Mid-Autumn Festival
Xiang Ziyan
The blue sky is like water, and the autumn face is clean after washing. Where did the great mirror come from? Who said that cutting Gui should be more glorious? There are no photos left behind, reflecting the mountains and rivers.
People are still suffering from residual heat, and the dust in their lungs has moved me to the three realms of detachment. Ask Chang'e, is there profit or loss in fate? The jade ax and luck will be reorganized. Teach Ye Ye, the world is very round. It's been a long time to fight, and I'm still awake when I'm drunk.
This is a poem praising the bright moon of the Mid-Autumn Festival. It uses the phenomenon of "the moon's waxing and waning" to express the sentiment of "the jade axe, the luck and wind are reorganized, and the world is very round." The words are concise and sophisticated, the artistic conception is broad, and it is rich in philosophy. Compared with the frivolous and sideways love between children and the prudent language that whitewashes peace, it is naturally much higher. It can be called the best in poetry.
The opening sentence of the last sentence is a metaphorical sentence. "The blue sky is like water" is a common comparison between the misty clouds and the clear green water, but "the autumn face is clean after washing". The appearance of the sentence not only makes it lose its vulgarity, but also shows an incomparable momentum. The highlight is the word "wash". The following is a question "Where does the great mirror fly from"? It seems plain and ordinary, but it highlights the main object to be written - the moon, and the words are natural and relaxed, and the metaphor is appropriate. Then he used a rhetorical sentence: "Who knows how to cut Gui, should be more glorious?" Meaning: Who has ever said that if you cut down the laurel tree in the middle of the moon, the mirror-like moon will shine more brightly. This is a reference to an interesting saying recorded in "Shishuo Xinyu·Yu": "Xu Ruzi was nine years old and tried to play under the moon. People said, 'If there is nothing in the moon, it will be extremely bright and evil?'" Xu said : 'Otherwise, it would be like having a pupil in a person's eye. Without this, it would be unclear. '" The object in the moon should refer to the laurel tree, because in mythology, it is said that there is a laurel tree in the moon. The poet here uses the opposite of his intention, and clearly expresses the cry of "without leaving a trace, pouring out the reflection of the mountains and rivers", which means: As it is said, if the laurel in the moon is cut off, it will become like the glorious moon. It will cover all the mountains and rivers of the earth, making their reflections shine out completely. What an “innocent photo”! What a "reflection of mountains and rivers"! The patriotic poets who wanted to regain the Central Plains and unify the country faced half of the mountains and rivers under the jurisdiction of the Southern Song Dynasty. They had nothing to do but express their love for the bright moon and sigh! The poet instead used an allusion to advocate cutting off the "Gui" in the middle of the moon. Is it a coincidence that the same pronunciation coincides with the desire to remove the traitor Qin Hui from the court? ! Because "Hui" originally has the same pronunciation as "Gui", due to the pronunciation change after the Tang and Song Dynasties, "Hui" was pronounced as "Hui" only in the personal name Qin Hui. If it is not a coincidence, it adds a layer of strong political color.
The poet also knows that the laurel in the moon cannot be cut, and the moonlight can only reflect the broken mountains and rivers, so the sentence "people are still bitter and hot, and there is dust in their lungs" On the surface, it says: Although the summer heat has receded, the lingering heat still comes from time to time, which is depressing; but what it actually expresses is the anger towards the capitulationists headed by Qin Hui, who are rampant and eager to rely on power, and the patriotic people in and out of the DPRK. Suppressed anger. Shaoxing Jiazi Shangyuan Youhuai Capital
In the bright moonlight, Qiluo strings and strings play in the spring breeze. The dragon is like a horse, the chariot is like flowing water, and the soft red becomes mist. Beside Taiyi Pond, in Baozhen Palace, there are jade tower pearl trees. Seeing Fei Qiong's companion, the colorful clothes are misty, the stars are looking back, and the lotus is walking.
Laughing into the depths of the colorful clouds, there is a curtain of flowers and rain. The golden hairpin is half fallen, the treasure hairpin falls sideways, and rides the luan back. I lost my paradise while drunk, and returned to Pengdao in my dream, covered with wind and dew. Now on the river, there are thousands of mountains of sorrow and thousands of hairs on the temples.
The small preface before the poem says "Shaoxing Jiazi" refers to the fourteenth year of Shaoxing (1144), the reign of Emperor Gaozong of the Song Dynasty. "Shangyuan", which is today's Lantern Festival, falls on the 15th day of the first lunar month in the old calendar. It is customary to display lanterns on the Lantern Night as a play, so it is also called the Lantern Festival or the Lantern Festival. The "Kingto" in "Youhuai Kyoto" refers to Bianjing, the former capital of the Northern Song Dynasty that fell into the hands of the Jin people. It can be seen from this that the poet was in Lin'an, the capital of the Southern Song Dynasty, and it happened to be the Lantern Festival. He recalled the grand occasion of the Yuan Dynasty in Bianjing and felt nostalgic for his homeland.
Shangqian recalls the Shangyuan night in the imperial city of Bianjing, with lanterns like daylight, singing and dancing, and busy traffic, highlighting that everything inside and outside the palace was peaceful. The two sentences "Hua lanterns are shining brightly in the moonlight, Qi Luo Xian Guan leads the spring breeze" are written in a combination of virtual and real. "Hua Deng", "Ming Yue", "Qi Luo" and "Xian Guan" are all realistic: "Hua Deng" refers to the beautiful decoration. On the night of the Lantern Festival, the lamp is the main scene. It is not only decorated with colorful paintings, but more importantly, it has a dazzling brilliance; the night of the 15th is when the moon is fullest and the light is the brightest; the first sentence "Hua Deng" Combined with the "bright moon", it gives people the feeling that although it is night, it is as bright as day. "Qi Luo" refers to the costumes of male and female tourists, and "Xian Guan" refers to the constant sound of music. "Spring Breeze Road" is a fictitious description. Bianjing is located in the Central Plains. Although the weather in the first month is early spring, the ice and snow have not yet melted, and it is suddenly warm and cold. The spring breeze here symbolizes the joyful tourists who are happy in their hearts, as if the spring breeze has dispersed them. severe cold. The first two sentences below "The dragon is like a horse, the car is like flowing water, and the soft red becomes mist" use metaphorical techniques. "The dragon is like a horse" is the inversion of "the horse is like a dragon". It and the next sentence were born from Li Yu's " The famous line "Cars are like flowing water, horses are like dragons, and the moon is full of flowers and spring breeze" in "Looking at the South of the Yangtze River" is also about the pursuit of the beautiful and happy days that have passed; the "soft red" here refers to the flying dust kicked up by tourists. These three sentences are an overview of the lively scene of tourists flocking to watch the lanterns. Below are two sets of close-up shots.
The first is to write about the beauty of the lamp scene: "Taiye Pool" was originally the name of the palace pool in the Han and Tang Dynasties, here it refers to the inner garden of the Bianjing Palace; "Baozhen Palace" was the name of the palace in the Northern Song Dynasty, according to " According to "Tokyo Menghualu", it can be seen that it is one of the palaces where lanterns are lit for appreciation on the night of the Yuan Dynasty. "Jade Tower Pearl Tree" seems to refer to the open lanterns in the palace. Towers, pavilions, palace corners, and towering ancient trees are filled with thousands of lanterns, shining brightly like beads inlaid with jade. The second is to write about the charm of singing and dancing: "Feiqiong" is the name of the female fairy. "The Biography of Emperor Wu of the Han Dynasty" has "The Queen Mother ordered her maid Xu Feiqiong to play the reed that shakes the soul"; "Nishang" refers to the famous dance music of the Tang Dynasty " "The song of colorful clothes and feathers"; then "Seeing Fei Qiong's companion, the colorful clothes are misty" is written: The singers on the high platform are as beautiful as angels and sing gracefully to the rhythm of the musical instruments. The moving dance of colorful clothes and feathers is as soft and misty as walking on clouds and mist; "Stars turn back to the eyes, lotus steps forward" is about the star eyes of the Kabuki dancer turning and looking forward to the emotions, and the lotus steps move gracefully and gracefully; the "star" is used as a metaphor for the eyes, which is bright and lively; the "lotus" is used as a metaphor for the steps. According to the allusion, "Southern History·Qi Ben Ji 2" "(Donghunhou) also carved gold into lotus (flowers) to cover the ground, and ordered Concubine Pan to walk on it, saying, 'Lotus flowers are born step by step'". After layers of renderings, the grand spectacle of Lantern Viewing on Yuan Ye has been pushed to a climax.
Although Xia Que still writes about the joy of tourists watching the lanterns and the prosperity of Bianjing, it is clearly the aftermath of the end of the excitement; the poet suddenly woke up from the reminiscence and lamented the current sadness. "Laughing into the depths of the colorful clouds, even more dimly, a curtain of flowers raining down" still continues to create a cheerful atmosphere. The previous sentence describes laughter flying into the sky, "deep in the colorful clouds", which refers to the "Colorful Mountain" temporarily erected in the palace to celebrate the Lantern Festival. According to "Meng Liang Lu·Yanxiao": "The curtains in front of Bianjing University are It can be seen that the mountain shed and the opposite Xuande Tower are decorated with colorful decorations, and the stories of immortals are painted on the mountain tower. The last two sentences describe the burning fireworks, which is pleasing to the eye: clusters of fireworks suddenly burst into the high sky, turning into colorful rain of flowers, falling down like waterfalls and bead curtains, rising and falling. The lantern viewing event has reached its climax at this point. The following sentence "The golden hairpin is half fallen, the treasure hairpin is falling sideways, riding the luan back" refers to the fact that the lantern festival has ended, and the ladies who have exhausted their fun are exhausted, and even the shaky temple ornaments are no longer strong. After a while, as people left by car, the bustling and noisy Shangyuan night had become calmer. The poet, who was immersed in reminiscence, suddenly woke up and went "drunk and lost his Taoyuan, and dreamed of returning to Pengdao, covered with wind and dew". What a profound emotion this is! "Taoyuan" refers to the fairy mountain in Tao Yuanming's "Peach Blossom Spring"; "Pengdao" refers to Penglai Fairy Island, one of the legendary three sacred mountains on the sea; "Taoyuan" and "Pengdao" both refer to the place where the Jinren fell. Bianjing of the hand. The word "Drunk Lost" reveals dissatisfaction with the cowardly Southern Song Dynasty for giving up the imperial capital Bianjing for no reason. The poet, Xiang Ziyan, was a minister of the Southern Song Dynasty and a leading war faction in politics. He once led his troops to resist the powerful Jin soldiers in Tanzhou (in the area of ????Changsha, Hunan Province today). He was later dismissed for opposing the peace negotiation and angering Qin Hui. "Dream back to Pengdao" can generally refer to the joy of returning to Bianjing in countless dreams at night, or it can specifically refer to the affectionate memory of Bianjing on the night of Shangyuan. However, the joy in the dream wakes up It will only become more desolate. "Covered with wind and dew" means that the turbulent life leaves oneself covered only with rain, dew, wind, and frost. "Today, on the river, there are thousands of mountains of sorrow and thousands of hairs on the temples" is the ending, which is also the emphasis and expansion of the previous sentence "covered with wind and dew". Now the Southern Song Dynasty court only knows how to stay in a corner for safety, and has no shame in revitalizing it. The poet felt that there was no hope of regaining the land and returning to the imperial capital. His concern for the country became heavier and heavier, just like the pressure of thousands of mountains that made it impossible to breathe; This is similar to the line "Now my hair is three thousand feet white, I am worried about counting the red lights in the cold lamp" in his other song "Partridge Sky".
This article uses the technique of memory and comparison to express the author's tragic and depressed mood of missing his motherland. The more vivid and detailed the description of the happy past, the more people will miss and cherish everything that has been lost, and the more deeply the poet's inner pain will be written. The elegance and beauty of the dictionary make people fascinated, and the intense sadness and anger can make people cry when they see the words, which produces huge touching power. Fang Fei rest. My hometown is broken and my heart is broken. So sad.
Boundless smoke and water, endless mountain scenery.
It is closer to the Qianlong Festival. Eyes filled with tears and crying with blood. Empty cries blood.
Besides the sound of Zigui, the dawn wind is waning and the moon is waning.
This poem was written after the Jingkang Rebellion, in late spring, when all the colorful flowers were withered. This bustling scene touched the author's various sorrows. Looking up into the distance, I can no longer see my hometown in the north. Although the author is from Qingjiang, Jiangxi, he built a Xianglin villa in Wanqiu (now Huaiyang County, Henan) before crossing south. He said in the preface to "Moon over Xijiang": "During the Zhenghe period, Yu Bu built Wanqiu and planted it by hand. Zhongxiang called himself Xianglin Jushi. At the beginning of Jianyan period, the Central Plains was disturbed and he could not return to his old house. "Xianlin's old house always lingered in his mind, but it was no longer in his mind. It is impossible to return, so when I think of the Central Plains that has fallen into the enemy's hands with my hometown, I can't help but feel sad and extremely sad.
The two sentences "boundless" not only refer to the unforgettable mountains, rivers and haze in the north, but also contain the nostalgia for the local customs and people of the Central Plains. Bianjing was the capital of the Northern Song Dynasty and the center of the country. Before the war, it was very prosperous. "Tokyo Menghua Lu Preface" introduces this: "The peace has lasted for a long time, and there are many people and young children, but Xi encouraged, The grizzled old man does not know how to fight. The seasons are different, and everyone has their own appreciation. When the lights are on, the moon is shining, and the snow is blooming, they can climb up high.
It can be said that it is "a festival of things." Romance, humanity and beauty.
"But now this infinite scenery is no longer visible, only the ruins of the old capital remain, and mourners are everywhere in the Central Plains. Every time I think of this, I have so many emotions, and I can only express my inner sorrow with the words "sad".
The word "kekan" is used in the next film to strengthen the tone. Facing the passing spring, he is full of sorrow. Nakan is approaching Qinzong's birthday at this time, "Qinzong's birthday is Qianlong Festival on April 13th. "("Tokyo Menghua Lu") Originally this was a festive festival, but since the Northern Song Dynasty had fallen and the two Huiqin sects were captured, this festival has become a symbol of shame. Although the author also led an army to fight against the Jin army, It can't save the overall situation. In this situation where the national humiliation has not been eliminated and the enemy atmosphere has not been eliminated, we can only shed tears like Zigui Bird. "Qin Jing" says: "Jiang Zuo is called Zigui, and Shu is called Du Yu." , Ouyue said the resentful bird, a cuckoo. "Du Yu is the legendary king of Shu in the last years of the Zhou Dynasty. His country died and his body died. After his death, his soul turned into a bird. He cried resentfully at the end of spring, until his mouth bleeds. Because of the bird's shrill cry, it touched the travelers' thoughts. Therefore, it is also called "the missing bird". The cry of Zigui triggers many people's thoughts about their homeland. Zhou Hui's "Qingbo Farewell" says: "In the early days of Shaoxing, the old man would sit around and talk about the scenery of the capital, and he would like to sing about Cao Yuan's favor." At some point, I had to go back to the capital. When I heard about it, some people shed tears with emotion. "The word "empty" means that even if all the tears and blood are shed, the shame and hatred cannot be avenged.
At the end, it is concluded with a scene, "Du Yu's voice cannot bear to be heard." I am so sad that I can't feel sorry for it. The dawn wind and the waning moon are cold and desolate. Guanhe can only add to the author's sorrow. How can the flower god come to offer auspicious gifts?
The true fragrance and wonderful quality cannot bear the wind and wind of the world. Sun. Deliberately cover the surroundings, don't let the spring light come back.
This is a poem that sings about the charming scene of flowers blooming in spring. It is beautifully written and radiant. The words are beautiful, but there is a hint of sadness in the words.
In just four sentences, Shangqian wrote about a bright spring scene full of flowers and emerald green. "How come the flower god comes to offer auspiciousness", the first sentence uses pronouns, using "red" to represent flowers and "green" to represent leaves, to achieve an implicit but not explicit effect; the word "slant" expresses the delicate and delicate nature of the flowers. The posture is not rigid, and the word "Stack" emphasizes the lush growth of the leaves. The last sentence is full of surprise and admiration for the beautiful scenery of lush flowers and leaves in front of you. "What" means where; "Xian". The "Rui" in "Rui" means auspiciousness and auspiciousness. When spring comes, flowers are in full bloom, and thousands of red flowers shine brightly against the green branches and leaves. This is the flower god who flew from somewhere to embellish the world. The two sentences of "Charming clothes, harvesting the beauty of heaven and sun" still focus on describing the beauty of flowers. The first sentence adopts the anthropomorphic technique, directly referring to the flowers as the "flower god" who wears clothes; "Charming" has a distinct appearance. The "Tiensun" in the latter sentence is the Vega star. In "Historical Records: Tianguan Shu", there is "Hegu Daxing...it is the Weaver Girl in the north." The record of "Weaver Girl, the grandson of the goddess of heaven" here refers to the Weaver Girl in mythology who is good at brocade weaving. The meaning of these two sentences is that the brightly colored and dazzling clothes of the flower gods are all made of the highest craftsmanship from heaven. It is made of brocades cut from the tapestry loom of the Weaver Girl. This scene can only be seen in the sky, and it can only be seen in the human world. This is the poet's sincere admiration for the intoxicating spring scenery.
The next four sentences describe the inner texture of flowers and the cherishment of spring. "The true fragrance and wonderful quality cannot withstand the wind and sun of the world." The fragrance of flowers is described with pure "true", and the quality of flowers is described with "wonderful". It can be said that they are the fragrance of jade, how can they withstand the ravages of the strong winds and the scorching sun in this chaotic world! No, the key to keeping the flowers blooming is "Don't let the spring light come back again." You must hold on to the spring light and don't let it go back easily. This is the voice of the poet from the bottom of his heart. It expresses the lingering affection for the blooming flowers that are full of vitality and carry the spring light.
If we follow the tradition since the "Book of Songs" and "Chu Ci", the poet obviously uses fragrant flowers as a metaphor for gentlemen. , the sentence "true fragrance and wonderful quality" can be seen; and the "wind" and "sun" that destroy the fragrant flowers are metaphors for the treacherous officials in the court, which gives the word a profound social meaning. According to the postscript of the article, "Shaoxing Ren Shenchun." , the rhizome forest is in full bloom, and this word is given. On the 16th day of the third month of that year, the Duke of Xinhai passed away. This poem is "Gongzhi's last work". It can be seen that this poem was written in the spring of the 22nd year of Shaoxing (1152), the reign of Emperor Gaozong of the Southern Song Dynasty, when the aphrodisiac was in full bloom. Refers to the place where he lives; on March 16th of that year, the "spring light" that the poet insisted on retaining had not yet returned, but the poet passed away and passed away. This poem that he left behind became his message to the world. A final farewell to the spring scenery. Walking along the Poyang Road in heavy snow in Shaoxing
Xiang Ziyi
The snow in the south and north of the Yangtze River is far away, and I look at the three passes in the depths of the same cloud. Broken Heart Mountain is another mountain.
The sky can be old, and the sea can turn over. It is difficult to eliminate this hatred. When will the Luanlu return?
The subtitle points out that this word was written in. "Shaoxing Yimao" was the fifth year of Emperor Gaozong's Shaoxing reign (1135). At this time, due to the famous generals Yue Fei, Han Shizhong and others repeatedly defeated the Jin and puppet Qi armies, the military situation of the Southern Song Dynasty seemed very favorable, and it had the power to enter the Central Plains. However, due to the high Zong and others feared the enemy and advocated peace, and only wanted to stay in peace but not to make progress. It was under this situation that the author wrote this word.
The author who wrote the first two sentences was traveling on the road in Poyang (now Boyang County, Jiangxi Province), when the north and south of the country were covered in wind and snow. He recalled that in the second year of Jingkang (1127), the second Huiqin clan was captured and went north. nearly ten years. "Yishui" originated near Yixian County, Hebei Province, and was the southern boundary of the Yan Kingdom during the Warring States Period. "Warring States Policy·Yan Ce" records that Prince Yan sent Jing Ke off, "When I arrived at the Yishui River, I was my ancestor and took the road... Then I went forward and sang: "The wind is rustling, the Yishui River is cold, and the strong men will never return once they are gone." This is the origin of "Yi Shuihan", which means separation of life and death and vowing to kill powerful enemies. The female poet Li Qingzhao once wrote a poem in the second or third year of Emperor Gaozong's reign to ridicule Gou An's peace-seeking people, "When you come to the south, you are still timid and the Wujiang is cold, but you hunt in the north." It should be sad and the water should be cold. "The word "Yishuihan" here is the same as the original word, which refers to the fall of the Central Plains and the humiliation of the emperor being captured and unable to return.
The two sentences "Tongyun" are derived from "remote knowledge" "Tongyun" is also called "Tongyun", which refers to the clouds that cover the sky before snow. "Three Passes" refers to the Central Plains Pass. Looking to the north, I can see the mountains beyond, and the familiar flower city. It is no longer possible to see the old people in Bianjing and Zhongyuan. It is heartbreaking to think about this.
The following three sentences "Tian Ke Lao" are saddened by the national humiliation. Snow. "Heaven can grow old." Li He's "Golden Bronze Immortal Ci Han Song" has the sentence "If heaven is sentimental, heaven will also grow old." Han Yuefu's "Shangxie" says: "There are no mausoleums in the mountains, the rivers are exhausted, and the winter thunder shakes. The earthquake, summer rain and snow, the heaven and the earth are united, and I dare to be with you. "The meaning is used here to point out that the sky will not grow old and the sea will not turn over. But even if the sky will grow old and the sea can turn over, it will be even more difficult to eliminate the shame of Jingkang's fall in the Northern Song Dynasty. It is almost as difficult as the old and the old. It is even more difficult to cross the sea.
The two sentences "Frequently heard" express the author's eagerness and doubts. It is often heard that the imperial court sent envoys to the Kingdom of Jin to greet the second emperor, such as in the third year of Emperor Jianyan's reign. In the second year of Shaoxing, Pan Zhiyao and others were sent as envoys to the Jin Dynasty. They sent tea, medicine, and gold coins to the two emperors (referring to the Hui and Qin sects). In the fourth year of Shaoxing, they sent Zhang Yi and others. It is the envoy of the Jin Kingdom; but when will the two emperors return to the Southern Song Dynasty? >In the last two sentences, the author uses the banner of "welcome back the Two Saints and restore the Central Plains" to the Lord Harmony Sect, but in fact he is following Gaozong's ulterior inner activities, that is, he does not intend to deploy military force. , sent his troops to the north, just to surrender and proclaim himself emperor in Jiangzuo. This is because if the Southern Song Dynasty succeeds, the Jin Kingdom will return the two emperors, and he will have to give way to Qin Zong. He will not go north to recover. The meaning of the Central Plains is that it is impossible for the two emperors to return south, and the hatred of the country's subjugation will be difficult to eliminate. The author cannot say it clearly, but only hints at "frequently heard" and "when" so that readers can understand the implication.