Chapter 59 Reading Thirteen Poems of the Classic of Mountains and Seas (Part 9)

Kuafu's grand ambition is a race against the sun. They all went down to Yuyuan, as if there was no victory or defeat. The divine power is so wonderful, how can Qinghe have enough? The remaining traces ③ were sent to Deng Lin ④, but the merit was behind him. ①Yu Yuan: That is, Yu Gu, the place where the sun enters the mythology. ②Dumping the river: Drain the river water, that is, drink up the river water. ③ Remains: The original meaning is relics, here also refers to Kuafu's last wish. ④Deng Lin: In ancient times, Deng and Tao were similar in pronunciation, and Deng Lin was Taolin.

The book records many beautiful myths, among which the myth of Kuafu chasing the sun recorded in "Overseas Beijing" and "Dahuangbeijing" is even more wonderful: "Kuafu chases the sun and enters the sun. If you are thirsty, you will drink. Drink in the river and Wei. The river and Wei are insufficient, and drink Daze in the north. Before arriving, Dao died of thirst. Abandoned his staff and turned into Deng Lin." Jing. Catch it in Yugu." ("Dahuang Beijing") The myth of Kuafu chasing the sun exaggerates the courage and confidence of the ancestors to overcome nature with wonderful and naive imagination, and has great artistic charm.The ninth poem of Tao Yuanming's "Reading the Classic of Mountains and Seas" was written accordingly.But poets do not retell the plots of myths in general, but rely on their outstanding insights and use concise language to make unique aesthetic observations and evaluations of characters and events in myths, so they have their own aesthetic value different from myths.

The feature of myths reflecting things is that "human power takes the form of superhuman power" (Engels "Anti-Dühring").Therefore, the characters and events in mythology have some kind of symbolic meaning.This poem's chanting of Kuafu chasing the sun, his man and his affairs is naturally also a kind of chanting with some symbolic meaning.The words of the poet are here, and the meaning of the poet is there, so it is not as easy to understand as the poems that directly express their emotions.However, "those who embellish the essays are moved by emotion and resign, and those who read the essays put on the essays to fall in love. To search for the source along the waves, even if it is hidden, it will be revealed" (Liu Xie, "Wen Xin Diao Long Zhi Yin").Now let's take the method of emphasizing the text and discussing the source along the wave to try out the meaning of this poem.

The first two sentences chant the ambition of Kuafu. "Da Huang Bei Jing" originally said that "Kua Fu is not in his power, and wants to chase the sun."There seems to be a bit of disapproval behind the words.But the poet said: Kuafu had a grand ambition, and he wanted to race against the sun!There is an emotion of admiration between the lines, which strongly affirms Kuafu's heroism in creating miracles.On the surface, it is to praise Kuafu's "grand ambition" of "racing against the sun", but in fact it is to praise a lofty ideal that transcends the world.

The two sentences of "all to" praise the power of the father. "Dahuang Beijing" originally had a phrase "catch it in Yugu", based on which the poet said that Kuafu and the sun arrived at Yuyuan together, as if it was still difficult to distinguish between each other, implying that Kuafu's strength is enough to fulfill his ambition, not " For those who do not think what they can do, their ambition to "race against the sun" is indeed a "grand ambition" rather than a delusion.The victory or defeat of this speech does not make any conclusions, and only uses the word "siruo" to point it out, pretending to be an understatement, and it has a very happy and quiet wit.The poet's appreciation of Kuafu's divine power also implies his admiration for all wizards and abilities.

The two sentences of "divine power" praise the amount of boasting father. "Overseas Beijing" said Kuafu "thirsty to drink, drink in the river and Wei. If the river and Wei are insufficient, drink Daze in the north."It seems a little unreasonable to imagine a person who drank up the Yellow River and Weishui and still hasn't quenched his thirst.But the poet said: Since Kuafu has such a special power to catch up with the sun, how can drinking from the river be enough to quench his thirst?Use a rhetorical questioning tone to show a firm attitude, and explain an extremely weird thing so reasonably that it makes people forget its weirdness.In the poet's mind, Kuafu's booze symbolizes a broad mind and majestic spirit, so there is such a warm praise.

The second sentence at the end of the article praises the merits of the father. "Overseas Beijing" says that Kuafu "died of thirst, abandoned his stick, and turned into Deng Lin".Imagining that after the death of Kuafu, the cast-off stick turned into a peach grove, it is indeed very strange and tragic, but the reason for this change has not been specified yet, it seems to be just an accidental event.The poet believes that this peach grove was deliberately created by Kuafu for the benefit of future generations, saying that Kuafu's last wish was placed in this peach grove, and his miraculous achievements were completed behind him.It means that there is such a peach grove, which will make the latecomers grow spiritual and aspirational when they see it, and its merits and virtues are immeasurable.The poet's true meaning in praising Kuafu's last wish is praising a great dedication.

In general, the meaning of this poem is very profound.There are many outstanding figures in history. Although they failed to display their talents and realize their ambitions during their lifetime, the spiritual products they left behind, such as lofty ideals, lofty integrity, integrity, and various outstanding discoveries and creations, They are often touched by future generations, not just for one life, they are all people who "successful behind them".Tao Yuanming himself is also a person who "desires to do something but can't" (Zhu Ziyu Lei, Volume 140). ), after returning to farming, he became more sad that "the sun and the moon throw people away, and the aspirations will not be achieved" ("Miscellaneous Poems·Bai Ri Lu Xi'a"). When he read this myth, he was naturally touched rather than wrote it. Poetry is gone.Therefore, in this poem, he also entrusts his own life thoughts.Huang Wenhuan, a scholar of the Ming Dynasty, commented that this poem "has far-reaching implication. Loyal ministers and righteous people in the world may not be able to help them when they are alive, but those whose aspirations and achievements will last forever are all praises of their fathers, which are beyond the reach of ordinary people. I know. There is a deep anger in my chest" (Volume 4 of "Analysis of Tao Poems"), which is very insightful.

To write poems with mythological themes, one must take into account the original plot of the myth, but also infuse the poet's unique feelings, and write in a subtle and natural way, otherwise it will become empty and withered, without aftertaste and vitality.After all, Tao Yuanming is a master of "articles are not grouped" (Xiao Tong's "Preface to the Collection of Tao Yuanming"). He skillfully combined the original plot of the myth with his own unique feelings, melting narrative, lyricism, and discussion in one furnace. The words subtly reveal the affectionate praise to Kuafu, which makes people unconsciously inspired by the poetry, and a sense of wonder and longing for Kuafu is welled up from the depths of their hearts. emotion, and thus leads to many associations and imaginations, so as to obtain richer aesthetic pleasure.Ye Xie, a famous poetic theorist in the Qing Dynasty, said: "The essence of poetry lies in its boundless connotation and insignificance in its thoughts. The intention is that, to lose clues and leave the image, to avoid talking and thinking, and to introduce it into a state of trance, so it is the best" ("Original Poetry Inner Chapter").Tao Yuanming's poem can be said to have truly reached such a "supreme place".