Looking at the drought and mountains over there, the trees of the pass are dense.
A gentleman, a good man, a good man, a good man.
Gui Zan's wine vessel is very delicate, and the ladle's wine vessel is full of wine.
Glorious and happy people come from heaven, and luck is a happy person.
The eagle flies in the blue sky, and the fish is in the abyss, Wei Yao.
Gentleman, how can you not train young people?
The sweet wine has been filled, and the Red Bull is ready for sacrifice.
It was built to sacrifice it, not to do great things.
Oaks are so lush that people cut them to burn the gods.
A gentleman, the gods should come to comfort you.
The kudzu vine is full, and the branches are wrapped around the trunk.
Gentleman, good man, good luck does not do evil.
Precautions:
1, dry foot: at the foot of dry mountain. Drought, the name of the mountain, according to research, is near Nanzheng County, Shaanxi Province today.
2. Hazelnut: the names of two shrubs. Gigi: A lot of appearances.
3. Brother: an open and happy person. Gentleman: Zhou Wenwang.
4. do: ask.
5. Arthur: The light and color are very bright. Jade hairpin: Gui hairpin is a wine vessel for offering sacrifices to the Emperor of Heaven. Yugui made a handle, and one end of the handle was a spoon, which was used to scoop food.
6. Liu Huang: yellow, gold or gold-inlaid wine spoon; Flow. Wine brewed from black millet and turmeric is used for sacrifice.
7. Hey: Institute.
8. Kite: The name of the bird. Eagle. Charge: Yes, yes.
9. Hey: Tong Hu, he. Work: make it, make it.
10, Hummer: Red Bull.
1 1, intermediary: seeking. Jing: Big.
12, Se: Many appearances are different from the word Se in Chapter 2.
13, Liao: burning, which means burning firewood to worship heaven.
14, labor: comfort. Or interpreted as a blessing.
15, Mo Mo: The same desert, countless and boundless. Gertrude: Gertrude.
16, stone: stretch stretch. Stripes: branches and trunks.
17, Hui: treacherous and cunning.
Translation:
Look at the bottom of the dry mountain over there. How dense hazel trees are.
Harmony is a good gentleman, and happiness depends on harmony.
Gui Jun's wine vessel is bright and exquisite, and the golden spoon is full of wine.
Harmony is a gentleman, and happiness is joy.
The eagle spread its wings and flew into the blue sky, and the fish wagged its tail and jumped into the abyss.
How can a gentleman who is in harmony with the people not cultivate young people?
The liqueur is full, and the red bull is ready to sacrifice.
Use it to sacrifice others and use it to get great blessings.
This oak tree is so lush that people cut it down and burned it to worship the gods.
Be a gentleman and the gods will come to mourn you.
Kudzu vine is full of branches and stems.
Harmony with the people is a gentleman, and seeking happiness is not evil or treacherous.
Appreciate:
Daya are all works of the Western Zhou Dynasty. They are mainly used in ceremonies such as the appointment of princes and banquets of nobles. Except for a few thorns in the period of Zhou Liwang and Wang You, the basic content is to praise. The poem "Dry Foothills" is the fifth one in "Elegant Style", and it is a musical song praising Zhou Wenwang, which ranks with the next one, the fourth one and the last one.
As for the theme of the poem, "Preface to Mao Poetry" says that the "withered foothills" are also inherited by ancestors. Zhou's ancestors established the career of Hou Ji and Gong Liu, and the king and the king were blessed with everything they did. These three poems have the same meaning. What does it mean to be an ancestor? Kong Yingda of the Tang Dynasty said, "King Wen was given by his ancestors." . This explanation seems unsatisfactory. In Qing Dynasty, Wei Yuan's poem "On the Ancient Micro" said that ancestor worship was a blessing, but a poor performance. In Song Dynasty, Zhuxi's Biography of Poetry is about praising the virtues of kings, and his analysis of the preface to poetry is also called a big mistake in the preface to poetry, especially not a liberal arts. On the other hand, Yu Run's original Book of Songs in Qing Dynasty not only denounced Mao Xu for talking nonsense, but also complained that the Biography of Poems was extremely vague, thinking that this cover was also a blessing for sacrifice. The first part (referring to Ban Pu) was based on people's words (the fourth part of Ban Pu contained the sentence that Zhou Wang was tested, but it was not human). This article is a sacrifice, but people also regard it as a masterpiece. In fact, Fang's theory can be said to be another explanation of the theory of receiving ancestors in Mao Xu, but his understanding of receiving ancestors is consistent with that of Kong, so he misunderstood and criticized Mao Xu. Mao Xu is right, but if we interpret the theory of tact, we might as well regard it as a poem praising Zhou Wenwang's blessing in offering sacrifices to his ancestors, and knowing how to cultivate talents from Cheng Junying's interpretation of The Book of Songs.
This poem consists of six chapters, each with four sentences, and the sentence "Brother Jun" runs through the whole article. The first two sentences of the first chapter begin with the dense hazel tree at the foot of the dry mountain, which is also a metaphor. Mao Chuanjie said: Yin and Yang are in harmony, and the mountains have been repaired, and gentlemen can be sincere and happy. Zheng Xuan wrote a cloud: People with lush trees will be nourished by mountains, clouds and rain. Yu Zhoubang people enrich the people and enjoy music, which is the teaching of monarch's virtue. They spoke thoroughly from both the monarch and the people. The last two sentences are "Mr. Brothers" and "Brothers and Sisters". As Zheng Xuan said, it means that the monarch gives pleasure to the people, so he also gets pleasure from seeking happiness, which means that he is blessed by being in harmony with the people, and he is more harmonious with the people. The former is the result of the latter, and the language has profound meaning.
The second chapter begins to touch on the theme of ancestor worship and blessing. Liu Huang has two words, the white of jade and the yellow of wine set each other off in interest, and the colors are bright and beautiful. The visual effect produced by writing is excellent, and Yao Jiheng rated it as a China native (ditto), which is of course unshakable. The third chapter, from the sacrificial scene, suddenly writes about flying kites and jumping fish, and the composition structure seems to be swaying. Kites fly in the sky and fish jump in the depths. The surface semantics are extremely clear, but the deep semantics are difficult to understand. Zheng Xuan wrote a cloud: (kite) flies to the sky, saying that the wicked are far away, not for the people; Fish jump in the fish garden, and the fish people are happy. However, when commenting on these two poems quoted in The Book of Rites, he even said: As for the sky, the kite flies to the sky, and as for the earth, it jumps to the imperial garden, which is obvious to all. Wang Xianqian's Collection of Three Poets' Righteousness is called an essay explanation, which is extremely true. The explanation given by Lu, the representative of Hanwang Fu Qian Fu Lun-Dehua, recognized in Wang Shu, is that a gentleman practices the virtue of being at ease, from flying birds to deep fish, but he is unwilling to be happy and well-off. Because since Wang thinks that being a man in the sentence of "being a man" in Baipu refers to cultivating talents, the sentence of "being a man" in this poem naturally refers to cultivating talents, so it is inappropriate to release others as benevolence. Kites fly in the sky and fish jump in the deep sea. In fact, it means that the sea is wide and the fish jumps, and the sky is high and birds fly, which symbolizes that outstanding talents can give full play to their talents. So the following two sentences are written like this: I am a gentleman, I am not a person. In other words, the king of harmony will not fail to cultivate new people to carry forward the virtues of his ancestors.
The fourth chapter resumed after putting down a sum of money in the third chapter, and continued to write sacrificial scenes. Sake was interrupted in the second chapter and reconnected with Liu Huang, which is by no means an ordinary idle pen. What is written here is the ceremony of reducing alcohol consumption during sacrifice, that is, pouring wine in Gui Jun, spreading white thatch on the throne, pouring wine on the grass, and the wine permeates the grass, as God drinks. Next, the stallion prepared a sentence saying that the stallion sacrificed at the time of sacrifice was sacrificed to the gods. Sacrifice to Niu Jiao TaiJail, only offering sacrifices to pigs and sheep is called ShaoJail, while Yitai Jail is a sacrifice, and the ceremony is very grand. The fifth chapter continues to describe the ceremony of offering sacrifices to heaven and burning firewood. People cut off the branches of oak trees, piled them on the altar as firewood, burned silk and sacrifices on the firewood pile, and plumes of smoke rose into the sky, symbolizing the communication with the gods in the sky, completing the sincere reverence and prayer of the world to the gods. For such monarchs and people, the ancestors of Haotian God and ancestors will naturally work hard under the celestial spirit and will naturally bless them.
So in the last chapter, after the first and third chapters, the metaphor was used three times, and the dense kudzu vine spread endlessly on the branches, indicating that God would always bless the people of Zhou. The combination of Mo Mo and Hazelnut, one end of which has dual functions, also has a wonderful echo. As for the last sentence, it is irrelevant to ask for happiness without asking for anything in return, to interpret it as not violating the way of ancestors (Zheng Xuan's note), or to interpret it as not detouring (Gao quoted this poem in Lu's Spring and Autumn Annals-Knowing Points), so we might as well save it as two sentences.
Summer drought and heat
Summer drought and heat in the tomb.
The wind didn't force out the heat in midsummer, and the Naxi sun seemed to have wings, hovering over the hills and refusing to set.
People are worried that the dry rivers, lakes and seas will dry up, and the Milky Way will dry up?
The high Kunlun Mountain is covered with snow all the year round, and the distant Penglai Island is cool.
I can't take the world with me in summer. How can I bear to roam freely alone?
Translation and annotation
The breeze has no power to eliminate the heat of this hot summer, and even the sunset flies up the mountain like wings, and the afterglow is still there. The world is already afraid that the water in this river, lake and sea will evaporate, but doesn't God care that the vast galaxy will dry up? Maybe there is a cool place on the Kunlun Mountain, which is covered with snow all year round. Maybe there is a cool summer on the remote and foggy Penglai Fairy Island. But if I can't go with the world, how can I bear to abandon the public alone?
1, the breeze can't kill the summer heat, and the sunset flies to the top of the mountain: this sentence describes that the sun refuses to set.
2. Hehan: Galaxy.
3. Kunlun: the name of the mountain. In ancient mythology, the Queen Mother of the West lived here.
4. Penglai: Fairy Island in ancient mythology.
5. Legacy: Reservation.
Make an appreciative comment
This song "Summer Drought and Bitter Heat" is one of Wang Ling's representative works. The imagination of the whole poem is strange and magnificent, which expresses the poet's lofty sentiments of sharing weal and woe with the world, shows his broad mind and embodies his magnificent poetic style. Liu Kezhuang's "Pre-Collection of Houcun Poems" called it "old-fashioned and knowledgeable".
The beginning of the poem is extraordinary: the breeze can't kill the summer heat, and the sunset flies to the top of the mountain. The cool wind can't drive away the summer heat. At first glance, this seems to violate the essence of wind energy to drive summer heat. In fact, this is the poet's ingenuity. In this way, of course, it means that the breeze is too small to drive away the summer heat, but more importantly, it is used to set off the summer drought and heat. The word tu in this sentence is particularly subtle. Slaughter means killing. Tude's "Heat" not only personifies heat, but also strongly expresses the poet's feelings of hating the heat. If the word "tu" is replaced by "drive" or "eliminate", poetry will certainly pass, but the artistic effect is far less than that of tu. The poem in the poet's other poem "Laziness in Summer" is too difficult to calm summer down. The content reflected in this poem is similar, but it is not as vivid and powerful as this poem. Writing the sun even more vividly is the reflection of the setting sun flying up the mountain with wings.
Reading these two poems, we seem to see such a scene: the weather is hot, there is no rain in the drought, the river dries up, the land cracks, the seedlings wither, the sun refuses to set, and people are restless.
How did such a summer drought and heat come about? The poet thinks this is because of God, so he goes on to write: People are already afraid of the depletion of rivers and seas, and God does not hesitate to do it. The sky here is full of human feelings, and I don't regret the dryness of the rivers and seas, which is in sharp contrast with people's fear of the dryness of rivers and seas. The poet's hatred for God permeates between the lines. It should be said that people are afraid of the exhaustion of rivers and seas, which also contains a subtext. What people are most afraid of is not the exhaustion of rivers and seas, but the unsolvable livelihood problems brought about by natural disasters such as summer drought and extreme heat. This is closely related to the bitter words in the poem "Summer, Drought, Bitterness and Fever". He Han can speak various languages, and his imagination is magnificent and amazing.
If the first four sentences of this poem mainly describe summer drought and extreme heat, reflecting the poet's hatred of summer heat and heaven, then the last four sentences mainly express the poet's lofty sentiments of sharing weal and woe with the world and show the poet's broad mind.
The high Kunlun Mountain is covered with snow all the year round, and the distant Penglai Island is cool. Kunlun is a high mountain in western China, and the snow does not melt all year round; Penglai is one of the three sacred mountains in the Bohai Sea in ancient legends. These are the cool world in the poet's mind, without the suffering of summer, drought and heat. It is natural for poets to think of the cool world in reality and legend, such as Kunlun and Penglai, from summer drought to summer heat. It is also conceivable that such a cool world has great attraction to poets who have suffered from the heat and drought.
However, the poet thinks more: if you can't bear the world with your hands, why don't you have the heart to swim in it? If you can't take the whole world with you, how can you bear to go to the cool world Kunlun and Penglai Mountain alone? Here, the poet expressed his lofty sentiments of sharing weal and woe with the world and showed his broad mind. Holding all the languages in the world, the imagination is strange, the spirit is magnificent and full of romanticism. We can also find some similar poems in Wang Ling's poems: If a long star is wise, he can cheat, sweep the Central Plains ("I have a hunch"), and finally roll up the surging water and make a ten-day rain on earth ("Two Wonders of Dragon Pool"). At the same time as the tomb, there is also a poem in Han Qi's Bitter Fever, which is related to "Why can't you travel around the world by hand?" Taste Kunming. There are other immortals who want to fly away. Yu Yi is not alone. People in the world are all born with feathers? It goes without saying that his imagination is also very strong, but his boldness of vision is far less than Wei's, and his artistic appeal is not as strong. Summer drought and heat in the tomb.
Summer drought and heat
Author: Wang Ling
The wind didn't force out the heat in midsummer, and the Naxi sun seemed to have wings, hovering over the hills and refusing to set.
People are worried that the dry rivers, lakes and seas will dry up, and the Milky Way will dry up?
The high Kunlun Mountain is covered with snow all the year round, and the distant Penglai Island is cool.
I can't take the world with me in summer. How can I bear to roam freely alone?
Precautions:
1, the breeze can't kill the summer heat, and the sunset flies to the top of the mountain: this sentence describes that the sun refuses to set.
2. Hehan: Galaxy.
3. Kunlun: the name of the mountain. In ancient mythology, the Queen Mother of the West lived here.
4. Penglai: Fairy Island in ancient mythology.
5. Legacy: Reservation.
Translation:
The breeze has no power to eliminate the heat of this hot summer.
Even the sunset flies up the mountain like wings,
Yu Wei still exists.
The world is already afraid that the water in this river, lake and sea will evaporate.
But doesn't heaven care that the vast galaxy dries up?
Maybe there is a cool place to go on the Kunlun Mountain, which is covered with snow all year round.
Perhaps there is a sea breeze to cool the summer on the ethereal Penglai Fairy Island.
But if you can't go with the rest of the world,
Then how can I have the heart to abandon the public alone
Appreciate:
This song "Summer Drought and Bitter Heat" is one of Wang Ling's representative works. The imagination of the whole poem is strange and magnificent, which expresses the poet's lofty sentiments of sharing weal and woe with the world, shows his broad mind and embodies his magnificent poetic style. Liu Kezhuang's "Pre-Collection of Houcun Poems" called it "old-fashioned and knowledgeable".
The beginning of the poem is extraordinary: the breeze can't kill the summer heat, and the sunset flies to the top of the mountain. The cool wind can't drive away the summer heat. At first glance, this seems to violate the essence of wind energy to drive summer heat. In fact, this is the poet's ingenuity. In this way, of course, it means that the breeze is too small to drive away the summer heat, but more importantly, it is used to set off the summer drought and heat. The word tu in this sentence is particularly subtle. Slaughter means killing. Tude's "Heat" not only personifies heat, but also strongly expresses the poet's feelings of hating the heat. If the word "tu" is replaced by "drive" or "eliminate", poetry will certainly pass, but the artistic effect is far less than that of tu. The poem in the poet's other poem "Laziness in Summer" is too difficult to calm summer down. The content reflected in this poem is similar, but it is not as vivid and powerful as this poem. Writing the sun even more vividly is the reflection of the setting sun flying up the mountain with wings.
Reading these two poems, we seem to see such a scene: the weather is hot, there is no rain in the drought, the river dries up, the land cracks, the seedlings wither, the sun refuses to set, and people are restless.
How did such a summer drought and heat come about? The poet thinks this is because of God, so he goes on to write: People are already afraid of the depletion of rivers and seas, and God does not hesitate to do it. The sky here is full of people's feelings. I don't regret the dryness of the rivers and seas, which is in sharp contrast with people's fear of the dryness of the rivers and seas. The poet's hatred for God permeates between the lines. It should be said that people are afraid of the exhaustion of rivers and seas, which also contains a subtext. What people are most afraid of is not the exhaustion of rivers and seas, but the unsolvable livelihood problems brought about by natural disasters such as summer drought and extreme heat. This is closely related to the bitter words in the poem "Summer, Drought, Bitterness and Fever". He Han can speak various languages, and his imagination is magnificent and amazing.
If the first four sentences of this poem mainly describe summer drought and extreme heat, reflecting the poet's hatred of summer heat and heaven, then the last four sentences mainly express the poet's lofty sentiments of sharing weal and woe with the world and show the poet's broad mind.
The high Kunlun Mountain is covered with snow all the year round, and the distant Penglai Island is cool. Kunlun is a high mountain in western China, and the snow does not melt all year round; Penglai is one of the three sacred mountains in the Bohai Sea in ancient legends. These are the cool world in the poet's mind, without the suffering of summer, drought and heat. It is natural for poets to think of the cool world in reality and legend, such as Kunlun and Penglai, from summer drought to summer heat. It is also conceivable that such a cool world has great attraction to poets who have suffered from the heat and drought.
However, the poet thinks more: if you can't bear the world with your hands, why don't you have the heart to swim in it? If you can't take the whole world with you, how can you bear to go to the cool world Kunlun and Penglai Mountain alone? Here, the poet expressed his lofty sentiments of sharing weal and woe with the world and showed his broad mind. Holding all the languages in the world, the imagination is strange, the spirit is magnificent and full of romanticism. We can also find some similar poems in Wang Ling's poems: If a long star is wise, he can cheat, sweep the Central Plains ("I have a hunch"), and finally roll up the surging water and make a ten-day rain on earth ("Two Wonders of Dragon Pool"). At the same time as the tomb, there is also a poem in Han Qi's Bitter Fever, which is related to "Why can't you travel around the world by hand?" Taste Kunming. There are other immortals who want to fly away. Yu Yi is not alone. People in the world are all born with feathers? It goes without saying that his imagination is also very strong, but his boldness of vision is far less than Wei's, and his artistic appeal is not as strong.
Storytelling in the Book of Songs
The Book of Songs and Storytelling
Vole, vole, don't eat my millet!
I have served you hard for years, but you don't care about me.
Vowed to get rid of you and go to a happy land.
That promised land, that promised land, is my good place!
Vole, vole, don't eat my wheat!
I have served you hard for many years, but you are not kind to me.
Swear to get rid of you and enjoy the state.
That country, that country of music, is my good place!
Rat, vole, don't eat my seedlings!
After years of hard work, you don't want me!
I vowed to get rid of you and go to the suburbs to laugh.
That happy suburb, that happy suburb, who is still lamenting the long cry!
Precautions:
1, three years old: generally refers to many years. Guan: Serve. Woman: Whatever, you.
2, Gu: Gu pity. Don't care: don't care about me.
3. Death: used as an oath. Go: Leave.
4. Germany: It means gratitude here.
5. Love: Yes. Straight: Same value, same price.
6, labor: comfortable.
7. no: grateful.
Translation:
Mouse, mouse, don't steal my millet.
I have served you for many years, but you have never cared about me.
I swear to leave you and go to that comfortable paradise.
The promised land is really comfortable and my ideal place to live.
Mouse, mouse, don't steal my millet.
I have served you for many years, but you have never cared about me.
I swear to leave you and go to that comfortable paradise.
The promised land is really comfortable and my ideal place to live.
Mouse, mouse, don't steal my seedlings.
I have served you for many years, but you never repay me.
I vowed to leave you and go to that comfortable suburb.
Happy suburbs are really comfortable, who will sigh and cry!
Appreciate:
Man and mouse have always been good friends. Although people have come up with many ugly words to curse mice, mice can't live without humans. Scientists have proved to us that where there are people, there must be mice, and where there are mice, there are probably people. The two most survivable animals in the world are man and mouse, and they are also the two most abundant animals in the world. This shows that mice are inseparable from people, and people are always with mice. Although they are bitter rivals, how can they come together if they are not bitter rivals? Why are only mice among countless animals climbing relatives with others? Can scientists answer this sociological question about people and mice? Come to think of it, rats and people are always unfair. People don't need to ask for anything from mice, they can't live without mice, and they don't cherish mice, a rare animal. At best, they make fun of mice and make up stories about mice marrying women and talking to zodiac animals to relieve boredom. This is a high opinion of mice. If you really want to shout and beat the rat crossing the street, you may not be as cruel as when you beat Reservoir Dogs. This shows that sympathy is added to respect.
On the other hand, the situation is very different. On the surface, mice seem to appreciate human feelings. They never come out in broad daylight to steal chickens and dogs. They also seem to be very self-aware. They know they are ugly and never show off in the street. They are used to living in dark caves and living in seclusion, but they never worry about food, clothing, housing and transportation. If you have food or clothes, go to the human and get them. As long as someone is around, you won't worry that life has no source and nothing. Their only fear is that one day people on earth will have a panoramic view and really cut off the source of life. However, at least in the foreseeable future, the fear of mice can only be established in theory and will not happen in practice. So we can boldly rely on human beings to live a comfortable and comfortable life.
Humans should not look down on mice. You can't run away. Where people go, mice follow. There is no need to make a wish to the sun, and there is no need to doubt the loyalty of the mouse. They will travel around the world with human beings and never break their word.
We can completely predict, like a prophet, where the happiness of human beings lies, and where the happiness of mice lies.