as magistrate of Hangzhou, Yingzhou and Yangzhou. Later, he moved to the Ministry of Rites and concurrently held two bachelor's degrees in Duanming Hall and Hanlin Hall. After Zhezong came to power in the first year of Shaosheng (1094), Su Shi was demoted again and again, from Yingzhou, Huizhou, to Danzhou (now Danxian County, Hainan). It was not until the third year of Yuanfu (1100) that Emperor Huizong came to the throne, and he was pardoned and returned to the north. Died in Changzhou. During the reign of Emperor Xiaozong of Song Dynasty, he was posthumously named Wenzhong.
Su Shi experienced several political setbacks, but he always had a persistent pursuit of life and beautiful things. The main body of his thought is Confucianism, and he absorbs the parts of Buddhism and Lao Buddhism that are in common with Confucianism, and maintains an optimistic attitude towards life. His literary ideas are similar to Ouyang Xiu's. It is required to be intentional and practical. Pay attention to the artistic value of literature.
Su Shi was a literary leader in the mid-Northern Song Dynasty, a literary giant, and one of the eight great writers of the Tang and Song Dynasties. His writing is vertical and horizontal, his poems have broad themes, are fresh and bold, and are good at using exaggeration and metaphor, and have a unique style. He is a bold and unrestrained poet, and is called "Su Xin" together with Xin Qiji.
Most of his creations are poems, totaling more than 2,700 poems, with rich and diverse themes. The poem expresses concern for the fate of the country and the suffering of the people, especially sympathy for the farmers. Such as "Lychee Sigh", "Zhuchen Village Wedding Pictures Saved by Chen Jichang", "Five Birds' Words", "Wuzhong Tian Women's Sigh", etc. The poems describing natural scenery are well written, innovative and thought-provoking. Such as "Heavy Rain in Youmeitang", "Inscription on the West Forest Wall", etc. Poems also reflect the local customs and life scenes of various places, and everything can be included in poetry. The writing is vivid, unrestrained and smart, springs to life wherever it touches, and is full of sentiment and charm, becoming a masterpiece of a generation.
He has a high level of achievement in prose. He is one of the Eight Great Masters of the Tang and Song Dynasties. His articles about history and politics are majestic and good at changing. The prose narrative travel notes are both poetic and artistic, and also contain profound rationality. "The Story of Xiyuting", "The Story of Shizhongshan", and "Red Cliff Ode" before and after are his representative works.
There are as many as 340 and 50 lyrics, which break through the barriers of lovesickness and separation, and love between men and women. They reflect the real life of society and express the feelings of serving the country and loving the people. "Nothing is unintentional, nothing can be said", including the expression of farmers' life. The style of writing is mostly vigorous and passionate, with a lot of frustration and confusion. There are also innovations in language and music. "Point out the way up, and create new eyes and ears for the world." In the history of the development of Ci, he created the bold Ci school. Representative works include "Jiang Chengzi·Hunting in Mizhou", "Shui Tiao Ge Tou·When Will the Bright Moon Come", "Nian Nujiao·Chibi Nostalgia", etc. There are excellent works of love poems and chanting poems, showing diverse artistic styles.
There are "The Complete Works of Dongpo" and "Dongpo Yuefu" handed down from generation to generation.
Shui Tiao Ge Tou
When will the bright moon appear?
Ask the sky for wine.
I don’t know the palace in the sky,
What year is it today?
I want to take advantage of the wind to return home,
but I am afraid of the beauty of the beautiful buildings,
It is too cold at high places.
Dance to clear the shadow,
How does it seem to be in the human world!
Turning to the Zhu Pavilion and looking down at the Qihu,
The sun shines without sleep.
There should be no hatred,
Why should we be reunited when we say goodbye?
People have joys and sorrows,
The moon waxes and wanes,
This is difficult to do in ancient times.
I wish you a long life,
Thousands of miles away, I love the beauty of Chanjuan.
1. Su Shi's "Shui Tiao Ge Tou" is the most famous Mid-Autumn Festival poem and has always been popular. Hu Zai's "Tiaoxi Yuyincong Hua" said: "As soon as the Mid-Autumn Festival poems came out from Dongpo's "Shui Diao Ge Tou", the rest of the poems were all scrapped." Su Shi's poems in the past dynasties always chose this one.
This poem was written in the Mid-Autumn Festival in Bingchen (the ninth year of Xining, Emperor Shenzong of the Song Dynasty, i.e. 1076 AD). Su Shi was forty-one years old and was the prefect of Mizhou (now Zhucheng, Shandong). The title said "Considering Ziyou". At that time, Su Shi and his disciple You had not seen each other for six or seven years.
The thoughts and feelings expressed in this poem are very obvious. Su Shi was frustrated by his political situation and separated from his brother Su Che. He looked at the moon in the Mid-Autumn Festival and felt depressed and melancholy. However, he did not fall into the negative and pessimistic mood. He immediately eliminated worries with detached and optimistic thoughts, and finally showed the contradictory process of loving human life. However, the predecessors had many false interpretations, saying that Shenzong read the two sentences "Qionglou Yuyu" and sighed: "Su Shi always loves the emperor", that is, he moved to Ruzhou. This statement is inconsistent with the facts. After Su Shi moved Ruzhou to Huangzhou, it cannot be said that he "moved to Ruzhou" because of this word.
The first part of the poem mainly expresses his feelings about politics. The two sentences at the beginning, "When will the bright moon come? Ask the wine to the blue sky" are derived from the two sentences of Li Bai's poem "Ask the Wine to the Moon": "When will the clear moon come? I will stop drinking and ask." At the same time, it is recommended to drink and admire the moon. Then he said, "I don't know what year it is in the palace in the sky." On the surface, it seems to be praising the moonlit night; it also means that I don't know what the situation in the court is today. In "The Book of Songs", "Today and what night, I meet this beloved man!" is not a question about what day it is, but a tone of praise: "What a good day today is!" The following three sentences "I want to ride the wind back home" superficially mean "I originally came from the realm of gods, and now I want to follow the wind back to the 'Qionglou Yuyu' where the gods live in the sky, but I am afraid that I will not be able to withstand the sky. of cold”. These sentences also refer to political encounters. I want to return to the court, but I am afraid that the party struggle will be fierce and it will be difficult to find a place. The last two sentences, "Dancing to clear the shadows, how can it be like being in the human world" mean that since you can't go back to heaven, it is better to be in the human world. The so-called "human world" here refers to being a local official. As long as you work hard and make a difference, you can be a local official. Officials can also contribute to the country. Having figured it out, he looked up at the bright moon and couldn't help but dance, showing a positive and optimistic mood.
The first part of the poem describes his feelings about life experience and ideological contradictions, while the second part expresses his nostalgia for his brothers. Su Shi and Su Che had a deep brotherhood. According to Su Zhe's "Records of Chaorantai": "Zizhan (Su Shi's courtesy name) guarded Yuhang, but he could not replace him for three years. Since Zhe was in Jinan, he asked to be the guard of Dongzhou. Since he was invited to Gaomi, he moved to know the secret in May. "The destiny of the state." Su Shi abandoned Hangzhou with its beautiful lakes and mountains, and moved from south to north because of the love of brothers. But after arriving in Mizhou, he still couldn't see his brother Zhe often. The longing for my brother constitutes the lyrical text of the second part of this poem.
At the beginning of the second film, there are three lines: "Turn Zhu Pavilion, the low-level house, illuminating the sleepless people." "Zhuan Zhu Pavilion" means that the moonlight shines on the gorgeous pavilion. "Low Qihu" means that the moonlight shines on people who have separation and sorrow, making them unable to sleep peacefully. "Zhuge" and "Qihu" are compared with "Qionglou Yuyu" in the previous film. It writes about moonlight and people under the moon. In this way, it naturally transitions to another theme of personal nostalgia for brothers. The two sentences "There should be no hatred" are questions to the moon in a rhetorical and complaining tone. "There should be no hatred" and hatred is in it, which is exactly what "the Tao is ruthless but affectionate" means. The following three sentences, "People have joys and sorrows, and the moon waxes and wanes. This has never been the case in ancient times." turns into a comforting tone; since the moon waxes and wanes, people have separations and reunions, and this has been the case since ancient times, there is nothing to be sad about. . I hope the two brothers will cherish each other and enjoy the beautiful moonlight of the Mid-Autumn Festival while they are far apart. "Cicada", the beautiful moonlight. This sentence is derived from the sentence "The bright moon is shining thousands of miles away" in Xie Zhuang's "Moon Ode". When we understand that people far away from us can "come thousands of miles away", we can realize that "there should be no hatred". The whole poem ends with a beautiful state, which is as positive and optimistic as the ending of the previous film "Dancing to clear the shadow, how can it be like being in the world". On the one hand, it is a consolation for the brothers who cannot be reunited, and at the same time, it is also a consolation for one's own political experiences.
Both the upper and lower parts of this poem have the meaning of philosophy of life. For example, the conclusion of the first part "Dancing to clear the shadows, how can it be like being in the world", which is consistent with what Tao Qian said in Tao Qian's Peach Blossom Spring poem: "There is no ordinary saint." Living in a foreign country, the clear and turbid world is here. My heart is free and I occasionally see it, but when I think about it, it is gone." I roughly agree with these sentences. That is to say, no matter where you are, there are ordinary realms, holy realms, clear realms, and turbid realms. When a person is open-minded and magnanimous, he is in the holy realm and clear realm. On the contrary, the clear realm and holy realm are gone. At the same time, this is also the Confucian thought of "no one is contented". If you have the right attitude towards things, you can make a difference no matter where you are and feel at ease. You can find happiness in the human world, so why do you have to go to heaven? You can also make a career as a local official outside, so why do you have to go back to the court? The following sentence, "It's impossible to say it's ancient" contains this meaning: Nothing in the world can be perfect forever. There are reunions in life, but there must also be partings. This is just like the moon's full time and its waning time. It turns out to be the law of nature.
In the collection of poems written by scholar-officials of the Five Dynasties and Northern Song Dynasty, there are also some words that contain the meaning of philosophy of life. It was not until Su Shi that there was further development. Although this poem contains the philosophy of life, it is expressed through a perfect literary artistic conception. The first thing we felt was the beautiful moonlight on the Mid-Autumn Night. What we experienced was the author's rich emotions, not boring preaching. At the same time, although there are contradictions in the poem between being born in the world and joining the world, and between emotion and reason, in the end, the emotion is explained by reason, not divorced from reality, and there are no negative thoughts of pessimism and disappointment, and the mood is healthy. At the same time, this poem has a strong artistic appeal. Therefore, it has become a masterpiece praised and praised by people for thousands of years.
2. This poem was written in the Bingchen year, that is, the Mid-Autumn Festival in the ninth year of Xining, Shenzong of the Song Dynasty (1076). This year was also the third year that Su Shi took office in Mizhou.
The poem is divided into upper and lower sections. The poem contains the full moon of the Mid-Autumn Festival, the fine wine in the cup, and the poet's deep thoughts, melancholy, confusion, fantasy, lovesickness, and final clarity. Su Shi wrote in the small preface to the poem: "Bingchen Mid-Autumn Festival, drinking happily until the end of the day, getting drunk, writing this article while pregnant with children." Close your eyes and place yourself in such a scene, the ambiguous fragrance remaining in the wine glass, Together with the alcohol flowing in the blood, it carefully and violently touches the sensitive nerves of the drinker. I have no experience of being drunk, but I have seen some, heard some, and wondered, how would people feel at that moment? Under the moon, a drunk person may not be able to tell whether his own vision is blurred or the outline of things is blurred. And I think that in the vagueness of the covering, there must be some certainty of existence that dominates human will.
"When will the bright moon come? Ask the sky for wine." Time keeps moving forward and times are constantly changing, but the way people find self-catharsis does not seem to change easily. I remember seeing many scenes of drunk people on TV. They revealed their desire to ask questions in their shaking visual space, but they didn't seem to be trying to find any answers they wanted. The Mid-Autumn Festival night always brings a strong feeling of lovesickness. Although I have also experienced the loneliness of lovesickness, I can't tell the difference between this night and the remaining 364 nights in a year. Perhaps people have become conditioned to use it as an excuse to quietly admit their negative side. Su Shi stared at the bright moon in the deep blue sky, savoring the taste of wine passing through his throat, and set up questions to let us see the confusion and melancholy in his mood. This way of asking questions reminds me of what Li Bai wrote in "Asking the Moon with Wine": "When will the moon come to the blue sky? I want to stop drinking and ask." I used to think that the sky was tolerant and tolerant because of its vastness. Every hesitant person has questions about the universe and life, but they find that people's pious waiting is laughed at by the emptiness of the sky. The answers are buried too deep, and people are still empty and at a loss. But perhaps, asking questions about heaven is a form favored by the ancients, or it is a manifestation of stubbornness. "I wonder what year it is today in the palace in the sky?" This sentence not only answers the previous question but also sets up a new question, which is Su Shi's deeper thinking. The two related questions make the poet's rich fantasy appear natural and reasonable.
"I want to ride the wind back home, but I am afraid that it will be cold in the high places." This sentence describes the poet's fantasy derived from reality. I feel that Su Shi is a person who is easily immersed in nature. Just like in his "Qian Chibi Fu", the poet inadvertently blends himself with the things around him. I think this may be because of Su Shi’s romantic character and elegant feelings, or perhaps because nature, this objective entity, will not bring any restrictions and oppression to people’s thoughts and spirits, so it may be It more or less downplays the pain in people's subjective emotions. At that time, Su Shi was experiencing political frustration - he was transferred to a local official because he opposed Wang Anshi's reform. His future was bleak, and he and his younger brothers were separated from each other. His inner depression was like a strong medicine, which caused him to develop depression. The thought of "flying back with the wind". This also exactly reflects Su Shi's thought of "being born out of the world". The last line of the poem, "Dancing to clear the shadows, how does it seem to be in the human world!" The friction between reality and fantasy implies Su Shi's complicated mentality between "being born in the world" and "entering the world". He once again raised questions that neither God nor himself could answer. The desolation, helplessness and loneliness in his heart were revealed in the "bright moon" set against the "blue sky", but was released by the fantasy and real reality in his mind.
I think that when the mood is complicated or chaotic, relying on a certain kind of pure emotion may be a way to obtain salvation. Su Shi's longing for his younger brother Ziyou was not only the product of the specific environment at that time, but also a way for him to find self-comfort. At the bottom of the poem, the poet uses a beautiful artistic form to express the natural expression of personal emotions, and also allows us to see that the hatred and sorrow in life have been transformed into philosophical broad-mindedness.
"Turn around the Zhu Pavilion, lower the Qi household, shining without sleep." At this time, the moon was given signs of life, and the flow of moonlight from the red pavilion to the carved doors and windows happened to correspond to Su Shi's fluctuating thoughts. The moonlight finally fell on the sleepless person. This kind of scene reminds me of Li Bai's "Moonlight" that I often recited when I was a child: "There is bright moonlight in front of the bed, suspected to be frost on the ground. Look up at the bright moon, lower your head and miss your hometown." It seems that the pain of longing will always appear more and more against the moonlight. Deep and intense. "There should be no hatred, why would we be reunited when we say goodbye?" People will reluctantly see their lonely whole bodies more clearly because of the company of the shadows reflected by the moonlight in the dark night. When Su Shi's lovesickness was at its strongest, he encountered the most complete and bright side of the moon, while the moon, which silently and slowly released its heat, was so innocent that he knew nothing about it. The poet used a rhetorical tone to question the moon: The moon has no regrets in the first place, so why does it show up like a crystal disk when people are leaving, and does it add to people's resentment that "the moon is full but the person is not yet full". Is this a deliberate mockery? Or a different kind of sympathy?
"People have joys and sorrows, and the moon waxes and wanes. This is impossible in ancient times." This is not only the answer to the previous sentence, but also the poet's rethinking of life: Since "ancient times", the world has Nothing is perfect - in a person's life, there will be joy and sorrow, and there will be separation when there is reunion, just like the moon will also encounter cloudy, sunny, round and missing. Some people say that this is Su Shi's philosophical thinking about life. He realized the incompleteness and duality of things.
Su Shi turned emotion into reason, turned desolation into enlightenment, and found the path to self-relief in his interpretation of life. But I want to ask myself: When people can't think of any other way out, do they often look for things that seem to be "connected to their fate" to draw analogies, so as to get a little bit of comfort? Su Shi wrote in the last sentence of the whole article: "I hope that people will live forever, thousands of miles away from the moon." The poem "Moon Ode" by Xiezhuang of the Southern Song Dynasty also wrote: "The beauty is walking like a sound in the dust, thousands of miles away from the bright moon." "Since nothing is perfect in the world, there is no need to be sad and mournful when parting from loved ones. I just want to be in good health forever and be able to enjoy the bright moon thousands of miles away." There is no doubt that the surface of the words confirms the poet's free and easy and broad-mindedness - the poet seems to have sublimated his thoughts and understanding of life, turning all the previous doubts into a kind of good wishes, and the emotions full of confusion, anguish, regret and sorrow finally ended Replaced by a positive and optimistic state of mind. But I would like to ask Su Shi at that time, are the doubts entangled in his heart really so easy to dissipate? So how much value does all the loneliness, confusion, despair, and helplessness associated with "pessimism" exist in a person's invisible inner abyss?
I remember that Hu Zai of the Southern Song Dynasty once said in "Tiaoxi Yuyincong Hua": "Since Dongpo's "Shui Diao Ge Tou" came out, the rest of the Mid-Autumn Festival poems were completely useless." I think, people I like the trend of radical development of things. I think this is a model Su Shi chose when writing this poem. The words are full of rich imagination, rich descriptions, rich emotions, and rich turning points of thoughts - changes that make people suddenly enlightened. Unfortunately, I feel that these jumps revealed in the words appear too suddenly and come too fast, as if they are beyond the measurable range of time. Therefore, some people believe that there is deception hidden in the words, and feel sad that the poet tried his best to cover up and cover up his own pain. However, some people laugh at their own thoughts. Maybe the transition between happiness and sadness can be a matter of an instant. Maybe there is no clear distinction between happiness and sadness at all. Su Shi was only trying to express the transition of his inner thoughts and emotions.