Ha!!!!!!!!!!! I like Ji Kang very much!!!
Swan song·Drunkenness——Ji Kang and Ruan Ji
< p>Zhuo Yu Hongchen 1152 2003-8-17 8:13:001. "Guangling San" (Note) is now extinct!"
"An Neng Is it so white that it is covered with the dust of the world?”
——Qu Yuan’s “The Fisherman”
For hundreds of years, people have described the Seven Sages in the Bamboo Forest over and over again. The style of the Wei and Jin Dynasties praised their independence and leisurely elegance that they retained in a turbulent society with Wuhu invasion outside, open and secret struggles between the Cao Wei Group and the Sima clan inside, as well as economic decline and public dissatisfaction. But people also sigh over and over again for a person to show their emotion and express their sorrow.
Because of Ji Kang, "Guangling San" will be famous forever; because of "Guangling San", Ji Kang was able to sing the last elegy in his life!
Listening to "Guangling San", there is a feeling of comprehending life amidst the sounds of killing and conquest, noisy and lonely, depressing and melancholy. But do people know where this "Guangling San", which is an unparalleled legacy, is heard? !
"Shishuo Xinyu·Ya Liang" writes:
Ji Zhongsan was about to be punished in Dongshi, but his demeanor remained unchanged. Play the piano. Play "Guangling". The song ends with: "Yuan Xiaoni tried to learn this prose, but I, Jin Gu, refused to agree. "Guangling San" is now extinct!"
Being sad is sad, being strong is strong! "A song from Guangling has finally been left behind, and the three-foot Yao Qin will no longer be played."!
I saw...
The wind and rain were miserable.
On the guillotine just a few feet away, several phantoms looked eerie and ferocious.
Ji Kang brought his beloved guqin and placed it on the stage.
The palace merchants’ horn feather emblems are arranged neatly. At this moment, the strings seemed to be filled with a certain melancholic temperament, as solemn as facing a powerful enemy.
It never thought that under the influence of its master, it would become a yardstick to measure all things and silence, the past and the future; to measure the reality of human heart and life!
It never thought that the moment the sound of the piano stopped, it would be the time when the master calmly died.
The clanking sound of the piano suddenly sounded along with the dim sky... Excited and high-spirited, sentimental and wabi. Between those playing and playing, I clearly saw that he was lost in love, as poetic and intoxicated as if he were in the mountains and rivers. The four qin music pieces composed by Ji Kang ("Chang Qing", "Duan Qing", "Long Side", and "Duan Side") are known as "Ji's Four Nongs", which are similar to Cai Yong's "Cai's Five Nongs". Collectively known as "Nine Nongs", it is a famous group of ancient Chinese piano music.) devoted his whole life to performing the music, and the high-pitched singing of the music also completely explained what it should be for this life on the verge of despair. high!
"This man has passed away. The Yellow Crane Tower is empty, and the white clouds have been empty for thousands of years." Before the executioner's knife fell, and with this lingering melodious aftertaste, Ji Kang's soul had already escaped. , breaking through the hustle and bustle, swirling in the pure and blue sky, allowing life to return to the original dome where it should have returned. Therefore, "Guangling San" has become Ji Kang's "Requiem March" and the lingering sound of life.
The final sound also sounded at the end of life, and the sound was given to the eternal God of Death. Perhaps, this is a kind of sacrifice and ridicule to death, perhaps it is also a kind of determination to live towards death with "death of affirmation" completely defeating "life of denial".
Alas, all tragic resistance stems from the nature of "shame and evil spirits compete for glory." With this detachment of "It's been a long night, why don't you come? Between the body and the body, what's the point?" (According to "Taiping Guangji" No. 317 quoted from "Linggui Zhi")
Out of guarding his own personality and perseverance to his ideals, in the "turbulent times" of monsters and monsters, Ji Kang "tranquilized" "Take what is straight, not seek what is simple", and refused to compromise with the ruling group until death, which eventually led to disaster; Ji Kang was talented, elegant, aloof and arrogant, but he also had all the qualities of a "scholar" Strong feelings of "joining the world", "revitalizing the country and revitalizing the people". It is a pity that in the end, the singer ended up with a broken string and a broken music, which made many literati feel sad and regretful. This alienation and contradiction between one's own destiny and real politics, this kind of anti-mainstream individual personality full of bones, are inevitably extremely destructive, which also determines the tragedy that he is unable to become the mainstream and will inevitably be eliminated. destiny.
"A hero's helplessness is sentimental" and "A hero's desperation is his end."
Ji Kang, this "Don Quixote"-style romantic savior hero, was inspired by the idea of ??"surrendering himself to serve the Lord and dying for the country." The scholar-bureaucrat's spirit had been cultivated for a long time, and he dedicated himself to repaying it with his unique knowledge. To the world, but sadly, what he faced was another barren heroic road? !
Sigh, how could there be so few precedents in this regard in China’s history and politics? It's nothing more than "There are no heroes in the world, so Shuzi became famous!"
Historical books have also recorded such a story about him:
When Ji Kang went to Taihang Mountain to ask, It's a pity that the Taoist didn't say anything to him.
Ji Kang was very disappointed, so he went down from the top of Taihang Mountain that day. At dusk, the sun was setting on the west mountain, and the trees in the mountains were bathed in the sunset. The tired birds returned to their nests from a distance after working for a day... Ji Kang couldn't bear it anymore, so he He shouted at the distant mountains, but the sound was quickly drowned. Suddenly he heard a long roar, coming from a distance, like the sound of nature. The sound traveled through mountains, streams, and jungles, coming from afar, from the Taoist priest, and stretched endlessly. Ji Kang's soul took refuge at this moment, and he realized the meaning of life itself. That was the answer the Taoist gave him.
If you have a thorough knowledge of life and death, you should not attract bloodshed. But the fireworks and feelings in the world made him so obsessed and persistent. As a lifelong student of Lao and Zhuang, what he did not understand until his death was the Confucian principle of "If Heaven has the Way, then you will be an official; if Heaven has no Way, you will hide." In the end, it is inevitable that "Guangling San" is now extinct!" The lamentation and the ending of the blood-spattered guillotine...
Yes, "There are four hundred and eighty temples in the Southern Dynasties, and there are so many towers in the mist and rain." How can people see the turbulent history clearly? Life and death can be understood, but history is not like this...
I have no way of seeing through this weird history, nor do I want to see through it. But I clearly see a life proposition that the story of Ji Kang and "Guangling San" revealed to me -
There is a kind of value,
a kind of value that destroys value.
What it reveals is that the existence of life is not the premise for a complete evaluation of everything!
Sigh! "The phoenixes are like phoenixes. You can't admonish those who go by, but you can still chase those who come!" ("Chu Kuang Jie Yu Song").
The soul is back! If Ji Kang is not dead, Guangling will sing long!
Notes: 1. "Guangling San", a guqin tune, also known as "Guangling Zhixi". It has two origins, one: According to records in "Warring States Policy" and "Historical Records": Korean Minister Yan Zhongzi had an old feud with Prime Minister Xia Lei, and Nie Zheng had a good relationship with Yan Zhongzi, and he assassinated the Korean Prime Minister for Yan Zhongzi. , embodies the sentiment of "a scholar will die for knowing himself". Second: "Qin Cao" written by Cai Yong of the Eastern Han Dynasty mentioned that Nie Zheng was a Korean during the Warring States Period. His father was killed by the King of Han because he violated the deadline for making swords. Nie Zheng failed in his assassination attempt to avenge his father, but when he found out that the King of Han was fond of music, he disfigured himself and went to the mountains to learn piano skills for more than 10 years. When he returned to Korea with his unique skills, no one knew him. So, when he found an opportunity to enter the palace to play the piano for King Han, he pulled out a dagger from the belly of the piano and stabbed King Han to death. Of course, he himself also died a heroic death. (Nowadays, this understanding is generally adopted.)
The whole score of "Guangling San" has forty-five sections, which are divided into finger, minor sequence, major sequence, main tone, random tone, and back tone. Preface to six parts. Before Zhengsheng, it mainly expressed sympathy for Nie Zheng's unfortunate fate; after Zhengsheng, it expressed praise and praise for Nie Zheng's heroic deeds. The main part of the music is the main part, which focuses on Nie Zheng's emotional development process from resentment to indignation, and profoundly depicts his will to revenge without fear of rape and death. The whole song is always full of the interweaving, ups and downs, development and changes of the two themes. One is the main tone of the main tone found in the second section of the "Main Speech"; the other is the main tone of the random tone that first appears at the end of the main sequence: The main tone of the main tone is mostly at the beginning of the section, highlighting its main conductor function. The chaotic main tune is mostly used at the end of a section. It brings various changed tunes into a single tone, marking the section and unifying the whole song. The melody of "Guangling San" is passionate and generous. It is the only existing Guqin music in my country that has a fighting atmosphere. It directly expresses the fighting spirit of the oppressed against the tyrant, and is of high ideological and artistic quality.
2. "The so-called worship of ethics in the Wei and Jin Dynasties was for self-interest. That worship was just accidental worship. For example, Cao Cao killed Kong Rong and Sima Yi killed Ji Kang because they were related to unfilial piety. (Note: Sima Zhao's crony Lu Cui raped his brother Lu An's wife and falsely accused Lu An of being unfilial. Ji Kang defended Lu An, and Zhong Hui took the opportunity to encourage Zhao and kill him for being unfilial.) But in fact, Cao Cao and Sima Yi He is a famous filial son, but he just accuses those who oppose him in this name." (Lu Xun, "The Relationship between Style and Articles, Medicine and Wine in the Wei and Jin Dynasties")
2. "The education comes from the fire." Suffering, many talents will cause harm (note)"
"The water in Canglang is clear, and I can wash my tassel; the water in Canglang is turbid, and I can wash my feet."
— ——Qu Yuan's "The Fisherman"
Among the Seven Sages in the Bamboo Grove, the only ones who can rival Ji Kang are those who are regarded as "the great sages of the world" (Jin Yuzhong's "Preface to Ruan Sizong's Poems") "Fang Xin" A hundred generations, the leaders of the wise" (Li Jing's "Rebuilding the Ruan Sizong Temple Stele") is the Ruan Ji.
Mentioning Ruan Ji naturally reminds me of wine.
The tragic philosopher Nietzsche said this: "Artists should not see things as they are, but should see them happier, simpler, and stronger. For this reason, there must be something in their own lives. There is a sense of vitality and spring, and a permanent sense of wine." ("The Birth of Tragedy")
"Book of Jin Ruan Ji Biography" has a quite vivid explanation of this:
Ji originally had the ambition to help the world. During the Wei and Jin Dynasties, there were many famous people in the world and few famous people. Because he was not in line with current affairs, he often drank to his heart's content. When Emperor Wen first wanted to propose to Emperor Wu, he was drunk for sixty days and could not say anything.
Zhong Hui asked several questions about current affairs, and if he wanted to find out whether he could be punished, he was exempted from being drunk!
Perhaps it was because of alcohol. Is Dionysus' madness a true portrayal of Ruan Ji? Perhaps just like Dionysus, does Ruan Ji's drunkenness have the most insane meaning?
Different from the affirmation of Ji Kang, there are many controversies about Ruan Ji in history.
There are two "crimes" that historians hate most about Ruan Ji: 1. Ruan Ji wrote "A Note to the King of Jin for Zheng Chong"; Sima Zhao was ordered to become a spy. Ye Mengde said: "(Ruan Ji) should write the "Encouragement Table" for the minister, and if he talks about Ji Kang, he should die with a stick."
History always uses the mainstream attitude to seal the coffin, and never concludes the coffin. Ask about its origin!
Huang Kan told me this in "Supplementary Notes and Preface to the Poetry of Yong Huai":
Ruan Gong has a deep understanding of metaphysics, wonderful objects express emotions, and his works of Yong Huai are all-encompassing... It is said that he cried bitterly and was exhausted, and was drunk for ten days. Gai had already waited for Nan Guo to look up to the sky, like Ziyu's Jianjing. He was filled with great sorrow, which could not be expressed by Heng Yan, so he published it in poetry.
Ruan Ji is the most complex person among the "Seven Sages of the Bamboo Grove", and his psychological state is also the most subtle. It's not like Ji Kang's "junqie" character who died violently, nor is it like Shan Tao, Wang Rong and Xiang Xiu who took refuge in the Sima family and became high officials. He is neither a hidden person nor an official, he is both a hidden person and an official, and he is also an official, but he does not really do it but does it perfunctorily. Compared with Ji Zhongsan, he can be said to have gained the samadhi of "disaster far away from the whole body" by being cautious and humble.
This is history’s deception!
During the Wei and Jin Dynasties, it was a time when Confucianism and Lao-Zhuang metaphysics were arguing with each other. Most of the Seven Sages in the Bamboo Forest believed in metaphysics. Ren Jiyu said in "History of Chinese Philosophy": "They take the highest ontology of the universe as their pursuit goal, hoping that the self and the ontology will become one and achieve a certain state in which they can settle down and live against the reality of suffering. The ontology they pursue It’s just nature.” This is the theory advocated by Ji Kang to “go beyond the teachings and let nature take its course.” From an ideological point of view, they are undoubtedly marginalized and dissidents. Therefore, their talents are not recognized, and they are obsessed with the mountains and rivers, and the things in the cup become their only way to express their individual feelings. "Hate that the sky is so low that the roc can hardly fly high with its wings spread." It is self-evident. What kind of sad mood is this? In fact, Ruan Ji was not the only one in the Han and Wei dynasties who said, "I am deeply saddened, and it is beyond the power of Hengyan." This was true for Xun or Tao before him and Tao Qian after him. Living in troubled times, knowing that you can't do something but doing it is exactly the Taoist helplessness of "great sorrow without tears, loud voice but few voices", a kind of heart-wrenching sorrow, how can this be understood by people after criticism? Where's the gain? I deeply understand him, this melancholy hero at the end of his life!
The chaotic and cruel real life forces people to make a dilemma, either silence or resistance. Ji Kang chose the latter, while Ruan Ji chose the former. Ruan Ji converted from Confucianism to Taoism and began to pursue a Zhuangzi-like spiritual realm. "The beauty of the inherited world is the degree of Xida Festival". The torture of illness, the shortness of life, political intrigues, and the dangers of his official career constituted the greatest sense of worry in his life. "But for a moment, the resentment is gone, and the soul is blown by the wind. I walk on thin ice all my life, but who knows that I am anxious." This is a true portrayal. ("Yong Huai·Thirty-three") He has no choice but to go back to his inner world, drink every day, and "live somewhere else" while drunk.
Here is another story about Ruan Ji’s drinking:
He has a filial nature. When my mother died, she was playing chess with someone. She wanted to stop the opponent, so she left her behind to play chess. Then he drank two cups of wine, raised his voice and vomited several liters of blood. When he was about to be buried, he ate a steamed meal, took a nap, drank two measures of wine, and then chanted the incantation and said bluntly that he was exhausted.
The more meaningless a person is to life, the more deeply they have feelings for life and even the world, and it is easiest to turn them into a unique aesthetic treatment of life.
Ruan Ji's pain can be seen from the vomiting of blood. He is unwilling to join the others, and he lacks the courage to challenge the Sima Group politically or draw clear boundaries. Therefore, for Ruan Ji, getting drunk may be the best way to get out of political difficulties. Therefore, the decadent life shown by the depression in his bones may also be his most profound life, and this contradiction only deepens his pain, recurring and endless. Although he is in the Sima Group, he is still nostalgic for the Cao Wei regime and still cares about the people and the country. He is a "world traveler", a "world traveler" of his own. Generally speaking, unlike the Shushi who worry about the country and the people, are burdened with Taoism, and have the grand ambition to govern the world through self-cultivation, the Wanderer has a playful attitude towards reality and life. The works of wanderers in the late Han, Wei and Jin Dynasties all originated from the scholars' understanding of life and death and their "consciousness" of life consciousness. Ruan Ji is like this, but different from this. He showed his true feelings. Under his open-minded appearance, he witnessed the chaos of the troubled times. Faced with the dismemberment of his best friend, he felt extremely painful inside. Apart from laughing loudly and asking questions to the heavens with tears in his eyes, what else could he do? Is history too harsh on him?
If the "Book of Severing Diplomacy with Shan Juyuan" brought Ji Kang posthumous honors, then Ruan Ji suffered the greatest misunderstanding because of "The Letter for Zheng Chong to Persuade the King of Jin". This is the tragedy of Ruan Ji. , is also a historical tragedy.
Why did he leave such an ink mark? If you don’t write it, wouldn’t it mean that you have no basis for it, but the whole section itself? But everything is contrary to imagination. If history can be designed by people, it will no longer be history. Then came the message of death. According to historical records, he who was supposed to be favored for his letters actually died a month or two after this letter was written? ! Such a short time distance cannot but allow me to connect death with letters. Perhaps, it is not unguessable that he felt deep self-blame because of his unintentional words; perhaps the "Notes to Advise the King of Jin for Zheng Chong" became the temporary protector of his life, and at the same time, it was the reminder that prompted him to die. symbol. Is this fate or a trick of creation? The logic of history sometimes loses its rigor under the coercion of powerful forces. For the time being, there is no need to research my baseless historical conjecture. Once a person dies, everything is in vain. Eventually he became ill due to depression, and Ruan Ji "died in the winter of the fourth year of Jingyuan".
Scholars are responsible for the world! I swear to be responsible for the world! This is the highest purpose of scholars of all ages, and it is also the basic understanding of scholars in real society. But Ruan Ji didn't do this? There is only sadness and desolation that he can experience. Just as I lamented Ji Kang's death, Ruan Ji should also be lamenting. The subtle and obscure life trajectory, the loneliness and desolation that follow the waves but not the flow, can only make Ruan Ji drunk for the rest of his life, and he will sigh for the rest of his life, "The villain plans his merits, and the gentleman follows the rules. How can he be haggard in the end?" Chanting poems "To die old."
I thought...
Ruan Ji was drunk to make his ambition clear, and Ji Kang went far away from the dead ring; Ruan Ji was drunk to avoid disaster, and Ji Kang was massacred because of the dead ring. The experiences of people who came to the same destination by different paths are so different!
If life takes a step forward from Ruan Ji's drunkenness, it will be Ji Kang's "Guangling San"; if life takes a step back from Ji Kang's "Guangling San", it will be Ruan Ji's drunkenness. This retreat and advancement are actually the crossroads of life and death!
What a pity! It's a pity that they were born in the wrong era, and a generation of romantic figures passed away like this. The living disappear into psychedelic hallucinations, and the dead blend into the sky, leaving behind endless melancholy for future generations...
Counted as a postscript
Looking back from the past to the present, almost no political power is Reject all celebrities from the political power. Every regime is inseparable from the participation and support of celebrities at different stages of its birth, development, and construction. Any regime needs a large number of scribes to cheer for it and praise its virtues (from the disciples of Qin Emperor and Han Wu to the Three Gongs and Six Ministers, Down to the democratic parties participating in politics at the beginning of the founding of the People's Republic of China). But correspondingly, celebrities must recognize the legitimacy of the regime as a premise, otherwise, they will become heretics and be attacked by Tatars.
In fact, history has also proved that no celebrity can escape the supervision and control of the regime (just like the East Factory and the West Factory to the Donglin Party members, and the Empress Dowager Cixi to the Six Gentlemen of 1898), even if they do not oppose the regime Celebrities who purely pursue individual freedom (many intellectuals in New China, such as Chen Yinke, Shen Congwen, etc.) will also be highly vigilant from the regime owners, and will be suppressed at the slightest sign of trouble. "How can we allow others to sleep soundly on the side of the bed?" What's more, they have always believed that this is a centrifugal force with different intentions! Therefore, in a society dominated by feudal despotism and imperial power, most Chinese scribes did little, and literati with true conscience were more likely to suffer this disaster.
“‘The origin of the dream is the same, so don’t laugh at the idiots of the world.’ ‘Who says that the past and the present are different, but different generations can be the same.
'"! Drawing lessons from the past and drawing lessons from the present, aren't the different results of Ji Kang and Ruan Ji in the turbulent feudal totalitarian society a true and bitter portrayal of the living conditions of Chinese literati?
(Written by (On the evening of July 10, 2003)
Note: "Poetry of Ode to Love·Part 6"