Ancient women throwing hydrangea balls to choose husbands and wives is a relict custom of "throwing melons and repaying juju" in the Book of Poetry. Wen Yiduo read "Wei Feng • Papaya" and made a study: "The ancient custom is that when the fruits are ripe in summer, the people will gather in the forest, and the soldiers and women will gather together, and the women will throw their fruits into the people they like, and the ones who are in the middle or with the jade will repay each other, that is, they will be about husband and wife." This wind should be related to the division of labor between men and women, male hunting, so men and women give prey, such as "wild dead deer, white grass pure bunch" to lure jade women. Female collection, so the female Yuenan gave fruit, and the "Twenty-four Years biography of Zuo Zhuang" concluded that "the female zhen is not a hazel chestnut jujube repair"; "Bud Life" also says "Vega star main melon fruit". Again, the beautiful man Pan Yue walked the streets of Luoyang with a bullet, and the woman praised his beauty as "throwing fruit and winning the car". Does the popular Song of the Dai people "Picking Betel Nuts" reflect this certain sentimental legacy? To be tested. Tian Wen's "Records of Miao Customs" said: "Yu Mengchun jumped the moon and used a green scarf to weave it into a small round ball, such as a melon, called a flower ball, and the one who saw the joy threw it." "It's a variation of the way to throw melons, gradually leading to hydrangeas. Doubts: Are the papayas, peaches, and plums in this poem really fresh fruit? Not necessarily, or can be understood from the abstract sense, here are all carved by Jia Mu melon peach plum, as a woman's love object. The man was delighted, and hurriedly ripped off the pendant of Qiongju to return the gift. One vote and one report, and see the true disposition in the silent place.
One sad and one happy, "Gentleman in Service" and "Gentleman Yang yang" constitute a life gathering and dispersion drama. The mountain village is in the evening, and the twilight is in the sky. Dusk is the background of the thousands of sorrows of the si women, and it is the screen of the classical Chinese story. Xu Yaoguang said: "The Tang people have been enlightened, and the most difficult pastime is dusk." "Not only the grievances of the Tang people, but also the grievances of the past generations have been precipitated from this; not only the grievances, but also the sorrows of the twilight of the past generations have been diverted from this." For example, in the Tang Dynasty, Du Fu "the north of the Chu Royal Palace is dusk, the white emperor city west of the rain marks", Bai Juyi "sitting alone at dusk who is with him?" Ziwei Hua to Zi Wei Lang", Du Mu "Long is the companion of the Jianglou Ambassador, dusk is still waiting to lean on the railing dry", Han Wei "Dusk under the moon is melancholy white", Li Shangyin "The sunset is infinitely good, but it is near dusk", Wei Zhuang "The dusk leaning on the pillar does not return, the intestines break the green lotus wind and rain", Tang Yanqian "The jackdaw flashes the front mountain, DuQu dusk worries alone", Yong Tao "The ancient locust smoke thins the evening crow sorrow, and stands alone towards the dusk", innumerable; such as the Song Dynasty, Zhu Shuzhen "The fiber crescent moon hangs on the dusk, and people want to break the soul in the boudoir", Li Qingzhao "The sycamore is more and drizzle, to dusk, to dusk, Bit by bit", Su Shi", "the long curtain of the day looks at the dusk, and at dusk, the soul is lost", it is also innumerable; he is like Ma Zhiyuan "The sunset is in the west, the intestines are in the end of the world", Naran Sex de "The courtyard of the dusk of the moon, the language is drunk and shallow, do you know the heart of the person", and it is even more continuous. Dusk is easy to be emotional, waiting, sending off, looking forward, huaiyuan, Xuansi, will touch the scene and hurt. Niu Yunzhen's "Poetry Chronicle" says that this poem mentions four "gentlemen in service", choking up and swallowing, and obliterating many poetry music houses. Should be the correct solution. However, the repetitive effect of "gentleman in service" depends on the warm color contrast of the home of chickens, ducks, cows and sheep to show that livestock can be on time and have a solid place, while gentlemen have long served outside, without regularity, without determining the service, waiting for an unpredictable future, how not to worry about the deep thinking!
Life is not uniquely sad, "Gentleman Yang Yang" writes about the joy of lovers dancing together, so Zhu Xi said that this poem is most likely written by the woman in the previous part, "Gai Qifu has returned, not to work for the service, but to be content with poverty and lowliness to enjoy himself, and his family knows its meaning and sighs deeply, which can be described as virtuous." Zhu Zi's introspective and self-cultivation chengde position held a theory, issuing this subjective conjecture, and the actual evidence was poor and the credibility was low. It may be more appropriate to treat this poem from a folklore point of view. "Records of Gongxi County" records: Every time the Miao people encounter the festival, the man blows the drum, the woman follows the back, and the woman advances and retreats; the Miao people jump the moon, the male weaves bamboo for the reed sheng, blows it forward, and the female Zhenduo thinks that the festival is in the back, dancing side by side, and the echo is like turning and the moon is tireless. In this poem, the man holds the spring and the woman sings and dances, and when the two are happy with each other, they enjoy themselves, and the Customs of the Miao people seem to be related to this. But it is also speculation, just a delusion.
More than three hundred poems write about women's thoughts, while "Ge Wei" writes about men's emotions and is a lament for his son-in-law. According to Mao Shi and Zhu Xi, this poem is written about the decline of the world and the scattered people, who have gone to their rural families, and the displaced people have written this poem to sigh themselves. Why do displaced people "call other people's fathers", "call other people's mothers", and "call others kun"? The reason is not very clear, so Mao Shi and Zhu Zhu still have the suspicion of covering the face of the pipa. If it is solved by the inclusion of men, its sentimentality is more reasonable. In ancient times, a certain family recruited a son-in-law, and had its own origins. The Main Purpose of the Qin and Han Dynasties was to "serve in the service of the Sons-in-law", and after the Song Dynasty, "the Replacement of the Sons-in-law" and the "Pension of the Sons-in-law" were the main purposes. Historia. Qin Shi Huang Benji: "Thirty-three years, sent out all the dead, sons-in-law, and Jia people to take the land of Liang. The "Book of Han and The Wrong Biography of Chao" says: "Qin Zhi Shu Pawn,...... The first officials had who and their sons-in-law Jia Ren. "The son-in-law's status is low, and it is natural that he will be despised because of his own conditions. Book of Han. The Biography of Jia Yi has a record of "poor sons and strong families are rich", and the "Biography of Gong Yu" says: "When Emperor Xiaowen was emperor, he was noble and honest, and he was corrupt, and those who were rich and handsome and sat on the stolen goods of the Jia people were all imprisoned and not allowed to be officials. "The son-in-law has been despised for a long time, and has continued for a long time, and the Southern and Northern Dynasties have been deeply rooted. Sima Zhen indexed the "Records of History" to explain the noun: "The son-in-law, the husband of the woman, is more than the son, such as the man's warts, is also a remnant." Yan Shigu added: "Those who are called sons-in-law are said to be inappropriate in their wives' homes, and they also have warts in their bodies, not all of them." "Warts, how can a man have status? How can a man not be sad? Living is only a stubborn life, and it is not difficult to feel helpless from this poetry. From the perspective of Shi Zhi, "Ge Wei" is the starting point and derives into the history of the development of the humiliating culture in later generations with the son-in-law as the clue.
There are also those who are slightly better off, such as the great poet Li Bai, which is of course related to the capital of his predecessor. Shi Xian is elegant and has a husband and wife with four women. Wei Hao was a super fan of Li Bai, and naturally discovered some secrets, compiling the "Li Hanlin Collection" and preface: "Bai first married Xu, gave birth to a man and a woman, a male Mingyuenu, a woman who married and died; and also married liu, Liu Qiao; second to Lu Yi woman, gave birth to a son Yue Po Li; and finally married to Song." "Not to mention marrying into the excess, it is obvious that the fans' preference and protective heart. Entering the Lu Xu family is the result of the joint planning of his friends Meng Haoran and Li Bai, looking forward to drawing a grand plan of life by relying on the background of the rich Xu family. Li Bai was not unavoidable, and wrote a letter to Pei Changshi of Anzhou, saying that "Xu Xianggong saw the tricks, and his wife took his granddaughter, and he wandered here", full of secret joy, but he had to pretend to be high, saying that "wine is hidden in Anlu, and he has been practicing for ten years", as if the life of the rich has delayed the youth Shaoguang. Loaded, absolutely loaded. However, there is still a contradiction in the dress, the son-in-law is ultimately burdened with a lowly historical burden, Yu Zhichao is extremely arrogant and arrogant like Li Bai, in the end there is still an uncomfortable sense of self-esteem damage, so the "Young Man's Line" said: "It is better to cover the in-laws and even the imperial city, it is better to be self-tying." Although The father-in-law Xu Yuanshi is the prime minister, although the father-in-law Xu Shao is a classmate of Tang Gaozu Li Yuan, after all, he is not a father and grandfather, and it is inevitable that he will be lonely and pitiful. Moreover, Xu Ziyan, the daughter of the Xu family, has a name that is otherworldly, but the three views are vulgar, and she simply looks down on Li Bai's shabby and poor appearance, and Shuai can increase economic capital? Writing poetry is called cultural capital? A large amount of alcohol can expand political capital? Xu Ziyan's transition from expectation to disappointment to despair is Li Bai's first life history.
Every time I read "Big Car", I prefer to believe that there is a sad story hidden in the poetry, there are details, concretizations, and emotional conflicts that are unavoidable in the wind and rain, rather than mao's poetry as abstract, utilitarian, label, and only the vague "obscene running" of the subject. This story is the Lu of the Three Houses of Poetry: "Chu VaShi, break it, capture his king, make the gatekeeper, and take his wife and his wife into the palace." When the king of Chu was traveling, his wife came out to see The King, saying, "Life is only a death, so why should I suffer myself?" Concubines do not need to be ashamed and forget the king, and in the end they do not have to be more humble in their bodies, and they are born on the earth, so why should they die and return to the underground? So there was this poem, and there was the heavenly oath of death and the same cave. Xi Junzi was deeply moved and quickly stopped Madame, but Madame did not listen and committed suicide. On the same day, Shi Jun also committed suicide and martyrdom. "The King of Chu and his wife were righteous and righteous, and they were buried with the courtesy of the princes." This story does not have a clear distinction between good and bad, but has a clear moral stance, "righteous gentleman, profitable villain, lady Of The Gentleman does not move for profit", the so-called righteous thin cloud sky, is interpreted through a woman's life and death decision, emitting a ghost in the depths of long history.
Today's people often lament that there is no tragedy in classical Chinese literature, and this story of entanglement, determination, emotion, lamentation, conflict and reconciliation is not a tragedy? In fact, classical Chinese tragedy lurks in all kinds of intertextual texts, and naturally inhabits the interactive space of sutra texts and their annotated texts. Of course, according to Lu Xun, Chinese has never dared to face a bleak life. Indeed, "The Big Car" can be read not only as a tragedy, but also as a comedy, such as "Left Transmission. The July of the fourteenth year of the Duke of Luzhuang ends with a joyful ending, "Extinguish the breath, return to the concubine, give birth to Ao and become a king." "Concubine Xi was Lady Xi, who had two sons with the King of Chu, and did not foolishly martyr her. This seems to be the primary template for the reunion ending of later narrative literature. However, there are still some Chinese dare to face the bleak life, after all, Mencius's theory of sexual goodness and Xunzi's theory of sexual evil have opened up two observation paths of life. Therefore, "Big Car" wrote the image of a woman with super mobility: love to the depths, love to the extreme, and become a model of similar women in later generations. "Hua Shan Qi" "When you are happy to see pity, the coffin is opened for Nong", the wind and rain are frightened; "Peacock Southeast Flying" hangs from the southeast branch and turns the tree into a branch and turns the birds into sorrow; "Liang Shanbo and Zhu Yingtai" turns into a butterfly in the tomb and doubles the two flights; "The Legend of the Warbler" dissolves "Once the sea was shipwrecked as water, except for Wushan Mountain is not a cloud" into a story full of true feelings and turned into ashes; "Fenhe Bay" Wang Baojun "more than a thousand years old cold kiln to the sun" and his heart is exhausted; Du Shiniang Shenjiang pierced the illusion of love; Huo Xiaoyu's unforgiving determination to tear up the dream of a talented beauty The White Lady created the legend that only the Mandarin Duck was not envious; and so on, these female figures interpreted the historical significance of "persistence" in the tragic act of covenant-making.
Mr. Lu Xun has a poem that says: "There is no place to write when you lower your eyebrows, and the moonlight shines like water on your clothes." The "tunic" he wore was black, what was the purpose? Perhaps it was dissatisfaction with the political climate at that time, indignation at the cultural suppression of the ruling class, or perhaps it had a deep meaning, only Lu Xun himself knew. This garment is not ordinary, it is a traditional classic image, derived from the Book of Poetry. ZHENG Feng. Silk Coat". According to the "Preface to Mao's Poems", the people of Zhengguo all believed that Huan Gong and Wu Gong's father and son were just right to be the Situ of the Zhou Dynasty, and they were completely excellent ministers, so they did this poem to beautify their virtues and show their good governance. The people shouted in unison, this black dress really fits your body, it's so beautiful, it's really decent, I sewed a set again, I'll show you well when I'm hungry, I'll bring you food when I'm hungry, it's all good food, come on, yeah! The enthusiasm was so great that even Zhu Zi was moved, quoting the "Book of Rites" to express envy: "Good sages are like "Silk Clothes"" and "See good sages in "Silk Clothes". Probably Zhu Zi sighed that it was not the right time, and he did not get the support of The Ming Jun and put on a hug. Zhu Zi also carefully found, "Dressed, Qing Dafu lives in the private court's clothes." "What is a private dress?" That is the dress worn when retiring to the official office, that is, the office uniform. "The Pavilion of the Fittest Son", put on the silk coat to your office and create new achievements. Fang Yurun's "Primitive Book of Poetry": "Change clothes, suitable for the museum, and grant cantonese, will this subject be given to the king?" Regardless of whether zheng people should say this, that is, the Chinese people should not say this word. This means that how can there be such a joke between kings and subjects in the court, not only as a fief of Zheng Di is inappropriate, but even for the people of the suzerainty Zhou Kingdom. This is actually a repudiation of the solution of Mao's poem. Moreover, Kong Yingda's "Mao Shi Zhengyi" said: "Qing Shidan dynasty is king, and he obeys the skin and does not obey the silk." In the imperial court, black clothes were not worn, and black clothes were only worn in the official office, so the "theory of good sages" could be put to rest. Even if it is not endless, it also has the meaning of putting on a show, just as Wang Fuzhi pointed out the essence of the good sage: "It is the one who works his skills to bring the world to life." "The Silk Robe embodies the monarch's intention to pose to rule his subjects.
In addition to the political ornamentation, this silk coat has a more erotic true color, of course, this is another incident of female seduction of men. The woman gave the man a robe, praised the man for being handsome (and also praised himself for his ingenuity), promised to always arrange clothes, and encouraged him to enter the "public house". The public house, that is, the "house of the son" in the poem, is the house where unmarried men and women talk about love. It is said that when men and women of the Li and Lili ethnic groups have a common heart for singing love songs, they live together in "squatter houses" and "public houses", which is really free and indulgent. It is also said that the Miao set up a "friendly hall" in front of or behind the village to facilitate the selection of spouses for young men and women. Is this a legacy of "The Silk Coat"? "Silk Clothes" is the first article of Zheng Feng, which also reflects the love affair of "public housing", which is probably a proof of "Zheng Sheng's adultery", which can be called a public housing love song. ...... ......