The history of Chinese literature is really not easy to study, the study of the ancient, hate the material is too little, the study of the present, there are too many materials, so until now, China's more complete literary history has not yet appeared. The topic of today's lecture is part of the history of literature, and it is also a place where there is too little material and it is difficult to study. Because we want to study the literature of a certain era, at least know the author's environment, experiences, and writings.
This era of the late Han Dynasty and the early Wei Dynasty was an important era, and there was a major change in literature, because at that time, after the Great Turban and Dong Zhuo's chaos, and after the dispute between the party, Cao Cao came out. --But when we talk about Cao Cao, it is easy to think of the Romance of the Three Kingdoms, and even more think of the flower-faced traitor on the stage, but this is not the real way to observe Cao Cao. Now when we look at history, the records and assertions in history are sometimes extremely unreliable, and there are many places where we cannot believe them, because usually we know that if a certain dynasty is a little older, there must be many good people; the age of a certain dynasty is shorter, and there are almost no good people in it. Why? Because the age is long, it is the people of this dynasty who do the history, of course, the people who compliment the people of the dynasty, the age is short, and the people who do the history are people of other dynasties, so they are very free to belittle the characters of their foreign dynasties, so in the Qin Dynasty, almost half a good person in the historical record did not have any. Cao Cao's era in history is also quite short, and naturally he cannot escape the public example of being said badly by the people of the later dynasty. In fact, Cao Cao is a very capable person, at least a hero, although I am not Cao Cao's party, but no matter what, I always admire him very much.
It is easier to study the literature of that time, because someone has already done the work: on the one hand, in the collection of essays, there is the Qing Yan kejun compilation of the "All Ancient Three Dynasties Qin and Han Three Kingdoms Jin, Southern and Northern Dynasties". Among them, those that are useful for this are the Quan Han Wen, the Quan San Guo Wen, and the Quan Jin Wen.
On the one hand, there is Ding Fubao's "Poems of the Three Kingdoms of the Han Dynasty, Jin, Southern and Northern Dynasties". - Ding Fubao is a doctor and is still here.
A compilation of literary criticisms about this era includes Liu Shipei's History of Medieval Chinese Literature. This book is a lecture note from Peking University, Mr. Liu is dead, and this book is published by Peking University.
The above three kinds of books are of great help to our research. It can be seen that the literature of this era is indeed a bit different.
What I have said today, if mr. Liu's book is already detailed, I will skip it; on the contrary, if Mr. Liu has omitted it, I will go into more detail.
Seven Sages of the Bamboo Forest
After Dong Zhuo, Cao Cao had exclusive power. Under his rule, the first feature was the name of Shang. His legislation was very strict, because after the chaos, everyone wanted to be emperor, everyone wanted to rebel, so Cao Cao couldn't do otherwise. Cao Cao himself once said: "If there is no self, I don't know how many people call the king the emperor!" He didn't lie about that. For this reason, it has affected the style of the article and become a clean style. —— That is, the meaning of the article should be simple and strict.
In addition, there is another feature, that is, Shangtong. Why did he still want to get rid of it? Naturally, it also has a great relationship with the atmosphere of the time. Because before the calamity of the party, all the people in the party pretended to be clean, but if they talked too much about "Qing", they became stubborn, so at the end of the Han Dynasty, Qing Liu's actions were sometimes very ridiculous.
For example, if a famous person goes to visit him, he must first say a few words, and if these few words are not correct, he will often be treated with arrogance, and he will be told to sit outside the house, and even refuse to see him.
If there is another person, he and his brother-in-law are not right, and once when he went to his sister's place to eat, he had to calculate the money back to his sister. She refused to ask for it, so he threw the money on the street after he went out, and he paid it. It doesn't matter if individuals throw tantrums like this, but if the country and the world also make such a stubborn temper, then what is the matter? Therefore, Cao Cao, who was well aware of this drawback, had to rise up against this habit and vigorously advocate freedom. Passing off means casual. This kind of advocacy has affected the literary world, and it has produced a large number of articles that can say whatever they want.
Moreover, because after the passage of ideas, stubbornness was abolished, so that heretics and foreign ideas could be fully accommodated, so the source of ideas other than Confucianism was introduced.
To sum up, we can say that the articles of the late Han and early Wei dynasties are Qingjun and Tongtong. In Cao Cao himself, he was also an ancestor who reformed his articles, but unfortunately his articles were passed down very little. He is very bold, the article is very effective from the pass, and when he makes the article, he has no scruples, and he writes it when he wants to write.
Therefore, Cao Cao also said this when he solicited talents, it does not matter if he is unfaithful or filial piety, as long as he has talent. This is something that others dare not say. When Cao Cao wrote a poem, he actually said that "Zheng Kangcheng was drunk and desperate", and he brought out the fact that it was not long before that time, which was also something that others did not dare to use. Another thing, for example, when a person dies, often write a little will, which is a very fashionable thing for celebrities. At that time, the will had a certain format, and it was said where and where he was buried after his death, or buried next to the tomb of a certain celebrity; otherwise, his will and testament not only did not follow the format, but the content even talked about the clothes left behind and how to dispose of the maid.
Although Lu Ji commented that "the dust is slandered by the queen", I think he is a shrewd person in any case, he can make a fuss himself, and he has the means to collect all the alchemists and scribes in the world, so as to save them from running outside to make trouble for him. Therefore, inside his drapery, there are many alchemists and scribes.
Emperor Xiaowen of Cao Pi, the eldest son, inherited his father's business and usurped the Throne of Han. He also likes articles. His brother Cao Zhi, as well as the Ming Emperor Cao Rui, all liked articles. But at that time, in addition to the removal, it is more gorgeous. There is no "Treatise on The Classics", which is now lost and has no complete text, which says: "Poetry is endowed with lust", "Literature is mainly qi". Fragments of the Treatise on Classics are found in The Tang and Song Dynasties; a whole Treatise can be seen in the Anthology.
Later, there were ordinary people who were very dismissive of his opinion. He said that poetry did not have to be taught lessons, and opposed the views of those who were exhorted to poetry at that time, and from the perspective of modern literature, an era of Cao Pi can be said to be "the era of literary self-consciousness", or as modern times say, a school of art for art's sake. Therefore, Cao Pi's poetry is very good, and because he is mainly "qi", he is not only gorgeous, but also strong. To sum up, the articles of the late Han Dynasty and the beginning of Wei can be said to be: "Qing Jun, Tong Zhi, Gorgeous, And Strong." In terms of literary opinion, Cao Pi and Cao Zhi seem to be different on the surface. Cao Pi said that the article can leave a reputation for a thousand years; but Zijian said that the article is small and insufficient. According to my opinion, Zijian is probably against the heart. There are two reasons here: first, Zijian's articles are done well, a person is probably always dissatisfied with what he has done and envies what others have done, his articles have been done well, so he dares to say that the articles are a trail; second, the goal of Zijian's activities is in the political aspect, and the political aspect is not very successful, so he says that the article is useless.
In addition to Cao Cao Pi, there were the following seven people: Kong Rong, Chen Lin, Wang Cang, Xu Gan, Ruan Yu, Ying Yao, and Liu Zhen, all of whom were very capable of making a fuss, and later became known as the "Seven Sons of Jian'an". The articles of the seven people are rarely circulated, and it is difficult for us to judge them now; but they are probably nothing more than "generous" and "gorgeous". Gorgeous is what Cao Pi advocated, generosity is because of the great chaos of the day, relatives and friends died in the chaos, so Weiwen can not help but be sad, passionate and "generous".
Among the seven sons, the special one is Kong Rong, who specializes in making trouble with Cao Cao. Cao Pi's "Treatise on Classics" has a discussion on Kong Rong, so he was also pulled into the "Seven Sons of Jian'an". Actually, no, it's very different. However, at that time, his reputation was very large. Kong Rong composed, liked to use a mocking tone, Cao Pi was very dissatisfied with him. Kong Rong's articles are now very little circulated, and as far as he looks, we can see that he is not very sarcastic to others, only to Cao Cao. For example, cao pi took Yuan Xi's wife Zhen shi and returned it to himself, and Kong Rong wrote to Cao Cao, saying that when the king of Wu had cut down the sword, he had given Dai Ji to the Duke of Zhou. Asked about his canon, he said that in the ancient and modern times, it was probably the same at that time. For example, Cao Cao wanted to ban alcohol, saying that alcohol can destroy the country, and it must be forbidden, kong Rong opposed him, saying that there are also women who destroy the country, why can't they help but get married? In fact, Cao Cao also drank. We look at his "How to relieve his worries?" Only the verse of Ducan" can be known. Why does his behavior contradict the argument? Because Cao Cao was an errand boy, he had to do this; Kong Rong was a bystander, so it was easy to speak freely. Cao Cao saw that he had repeatedly opposed him, and later killed him for this reason. His crime of killing Kong Rong was probably unfilial. Because Kong Rong has the following two propositions: First, Kong Rong advocates that the relationship between mother and son is like a bottle, as long as the things are poured out of the bottle, the relationship between mother and son is finished. Second, what if there is a time of famine in the world, and there is some food, do you not give it to your 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 proposition as a basis for his disloyalty and filial piety, and killed him. If Cao Cao was still alive, we could ask him, when he first asked for talent, it didn't matter if he said that he was unfaithful or filial piety, why did he kill people in the name of filial piety? However, in fact, even if Cao Cao was reborn, no one dared to ask him, and if we asked him, I was afraid that he would kill us too! Shang, who opposed Cao Cao with Kong Rong, had a you heng, who was later killed by Huang Zu. You Heng's article is also good, and he and Kong Rong have long been "mainly qi" to write articles. Therefore, we can also know here that the slow growth of the Han Chinese language is due to the times, and it is not exclusively dependent on the work of Cao Cao's father and son. But gorgeous and good-looking is the credit advocated by Cao Pi.
In this way, until the time of Emperor Ming, there was a major change in the article, because there was a He Yan.
He Yan's reputation was great and his position was high, and he liked to study Lao Tzu and the I Ching. As for what kind of person he is? The truth is now hard to know, it's hard to investigate. Because he was a member of the Cao clan, the Sima clan hated him very much, so their records were dissatisfied with He Yan. As a result, many legends have arisen, some people say that He Yan's face is powdered, and some people say that he was born white, not powdered. But why doesn't the powder rub the powder? I don't know.
But There are two things that We know about He Yan. First, he likes empty talk and is the ancestor of empty talk; second, he likes to take medicine, and he is the ancestor of taking medicine. In addition, he also likes to talk about fame and reason. He was not in good health; therefore he could not take medicine.
What he ate was not an ordinary medicine, but a medicine called "Five Stones Scatter".
"Five Stones Scatter" is a poison that He Yan began by eating. In the Han Dynasty, everyone did not dare to eat, He Yan or changed the prescription slightly, and then ate the beginning. The basics of five stones are about five kinds of medicines: stone stalactite, stone sulfur, white quartz, purple quartz, red stone fat; in addition, I am afraid that there are also some different kinds of medicines. But now you don't have to study it in detail, I think you don't want to eat it.
From the book, it seems that this medicine is very good, and people can turn weak into strong when they eat it. For this reason, He Yan had money, and he ate it; everyone followed suit. At that time, the poison of the five stones was similar to the poison of opium in the late Qing Dynasty, and it was necessary to see whether to take medicine or not to distinguish between arrogance and whether it was arrogant or not. Now we can see some in the "Theory of the Origin of Diseases" made by Sui Chao Yuanfang. According to this book, it can be seen that taking this medicine is very troublesome, the poor can not eat it, if you eat it, if you are not careful, you will be poisoned. When you eat it first, it is not very good, and then the effect of the drug is revealed, and the name is "sporadic". If there is no "distribution", there is a disadvantage and no benefit. Therefore, after eating, you can't rest, you have to walk, because walking can "scatter", so walking is called "scattering". For example, if we look at the poems of the Six Dynasties, there are clouds: "To the east of the city to disperse", which is the meaning. Later, the people who wrote poetry did not know why, thinking that "xingsan" means walking, so they also used the word "xingsan" to enter the poem without taking medicine, which is very funny.
After leaving, I had a fever all over my body, and after the fever, I got chills again. Ordinary chills should dress more 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 things, you must die. Therefore, five stones scatter a cold food scatter. The only thing that doesn't have to be eaten cold is wine.
After eating loosely, take off your clothes and pour them with cold water; eat cold things; drink hot wine. In this way, it seems that there are more people who eat with five stones, and fewer people wear thick clothes; for example, in Guangdong, it is advocated that after a year, there will be no people wearing suits. Because of the fever of the skin and flesh, it is not possible to wear narrow clothes. In order to prevent the skin from being scratched by clothes, it is necessary to wear wide clothing. Now many people think that the Jin people's light fur belt and wide clothes were the performance of people's high elegance at that time, but in fact, they did not know that they were taking medicine. A group of celebrities all took medicine and wore wide clothes, so those who did not take medicine also followed the celebrities and made their clothes wider!
Also, after taking medicine, because the skin is easy to wear, it is not convenient to wear shoes, so I do not wear shoes and socks. So when we look at the portrait of Jin Ren or the articles at that time, we see that his clothes are wide and not shoes, and we think that he must be very comfortable and very flowing, but in fact, his heart is very bitter.
Moreover, because the skin is easy to break, it is not possible to wear new ones but it is advisable to wear old ones, and clothes cannot be washed frequently. Because they do not wash, they have many lice. Therefore, in the article, the status of lice is very high, and "talking about lice" was rumored to be a beautiful thing at that time. For example, when I'm speaking here today, picking up lice is not very good. But it doesn't matter then, because the habits are different. Just as the Qing Dynasty advocated smoking big cigarettes, we don't think it's strange to see people with shoulders high. Not now, and if most students had a shoulder that became a word, we would find it strange.
In addition, you can see the situation of the service dispersion and other kinds of books, as well as Ge Hong's "Baopuzi".
After arriving in the Eastern Jin Dynasty, there were many people who cheated, and they fell asleep on the side of the street, saying that they were "emitting" to show their arrogance. Just like when Qing Shizun read a book, some people painted their lips with ink, indicating that he had just written many words. Therefore, I think that the study of dressing up, wearing clogs, scattering, etc., and learning without eating, has nothing to do with the promotion of theory.
And because when it is "distributed", you cannot be hungry, so you eat cold things, and you must eat them quickly, no matter the time, several times a day can not be determined. Therefore, it affected the "funeral rudeness" during the Jin Dynasty. Originally, during the Wei and Jin Dynasties, there were many gifts for parents. For example, if you want to visit a person, then, before visiting, you must first ask the names of his parents and grandparents in order to avoid secrecy. Otherwise, as soon as the word is spoken, if his parents are dead, the owner will cry—he remembers his parents—and give you a big boring. When Jin Li was mourning, he should also be thin, not eat much, and not allowed to drink. However, after taking medicine, for the sake of life, I can't manage a lot, so I have to chew, so I become "disrespectful".
At the time of mourning, drinking and eating meat was initiated by the celebrities and celebrities, and all the people followed it, because for this reason, the society honored such a person as the Mingshi Sect. The eating and distribution originated from He Yan, and his comrades were Wang Bi and Xiahou Xuan, who were the ancestors of the same medicine as Yan. There are three of them advocating, and many people follow. Most of them are able to make articles, in addition to Xiahou Xuan's works not circulating much, Wang He and the two of them can still see their articles now. They were all born in the beginning, so they are also known as "righteous beginnings and famous scholars". But the last of this habit is to only take medicine, or to pretend to take medicine without making a fuss.
After the Eastern Jin Dynasty, it was not an article and was flowed into a clear talk, which can be seen in the book "The New Language of the World". This hollow theory is more and the article is less, comparing the three of them is far worse. Of the three, Wang Bi died when he was more than twenty years old, and both Xiahou He were killed by Sima Yi. Because the two of them had a relationship with Cao Cao, they had to die, and Cao Cao's killing of Kong Rong was also a crime of filial piety.
After the death of the two, commentators mostly scolded him because of his connection with Wei, in fact, He Yan deserved to be scolded because he was the initiator of taking medicine. This kind of custom of serving and scattering, Wei, Jin, until Sui, Tang, still exists, because in the Tang Dynasty, there was also a "dissolution party", that is, the prescription for dissolving the five stones, which can prove that there are still people who eat, but less. No one ate after the Tang Dynasty, and the reason for this is not yet detailed, probably because of its disadvantages and disadvantages, just like opium?
The Jin celebrity Emperor Fu wrote a book called "The Biography of Gao Shi", and we thought he was very skilled. But he was scattered, and once had an article saying that he had suffered from scatteredness. Because once the medicine is released, if you are not careful, you will die, at least you will suffer very much, or you will go crazy; people who are originally smart will therefore become demented. Therefore, unless you know the medicinal properties well, you will be rescued, and the people in the family are more aware of the medicinal properties. Most of the people in the Jin Dynasty were very bad-tempered, arrogant, crazy, and sexually violent, probably because of taking medicine. For example, a fly disturbs him, even if he draws his sword to chase him; even if he speaks, he must be foolish, sometimes it is almost crazy. But in the Jin Dynasty, there was more foolishness, which was probably also the reason for taking medicine.
At the end of Wei, in addition to He Yan, there was a new group called "Bamboo Forest Celebrities", which was also seven, so it was also called "Seven Sages of the Bamboo Forest". At the beginning, the celebrities took medicine, and the bamboo forest celebrities drank. The representatives of the bamboo forest are Ji Kang and Ruan Yuan. But in the end, the bamboo forest celebrities are not purely drinking, Ji Kang also takes medicine, and Ruan Yuan is a representative of drinking. But Ji Kang also drank, and Liu Ling was also one of them. Almost all seven of them rebelled against the old religion.
Among these seven people, the temper is different. Ji Ruan's temper was very big; Ruan's old age was very good, and Ji Kang was always extremely bad.
When Nguyen was young, there was a distinction between green eyes and white eyes for those who visited him. The white eyes are probably completely invisible, and I am afraid that it will take a long time to practice. I can pretend with blue eyes, but I can't pretend to be white eyes.
Later, Ruan Zhi actually achieved the point of "not denying the character with his mouth", but Ji Kang did not change at all. As a result, Ruan De died at the hands of Sima Shi, and like Kong Rong He Yan and others, he was unfortunately killed. This is probably because of the difference between taking medicine and eating wine: taking medicine can become immortal, and immortals can be arrogant to the layman; drinking alcohol will not become immortal, so it is perfunctory.
Their attitude is more or less that they do not wear clothes or hats when drinking. If in normal times, there is such a state, we say rude, but they are different. It is not necessary to weep as usual when living in mourning; the Son cannot mention the Father's name to the Father, but among the first-class people of the Bamboo Forest, the Son will be called the Father's name. The old traditions were not recognized by the bamboo forest masters. That is, as Liu Ling —who once made a "Ode to Wine Virtue", everyone knows it — he does not recognize the principles that were previously stipulated in the world, there was such a thing, once there was a guest to see him, he did not wear clothes. He rebuked him; he replied, "Heaven and earth are my houses, and houses are my clothes, so why are you in my pants?" As for Ruan Yuan, it is even worse, he does not even admit it from ancient to modern times, and it is said in the "Biography of Mr. Adult": "The heavens and the earth are dissolved and the sun and the moon are decadent, and the stars are falling and the sun and the moon are decadent. He meant that the gods and immortals of heaven and earth were meaningless, and everything was not wanted, so he felt that the truth in the world did not have to be disputed, and the gods and immortals were not trustworthy, and since everything was nothing, so he indulged in wine. However, he also had a reason, that is, his drinking was not only due to his thoughts, but most of it fell into the environment. At that time, Sima Shi already wanted to usurp the throne, and Ruan's reputation was very large, so it was extremely difficult for him to speak, so he had to drink more and speak less, and even if he spoke wrongly, he could get forgiveness by drunkenness. Just look at one time Sima Yi asked to marry Ruan Zhi, and Ruan Zhi was drunk for two months, and there was no opportunity to raise it, you can know.
Nguyen's writings and poems are very good, and although his poems are also passionate, many of the meanings are hidden. Song Yanzhi's Yan Yanzhi has said that he can't understand much, and it is naturally more difficult for us to understand his poems now. He also said that the gods were immortals in his poems, but he actually did not believe it. Ji Kang's treatises, better than those of Nguyen, are novel in thought, and often contradict the old theories of ancient times. Confucius said, "Don't you say what you learn and learn from time to time?" Ji Kang's "Difficult Nature is Good to Learn", but he said that people are not easy to learn, if a person can not do things and have food to eat, they will casually wander and do not like to read, so now people are eager to learn, because of habits and unavoidable. There is also Uncle Cai, who is suspicious of Zhou Gong and leads the Yin people to rebel, so he is accused and has always been recognized as a bad person. Ji Kang's "Treatise on Guan Cai" also opposed the meaning passed down from generation to generation, saying that these two people were loyal subjects, and their suspicion of the Duke of Zhou was because the place was too far apart and the information was not well informed.
However, He Yan Wang Bi Ruan was from Ji Kang and the like, because of their great fame, ordinary people learned it, and what they learned was nothing more than the surface, and they really did not know it in their hearts. Because they only learn their skin, there is a lot of boring empty talk and drinking in society. Many people will only talk and drink for no reason, and they will not be able to do things, which will affect politics and make it play the "empty city plan" without any reality. In literature, this is also the case, Ji Kang Ruan's indulgence, can also make a fuss, and later in the Eastern Jin Dynasty, the legacy of empty talk and drinking is still there, but the great text of ten thousand words, such as Ji Ruan's work, is gone. Liu Xun said: "Ji Kang's heart is to be dismissed, and Ruan Yuan's qi is to be a poem." This "master's heart" and "making qi" are the characteristics of the articles of the late Wei and early Jin dynasties. After the spirit of the famous people of the beginning and the famous people of the bamboo forest was extinguished, there were no writers who dared to teach their hearts.
By the Eastern Jin Dynasty, the atmosphere changed. Social thought is much calmer, and Buddhist ideas are caught up in everywhere. At the end of the Jin Dynasty, chaos was also habitual, and usurpers were also accustomed, and the article was more peaceful. The person who represents the peaceful article has Tao Qian. His attitude is to drink casually, beg for food, talk and make articles when he is happy, and have no complaints. So now some people call him "Pastoral Poet", a very peaceful Pastoral Poet. His attitude is not easy to learn, he is very poor, and his heart is very calm. When there is no rice in the house, they go to the door of the house to beg. He was so poor that a guest came to see him, and he didn't even have shoes, and the guest gave him shoes from his house, and he stretched out his feet and put them on. Despite this, he did not care at all, or "picking chrysanthemums under the eastern fence, leisurely seeing the South Mountain". Such a natural state is really not easy to imitate. He was so poor that his clothes were tattered, and he was still picking chrysanthemums under the eastern fence, and when he accidentally raised his head, he leisurely saw the South Mountain, how natural it was. Now rich people live in the concession, hire gardeners to plant dozens of pots of chrysanthemums, and then make poems called "Autumn Chrysanthemums And Tao Pengze Body", thinking that they are in line with the wisdom of Yuanming, I think it is not quite like it.
Tao Qianzhi was at the end of the Jin Dynasty, and he was slightly the same as Kong Rong at the end of the Han Dynasty and Ji Kang at the end of the Wei Dynasty, and it was close to the Yi Dynasty. But he did not show any enthusiasm, so he won the name "Pastoral Poet". However, there is an article in the "Tao Collection" "Shu Jiu", which is about the politics at that time. From this point of view, it can be seen that he has not forgotten or been indifferent to the world, but his attitude is much more natural than that of Ji Kang Nguyen, and he will not attract attention. Another reason, as I said earlier, is habit. Because the custom of drinking at that time came down, people did not feel strange when they saw it, and the Han, Wei and Jin dynasties were along, the times were not far away, there were many changes, and even after seeing habits, there was no great feeling, Tao Qianzhi was more peaceful than Kong Rongji kang, of course. For example, looking at the epitaphs of the Northern Dynasty, the promotion of official positions is often written in detail, and if you look closely, he has experienced two or three dynasties, but it seems not surprising at that time.
According to my meaning, even in the past, there is no so-called "pastoral poet" or "mountain poet" whose poetry is completely beyond politics. There is nothing that is completely beyond the human world. Since it is beyond the world, of course, there is no poetry. Poetry is also a human affair, and since there is poetry, you can know that you have not forgotten your feelings in the world. For example, Mozi and love, Yangzi for me. Of course, Mozi must write books; Yang Zi must not write, this is "for me". For if you make a book to show to others, you become "a man."
From this, it can be seen that Tao Qian can never be beyond the world, and moreover, Yu Chaozheng still pays attention to it, nor can he forget "death", which is mentioned from time to time in his poems. If we study it from a different point of view, I am afraid that it will become a character that is different from the old saying.
The relationship between some of the changes in the articles from the end of the Han Dynasty to the end of the Jin Dynasty and the relationship between medicine and wine, as far as I know, is probably the case. But I have too little knowledge to study in detail, and I am sorry that it took so much time for you on such hot and rainy days. Now this topic is finally finished.
*This transcript was originally published on August 11, 12, 13, 15, 16, and 17, 1727, in modern youth, a supplement to the Republic of China Daily in Guangzhou, No. 173-178; the revised draft was published on November 16, 1927, beixin semi-monthly magazine vol. 2, No. 2.
* Guangzhou Summer Academic Lecture Sponsored by the Guangzhou Municipal Education Bureau of the Kuomintang Government, the opening ceremony was held in the auditorium of Guangzhou Municipal Normal School on July 18, 1927. Lu Xun's speech was delivered at the july 23 and 26 meetings (the title is incorrect). Lu Xun sent a letter to Chen Jun on December 30, 1928: "Talking about Wei and Jin in Guangzhou, Gai Shi has a sense of gratitude."