Wine fragrance, book fragrance and water town prose

I am not a follower of Mr. Lu Xun, but came to his hometown-Shaoxing ancient city by accident. When I came to Lu Xun's hometown and walked along the road that Lu Xun had taken, the first thing I saw was the world-famous small shop-Xianheng Hotel. The roadside wine flags are flying, and the shops selling yellow wine are next to each other. Kong Yiji, a skinny man in a long gown, stood at the gate of Xianheng Hotel, reminding people of Lu Xun's "Warm two bowls of wine and ask for a plate of fennel beans". A strong smell of wine came to the nose. Unfortunately, I don't have time to go in and drink, and I don't know if I should put on my gown and walk in slowly and sit and drink. Or should I put on my bunt and stand outside drinking? Let's move on.

My hometown is Quancheng, and I didn't know it until Shaoxing. It is also inextricably linked with water and is called "Water City". "A wise man is like water", and a city with water will have aura and add a little agility. On the narrow river, there are green rivers flowing. If you have this honor, you can take the same narrow wupeng boat and taste the taste of the water town. Not far ahead, the familiar "Three Ponds and the Moon" and the former residence of Lu Xun, which many people are not familiar with, flashed in the sight of roadside tourists. It turns out that Mr. Lu Xun was born in a famous family! It seems that when I was a child, I didn't study well and learned less history. No matter from Lu Xun's former residence with the plaque of "Hanlin" or the moon printed in Santan, reading classics like cream beams, reading history like vegetables, and reading a hundred schools of thought like vinegar is a rich book. The beauty of the water city irrigates the deep cultural soil.

It turns out that the Zhou family is a big family with a long history of poetry and books. Lu Xun's family can be traced back to Zhou Dunyi, the forerunner of Neo-Confucianism in Song and Ming Dynasties. Lu Xun's grandfather was a scholar in high school. The owner of San Tan Yin Yue is Shou Jason Wu, a famous Shaoxing scholar. The old gentleman taught and educated people all his life and refused to be an official. "Don't serve princes, do noble things", is this the realm of life? Did learning from such scholars cultivate a solid academic foundation for Lu Xun's later literary creation? If such an impetuous and utilitarian society as it is now, can such a cultural master still be revealed? I think. I think for no reason, and I can't help thinking. However, both the Hanlin Courtyard and the Confucian School witnessed the turmoil and spread of a period of China history and the rise and fall of China culture. Lu Xun was born in that era, and that era left his shadow forever.

Walking into the courtyard of Hanlin, what impressed me as an architectural layman was that the whole courtyard pattern was square and patchwork. The blue-gray tone makes people feel quite clean, but the beautifully decorated courtyard doesn't look gloomy and lonely. From the ancestral hall to the reception hall, from the boy's study to the daughter's embroidery room, to the rooms with different functions, there is also a once interesting herb garden-courtyard, which meets the complete functions of social interaction, family management, daily life leisure and communication between people and gods. Looking back at China people in classical times, they must have created a highly mature lifestyle, which runs through the unique and rich cultural ideas of China people. This way and concept is enough to make China people in the classical era "willing to eat, but also willing to be beautiful", and will not easily learn from different customs and change their ideas. Is it the conservatism of China people in the modern transformation? Are China people xenophobic? Is China arrogant? I don't think so. Perhaps our cultural foundation is too deep, and thousands of years of traditional society has developed too well. From daily life to weddings and funerals, from poverty to wealth, the social life of classical China has internal clues and threads. People who have lived in this cultural soil for generations certainly don't want to be forced to change by blond foreigners who eat with knives and forks and break in with cannons from the other side of Asia and Europe. As long as there is life, who will have to make "upside down generosity"! Growing up in this thick land, whether there is life and how to live is the biggest political and cultural problem. Down and out, Kong Yiji, suffering Xianglinsao, leaped from childhood to middle age in turmoil ... How did China people live at that time? Where are the days? There are common roads, and there are times when luck is wasted. All good things must come to an end. We see that after a peaceful feast, it is still the same chaos.

Lu Xun experienced the decline from grandfather to official in his early years, and the platform door of Zhou family finally became the courtyard of Zhu family, and the drugstore and pawn shop also became the places frequented by this teenager. The era behind Lu Xun was turbulent with the collapse of the Qing Dynasty and the turmoil of the Republic of China. Lu Xun's life and ideological course are bound to be intertwined with the fission and vicissitudes of family affairs and state affairs. It was an era of regime change, historical changes, social unrest and the collapse of people's hearts. Soldiers, the land of life and death, the way to survive. For more than 20 years, from the Sino-Japanese War of 1894-1895 to the Boxer Rebellion among the people, and then to Eight-Nation Alliance's entry into Beijing, the traditional China was constantly shaken by the defeat of the war, and China's political power and popular base tended to collapse. On this day, "the wind and rain are shaky, and chickens crow everywhere", the widow made a curtain call, the young master ascended the throne, and a gunshot at the head of Nanchang City sounded the death knell for this dying old empire. The power of the revolution and the coercion of the powerful ministers finally declared that this prosperous dynasty had no luck. However, in the history of China, no one can rebuild the country in one step. Internal and external difficulties make the world turbulent. For example, the collapse of the giant mansion, the fission from China regime to society is extending to a deeper level. As a result, a series of far-reaching historical events were staged in the early Republic of China: the failure of the Revolution of 1911, Yuan Shikai's theft of the country, the Northern Warlords, and the Northern Expedition ... In the ideological circle, an important event related to China's national cultural outlook occurred: the May 4th New Culture Movement. "The people move for the opportunity, and there are gains and losses in maneuvering." The most fundamental thing for a country is the people's heart, and the most important thing for a nation is the spirit; But the most basic thing of a society is industry-the possession of a nation that "lives". How to answer these urgent questions, how to find a way out for the nation, how to shape the spirit and culture of the nation, whether it is to "protect the country, protect education and protect species" in the storm, or tear down the old mountains and rivers and rebuild the new China, have become the focus of the times. The responsibility of "scholar" is always to be borne, and what can be borne is "national scholar". That's why Mr. Lu Xun abandoned medicine and joined the literature. In the deep pain, we erected the banner of new culture, so that the suffering China heard his cry and saw his hesitation.

Today, we stand on the road that Mr. Lu Xun once walked; Today, in that not-too-distant era, we stumbled all the way. As the saying goes, "endless". It is this bustling street at the foot that connects the classical, modern, present and future. "Destiny is called nature, frankness is called Tao, and cultivation is called teaching", which is the deep concern of the ancients for human society. It can be seen that the so-called "Tao" is nothing more than a road that can be stepped on. In the process of social history, a road suitable for "people". Standing at the source of historical fluctuations, Laozi warned future generations: "If the initiator does not stand, it cannot be crossed." In the depths of the historical whirlpool, Lu Xun taught us: "There is no road in the world. If there are more people walking, it will become a road." I think no matter what kind of road, what we have been looking for in twists and turns and potholes for a hundred years must be a practical, broad road that can lead to distant places.