Zuo Si's evaluation in Poems is: "Literary classics are full of resentment and are quite accurate, which leads to satire." This comment is very. It is his eight poems that embody this point and become Zuo Si's masterpiece of expressing "resentment" that is, generosity while giving full play to his classical cultural accomplishment. "Shi Mao's Preface" says: "Anger in troubled times. His political meekness and resentment refers to a kind of resentment towards politics and society. Zuo Si's epic, which has always been praised by critics as "the swan song of ancient and modern times" and "the swan song of a thousand years", has the most "resentment" characteristics. Zuo Si, who is quite confident in his literary talent and military talent, introduced himself in the first poem of Ode to an Epic: "At the same time, he is studious." He wrote Guo Qin and Zi Xu, taking Jia Yi and Sima Xiangru as examples, and made no secret of his reserved mentality. In the second half of the poem, Zuo Si claims that although he is not a soldier, he is familiar with Sun Tzu's Art of War and "has no ambition for Wu Dong". At that time, Shu was defeated, and only Wu in the south was still struggling with Jin. Zuo Si compared his talents. Show great power, and then "no knighthood, long return to Tianlu." Speak really fast, ambitious, high-spirited, indifferent to fame and fortune This poem also provides an important clue for the overall creation date of Ode to the Epic. Judging from the sentences such as "If you yearn for Wu Dong" and "If you are right, you will become Jiang Xiang, if you look forward to it, you will become Hu Qiang", it seems that this poem was written five or seven years after he moved to Beijing, and he was keen on conceiving the "Three Capital Poems". Eight poems have a great ideological span, so it is hard to imagine that the other seven poems were written at the same time, which may be the first poem in the next few years. It is probably in line with the author's mental journey to take the boastful poem as the first and the gloomy and desperate poem as the last. Zuo Si told me in a confident tone in the first film. He is an able man with both literary talent and talent. The third one is similar to the first one, but it shows his honesty and ambition, but there is not much to show off. Please see: I like Duan Ganmu. I gave up my life as a vassal of Wei Jun. I admire Lv Zhonglian, but I smile, but I am Qin Jun. When I am bold and unrestrained, I can solve my problems when I am in trouble. I was rewarded for my achievements, but I was different from others. The pro-group refused to do so, but I would rather be divided. I will show my seal. Lu Zhonglian, according to legend, in order to save Wei, Wei sent envoys to Zhao to persuade him to submit to Qin, but Lu Zhonglian persuaded Wei with some eloquence of "not being an emperor of Qin" and the teacher who commanded Qin also failed. In the current national disaster, the two nobles took their time, expelled foreign enemies with noble virtues, and then regarded the reward as dirt and drifted away. Zuo Si said in his first poem, ". Here, two ancient people were used to express their ideal attitude towards life. Here, we can find that the poet's thoughts in the second half of the first poem are reproduced in the third poem "Ode to History": Zuo Si's dream of "painting well" is to pacify "Wu Dong" and "Hu Qiang" like Duan Ganmu and Lu Zhonglian, and after making meritorious deeds, abandon fame and fortune and retire to Long Mu. Its meaning is completely different. It is a secular habit to compete for fame and gain, or even lose your life. At that time, the general did not want to win the battle, but only paid attention to praise. The bitter satire in Zuo Si's poems is aimed at them. He thinks that if he takes his place, he will undoubtedly be better. But Zuo Si can only be satisfied with the poverty and humbleness of the real society, and can only stay in his own dreams. It is because of his hardship that his personality has been tempered. This made him cynical. Duan Ganmu and Lu Zhonglian in the poem are not simply mentioned as classical figures, but the embodiment of Zuo Si himself. Zuo Si injected his own blood into the ancient people to revive them. As the five ministers' notes in Selected Works said, "It is poetic meaning, more like self-nature." In a sense, the ancients in eight poems are all a projection of Zuo Si himself. Zuo Si didn't plant his head first. But to quote history according to the needs of reality. There were many people who wrote poems before Zuo Si, but Zuo Si was the first person to integrate the ancients with the author himself. It is hard to understand why Zuo Si's On Poetry is full of sadness. Here, let's discuss the nature and root of this sadness first. Look at the second poem: the valley is long and loose, with lush foliage, and no one can deny its greatness. Although its stems, branches and leaves are far less than the giant pine in the valley, it is longer than the peak and located on the giant pine, blocking the sunlight that wants to enter the valley bottom. This narrative sentence is actually infinite indignation and hatred for the door class society! I am a talented "handsome" and should have given full play to it. But in reality, I didn't pay attention to this talent and give it the treatment it deserved, and no one thought this cold reception was improper. The people who come second to me are not alone. They are all trying to break through the wall, but the thick wall of the gate valve system ruthlessly blocks the way. He can only curse the irrationality of the real society and seek comfort in history. "Because of the terrain, the origin is not once." Many people have experienced the same tragic fate as themselves in the past. For example, Feng Tang in the Han Dynasty was a bald A Lang, not because he had no talent. In fact, he is still trying his best in front of Wendi. Since there is nothing I can do in the face of ruthless reality, I have to curse this malpractice with the ancients who have the same fate as myself. In the eighth year of Taishigong (AD 272), Zuo Si's sister was called to be the female official of Emperor Wu, and later became the imperial concubine. Zuo Si, who has long lost the eunuch's mind, can say that her sister's rapid rise has brought a glimmer of light to his future. In the two four-character poems in Mourning for My Sister, he has both him and his simple feelings for his sister Gui Xian. For example, "My sister should be born in the morning", "Like an orchid show, like the glory of cheese" and "The clan of Eta Ursae Majoris, with fashionable names and many wings, is looking forward to it" Zuo Si took this opportunity to leave his hometown Linzi and settle in Luoyang, the capital. Although Zuo Si had great hopes for her sister to be selected into the harem, the result turned out to be. This shows that Zuo Si's sister only served as the secretary of Emperor Wu in the future. At that time, Luoyang was full of princes' mansions, and the avenue was full of traffic and a bustling scene. The guests of Jin, Zhang, Xu and Shi are like clouds, and the rich weather is no different from that of Yang Jiafei. In this lively atmosphere, Yang Xiong, who was abandoned by the world and devoted to writing, seems to be a portrayal of Zuo Si himself! Yang Xiong's fate was not understood by the world, but he was recognized by the world for his achievements in philosophy and literature after his death. "Long life, better reputation than the eight districts" not only shows Zuo Si's pride, but also encourages himself. But behind his rhetoric, we still see Zuo Si's grief and indignation! Among the eight poems in Ode to an Epic, this poem is the most important when the author is completely integrated with the image of the ancients. From this, we can vaguely see that Zuo Si's dumping of Yang Xiong seems to have a meaning of * * *, which is caused by the same fate as his. "Xiong Zan" quoted: "My family is poor and addicted to alcohol. People like their doors. " It can be seen that life in Yang Xiong is poor. However, Zuo Si's feelings similar to Yang Xiong's are not only due to the poverty situation. Zuo Si also has distress indirectly related to poverty, which can only be endured silently. That's a physical defect. The Book of Jin said that when it comes to Zuo Si Rong Zhi, it is "ugly and dull"; Yang Xiong is ugly, too. "The Biography of Yang Hanxiong" said, "Stuttering can't be said in a dramatic way, but you can think deeply." Ugliness and stuttering are physical defects that will produce inferiority complex in any era, especially in the era of Zuo Si. Speech played an extremely important role in the social life of the nobles at that time, and whether it was brilliant or not even affected their career promotion, so it can be said that articulate speech became a success. It is conceivable that Zuo Si's "dumb gaffes" produced a deeper sense of inferiority and made him more lonely. When he found that Yang Xiong had the same defects as himself, he naturally added a layer of intimacy to his admiration. Then, where did the historical figures in Ode to an Epic resonate with Zuo Si, and what kind of image did they form? In the sixth poem "Ode to an Epic", the poet takes Jing Ke, who tried to assassinate Qin Shihuang, as the protagonist: Jing Ke drinks Yanshi wine, which is strong enough to benefit the earthquake. The lamenting song, drifting away from each other, means that if there is no one around, even if there is no strong man's broken wrist, it will be very different from this world. Although noble people are expensive, they regard it as dust. Although humble people feel inferior, they are extremely important. The poet praised Jing Ke and Gai Lou, who killed the dog in Yanshi, for drinking. They are all "lowly people" and "people with inferiority complex". However, Zuo Si believes that although they think they are lowly people, they are proud of their power, dismissive and keep people's obedience. In the poem, there is nothing left to think about. Jing Ke's works, such as Ruan's Second Ode to History, Tao Yuanming's Jing Ke Fu, Jiang Yan's Bie Fu and Luo's Yi Shui Bie, are all written with this plot. However, Zuo Si not only failed to incorporate this plot into the poem, but also denied Jing Ke's theory of "strong men". He just described winning the trophy proudly in an obscure alley. Since ancient times, talented and lifeless sages are common occurrences. Zuo Si mentioned in the seventh poem "Ode to an Epic" that talented and lifeless people were more common in ancient times, and listed four ancient people: the father was not an official, and his flesh and blood were still thin. He bought a minister trapped in firewood, and the couple were uneasy about the house. Unemployed, return to Guo. Changqing returned to Chengdu, and the Great Wall stood tall. Aren't the four sages great? In Stay in the Grass, Zuo Si combed the experiences of Yan, Yan and Yan, the four great ancestors of the Han Dynasty, and praised their poverty and misfortune. From the biographies in Historical Records and Hanshu, we can see that the experiences of these four characters in the Han Dynasty have one thing in common, that is, they all met with troubles at some time in their lives, but they will all meet them in the second half of their lives. The situation of "not meeting" is an unfortunate transitional stage before the "soaring" period not long ago. For Zuo Si, who flaunts his talent, this undoubtedly provides a "horizon of expectation". Although the grass has been buried at present, he will always be valued by the world like the "four sages" in the future. Zuo Si's Ode to an Epic is full of grief and indignation. Its consciousness tends to be selfless and natural, treating everyone equally. In the History of China Literature edited by You Guoen and others. It is pointed out that Ode to History reflects the poet's process from affirmation to negation. From protesting against the unreasonable class system to lamenting the loss of people's sense of natural life under the heavy suffocation of social darkness, it is bound to be unsatisfactory. But we should see that the reality at that time was very harsh. It just forces the poet to develop his consciousness in this direction. Zuo Si's ambition to live in seclusion in the mountains in the eighth poem "Ode to an Epic" contains a deep sense of despair. Compared with his warm and generous attitude, his final understanding is quite dark and tragic. By the seventh poem, Zuo Si has always maintained a bold rebellious attitude while depicting the malice of the real society towards himself. However, writing this poem, he has become a person who is tired of resisting. Although he still has doubts and antipathy to the real society, he also knows that it is useless to protest loudly. Malicious thorns have blocked the way, and if he continues to resist, these thorns will become external obstacles. When he looked down at the outside world in despair, his understanding also changed significantly, from tragic to desolate. After confirming that he can't open up his own future, I have to admit that I am a "bird in a cage" and a "fish in a dry pond". The only people who can comfort him are Su Qin and Reese, both of whom are young and poor, so they are determined to gain fame and fortune. They went through hardships and became prominent officials as they wished. Although they gained wealth and fame, they ended up living in misery. Su Qin was assassinated in Yan and Reese was executed. Their tragedy is that they didn't "retire after success". I don't know the truth of "extremes meet". Although Zuo Si's situation is the same as that of their youth, he doesn't even have "inch wealth" and "bucket storage", and his relatives and friends are becoming more and more alienated. However, if Rong Da ends up like Su and Li, it is better to let his future start from poverty. However, Zuo Si's tenacious self is not so easily disintegrated. Although it is said that glory is nothing more than spring. However, his self-esteem has awakened. When he was tortured by painful thoughts, he also called on his heart to let it sleep peacefully. Zuo Si had to realize that his peaceful lifestyle of "emu" and "killing rats" must allow him to end his life smoothly. Although he was shaken and depressed, Zuo Si did practice this outlook on life in his later years.