Wang Tongluo was a very important literary novelist in Hubei during the Ming Dynasty, and his "Ear Talk" was widely circulated among the Wanli literati doctors, and based on this, he wrote the book "Ear Talk Class Increase", which has a law of classification and diverse themes, and has a profound impact on the literary novels, operas, and novels of the Ming and Qing dynasties.
Ming Edition "Ear Talk"
At the same time, his poetry writing also played an important role in the Hubei writer group, and he visited Wang Shizhen with Wu Guolun, one of the seven sons of the Later Seven, and was highly praised by the Wang brothers.
However, it is such an important writer whose life and deeds are still obscured and lack systematic collation and research. The author has spent several months examining various documents such as the Ming and Qing Dynasty Fang Zhi, the Literati Collection, and the Notes, and now lists the life and writings of Wang Tonglu as follows:
Wang Tonglu ( 王同轨 ; pinyin : Written in Chinese : Wang Tonglu , Also known as "Xingfu", a native of Huanggang, Hubei Province. Its pavilion name is "Cangcang", which was built from Pillow Keshan Mountain, so its garden name is "Keshan Garden".
Regarding the year of his birth and death, the academic circles have not yet reached a conclusion, but there are the following three theories:
Lü Youren and Sun Shunlin argue in the preface to the "Ear Talk Class Increase" that Wang was born around the twentieth year of Jiajing (1541) and died at the end of the Wanli Calendar[1]; Chen Guojun believed that Wang Dang was born around the thirtieth year of Jiajing (1551)[2]; Gong Jinhui speculated that he was born around the eleventh year of Jiajing (1532) according to the time of the tribute[3].
In fact, in Wang Tongji's "Zhuling Cave Manuscript" by Wang Yiming, Wang Tongluo's consort, there is an article "Shou Congzu's Father's Fifty Orders", which clearly states that Wang Tongluo "This year Jia Shen, Spring and Autumn Fifty." [4] This Jiashendang refers to the twelfth year of the Wanli Calendar (1584), and in the 49th year of the Wanli Dynasty, Wang Dang was born in the fourteenth year of Jiajing (1535).
According to the poem "Wang Yintai Xingfa's Father Took the Mid-Autumn Festival Birthday and Drank with Hu Mengtao, Gao Zheng's Father, and Wang Gong" in Ou Daxiang's "Ou Tai Epic Collection", it can be seen that his birthday is August 15 in the lunar calendar[5].
Regarding the year of his death, the author has not yet seen strong information, but through the search of the Taiwan Sinology Research Center's "Joint Catalogue of Ming Literature collections and index databases of articles", it was found that in the "Guangyitang Collection" written by Zhu Yizhongshi, there is a five-character poem "Wang Xingfu Xianchong's Eighty", and Zhu Yiyishi is also a Hubei native of the Wanli Heavenly Apocalypse, so the author suspects that Wang Xingfu here refers to Wang Tonglu. If this inference is true, Wang Tonglu was still alive at least in 1615, but he did not see the original poem and did not dare to judge.
Ming Dynasty Joint Catalogue and Article Index Database
First, family lineage
For example, Lü Youren, Sun Shunlin, and Chen Guojun only said that his "father's name is unknown, and the character is naïve", but Gong Jinhui's genealogy was slightly outlined according to the "(Qianlong) Huanggang County Chronicle" in "Wang Tongluo and His "Ear Talk" and "Ear Talk Class Increase"", but the listed characters are not yet complete, and the relationship between many characters in the Wang family is not clear enough, which is extremely unfavorable for understanding some of the internal reasons for Wang Tongluo's personality, behavior and writings, and the author now examines this zhi in detail. His family tree is listed as follows:
Genealogy of Wang Tongluo
Through the examination of the relevant information of the Wang Tonglu family, the following conclusions can be drawn:
(1) In the "Huanggang County Chronicle", there are a large number of People in the Wang Family who are among the Kegong, and there are about ten Jinshi alone. Most of these people served as local officials at the local government and county levels, and there were also many people like Wang Tingchen and Wang Tingzhan who served in the six ministries and had outstanding reputations.
Through Fang Zhi, it can be learned that the Wang clan was really a famous and prestigious family on the prominent side of Chu in the middle and late Ming Dynasty, Li Weizhen said that Wang Men was the wuyi of Jiang's right, and Pan Zhiheng appended a book in the "Xuetao Novel": "Huanggang Wang Clan, Dazong Ye, the article Eunuch Jia Yu Chu"[7], what the two said is not false.
Xuetao Novel
However, compared with Wang Ji's family, Wang Lin's eunuch where Wang Tongluo was located was not very prominent, and only Wang Lin, Wang Tingmei, and Wang Tongdao were three jinshi, and there were very few people who came out.
It can be inferred from this that On the one hand, Wang Tongluo felt the prominence of the family background, and on the other hand, he should also feel the pressure of some eunuchs and the responsibility of revitalizing this sect. Looking at his life, Wang Tongji's career path was relatively bumpy, but he liked to make friends with dignitaries and celebrities, and the role of family background and personal mentality was undoubtedly an important reason for this personality and behavior.
(2) The Wang family has a profound literary tradition.
The (Qianlong) Huanggang County Chronicle says that Wang Ji "has a good life and can write articles", and Wang Tinghuai "attaches great importance to names, loves to read, and does not govern family property"[8], of which the most famous author is Wang Tongji's uncle- Wang Tingchen, Mingde Jingjian, Zhi Qin "is good at the history museum in the name of talent", and the "Mengze Collection" "Hai Neishi Consults to Read It... The ancestors of Chu had few capable drivers. ”[9]
Wang Tingchen also became an important object of worship and study in the field of literature. The Chronicle of Huanggang County says in the Biography of Wang Yiming: "Those who have the same track in his clan, after Zhi Qin called poetry, zhi Bo Gu was given to him in the mantle of Zhi Qin when he was a child" [10].
It can be seen that Wang Tonglu took it as his duty to inherit his uncle's poetry. In the situation of not being the first to be examined and not encountered by Huai Cai, he also often used poetry as a physical and mental residence, thus becoming another famous literati in the Wang family who was good at poetry after Wang Tingchen.
(3) Wang Tong's loss of career hardships and expectations for the fame of poetry have also become an important psychological motivation for his writing of "Ear Talk".
Li Weizhen said in the preface to "Ear Talk" that Wang Tongluo's "Ear Talk" was modeled on Su Dongpo's Huang Huang's "Ai Zi", which is also "a sign that the scribe does not encounter"[11], which is exactly this meaning.
Wang Tonglu once compiled Su Dongpo's "Yuhuang Collection", which was not a fallacy in Dongpo's self-imitating language. And the prominent family background has also become a very important popular advantage in the process of interpersonal communication: after the literati Moke knew that he was Wang Tingchen, he gladly made friends with him; and extensive social interactions provided convenience for him to collect a large number of strange things, from the first engraving of "Ear Talk" to the publication of "Ear Talk Class Increase", the content was "three times more beneficial", and the time spent was only three years, which was not without reason.
2. Teaching and learning
Wang Tonglu studied under Wu Guolun, a famous scholar in Chu, one of the seven sons of Jiajing, and was influenced by some retro customs, and the focus of his study was also on ancient Texts: Wang Shizhen said: "Father, Mr. Zhiqin, Yu ziye, and master Wu Mingqing as Wen"[12], Wang Shimao: "Master Mingqing Mr. Wu, Gonggu Wenci." [13] Guo Zizhang mentioned in a preface to his "dissertation with Mr. Wang Yuanmei and Wu Mingqing, and on the study and Mr. Geng." ”[14]
Mr. Geng here refers to the famous scholar Geng Direction of the Jiawan Period, and the interaction with Geng Direction can be confirmed in the "Citron Zi" article of the "Ear Talk Class Increase", but this article only states that he had visited Geng Direction's brother Yu Huang'an in previous years, and did not see other in-depth information.
In terms of literature, Wu Guolun's influence on Wang Tonglu is more practical and significant, so it is necessary to elaborate on it. It can be seen from Wu Guolun's "Introduction to the Collection of Wang Xingfu" that the interaction between the two can be roughly divided into the following stages:
《Cave Manuscript》
(1) "BiYu (author's note: referring to Wu Guolun) had the Battle of Da Liang, passed through Qi'an, and Xingfu was like a dress to talk about, and his words were in the middle, and he gave his heart to promise." [15] Wu Guolun had transferred to Henan to participate in politics in the second year of the Wanli Calendar (1574), and when he talked with Wang Tongluo, Wang Tonglu was forty years old.
(2) "In the second year of The Yue Dynasty, yu was returned to The Great Liang, and Xingfu had already encouraged the famous secretaries of state of Taixue, and Gu Yi did not have his own, and when he was a year old, he waded into the river, knocked on the mountains, and advocated the wine for more than ten years. [16] At this time, Wang Tonglu already had a certain experience of drumming and traveling, and often waded into the river to discuss with Wu Guolun after the boycott to discuss the experience of reading and reading, and the two had relatively close poetry and singing, banquets and drinks during this period.
(3) "He also tasted the Pillar of Heaven in the west and the Earthquake in the east, and passed through the famous mountains and rivers, and the literati ink and soil he encountered were all in a longitudinal intersection, and the long words were chanted, and the Ya Dao was Yi guang." [17] During this time, the two traveled together and befriended the literati who traveled extensively.
After the trip, Wang Tonglu's main work on poetry, "The Collection of Wang Xingfu", was also preliminarily drafted. In Wu Guolun's "Manuscript of the Cave of the Cave", some of the poems of the two people talking about art (such as "Three Songs of Talking art with Xingfu") and a large number of songs between the two are still preserved. Wu Guolun even sighed like this: "Old to the point of being rare, that can be a long time away from the king." [18] It can be seen that he also introduced Wang Tonglu as a confidant.
Judging from the relevant literature, Wang Tonglu's academic roots mainly lie in the ancient Texts of Qin, Han, Wei and Jin. Wu Guolun's "Preface to the Collection of Wang Xingfu" says: "Xingfu is a self-restraint to resist zhi and want to cultivate his profession, so he does not respect the door, does not sit on the assets of his father and brother, but bends down to recite the pre-Qin and Han books, and attacks the ancient chinese words to see himself." ”[19]
"Qin Shushu"
And this was also expressed when he instructed Wang Yiming to study, Wang Yiming was young and lonely and poor, and Wang Tongluo, as an elder, tasted his arm in the wine room and comforted him: "If there is no bitter poverty, if there is a Qin, Han, Wei and Jin Wenhu? Its use of Hong Yi is smooth, its purpose is deep, and its cover can praise the poor and the rich, and the spirit of Shen Daoyi is great, and the zi Yi Tu zhi? ”[20]。
After middle age on the same track, he built the "Cangcang Pavilion" and read among them, at this time, it was more elegant to learn. For example, Wu Guolun said that he was "the elite of the Tsui WanYan and the Yidian of the Five Directions"[21], and Wang Yiming also said that he "rose to the altar and did not attack", which also made him quite familiar with the contents of the national canon and local palms.
Li Tengfang's edict stated that he was "a literary commentator on his predecessors, the canonical Chapter Xiandu Botong in this world"[22]; the Huanggang County Chronicle also evaluates him as "highly talented and erudite" and "known to Bo'ao"[23], so in his later years he was qualified to study the "(Wanli) Huanggang County Chronicle" with Lü Yuanyin.
3. Treatment
Regarding Wang Tongji's career, many documents in the Ming and Qing dynasties are quite different, and they are summarized as follows:
The Collected Poems of the Dynasty, the Biography of the Ming Dynasty, the Ming Poetry Synthesis, the Outline of the General Catalogue of the Siku Quanshu, and the General Examination of continued Literature all state that he was "known to the county by the Gongsheng official JiangNing", which is adopted by most scholars today. And Huang Yuji's "Bibliography of Qianqingtang" in the book "Ear Talk" notes: "Gong shi, Jiangning County. [24] The county commander of the county is the official of the county, which is the zhengbapin, and the zhixian is the zhengqipin.
Bibliography of Sengokudo
Neither the Ming Shi Yiwen Zhi nor the Hubei Poetry Chronicle mention his Guanzhi County, but only mention that he served at the Nanjing Taibu Temple: "Gongshi, Guannan Taibu Temple"[25], "Guannan Taibu Temple Master Book"[26]; the Ming Poetry Chronicle states that he "moved to the south taibu master book in addition to Jiangning Zhi County." ”[27]
Checking the "(Qianlong) Huanggang County Chronicle" "Kegong", Wang Tonglu was a regular election for Jiajing Thirty-one Years (1603), when he was 18 years old, Wu Guolun had "Wenxing Fu Xianlang First Choice to Supplement Zhusheng Zhixi Two Songs", which contains the words "Not because of the kuili selection, then you have to discern the talents"[28], so there is no doubt that he is a Gongsheng.
However, as Gong Jinhui pointed out in the "Study of Wang Tongluo and His "Ear Talk" and "Ear Talk Class Increase": "(Kangxi) Jiangning County Zhi Guan Shou Table" County Order, there are a total of 16 people in Wanli and 2 people in the Apocalypse, of which there is no Wang Tongluo; it is also said that the "(Wanli) Huanggang County Chronicle" engraved in the thirty-sixth year of the Wanli Calendar (1608), the first volume of Wang Tonglu "formerly served as the master of the Taibu Temple", if Wang had previously served as the post of Zhixian County, the county order was higher than the main book of the Taibu Temple, and it should be signed here as "Jiangning Zhixian County", which can be seen from this At least until the thirty-sixth year of the Wanli Calendar, Wang Tonglu did not hold the post of Jiangning Zhi County.
According to the calculation of Wang Tongluo's birth year obtained earlier, at this time Wang Tongluo was seventy-four, and after the apocalypse, he was even more elderly, and it was almost impossible to serve as Zhi County. In the "(Qianlong) Huanggang County Chronicle", it is clearly recorded that Wang Tongding's brother Wang Tongding "was awarded Jiangning Zhi County by the age of tribute"[30], according to the family tree listed above, Wang Tongding was the son of Wang Tingzhan, and the "Zhi County" in the "Collected Poems of the Dynasty" and other documents is likely to confuse Wang Tongding's deeds with Wang Tongding's deeds, resulting in this error.
Judging from the life order made by Wang Yiming, after Wang Tongluo was elected as a gongsheng, he had a long home stage, probably because of the large number of candidates at that time, and there was no opportunity to pay tribute for a while. After living for a long time, he also traveled in all directions, and his footprints reached today's Beijing, Hebei, Henan, Zhejiang, Jiangsu and other places.
Zhongzhou Ancient Books Publishing House collated this edition of "Ear Talk"
After feeling the impermanence of the eunuchs, he began to focus his life more on the poems: "Every eunuch who sighs can be a treasure minister, and would rather be a stone man?" Therefore, he means that he is a rotten rat, and his poetry is becoming more and more thorny" [31].
Until the age of fifty, Wang Tonglu basically had no experience of becoming a master, so many scholars and doctors lamented that he was "a number of strange strokes in the first place" and "kanqi first", and the above-mentioned singing and singing with Wu Guolun's poetry and wine, and the travels of the four sides were also concentrated during this time.
After Wang Tonglu was fifty years old, it is not possible to examine when he left hubei to go to Beijing, but according to the "Ear Talk" article "Yanfu and Handan Thieves", "Jia Wuqiu, passed to Shepeng chu in Longfu Temple"[32], Longfu Temple is located in the Ming Dynasty Beijing Division, it can be seen that he has been to Beijing before.
After that, after a long period of waiting for officials, that is, what the people called "needing the second capital gate, not playing for a long time", it was during this time that Wang Tonglu traveled a lot of time, coupled with the abundance of Talents in Beijing, "the four-party scholar And Doctor Mu Xing's father's name passed from the day of the acquaintance of the Emperor", and the crowd gathered together, talked a lot, and Wang Tonglu would hear the "gratifying and shocking, exhortable and admonitionable things" essay notes, thus forming a five-volume "Ear Talk", which was completed in Wanli Ding you (1597) [33].
Hu Yinglin said in "Wang Xing's Father's Appointment of officials to give order to The Forest": "Five years of clothing are all over the dust, and the bright light and sunny days are praying to Silk Lun." [34] It can be seen that the period of waiting for office lasted about five years.
Former residence of Hu Yinglin
After that, Wang Tonglu worshipped As Shanglin Cheng (上林丞), and the form of obtaining the official was also through "donation", which shows that he was more eager to seek Shi. The duty he performs is nothing more than the idle job of raising geese and ducks, which can be seen from the "goose yellow" article in the "Ear Talk Class Increase": "To the Yu Xiang Yu Yu Bureau, Shou Liang Mu, Lin Heng, Jia Shu, and the breeders, breed geese and ducks and chickens for Guanglu, the so-called outer Guanglu also, and unified in the Shanglin Garden." ”[35]
This stage lasted until Wanli Jihai (1599): "In the autumn of the year, the curtain was removed from the forest, and the silver platform was moved to the palace of the sparrow." [36] Later, he served as the master of the Nanjing Taibu Temple, and was in charge of horse herding, and in the Collected Works of Li Xiangzhou, the "Master Bookkeeper of the Main Book Hall of the Nanjing Taibu Temple" has a saying: "As a Confucian, he tried lin wei a little, and then signed it as a manger, and if he was idle in his duties, he was in a heavy position." Wang Tonglu was also responsible for the paperwork related to horse breeding, such as the shortage of horses in the country at that time, and the experience related to horse breeding in the early years of the country.
Wang Tongluo still had more leisure during his tenure in Nanjing, and according to his own words, after giving the Yintai Palace, "because of the public talk in the name of all, the large book was suddenly filled." ”[38]
Sufficient spare time not only provided objective conditions for the increase in the content of "Ear Talk", but also gave the author the energy to classify and sort out the obtained materials, and to delete, supplement, and make mistakes, etc., thus forming a book with richer content and more complete style in the autumn of Wanli Gengzi (1600), and was published by Jinling Shu Jia zi in Wanli (1603). At this time, Wang Tongluo was nearly seventy years old, and there was no great progress in his career after that.
Fourth, social travel
According to the author's statistics, there are nearly 300 talkers involved in "Ear Talk Class Increase" alone, and these talkers are not only extremely widely distributed geographically, but also very uneven in social class, but there are roughly three centers of communication:
"Ear Talk Class Increase"
(1) Interaction with Li Weiyin and other Beijing literati
As early as the Jiajing period, Wang Tonglu had been to Beijing: the "Ear Talk" "Taicang Servants" article once recorded the matter of Taicang servants during the Jiajing period, and said that "Yu Shi saw it in Beijing." [39] Wang Yin's "Collected Poems of the Ten Mountains and Mountains" also contains a poem "Jimen Feng Xingfu": "Remembering the past meeting ShaobaoFu, the weak crown Ming Jing is still good martial." After a long absence, they reunited with the capital to protect the camp, and they were still short brown. [40] It can be seen that Wang Tonglu met Wang Yin at li weiyin's mansion in Beijing around the age of twenty.
However, the more in-depth and extensive exchanges between Wang Tongluo and the Beijing literati occurred during the period of waiting for office during the Wanli period. At that time, the "Marquis of Linhuai" Li Yangong's mansion provided an occasion and conditions for Wang Tongji to meet with other literati, Li Yangong was the grandson of Li Wenzhong, the king of Wujing in Qiyang in the early Ming Dynasty, and although his family was a martial artist, he had a deep tradition of literature and ink, close to the scribes, and especially liked to fold the festival and the cold, in Li Weiyin's home, the literati inkers, the mountain people, and people from all walks of life often drank elegant collections, rhymed poems, and appreciated paintings and monuments, which also provided soil and opportunities for the Yan talk in the wine feast of everyone.
Many of the literati in Li Yangong's family banquet have become talkers in "Ear Talk Class Increase". For the sake of brevity, the list of relevant poems I have seen is as follows:
If we pay attention to the entries in the "Ear Talk Class Increase", it is not difficult to find that Hu Yinglin once talked about 2 articles such as "Huangshan people have heavy ears", "Liu Huangding, and Huang Bao"; Li Weiyin once talked about 8 articles such as "Yan Wangdian", "Inner Garrison Palace Supervisor Answers Correctly", "Jinshi Guo Gong", Wang Mingsheng once talked about "Righteous Crows Repaying Business Grievances", Gu Langzha once talked about "Zou Sanzhi", "Lin Gong DaHe Prison", "Wu Riding Consolation Jin Triple Marriage" and other 24 articles [41], Hu Menghan once talked about "Character Mountain", and Liu Chenfu talked about "Gao Jiu Guan Keju" and "Still Quasi-Duo".
In addition, the "Ear Talk" also records some entries discussed by Li Weiyin's guests and subordinates, such as "Wang Boyu gives the house", "famous thorns and tongues" and so on. It can be seen that Li Weiyin's family banquet not only has the effect of expanding the scope of communication for Wang Tongluo, but also plays an important information gathering function when "Ear Talk" was written.
Of course, this kind of family-style gathering may also be held in other literati homes (such as Ou Daxiang) or Wang Tongluo's own home, but the number of participants and the intensity of information are generally slightly lower than those of Li Yangong's family banquet.
In addition to family banquets, Wang Tonglu also often gathered with literati who were in Beijing at that time in public places such as jingdi liquor stores and temples, such as Hu Yinglin's poem "Autumn Wang Taixue Xing's Father Recruits Gu Langzai, Gu Jing's Father, Li Shucao, Li Benjian, Yuan Weizhi, Wei Yingchao, Wang Mingsheng, Wang Zijing's Collection of Chang'an Xiqu", and Ou Daxiang also has a poem "On April 8, Wang Xingfu Beckons to Drink Sorghum River", which is quoted before the poem: "... Wang Yintai's father, Chu Zhicai's scholar, who learned the nine streams, saw the chao samadhi, invited me to be in the same breath, to gather his words, to pursue the legacy of Qi Huan, and to ask for the secret righteousness of Zong Lei. [42] It can be seen from this that Wang Xingfu was quite proactive in drinking and gathering with many literati and scholars.
Many of the entries in the "Ear Talk" have the shadow of such occasions, such as the "Han Huaiyin" article in volume 41, which mainly records the situation of Wang Tongluo discussing history with Tao Mao in the Jimen wine room; and the thirty-ninth volume "Tale of The Folk Night Talk" is also at the Jingdi Wine House, consulting the Shaanxi mountain man Cao Fan to "stuff up the affair" and record it. It can be seen that public occasions such as liquor stores also have a certain catalytic effect on the formation of "Ear Talk".
"Ear Talk"
In Beijing, other literati who interacted with Wang included Li Rufan, Li Weizhen, Yuan Weizhi, Zhu Ruxiu, Li Benjian, Guan Jianchu, Wang Gongyu, Xie Yanyun, Xie Youke, Xu Xiangxian, Ou Daren, Shen Sixiao, Guo Zhengyu, Xu Ruyu, and Xue Susu.
Judging from the relevant records, Wang Tongluo was good at collecting strange things, which was already well known in the Beijing literati circle at that time, such as when Shen Sixiao returned, Wang Tongluo and Hu Yinglin and others once bid him farewell on the lu river, and Shen Sixiao told Wang about the illusion of Guizhudi Yangyi, and said: "Xingfu is curious, give this paragraph of Qiye." ”[43]
It can be seen that Wang Tongluo's reputation for curiosity also brought him the "spoke" effect of miracles. The Beijing literati also have a certain role in promoting the publication and class addition of "Ear Talk": "Ear Talk Class Increase Fan Case" said: "The age of the second capital, the number of volumes of strange things, mr. Shen Chunfu, the imperial master, saw it, saying that it must be passed on, and there will be those who will pay money, because of the disaster wood." He also said, "The Ear Talks, the Rambling Of the Ear, and the Ear Is Not Forgiving, why should the princes be divided because of the benefits?" [44] These opinions undoubtedly had a more direct impact on the publication of Wang Tongluo's Ear Talk and the classification of the Ear Talk Class Increase.
(2) Interaction with Wu Guolun and other Chu literati
As mentioned above, among all the people, the one who had the deepest influence on Wang Tonglu's poetry creation was Wu Guolun, both of whom were born in a chubby place, were also teachers and friends, and had the good of the family, so the closeness of the exchanges went without saying.
Statue of Wu Guolun
After Wu Guolun resigned and returned to his hometown, Wang Tonglu also returned to Chu after his early travel life, and the two began a more than ten-year-long stage of "singing wine and peace". The meeting places were mostly in the Keshan Garden of Wang Tonglu and the North Garden of Wu Guolun, with the two as the center, forming a large range of Chudi literati circle.
Keshan Garden of the Same Track of wang, built on Keshan Mountain, Keshan is roughly south of Huangzhou City, not high, and the locals also call it "Keqiu". Wu Guolun's "Journey to the Three Mountains on the River" depicts the beautiful scenery in Keshan Garden in detail and vividly, and expresses his love for this garden, saying:
The garden covers the pillow Ke Mountain and the gate is adjacent to the square pond, which can be more than ten acres, surrounded by ancient locust high willow, flourishing yin and turning land, although the city is Guo, the cool world is also. Its inner pavilion is very special, no algae decoration, and the flower stones are not precious. The first spirals in from a path, sandwiched with bamboo trees, arranged as hedges; and the shuluo miscellaneous, dotted with lingering embellishments. So as for Jinping, a little migration of him is suitable for him to meet the eyes and be lost. Do good deeds in the garden! [45]
The elegant scenery of Keshan Garden also became the object of the literati gathering and chanting at that time. In the "Four Songs of Cangcang Pavilion", "Ear Talk Class Increase", it is said: "Give the family small pavilion, overlook the mountains and rivers... The guests drank, the poems were very generous, and the four dukes of Duwu, Zhu, Yu, and Fang grew into four chapters of songs. [46] Among them, Wu, Zhu, Yu, and Fang refer to Wu Guolun, Zhu Mengzhen, Yu Anqi, and Fang Zhongmei, respectively, and these four long songs are still preserved in the "Ear Talk Class Increase", which shows the grandeur of the chant at that time.
The chants performed in Keshan Garden are the most numerous, such as "Four Songs of Keshan Garden", "Crossing the River in the Rain, Zhongmei", "Four Songs of Passing through xingfu garden", "Drinking Wang Xingfu Cangcang Pavilion drunken inscription" and other poems, most of which describe the beautiful scenery around Keshan and the situation of friends drinking and giving poems, expressing the free feelings of idyllic and free and returning to the hidden mountains and forests, and at the same time there is also praise and appreciation for Wang Tongji's closed-door reading; Yu An period is secondary, in his "Collection of Qiyi Pavilion", in addition to the long song mentioned above, "The Collection of The Pavilion of the Elders" is included. In addition to "Cang Cang Pavilion for Wang Xing's Father", there are also "Wang Chuncao Visited Keshan Garden with Poems, Selling Wine Is Not Allowed to Cook", "Four Poems of Wang Xing's Father Keshan Garden", and the ideological content of the poems is quite similar to Wu Guolun's chanting.
《甔甀
In addition, those who appeared in Keshan Garden and wrote poems with Wang Tongluo and Wu Guolun were: Wang Tingzhan and Qiu Zizhan, as well as Lu Renqing, who was the driver of Huangzhou at that time. It is worth mentioning that Shen Mingchen, a famous poet in Yinxian County, Zhejiang Province, also wrote "A Poem by Keshan Garden of the Father of Wang Xing", which was included in the "Selected Poems of Feng Xianglou", and Shen Mingchen was one of the three "cloth poets" of Wanli and the uncle of Wanli Shou shen.
Wu Guolun's North Garden was roughly in present-day Fuchi Town, Yangxin County, Hubei Province, and there was still a section of waterway from Keshan Garden. Wu wrote in "Wang Xingfu Passes The North Garden Again": "Short offenses against Jiang Tao, frequent and not tired of labor. [47] In "Wang Xingfu's Return", he said: "In May, the river is high and hot, and who has a long poisonous wave of babies?" Only suspect that the sky is floating, and listen to the song of the stones in the mountains. ”[48]
It can be seen that Wang Tongji often wades into the river to visit Wu Guolun, and even if he encounters wind and waves, he is not afraid to avoid it. The two and other friends often get together to talk about poetry papers, drink alcohol, and see the mountains and admire the chrysanthemums, Wu Shi Youyun: "The chrysanthemum poems are more beautiful, and the mountains are drunk alone." [49] Again: "Chong Han Remote Visit, on the monthly paper." Ancient whirling and harmonious, Strict is always not heard. "Drinking with pleasure, reading poetry is difficult to be different." ”[50]
"New Ear Talk"
The words reveal the deep and tacit friendship between the two. A large number of literati and inkers, such as Fang Zhongmei, Yang Yizhou, Zeng Xuanfu, Qiu Qianzhi, An Xiaofan, Xu Yingshi, Liao Zhenzhi, Yu Benzhi, Chen Liangru, etc., also appeared on the occasion of the Collection of Wu and Wang, and the poems involved are listed in detail.
At this time, although the main content of the exchange party was to give poetry, the occasional conversation and laughter also entered the later "Ear Talk Class Increase". For example, in the "YaYu Chapter" of the "Ear Talk Class Increase", it is recorded that an interesting conversation between Wang Tongluo and Wu Guolun was carried out under the circumstance that Wang "entered the pheasant at night and buckled Mr. Wu's door"[51]; and volume 37 "A certain noble gong dialect" was also discussed by Wu Guolun; Qiu Qianzhi also talked about the "Monument of General Yunli" for him.
In addition to Keshan Garden and North Garden, Wang Tonglu also often went to other people's mansions to participate in the Ya Gathering, such as he used to give poetry in Long Junyang's Yazhai and Yu Anqi, Liu Yuancheng, Chen Gongyong, Qu Wuchang and others, and also went to Tao Maozhong with Yu Anqi, Zhu Zhongliang, Zhan Shuzheng, Wang Shiming, Wang Yuanzhi and others during the Lichun Festival, and wrote poems in his Yazhai poetry, and when Zhang Mingfeng was dismissed, Wu Guolun also went to visit hu Maocheng, Fang Zhongmei, Wang Tongqi and others to visit and offer condolences to Zhang.
Among the above people, Zhan Shuzheng provided 4 writing materials for Wang Tongluo's "Ear Talk Class Increase", while the two articles of "Ear Talk Class Increase" volume 31 "She's Servant Yi Complete" and "Qian's Servant Ru'er" were excerpts from Wang Tongluo's biography by Hu Maocheng.
Wu Guolun was very famous for his poetry during the Wanli Dynasty, and Wang Tonglu not only asked him to write a preface to his "Collection of Wang Xingfu" and the "Yellow Collection of Su Apartment" compiled by him, but also often asked Wu Guolun for some please texts on behalf of others. This includes not only farewells and congratulations to the magistrates of Huangzhou, but also prefaces to some obscure collections of folk literati poetry.
The former, such as "Sending Lu Renqing from Huangzhou to Summon Back the Punishment Department Lang Order", "Sending Huanggang Zhao Mingfu into the Hajj", "He Huangzhou Zengsi Li Performance Appraisal Order", the latter such as "Fang Shanren Poetry Sequence" (Fang Zhongmei), "Duoyunguan Manuscript Preface" (Xiao Hanyu), "Kou ShanRen Poetry Sequence" (Kou Juyuan), "Chu Shu Cao" (Huang Ke Ling) and so on. There are also some local officials who are good at writing and inking, and seek order from Wu, such as Hu Guangti's deputy Shi Zou Diguang's "Wren Collection Sequence", and Huang Jun's "Yu Huang Collection Sequence" in the Huang County's Chenghui Ji Tao Maozhong are all written by Wu Guolun.
In the above preface, Wu Guolun without exception mentions Wang Tongluo's beautiful words, introductions, and even direct order, which can also be seen in the wide range of Wang Tongluo's own communication. This not only built a bridge for the eunuchs and literati of Chudi (including Kechu) to communicate with Wu Guolun, but also subtly promoted the cohesion and formation of the Chudi Literati Group.
(3) Interaction with Wang Shizhen and other Jiangsu literati
In Wu Guolun's travels with Wang, the twelfth year of the Wanli Calendar (1584) has a special significance for Wang Shizhen's visit. In his early years, Wu Guolun was known to Wang Shizhen's father, Wang Chen, and at the age of twenty-seven, he became a scholar, and then established a relatively close relationship with Wang Shizhen's brothers.
In the decades of eunuchs, Wu and Wang also had many poetic exchanges. After Wu Guolun lived in the garden for about ten years, in Wanli Jiashen (1584), together with Fang Zhongmei, Wang Tongluo, Huang Hu and others, visited Wang Shizhen's mountain garden, in Wang Shizhen's words, Wu Guolun "bought a boat down the river to enter Wu, wept the tomb of the first doctor in the East China Sea, and also visited the Yu Yi Garden." [52] During this period, the literati gathered together, not only reading poetry and poetry, but also often composing rhymes and poems, and literary activities can be described as quite frequent.
Statue of Wang Shizhen
From wang Shizhen's "Preface to Mr. Wu Mingqing's Collection", it can be known that Wu Guolun once gave his life poem to Wang Shizhen during this period, and Wang Shizhen sighed after reading it. He also said, "Ming Qing Qifu can also be reached" [53]. During this period, Wang Tonglu also presented his treasured collection of Wang Tingchen poems to Wang Shizhen, who "hated Mr. Yuan Mengze in his life", and felt very satisfied that he "had to see Mr. Zihan and travel with his father from his son".
Wu and Wang also often recommended some literati to Wang Shizhen, such as Wang Shizhen mentioning Zou Yanji in the "Four Drafts of the Mountain People of Yizhou", including "Wu Mingqing's great counselor, with Wang Xing's father, Wang Sheng's deacon sincerely wanted to die and wished for it, and Ming Qing also jinjin elegant and did not say "a few words"; and The Yingzhou man Huang Hu, "young and weak crown, gongbai depiction, taste of guests traveling to Liang Chujian, several years old is not appreciated", and later Wang Xingfu brought him to see Wu Guolun, Wu Guolun also brought wang Yuanmei, "Yuanmei saw and was very surprised, and gave a poem, his name is slightly written" [56]。
From these contents, we can not only see the contribution of the two to the younger generations, but also the exchange of literature and culture between Wu and Chu.
This trip left a lot of precious poems, Wang Shizhen and Wang Shimao both wrote gift poems for Wang Tongluo, Wang Shizhen's "Gift to Wang Xingfu" Yun: "Wang Lang bought a boat for thousands of miles, and opened a scroll of pearls to illuminate the land." I didn't see the bamboo forest fanatic Ruan Sizong, but I saw Ah Ham and was relieved. [57] The four sentences are exactly a portrayal of his true mood when he saw Wang Tongluo; he also commented on Wang Tongluo's literary activities and status in Chudi, saying: "East of Wuchang, the altar of words was built, and Wu Shu's head was held on the plate. Qian Chibi was fast for a while, and the snow in Yingli was cold. [58] It can be seen that in the process of establishing the Chudi Dictionary, Wang Tonglu undoubtedly played a very important role in assisting Wu Guolun.
Wang Shimao also has a poem to give, and there are four sentences: "Touching the eyes is always different, and the old karma of Qingmu is therefore pushing the king." The family sound of the Chu kingdom ancestors, fucao Chaoyun Xiu Shiwen. ”[59]
Wang Shimao's book "Roselle Endowment"
He also has great respect for Wang Tongji's knowledge and talent. And the location of the rhyme poems, one is in Wang Shizhen's Garden, and the other is in Wang Shimao's Garden.
The former, such as Wang Shizhen's poem "Wu Mingqing's Great Counselor Fang Shan Ren Zhongmei and Wang Taixue Xing's Father Visited Our Garden on March 3, and Together with His Brother Jingmei and Cao Zi Nian Qi'er, He Rhymed with the "Lin" Character", "Ming Qing Zhujun Passed through the Garden Again, And Rhymed with the Word "Garden"", Wu Guolun's poem "The Feast of the Mountain Garden" collected the same Yuanmei brothers and Cao Zi nian, Wang Xingfu, and Fang Zhongmeifu, and on March 3, they were given the "Cloud" characters, "You Yishan Garden was divided with Yuanmei, Jingmei, Xingfu, and Zhongmei fu"; the latter was like Wang Shizhen's "Mingqing and the Princes Over the Garden" and "Poor" Characters were rhymed with "Poor" Characters" Wu Guolun's "Jingmei Invited Tongyuanmei, Xingfu, Zhongmei, and Zi Nian to Be Assigned the Word "Look"".
And Wu Guolun's trip to Jinling did not only visit Wang Shizhen, but also met some other celebrities in Jiangsu and Zhejiang with Wang Tongji and Fang Zhongmei, such as the three of them who had gathered with Uncle Liu Jia to see peonies and give poems; and they had also recruited Tiger Hill for Uncle Wu and rhymed with Zhang Xianyi. Other literati I met on this trip included Cheng Ruzheng, Xiao Zonglu, and Wen Ziwu.
Wang Tonglu went to Jinling Gufei once, and judging from the relevant literati collections, there were also Wang Daokun, Jiao Hu, Sheng Shitai, Wu Mengxuan, Wei Yunzhen and so on.
At the time of Wang Shizhen's death, Wang Daokun had planned to meet with Wang Tongluo on the opportunity of mourning, and presented the collection of poems he was about to pay to Wang when he arrived; and Jiao Hu also had two poems, "Sending Wang Xingfu Back to Huangzhou", to send Off Wang Tonglu, who was about to return to his hometown; Wu Mengxuan and Wei Yunzhen also wrote poems and gift poems for him; and the "Ni Yunlin Painting" in "Ear Talk Class Increase" said, "Yu Yu Nanyong, the deepest with the second bus", the two dukes refer to Yang Yizhou, and the other refers to Sheng Zhongjiao.[60]
Chinese Bookstore Photocopy of "New Engraved Ear Tan"
It can be said that extensive social interaction not only laid the foundation for the collection of information for the writing of "Ear Talk" and "Ear Talk Class Increase", but also enabled his works to be quickly published after they were written, and had a favorable impact on the spread of their reputation.
5. Writings
Wang Tongluo's life has been roughly detailed, and with regard to his writings, except for "Ear Talk" and "Ear Talk Class Increase", many others have died. Judging from the bibliography of the (Qianlong) Huanggang County Chronicle, he also has the Cangcang Pavilion Manuscript, Hejiang Pavilion Grass, You Yancao, and Orchid Collection; judging from the prefaces written by Wu Guolun and Li Weizhen, he also has the poetry collection Wang Xingfu Collection.
However, whether the above four are different parts of the "Wang Xingfu Collection" or whether they are separate books from the "Wang Xingfu Collection" is currently no evidence to indicate.
In the selected poems and anthologies compiled by the People of the Ming and Qing Dynasties, some of his poems were also recorded:
Qian Qianyi's "Collected Poems of the Dynasties" contains four poems on the same track: the Five Laws "Xingshan Zhong" (i.e., "Xingbaiyun Mountain" in the "(Qianlong) Huanggang County Chronicle" and "Yiwen Zhi"), the Five Absolute "Palace Grievances", "The Mountain Family", and the Seven Laws "Tiger Hill Boat Sees Yang Hua Flying Into the Curtain and Endowed with the Feeling of Flying into the Curtain"; Chen Tian's "Chronicle of Ming Poems" and Ding Suzhang's "Biography of Hubei Poetry" In addition to the poems mentioned above, he also selected his five laws "Chibi Lou And Brother Sui Father Accompanied Liu Weifang Yu Collection", and the Five Absolute "Chibi" (i.e., "(Qianlong) Huanggang County Chronicle" "Yiwen Zhi" Chibi Nostalgia" in "Chibi Nostalgia"). The "(Qianlong) Huanggang County Chronicle" "Yiwen Zhi" also selected Wang Tongluo's Seven Laws "People Pass through Chibi" and the Five Ancient "Chibi Accompanied Hu Mao chengfeng".
It is also known from the relevant contents of the "Writings" of this zhi that Wang Tongdao's heirs once compiled the "Tablet Jade Collection", and now the National Library of China has a microfilm of the "Piece Jade Collection" compiled by The Qing Dynasty Wang Rupan, which is the book at that time.
Collected Poems of the Dynasties
However, it is not known whether the scope of its compilation is only Wang Tongdao's works, or whether it also includes other people in the Huanggang Wang family, if it is the latter case, there should also be some posthumous poems of Wang Tongdao. In addition, Yao Lu's notebook "Book of Dew" also recorded seven poems from the same track of the "Ten Poems of Shuofang Terroir"[61], which was composed when Wang Tongluo first arrived in the north, feeling that the reality of the wind objects and the scenes depicted in the ancient poems were too different, and the language was witty and interesting, from which we could see the playful and ridiculous side of Wang Tongji's personality. At present, his prose can be seen in Huang Zongxi's "Ming Wen Hai" (明文海), as well as Sun Yirang's "Records of Continuing Artifacts" (Continuation Artifact Spectrum) in Sun Yirang's Wenzhou Classics.
The comprehensive outline of Wang Tongluo's life has at least the following three important points:
First of all, for a long time, researchers have often analyzed and elaborated on literary novels from the perspective of literary narratives, but Wang Tonglu's "Ear Talk" and "Ear Talk Class Increase" have a strong documentary nature, and the events written in them also have a certain source of reality.
The meticulous sorting out of Wang Tongluo's life is not only conducive to the academic circles to more clearly peek into the process of writing the "Ear Talk" series, but also can combine Wang Tongluo's life and travels to analyze the sources of literary novels, so as to form an almost "historical source" cognition of such works.
Secondly, the investigation of Wang Tonglu's family lineage provides us with an excellent case study of the Literary Family of the Ming Dynasty: since the rise of the Wang Tingchen generation, until the end of the Ming Dynasty and the beginning of the Qing Dynasty, the Wang family has always been full of talents, the literary context has been passed down, occupying a very important position in the literary circle of Hubei in the late Ming Dynasty, digging deep into the characteristics of the individual literary creation of the members of the Wang family, grasping the overall trend of the development of the Huanggang Wang family literature in the middle and late Ming Dynasties, and taking this opportunity to explore the internal relationship and law between the development of family literature and the changes in social history and culture. This is the next big issue.
Cabinet of Japan Bunko collection "Continued Ear Tan"
Finally, due to the rise and popularity of the "Public Security Faction" in the Wanli literary circle, people often form a simplistic understanding of the literary appearance at that time, believing that the literature at that time was "lyrical and informal", and from Wang Tongji's travels and poetic propositions, it can be seen that the retro concept is still deeply rooted in a considerable number of literati, and summarizing the literary propositions of this group of literati is not only conducive to deepening the understanding of the development of late Ming literature. It will also lay a solid foundation for further examining the literary and cultural exchanges between the literati of Chudi and Jiangsu and Zhejiang.
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exegesis:
[1] Wang Tongluo, Sun Shunlin and Lü Youren dian dian, "Ear Talk Class Increase", Zhengzhou: Zhongzhou Ancient Books Publishing House, 1994, foreword, p. 1.
[2] Chen Guojun, A Study of The Legendary Novels of The Ming Dynasty, Tianjin: Tianjin Ancient Books Publishing House, 2006, p. 420.
[3] Gong Jinhui, "Wang Tongluo, His "Ear Talk" and "Ear Talk Class Increase", Taiwan: Master's Thesis of the Institute of Sinology Data Collation, Yunlin University of Science and Technology, 1998, p. 8.
[4] The biography is included in the miniature film volume 33 of the Zhuling Cave Manuscript by Wang Yiming, collector of the National Library of China. This material is examined by Mr. Pei Yunlong of the Institute of Literature of the Chinese Academy of Social Sciences for the author's examination, and I would like to express my gratitude here, and the original book is based on the banknote and has no page number.
[5] Ou Daxiang's "Ou Tai Epic Collection", vol. 15, according to the Ming dynasty, and the Library of Congress produced the Peking Library Shanshu Film, Axis 812 (Collection of the University of Hong Kong Library), p. 11.
[6] See Gong Jinhui, "Wang Tongluo and His Study on Ear Talk" and "Ear Talk Class Increase", p. 7.
[7] Jiang Yingke, "Xuetao Novels (Four Kinds of Outer)", Shanghai: Shanghai Ancient Books Publishing House, 2000, p. 59.
[8] Wang Fengyixiu, (Qianlong) Huanggang County Chronicle, vol. 10, Forbidden City Rare Books Series, vol. 133, Haikou: Hainan Publishing House, 2001, p. 266.
[9] Wu Guolun, "The Continuation of the Yongdong Manuscript and The Ministry of Literature", vol. VII, "Siku Quanshu Bibliography Series and Collections", vol. 123, Tainan: Solemn Cultural Undertakings Co., Ltd., 1997, pp. 623-624.
[10] Dai Changyan Xiu, Liu Gongmian, (Guangxu) Huanggang County Chronicle, vol. 22, New Xiu Fang Zhi Series, Taipei: Taiwan Student Bookstore, 1969, p. 64.
[11] Preface to Wang Tonglu's "Ear Talk Class Addition", Continuation of the Siku Quanshu and Sub-Department, vol. 1268, Shanghai: Shanghai Ancient Books Publishing House, 1995, p. 4.
[12] Wang Shizhen, "Continuation of the Shanren of Yizhou", vol. 11, Ming Wenren Collection Series, Taipei: Wenhai Publishing House, 1970, p. 909.
[13] Wang Shimao's Collected Works of Wang Fengchang, vol. XII, Siku Quanshu Bibliography Series, vol. 133, p. 153.
[14] Dai Changyan Xiu, Liu Gongmian,"(Guangxu) Huanggang County Chronicle", vol. XX, p. 47.
[15] Wu Guolun, "Continuation of the Yongdong Andong Dynasty, Wenbu", vol. VII, p. 624.
[16] Wu Guolun, "Continuation of the Cave of The Cave of The Ministry of Literature", vol. VII, p. 624.
[17] Wu Guolun, "The Continuation of the Cave of The Yongdong Dynasty, Wenbu", vol. VII, p. 624.
[18] Wu Guolun, "The Continuation of the Poems of The Cave of Wu," vol. 5, p. 442.
[19] Wu Guolun, "Continuation of the Cave of The Cave of The Ministry of Literature", vol. VII, p. 624.
[20] Wang Yiming's Manuscript of Zhuling Cave, vol. XXXIII, Shou Congzu Father's Fifty Orders.
[21] Wu Guolun, "Continuation of the Cave of The Urn Cave and The Ministry of Literature", vol. VII, p. 624.
[22] Li Tengfang, Collected Works of Mr. Li Gongbao Xiangzhou, vol. VII, Siku Quanshu Bibliography Series and Collections, vol. 173, p. 253.
[23] Wang Fengyixiu, Records of Huanggang County (Qianlong), vol. VIII, p. 223.
[24] Huang Yuji, Bibliography of Qianqingtang, vol. XII, Jingyin Wenyuange Siku Quanshu and Shibu, vol. 676, Taipei: The Commercial Press of Taiwan, 1984, p. 341.
[25] Vance tong Ming Shi, vol. 135, Continuation of the Siku Quanshu History, vol. 326, p. 407.
[26] Ding Suzhang's Biography of Hubei Poetry, vol. 15, Continuation of the Siku Quanshu Jibu, vol. 1707, p. 327.
[27] Chen Tian, Chronicle of Ming Poetry, Vol. 30, Continuation of the Siku Quanshu Jibu, vol. 1711, p. 690.
[28] Wu Guolun, "The Continuation of the Poems of The Cave of Wu," vol. 5, p. 440.
[29] Gong Jinhui, "Wang Tongluo and His Study on Ear Talk" and "Ear Talk Class Increase", pp. 8-9.
[30] Wang Fengyixiu, (Qianlong) Huanggang County Chronicle, vol. XI, p. 276.
[31] Wang Yiming's Zhuling Cave Manuscript, vol. 33, Shou Congzu Father's Fifty Orders.
[32] Wang Tonglu, Ear Talk Class Increase, vol. 54, p. 327.
[33] Preface to Wang Tongluo's Ear Talk Class Increase, p. 3.
[34] Written by Hu Yinglin, Jiang Zhanran, Collected Works of Shaomu Shanfang, vol. 62, Jingyin Wenyuange Siku Quanshu Jibu, vol. 1290, p. 451.
[35] Wang Tongluo, Ear Talk Class Increase, vol. XVI, p. 110.
[36] Wang Tongluo, Ear Talk Class Increase, Examples, p. 10.
[37] Li Tengfang, Collected Works of Mr. Li Gongbao Xiangzhou, vol. VII, p. 253.
[38] Wang Tongluo, "Ear Talk Class Increase", Examples, p. 10.
[39] Wang Tongluo, Ear Talk Class Augmentation, vol. 54, p. 331.
[40] Wang Yin, Collected Poems of the Ten Yue Shanren, Vol. II, Siku Quanshu Bibliography Series, Vol. 79, p. 200.
[41] The number of this entry is still in doubt, but there is such a material in Zheng Zhongkui's "Jade Crane New Tan": "In the Nongshen Passenger Boat, meet with Chu You, talk about Wang Xingfu on the same track as the official, and order the officials to count the number of strange things in each of the officials every day, and make it a routine, such as no simplicity." The Volume of "Ear Talk" benefits from this. After each paragraph of his book, he will talk about it in terms of someone, and the officials will be entrusted with Gu Langya. Xi SuZi Zhan made people say ghosts, and his people could not respond, then he said it in vain, and Xingfu also meant it. However, to enter it into the book is inevitably involved in the delusion of birth, and Yu's writing does not dare to follow this drawback. Reference: Zheng Zhongkui' "Jade Crane New Tan Yan District" volume VIII, "Continuation of the Four Libraries Quanshu Zibu", vol. 1268, p. 566. However, the author is still skeptical about the authenticity of the contents of this material: first, the number is not very credible: if the officials are served daily Chen Qishi, the number of entries entrusted to the name Gu Langzai should be far more than 24; secondly, in fact, it is not very credible: the previous paragraph has said that wang Tongqi is Jiangning County, not Zhi County, and the county servant is of very low quality, mainly responsible for clerical, warehouse, grain and horses, and other miscellaneous things, and sometimes even bullied by Xu officials, so that unreasonable things are routine, and none is simple, which is not very reasonable; again, the motives for writing are not very credible. Wang had a wide range of contacts, including many eunuchs and celebrities, and there was no need to bother to name a person who was not famous at that time and destroy the authenticity of the work as a whole; repeatedly, from the perspective of experience, the two had contacts, yan talks, and the possibility and convenience of providing information, and according to the author's observation, most of the events gu Langya talked about coincided with the scope of his life; finally, using the untruths of others to highlight his own truth was a habitual way of flaunting the notes of the Zhiwei class.
[42] Ou Daxiang's Collected Poems of Ou Tai, vol. XVI, p. 1.
[43] Wang Tongluo, Ear Talk Class Augmentation, vol. 45, p. 281.
[44] Wang Tongluo, Ear Talk Class Increase, Examples, p. 10.
[45] Wu Guolun, "The Manuscript of the Cave of the Urn Cave, Wenbu", vol. 45, Siku Quanshu Bibliography Series and Collections, vol. 123, p. 247.
[46] Wang Tongluo, Ear Talk Class Augmentation, vol. XXXIV, p. 209.
[47] Wu Guolun,甔甀洞 Manuscript, vol. XVII, Siku Quanshu Bibliography Series and Collections, vol. 122, p. 681.
[48] Wu Guolun, Manuscripts of the Cave of the Yong dynasty, vol. XXVII, Siku Quanshu Bibliography Series and Collections, vol. 123, p. 49.
[49] Wu Guolun, Manuscripts of the Cave of The Urn, vol. XVII, p. 681.
[50] Wu Guolun, "The Continuation of the Poems of The Cave of The Cave of Wu Guolun", vol. V, p. 442.
[51] Wang Tongluo, Ear Talk Class Increase, vol. XXXVI, p. 223.
[52] Wang Shizhen, Continuation of the Mountain People of Yizhou, vol. 47, p. 2448.
[53] Wang Shizhen, Continuation of the Mountain People of Yizhou, vol. 47, pp. 2448, 2449.
[54] Wang Shizhen, Continuation of the Mountain People of Yizhou, vol. 165, p. 7582.
[55] Wang Shizhen, Continuation of the Shanren of Yizhou, vol. 191, p. 8662.
[56] Wu Guolun, "Continuation of the Cave of The Urn-dong, Wenbu", vol. XIII, p. 691.
[57] Wang Shizhen, Continuation of the Mountain People of Yizhou, vol. 198, p. 8915.
[58] Wang Shizhen, Continuation of the Shanren of Yizhou, vol. XI, p. 910.
[59] Wang Shimao, Wang FengchangJi, Vol. XII, Siku Quanshu Bibliography Series, vol. 133, p. 153.
[60] Wang Tongluo, Ear Talk Class Increase, vol. VII, p. 57.
[61] Written by Yao Lu, "Lu Shu" by Liu Yanjie, Fuzhou: Fujian People's Publishing House, 2008, p. 201.