Eight Masters in Tang and Song Dynasties
1. Eight Masters in Tang and Song Dynasties
When did the title of "Eight Masters in Tang and Song Dynasties" come into being? According to the investigation, Zhu You compiled the articles of the above eight essayists into the Collection of Eight Essays in the early Ming Dynasty, from which the names of the eight great writers began. The Wenbian compiled by Tang Shunzhi in the middle of Ming Dynasty only took the articles of eight essayists in Tang and Song Dynasties, and all the articles of other writers were rejected. This has played a certain role in shaping and spreading the names of the eight famous people in Tang and Song Dynasties. Soon after, Mao Kun, who highly praised Tang Shunzhi, selected eight articles according to the compilation of Zhu and Tang, and compiled them as "Notes of Eight Masters in Tang and Song Dynasties", so the name of the Eight Masters in Tang and Song Dynasties was fixed. The eight masters of Tang and Song Dynasties were the central figures who presided over the movement of Tang's ancient prose. They advocated prose and opposed parallel prose, which had a far-reaching influence on the literary world at that time and later generations.
II. Overview of the life of the characters
1. Han Yu
Han Yu (768-824), whose word is retired, is known as Han Changli, an outstanding writer and thinker in the Tang Dynasty, the leader of the ancient prose movement, and the leader of the "Eight Masters in the Tang and Song Dynasties", which occupies a lofty position in the development history of China's prose. Su Dongpo praised him as "the Eight Generations of Wenqi". His articles are magnificent, luxurious and unrestrained, full of twists and turns, novel and concise, rigorous in logic, and integrated with ancient and modern times. Things or lyricism, all form a unique style, reaching a height that predecessors have never reached.
2. Liu Zongyuan
Liu Zongyuan (773-819), with a thick word, was born in Chang 'an, a famous thinker and outstanding writer in the Tang Dynasty. As an advocate of the ancient prose movement in the Tang Dynasty and one of the eight masters in the Tang and Song Dynasties, Liu Zongyuan opposed the glamorous style of writing that has enveloped the literary world since the Six Dynasties and advocated simple and smooth prose.
3. Ouyang Xiu
Ouyang Xiu (17-172), whose name was Yongshu, was an outstanding and learned essayist and an outstanding leader of the prose innovation movement in the Song Dynasty? , one of the eight masters in Tang and Song Dynasties. Because of his concern for the country and the people, he was outspoken, and Ouyang Xiu's official career rose and fell through hardships, but his creation was "the poorer he was, the more he worked". He took the spirit of Han Yu's "literary order", strongly opposed the extravagant and obscure "contemporary prose", and advocated a simple and well-written, fluent and natural style. His works were profound in connotation, diverse in forms, exquisite in language, full of charm and musicality. Many famous articles, such as Zuiwengting Ji and Qiusheng Fu, have been spread throughout the ages.
4. Sansu
Su Xun, whose name is Ming Yun, is Lao Quanmei. Su Xun and his sons, Su Shi and Su Zhe, are collectively called "Three Sus". His prose is mainly about history and politics. He inherited the argumentative tradition of Mencius and Han Yu, and formed his own vigorous style, with clear language and repeated analysis of reason, which is very colorful for strategists in the Warring States period. Sometimes it can't help but have an air of sophistry, which is its shortcoming. Author of Jia Ji. Su Shi (137-111), known as Zizhan, was born in Meishan, Sichuan. Great litterateur, painter and calligrapher in Northern Song Dynasty. The world is called Su Dongpo. Su Zhe (139-1112), born in Meishan, Sichuan Province, was born in Luancheng and Yingbin. Influenced by his father and brother, he has read extensively since childhood and has great ambitions. Song Huizong succeeded to the throne, and when he was pardoned, he returned to the north, lived in Yingchang, stayed behind closed doors and devoted himself to writing, and lived a leisurely and lonely life for twelve years. Zhenghe died in two years at the age of 74. He is the author of Luan Cheng Ji and Luan Cheng Hou Ji.
5. Wang Anshi
Wang Anshi (121-186), whose name was Jiefu, was once named Jing Guogong, and later called Wang Jinggong. Linchuan, Fuzhou (now Fuzhou, Jiangxi) people. A famous politician, thinker and writer in the Northern Song Dynasty. China is one of the famous "Eight Masters in Tang Dynasty" in the history of prose. His prose is steep, concise, philosophical, vigorous, imposing, sharp and argumentative, which creates and develops thorough reasoning, rigorous argumentation, careful logic, clear expression and harmony. A unique prose style with things and arguments in one furnace.
6. Ceng Gong
Ceng Gong (119-183) was born in Nanfeng, Jianchang Army (now Jiangxi). After living in Linchuan (now Fuzhou West, Jiangxi). Claiming to be "Confucian in family background" (1) Great-grandfather Li Guanshui Yuan Wailang, grandfather Shangshu Hubu Langzhong, and father Tai Chang. The History of Song Dynasty called Ceng Gong "alert" when he was young, and "read hundreds of words and blurted them out". "At the age of twelve, I can write and speak amazing language". However, according to his claim, when he was young, he learned books from his husband, "Fang Le played with his family and boys", and when he was sixteen or seventeen years old, he learned about his hobbies and studied hard. By the age of 2, "Ouyang Xiu saw his literary strangeness" (5) About this time, he wrote to Ouyang Xiu and "presented two essays on current affairs and strategies". In the letter, while praising Ouyang Xiu's moral articles, he professed his personal loyalty: "Gong Zicheng is a child, who is known for his deacon's name and is long, and he can learn the deacon's articles by heart, and he can see the root of it, set aside the good and evil, and make a fool of the present, which is profound and gentle, and is in harmony with the book of Meng Zihan's official department." ..... And smell the deacon's behavior, regardless of the customs of tai, outstanding to help teach by body. ..... Believe in what you can say and what you can do, both virtue and words. "After Han's retreat, those who observe the sage's way are firmly at the door of the deacon." Ceng Gong was a teenager at that time, but it was not simple to have such a view. Although what he said was incomplete, it was generally in line with reality. He also said: "Gong is simple and unpretentious, and his family background is Confucianism, so I don't want to work for him. Since childhood, I have worked hard in writing, and my heart's income is extraordinary. ..... Only its few people are close to the laity, and there is no name in the door of the public or the noble, and there is no car to review its sparseness. Holding the Tao without talking about it, my heart is often resentful and I can't wait to send it. "Now, if we dare to enter the deacon's door because of Jian Mo's kindness to the deacon, Gong knows that the sage's hall can also be divided into one thousand cases. This passage is to express oneself as a person. It's really unusual to disagree with the common customs, hold the Tao and be self-controlled, and have such a mind. Ouyang Xiu attaches great importance to such figures. Therefore, after Ceng Gong wrote a letter, he was once received by Ouyang Xiu. According to Ceng Gong's "The Second Book of Bachelor Ouyang", after seeing him, Ouyang Xiu once said to him: "There are hundreds of people who have passed through our door, and they are happy to live alone." Moreover, when Ceng Gong bid farewell to Ouyang Xiu, Ouyang Xiu also wrote "Preface to Send Ceng Gong Scholar", which states: "Guangwen was born in Nanfeng, entered the Imperial College, and entered the company with other students, and the company gathered talents and operated the scale, so it was almost a method to test those who failed and abandon them. ..... However, Zeng Sheng did not advance in the same way, and he was not guilty, so he sued him, thought extensively about his learning and insisted on it. At the beginning, he was afraid of his writing and strengthened his ambition ... Zeng Sheng came to the capital with hundreds of thousands of words, and the people in the capital did not ask for Zeng Sheng, but Zeng Sheng did not do it. To dare to survive, but to care for life and shame, is that the people in the capital neither ask for it, but they have lost their division and gained the rest. "When it comes to his work, he can see it in the text, so that those who know the living can hang on to the department, while those who congratulate Yu can also get it." This preface was written in the second year of Qingli (142). At this time, although Ceng Gong saw that he had abandoned his position, he was appreciated by Ouyang Xiu.
During this period, Ceng Gong also met Wang Anshi and recommended him to Ouyang Xiu. He said in "A Book with Mr. Ouyang Sheren Again": "Gong Qing tried to discuss it with Wang Anshi's prose, and it was briefly said that Wang Anshi was a friend of Gong, and his prose was very ancient. Although it has obtained the scientific name, there are still few people who know Anshi today. He is sincere and self-respecting and doesn't want to know about others, but such people are not common in ancient and modern times. Nowadays, it is urgent, although there are no ordinary people, it is not harmful. "If you take care of yourself like an angel, you must not lose it." This is a retrospection of the words in the previous letter, which shows that Ceng Gong once valued Wang Anshi very much. In this letter, he not only recommended Wang Anshi, but also mentioned Wang Hui and Wang Xiang and recommended them to Ouyang Xiu.
Later, in the First Book with Wang Jiefu, Ceng Gong said: "Gong went to Jinling, crossed the river from Xuanhua to Chushang, and stayed with Mr. Ouyang for 2 days ... Ou Gong was fond of sighing and writing, and he was too diligent. It is shown by Wang Hui and Wang Xiangwen, and also by books: this person's words are amazing, and there is nothing in the world. ..... The male is eager to see the first step. Can you make a plan? " From this point of view, during this period, Ceng Gong had quite close contacts with Ouyang Xiu.
Ceng Gong was admitted to the Jinshi in the second year of Jiayou (157) when Ouyang Xiu made a contribution. Before that, he not only met Ouyang Xiu and made friends with Wang Anshi, but also had correspondence with several other important contemporary figures such as Du Yan and Fan Zhongyan, contributing articles, discussing current politics and stating his attitude towards life. However, these letters written by Ceng Gong are different from ordinary "paying homage", and they are not asking for recommendation. For example, he said in "Shang Du Xiang Gong Shu": "Today, I have passed your door, and when you release your crown and return, it is not the day when those who do fame and fortune are eager to go, so I dare to tell the truth, and I will compile a series of essays to think that I will pay homage. "If you give me a look, I'll get what I want." This letter was probably written after Du Yan and Fan Zhongyan were dismissed in the fifth year of the Qing Dynasty (145). Ceng Gong wrote a letter and contributed articles at this time, which just showed his personal and political attitude. He was politically consistent with Du Yan and Fan Zhongyan, and he never followed suit.
Ceng Gong was transferred to Taiping Prefecture (present-day Dangtu, Anhui Province) to join the army, and was also called to edit and proofread books in the history museum, moved to the pavilion for proofreading, and gathered talents to proofread, so as to be a record reviewer.
During this period, Ceng Gong did a lot of sorting work for books of past dynasties. He has discussed the gathering and dispersion of books in past dynasties and the academic origins, and has written some narratives.
Although Ceng Gong admired Ouyang Xiu, his academic views were different from those of Ouyang Xiu. In the fourth year of Yuanfeng (181), there was an imperial edict saying: "Ceng Gong's historiography is called a scholar, and it is appropriate to code the historical events of the Five Dynasties." So he "thought that the history museum was compiled, the management was hooked up, and the Taichang Temple was sentenced to etiquette." History says that "in the modern history of the country, people must choose literary scholars, and ministers should supervise the general affairs, but there is no one who paid for the five dynasties ceremony alone", so Ceng Gong went to politely decline and said, "This is an important matter that I dare not do." And there is "Shen Zhongshu begging for a detailed meeting", which shows humility.
in April of the fifth year of Yuanfeng (182), he paid homage to Mr. Sheren in Zhongshu. At this time, Ceng Gong also wrote "The Book in the Speech", stating that he "has lost his teeth and his mind", hoping to choose another talent. There is also the book "Giving a Letter to Mr. Scheeren for Liu Ban's Self-generation Form", which shows his resignation. But in September this year, Ceng Gong was killed by his mother, so he was dismissed.
in April of the sixth year of Yuanfeng (183), Ceng Gong died in jiangning house (now Nanjing, Jiangsu) at the age of 65. His works include Yuanfeng Manuscripts and so on.
Looking at Ceng Gong's life, he served as a county official for more than ten years, but he didn't spend much time as an official in the capital. Judging from some of his political essays, such as On the Tang Dynasty, Biography of Duke Zheng of Wei, Xi Ning's Turning to Sparse, Calling Judge from Fuzhou to Zhazi in Taichang Temple, and Moving Cangzhou to Guoque to Zhazi in the Temple, there is no outstanding political opinion. Its main point of view is to generalize the system of three generations and praise the rule of chastity in the later Zhou Dynasty and the early Tang Dynasty, but there are not many suggestions for the politics of the Song Dynasty, which is different from that of Fan and European princes. He praised the present situation of the Song Dynasty in his book "Moving Cangzhou to the Imperial Palace". Ceng Gong's political performance was not outstanding in his life. "History of Song Dynasty" is a legend that "Lv Gongzhu tried to tell Shenzong that it is not as good as politics to take Gong as a line of righteousness, and politics is not as good as an article". There may be some basis for this.