New Points in Perceiving and Reflecting Social Reality in the Country

“True words can become a family in the world/ Therefore, a pen also has the power to sweep away a thousand soldiers/ What you find yourself is not the same as what everyone else gets/ What others have said, you can easily imitate/ It is only worthy of being used as a sacrificial offering in the ancestral temple”. In the poem “ De Sat Vien Bui Cong Yen Dai English Language Postscript” , Cao Ba Quat boldly declared: “Closing the door and polishing sentences, mumbling and reciting each sentence and each word/ That is no different from a caterpillar trying to measure the whole world”.

It is worth mentioning that Cao Ba Quat did not deny education, knowledge or inheritance. In his poetry, he once dreamed of having a part of Du Fu's poetry: Phong tinh cuong ban Do Lang thi (Phong tinh cuong ban Do Lang (Du Fu) - Than Tu di Phuong Dinh chi co thoi qua Le Hien Vinh thu hien. Thi ti phong tham, cam tac tu thu. Du tuy bat toi also lieu di uy luong huu da. Nhan phuc thu van, ki tu). What he criticized here was the imitation of the ancients "has nothing to do with spirituality": "If you imitate everything, every word is imitated, such as: saying goodbye at the village entrance and singing the phrase "Duong Quan wine cup", temporarily passing by the neighborhood and writing the phrase "chicken and grass grouse", modifying the border poetry, showing off the wonderfulness of Gia Chau, polishing the court poetry, boasting about the reputation of following Thieu Ba; "Even if we use a thousand poems filled with suffering, or a hundred rhymes squeezed from a withered heart, it has nothing to do with spirituality" ( Thuong Son Cong Thi Tap Hau Tu ). Thus, Cao Ba Quat requires that we must absorb the spirit and spirit of the ancients' art in a flexible way. He expressed: "When talking about writing, Su Dong Pha said, "It's okay without studying." Whoever understands his meaning can discuss writing poetry together" ( Thuong Son Cong Thi Tap Hau Tu ). "The concept of "it's better not to study" can also suggest the personal freedom of the artist - which is very meaningful for the issue of personal style in literature. And so, Cao Ba Quat's concept is very close to our aesthetic theory and literary theory today" [119,33].

It can be said that when speaking about artistic concepts, Cao Ba Quat was full of courage and opinions. Not easily following the trend of "Thi Tat Thinh Duong" and "Rejecting Song and Returning to Duong" which were popular at that time, Cao Ba Quat gave his personal opinion. He believed that it was necessary to absorb the quintessence of the past. In the poem Binh Sinh Ngu Thap Van , he praised the culture of Ly - Tran Vietnam:

The Ly and Tran dynasties were talented and early,

Maybe you are interested!

Light and pleasant as frost.

(Ly and Tran dynasties had abundant literary talent,

Light and refreshing like a misty arrow).

He highly appreciated the poetry of Su Dongpo of the Song Dynasty:

The sadness is endless, the forest is green and the grass is green. Who in the Three Kingdoms can sing for themselves, and I can only sing for myself.

( Night listening to Phan Sinh recite To Pha ) (Thousands of beautiful and glossy poems,

The remains are as brilliant as precious gems.

In Tam Duong, who is the one who continues that poetic voice? That person is outstanding, bare, and strong.)

He also expressed his attitude towards Ngo The Vinh's incorrect criticism of Su Dong Po:

Listen to Zhong Fu, you really don't know what to do. The rest of the children are wise,

The book is so confusing. The book is so confusing.

The slave is pure and innocent.

( Night listening to Phan Sinh reciting To Pha ) (How stubborn Trong Phu is,

Headphones are random and do not self-illuminate.

His learned words were redundant,

But why do you keep talking about one point and laughing? Bad scrutiny is not a long and wide road,

The lame horses gnashed their teeth before the fine horse.

Thus, Cao Ba Quat did not support the movement of "rejecting Song and returning to Tang", "poetry must flourish in Tang". He clearly expressed his point of view: what is the quintessence and goodness of the ancients must be learned, not necessarily Song or Tang.

Based on the requirement of "Literature must be original", learning the quintessence of the ancients, criticizing the scum of imitation literature, Cao Ba Quat aimed for two basic characteristics that he wanted to have: naturalness and freedom .

He determined that writing poetry should focus on sincerity and simplicity rather than chasing after elaborate words:

Illusionary clothes no longer make a beautiful face, Traditional music changes to Dai Nha.

( I recite a small verse while sitting at night )

(Flashy clothes do not make a person strong, Fussy rhythms ruin the Dai Nha poetry)

Dai Nha poetry is a beautiful poetic form in the Book of Songs - a brilliant achievement of ancient Chinese folk literature. Cao Ba Quat believes that to have beautiful, exemplary poetry like Dai Nha poetry, one should not pay too much attention to the complexity of the melody. He advocates that compositions must be simple and rustic like Su Dong Po and Hoang Dinh Kien:

Su, the Emperor's spirit was broken and he smiled.

The plain door style is the place to be!

( Use the previous fortune to predict the future )

(With a spirit like To, Uncle Hoang, don't laugh,

Simple, rustic style doesn't hurt either!)

He advocated writing poetry naturally, without carving. Poetry should be elegant and refined:

- The elegant man is the master.

( Painting of Two Ladies Alone in the Night, Wandering in a Lotus Pond ) (Elegance is my teacher)

- The weak pine tree is carved into the three samadhis, Fear and gentleness are separated by a door.

( Thesis on Poetry and Play, Part Ten )

(If every hour and every minute I show off the secret of my poetry,

Then I'm afraid that gentleness and docility will become a separate sect.)

Therefore, according to Cao Ba Quat, inspiration for poetry comes very naturally, suddenly, cannot be forced, like a rain that comes naturally urging the poet to write poetry: The sky is full of rain at the right time/ Helping us to be inspired to recite/ Rowing the boat urges the pen/ To meet the guest, new poetry comes out/ The spirit fills the paper/ The horse's hooves are plucked/ The Milky Way competes to wash the pen/ Lightning strikes to borrow rhetoric/ Spitting out thoughts with the wind/ The jade springs to form good ideas/ The rustling sound echoes/ The chosen words are imbued with love/ Surely soon find the pearl ( Ung thi vu thoi thi ). With that thought, Cao Ba Quat expressed his respect for the Book of Poetry , the poetry of Su Dong Pha... He also admired Cu Tien's poetry and evaluated that Cu Tien's poetry must be as round as the sun because Cong huu Hoai Cac, Tao, Le Quang, Thuan Chi phong tri tham nha (He has a very elegant writing style like Hoai Cac, Tao, Le Quang, Thuan Chi).

According to Cao Ba Quat, it is this naturalness that makes poetry unrestrained and free. The verses that Cao Ba Quat favors are generous, lively, free, and individual. He loves Nguyen Van Sieu's poetry because: Phuong Dinh's poetry is very generous/ Joyful, light, yet calm and clear/ Even within the framework of the law/ It does not borrow (poetic ideas) and is constrained in the carving/ (Like) ten sieges using many soldiers to attack/ Luxurious style with imbued nuances/ The source of inspiration is timely/ The scenery in his poetry is grand, exuberant, alternating with each other - Restored Phuong Dinh's rhymes, Du Dac Dong, Xuan, Chuoc Tam Rhymes, Ky Tam). Cao Ba Quat believes that Li Bai's poetry is well-known because his poetry is "lively and rich": Thanh Lien is also worthy of being a famous poet/ No need to consider this poet's melody but his rich liveliness/ Drinking a cup of wine and writing a hundred poems, originating from his natural, unconstrained ease/ That's why everywhere people walk and recite his poetry - Hi tac thi luat, ki tu). This will greatly influence Cao Ba Quat's poetic style, which we will discuss in the following sections.

It should also be noted that to have such natural and free verses, according to Cao Ba Quat, is not simple. An artist must be someone who travels a lot and reads a lot: " Footprints have been left all over the mountains and rivers of thousands of miles/ When returning, the belly is full of books" - De Sat Vien Bui Cong "Yen Dai English" song after ), " A hundred polishings and a thousand grindings are called learning/ A half-understanding is not enough to write literature" - Hi Tac Thi Luan, Ky Nhat). Therefore, according to Cao Ba Quat, Su Dong Po wrote such natural poems because he read ten thousand books during his lifetime:

In life, ten thousand books, one touch and bring to temple.

( At night listening to Phan Sinh reciting To Thi ) (In his life, To Tu read ten thousand books,

Blink to grasp the clutter in books.)

This view of Cao Ba Quat is similar to the thought of Du Fu: Reading a book breaks ten thousand volumes/ Writing down a pen is like having a spirit . That requires a capital of knowledge. This will determine the author's pen, allowing the author to have beautiful ideas and good words.

Cao Ba Quat also believes that to have outstanding literature, it is important to have the creative spirit of the writer. Furthermore, the poet's heart needs to be "at peace" and far from desires:

Longan is a good painter, so I can hold it in my hand.

( Dong Nguyen Chuyet Hien, Pham Thuc Minh discuss poetry, get the heart's desire, the best part) (Dragon eyes depend on the person who draws them,

Only by keeping your mind at peace with the religion can you play the lute well.

Thus, Cao Ba Quat has a quite comprehensive view of literature, from the concept of the author to the essence of the work. He highly values the word “love”, creativity, the magic of the pen… Those are the factors that have a dominant meaning, creating new points in Cao Ba Quat’s Chinese poetry.

3.2. New points in the concept of society

3.2.1. New points in perceiving and reflecting social reality in the country

3.2.1.1. Skepticism about ideals and the path of imperial examinations

Cultivating oneself through studying and striving to pass the imperial examinations was the traditional path of scholars in the Middle Ages. One had to pass the imperial examinations to become an official to “support the leaning and supporting the leaning”, to help “King Nghieu Thuan, the people of Nghieu Thuan”. Starting from passing the imperial examinations, the path to establishing a reputation and leaving one’s name on the golden list of stone stele was opened. Therefore, ancient scholars always devoted all their heart, mind, and strength to this important milestone in life. Nguyen Trai confided:

A body wandering the path of the imperial examinations, Two words dreaming of national affairs.

( Words of wisdom, lesson 7)

Nguyen Cong Tru "praised" - praising his own exam taking and determination to pass:

If you go, how can you return empty-handed? The debt of holding the letter must be paid.

( Going to the exam to compose a poem )

By Cao Ba Quat's time, that enthusiasm and effort had quickly passed. Instead, there was doubt and discouragement. Cao Chu Than, on his way to the exam, no longer had the enthusiasm, confidence, and determination to win:

Entering the world through the imperial examinations, Knowing the name is the court. In the Ming Dynasty, there were no red scholars.

Cut the flute.

(Entering Vinh Loi Bridge)

(In life, there is only one path: the mandarin exam. If you want to be famous, you must go to crowded places.

In times of wisdom, there is a wise king who does not abandon scholars, bowing his head and sitting under the blue sky.

Cao Chu Than determined that there was only one path in life: the path of mandarin examinations, also hoping that “the bright times would not abandon scholars”, but “bowed his head and sat under the blue sky”. That action contained many meanings. It evoked a complex feeling, a forced acceptance, a bored skepticism? “Blue sky” in Confucian consciousness also referred to the king, the imperial system. Scholars who did not “raise their heads” to look at the “blue sky” but “bowed their heads” did not have a firm belief. Failing the exam again, Cao Chu Than consoled himself:

How many people have leisure in their career? I am the one who has to do all the work! (Song of Hoanh Son and Vang Hai)

(On the road to fame, how many people have had a leisurely time? We still go with the bustling hats and umbrellas!)

The verse has a satirical tone. The auxiliary word “hị” (then, here) at the end of the verse not only shows the spirit of the scholar Cao Bá Quát being let down, but it also seems to express that Cao Chu Thần taking the exam was like following the majority, being swept away by the current and losing his subjective consciousness. It seems to be the beginning of the following and imitative way of taking the exam of Tú Xương later:

I walked with difficulty,

Same tent, same bed, same exam.

( Take the exam )

However, Chu Than's humorous smile is not much. Mainly, it is the immense sadness about the vagueness of the path of competition: " Wandering from the old country/ Man man toward the long road/ (...) I feel a great sadness saying goodbye to my hometown/ Walking on a long and deep road/ (...) Remembering the trips of last year / I was mistaken for a little bit of fame/ This time I say goodbye, where am I going?/ Turning my head back to look longingly at the old things/ But entering life, I already have literature/ If I escape fame, what do I still desire? - Pho Nam cung, xuat giao mon, biet chu de tu ), "Cu boi thoi tu van/ Quyen ma thuong truong do" (Often times, I put down my cup and wonder/ The horse is tired, the road is long, what should I do? - Reply to Tran Ngo Hien )...

Cao Chu Than fell into a dead end. Realizing that it was a “false reputation”, with no future, no hope, but he had not found another path. Therefore, he had to accept failing on the predetermined path. Having struggled on the path of fame himself, and witnessing the reality of the exam scene, Cao Chu Than became even more frustrated:

The council from the outside world set in the west, the yellow rain and mud covered the land.

(May 12, District Magistrate's Examination) (Gathering outside the church, the sun was already noon, Night rain brought yellow mud to bury the green grass.)

With just a few sketches, the examination hall in Chu Than's eyes was just like a tragic scene. The time was when it was already noon - the sun was leaning to the west - the sun was setting in the west . That was the time that had passed the time of the sun and the yin according to the concept of the medieval people. That moment corresponded to sadness, to decline. The space was outside the church, on a dirty piece of land that had just experienced a night rain, the mud "one" - smeared and buried, drowned the grass. The candidates appeared in that time and space, so shabby. That scene made Chu Than let out a sigh:

It is the new literature of suffering,

The beauty of the road is arrogant.

(May 12, 1945) (Literature is truly a bitter and miserable land, The beauty in the house is too arrogant.)

Cao Ba Quat took the idea of these two sentences from the poem of Emperor Trieu Hang of Song Tran Tong:

A rich family does not use the fields, The library will have its own end. A peaceful home does not use high buildings,

In the book there is a golden house. Don't hate a wife without good lips. In the book there is a face like jade. Don't hate having no one to follow you when you go out. In the book, there are many horses like horses.

Men want to fulfill their lifelong ambition,

The Five Classics should be read facing the window.

(The rich do not have to buy good fields, In the book itself there are thousands of granaries of rice.

Settling down does not mean building a tall house, In books there are golden mansions.

Take a wife without regret without a matchmaker, In the book there are people like jade.

Going out, I don't regret not having an entourage. In the book, there are countless carriages and horses.

As a man, if you want to satisfy your lust for worldly pleasures, you should diligently read the Five Classics at the door.

Emperor Zhenzong of Song, Zhao Heng, enthusiastically asserted that if he wanted to be rich and noble, have a beautiful wife, servants, and horses to pick him up, he would study hard and pass the imperial examinations to become an official. Cao Ba Quat bitterly stated that studying to have a golden house and a beautiful wife was very difficult and miserable. He affirmed the hardships of a scholar from his own experience:

The rest of my life was filled with fame and fortune, but ten years of stagnation and dullness. The most difficult of all, the empress was haggard and without beauty.

(The book is written by the family, this is the daily work)

(My life was a mistake because of a false reputation, For ten years I was immersed in pen and ink. After many difficulties, I finally passed the exam,

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