Poetry Techniques: An Example - Revised Edition

Author: Lin Donghai
Publisher:
Publish Date: 2004-02-01
Features: When Comrade Donghai wrote A Brief Introduction to Poetic Techniques, upon completion, he asked Yong for a preface. The poetic techniques Donghai presented were both detailed and comprehensive, far exceeding the scope of a mere "" (corner). Even if I wanted to write a preface, I would find nothing left to add, and thus no preface could be written. However, there is something to say. The ancients said, "Poetry expresses the will." They also said, "Poetry is the will's direction." They further said, "Poetry can inspire, observe, associate, and complain. Near at hand, it serves parents; far away, it serves the ruler. It names the birds, beasts, grasses, and trees." The feelings of inspiration, observation, association, and complaint—whether revered or despised—should align with the ruler or parents, or be reduced to the level of birds, beasts, grasses, and trees. This seems somewhat incongruous. The poet's will should not be like this. However, there is an explanation. Duan Yucai, in his annotations to Shuowen Jiezi, noted: "In the annotations to The Rites of Zhou, the Bao Zhang Shi states: 'Will () is the ancient form of knowledge (). In ancient times, there was only will without knowledge, but in small seal script, the character for knowledge appeared. Today, we separate 'will' () from 'remember' () and 'knowledge' (), but in ancient times, there was only one character with one pronunciation." Based on this reasoning, 'poetry expresses the will' means 'poetry expresses knowledge,' and 'poetry is the will's direction' means 'knowledge is the direction.' Serving the ruler and serving parents involves knowledge, while birds, beasts, grasses, and trees also involve knowledge. Their social status may differ, but their recording should be the same. Homer's songs; the Ramayana of Ramayana Mahabharata; even the tales of Prince Lasar—none differ in meaning from the lines: 'The earliest people, then was Jiang Yuan; how were the people born? They could suppress and worship, to ward off barrenness, to bear children. They walked on the divine tracks of Wu Min, and settled, carrying the earth and morning, giving birth and nurturing. Then was Shiji.' There is no difference in meaning. The essence of 'poetry expresses the will' lies in this. Expressing the will is the primary purpose of poetry, followed by expressing emotions. Lu Ji said, 'Poetry arises from emotion and is exquisite and delicate.' This is a detailed explanation, and also a deeper interpretation of poetry. When poetry reaches the point of expressing emotions, there is nothing more to add. Taili clung to a pillar and died; Shuxianxiong drowned himself; even the author of the Chuci threw himself into the Xiang River to die; and the petty official of Lujiang hanged himself to the southeast branch. The depth and intensity of their emotions are such that they should endure eternally with heaven and earth. Where emotions reach, poetry reaches. When poetry reaches this point, it cannot be constrained by rules, nor should it be discussed in terms of rules. Level, rising, falling, and entering tones, the harmonious interplay of yin and yang—neither the author nor the compiler would have such thoughts, nor would there be anything to compile. Donghai, who is deeply versed in poetry, what does he think?