Chapter 20 Wei Jin style and the relationship between articles, medicine and wine

——Speech at the Guangzhou Summer Academic Lecture (2) in September What I am talking about today is the topic written on the blackboard. It is really not easy to study the history of Chinese literature. There are too few materials for studying the ancient ones, and too much material for studying the current ones. So until now, a relatively complete history of Chinese literature has not yet appeared.Today's topic is part of the history of literature, and it is also a place where there are too few materials and it is very difficult to study.Because we want to study the literature of a certain era, we must at least know the author's environment, experience and works.

The era of the end of Han Dynasty and the beginning of Wei Dynasty was a very important era. There was a major change in literature, because it was after the chaos of the Yellow Turban (3) and Dong Zhuo (4), and after the dispute of the Party Gu (5). At this time, Cao Cao (6) OUT. ——But when we talk about Cao Cao, it is easy to think of "Romance of the Three Kingdoms" (7), and even think of the treacherous official on the stage, but this is not the real way to observe Cao Cao.Now when we look at history, historical records and conclusions are sometimes extremely unreliable, and there are many places that cannot be believed, because usually we know that if a certain dynasty is longer, there must be more good people in it; There are hardly any good people.

why?Because the time is long, the people who make history are from this dynasty, of course they compliment the characters of this dynasty, but the age is short, and the people who do history are people from other dynasties, so they freely denigrate people from other dynasties, so in the Qin Dynasty, almost There is no good person in the first half of the historical records.Cao Cao's age in history is also quite short, so naturally he couldn't escape the common practice of being bad-mouthed by people in the later dynasty.In fact, Cao Cao is a very capable person, at least a hero. Although I am not part of Cao Cao's party, I always admire him very much anyway.

It is easier to study the literature of that time now, because someone has already done the work: on the one hand, there is "The Complete Three Dynasties of Ancient Times, Qin, Han, Three Kingdoms, Jin, Southern and Northern Dynasties" compiled by Qing Yan Kejun (8).Among them, the ones that are useful here are "Full Han Wen", "Full Three Kingdoms Wen", and "Quan Jin Wen". On the one hand, there is Ding Fubao's "Full Han, Three Kingdoms, Jin, Southern and Northern Dynasties Poems" (9). ——Ding Fubao is a doctor, and he still is. Literary reviews about this era are compiled by Liu Shipei's "History of Chinese Medieval Literature" (10).This book is the lecture notes of Peking University. Mr. Liu is dead. This book is published by Peking University.

The above three books are of great help to our research.It can make us see that the literature of this era is indeed a bit splendor. What I said today, if Mr. Liu's book has detailed, I will briefly; otherwise, Mr. Liu's omitted, I will go into more detail. After Dong Zhuo, Cao Cao took power.Under his rule, the first feature is the Shang Xingming.His legislation is very strict, because after the great chaos, everyone wants to be emperor, everyone wants to rebel, so Cao Cao has to be like this.Cao Cao once said himself: "If there is no self, I don't know how many people will be called kings and emperors!" (11) He did not lie in this sentence.For this reason, affecting the article, it has become a clear and solemn style. ——

It means that the article should be concise and strict. In addition, there is another characteristic, that is, Shang Tongtuo.Why did he still want to get rid of it? Naturally, it also had a great relationship with the atmosphere at that time.Because before the disaster of the party's imprisonment, everyone in the party claimed to be Qingliu, but if they talked about "cleanness" too much, they became stubborn. Therefore, at the end of the Han Dynasty, Qingliu's behavior was sometimes very ridiculous. For example, there is a famous person. When ordinary people visit him, they must first say a few words. If these few words are not correct, they will often be treated arrogantly and told to sit outside the house, or even refuse to see him.

Another example is that there is a person who is not right with his brother-in-law. Once he went to eat at his sister's place, he wanted to pay back the money for the meal to her sister.She refused to take it, so he threw the money on the street after he went out, and it was considered paid. (12) It's okay for an individual to lose his temper like this, but if he also develops a stubborn temper like this when governing the country and the world, what's the point?Therefore, Cao Cao, who is well aware of this disadvantage, wants to stand up against this habit and advocate relief.Tongtuo means casually.This kind of advocacy has affected the literary world, and a large number of articles can say what they want.

Moreover, after the enlightenment of the mind, stubbornness was abolished, and heresy and foreign ideas could be fully accommodated, so ideas other than Confucianism were introduced from sources. To sum up, we can say that the articles in the late Han Dynasty and early Wei Dynasty are clear and clear.In Cao Cao himself, he is also a patriarch of reforming articles, but unfortunately his articles are rarely circulated.He is very courageous, and he has a lot of strength in writing articles. He has no scruples when writing articles, and writes what he wants to write. That's why Cao Cao said the same thing when he was looking for talents, it doesn't matter if you are unfaithful or filial, as long as you have talent.

(13) This is what others dare not say.When Cao Cao wrote a poem, he actually said that "Zheng Kangcheng died of alcohol" (14). He drew out the fact that it was not long before that time, which others dare not use.There is another thing, for example, when people die, they often write some wills, which is a very fashionable thing for celebrities.The will at that time originally had a certain format, and it said a lot about where he would be buried after his death, or beside the tomb of a certain celebrity; otherwise, his will not only did not follow the format, but the content actually mentioned How to dispose of leftover clothes and courtesans (15).

Although Lu Ji commented that "Yichen slandered the queen" (16), I think he is a shrewd person anyway, he can make a fuss, and he has the means to collect all the alchemists and scholars in the world to save them from running away. Make trouble for him outside.Therefore, there are particularly many alchemists and scholars in his tent. Emperor Xiaowen Cao Pi (17), inherited his father's business as the eldest son, usurped the Han Dynasty and became the emperor.He also likes articles.His younger brother Cao Zhi (18) and Emperor Ming Cao Rui (19) both liked articles.But at that time, besides Tongtu, it will be even more gorgeous.There is no "Dian Lun", which has been lost and has no complete version. It says: "Poetry and Fu are beautiful" and "Writing is mainly based on Qi". Fragments of "Dian Lun" can be found in Tang and Song Dynasty books; a complete "Dissertation" can be seen in "Wen Xuan" (20).

Later, some people did not take his views seriously.He said that poems and prose should not contain lessons, and opposed those views that contained exhortations in poems and prose at that time. From the perspective of modern literature, Cao Pi's era can be said to be "a conscious era of literature", or as modern times say, it is an era of art. And Art (21) (ArtforArt'sSake) school.Therefore, Cao Pi's poems and fus are very good, and because he mainly focuses on "Qi", it is not only gorgeous, but also powerful.To sum up, the articles written in the late Han Dynasty and the early Wei Dynasty can be said to be: "clear, clear, gorgeous, and powerful." In terms of literary opinions, Cao Pi and Cao Zhi seem to be different on the surface.Cao Pi said that articles can leave a reputation for thousands of years (22); but Zijian said that articles are trivial (23), which is not worth discussing.According to my opinion, Zijian is probably against his will.There are two reasons for this. First, Zijian’s articles are well done. A person is probably always dissatisfied with what he has done and envious of what others have done. His articles have been well done, so he dares to say that the articles are gossips. ; Second, the goal of Zijian's activities is political, and the political aspect is not very successful (24), so the article is said to be useless. In addition to Cao Cao and Cao Pi, there were the following seven people: Kong Rong, Chen Lin, Wang Can, Xu Gan, Ruan Yu, Ying Yu, and Liu Zhen.Articles by the seven people are rarely circulated, and it is difficult for us to judge now; however, they are probably nothing more than "generosity" and "magnificence".Gorgeous is what Cao Pi advocated, and generosity is because when the world is in chaos, many relatives and friends died in the chaos, so the writing is inevitably sad, passionate and "generous". Among the seven sons, Kong Rong is especially fond of making trouble with Cao Cao.Cao Pi's "Dian Lun" has a discussion on Kong Rong, so he was also pulled into the "Seven Sons of Jian'an".In fact, it is not true, it is very different.But at that time, his reputation was very big.Kong Rong liked to use a mocking tone in his composition, and Cao Pi was very dissatisfied with him.Kong Rong's articles are rarely circulated now. Based on what he has, we can see that he doesn't ridicule others very much, only Cao Cao.For example, when Cao Cao defeated the Yuan brothers, Cao Pi took Yuan Xi's wife, the Zhen family, and returned them to him. Kong Rong wrote to Cao Cao, saying that when King Wu defeated Zhou, he gave Daji to Duke Zhou.When Cao asked about his source, he said, taking the present as an example, it was probably the same at that time.For another example, Cao Cao wants to prohibit alcohol, saying that alcohol can subjugate the country, and it must be banned. Kong Rong also opposed him, saying that there are also women who subjugate the country, so why not prohibit marriage? (26) In fact, Cao Cao also drank.We can know it by reading his poem "How to relieve worries? Only Du Kang" (27).Why does his behavior contradict what he says?There is no other way, because Cao Cao is a man in charge, so he has to do this; Kong Rong is a bystander, so it is easy to speak freely.Cao Cao saw that he had repeatedly opposed him, and later killed him with an excuse. (28) The crime of killing Kong Rong is probably unfilial.Because Kong Rong has the following two propositions: First, Kong Rong advocated that the relationship between mother and son is like the contents of a bottle. As long as the contents are poured out of the bottle, the relationship between mother and son is over.Second, if there is a famine in the world, if there is some food, should I give it to my father? Kong Rong's answer is: If the father is not good, he would rather give it to others. ——Cao Cao wanted to kill him, so he did not hesitate to use this claim as the basis for his disloyalty and unfilial piety, and killed him. If Cao Cao is still alive, we can ask him, it doesn't matter if he said that he was unfaithful and unfilial when he was seeking talent, why did he kill people in the name of unfilial piety?But in fact, even if Cao Cao is reborn, no one dares to ask him. If we ask him, I'm afraid he will kill us too! Along with Kong Rong, there was another Mi Heng (29) who opposed Cao Cao, who was later killed by Huang Zu.Mi Heng's articles are also good, and he and Kong Rong have long been writing articles "focusing on qi".Therefore, here we can also know that the gradual growth of Chinese language is due to the times, and it is not solely due to the efforts of Cao Cao and his son.But it is gorgeous and beautiful, which is the credit of Cao Pi's advocacy. This continued until the time of Emperor Ming, when a major change occurred in the article, because a He Yan appeared (30). He Yan has a great reputation and a high position. He likes to study "Lao Tzu" and "Lao Tzu".As for what kind of person he is?The truth is hard to know now, hard to investigate.Because he was a member of the Cao family, the Sima family hated him very much, so their records were very dissatisfied with He Yan.As a result, many legends arose. Some said that He Yan's face was powdered, while others said that he was born white and not powdered. (31) But did He Yan apply powder or not?I do not know either. But there are two things we know about He Yan.First, he likes empty talk and is the patriarch of empty talk; second, he likes to take medicine and is the patriarch of taking medicine. (32) In addition, he also likes to talk about names and reasoning.He is not well; therefore he must take his medicine. What he took was not an ordinary medicine, it was a kind of medicine called "Wu Shi San". "Five Stone Powder" is a kind of poison, which He Yan took at the beginning.In the Han Dynasty, people were still afraid to take it, so He Yan might have slightly changed the prescription and started taking it.The basis of Wushi San is about five medicines: stalactite, stone sulfur, white quartz, amethyst, and red stone fat; in addition, it may be mixed with other medicines.But there is no need to study it carefully now, I think everyone doesn't want to eat it. From the books, it seems that this medicine is very good, and people can turn weak into strong after taking it.For this reason, He Yan was rich, so he started to eat; everyone followed suit.At that time, the intoxication of Wushisan was similar to that of opium in the late Qing Dynasty. It depends on whether you take the medicine or not to distinguish whether you are rich or not.Now you can see some of them in "On the Origin and Symptoms of Various Diseases" (33) made by Sui Chao Yuanfang.According to this book, it can be seen that taking this medicine is very troublesome, and the poor cannot take it. If you are not careful after taking it, you will be poisoned to death.When you take it first, it doesn't matter much, but later the effect of the medicine is obvious, which is called "distribution".If there is no "distribution", there will be disadvantages rather than benefits.Therefore, after eating, you can't rest, you have to walk, because walking can "distribute", so walking is called "walking and scattered".For example, when we look at the poems of the people of the Six Dynasties, there is a saying: "Go to the east of the city to disperse", which means this.Later, poets did not know why, and thought that "walking" meant walking, so they used the word "walking" in poems without taking medicine, which is a joke. After leaving, my whole body had a fever, and after the fever, I felt cold again.Generally, if you have a cold, you should wear more clothes and eat hot things.But the chills after taking the medicine are just the opposite: less clothes, cold food, and cold water.If you wear a lot of clothes and eat hot food, you must die.Therefore, Wushi San is also known as Hanshi San.There is only one thing that does not need to be eaten cold, and that is wine. After eating, take off your clothes and pour cold water on your body; eat cold things; drink hot wine.From this point of view, more people eat five stones, but fewer people wear thick clothes; for example, in Guangdong, after a year, there will be no people wearing suits.Because of the fever of the skin and flesh, it is not allowed to wear narrow clothes.In order to prevent the skin from being chafed by the clothes, it is necessary to wear loose clothes.Nowadays, many people think that Jin people's light fur and loose clothes, and loose clothes were a sign of people's elegance at that time, but they don't know that it was because of taking medicine.A group of celebrities take medicine and wear loose clothes, so those who don’t take medicine also follow the celebrities and wear looser clothes! Also, after taking the medicine, because the skin is easy to wear and it is inconvenient to wear shoes, so you don't wear shoes and socks but wear clogs.So when we look at the portraits of Jin people or the articles at that time, we see that his clothes are loose and he does not wear shoes, and we think that he must be very comfortable and elegant, but in fact he is very bitter in his heart. Moreover, because the skin is fragile, it is better to wear old clothes instead of new ones, so the clothes cannot be washed frequently.If you don't wash it, there will be more lice.Therefore, in the article, the status of lice is very high. "Talking about lice" (34) was actually a good thing at that time.For example, when I was speaking here today, it was not very good to pick up lice.But it doesn't matter at that time, because the habits are different.This is just like the Qing Dynasty that advocated smoking opium. We don't find it strange to see people with tall shoulders.It is no longer possible now. If most of the students' shoulders become a word, we will feel very strange. In addition, we can see the situation of Fu San and other books, as well as Ge Hong's "Baopuzi" (35). After the Eastern Jin Dynasty, there were many people who cheated. They fell asleep on the side of the street, saying that they "distributed" to show their wealth. (36) Just like when Qing Shizun was reading, someone painted his lips with ink to show that he just wrote a lot of words.Therefore, I think that wearing big clothes, wearing sandals, loose hair, etc., later imitated it, and learned it without eating, which has nothing to do with the advocacy of the theory. And because you can't be hungry when you "scatter", so you have to eat cold food, and you have to eat it quickly, no matter the time, the number of times a day can't be fixed.Therefore, it affected the "bereavement rudeness" in the Jin Dynasty. ——In the Wei and Jin Dynasties, there were many gifts to parents.For example, if you want to visit a person, you must ask for the names of his parents and grandparents before visiting, so as to avoid taboos.Otherwise, as soon as the word is pronounced on the mouth, if his parents are dead, the master will burst into tears (37)—he remembers his parents—and give you a big disappointment.During the mourning period of the Jin Dynasty, one should be thin, not eat much, and not allowed to drink alcohol.But after taking the medicine, for the sake of life, I can't manage a lot, so I have to chew, so it becomes "bereavement rude". At the time of mourning, drinking alcohol and eating meat is advocated by rich and famous people, and all people follow it. For this reason, the society respectfully calls such people the celebrity school. Eating hairs originated from He Yan, and his comrades, Wang Bi and Xia Houxuan (38), were the ancestors of taking medicine together with Yan.The three of them advocated it, and many others followed.Most of the three of them know how to write articles. Except for Xia Houxuan's works, which are not widely circulated, we can still see their articles by Wang He.They were all born in Zhengshi, so they are also called "Zhengshi Celebrities" (39).But the bottom line of this habit is that you can only take medicine, or pretend to take medicine, and don't know how to make a fuss. After the Eastern Jin Dynasty, it became a mere talk instead of making a fuss, as can be seen from the book (40).Among them, there are many empty theories and few articles, which is far behind the three of them. Among the three, Wang Bi died in his twenties, and both Xiahou and He were killed by Sima Yi (41).Because the two of them had a relationship with Cao Cao, they had to die, just like Cao Cao's killing of Kong Rong, he was also charged with unfilial piety. After the two died, commentators mostly scolded him because of his relationship with Wei. In fact, He Yan was worthy of scolding because he was the initiator of taking medicine.This custom of taking powder still existed in the Wei, Jin, Sui and Tang Dynasties, because in the Tang Dynasty there was a "dissolution formula" (42), that is, the prescription of jiewushi powder, which can prove that people still take it, but less That's all.After the Tang Dynasty, no one took it. The reason is not yet clear, probably because it has more harm than good, just like opium? Jin celebrity Huang Fumi (43) wrote a book called "Gaoshi Biography", we thought he was very brilliant.But he was a fan of powder. There was an article in which he said that he was suffering from powder.Because once the drug is activated, if you are not careful, you will die, at least you will suffer a lot of pain, or you will go crazy; people who are originally smart will also become dementia.So if you know the nature of the medicine, you will be able to save it, and how many people in your family know the nature of the medicine.Most people in the Jin Dynasty were very bad-tempered, arrogant, mad, and violent, probably because of taking medicine.For example, if a fly bothers him, he draws his sword and chases him; (44) Even if you talk, you have to be nonchalant, sometimes almost crazy.But in the Jin Dynasty, it was even better to be ignorant, which is probably the reason for taking medicine. At the end of the Wei Dynasty, besides He Yan and others, there was a new group called "Bamboo Forest Famous Scholars", and there were also seven, so it was also called "Seven Sages of the Bamboo Forest" (45).At the beginning, celebrities took medicine, and celebrities in the bamboo forest drank alcohol.Representatives of the bamboo forest are Ji Kang (46) and Ruan Ji (47).But after all, the celebrities in the bamboo forest were not purely drinkers. Ji Kang also took medicine, and Ruan Ji was a representative of drinkers.But Ji Kang also drank, and Liu Ling (48) was also one of them.Almost all of the seven of them rebelled against the old ethics. Among the seven people, each has a different temper.Both Ji and Ruan had very bad tempers; Ruan Ji improved very well in his old age, but Ji Kang was always very bad. When Ruan was young, he gave those who visited him a green eye or a white eye (49). The white eyes probably cannot see the eyes at all, and I am afraid it will take a long time to practice.I can pretend blue eyes, but I can't pretend white eyes. Later, Ruan Ji went so far as to "not criticize people" (50), but Ji Kang did not change at all.As a result, Ruan died all his life, but Ji was killed by Sima. Like Kong Rong and He Yan, he was killed unfortunately.This is probably because of the difference between taking medicine and drinking alcohol: taking medicine can make you immortal, and immortals can look down on ordinary people; drinking alcohol will not make you immortal, so it is perfunctory. Their attitude is generally that they do not wear clothes or hats when drinking.If we are in this state in normal times, we would call it rude, but they are different.It is not necessary to weep as a rule when mourning; a son is not allowed to mention his father's name to his father, but among the famous scholars in the bamboo forest, the son will always call his father's name (51).Zhulin celebrities do not recognize the old etiquette handed down.For example, Liu Ling—he once wrote an "Ode to the Virtue of Wine", everyone knows—he did not recognize the principles of the world in the past. There was such a thing. wear clothes.People questioned him, but he replied, "Heaven and earth are my house, and the house is my clothes. Why do you get in my trousers?" (52) As for Ruan Ji, it’s even worse. He doesn’t even recognize the past and the present. He said in "Biography of Mr. Adults" (53): "The heaven and the earth are separated, the heaven and the earth are opened, the stars are falling, the sun and the moon are decaying, I soar up What are you going to do?" He meant that the gods in the world are meaningless, and they don't want anything, so he feels that there is no need to dispute the truth in the world, and the gods are not trustworthy, since everything is nothingness, so he indulged in wine.However, he also has another reason, that is, his drinking is not only due to his thoughts, but most of it is due to the environment.At that time, the Sima clan wanted to usurp the throne, and Ruan Ji was very famous, so it was extremely difficult for him to speak, so he had to drink more and talk less.Just look at the time when Sima Yi begged to marry Ruan Ji, but Ruan Ji was drunk for two months and had no chance to propose (54). Ruan Ji's essays and poems are very good. Although his poems are impassioned, many meanings are hidden.Yan Yanzhi (55) of the Song Dynasty is already said to be hard to understand, and it is naturally even more difficult for us to understand his poems now.He also talks about immortals in his poems, but he actually doesn't believe in them.Ji Kang's thesis is better than Ruan Ji's, and his ideas are novel, which often contradicts the ancient theories.Confucius said: "Isn't it just a matter of learning and learning from time to time?" Ji Kang's "On Difficulties and Natural Love of Learning" (56) said that people are not eager to learn. If a person can do nothing and have a living Eat, just hang out casually and don't like reading, so people are eager to learn now because of habit and necessity.There is also Guan Shu Cai Shu (57), who was suspicious of Duke Zhou and led the Yin people to rebel, so he was punished and has always been recognized as a bad person.And Ji Kang's "Guan Cai Lun" also opposed the meaning passed down from generation to generation, saying that these two men were loyal ministers, and their suspicion of Duke Zhou was because the places were too far apart and the news was not well-informed. But the one that attracted the attention of many people the most, and that is life-threatening, is the "not Tang Wu but thin Zhou Kong" in the "Letter of Breaking Friendship with Shan Juyuan".Because of this article, Sima Yi killed Ji Kang (58).It doesn't matter if Tang, Wu, Zhou, and Confucius are thinned out in today's era, but it mattered a lot at that time.Tang and Wu ruled the world through Wu; Duke Zhou was the one who made him king; Confucius is the ancestor who described Yao and Shun, and Yao and Shun abdicated the world.Even Ji Kang can't say it well, so what should we do when teaching Sima Yi to usurp the throne?There is no way.At this point, Ji Kang had a direct influence on Sima's affairs, so he had to die.Ji Kang was murdered because his friend Lu An was unfilial. Even Ji Kang's crime was similar to Cao Cao's murder of Kong Rong.Wei and Jin ruled the world with filial piety, but they were not filial, so they had to kill.Why rule the world with filial piety?Because the position of heaven comes from abdication, that is, clever grabbing, if they advocate ruling the world with loyalty, their foothold will be unstable, it will be difficult to do things, and it will be difficult to make arguments, so they must rule the world with filial piety.But if it was just to practice unfilial piety, it didn't really matter at that time. Ji Kang's harm was to make comments; Ruan Ji was different, he didn't talk much about ethics, so the ending was also different. But the Wei and Jin Dynasties were not all like this, with wide robes and sleeves, and everyone drinking.There are also many who oppose it.In the article, we can also see Pei Wei's "On Chong You" (59), Sun Sheng's "Lao Tzu Is Not a Great Sage" (60), these are all against Wang Hemen. In historical fact, Zehe persuaded Sima Yi to kill Ruan Ji several times (61), but Sima Yi refused to listen to him because Ruan Ji's drinking had less to do with the current situation. However, later generations scolded Ji Kang and Ruan Ji, echoing what others said, until now, more than 1,600 years.Ji Zha said: "Chinese gentlemen are knowledgeable in etiquette and righteousness but inferior to understanding people's hearts." (62) This is true. Generally speaking, those who understand etiquette and righteousness must be inferior to those who understand people's hearts. Therefore, many people in ancient times suffered A great injustice.For example, Ji Ruan's charges have always been that they destroyed ethics.But according to my personal opinion, this judgment is wrong.In the Wei and Jin Dynasties, those who believed in Confucianism seemed to be very good, but in fact they destroyed Confucianism and did not believe in Confucianism.Those who destroy ethics on the surface actually recognize and believe in ethics too much.Because the so-called worship of etiquette in the Wei and Jin Dynasties was for self-interest, and that belief was only accidental. For example, Cao Cao killed Kong Rong, and Sima Yi killed Ji Kang, all because they were related to unfilial piety. But in fact, Cao Cao and Sima Yi are not famous. In this name, it is only to blame those who oppose him.So the honest people think that using it in this way violates the etiquette, is extremely injustice, and there is no way to do it, so it turns into not talking about etiquette, not believing in etiquette, and even opposing etiquette. ——But it’s actually just an attitude. As for their heart, I’m afraid they believe in etiquette and regard it as a treasure, which is much more stubborn than Cao Cao and Sima Yi.Now let’s talk about an easy-to-understand analogy. For example, there is a warlord in the north—what people in Guangdong call the north is different from what I often call the north. I often call Shandong, Shanxi, Zhili, Henan, etc. the north—then The warlord used to oppress the Democratic Party, but when the Northern Expedition became more powerful, he hung the flag of the blue sky and white sun, saying that he already believed in the Three People's Principles and was a believer of the Prime Minister.This is not enough, he also wants to be the prime minister's commemorative week.At this time, true believers of the Three People's Principles, should they go or not?If you don't go, he can say that you oppose the Three People's Principles, convict, and kill people.But since under his influence, there is no other way, true believers of the Prime Minister will not talk about the Three People's Principles, or frown when they hear people talk about it hypocritically, as if they oppose the Three People's Principles.So I think that many of the so-called opponents of Confucianism in the Wei and Jin Dynasties probably did the same.They are pedantic and treat ethics as a treasure. There is also a proof, if people's speech, thought, and behavior are good, if they think it is good, they are willing to do the same to others in the world, including their friends.But Ji Kang Ruan Ji is not like this, and he does not want others to imitate him.Among the Seven Sages of the Bamboo Grove was Ruan Xian, who was Ruan Ji's nephew, who also drank wine.When Ruan Ji's son, Ruan Hun, also wanted to join, Ruan Ji said that there was no need to join, because Ah Xian was already in my family, so that was enough. (63) If Ruan Ji thought that his behavior was right, he should not have rejected his son, but Ruan Ji rejected his own son, so it can be seen that Ruan Ji did not take his own way.As for Ji Kang, one can see his proud attitude from reading his "Letter of Breaking Up Friends"; once, when he was blacksmithing at home—his temperament is very fond of blacksmithing—Zhong Hui came to see him, and he only forged iron. , ignore the bell. (64) Zhonghui didn't mean anything, so he had to leave.At that time, Ji Kang asked him: "Where did you come from what you heard, and where did you go away from what you saw?" Zhong Hui replied, "You come from what you hear, and go away from what you see." This is also the root of Ji Kang's murder.But I read the "Family Commandments" (65) he made for his son - when Ji Kang was killed, his son was only ten years old, so when he wrote this article, his son was not yet full. The ten-year-old—felt like two people.He taught his son to be careful in life in "Family Commandments", and there are one lesson after another.There is a rule that you should not go to the magistrate's place often, nor can you stay there; when the magistrate sends people out, you should not stay behind, because you may be suspected of secretly informing when the magistrate punishes the bad guys in the future.There is another one that says that when someone is arguing at a banquet, you can go away immediately so as not to criticize, because there must be right and wrong between the two, and it is not decent if you don’t criticize. The subject is offended.There are people who ask you to drink, even if you don't want to drink, don't refuse resolutely, you must hold the cup kindly.Looking at it from this point of view, we really find it very strange: Ji Kang is such a proud person, but his godson wants him to be so mediocre.Therefore, we know that Ji Kang himself was not satisfied with his own actions.So it is really difficult to criticize a person's words and deeds. The society calls a son "unworthy" for not being like his father, and thinks it is a bad thing. Little do they know that there are people in the world who don't want their son to be like their father.Just look at Ruan Ji Ji Kang, that's it.This is because they were born in troubled times and had to behave like this, not their natural state.But it can be seen from this that the destroyers of Confucianism in the Wei and Jin Dynasties really believed in Confucianism to the extreme. However, He Yan, Wang Bi, Ruan Ji, Ji Kang and others, because of their great fame, ordinary people learn it, and what they learn is nothing but the surface, but they don't know the real heart.Because I only learn from them, there are a lot of boring talk and drinking in the society.Many people will only talk and drink for no reason, unable to do things, which will affect politics, making "empty city plans" unrealistic.The same is true in literature. Ji Kang and Ruan Ji's indulgence in drinking can also make a fuss. Later in the Eastern Jin Dynasty, the legacy of empty talk and drinking was still there, but Wanyan's great essays such as Ji Ruan's works were gone. Liu Xie (66) said: "Ji Kang's teacher's heart is to dispel theory, and Ruan Ji's energy is used to order poetry." This "teacher's heart" and "forced energy" are the characteristics of the articles in the late Wei and early Jin Dynasties.After the spirits of Zhengshi famous scholars and Zhulin famous scholars died out, there were no writers who dared to learn from others. In the Eastern Jin Dynasty, the atmosphere changed.The social mind is much calmer, and Buddhist ideas are mixed in here and there.At the end of the Jin Dynasty, I was used to seeing chaos and usurping, and the articles became more peaceful.Tao Qian (67) is one of the articles representing peace.His attitude is to drink freely, beg for food, talk and write when he is happy, without complaint.So now some people call him a "pastoral poet", a very peaceful pastoral poet.His attitude was not easy to learn. He was very poor and very peaceful.There is no rice at home, so I go to beg at the door of others.He was so poor that a guest came to see him, and he didn't even have shoes. The guest gave him shoes from his servant, and he stretched his feet to put them on.Even so, he didn't care about it. He still "picked chrysanthemums under the eastern fence and saw Nanshan leisurely".Such a natural state is not easy to imitate.He was so poor that his clothes were in tatters, but he was still picking chrysanthemums under the eastern fence. He raised his head by chance and saw Nanshan leisurely, how natural it was.Now rich people live in the concession, hire gardeners to plant dozens of pots of chrysanthemums, and then write poems called "appreciating chrysanthemums in autumn and emulating Tao Pengze's style". . Tao Qianzhi at the end of Jin Dynasty was similar to Kong Rong at the end of Han Dynasty and Ji Kang at the end of Wei Dynasty, and it was also a time when the dynasty was about to change.But he didn't show any impassioned expressions, so he won the title of "Pastoral Poet".However, there is an article "Shujiu" in "Tao Ji", which talks about the politics at that time. (68) From this point of view, it can be seen that he has not forgotten or indifferent to world affairs, but his attitude is much more natural than that of Ji Kang and Ruan Ji, so that he will not attract people's attention.There is another reason, as I have said before, and it is habit.Because the custom of drinking at that time has been passed down, people don't find it strange to see it, and the Han, Wei and Jin Dynasties are not far away, and there have been many changes. Once you are used to it, you don't feel much. of course.For example, looking at the epitaphs of the Northern Dynasties, the promotion of official positions is often written in detail. On closer inspection, he has already experienced two or three dynasties, but it seemed not surprising at the time. As far as I am concerned, even in the past, there were no so-called "pastoral poets" or "mountain poets" whose poetry and prose were completely beyond politics.There is nothing that is completely beyond the human world.Since it is beyond the world, of course there are no poems. Poetry and prose are also human affairs. If you have poetry, you can know that you can't forget your feelings in the world.For example, Mo Zi loves both, and Yang Zi loves me. (69) Of course Mozi wants to write books; Yangzi definitely won’t, this is “for me”.Because if you make a book for others to read, you will become a "human being". It can be seen from this that Tao Qian can never transcend the world, and he still pays attention to the government and cannot forget "death", which is often mentioned in his poems (70).If we study it from another point of view, I am afraid that we will become a different character from the old one. From the end of the Han Dynasty to the end of the Jin Dynasty, the relationship between some changes in the article and medicine and wine, as far as I know, is probably like this.But I have too little knowledge and no detailed research. I am sorry for wasting a lot of time on such hot and rainy days.Now this topic is finally over. ---------------------------------- (1) The transcript of this article was originally published on the 11th, 12th, 13th, 15th, 16th, and 17th of August 1927 in the Guangzhou "Republic Daily" supplement "Modern Youth" No. 173 to Issue 178; the revised version was published on November 16, 1927, No. 2, Volume 2, of the semi-monthly "Bei Xin" magazine. (2) Guangzhou Summer Academic Lectures Sponsored by the Guangzhou Education Bureau of the Kuomintang government, the opening ceremony was held on July 18, 1927 in the auditorium of Guangzhou Municipal Normal School.At that time, the mayor of Guangzhou, Lin Yunkai, and the director of the education bureau, Liu Maochu, all made anti-communist speeches at the meeting.Under the banner of "academic", they also "invite" scholars to give speeches.The author gave this speech at the meeting on July 23rd and 26th (the note "during September" in the title is wrong).The author later said: "Talking about the Wei and Jin affairs in Guangzhou is based on the truth." (to Chen Junxin on December 30, 1928) In this speech on Chinese classical literature, he made a twists and turns on the Kuomintang reactionaries. Exposure and satire. (3) Yellow Turban refers to the peasant rebel army led by Zhang Jiao, a Julu native, at the end of the Eastern Han Dynasty.In the uprising in the first year of Emperor Zhongping (184) of Emperor Ling of the Han Dynasty, all the participants wore yellow scarves around their heads as a symbol, and they were called the "Yellow Turban Army".They put forward the slogan "the sky is dead, and the yellow sky should stand", they captured cities and burned the government buildings. Within ten days, the whole country responded and dealt a heavy blow to the Eastern Han Dynasty regime.But it finally failed under the brutal suppression of the government army and landlord armed forces. (4) Dong Zhuo (?—192), styled Zhongying, was born in Lintao, Longxi (now Min County, Gansu), and was a great warlord in the late Eastern Han Dynasty.At the time of Emperor Ling, he was the shepherd of Bingzhou. After the death of Emperor Ling, the general He Jin, the leader of his relatives, called him to lead his troops to the court to help against the eunuchs. After he arrived in Luoyang, he abolished Emperor Shao (Liu Bian) and established Emperor Xian (Liu Xie). Since the prime minister, arbitrary government.In the first year of Emperor Xian's Chuping (190), Yuan Shao and Han Fu, warlords in Shandong, Hebei and other places, joined forces to challenge Dong Zhuo in order to fight for power with Dong Zhuo.Later, he was killed by Wang Yun and Lu Bu.他在离洛阳时，焚烧宫殿府库民房，二百里内尽成墟土；又驱数百万人口入关，积尸盈途。在他被杀以后，他的部将李傕、郭汜等又攻破长安，焚掠屠杀，人民受害甚烈。 （5）党锢东汉末年，宦官擅权，政治黑暗，民生痛苦。统治阶级内部一部分比较正直的官僚，为了维护刘汉政权和自己的地位，便与太学生互通声气，议论朝政，揭露宦官集团的罪恶。汉桓帝延熹九年（166），宦官诬告司隶校尉李膺、太仆杜密和太学生领袖郭泰、贾彪等人结党为乱，桓帝便捕李膺、范滂等下狱，株连二百余人。以后又于灵帝建宁二年（169），熹平元年（172），熹平五年（176）三次捕杀党人，更诏各州郡凡党人的门生、故吏、父子、兄弟有做官的，都免官禁锢。直到灵帝中平元年（184）黄巾起义，才下诏将他们赦免。 这件事，史称“党锢之祸”。 （6）曹操（155—220）字孟德，沛国谯（今安徽亳县）人。二十岁举孝廉，汉献帝时官至丞相，封魏王。曹丕篡汉后追尊为武帝。他是政治家、军事家，又是诗人。他和其子曹丕、曹植，都喜欢延揽文士，奖励文学，为当时文坛的领袖人物。后人把他的诗文编为《魏武帝集》。 （7）《三国志演义》即长篇小说，元末明初罗贯中著。书中将曹操描写为“奸雄”。 （8）严可均（1762—1843）字景文，号铁桥，浙江乌程（今吴兴）人。清嘉庆举人，曾任建德教谕。他自嘉庆十三年（1808）起，开始搜集唐以前的文章，历二十余年，成《全上古三代秦汉三国六朝文》，内收作者三千四百多人，分代编辑为十五集，总计七四六卷。稍后，他的同乡蒋壑为作编目一○三卷，并以为原书题名不能概括全书，故将书名改为《全上古三代秦汉三国晋南北朝文》。原书于光绪二十年（1894）由黄冈王毓藻刊于广州。 （9）丁福保（1874—1952）字仲祜，江苏无锡人。清末肄业江阴南菁书院，后习医，曾至日本考察医学，归国后在上海创办医学书局。他所辑的《全汉三国晋南北朝诗》，收作者七百余人，依时代分为十一集，总计五十四卷。一九一六年上海医学书局出版。 （10）刘师培（1884—1919）一名光汉，字申叔，江苏仪征人。 清末曾参加同盟会的活动，常在《民报》发表鼓吹反清的文字；但后来为清朝两江总督端方所收买，出卖革命党人。入民国后，他又依附袁世凯，与杨度、孙毓筠等人组织筹安会，竭力赞助袁世凯窃国称帝的阴谋。他的著作很多，《中国中古文学史》是他在民国初年任北京大学教授时所编的讲义，后收入《刘申叔遗书》中。 （11）《三国志·魏书·武帝纪》裴松之注引《魏武故事》，曹操于汉献帝建安十五年（210）下令“自明本志”，表白他自己并无篡汉的意思，内有“设使国家无有孤，不知当几人称帝，几人称王！”的话。 （12）《太平御览》卷四二五引谢承《后汉书》：“范丹姊病，往看之，姊设食；丹以姊婿不德，出门留二百钱，姊使人追索还之，丹不得已受之。闻里中刍藁童仆更相怒曰：'言汝清高，岂范史云辈而云不盗我菜乎？'丹闻之，曰：'吾之微志，乃在童竖之口，不可不勉。'遂投钱去。”按范丹（112—185），一作范冉，字史云，后汉陈留外黄（今河南杞县东北）人。 （13）曹操曾于建安十五年（210）、二十二年（217）下求贤令，又于建安十九年（214）令有司取士毋废“偏短”，每次都强调以才能为用人的标准。《魏书·武帝纪》载建安十五年令说：“今天下尚未定，此特求贤之急时也。……若必廉士而后可用，则齐桓其何以霸世！今天下得无有被褐怀玉而钓于渭滨者乎？又得无盗嫂受金而未遇无知者乎？二三子其佐我明扬仄陋，唯才是举，吾得而用之。”又裴注引王沈《魏书》所载二十二年令说：“今天下得无有至德之人，放在民间？及果勇不顾，临敌力战，若文俗之吏，高才异质，或堪为将守；负汙辱之名，见笑之行，或不仁不孝，而有治国用兵之术：其各举所知，勿有所遗。” （14）“郑康成行酒伏地气绝”见《三国志·魏书·袁绍传》裴注引《英雄记》载曹操《董卓歌》：“德行不亏缺，变故自难常。郑康成行酒伏地气绝，郭景图命尽于园桑。”按郑康成（127—200），名玄，北海高密（今山东高密）人，东汉经学家，其生存时代较曹操约早二十余年。 （15）曹操的遗令，散见于《三国志·魏书·武帝纪》及其他古书中，严可均缀合为一篇，收入《全三国文》卷三，其中有这样的话： “吾婢妾与伎人皆勤苦，使著铜雀台，善待之。……余香可分与诸夫人……诸舍中（按指诸妾）无所为，可学作履组卖也。吾历宫所得绶（印绶），皆著藏中，吾余衣裘，可别为一藏，不能者兄弟可共分之。” （16）陆机（261—303）字士衡，吴郡华亭（今上海松江）人，晋代诗人。他评曹操的话，见萧统《文选》卷六十《吊魏武帝文》： “彼裘绂于何有，贻尘谤于后王。”唐代李善注：“言裘绂轻微何所有，而空贻尘谤而及后王。” （17）曹丕（187—226）字子桓，曹操的次子（按操长子名昂字子修，随操征张绣阵亡，故一般都以曹丕为操的长子）。建安二十五年（220）废汉献帝自立为帝，即魏文帝。他爱好文学，创作之外，兼擅批评，所著《典论》，《隋书·经籍志》著录五卷，已佚，严可均《全三国文》内有辑佚一卷。其中《论文》篇论各种文体的特征说： “奏议宜雅，书论宜理，铭诔尚实，诗赋欲丽。”又论文气说：“文以气为主，气之清浊有体，不可力强而致。” （18）曹植（192—232）字子建，曹操的第三子。曾封东阿王，后封陈王，死谥思，后世称陈思王。他是建安时代重要诗人之一，流传下来的著作，以清代丁晏所编的《曹集诠评》搜罗较为完备。 （19）曹叡（204—239）字元仲，曹丕的儿子，即魏明帝。 （20）《文选》南朝梁昭明太子箫统编选。内选秦汉至齐梁间的诗文，共三十卷，是我国最早的一部诗文总集。唐代李善为之作注，分为六十卷。曹丕《典论·论文》，见该书第五十二卷。 （21）“为艺术而艺术”十九世纪法国作家戈蒂叶（T．Gautier）提出的一种资产阶级文艺观点（见小说《莫班小姐》序）。它认为艺术可以超越一切功利而存在，创作的目的就在于艺术作品的本身，与社会政治无关。 （22）文章事可以留名声于千载曹丕《典论·论文》：“盖文章经国之大业，不朽之盛事；年寿有时而尽，荣乐止乎其身：二者必至之常期，未若文章之无穷。是以古之作者，寄身于翰墨，见意于篇籍，不假良史之辞，不托飞驰之势，而声名自传于后。” （23）文章小道曹植《与杨德祖（修）书》：“辞赋小道，固未足以揄扬大义，彰示来世也。昔扬子云先朝执戟之臣耳，犹称壮夫不为也；吾虽德薄，位为藩侯，犹庶几戮力上国，流惠下民，建永世之业，留金石之功；岂徒以翰墨为勋绩，辞赋为君子哉！” （24）曹植早年以文才为曹操所爱，屡次想立他为太子；他也结纳杨修、丁仪、丁廙等为羽翼，在曹操面前和曹丕争宠。但他后来因为任性骄纵，失去了曹操的欢心，终于未得嗣立。到了曹丕即位以后，他常被猜忌，更觉雄才无所施展。明帝时又一再上表求“自试”，希望能够用他带兵去征吴伐蜀，建功立业，但他的要求也未实现。 （25）“建安七子”这个名称始于曹丕的《典论·论文》：“今之文人，鲁国孔融文举，广陵陈琳孔璋，山阳王粲仲宣，北海徐干伟长，陈留阮瑀元瑜，汝南应玚德琏，东平刘桢公干：斯七子者，于学无所遗，于辞无所假，咸以自骋骥马录于千里，仰齐足而并驰。”后人据此便称孔融等为“建安七子”。按孔融（153—208），鲁国（今山东曲阜）人，汉献帝时为北海相，太中大夫。陈琳（？—217），广陵（今江苏江都）人，曾任司空（曹操）军谋祭酒。王粲（177—217），山阳高平（今山东邹县）人，曾任丞相（曹操）军谋祭酒、侍中。徐干（171—217），北海（今山东潍坊西南）人，曾任司空军谋祭酒、五官将（曹丕）文学。阮瑀（？—212），陈留尉氏（今河南尉氏）人，曾任司空军谋祭酒。应瑒（？—217），汝南（今河南汝南）人，曾任丞相掾属、五官将文学。刘桢（？—217），东平（今山东东平）人，曾任丞相掾属。 （26）曹丕在《典论·论文》中评论孔融的文章说： “孔融体气高妙，有过人者。然不能持论，理不胜词，以至乎杂以嘲戏；及其所善，扬、班俦也。”按“建安七子”中，陈琳等都是曹操门下的属官，只有孔融例外；在年龄上，他比其余六人约长十余岁而又最先逝世，年辈也不相同。他没有应酬和颂扬曹氏父子的作品，而且还常常讽刺曹操。《后汉书·孔融传》载：'曹操攻屠邺城，袁氏妇子多见侵略，而操子不私纳袁熙（按为袁绍子）妻甄氏。融乃与操书，称'武王伐纣，以妲己赐周公'。操不悟，后问出何经典。对曰：'以今度之，想当然耳。'……时年饥兵兴，操表制酒禁，融频书争之，多侮慢之辞。”唐代章怀太子（李贤）注引孔融与曹操论酒禁书，其中有“夏商亦以妇人失天下，今令不断婚姻。而将酒独急者，疑但惜谷耳”等语。 （27）“何以解忧？惟有杜康”见曹操的《短歌行》。杜康，相传为周代人，善造酒。 （28）关于曹操杀孔融的经过，《后汉书·孔融传》说：“曹操既积嫌忌，而郗虑复搆成其罪，遂令丞相军谋祭酒路粹枉状奏融曰： '……（融）前与白衣祢衡跌荡放言，云：“父之于子，当有何亲？论其本意，实为情欲发耳。子之于母，亦复奚为？譬如寄物瓶中，出则离矣。”……大逆不道，宜极重诛。'书奏，下狱弃市。”又《三国志·魏书·崔琰传》注引孙盛《魏氏春秋》，内载曹操宣布孔融罪状的令文说：“平原祢衡受传融论，以为父母与人无亲，譬若缶瓦器，寄盛其中。 又言若遭饿馑，而父不肖，宁赡活余人。融违天反道，败伦乱理，虽肆市朝，犹恨其晚。 " （29）祢衡（173—198）字正平，平原般（今山东临邑）人，汉末文学家。他很有文才，与孔融、杨修友善，曾屡次辱骂曹操；因为他文名很大，曹操虽想杀他而又有所顾忌，便将他送到刘表处去，后因侮慢刘表，又被送给江夏太守黄祖，终于为黄祖所杀，死时年二十六。 （30）何晏（？—249）字平叔，南阳宛（今河南南阳）人。曹操的女婿。齐王曹芳时，曹爽执政，用他为吏部尚书，后与曹爽同时被司马懿所杀。《三国志·魏书·曹爽传》说他“少以才秀知名，好老庄言，作《道德论》及诸文赋著述凡数十篇”。 （31）关于何晏搽粉的事，《三国志·魏书·曹爽传》注引鱼豢《魏略》说：“晏性自喜，动静粉白不去手，行步顾影。”但晋代人裴启所著《语林》则说：“（晏）美姿仪，面绝白，魏文帝疑其著粉；后正夏月，唤来，与热汤饼，既炎，大汗出，随以朱衣自拭，色转皎洁，帝始信之。” （32）关于何晏服药的事，《世说新语·言语》载：“何平叔云： 服五石散，非唯治病，亦觉神明开朗。 ”刘孝标注引秦丞相（按当作秦承祖）《寒食散论》说：“寒食散之方，虽出汉代，而用之者寡，靡有传焉。魏尚书何晏首获神效，由是大行于世，服者相寻。 ”又隋代巢元方《诗病源候论》卷六《寒食散发候》篇说：“皇甫（谧）云：寒食药者，世莫知焉，或言华佗，或曰仲景（张机）。 ……近世尚书何晏，耽声好色，始服此药。心加开朗，体力转强。京师翕然，传以相授。 ... 晏死之后，服者弥繁，于时不辍。 " （33）巢元方隋炀帝大业中，为太医博士，奉诏撰《诸病源候论》五十卷。关于寒食散的服法与解法，详见该书卷六《寒食散发候》篇。 （34）“扪虱而谈”这是王猛的故事。王猛（325—375），字景略，北海剧（今山东寿光）人。《晋书·王猛传》说：“桓温入关，猛被褐而诣之，一面谈当世之事，扪虱而言，旁若无人。” （35）葛洪（约283—363）字稚川，句容（今江苏句容）人。 《晋书·葛洪传》说他“为人木讷，不好荣利，……究览典籍，尤好神仙导养之法。”所著《抱朴子》，共八卷，分内外二篇，内篇论神仙方药，外篇论时政人事。关于服散的记载，见该书内篇。 （36）关于服散作假的事，《太平广记》卷二四七引侯白《启颜录》载：“后魏孝文帝时，诸王及贵臣多服石药，皆称石发。乃有热者，非富贵者，亦云服石发热，时人多嫌其诈作富贵体。有一人于市门前卧，宛转称热，要人竞看，同伴怪之，报曰：'我石发。'同伴人曰： '君何时服石，今得石发？ '曰：'我昨市米中有石，食之今发。 '众人大笑。自后少有人称患石发者。 " （37）关于闻讳而哭的事，《世说新语·任诞》载：“桓南郡（桓玄）被召作太子洗马，船泊荻渚。王大（王忱）服散后已小醉，往看桓，桓为设酒，不能冷饮，频语左右，令温酒来。桓乃流涕呜咽，王便欲去。桓以手巾掩泪，因谓王曰：'犯我家讳，何预卿事。'王叹曰： '灵宝（桓玄小名）故自达。'”按桓玄的父亲名温，所以他听见王忱叫人温酒便哭泣起来。 （38）王弼（226—249）字辅嗣，魏国山阳（今河南焦作）人。 王粲的族孙。《三国志·魏书·钟会传》说：“弼好论儒道，辞才逸辩，注易及老子，为尚书郎。”夏侯玄（209—254），字太初，沛国谯（今安徽亳县）人。《三国志·魏书·夏侯尚传》说：“（玄）少知名，弱冠为散骑黄门侍郎……正始初，曹爽辅政。玄，爽之姑子也。累迁散骑常侍、中护军。……顷之，为征西将军，假节都督雍、凉州诸军事。” 曹爽被司马懿所杀后，他也为司马师所杀。 （39）“正始名士”《世说新语·文学》“袁彦伯作《名士传》成”条下梁刘孝标注：“宏（彦伯名）以夏侯太初、何平叔、王辅嗣为正始名士。阮嗣宗、嵇叔夜、山巨源、向子期、刘伯伦、阮仲容、王浚仲为竹林名士。”按正始（240—249），魏废帝齐王曹芳的年号。 （40）南朝宋刘义庆撰。内容是记述东汉至东晋间一般文士学士的言谈风貌轶事等。有南朝梁刘孝标所作注释。今传本共三卷，三十六篇。按刘义庆（403—444），彭城（今江苏徐州）人，宋武帝刘裕的侄子，袭爵为临川王，曾任南兖州刺史。 （41）司马懿（179—251）字仲达，河内温县（今河南温县） people.初为曹操主簿，魏明帝时迁大将军。齐王曹芳即位后，他专断国政；死后其子司马昭继为大将军，日谋篡位。咸熙二年（265），昭子司马炎代魏称帝，建立晋朝。按夏侯玄是被司马师所杀，作者误记为司马懿。 （42）“解散方”《唐书·经籍志》著录《解寒食散方》十三卷，徐叔和撰；《新唐书·艺文志》著录《解寒食方》十五卷，徐叔向撰。 （43）皇甫谧（215—282）字士安，安定朝那（今甘肃平凉） people.晋朝初年屡征不出，著有《高士传》、《逸士传》、《玄晏春秋》等。 《晋书·皇甫谧传》载有他的一篇上司马炎疏，其中自述因吃散而得到的种种苦痛说：“臣以弊，迷于道趣。……又服寒食药，违错节度，辛苦荼毒，于今七年。隆冬裸袒食冰，当暑烦闷，加以咳逆，或若温瀍，或类伤寒，浮气流肿，四肢酸重。于今困劣，救命呼嗡，父兄见出，妻息长诀。” （44）关于拔剑逐蝇的故事，《三国志·魏书·梁习传》注引《魏略》：“（王）思又性急，尝执笔作书，蝇集笔端，驱去复来，如是再三。思恚怒，自起逐蝇，不能得，还取笔掷地，蹋坏之。”按清代张英等所编《渊鉴类函》卷三一五《褊急》门载王思事，有“思自起拔剑逐蝇”的话，但未注明引用书名。按王思，济阴（今山东定陶）人，正始中为大司农。 （45）“竹林七贤”《三国志·魏书·王粲传》内附述嵇康事略，裴注引《魏氏春秋》说：“康寓居河内之山阳县，……与陈留阮籍、河内山涛、河南向秀、籍兄子咸、琅琊王戎、沛人刘伶相与友善，游于竹林，号为'七贤'。”《世说新语·任诞》亦有一则，说七人“常集于竹林之下，肆意酣畅，故世谓'竹林七贤'”。参看本篇注（39）。 （46）嵇康（223—262）字叔夜，谯国铚（今安徽宿县）人，诗人。《晋书·嵇康传》说：“康早孤，有奇才，远迈不群。……学不师受，博览无不该通，长好老庄。与魏宗室婚，拜中散大夫。常修养性服食（服药）之事，弹琴咏诗，自足于怀。……康善谈理，又能属文，其高情远趣，率然玄远”他的著作，现存《嵇康集》十卷，有鲁迅校本。 （47）阮籍（210—263）字嗣宗，陈留尉氏（今河南尉氏）人，阮瑀之子，诗人，与嵇康齐名。仕魏为从事中郎、步兵校尉。《晋书·阮籍传》说他“博览群籍，尤好庄老。嗜酒能啸，善弹琴。”又说： “籍本有济世志，属魏晋之际，天下多故，名士少有全者，籍由是不与世事，遂酣饮为常。”他的著作，现存《阮籍集》十卷。 （48）刘伶字伯伦，沛国（今安徽宿县）人。仕魏为建威参军。 著有《酒德颂》，托言有大人先生，“止则操巵执觚，动则挈榼提壶，唯酒是务，焉知其余。”有“贵介公子，搢绅处士”在他的面前“陈说礼法”，而他“方捧承槽，衔杯漱醪，奋髯箕踞，枕麦曲藉糟，无思无虑，其乐陶陶。” （49）关于阮籍能为青白眼，见《晋书·阮籍传》：“籍又能为青白眼，见礼俗之士，以白眼对之。”他的母亲死了，“嵇喜来吊，籍作白眼，喜不怿而退。喜弟康闻之，乃赍酒挟琴造焉，籍大悦，乃见青眼。由是礼法之士疾之若雠。” （50）“口不臧否人物”见《晋书·阮籍传》：“籍虽不拘礼教，然发言玄远，口不臧否人物。” （51）晋代常有子呼父名的例子，如《晋书·胡母辅之传》：“辅之正酣饮，谦之（辅之的儿子）门规而厉声曰：'彦国（辅之的号），年老不得为尔！将令我尻背东壁。'辅之欢笑，呼入与共饮。” 又《王蒙传》：“王蒙，字仲祖……美姿容