Jia Jian

Time: Pre-Qin Dynasty

The Millennium is frost. The so-called Iraqis are on the water side.

Tracing back from it, the road resistance is long; Swim back from it, in the middle of the water

Sadly, the Millennium is still there. The so-called Iraqis are in the water.

Tracing back from it, the road is blocked and embarrassing; Swim back from the inside and swim in the water.

The dew has not yet arrived, so-called Iraqis are in the water.

Tracing back from it, the road is blocked and right; Swim out of it and swim in the water.

To annotate ...

(1) jiān: reed without long spikes. Jiā: a new reed. Cangshan: lush appearance.

⑵ Yes: concentration.

(3) The so-called: I mean missed. Iraqi: That person refers to the object of admiration.

(4) one side: that side.

5. Go upstream. Vortex: a place where water flows around. Backwater: swim upstream by the river. Obstacles: difficulty walking. The road is blocked and long, which means taking land. From: Pursuit.

(6) Upstream: downstream of the river. Wan: Now it seems. In the middle of the water: it means that although it is easy to go downstream, the person you are chasing is in the middle of the water, even if it is close, it is out of your reach.

(7) Upstream: Upstream. Hereinafter, "upstream" refers to downstream. One said that "rotation" refers to a curved waterway, and "swimming" refers to a DC waterway.

Wan Wan: It seems so.

Levies: A lush appearance.

Shaanxi. Meixian county Jianjiatai

⑽(xθ): Dry and dry.

⑾ Mei: The place where water and grass meet is the shore.

⑿⑿(jρ): Up, up, indicating that the road is getting higher and higher.

[13] chí: the beach in the water.

[14] mining: the appearance of prosperity.

⒂ Already: Stop.

⒃ (φ): At the water's edge.

⒄ Right: twists and turns.

⒅沚 (zhǐ): the beach in the water.

translate

The river is green with reeds and frost in autumn. Where is the right person? Just across the river. It's too long to go upstream to find her. Follow the running water to find her, as if in the middle of the water.

The reeds by the river are dense, and the morning dew is not dry. Where is the right person? Just beyond the river bank. Sail against the current, it is hard to go climbs. Follow the running water to find her, as if on a beach.

The reeds by the river are thick and thick, and the dew has not been completely collected in the morning. Where is the right person? It's just beyond the water. It's hard to find a way to find her against the current. Follow the running water to find her as if she were in the water.

Make an appreciative comment

Feng Jiajian in Qin Dynasty is one of the Book of Songs, a collection of China's ancient realistic poems. The whole poem consists of three chapters with eight sentences in each chapter. This poem was once regarded as a mockery of Qin Xianggong's failure to consolidate the country with Zhou Li, or as a pity for its failure to attract hermits and sages; Now it is generally believed that this is a love song, which is about the melancholy and depression when you pursue what you love but can't get what you love. The whole poem consists of three chapters, and the last two chapters are only slightly changed compared with the first chapter, which has formed the effect of harmonious internal rhythm and uneven rhythm between chapters, and also caused the reciprocating advancement of semantics.

The Qin land in the Eastern Zhou Dynasty is roughly equivalent to most of Shaanxi and eastern Gansu today. Its land is "close to Rongdi", and such an environment forces Qin people to "practice combat readiness and value their strength" (Hanshu Geography), and their emotions are also passionate and generous. The ten poems preserved in Qin Feng are mainly hunting, mourning, satire and admonition, which are more like Zheng's style.

The poem "White Dew is Frost" conveys to readers that it is late autumn and the dawn of genius, because there are frost flowers condensed by dew at night on reed leaves. On such a late autumn morning, the poet came to the river in pursuit of the person he longed for, and an endless reed appeared in front of him, showing cold silence and loneliness. The poet only knows that the person he expects is on the other side of the river. Seen from below, this is not a definite existence. The poet has no idea where the Iraqis live, or whether the Iraqis are like the "South Americans" who swam to the north bank of the river in the east and lived in Xiaoxiang in the evening in the fourth of Cao Zhi's Seven Miscellaneous Poems. This may be a hopeless but tempting pursuit under the poet's feet and pen. Understanding "upstream" and "upstream" as upstream and downstream, or along a winding waterway and along a DC waterway, will not affect the understanding of poetry. In Bai Juyi's Song of Eternal Sorrow, after the death of Yang Guifei, Xuanzong was lonely and sleepless. Through the above search, he found the green void, below, in the yellow spring, a Taoist priest. He still "but he didn't find the person he was looking for in two places", but after all, he found Yang Guifei, who had become an immortal on the "illusory" overseas fairy mountain, and met again on Tanabata. However, in Jiaxu, after the poet's hard pursuit, the Iraqi people seem to be in the middle of the river, surrounded by waves, still inaccessible. In Hanguang, Nan Zhou, Guo Feng, the poet couldn't find a "female passer-by" either, because the Hanshui River was too wide to cross. Chen Qiyuan said: "If a husband says (pleasure), he will want something, but if he only looks at it, he will feel something." (Appendix to Shi Mao's Argumentation) "Visible but unreachable", which is within reach, deepens the degree of longing. The word "Wan" in the poem shows that the figure of the Iraqi people is vague and ethereal, and perhaps it is simply an illusion born out of the poet's obsession.

The latter two chapters are only slightly changed from the first chapter, and this kind of repeated singing with only slightly changed words is a common technique in the Book of Songs. As far as this poem is concerned, this change is all about rhyme-the first chapter "Cang, Shuang, Fang, Chang and Yang" belongs to the rhyme of Yang, the second chapter "Qi, Mei, Ji and Gui" belongs to the rhyme of Fat, and the third chapter "Cai, Ji, Huan, Right and Turbid" belongs to the rhyme of Yang. At the same time, this change has also caused the reciprocating advancement of semantics. Such as "white dew is frost", "white dew is not sad" and "white dew is not endless"-at night, dew condenses into frost flowers, melts into dew due to rising temperature, and the dew evaporates under sunlight-indicating the continuation of time.

This poem was once regarded as a mockery of Qin Xianggong's failure to consolidate the country with Zhou Li (Preface to Shi Mao and Jian Zheng), or as a pity that he could not attract hermit sages (Yao Jiheng in The Book of Songs and Fang Yurun in The Original Book of Songs). But unlike most poems in The Book of Songs, the content is often more specific. There are no specific events and scenes in this poem, and even the gender of "Iraqis" is difficult to identify. The above two understandings may be based at the beginning, but these bases have not survived or are not convincing enough, so their conclusions are questionable. Annotators of the Book of Songs in past dynasties often pursue deeper, but they get the opposite result of giving up the root and getting the end. Moreover, "all history is contemporary history" (see the concept of history by British philosopher and historian Collingwood), and the interpretation of the text is also contemporary. Most modern scholars think it is a love poem.

The emptiness of poetry brings trouble to interpretation, but it also expands the inclusive space of its connotation. When readers touch what is hidden behind the description object, they will feel that the images in this poem are not only used by poets to sing, but also contain some symbolic meanings. "On the Water Side" is a symbol of admiration, which is described in detail in Qian Zhongshu's "Pipe Tapes". "Going back", "going back", "the road is blocked and long" and "everything is in the middle of the water" are just symbols of the difficulty and uncertainty of repeated pursuit. The poet searched up and down, but Iraqis were faintly visible but still out of reach. In The Romance of the West Chamber, Yingying was unable to combine with Pujiu Temple because of her mother's restraint, and lamented that "people are far apart", and the poets in Qin Feng Jiajian may feel the same way.

It seems that the poet's pursuit will be successful, but it is still a mirage. There is a story in ancient Greek mythology that King Tantalus was punished for boasting that he had committed a crime-enduring eternal thirst and hunger. He stood in the big lake, the water was as deep as his chin, there were fruit trees by the lake, and many fruits hung on his head. However, when he was thirsty and bowed his head to drink water, the lake receded; When he was hungry and reached for the fruit, the branches swung open, and the beautiful spring fruit was always within his reach. The proximity of the goal makes failure more painful and regrettable. The most unacceptable failure is the failure that is only one step away from success.

Works that explore the profound experience of life always get constant response in later generations. "Building four" and "building one person" have become cliches in old letters. Cao Zhi's Ode to Luoshen and Li Shangyin's Untitled Poetry are also responses to the theme of Qin Bamboo Slips. A romantic novel by Qiong Yao, a contemporary popular novelist in Taiwan Province, is called On the Water, and the theme song of the TV series of the same name is based on this poem.

Creation background

This poem is written for those who admire it in their hearts. Chen Zizhan's "Three Hundred Poems for Solving Problems" said: "There is no doubt that the poem" Sword House "is a work that the poet wants to see but can't see. Who is this man? Is he an old man who understands Zhou rites, or an old minister of the Western Zhou Dynasty who cares for the Zhou Dynasty and the old master? A hermit of Qin State or a friend of the poet? Or is the poet himself a saint, a hermit and a first-class poet? Or do we simplify and vulgarize it and insist that it is a love poem, saying that the poet misses his lover? It is difficult to judge because of different opinions. "

Famous comments

Zhu: autumn waters prosper together, and the so-called other is at the water's edge, and it is impossible to get up and down. But I don't know what it means. (Biography of Poetry)

Fang Yurun: In Qin Feng, the taste of this poem is by no means similar. A country that delights in belligerence and fighting suddenly encounters a superb and far-reaching work, which can be said to stand out from the crowd and be different. (Original Book of Songs)

Wang Guowei: The poem Jia Jian impressed me the most. ("Words on Earth")

Gao Feng: This seems to be a love poem. It is impossible to judge whether the hero of this poem is male or female. Describe that he (or she) pursued a lover in Okawa, but he (or she) didn't meet him. (The Book of Songs and National Style)