There is wheat in the mountains, so he stays in the country. He stayed in the country to eat.
Peter's son Li is on the mountain. I admire Peter's son.
The Book of Songs Feng Wang Hill has only three chapters and four sentences. It doesn't seem complicated on the surface, but there are still disputes about the content of the poem and the names of the characters in it, and there is no conclusion so far. "Preface" says: "There is hemp in the mountains", thinking of sages. Zhuang Wang is nameless, saints are in exile, and what Chinese people think is poetry. "Mao thought it was a poem of thinking about sages, and he had no objection to Jian and Shu. [1] Zhuan Gu Xun is generally credible because it is closest to the era of The Book of Songs. However, the themes of some "national style" poems, especially those that reflect the love between men and women, are limited by ideological conservatism. The preface often involves the emperor's concubines, and most of its statements can not stand the test of history. Naturally, there are several people who can take the exam, such as Gentleman and the Old Man, Xintai by Feng Li, Nanshan by Qi Feng and Chen Feng. However, most love poems are often lyric works of poets on the spot, and do not reflect any historical events or figures. I think Hemp in the Mountain belongs to this kind of folk song. For these poems, we can only discuss them from the perspective of poetry, taste them with emotion, judge them with rhetoric, balance them with grammar, and explore their themes with exegesis. As a Neo-Confucianism, Zhu's thought is conservative, but his Biography of Poetry can still follow the principle of commenting on poetry by poetry. For example, Zhu's "Hemp in the Mountain" thinks it is a love poem. When it is said, many people will believe it, but Zhu's theory is also flawed. Zhu Ziyun: "Confucius said, man's way is also." "If Guo Zi is also a man." "Zi, and refers to the first two." After the first chapter, I commented: "A woman wants to bring a private person, so she suspects that there are pits in the mound and there are people who stay with her privately. Now, is it safe? " [2] As Zhu said, it is reasonable for two women to get together in private and both of them give them booze. Although there are still such absurd things today, they were bold enough in ancient times. Even if there is, the parties will not be in the poem, and even poets will not be so relished in the poem. Cheng Junying and Jiang Jianyuan's Annotations to the Book of Songs quoted Cui Shu's Reading Accidentals, refuting those who thought that Feng Qi Dong Ri was a satirical poem, saying, "Anyone who stabs the whole world will regard it as a black sheep and impose his own affairs on himself. Say, if I am like this, if I am like this, how can there be such a self-polluting person in the world? " [3] The principle can also be used here. There are indeed obscene poems in The Book of Songs, such as Xintai, Nanshan, Zaiqu and Zhu Lin, but they are by no means written by the parties themselves, nor in the tone of the parties. Zhu Lin stabbed Chen Linggong. As a king of a country, he even went to The Last Month Of Summer with doctor Kong Ning and his father Yixing. The monarch committed adultery with his subjects and was finally killed by The Last Month Of Summer's son Xia Zhengshu. Zhu Zi said, "It's a prostitute of Shu's mother, who will go to the town in summer sooner or later. Therefore, his people said: Is Jun Hu Zhu Lin? Yue: Er people. However, it is not suitable for Zhu Lin, so it especially learns from the South. The cover is overcast and unspeakable, so from his son's words, the poet's loyalty is so "[2]. If there really is something immoral and contrary to human relations, onlookers will be ashamed to talk about it, just as "the wind on the wall has its own rules" says: "Zhong Yi's words can't be said. What can be said is also ugly. "From this perspective," Hemp in the Mountain "is at least not something that a woman and two lovers sing together. The annotation in The Book of Songs thinks that "there is hemp in the mountains" is not like Zhu said that this woman was having an affair with Zi Jie and his son. These two had hemp in the mountains, which was left by their new love. The annotation in The Book of Songs holds that both Zhu Zi and Fang Yurun interpreted "staying" as retaining, which led to this mistake. If you think you are wrong, you are wrong, because if you interpret "staying" as staying, the expression in Chapter 3, "The son who stays makes me admire nine", is not smooth, but Zhu did not say that Zijie is a father and son, nor did he say that he was addicted to his sister. This is true. However, this folk song, which is not supported by historical data, is contrary to the family relationship and is based on Zhu. Fang Yurun's original book of songs also misunderstood Zhu Xi. He said: "Zi Jie and Guo Zi are father and son, and Ji Zhuan is named after them. Why does a woman listen to her father and son in private? This is really against reason, and I don't want the sages to say it. Can you be generous? But the preface and biography also have doubts. Since Zijie and Guo Zi are names, what does "Zi" mean? Yao Jiheng's theory was also refuted, arguing that "Fu" and "Guo" are auxiliary words, indicating that Fu is an auxiliary word and the state is also an auxiliary word? "Fang advocates that the country is a" country "of" other countries ",and says that leaving his son in his own country will not last long. Why not just me? Fang advocates that this poem is a poem inviting sages to retire. As the saying goes, "there are hemp in the mountains" invites sages to retire, which leads to the decline of the week. Sages abandon it, or go abroad, or get together and retreat to the mountain garden for fun. [4] I don't think there is any trace of inviting sages to retire in the poem, not to mention "Bieliuzi", "Bieliuziguo" and "Bieliuziguo" are obviously the same sentence pattern, and according to Fang's theory, the only way to solve the problem is to add "Yu" before "Guo". The book of songs notes that hemp in the mountains is "a declining aristocrat. Because of his poor family, he turned to Liu, a nobleman with relatives and friends, and got a little favor, so he wrote a poem to tell his story." [5] Biography thinks it is the father of his son, while it thinks it is the name of another person in Liu's family, and interprets "Bie Liu's son" as "Liu's family". I think this explanation is debatable, because the personal pronoun in The Book of Songs is not singular or plural, but zi is a noun. I'm afraid "Zi" refers to two or more people, whether it is used to replace the second person pronoun or as the head language of the biased structure. In this case, our ancestors used numerals, such as "Two sons of Bifeng rowing". Secondly, since the declining aristocrat saved Liu, I'm afraid Liu gave me a little favor, so I won't admire her. I thought to myself that sending jade is nothing more than the following three situations, either the kindness of the Lord is mighty, or friends break up and give it away because of deep friendship, and put it in their hearts for life, or the affection between lovers is revealed and expressed. The author thinks that it is more appropriate and natural to understand this poem according to the third situation, and it is more consistent to understand this poem as a woman's tone. It is precisely because "let me admire my wife" is a sign of mature love that the heroine repeatedly praises it. This so-called "emotion is in the middle, words are in the middle." Not enough, so I lament. Sigh about insufficient, so sing it forever "(harmony, harmony also. For the quotation, see the preface).
The annotations of The Book of Songs by Cheng Junying and Jiang Jianyuan are refreshing. They think: "This is a poem written by a woman, describing the process of her engagement with her lover. First of all, it describes the relationship between the two, which Zijie came to help plant hemp. Later, he invited his father Guo Zi to dinner. It was not until next summer (the second year) when plums were ripe that they made a promise, and Yanzi gave her jade as a gift. " [3] This statement, the author generally agrees, but there are still doubts. First of all, this statement certainly explains why there are two men's names in the poem, but it is still unconvincing, because Guo Zi is the father of her son and the heroine calls her lover's father, which is disrespectful. As far as I know, there are no poems in The Book of Songs that call lovers by their first names, let alone surnames with words, let alone lovers' fathers with words? Secondly, the author thinks that this poem is better to appreciate as a narrative poem than as a lyric poem, because there is no need for so much speculation. I advocate that "hemp in the mountain", "wheat in the mountain" and "plum in the mountain" should first be understood as a wake-up technique, which is commonly used in most national sports poems. Secondly, although the arousal of The Book of Songs is to say something else to arouse the words sung, it has nothing to do with what it says. For example, the rise of this poem reflects the change of seasons. "There are plums in the mountains" means the maturity of love, and "I yearn for nine" is a sign of the maturity of love, just like what is written in Feng Wei's Papaya: "Give me a plum and give me Qiong Jiu. If you don't report it, you will always feel good. "
Ma in the Mountain is a love poem, which Mr. Wen Yiduo believes. He thinks that the word "eat" is the language of sexual desire. In ancient times, sexual behavior was called "eating", such as "eating in plants", "giving to others" and "Yan Jiashu Documentary Evidence": "Old books in Jiangnan are only giving". Wen believes that giving refers to the giving of heaven and earth. If so, giving food is synonymous with writing, and the whole poem is a four-character poem. This is very possible. In terms of style, there are many bold and provocative love poems in The Book of Songs. Structurally, the only five-character poem in the whole poem, "Give it to me", is also out of proportion. Perhaps because the ancients misunderstood the meaning of the word stone, they added another word stone. In this way, there is a grammatical problem with "giving to others", because there is no such thing as "giving to others" anywhere else. According to the grammar of ancient Chinese, it can only be said that it came, or that it came when it came, or that it was given from the good people and from the outside, as Mencius said. From the aspects of tone, grammar, structure and ancient teachings, the author thinks that Ma in the Mountain is undoubtedly meaningful as a love poem. Since Hemp in the Mountain is a love poem, it is inconceivable that the men sung in the poem are two or even father and son. Even if it is not a love poem, it is equally puzzling. Who is the person who "makes me admire nine"? Therefore, the "Zi" theory of Yao Jiheng and Fang Yurun aims to bridge this contradiction, while the "Complementarity" theory aims to solve this problem. The case of Zheng Jianmin in Shi Mao: The first chapter of Biography says:' There are hemp, wheat and grass in the hill, which are governed by his son. "The biography is divided into three chapters, so the second chapter is wheat, and the single chapter is Li, all of which are thought to be the rule of Zijie. Those who know that Guo Zi is the father of this son call Guo Zi's son' You Zhangzhang', and Zhangziguo is the father of this son in the following time. There are chapters in the poem that emphasize intertextuality. This chapter covers the provincial son, and the last chapter covers the provincial son, indicating that he is Liu's son, but it is a language change. " [7] Huang invented Mao Zhuan and pointed out that the reason for the different names is to change the text into rhyme, which is correct. However, I don't think it is necessary to be so serious. Zijie and Guo Zi are nothing more than the names of the heroine's lover, just as Zheng Fengshan's son and Fu Su's son are nothing more than the names of handsome men. "Biography" said: "All children in the world are beautiful. Stealing "Zi", "Guo", "Du" and "Chong" are commonly used words. It is conceivable that they were commonly used by men at that time. For example, a child's father is called Guo Zi. As for Zi Zi, Mencius said that "those who don't know the beauty of Zi have no eyes". In the Spring and Autumn Period, Dr. Zheng Gongsun Kuo pointed to Zi, Du Fu and Mei, and said: Similarly, Feng Sang Zhong also changed the name of the thinker to rhyme, and the poem was written in a man's tone. The first chapter says, "Who is thinking in the cloud? The second chapter of "Beautiful Memories" was changed to "Beautiful Memories of Meng", and the death chapter was even called "Beautiful Memories". Zhu Zi said, "Jiang, the daughter of Qi, is also a noble person." "Chen Chuan" said: "Is it possible to marry a wife? Ginger must be neat. " Jiang Meng is a synonym for beauty, which is used to address lovers. Confucius said, "The beauty's first name is Ji, the last two surnames, and the children are prosperous, so there are many beautiful women in the family, so they are called women." [1] Textual research on Chen Huan's Biography of Shi Mao's Poems, the word "Shu" is the mistake of "Shu", and Lu Deming's classical interpretation was originally called "Shu" [8]. Uncle Ji is like Ye, Meng (Bo), Zhong, Shu and Ji all ranked, and ancient women were nameless and speechless, so it was called ranking. Jiang Meng and Zi Yue are pronouns, and no one will doubt that Meng Ke, Meng Yong and Zi Yue are pronouns, so it is not necessary and impossible to verify whether they really exist. Similarly, Zijie's name can't be tested. If we admit that the names of "Fu Su in Mountain Residence" and "Sang Zhong" are changed by rhyme, it is very likely that "Ma in Mountain Residence" will be changed by rhyme. To sum up, we can see that this kind of love between men and women is mostly written in the tone of men and women, and the names of the protagonists and lovers in the poem are pronouns, not real names. This trend still exists in later generations, such as "Peacock flies southeast" and "Luofu" in Yuefu folk song "Shang Mo Sang", which are synonymous with beauty. In a word, the author thinks that Guo Zi is a father and son in Biography, and there is no evidence, just guessing from the following "the son of Bieliu". In fact, Zi refers to men or women more than sons in The Book of Songs. The author believes that this "son" is a son, just like the "son" of the "son of an alien" in the Oriental Day. Wang said in Biography and Shuowen Jiezi, "Yes, it is. Therefore, Erya said, "The son of a son is also a son." "Zhi" is a loan word of "Zhe", and Shuowen says: "Zhe is another word." However, in Nan Zhou Yao Tao's The Son of Bi Liu Yu Gui, the word "zi" is obviously a demonstrative pronoun, and the meanings of "zi" and "zi" become empty.
Finally, from the perspective of literary language, through the study of rhetoric and syntax of the poem, I question the "Liu" and "Liu" in Ma in the Mountain. If "Liu" is taken as the surname, sentences such as "Bieliuzi", "Bieliuzi" and "Bieliuzi" are both literary and unlike poetry, and there is no such sentence pattern in the Book of Songs. "Stay" could have been connected with "Liu", such as "Don't stay anywhere, all three things are ready" in Daya Changwu and "Liu" in the poem. "Wu" and "Biography" say:' Liu, kill also.' Place, still stop. "Chuan" means to punish his monarch and explain his classics. Hang others to interpret the scriptures. Pronunciation of both words. [8] Liu Ye is a surname, "Guang Yun Youyun": "Liu, surname. Walk out of the meeting. After the self-defense doctor left the seal ... ",it is an ancient word. I think this is credible. But I think "Liu" and "Liu" in "Ma Zhongshan" are connected. As far as poetic techniques are concerned, Zhu Xi, Yao Jiheng and Fang Yurun are not based on "turning". As mentioned above, it is disrespectful to call a person a character to show respect and add a surname. If the younger generation calls him an elder, it is disrespectful. More importantly, the phrase "son of Biliu" is not smooth when it is used as a surname. A somewhat similar sentence is "Zi Zhong's son" in East Gate of Martin, but the latter is more fluent. Why don't poets call him the son of Biliu or the son of China? I think "staying" can lead to "mourning", because the words "jiao" and "mourning" in Chen Chu and the original word Liu Dang in The Book of Songs were added by later generations, and Shuowen has no words and no sorrow. Guang Yun: "Beauty." Demons are also beautiful. To express the meaning of killing, Shuowen has the word "six sons", and ancient books also borrow the word "six sons", such as "don't slaughter the city, don't dive into the army, and leave no one behind" Logically speaking, to express the meaning of beauty in ancient books, it is natural to borrow the words "Liu Zi" and "Liu Zi", because Liu Zihe and Liu Zhong never left a sound. Phonetic symbols are the same for two reasons. First, phonetic symbols are ancient Chinese characters, and later generations add semantic symbols to form pictophonetic characters, which is how ancient and modern characters are formed; Second, when the ancients used Chinese pronouns at that time, it was impossible to have standardized requirements like today. What's more, there is no time to think in a hurry, and it is possible to seek harmony, so people with the same notes borrow more. In addition, the national wind is a folk song, and it is impossible for the collectors to write it down and ask for every word. Even today, we can't do it, because today's folk songs, like ancient folk songs, have some words without words. Therefore, in the Book of Songs, original words and loanwords still appear together, not to mention not in the same article. In ancient books, Liu, Zhong, Liu, Liu, Liu and Liu all borrowed [10], which was originally wordless. Also Liu, the famous wood, the word Liu (different from pomegranate, see Er Ya Shi Mu), Selected Works Zuo Taichong, Wu Du Fu, Liu Yushuang, Liu, one for Liu; In ancient times, "Liu Liang" was also called "Liu Liang", and Liu also passed by, because Liu, Liu and Liu were homophonic. In Selected Works, Fu Sheng of Pan Anren said: "The invitation seems to be effective, and it must be in the middle." Shan Li quoted Cang Cang Cang: "Stay overnight" is naturally a loan word. From this point of view, Liu Hezhuo could have been connected. The word "Liu" means beauty. There is only one example of "the moon rises" in The Book of Songs, which seems to be an isolated use case, but if we connect a series of homonyms, it is not isolated. The word "the moon comes out" is Liu, but it is a loan sound. Undoubtedly, there was such a beautiful word at that time, which was homophonic with Liu and Liu, and its original word was Liao Ye. Shuowen: "Liao is beautiful" (that is, beauty). "Le" and "Le" in the first chapter of The Moon Comes Out are synonyms for "Le". He said, "Liao, I'm a concubine. "Dialect" and "Guangya" say,' Hey, not bad'. Shuowen: "Hey, female characters are also." [8], homonym is synonymous, because it is a beautiful meaning, so women use it as an ideograph. These three words have the same mother, and the rhyme in ancient times is the same, and good is also a rhyme word. I thought the folk songs of Liao, Zhuo and Liao were originally a word, included in a book and written in different languages. It should not be a coincidence that all the words left behind sound beautiful. Their existence and flow are not coincidences. "The Book of Songs Zheng Feng" is "Qingming", and clean water is beautiful. People often use flowing water to describe the beauty of articles, and horses run fast. Today, people still say "gallop", which is not unreasonable. You, glazed, colorful, so you say you, Ryukyu; In fact, Ryukyu is also the sound of flowing water, and so is the flag. Therefore, it is decorated with jade in ancient times, and the characters are structured up and down, with flowing water on the top and jade on the bottom. Xu Kai's Biography of Shuowen Jiezi System said: "Up and down, the movement is winding, if running water", so is Liu Zi's voice; Lin is homophonic with Liu and Liu, and the Ministry said: "Jin Mei's name is Lin, and it is also beautiful" [10]; Pomegranate is the abbreviation of pomegranate, which is a foreign language loan word. It is not for no reason that the ancients used it to create the word pomegranate, because pomegranate seeds are bare. To sum up, judging from the habits of ancient Chinese characters, the word "Liu" in Mazhongshan can be connected with the word "Liu" in Moonrise, both of which are borrowed words from Liao. As mentioned above, "Liu" as a surname, "the son of Bieliu" means uneasy, but if it is connected with "Liao" (it should be connected with "Liao" from the perspective of * * *), it means beauty. This kind of sentence pattern does not appear in isolation in the Book of Songs, such as "the other son" in Moon Out. I think "Peter's son" and "Peter's son" not only have the same structure, but also have the same meaning. There are other sentences with the same structure in The Book of Songs, such as the yellow bird in Qin Feng, and the sky is the sky. In Liu Yuan, the prefix "you" is used in places with gardens and bays with deep gardens, because the word "you" has been blurred, and there is no substantive difference between it and "you". There are also some adjectives with overlapping adjectives without prefix, such as Simi, Bian Bian, Hua, Jing Jing 'e, Shang and Xiang Shi (the first sentence is the same topic). There are also those who put "bi" after adjectives, such as Zhao Nan Xiaoxing, Yihe Xiaoxing, Xin Nanshan and Xin Bi Nanshan. Generally, the same sentences are Bi Shu Mei Ji, Zheng Feng has a girl with a car, Bi Mei Jiang Meng and Xiao Ya Du Ren, which are the same as Bi Liu Zi and Bi Liu Guo Zi. From this perspective, there are hemp in the mountains, and the neat aesthetic feeling will be broken by the old theory. If "Liu" means "Zhuo", then these poems are no longer simply shouting at each other, but contain words of praise and appreciation (in this case, the Book of Songs can be seen everywhere), so this poem uses repetition and shouting, which is really the expression of the heroine's affection.
To sum up, the author thinks Ma in the Mountain is a love poem. A woman wants the right person to get close to her, and finally she gets it. The other party gave Pei Jiu as a token of love, and she couldn't help singing this song. The two sentences in the middle of each chapter are a cry and a sigh for beauty, and they are repeated because of that deep affection, eager expectation for it, or joy in the heart of the right person.
Main references:
[1] Notes on the Thirteen Classics [M]. Shanghai: Shanghai Ancient Books Publishing House, July 1997, p. 333, p. 337.
[2] Zhu Zhu. Poetry biography [M]. Shanghai: Shanghai Ancient Books Publishing House, 1 February 1980, new1edition, page 47, page 84.
[3] Cheng Junying and Jiang Jianyuan. Notes to the Book of Songs [M]. Beijing: Zhonghua Book Company, 199 1 year, p. 270, p. 2 16.
[4] Fang Yurun. The original book of songs [M]. Beijing: Zhonghua Book Company,1986 65438+February, page 20 1-202.
[5] Peak. Notes on The Book of Songs [M]. Shanghai: Shanghai Ancient Books Publishing House, 1980 10, page 105.
[6] Wen Yiduo. Complete works of Wen Yiduo, style and poetry [M]. Beijing: Life Knowledge Reading Joint Publishing Company, August 1982, p. 13.
[7] Huang Zhuo. Shi Mao Zheng Jianping [M]. Shanghai: Shanghai Ancient Books Publishing House,1June 985, p. 72.
[8] Chen Huan. Poems about Shi Mao [M]. Beijing: China Bookstore, 1984, p. 613,367,628.
[9] Chinese dictionary [M]. Wuhan, Chengdu: Hubei Sichuan Dictionary Publishing House,1992,65438+February, the first 106 1 page.
[10] Xu Kai. Shuowen Jiezi Zhuan [M] Beijing: Zhonghua Book Company, 1987, 10, page 7, page 5.
Xiang Xi. Dictionary of the Book of Songs [M]. Chengdu: Sichuan People's Publishing House, 2nd edition, July 1997, page 5 15.