Sima Xiangru of the Western Han Dynasty "astonished" the rulers of the Han Dynasty three times with his "Ling Yun" writing brush. He was regarded as the "Ci Zong" and "Fu Sage". He was unmatched by the younger generations in the world of sincere Fu, especially the Han Dynasty. The status of the servant of speech gradually declined, and the glory of the Fu family was no longer there. Fu as the "winner of literature of a generation" has become history, and then merged into the mighty literary torrent as a whole. However, the "brand" awareness of poetry in writers' creations has been spread for a long time, and the lingering sound is still lingering. Its use of poetry to "call people" and be "called", "sinners" and "sinned" has become a famous example in the history of literature. A unique phenomenon that was particularly prominent during the Wei, Jin, Southern and Northern Dynasties.

Liu Yiqing's "Shishuo Xinyu·Literature" records a story about Yuan Hong's writing of "Eastern Expedition Fu": "Yuan Hong began to write "Eastern Expedition Fu", but he did not follow Tao Gong. Hu Nu In the narrow room, he stood up with a white blade and said, "Such is the merit of your ancestors! Why did you ignore it when you wrote "Ode to the Eastern Expedition"?" Hong was at a loss and replied, "Why do I say that I have nothing to do?" 'Because of the chant: 'The fine gold can be cut, and the power can cure people. The merits of Changsha are praised by history.'" Tao Gong refers to Tao Kan, Hu Nu, and Kanzi Tao. Fan, because the latter did not praise the late father-in-law's meritorious service in Yuan Hong's poem, he actually attacked him, causing the author to be "embarrassed and helpless". In desperation, he responded with a few words in the poem, which saved his life. Among them, "I use a white blade", which shows that the Fu family was almost "guilty" because of Fu, and the words "because of chanting" actually "called" people's beauty. This also shows that people at that time believed that Fu can carry family reputation and personal merit. of attention.

In the same story, Liu Xiao quoted in "Xu Jin Yang Qiu" but mentioned another person: "Hong joined the army in the office of Da Sima Ji, which was later published in "Ode to the Eastern Expedition", and all the famous names across the river were mentioned. When Huan Wen was in Nanzhou, Hong said: "I will never be as good as Huan Xuancheng." When Fu Tao was in Wen's house, he tried to remonstrate with Hong Shan, but Hong Tao Mi responded to Qi Wen. In anger, Yi Hong heard about the sound of this poem and did not want anyone to hear about it. After returning home, he ordered Hong to go with him. They walked for several miles and asked Hong: "I heard it." When you wrote "Ode to the Eastern Expedition", you were often referred to as a sage, so why was he not as good as the Lord of the Family? "Hong replied: "Since the title of Zun Gong is not something that a lower official dares to use, it is not revealed yet." Wen Naiyun said: " Why do you want to say this? "Hongji replied: "Fengjian Sanlang, although the body can be destroyed, the road cannot be destroyed, and the letter is allowed." "Wen Xun stopped. In the description, Tao Fan was replaced by Huan Wen, and the object of praise in the poem was also changed from Tao Kan to Huan Yi. However, the "Xun Ran" of the general Huan Wen in the description coincided with the fact that the poem "called" his father Huan Yi (who was the internal historian of Xuancheng). Yuan Hong first said "I will never be as good as Huan Xuancheng", and then recited the words "Fengjian Sanlang" to respond to the beauty of his achievements and reputation. His calmness also contained the words "sin" for those who "sin" due to his gifts and "sin" for himself. of danger.

Regarding the different characters described in the same story, Yu Jiaxi's "Shishuo Xinyu Jianshu" quoted Cheng Yanzhen as saying: "The five hundred and eighty-seventh Fu gate introduction and two things in "Yu Lan" were both written "Shishuo" is covered with annotations. "However, Yu Jiaxi disagrees, and his note says: "The meaning of filial piety is that it is suspected that Tao Gong is not as good as Huan Yi, but it is rumored that there are different words in "Book of Jin·Wenyuan". "Hong Zhuan" contains both events. Jiaxi believes that both of them are appropriate. "The "Book of Jin" also contains the events, which is also to commend Yuan Hong's status in the literary world at that time, and also illustrates the role of Fu Shu's merits and virtues. Influence. If we compare these two documents, we can see that the former is to kill the "Fu family" by "using a sword". How violent is that? The latter is more gentle, but "doesn't want to be seen" and stifles "composition". It is at least cold violence to the writer's spiritual life. After studying its origins, all of them are attributed or attributed to this poem, which can be seen from the "calling people" and "sinners" in the poem.

The reason why Fu praises people is that it can be "praise". Praise is to exaggerate, and it will inevitably lead to "sin". Let’s take a look at the evaluation of Yu Xin’s Fu by historians of the Tang Dynasty: “Zishan’s writing originated in the late Song Dynasty and became popular in the Liang Dynasty. His style is based on obscenity and his lyrics are based on lightness and danger. Therefore, he can boast of extravagance in red and purple. The poet's poems are more beautiful than those of Zheng and Wei. In the past, Yangzi said: "The poems of poets are beautiful, and the poems of poets are beautiful." If you use Yu's style, you are also the sinner of poems." ("Book of Zhou") "Yu Xin's Biography") The so-called "crime" of "exaggerating the red and purple" is criticized on the surface because it goes against the purpose of Fu's writing, but the actual crime is the excessive description of Fu style. Going to Tang and Song dynasties to examine the poems, of course you have to pay tribute to the saints. The exaggeration was excessive and was suppressed. For example, in the Xining period of the Northern Song Dynasty, Wang Anshi stopped poetry and Fu, and Yuanyou resumed poetry and Fu. By the "Early Shaosheng Dynasty, Yuanyou regarded poetry and Fu as his academic work, and then stopped it. In the middle of political harmony, he wrote poems and poems. According to the order, those who pass on poems and poems to the common people will be given a hundred sticks" (Volume 5 of Ge Lifang's "Yun Yu Yang Qiu").

The former's criticism of Yu's Fu is a historical case; the latter's "those who practice poetry and poetry" have practical functions, and the "sin" Fu is nothing more than this.

Of course, returning to the "calling people" and "sinners" in Yuan Hong's "Ode to the Eastern Expedition" also have the characteristics and style of the Wei and Jin Dynasties. Judging from the two documents cited earlier, one of the poems praises Tao Kan's achievements with the words "The fine gold is refined a hundred times, and it can be broken in cutting. The merit is to govern people, and the duty is to calm chaos. Changsha's merits are praised by history", and the other is Then he praised Huan Yi's achievements with the words "Fengjian Sanlang, either searching or leading. Although the body can perish, the Tao cannot perish. Therefore, in the festival of Xuancheng, the letter is allowed", which is consistent with the popular "Tanfu" and "Pin "people" related. It can be said that the "Qingyi" that flourished in the late Eastern Han Dynasty mostly belonged to high-ranking people. The so-called "famous people in the world give them titles". Just as Cai Yong recorded that Guo Linzong, the leader of the scholar stream at that time, said: "The people who admire the gentry are judged by their appearance. The appearance and shadow are attached, and the person who listens to the sound of praise and echoes is like the hundreds of rivers returning to the huge sea, like the turtle and dragon of Linjie." ("Guo Tai Stele") When it comes to "Qingtan" in the Wei and Jin Dynasties, there are many "appreciation of people". When it comes to "talking about literature", the style of talking about poetry also includes commenting on characters. For example, "Shishuo Xinyu·Wenxu" records that Yu wrote "Yi Fu", which proves the principle of "expressing the meaning" and "not fully expressing the meaning": "Yu Zisong completed the "Yi Fu", and Cong Zi Wenkang saw it and asked: 'If there is an intention to do something wrong? It is not due to Fu; if there is no intention to do something wrong? 'The answer is: 'It is intentional or unintentional'. "Book of Jin" in the original biography "Seeing the difficulties in the royal family, and finally knowing that the baby is in trouble, he wrote "Yi Fu" to spare his emotions." It can be seen that he "forgotten his emotions" because of "many difficulties" and fear of "infant disaster", and thought that Lao and Zhuang were naturally Treat life with perspective, eliminate sadness, and hope to become enlightened. However, talking about Fu "intentionally or unintentionally" is not only an artistic response to "explaining the meaning" or not, and it has become the most famous saying in Fu studies and metaphysics. interpretation of life.

There are also examples in "Shishuoxinyu" that directly use Fu to criticize people. For example, "Appreciation Chapter" contains: "Xu Xuandu said: "Qin Fu" said that 'people who are not the most refined cannot be analyzed with them. ', Liu Yin's person; 'If you are not calm, you can't rest with him', Jian Wen's person." Xu Xun used the words of "Qin Fu" to comment on Liu Xun and Sima Yu (Emperor Jian Wen of Jin Dynasty) respectively, and used "discussing metaphysics and analyzing theory". Their education and ability determine their characteristics and help them talk about their talents. There are also those who use Tan Fu to form a public case, such as the "Yu Pian" records that "Sun Chuo Fu "Suichu", built a house in Jingchuan, and said that he knows what is enough to stop", which embodies the thoughts of Jiadu that he knows how to stop when he is self-sufficient. However, in the "Qing Slander Chapter", there is another description: "Huan Gong wanted to move the capital to expand his business. Sun Changle came to the table and remonstrated that this proposal was very reasonable. Huan was convinced by the table, but he was angry with him for being different, which made people Paying tribute to Sun Yun: 'Why don't you look for "Sui Chu Fu" and force yourself to know other people's national affairs? '" In this regard, Liu Xiao quoted Sun Chuo's "Biao": "Zhongzong Feilong actually relies on the ears of the Yangtze River, which is thousands of miles away. . Otherwise, Hu Ma has been building a healthy land for a long time, and Jiangdong is a place for wolves." It is also said: "Chuo Fu "Sui Chu", Chen Zhizu's way." From this we can see that Sun Chuo directly admonished Huan Wen in Yonghe. In the second year, he asked to move the capital to Luoyang, which was ridiculed by Huan Wen. The Huan family's acquisition of capital was exactly what Sun Chuo said in "Suichu Fu", which used his self-proclaimed words to satirize his failure to settle down in seclusion. , behavior that is unwilling to be used by the world. This is a way of referring to someone with a gift but then criticizing him, which is indeed very meaningful in the wit and wit of the conversation.

When talking about poetry and character, two aspects appear. One is the realistic style of writing poetry at that time. Looking at his theory, the most typical one is Zuo Si who wrote "Sandu Fu" and criticized Han Chinese Fu for "it is easy to embellish when it comes to words, and it is empty and meaningless when it comes to meaning." "Local Chronicles" ("Preface to Sandu Fu"); when examining the creation, typical examples can be taken from the "Book of Southern Qi·Biography of Zhang Rong": During the reign of Emperor Xiaowu of the Song Dynasty, Zhang Rong "composed "Hai Fu"... to show to the general Gu Zhenjun" He coveted it and said: "This poem is very mysterious, but I hate it." Rongjie wrote a note and said: "The sand is white, the waves are boiling, and the frost is flying in the summer." "These four sentences are enough for the future." The use of four sentences to supplement the "salt" in the sea imitates the method of referring to people in Yuan Hongze's poems, and it is true that it cannot be ignored. This leads to the second aspect, which is to adopt the method of warning with phrases. Taking Yuan Hong's Fu as an example again, the "Book of Jin·Yuan Hong's Biography" records that Hong wrote "Fu on the Northern Expedition" following Huan Wen's Northern Expedition. When Huan Wen ordered Fu Tao to read the Fu to the point that "it can only hurt one nature, or even hurt the whole world", Wang Xun He said, "This poem has been passed down for thousands of years, and there is no way to catch up with it. Now, after the 'Tianxia', the rhymes and things have changed, but the writing and sending seems to be unfinished." Fu Tao said, "Writing a rhyme sentence with benefit may be a small victory." Huan Wen said, "It will benefit you if you think about it."

Yuan Hong responded and continued, "The feelings are endless in my heart, and I write alone based on the current wind." Wang Xun read and admired the reading for a long time, and said to Fu Tao: "The beauty of today's articles should be praised by this generation." Such reasoning. Ye, in the warning policy, the Fu family carefully considered and considered the work, aiming to be subtle. For example, "Shishuo Xinyu·Wenxue" records that Sun Chuo "composed Tiantai Fu" to demonstrate the prosperous period, saying: 'You are trying to throw the ground to make the sound of gold and stone.'... Every time he comes to a good sentence, (Fan) often Yun: 'It should be the language of my generation. '" Conceited and appreciated by him. Another example is the famous thing about writing a poem. It is said that Yu Chan's "Yangdu Fu" has the sentence "The forest of warmth and justice, Yu is the hope of the people. The sound of the square is the sound of gold, and the virtue is the brightness of the jade." Yu Liang wanted to observe his poems, but because of the poems The word "Liang" has the same name as Yu Liang. In order to avoid naming taboos, Yu Chan changed Liang to "Run" to rhyme with "Run", and changed "Wang" to "Jun". It is precisely through careful consideration of words and sentences that we can understand the mystery of Yuan Hong's recitation of poems to address people. The self-respect of the Fu family is due to the custom of self-respecting Fu, which is also a major reason why people are known as Fu.

Although the status of the court Fu masters had declined by the Eastern Han Dynasty, the emphasis on Fu by literati did not change until the Wei, Jin, Southern and Northern Dynasties. This is why there is a saying in the Wei Dynasty that "a person must be able to compose Fu before he becomes a great talent." . Looking at the background of Yuan Hong's writing of Fu, Zuo Si's "Sandu Fu" was recommended and rewarded by Huang Fumi, and "Luoyang Zhigui" has become familiar. Similar stories include "Duxia Zhigui", which can also be evidenced. . According to "Shishuo Xinyu·Wenxue", Yu Chan completed the "Yangdu Fu" and reported it to his compatriot Yu Liang. "Three Capitals". So "everyone competes to write, and it is very expensive to write down the paper." Duxia refers to the capital city, and the Fu family competes for fame in the court, which is also a reflection of the tradition of heavy Fu. Meng Qi of the Tang Dynasty recorded in his "Poetry of Mocking": "Emperor Wu of the Song Dynasty tried to recite Xie Zhuang's "Moon Fu" and praised it for a long time. He said to Yan Yanzhi: "Xi Yi's work can be said to be unprecedented in ancient times and unprecedented in the past. King Chen Why do you think so? '" King Chen is Cao Zhi, King of Chen Si. Xiezhuang's "Moon Fu" was written in the guise of a confrontation between Cao Zhi and Wang Canwen, so it was said by Emperor Wu of the Song Dynasty. However, its unprecedented praise does reflect the custom of self-preservation, self-esteem and self-respect of the Fu family at that time. Therefore, whether it is self-proclaimed from the perspective of an "author" or appreciation from the perspective of a "reader", the amplification of this emphasis on Fu in specific works will lead to the ultimate phenomenon of Yuan Hongfu calling people and sinners. Otherwise, people like Tao Fan or Huan Wen would not care about the importance and value of a poem praising their ancestors.

Why does Fu need to address people and serve as a tool for praise? This should also consider the tradition of "describing virtue" in Fu. As Ban Gu said in his "Preface to the Ode to Two Capitals" during the Eastern Han Dynasty, "either to express lower emotions and communicate with the edict, or to declare superior virtues and fulfill loyalty and filial piety", satirizing his bad virtues and praising his virtues, drawing lessons from the historical tradition of describing virtues. is clear. For this reason, he praised Emperor Ming of the Han Dynasty Yongping's ritual rule in "Dongdu Fu" and said, "At the time of Yongping, Xixi was heavy and tired, the rituals of the three Yongs were held, and the robes of Gunlong were repaired. The Hongzao was spread, "Jiujingshuo, Yangshi Temple, Zhengyayue. The harmony between humans and gods, the order of the ministers is solemn." etc., just like Wang Chong's "Lunheng·Xu Song" praise of Ban Gu's "virtue" of the Ming Dynasty: "At the time of Xiao Ming, all auspiciousness came together. There were hundreds of officials and ministers, not a few. Only Ban Gu's disciples praised the country's virtues, which can be said to be worthy of the praise. The odes and texts were wonderful, highlighting the virtues of the Han Dynasty for hundreds of generations, and making the emperor's name as bright as the sun. "Which can't be said? It's not beautiful or good!" Regardless of whether Wang's reputation is "realized", his comments are consistent with the writer's moral direction. If we compare the differences between the Fu writers of the Han and Jin Dynasties, it was the emperors who were appreciated by the Han people for their Fu. For example, Emperor Wu of the Han Dynasty and Emperor Xuan of the Han Dynasty loved Sima Xiangru and Wang Baofu respectively. Therefore, the objects of the Fu's odes were also emperors; the Fu writers of the Jin Dynasty were appreciated. Those who have common sense are the gentry, such as Huangfu Mi in Zuo Si's "Sandu Fu" and Yu Liang in Yu Chan's "Yangdu Fu". Therefore, most of the objects of his virtue descriptions are the gentry. Yuan Hong's "Eastern Expedition Fu" is about the Tao and Huan families. To call it beautiful is to be typical. If a poem is not praising properly and satirizing it without justice, it will inevitably lead to "sin". Even a great Fu master like Yang Xiong would feel guilty for "advising a hundred people to satirize one thing" and "regret the poem" for the rest of his life. The embarrassment and danger Yuan Hong faced when writing a poem were even more severe. Creepy.

People say that "Fu was written in the prosperous times", which shows that "ode" is a major attribute of Fu style. However, under severe dictatorship, or in the face of the danger of "being exposed to the sword", the name of the Fu family has changed. People and their virtues should be spoken sincerely. I'm afraid this is not only the "fault" of the Fu family, but also the "sin" of literature.

(Author’s affiliation: School of Liberal Arts, Nanjing University)