"Articles can tell the story of the ages, knowing the gains and losses in the heart" is a famous saying by Du Fu in the Tang Dynasty. It means that literary creation is a matter of time, but only you know the success or failure of your creation.

The original poem is as follows:

Odd title

Du Fu? [Tang Dynasty]

The article is about the events of the ages, knowing the gains and losses.

The authors are all in a special category, so their reputation will not last forever.

The scholar has disappeared, and the Han Dynasty is flourishing here.

The seniors soared in, and the remaining waves were beautiful.

The sages of later generations are also the old ones, and each dynasty has its own rules.

The law comes from Confucianism, and the heart is from the weak and tired.

Yong Huai Jiangzuo Yi, often sick in Ye Zhongqi.

Both horses and horses are good, and Qi and Zuo lead good children.

The wheel has been cut, but the hall is still in loss.

The theory of latent husbands is spread, and the monument of young women is falsely spread.

Drifting due to fate and comfort, moving again and again due to illness.

The economy is too long-term, and it is just a false branch.

The dust and sand are surrounded by bees and grasshoppers, and the river gorges are surrounded by dragons and dragons.

The Tang Dynasty and Yu Yuan are desolate, and the Chu and Han Dynasties are in danger.

A holy pilgrim is also a thief, and a foreigner is even more noisy and mean.

The sword of the stars and the pond of green clouds and rain.

At the opening of the two capitals, Wan Yu joined the army.

The remaining copper pillars in the South China Sea, the east wind avoids the moon branch.

The audio book hates the black magpie, and howls at the strange bear.

Poetry flourishes in the fields of farming, while Chai Jing learns from the soil.

The old mountains are surrounded by white pavilions, and the autumn water hides the Huangpi.

I don’t dare to ask for good sentences, but I worry about parting.

Translation

Literary creation is a matter of time, but only you know the success or failure of its creation.

Writers of all ages belong to different schools, so how could their reputation be so casually passed on to later generations.

It is a pity that the authors of Sao style poetry represented by Qu Yuan have passed away. The five- and seven-character poems that began to appear in the Han Dynasty are still popular today.

At the end of the Han Dynasty and the beginning of the Wei Dynasty, poets of the Jian'an and Huangchu generations were brave enough to innovate and jumped into the poetry world with a vigorous attitude. What is regrettable is that by the Southern and Northern Dynasties, poetry had become less formal and beautiful.

Some outstanding later writers were good at combining previous creative experiences, and each era had its own unique creative methods.

The method of creating poetry is naturally only available to scholars with Confucianism; my own ideas for poetry creation have been influenced by my family since I was a child.

I will always admire those outstanding poetic ancestors in Jiangdong, and I also praise and like those literary geniuses in Ye, the capital of Wei.

The talents in Jiangzuo and Yezhong are all good horses. Only outstanding people like Cao Cao and Ruan Li can bring out good talents.

The craftsman who made the wheel only finished the wheel, but his son could not make the wheel and lost his tradition. It is a pity that just like the father determined the method of building the house, the son was still insufficient. But he refused to build the foundation of the church or the house, thus losing the talent to inherit the ancestral business.

Although my friends think that I can write a good article like "The Theory of Qianfu" at will, and think that I have a wonderful writing style like "The Monument of Cao E", that is just a false reputation.

I wrote poems based on my own emotions to express my feelings about being poor and sick, wandering and migrating many times, and to comfort myself.

I feel ashamed that I have no good strategy to manage the world and benefit the people. I am just like the little bird that borrowed a branch in the deep forest to live in this remote and remote place.

The land of Shu is constantly war-torn and the environment is dangerous. Bees and flies are accompanied by dust and sand, and dragons are entangled in the river gorges. There are more people than difficulties, and the people are in dire straits. Looking at the desolate and sad sight before me.

Thinking about the peaceful and prosperous days between Tang and Yu; now the feudal vassals and towns are divided and wars continue, just like when the two heroes of Chu and Han fought against each other, making the situation precarious.

Nowadays, there are still those who wantonly cause chaos in our Tang Dynasty, especially in the remote area of ??Kuizhou, where the customs are even more noisy and low-level, which is really sad.

My sad and dull heart is like the sword buried under the foundation of the prison house that shines purple but has not yet appeared; like a trapped dragon in the boundless pool, unable to see how the clouds and rain soar.

Both of them were military generals in power, and both established shogunate agencies. All over the world, there were armies like forests, wars continued, and wars continued.

On the border of the South China Sea, the copper boundary pillars erected by Ma Yuan during the Han Dynasty had been destroyed. The Tibetan people in the west also invaded the Tang Dynasty and occupied Chang'an, and the emperor had to flee the chaos.

The news from far away did not arrive, and I resented the magpie for not being able to announce the good news in time. The remote place in Kuizhou was desolate, and I blamed the beasts in the mountains for why they roared so loudly.

Engaging in some agricultural work here can relieve the interest of writing poetry, living in simple houses and learning some local customs and habits.

Looking far away from the river, I can't see the steep peak of Bai Pavilion in Zhongnan Mountain in my hometown. I recall the autumn lake of Meipi and the beautiful scenery of Chang'an City.

How dare I force myself to write wonderful verses? When the sorrow comes, I just use poetry to express my feelings of separation.

Notes

Special column: still talking about different schools. Special, difference.

Lang Chui: Leave a message as you please. Lang, indulgence, extends to the meaning of casualness.

Sao Ren: refers to the author of "Chu Ci".

Qu Yuan's "Li Sao" is the representative work of "Chu Ci". Later, this poetic style of "Chu Ci" was called Sao style, and its author was called Sao Ren.

Han Dao flourished here: it means that the five- and seven-character poems that began to appear in the Han Dynasty are still popular today.

绮(qǐ)丽: gorgeous.

Weak age: twenty years old.

Jiang Zuoyi: refers to poets in the Eastern Jin and Southern Dynasties such as Tao Qian, Xie Lingyun, Bao Zhao, Xie Tiao, etc.

Ye (yè) Zhongqi: refers to Cao's father and son and the "seven sons of Jian'an" Wang Can, Liu Zhen and others.

騄骥 (lù jì): It is a good horse name, a metaphor for poets.

Qī lín (qí lín): It is a good horse name, a metaphor for poets. Bringing good children: It means that some poets also pass their poetry to their sons. For example, Cao Cao and his sons Pi and Zhi are both poets.

"Wheel" sentence: There is a fable in "Zhuangzi: The Way of Heaven": Wheel Bian told Qi Huan Gongdao: I cut wood to make a wheel, but I can't make it fast, and I can't make it too slow. I have to "get it in my hand." , and respond to it in the heart.” I can't pass this on to my son. Later generations often use this allusion to describe the difficulty of artistic creation experience.

Tang: This refers to the foundation of the house. Structure: This refers to the roof truss. There is a metaphor in "Shu Jing Da Gao": The father is building a house, but the son is not even willing to build the foundation of the house. How can he be willing to build a tree house? Later generations used the word "Tang Gou" to refer to the son inheriting the father's business.

Man: Whatever.

Yuanqing: Here, "Yuanqing" is used as the code for poetry.

Economy: economic development.

Fake: borrow.

迿 (chài): scorpion.

Jiao Chi (chī): a dragon in ancient legends.

Lian Pian: Birds flying together. During the time of Chu and Han, all the heroes stood together like flying birds.

Holy Dynasty: refers to the Tang Dynasty. Thieves: refers to the Anshi remnant party and rebels in various places.

Weird customs: refers to the human customs in eastern Sichuan that are different from those in the Central Plains. Noisy: noisy. Humility: low humidity.

Yuyu: grand appearance. Star Sword: The sword with which Yan Jingqi rises to the stars.

Cang Cang: grand appearance.

Two capitals: Chang'an, the western capital, and Luoyang, the eastern capital. When the army went on an expedition, tents were set up everywhere to work, so the shogunate was also called the shogunate.

Wanyu: Just like Wanfang. Military command: military flag.

Two sentences about "South China Sea": Ma Yuan of the Eastern Han Dynasty once erected a copper pillar in Jiaozhi to indicate the Han boundary. The place was located in Fenmaoling, northeast of Shangsi County, Guangxi Zhuang Autonomous Region. At this time, Nanzhao was backing Tang and Tibet, and the southern border was very unstable, so the pillars erected by Ma Yuan were broken.

Yue Zhi: Yuezhi, the name of the country in the Western Han Dynasty, to describe Tubo. At that time, Tubo invaded many times, and the Tang Dynasty often humiliated and retreated. Tang lived in the east of Tubo, hence the name "east wind".

"Yin Shu" sentence: The ancients were superstitious and believed that the crow of the black magpie was a happy event. When people expected to receive letters from their relatives, the black magpie happened to crow, but when no letter came, they turned to hate the black magpie for its ineffectiveness.

The sentence "Howl and anger": This is about living in a remote place and hearing the sounds of bears and pí from time to time, which is annoying.

"Gap" sentence: Planting grain is called Jia, and harvesting grain is called Ji. This means that having to engage in farming distracted him from his interest in writing poetry.

"Chai Jing" sentence: Chai Jing, thatched house. The water and soil vary from place to place, and people have their own preferences, which is called soil suitability. This means living in Kuizhou and trying to get used to its soil and water.

Two sentences of "Gushan": Baige is on Zhongnan Mountain, with Meipi below. Huangpi is Huangzipi, located in the south of Chang'an.

Appreciation

The first half of this poem summarizes the general development of poetry creation before the Tang Dynasty, the author’s admiration for previous generations of writers and his personal ambition to create; the second half expresses the It expresses emotions about the chaos of the world and personal wandering, and explains that poetry is born out of love and fate, and is a reflection of the author's feelings about real life. The language in the whole article is highly condensed, and allusions are often used. The meaning is relatively subtle and profound, and requires careful consideration.

Cao Pi's "Dian Lun·Wen" said: "The cover article is a great cause of the country and an immortal event. Life is sometimes exhausted, and glory and joy end with one's body. The two must come in a permanent period, which is not the same as The articles are endless." Du Fu was gratified that although his ambition to "serve the kings Yao and Shun, and make the customs pure" ("Twenty-two Rhymes to Wei Zuocheng") has not been fulfilled, he has experienced many setbacks and suffered from turmoil. But he has achieved fruitful results in poetry creation. So at the beginning of the chapter, he recited a famous line full of philosophy: "The article is about eternal things, and you know the gains and losses." Of course, this "knowing in one's heart" refers to both what one knows and what one's close friends know.

Then, while supporting this "immortal" "eternal event", he also talked about the inheritance and development of the art of poetry from ancient times to the present. The poets of the past dynasties can be ranked in order. The Sao style and even the earliest poetry have been replaced by the five-character and seven-character poetry styles since the Han Dynasty. The predecessors of the poets galloped their talents and leaped into the literary world, leaving a strong influence on later generations. The talents of later generations always incorporate and innovate on the basis of inheriting their predecessors, so that the creations of different eras can form unique and fresh standards. Then I think about my own creation, which originally came from the Confucian system. I have devoted myself to creation since childhood. I can’t forget the influence of Western Jin Dynasty poets Pan Yue, Lu Ji and others who galloped like horses such as “騄” and “骥”, and I must also thank Ye Xia San, who galloped in the poetry world with horses like “鄄” and “骥”. The encouragement given by Cao and his son.

What is worth sighing is that although it is now "obtained in the hand and answered in the heart" like a flat wheel, it is not conducive to the governance of the country and the peace of the people. Even if Wang Fu's "Qianfu Lun" and Handan Chun's "Cao'e Stele" were written, they would only be passed down to future generations. On the other hand, thinking about it, writing poetry is, after all, my own hobby, my own ideological sustenance, and a kind of comfort for me to move around and live in exile while I am sick. Why talk about strategies for running the world and benefiting the people like a tired man? Like flying birds, it is good to have a place to perch.

Back to reality, bees and flies are rampant in the world, and dragonflies are infested in the river gorges - it is desolate and desolate, getting further and further away from the era of Tang and Yu; the warlords are united to resist the yoke, and it seems that they have returned The crisis between Chu and Han was reproduced. The so-called sage's dynasty was filled with thieves and thieves, and the exotic scenery in the frontier land became even more noisy and humble. Under the gloomy sword energy that surrounds the stars, there are soldiers and soldiers. The boundless sky, like clouds and rain covering the pond, is the steaming war energy. Shogun's offices were set up in every town in the east and west, and military flags were flying everywhere. The bronze pillar that Ma Yuan of the Eastern Han Dynasty erected at the extreme boundary of Jiaozhi in the South China Sea has been destroyed. As if the west wind is getting stronger and the east wind can't avoid it, the moon branch from the west has repeatedly invaded. Living in a foreign land, the crow of the magpie brings no news of my relatives, and I hear the howling of bears in the mountains from time to time. This state of mind cannot be explained clearly with "hate" and "weird", so I have to describe my daily farming life with the interest of reciting poems. To express, the self-reliant life in Chaimen’s hut can also make a scholar enjoy himself. Thinking of the smoke-drenched Bai Pavilion in Chang'an's former residence and the autumn-filled Huangpi Palace of Bai Pavilion, it was difficult to return home, so I had no choice but to recite poems to express my feelings of separation and homesickness. I did not dare to hope that I could write a masterpiece that could be passed down to future generations. .

Du Fu’s thoughts and opinions on the inheritance and development of poetry art and the main purpose of his life’s poetry creation are expressed in the form of five-character rhyme arrangement, with rigorous rhythm, steady countermeasures, and one rhyme to the end. , is not restrained at all, and can record events, discuss, and express emotions with ease, which is enough to show that his poetic attainments have reached the level of proficiency.

Creative background

This poem was written in the autumn of the first year of Dali (766 AD). In May of the previous year, Du Fu went east from Chengdu and passed through Rongzhou (now Yibin City). ), Yuzhou (today's Chongqing City), Zhongzhou (today's Zhong County), and Yun'an (today's Yunyang County), so he moved to Kuizhou (today's Fengjie County, Sichuan) in the spring of that year. This poem was written when he lived in Kuizhou. In his later years, Du Fu felt more deeply that he had been dealing with poetry all his life since "thinking about it at the age of seven makes him strong, and opening his mouth to chant the phoenix" ("Zhuang You"). As a result, I have a deep thinking and understanding of the inheritance and development rules of the art of poetry and the actual practice of my own poetry creation, which is reflected in this "eventual title" in a natural and logical way.

Author

Du Fu (712-770), courtesy name Zimei, known as Shaoling Yelao, known as "Du Gongbu", "Du Shaoling", etc., Han nationality, Fugong, Henan Du Fu, a native of Gongyi County (now Gongyi City, Henan Province), was a great realist poet in the Tang Dynasty. Du Fu was respected as the "Sage of Poetry" by the world, and his poems were called "the history of poetry". Du Fu and Li Bai are collectively known as "Li Du". In order to distinguish them from the other two poets Li Shangyin and Du Mu, known as "Little Li Du", Du Fu and Li Bai are also collectively known as "Big Li Du". He was concerned about the country and the people, and had a noble personality. About 1,400 of his poems have been preserved. His poetic skills are exquisite, and he is highly respected in Chinese classical poetry and has far-reaching influence. He lived in Chengdu from 759 to 766, and is commemorated by Du Fu thatched cottage in later generations.