Approaching Du Fu – This article commemorates the 1310th anniversary of Du Fu's birth

Dot the blue word to pay attention to "Gongyi release"

Editor's note: On the occasion of the 8th Du Fu International Poetry Week, the Gongyi Du Fu Cultural Research Association will publish a long article written by Mr. Bi Chaoyang, vice president of the Association, "Approaching Du Fu" to commemorate the 1310th anniversary of Du Fu's birth. The full text is a total of 70,000 words, 10,000 words are issued every day, published for seven consecutive days, and the Du poems originally released every Wednesday and Saturday are suspended, please continue to pay attention to the majority of readers.

Reading tips: This article tries to see Du Fu's poetry and personality through multiple dimensions and in all directions, and also to give readers a true, vivid, fresh, three-dimensional, and colorful image of Du Fu, so that people can understand Du Fu, perceive Du Fu, learn Du Fu, and understand Du Fu more calmly, so as to more calmly approach Du Fu's inner world. I believe that the author's unremitting efforts can make you feel beneficial to open the book.

Approach du Fu

-- I would like to use this article to commemorate the 1310th anniversary of Du Fu's birth

Bi Chaoyang, vice president of the Gongyi Dufu Cultural Research Association

Introduction

As for Du Fu, Wen Yiduo said that he was "the first great poet ever in China" and "the most solemn, magnificent, and permanent brilliance in thousands of years of culture." This evaluation can be described as supreme and exquisite. And I would like to say that Du Fu is not only a sage in poetry who has revived the ancient and the present, but also a gentleman, benevolent person, and saint in the cultural sense. Today, let us approach Du Fu together, to appreciate his spiritual appearance, and to discover his greatness and sacredness at the height of his thinking!

Approaching Du Fu, we must first understand Du Fu's life.

Not knowing Du Fu's family lineage and life is like not knowing "how steel is made", and it is impossible to know the soil where "Shisheng" was produced and the background of the birth of "Shisheng".

For Du Fu, before the 1960s, ordinary Gongyi (county) people were extremely unfamiliar. In 1962, the 1250th anniversary of the poetry of Christmas, Du Fu was among them when the World Peace Council held a congress in Stockholm, Sweden, calling on people around the world to commemorate four world cultural figures. Influenced by this congress, Du Fu re-entered the vision of the Chinese people. (Previously, at the World Peace Council in Moscow in 1953, the pre-Qin Romantic poet Qu Yuan had been named one of the world's four cultural figures.) In 1958, Guan Hanqing was selected. Later, in 1963, Qi Baishi was selected. The following year, in 1963, Du Fu's hometown was listed as a provincial-level cultural security unit by the People's Government of Henan Province. Before, few people in Gongyi knew that Du Fu's hometown was in Nanyaowan Village in Zhanjie Town. The understanding of the poet Du Fu and the study of Du Fu's culture by the Chinese people, including the Gongyi people, also began at about this time.

Previously, regarding Du Fu's deeds, the "GongXian Chronicle" of the twenty-sixth year of the Republic of China has not been recorded. It is only an excerpt from a poem by Du Fu ("Sending Meng Twelve Cangcao to Tokyo for Selection") in Wenzheng IV.

Later, due to the impact of the Cultural Revolution, Du Fu's cultural research work was basically in a state of stagnation. It was not until after the reform and opening up, especially since the 1980s, with the gradual development of Du Fu's cultural research and the continuous increase in propaganda for Du Fu, that Du Fu truly entered the vision of most Gongyi people and became the historical pride of Gongyi people and the cultural business card of Gongyi City.

However, Du Fu did "blossom inside the wall and incense outside the wall." "In Chengdu, Sichuan, which is more than a thousand kilometers away from us, our poetry and saint compatriots are very hot and red, even surpassing the Sichuan people's own hometown poet Li Bai (Sichuan Jiangyou people). For hundreds of years, successive chengdu governments have repaired Du Fu Caotang without interruption. Every year on the day of the first lunar month (the seventh day of the first lunar month), the public will be mobilized to visit the poetry saint and worship the poetry saint at du fu caotang. Of course, these are free. Du Fu's name is a household name in Chengdu, and it is well known to women and children. In 2011, the "People's Day Tour Caotang" activity was selected into the third batch of Sichuan Province Intangible Cultural Heritage Catalogue, becoming one of the most socially influential and disseminating cultural brands in Chengdu.

Anyone who has been to Chengdu will be surprised by the pomp and circumstance of Du Fu Caotang's crowded crowds. A caotang now has an annual ticket revenue of up to hundreds of millions of yuan, and the comprehensive tourism income brought to Chengdu is as high as one billion yuan. The good humanistic environment has also attracted a large number of domestic Du Fu cultural research experts and scholars to come from near and far, flocking to Chengdu Du Fu Caotang, which has thus become a research center and dissemination center of Du Fu culture with unshakable status at home and abroad.

For more than 30 years, I have had the privilege of visiting Chengdu five times, and every time I have to visit the Chengdu Caotang, I will see the new changes and new atmosphere of the Caotang every time, and every time I will feel a lot of emotions in my heart. I think the main reason for this difference is that we don't have enough of our own heritage.

"Linyuan envy fish, it is better to retreat and tie the net." Things are man-made, and karma is created by people. How to build our own cultural advantages as soon as possible by learning good Du shi, understanding du fu well, publicizing good poetry, and then using our profound and unique insights and innovative practice of combining knowledge and action to achieve alignment with or even transcendence of Chengdu, I think that our generation must be in the front of the mission and shoulder the responsibility.

"Lost in the east, harvested in the mulberry elm." It's the right time. Learn to strengthen the country, the culture of the city. To pay tribute to Du Fu, let us start by learning Du Shi and understanding Du Fu.

In order to comprehensively study Du Fu's poems and study Du Fu in depth, five years ago, I specially purchased a set of "Annotations to the Complete Works of Du Fu" led by Professors Xiao Difei and Zhang Zhonggang of Shandong University. This set of Huanghuang masterpieces, which was compiled for 36 years, involved 11 experts, and a total word count of 6.8 million, can be described as the culmination of Du Fu's research in China. Speaking of which, the book "Annotations to du Fu's Complete Works" also has a certain fate with GongYi:

From May 3 to 10, 1984, the seminar on sample manuscripts of "Annotations to Du Fu's Complete Works" jointly held by Shandong University, the People's Literature Publishing House and the Gongxian Du Fu Hometown Memorial Hall was held in Du Fu's hometown in Henan. Mr. Xiao Difei presided over the meeting from beginning to end.

Present at the seminar were Ge Ping, deputy secretary of the party committee of Shandong University; Tu An, editor-in-chief of the People's Literature Publishing House; Lin Yinghai, deputy director of the Propaganda Department of the Henan Provincial CPC Committee; Niu Jiachen, secretary of the Gongxian County CPC Committee; Yang Lizhu, president of the Du Fu Research Society of Gongxian County; Yin Menglun, Jiang Weisong, Wang Liqi, Zhou Zhenfu, Shu Wu, Feng Zhongyun, and Chen Yixuan; Yang Mingqing, responsible person of Du Fu Caotang in Chengdu; Ms. Ye Jiaying, head of the Department of Asian Studies at the University of British Columbia in Canada; and relevant institutions of higher learning, scientific research units, publishing houses, and the "Notes on Du Fu's Complete Works." There are more than seventy comrades in the writing group.

During the meeting, the Gongxian Du Fu Hometown Memorial Hall also held a calligraphy performance, and Xiao Difei, Yin Menglun, Jiang Weisong, Wang Liqi, Chen Yixuan, and others all took advantage of the excitement to write poems for the inscriptions of the memorial hall. Professor Ye Jiaying also wrote the second song of Du Fu's "Eight Songs of Qiuxing" in English and sang the first song of "Eight Songs of Qiuxing". Seventy-eight-year-old Xiao Difei impromptuly gave "Heavy Gurudwara Du Fu's Hometown Feelings":

The beacon mountain in front of the dark speculation, the should cave out of the poetry king.

If Shaoling is the lord of the manor, it will be radiant!

In 1985, GongXian expanded the Memorial Hall of Du Fu's Hometown, Shandong University donated 2,000 yuan, and in the first batch of sponsorship lists of "Admiring the Poetry of Saint Fengxiu Hometown", Shandong University ranked first, and was the only unit to donate 2,000 yuan.

In Du Fu Cemetery, two monuments were erected, one inscribed by Mr. Xiao: "Monument to Tang Du Fu Cemetery", and the other engraved with Mr. Xiao's poem "Chonggong County Shaoling Tomb" and Wang Xuezhong of Tianjin University's poem "Gurudwara Du Fu's Hometown".

On April 15, 1991, Mr. Xiao passed away unexpectedly. The Gongxian CPPCC committee and the Gongxian Du Fu Memorial Hall also sent condolences telegrams: "I am shocked to learn that Professor Xiao Difei has passed away, and I am overwhelmed with sorrow." Professor Xiao has guided Gong Gong's work many times, and his death is a great loss to Du Fu's research work in our county. ”

This passage comes from Mr. Zhang Zhonggang's compilation trivia of "Annotations to du Fu's Complete Works". According to the imaginary age, Mr. Xiao was 74 years old when he accepted the task of "Du Fu's Complete Annotated Works", Zhang Zhonggang was also 74 years old when he completed the program, and Qiu Zhao'ao was also 74 years old when he finally completed "Du Shi's Detailed Notes".

In the face of the thousands of rivers, the vast sea, the casting of the ancient rong, the present, the rudi and the heavens, Andi's Du shi and the research results, at first I really felt that I could not start, in front of the broad and profound, meteorological majestic Du shi, I felt my ignorance and shallowness for the first time. To tell the truth, if you don't understand ancient Chinese history and are not familiar with the history of ancient Chinese literature, you are almost a bland and idiot in front of Du Shi. After all, it was the brainchild of his old man's "reading ten thousand volumes" and "singing a hundred years of self-suffering". If you want to understand it, you must make up your own historical knowledge and literary knowledge. Without this knowledge, you will not be able to get the stepping stone to enter the Hall of Du Shi. To this end, in addition to reading through ancient Chinese history (reading history is easy to do, as long as you have a good memory), I also picked up Gu Ao's "Book of Poetry" and "Chu Ci". Studying these two classics alone, I spent two whole years. Fortunately, after taking a back seat, I had plenty of time at my disposal. In the end, I not only conquered these two fortresses that stood between me and Du Shi, but also harvested the two works of "New Translation of the Book of Poetry" and "New Translation of Chu Ci". When these preparations are completed, it is slightly easier to go back and try to read Du Shi. But in fact, if you want to truly eat the essence of Du Shi and appreciate the subtlety of Du Shi, it is not something that can be created. If you do not understand the historical stage of Du Fu's life, the background of Du Fu's creation, and do not understand Du Fu's inner world and creative mentality, then it is equally difficult for you to read Du Fu's poems and understand Du Fu.

Only by truly entering Du Fu's spiritual world and entering the depths of Du Fu's soul can you truly understand Du Fu and understand Du Fu's poetry. But Du Fu was after all a person more than 1,000 years ago, and it was difficult to imagine the difficulty of entering his spiritual world and soul. To this end, I made a positive and reluctant attempt: every night in the dead of night, I got up from bed, made tea with my bare hands, lit a cigarette, and read his poems repeatedly, trying to figure out his state of mind when he was writing. Such a devout engagement with Du Fu had a clear effect. Maybe he was poor for me, and would often give me inspiration, so that my brain was quite inventive in addition to the inspiration, and if the next pen was of divine help, sometimes a few Du poems could be translated and annotated in one night.

At the same time, the new crown epidemic hit and the external contact was almost interrupted, which was more conducive to me to concentrate all my energy on du shi's translation work. After two years of non-stop and unrestrained scrolls, du Fu's 1455 poems were successfully translated into vernacular (modern) according to the translation standards of "faith, da, and ya". The joy of being basically done made me revel in it for many days. But for the quality of the translation, whether it is in line with his old man's appetite, he has always been worried.

It wasn't until May last year, when Ms. Yang Guang, editor-in-chief of Henan People's Publishing House, personally reviewed the manuscript and gave it full affirmation that I was relieved. Ms. Yang Guang wrote the following comments in the introduction: What is more distinctive is its translation, the translation is quite powerful, and it will be questioned from time to time whether Du Fu has turned around through a thousand years? She says it's the best work she's seen so far about Du's translation. As a result, I am more confident in the quality of my work.

Through the translation of Du Shi, I came to understand why people now know very little about Du Fu, or only half understand it, because everyone has no (or very few) opportunities and conditions to read through Du Shi. According to my experience, if you can't read Du Shi more than five times and can't accurately translate Du Shi, then you can't fully and deeply understand Du Fu's life experience, systematically perceive the changes in his thoughts and poetic styles, carefully understand the charm of his personality and feelings, and naturally it will be difficult to appreciate the greatness of the poet and discover the secret of "how the poetry is refined".

I have come to such conclusions in no way to frighten people. This is both a rationality and an objectivity. Because it is precisely in the experience of reading over and over again, and colliding with Du Fu's soul again and again, that I feel more and more that Du Fu is great and noble. And this kind of discovery, like a treasure hunt in the mountains, must pay hard labor beyond ordinary people, and even at the cost of overdrafting personal lives.

Of course, this kind of labor and sacrifice does not have to be done by everyone. As long as people are good at using their fruits and enjoying their fruits, I will be satisfied. Being able to let readers read Du Fu's poems effortlessly and approach Du Fu very easily is precisely the original intention of the Gongyi Du Fu Cultural Research Association and I myself to take the initiative to carry out this work. I believe that the contemporary value of this "Du Shi Lesson" and the "Annotated Translation of Du Fu's Complete Works", which will be published soon, will certainly be widely recognized by everyone.

The article "Approaching Du Fu" aims to explore three questions: First, how should Du Fu's image be expressed? The second is an important enlightenment for Du Fu's major contributions to mankind. The third is what aspects we should learn from Du Fu.

Usually in our impression, Du Fu is a poor and sour appearance with a dry and weak back, hunched over, frowning, and sloppy. It is no wonder, because many of our first impressions (original impressions) of Du Fu come from the statue of Du Fu standing opposite the Gongyiyuan Bus Station. It is said that the sculptor named Jiang Zhaohe was Du Fu who was portrayed according to his own appearance. Out of respect for this domestic sculptural authority, many of us preconceived and unthinkingly endorsed (or accepted) Du Fu's image. Therefore, many people think that Du Fu was poor and destitute all his life, and Du Fu was sad all his life. However, this is not the case. To say that Du Fu was poor and depressed all his life is only a one-sided conclusion, or even a wrong conclusion, drawn by some people about Du Fu's individual poetry content out of context. Because he did not understand Du Fu's life, Du Fu's life, Du Fu's character, and Du Fu's style.

First of all, let's talk about Du Fu's family lineage, that is, Du Fu's origin.

First, let's talk about Du Fu's distant ancestor (the thirteenth ancestor) Du Pre (there is a legend in the Book of Jin). This man in history is truly remarkable. He was not only a famous politician, military figure, and scholar during the Wei and Jin dynasties, but also Sima Zhao's brother-in-law and Sima Yi's son-in-law. Wenzhi martial arts, prominent at that time. When the Western Jin Dynasty destroyed Wu, he was the commander-in-chief. In Chinese history, there were many people who were both literate and martial, but only two of them entered the Temple of Literature and the Temple of Wu at the same time after their deaths. One is Zhuge Liang, and the other is Du Pre. Moreover, Du Pre entered earlier than Zhuge Liang. (In ancient times, there were temples of literature and martial arts.) The Temple of Literature is a place to commemorate and sacrifice Confucius, and the Wu Temple is a place to commemorate and sacrifice Jiang Taigong). Du is erudite and accomplished. It was known as "Du Wuku" by the people of the time. The "Notes on the Spring and Autumn Zuo Clan Classics" written by him is rigorously interpreted and accurately annotated, and has been passed down to this day. In the twenty-ninth year of the new century, Du Fu wrote "Tribute to the Distant Ancestor Dangyang Junwen", which highly praised this ancestor who made him often proud.

Du Fu's great-grandfather (the old master) was du Yiyi, and Tang Zhenguan served as the inspector of imperial history for eighteen years, and he was the commander of Gong County, who moved the Du family from Xiangyang, Hubei to Gong County. It may be that the political achievements are average, and the old and new Tang Books are not passed down.

Du Fu's grandfather (grandfather) was Du Zhenyan (645-708), a scholar of the Tang XiuWenguan Andong, and a member of the Wuzhou Cuisine Department. (Old and New Tang Books are passed down)

Du Fu's father, Du Xian (682-741), served as a lieutenant of Yancheng, Fengtian Ling, Chaoyi Dafu, and Sima of Gunzhou. (Old and New Book of Tang)

Du Fu's grandfather, Du Zhenyan, was also a powerful family. He was associated with Su Wei (Su Shi's ninth ancestor), Li Zhao, and Cui Rong, and was known as the "Four Friends of the Article" of the Early Tang Dynasty. He is one of the founders of the Tang Dynasty's "near-body poetry" (different from ancient poetry). The Wuzu in Du Fu's "Wuzu Poetry Guangu" refers to his grandfather Du Zhenyan. Du had four sons and five daughters. The eldest son Du Xian, the second son Du He, the third son Du Zhuan (who served as a Kaifeng lieutenant), and the fourth son Du Deng. The eldest daughter married Shu County's Cheng Ju Tang Wei Shangyu, the second daughter married the Ji Wangfu Record Hedong Pei Rong period; the third daughter married Pingyang County Sicang to join the army Luyang Fan Zhengjun; the fourth daughter married The Wei Jingzhao Wang You of Jiaoshi County; the fifth daughter married The Lord of Changshu Bo Hui Ji He.

Du Fu's biological mother was from the Qinghe Cui clan, one of the most famous "five surnames and seven hopes" in the Sui and Tang dynasties. The so-called "five surnames and seven hopes" are the Qinghe Cui clan, the Boling Cui clan, the Fanyang Lu clan, the Longxi Li clan, the Zhao County Li clan, the Xingyang Zheng clan, and the Taiyuan Wang clan. At that time, many celebrities were proud to be able to marry these "five surnames" women. Therefore, the door of Du Fu's uncle's family was also extraordinary at that time. Du Fu's grandmother's grandfather and maternal grandmother were Li Shimin's children, and Li Shimin should have been Du Fu's great-grandson and great-great-grandfather, so theoretically speaking, Du Fu and Tang Taizong Li Shimin were related by blood (six generations apart).

The above situation shows that Du Fu's family lineage is very good. On the first day of the first lunar month of the first year of Emperor Xuanzong of Tang's reign (712), Du Fu was born in such a large family of "serving Confucian officials" for generations. Father Du Xian named his son Fu, I think there are two meanings: one is that Du Fu is the eldest son, and the other is that Du Fu is handsome. I hope that when he grows up, he can show his grand plans, show his skills, make great achievements, and achieve great achievements. (The following year (713) is the first year of the new century.) Du Fu was born in the last year of the transition from the early Tang Dynasty to the Sheng Tang Dynasty, which can be described as lucky. Unfortunately, when he was more than two years old, his birth mother Cui Shi died of illness. Du Fu's childhood was actually spent in the ergu family of Renfeng in Luoyang. Du Fu's second sister can be said to be regarded as her own life and loves Du Fu. At the critical time, he even sacrificed the life of his own son to save Du Fu's life. Lu Yigu's story, everyone may have heard of it. But many people don't know that the story of "There is Tang Yigu" really happened to Du Fu's second sister. Because Du Fu was still young at that time and did not know the inside story, he only heard about it from the servants of the Ergu family later. It is not difficult to imagine Du Fu's real reaction after hearing the truth of the matter. Therefore, Du Fu has always been grateful to his second sister. After the death of the second sister, Du Fu wept blood and personally wrote the "Tomb Of the Jingzhao Du Clan of Wannian County of the Tang Dynasty", which reads: Fu Xi was sick in my aunts, and the son of the sister was sick again, and the witch was known: "The person who is in the southeast corner of the yang is Ji." The land of the gu sui yi zi is to appease me, I am the use of the store, and the son of the gu is the son of the pawn, and the later is to know the messenger. ”

The seeds of righteousness were thus buried in Du Fu's tender heart.

And the story of Du Fu's uncle (second uncle) Du He also planted the seeds of filial piety in his young heart. Du He's deeds, we go back to Baidu to know, is also very touching. He was only sixteen years old at the time of his death and was known as a "filial piety" by the world. On April 12, 702, in the second year of Chang'an (702), Du He was buried in Luoyang Jianchunmen East Wuli (in front of Du Fu's ancestral master Shouyang Mountain). His father, Du Zhenyan, personally made a sacrifice to commemorate him. The Zuotai inspector Yushi Su (tíng), known as the "Yan Xu Dabi", personally wrote an epitaph for Du and Du. Praised him as "ann to make a name for himself, to fight for himself." Walk with all your will, and die and live. At that time, Liu Yunji, a poet from Gong county, also wrote an altarpiece.

Ten years before Du Fu was born, his second uncle died. Therefore, Du Fu did not meet the second uncle, but the deeds of his second uncle were enough to affect Du Fu's life, laying the groundwork for Du Fu to later become a person with feelings and righteousness.

The superior family conditions made Du Fu receive a standardized Confucian education at an early age. In addition, Du Fu, who was brilliant and precocious, "thought of being strong at the age of seven, opening his mouth to chant phoenix, and writing big characters in nine years old" ("Grand Tour"). At 14:50, he "became a state guest early" and became an observer of national conditions appointed by the government. "Reading a book breaks through ten thousand volumes, and the next pen is like a god." Endowed with the material to promote the enemy, the poem looks at the son to build a relative. Li Yong asked for a face, and Wang Han wished to be a neighbor." ("Twenty-two Rhymes to Wei Zuo Chengzhang") "In the past fourteen and fifteen, I traveled to Hanmo Field, Sven Cui Wei disciples, and I was like Ban Yang. In Luoyang, the eastern capital of the second political and cultural center of the Tang Dynasty, Du Fu, who is known for his poetry, has long emerged in the Hanmo Field where big names gather, and has become a favored "new star in the literary world".

After the age of nineteen, Du Fu's experience can probably be divided into the following stages:

1. Roaming period. 2. The period of seeking shi. 3. The period of officialdom. Fourth, the period of drifting.

Roaming period: Before taking the exam, most of the poets and literati of the Tang Dynasty liked to roam to broaden their horizons, experience society, make friends, and increase their talents. At the same time, there is another purpose, that is, to expand their social influence, improve their social visibility, and prepare for the examination.

In the eighteenth year of the new century (730) (Du Fu was 19 years old), Du Fu, who was weak at the age of 20, began his wandering career. First, he traveled to Jin, and then to Gaofeng (郇密, in modern Linyi, Shanxi), where he became acquainted with Wei Zhijin, Kou Xi, and others. The following year, in the nineteenth year of the New Century (731), he traveled south to Wuyue. "The East Gusutai has been floating and sailing. To this day, there is a grudge, and it is not allowed to be poor. Wang Xie was far away, and the tomb of Lu Luqiu was deserted. Sword Pond Stone Wall Servant, Choshu Lotus Incense. North of Saga Lumen, the Qing Temple reflects the pond. Pillow Ge remembered the Gou Jian and crossed the Zhejiang Dynasty to think of the Qin Emperor. The more female the world is white, and the sun and moon are cool in jianhu. The creek is so beautiful that it cannot be forgotten. "("Grand Tour") lasted 5 years, traversing the landscapes and scenic spots of Jiangnan. In the twenty-fourth year of the new century (736), Du Fu had to return to Luoyang to participate in the entrance examination, and had to end this very romantic and unforgettable trip to Wuyue and return to his hometown of Luoyang.

In the twenty-fourth year of the new century (736), Du Fu (25 years old), who was "the first to take the Gong Examination", immediately set off on a journey to Qi Zhao, and went with Su Yuanming and others to "debauchery, and Qiu Ma was quite crazy." Spring song bush platform, next to the winter hunting green hill. Hu Eagle Soap Maple Forest, Chase The Beast Cloud Snow Gang. Shoot the flying longitudinal whip, lead the arm to fall the crane. "Du Fu's first poem "Wangyue" was written at this time." Will be the top of the mountain, overlooking the mountains and small", how spirited and youthful Du Fu was at that time.

In the twenty-ninth year of the new century (741), Du Fu's father Du Xian died. Du Fu returned to Yanshi to guard his father's tomb for three years. In 742, Li Longji changed the yuan to the first year of Tianbao. Tianbao (742 A.D. – July 756 A.D.) changed the "year" to "Zai". In April 744, after the completion of the three years of filial piety, the 33-year-old Du Fu met the 44-year-old Li Bai in Luoyang, and the two met at first sight, so they met with Liang Song. At that time, Du Fu's 6-year-old Gao Shi was also living in Liang Garden, so the three of them traveled together. "Remembering with Gao Li, on the intersection of wine." Two male strong algae thoughts, I have to color the blush. Qi is on the stage, and Huaigu looks at Pingwu. ("Remembrance"). In the autumn of the following year (745), Du Fu and Li Baicai broke up in Gunzhou, Shandong. During this period, Du Fu climbed Mount Tai. "Once upon a time, I traveled to Shandong and remembered the play of Eastern Yueyang. Poor autumn and sunrise view, correction of the head to look at the eight wilderness. Zhu Ya was wearing hair, and the blue sea was blowing clothes. The turtle is no longer seen, but it is a nostalgic hometown. "Up to the Foot of the Back Garden."

Such a "happy eight or nine years" wandering life enabled Du Fu to complete the dual life experience of "reading ten thousand books" and "walking ten thousand miles" before the age of 35. And eight or nine years of roaming, although there is no ticket for that year, how much money should it cost to live alone? You know, Du Fu did not have a job at that time, and naturally there was no salary income, and of course this money came from family support. It can be seen that Du Fu's family economic situation was still quite good. Take the current example, how much does a young person need to spend if he wants to go out and play for a year without any salary income? What's more, it is still the kind of game that calls friends and finds fun?

It can be seen that before the age of 35, Du Fu was very dashing, did not worry about spending money, and spent money with a lot of money. Otherwise, why would he be willful and "walk away", why did he casually "call the eagle and call the beast", and why did he easily become friends with Li Bai, who was far more famous than him at that time (famous all over the world) and was 11 years older than him? I guess du fu must have spent a lot of money on The alcoholic Li Bai and became acquainted with Li Bai through "drinking and making friends". Otherwise, how could Li Bai, who even "the Son of Heaven could not come to the ship", casually mix with Du Fu? Li Bai belongs to the kind of master who regards money as dung (thousands of gold are scattered and returned), but he can't get by without money for a while. If you want to make friends with Li Bai, who is full of wine, the best way is to often pay him to drink a lot of wine. Whoever can make him drink the wine is likely to become his best friend. For example, Wang Lun. At that time, he was just a rich merchant in a certain place in Anhui, and he couldn't spend a lot of money, so he wanted to be vassal and elegant. I heard that Li Bai's poems were the best written in the whole world, so he asked someone to send a letter to Li Bai, saying that he had endless beautiful scenery (ten miles of peach blossoms) and endless wine (ten thousand restaurants), hoping that Li Bai could personally come to his place. As soon as Li Bai heard that there was no end to the fine wine, he immediately agreed to Wang Lun's request. After arriving, Wang Lun naturally welcomed Li Bai warmly and served with fine wine, and when Li Bai wanted to leave, Wang Lun also generously gave Li Bai eight horses, of course, gold and silver were naturally indispensable. Therefore, Li Bai, while being touched by Wang Lun's hospitality, gladly recited the famous "Gift to Wang Lun": "Li Bai will want to go on a boat, and overhear the song on the shore." The peach blossom pond is thousands of feet deep, and it is not as deep as Wang Lun sent me affection. "Stepping song" is today's hand-in-hand dance.

In short, Du Fu did not live a poor life before he was thirty-five years old, so how can it be said that Du Fu was poor all his life? If Du Fu's life was really poor and destitute, how could he marry the qianjin equivalent to the current vice minister of agriculture in the year when the marriage was particularly focused on the right door? How can Joma roam around in a frenzy and at will? Obviously, this statement is a false rumor for people who do not know the truth, and the resulting is also a long-term mistake in people's description of Du Fu's image.

Again, the period of seeking shi.

Tianbao Five Years (746), Du Fu was 35 years old. At this time, it has been 5 years since his father's next death. Du Fu had a total of 6 sisters (four younger brothers: Du Ying, Du Guan, Du Feng, and Du Zhan. A younger sister. Although they are not siblings with their younger siblings (4 younger brothers and 1 younger sister are all born to their stepmother Lu Shi), they have deep feelings and are brothers and sisters. At that time, except for Du Fu, who was married, the other siblings had not yet started a family, and after Du Xian's death, Du Fu's family fell in the middle of the road, and the economic situation deteriorated, due to the large population of the family, his father's savings were "sitting on the mountain and eating the sky" within a few years. Accustomed to a good life with no worries about food and clothing, there is no fixed source of income at once, and the whole family is indeed very uncomfortable. Seeing that the daily expenses of a large son had become a problem, Du Fu, as the eldest son, naturally could not be indifferent and sit idly by. The eldest brother is like a father, shouldering the burden of the family's life, and Du Fu should be duty-bound and unshirkable. However, at this time, the Du family was not too poor to open the pot, the ship rotted and there were still three thousand nails, but fortunately, his ancestors also left "Yongye Tian" for this family in Chang'an, Luoyang and other places. Even if the family does nothing, it is still not a big problem to fill the stomach.

Moreover, because of the ancestral shadow, the Du Fu sisters also enjoyed "being exempt from taxation in their lives, and their names were not subordinate to the levy." ("From Beijing to Fengxian County Yonghuai 500 Words") Special treatment, that is, the income of this part of the land is not required to pay taxes to the imperial court. If there is no superior living requirement, with this income, there is no problem in living a normal civilian life.

Before, when Du Fu, who was used to nibbling on the old family, was obviously a master at home who "did not even help the oil bottle", neither did physical work, nor did he understand any business experience, and his time and energy were mainly used for reading and writing, making friends and traveling. However, du Fu, who had experienced the pain of losing his father this time, obviously became overwhelmed, and seemed to have a sense of family responsibility and personal crisis. If at the age of twenty-five, Du Fu was still full of concern about his "dedication to the examination", then the thirty-five-year-old Du Fu, in the face of his sad state of imminent death and the failure to achieve anything, obviously had hairs in his heart.

What to do? Du Fu's only choice was to take the road of winning the throne. Originally, being a high official was Du Fu's goal in life. (Matching the lofty political ideal of "To the Emperor Yao Shun" is his "Ji Qi Zhi Zhi.") However, for a long time since he fell in the first place at the age of 25, Du Fu, who was intoxicated with roaming, seemed to have hidden this life pursuit in the snow, and it was not until ten years later that he reactivated the procedure of entering Beijing to seek a career. Just at this time, the imperial court issued an edict that "those who want to seek the world, and those who want to know everything from one art to the top of the master", and Du Fu, who was full of self-confidence, poured into Chang'an with the torrent of the candidates' army. This time, Du Fu was full of ambition and determined to win. And firmly believe that they can rely on Marco and succeed.

It's a really unpredictable storm. Due to the jealousy and selfishness of the right minister Li Linfu, Du Fu, like many candidates, once again fell behind Sun Shan in the national examination of Tianbao Liu (747) because of his words, and suffered the "Waterloo" of fate. "And all who come to them try to write poetry, to give, to discuss, and so there is no one and the first." Lin Fu is the supreme cousin Ofano. Who could have predicted that Li Linfu's "great lie of daring to risk the world's great disobedience" was actually able to "hide the sky and cross the sea" and seal it into effect from the Ming Emperor, who has always been a saint. It can be seen that at this time, the Ming Emperor was really "blind and deaf" and no longer "deaf and deaf". Emperor Ming's blindness is not only the prelude to Emperor Ming's personal tragedy, but also the prelude to the transformation of the Tang Dynasty from prosperity to decline. (To be continued)

Source: Gongyi Dufu Cultural Research Association