Author: Teacher Yuan
Source: Xinghuivip
It is a folk song of the Zhengdi Han people in the pre-Qin era. The poem consists of two chapters, four sentences each. This is a poem of love between men and women for songs. The man expressed his admiration for the woman in his heart, and the woman cleverly replied with the sijia room, thus indicating that she was expecting the man's love.
The Book of Poetry, the beginning of ancient Chinese poetry, the earliest collection of poetry, collects poems from the early Western Zhou Dynasty to the middle of the Spring and Autumn Period (11th century BC to the 6th century BC), a total of 311 poems, of which 6 are Sheng poems, that is, only titles, no content, called sheng poems six ("Nan Qi", "Bai Hua", "Hua Huang", "You Geng", "Chongqiu", "Youyi"), reflecting the social outlook of about five hundred years from the beginning of The Zhou Dynasty to the late Zhou Dynasty.
Most of the authors of the Book of Poetry, most of which can no longer be verified, are passed down to Yin Jifu and compiled by Confucius. The Book of Poetry was called "Poetry" in the pre-Qin period, or "Three Hundred Poems" in its entire number. During the Western Han Dynasty, it was revered as a Confucian classic, originally called the Book of Poetry, and is still used today. In terms of content, the book of poetry is divided into three parts: "Wind", "Ya", and "Ode". "Wind" is a song from all over the Zhou Dynasty; "Ya" is the orthodox music of the Zhou people, which is divided into "Xiao Ya" and "Daya"; "Ode" is the song of the sacrifice of the Zhou King's Court and the Noble Ancestral Temple, and is divided into "Zhou Song", "Lu Song" and "Shang Song".
Confucius once summarized the purpose of the Book of Poetry as "innocence" and taught his disciples to read the Book of Poetry as a standard for making words and deeds. Among the pre-Qin sons, there were many people who quoted the Book of Poetry, such as Mencius, Xunzi, Mozi, Zhuangzi, Han Feizi and others who quoted sentences from the Book of Poetry to enhance their persuasiveness when speaking theoretical evidence. By the time of Emperor Wu of the Han Dynasty, the Book of Poetry was regarded as a classic by the Confucians and became one of the Six Classics and the Five Classics.
The Book of Poetry is rich in content, reflecting labor and love, war and servitude, oppression and rebellion, customs and marriage, ancestor worship and banquets, and even celestial phenomena, landforms, animals, plants and other aspects, and is a mirror of the social life of the Zhou Dynasty.
The Book of Poetry is the first collection of poetry in China, the earliest record is the early years of the Western Zhou Dynasty, and the latest works produced are the Spring and Autumn Period, spanning about 500 or 600 years. The producing area is centered on the Yellow River Basin, south to the north bank of the Yangtze River, distributed in Shaanxi, Gansu, Shanxi, Shandong, Hebei, Henan, Anhui, Hubei and other places.
Experts in the history of scripture have determined that the works in the Book of Poetry were produced after King Wu of Zhou destroyed the Shang (1066 BC).
The earliest era of "Zhou Song", produced in the early years of the Western Zhou Dynasty, is a work of aristocratic literati, mainly based on the music of the Zongmiao Temple and the song of the Sacred Music, and also some depicts agricultural production.
Daya is a product of the Zhou Dynasty's flourishing period and is the only surviving epic poem in ancient China. Regarding the age of the creation of the eighteen articles of "Daya", each family has different theories: Zheng Xuan believes that "The Shi of King Wen" is a poem from the era of King Wen and King Wu, and the eight poems of "Shi of Shengmin" from "Shengmin" to "Volume A" are the world poems of Zhou Gong and Chengwang. Zhu Xi said: "The right Daya ... It is also set when it is produced for many weeks. However, they all believe that "Zheng Daya" is a poem of the early years of the Western Zhou Dynasty.
"Xiao Ya" was produced in the later years of the Western Zhou Dynasty and after moving east.
Both the Lu Song and the Shang Song were produced after the Zhou Dynasty moved east (770 BC).
For the poetry of "The Temple of the East Gate", the ancient and modern understanding is relatively consistent, and scholars have always believed that it is the word of men and women. The Preface to Mao's Poems says: "Thorns are also chaotic, and men and women have people who do not wait for courtesy and run away." However, the Preface to Mao's Poems does not specify whether it is a male or female benner. Zheng Ji said: "Women want to run to men's words." Fang Yurun's "Primitive Book of Poetry" believes that it is "to entrust the love of men and women to write the righteousness of kings and princes and friends". Cheng Junying said: "This is a male and female song. Folk love songs of Xiang Singing harmony", and said: "The poem consists of two chapters, the first chapter is sung by men and the next chapter is sung by women". It belongs to their own expression of feelings. It is generally believed that this poem was written by a woman alone, and is a woman's confession of a man's crush. Nowadays, most people think that it is a love song, and there are male words, female words or male and female singing. Nowadays, from the term "female word", it is regarded as a woman's unrequited love written in the poem.
"Poetry Sutra : The Temple of the East Gate"
The East Gate of the Mountain, Ru Yu in Han.
Its room is far away, and its people are far away.
The chestnut of the east gate has a house of practice.
Isn't it? Son not I am!
Shan shàn: Land that has been cleared and leveled. An "altar". "墠" is like "垣", referring to the embankment.
Russet (e.g. green rú lǜ): Madder, dynamite dye.
Han (plate bǎn): Slope. The first two sentences say that there is an embankment outside the east gate, and the embankment has a han, and the han has a madder.
Practice: Qi, refers to neatly arranged. "Collected Biography": "Practice, arrangement." ”
Family: Refers to the heroine's own living room.
Namely: contact.
careless:
Beyond the east gate there is a square, and madder grows on the hillside.
Although the two houses are close, the people seem to be in the distance.
There is a chestnut outside the east gate, and there are families that are so neat.
Don't I miss you, I'm anxious not to look for me.
It is a folk love song sung by young men and women. Its form of expression is not the face-to-face singing between lovers, but the strangers in the room meet for no reason, give their own answers, and express the feelings of anxiety and longing in their hearts.
The poem is divided into three chapters, four sentences each. Fang Yurun pointed out in the "Primitive Book of Poetry": "From the perspective of the first chapter, the day room is far away, and the words of men seeking women are also." As far as the second chapter is concerned: 'The son is not me', and the woman looks forward to the heart of the man. In one poem, he did not meet for his own gift. "One side is pursuing, the other side is hoping, two pictures, the same wish." Originally a good and happy marriage, but by some social reasons hindered, so that the couple fell deeply into trouble and melancholy. The unattainable content of young men and women in love is not uncommon in the "Book of Poetry", but this poem allows the hero and heroine to appear separately through two different typical scenes, pour out heartfelt songs in a specific environment that cannot be seen, and have circumstances and feelings, fully showing the true meaning of the two sides of "having a spirit and a sharp mind".
The first two sentences of the first chapter are full of excitement. The specific environment of the woman's home is clearly pointed out. Through this clear and rich business picture, it highlights the heroine's dignified generosity and rich and beautiful style. At the same time, it also contains the mood of the young man looking at each other and the ups and downs of thoughts; the square is empty, uncovered, and all the scenes, as far as the eye can see, get great comfort from it, and generate infinite sorrow. Because the next two sentences are made of scenery and human feelings, showing the young man's worried state of mind. "Its room is far away, and its people are far away", it is close to the end of the world, it can not be close, and there is infinite unspeakable pain in it.
There is a family room, as the proverb calls it , "a good family." The second chapter changes venues, and the heroine appears, which is another scene. In the first two sentences, the rows of beautiful houses are located in the tall chestnut trees in the east of the city. Judging from this lush and thriving picture in the girl's mind, there is affection in the scene, which implies the handsomeness and kindness of the lover, and is an ideal object. There is also a beautiful expectation of warm expectations. The last two sentences turn into affection, just like resentment, like crying. The girl is pouring out her admiration to the people she loves, and she is also complaining about why the young man has not come to her side recently to show her heart, so the girl feels lonely, she is crying, she is sad, she is full of infinite sorrow when love is frustrated.
Celebrity reviews
Song Zhu Xi's "Biography of collected poems": "Those who are pi have han, there are mounds next to the doors, there are grasses above the hanshans outside the mounds, there are dwellings with adulterers who know it, those who are far away from the room, and those who think but do not see the words." ”
Qing Yao Jiheng's "General Treatise on the Book of Poetry": "'Its room is far away, and its people are far away', which is more than the 'Is it not ersi, the room is far away' quoted in the Analects." He said 'room far', this bias said 'room', and the word 'far' belonged to people, and the spirit was clever. And there is not a single word of 'thought' in the eight characters, but it is nothing but thought, especially wonderful. The word 'si' is revealed in the next chapter. The Son is not I, that is, the "true interpretation of the person is far away", and the person who sees that man is far from the fruit is far away. ”