Chen Shuda Since the king came out
Since the king came out, who knows the treasure mirror?
Missing you is like a long river, and I often hear the sound of whimpering.
When it comes out, the bright mirror and the dark will not cure it. Thinking of you is like running water, there is no end to it. From the Six Dynasties to the Tang Dynasty, there were many pseudo-authors, such as Liu Yu, Liu Yigong, and Yan Shibo in the Southern Song Dynasty, Chen Houzhu in the Chen Dynasty, Chen Shuda in the Sui Dynasty, etc., all of whom had pseudo-authors. There were especially many authors in the Tang Dynasty, as can be seen in Guo Maoqian's " Yuefu Poetry Collection". These mock-ups not only took their titles from Xu Qian's poems, but also imitated their techniques. This poem by Yong Yuzhi ("Yinchuang Miscellaneous Records" records that Xin Hongzhi's "Since the King Comes Out" is the same as this poem and is included in "Complete Poems of the Tang Dynasty"), and the traces of imitation are particularly obvious. This poem expresses the deep yearning of the missing husband for her husband who has not returned home. The cleverness of its technique lies in its euphemistic conception and clever metaphor, so it is implicit and interesting.
Since her husband went out, the missing woman stayed alone in her empty boudoir and missed her all day long. She dressed up and dressed up in order to satisfy him. Now that he is gone, she no longer has to look at the mirror to comb her hairpin. , she thought: Who knows this mirror? This means that since the treasured mirror cannot be illuminated by anyone, it is naturally unclear. This is a further explanation of how a bright mirror is dark but cannot be cured. It is more euphemistic than Li Xian's use of "The Luan Mirror is empty and dusty" in "Since the King Comes Out". This way of expression is not only the inheritance and development of Xu Qian's "Shisi", but its origin can be traced back to "The Book of Songs Wei Feng Bo Xi": From the east of Bo, the head is like a flying pod. Without anointing and bathing, who would be suitable for it? Meaning: Dressing up and beautifying is just for your husband; why bother dressing up when your husband is not around? This is what Sima Qian said in "Book of Bao Ren An" about a woman's appearance that pleases her, which shows a woman's loyalty to her husband.
Missing your husband is like the flowing water of Longtou, which flows endlessly; hearing the sobbing sound of Longshui makes people feel heartbroken and sad. In Xu Qian's "Shisi", it is just a general statement that thinking about the king is like flowing water, which lasts forever. Yong Yuzhi concretely transformed flowing water into Longshui, which is just like the "Longtou Song Ci" written by an unknown person in the Northern Dynasties. "Sentences in "Longtou flowing water, flowing away from the mountain. Thinking of me, I am floating around. And the flowing water from Longtou makes a whimpering sound. Looking at Qinchuan from afar, my heart is broken. This song depicts the image of a wanderer in a foreign country. Missing you is like a long river, and you can always hear the sound of wailing. Because of the secret use of "Longtou Song Ci", the situation of the husband you miss outside has a more specific content, that is, living a desolate and wandering life outside; this The word "si" is even more intensely emotional, and the protagonist almost bursts into tears. In addition to the association of flowing water at Longtou, there is also a clever metaphor in Xu Qian's "Shi Si" that thinking about the king is like running water. This metaphor is to materialize feelings, that is, to use the image of tangible objects to metaphor the intangible inner feelings. The use of flowing water as a metaphor for missing the king can have multiple meanings: first, the continuous flow of water is a metaphor for missing the king day and night, and this meaning is taken as if there is no end; second, the endless flow of water is a metaphor for longing for a wife. For example, Li Bai asked you to ask about the flowing water in the east. Who is shorter or longer? The long running water is used as a metaphor for the long love, so this meaning is taken. Thirdly, the crying water is used as a metaphor for the sad love. If the first two meanings can directly find similarities between continuous flow and continuous thinking, infinite water and infinite love, then it is difficult to directly find similarities between the whimpering of water and the sadness of emotion. They must be associated with each other. From flowing water to the sound of water, The sound of water is associated with the sound of sobbing, and the sobbing sound is associated with the sadness of emotion. This is a metaphor that transcends similarities and is a similarity that is not similar. In rhetoric, it is called a metaphor. Li He's "Ballads from the Sky" The flowing clouds in Yinpu learn the sound of water, which belongs to this kind of metaphor. Because the metaphors in the last two sentences of "Since the Lord Comes Out" are very clever, they not only turn the invisible into the tangible, increasing the image of the poem, but also have multiple meanings, which provide readers with a broad world of associations and make readers understand the meaning of the poem. It feels like an endless aftertaste. /p> Miscellaneous Poems: You Come from Hometown
Wang Wei Miscellaneous Poems: You Come from Hometown
You come from Hometown, so you should know things about your hometown.
Will the winter plum blossoms bloom in front of the beautiful window tomorrow?
Translation and annotations
You have just come from our hometown, so you must understand the people and the world in your hometown. I would like to ask if the wintersweet flower in front of the carved window of my house was blooming when you came?
1. The next day: when you come.
2. Qi window: a window with carved patterns.
3. Not blooming: Has it bloomed? (zhu) Flowers, blooming. Wei, used at the end of a sentence, is equivalent to no, expressing a question.
4. Selected from "Wang Wei's Collection Annotations"
Appreciation
This poem expresses the author's taste and tendency. It is natural for the poet to miss his hometown, but his love for plum blossoms is beyond words. This poem comes at your fingertips and comes naturally.
The lyrical protagonist in the poem (I, not necessarily the author) is a person who has been in a foreign land for a long time. Suddenly he meets an old friend from his hometown. The first thing that arouses naturally is strong homesickness and eagerness. Learn about the scenery and people in your hometown. The first two sentences vividly express my feelings in an unmodified form that is close to the natural state of life. The repeated use of the word "hometown" expresses the nostalgia for homesickness: You should know that it is so close, but it shows the eagerness to understand the local affairs, revealing a child-like innocence and kindness.
I only use line drawings to record my words, but I succinctly express my emotions, psychology, expression, tone, etc. in a specific situation vividly. This is actually a very frugal way of writing.
Regarding hometown affairs, there can be a long list of questions. Wang Ji in the early Tang Dynasty wrote an article "Asking about meeting people in my hometown in Beijing". He asked about old children, brothers and nephews in the clan, new trees in the old garden, the width of the thatched house, and the density of the willow rows, all the way to the fruit trees and flowers in the courtyard. The meaning is still not finished, and I just want to ask in my heart; but in this poem, I put aside these and asked the other party alone: ??Will the winter plum blossoms bloom in front of the beautiful window tomorrow? It seems that my hometown is worth remembering, just the winter plum in front of the window. This is quite unnatural. But it's not a pretense.
A person's nostalgia for his hometown is always connected with those people, things and things that are closely related to his past life. The so-called homesickness is completely a kind of image thinking. What appears in the minds of homesick people are all specific images or pictures. The relatives and friends in my hometown, the mountains and rivers, the local customs and customs are all worth remembering. But sometimes it is often seemingly ordinary and trivial love affairs that arouse affectionate thoughts. The winter plums in front of the window are an example. It may contain the intimate and interesting stories of home life at that time. Therefore, this winter plum is no longer an ordinary natural object, but has become a symbol of hometown. It has been poeticized and typified. Therefore, this winter plum has naturally become the focus of my homesickness. From this sense, it is completely in line with the logic of life to ask whether the winter plum blossoms have bloomed.
This kind of simple and plain but poetic works often appear in ancient poetry. It is so simple that it seems to use no skills, but in fact it contains the most advanced skills. Like the question about the cold plum blossoms in this poem, it can be seen as a typification technique that expresses the general in a special way, but this technique is embodied in a form that is as plain and simple as describing homely things. This is what is called combining cleverness with simplicity. Wang Ji's poem "Meeting Hometowns in Jing and Asking the Countrymen" may be more simple than this poem, but the artistic power of its series of questions is far less than Wang Wei's question. Isn’t the message in it something to ponder deeply?
You come from your hometown, so you should know the things in your hometown. This sentence seems to be asking about the situation in his hometown, but the poet only asks the question in general terms about his hometown. But what should he ask? The poet was so full of questions that he didn't know where to start. So we can imagine the poet's hesitation and the other party's surprise. Will the winter plum blossoms bloom in front of the beautiful window tomorrow? This question confuses the other party. He doesn't ask about people and things, but asks about things. Is the plum blossom blooming at this time? Readers must also find this surprising. But it is precisely this question that is so interesting and memorable. In fact, the real purpose of the poet is not the plum blossom. The poet doesn't know where to start with what he wants to say and the questions he wants to ask. His longing for his hometown is actually in this casual question. This is the blank space left by the poet for readers to imagine.
This is an unusual image of a wanderer. Although he has gone through many vicissitudes of life, he still maintains a free-spirited spirit that transcends the world. In this way, the poet's purpose of writing this poem is obvious: he is praising a style of life that, although it has gone through many vicissitudes of life, is never sophisticated and always maintains a free mentality. "The Book of Songs: The Emperor"
"The Book of Songs: The Emperor"
The God of the Emperor is illustrious.
Monitor all directions and seek help from the people.
To maintain these two countries, their political power will not be achieved.
The four kingdoms of Weiwei are in love with each other.
God hates its outline.
I am looking to the west, this dimension is the same as my house.
If you make a screen, it will be a shade.
If you repair it, it will be leveled, and it will be poured out.
Initiate it and build it, and use it to support it.
If you fight and pick at it, you will pick it up and scratch it.
The emperor moved to Mingde and traveled with barbarians.
The heavenly establishment is a perfect match, and the destiny is confirmed.
The emperor's province has its mountains, with tall oaks and cypresses standing straight up,
pines and cypresses standing in the sky.
The emperor has been fighting against the state since his uncle Wang Ji.
Maintain this king's season, because of your heart, you will be a friend.
If you are a friend to your brother, you will celebrate him.
Carry the light of tin.
There is no mourning for receiving a salary, and there are four directions for dying.
Maintaining this king's season, the emperor can control his heart.
His virtues are sound and his virtues are clear.
To defeat the enemy is to defeat the class; to defeat the leader is to defeat the leader.
The king of this big country, Keshun Kebi.
Compared with King Wen, his virtue is regrettable.
After receiving the emperor's favor, he gave it to his grandson.
The emperor said to King Wen:
There is no help from the side, no envy,
The birth is the first to land on the shore.
The secret person is disrespectful and dares to stay away from the big country,
Invading Ruan Ku ***.
King Hesi was angry, and Yuan organized his brigade.
To be loyal to Zhou Hu and to deal with the world.
According to his position in Beijing, he invaded Ruan territory.
I stand on a high hill, and my mausoleum has no arrows.
My mausoleum is mine, and there is no one to drink from my spring.
My spring is my pond.
He lived in the fresh plains of Qi and lived in the Yang of Qi.
He was a general in Wei.
The land of all nations, the king of the people.
The emperor said to King Wen: I wish you to have Mingde,
Don’t make loud noises to show off, don’t use long summers to show off.
If you don’t know what you don’t know, follow the emperor’s rules.
The emperor said to King Wen: "Zun Er is a enemy of the other side,"
I am a brother with you.
Use your hook to help, and rush with you,
Use your attack to Chongyong.
Linchong Xianxian, Chongyong Yanyan.
The executions are repeated one after another, and you are safe and sound.
The same is the kind, the same is the attachment,
There is no insult in the four directions.
Linchong Fu, worship Yong and 仡仡.
Whether it is an attack or a reckless attack, whether it is absolute or reckless.
There is no whisk in all directions.
Notes:
1. Emperor: brilliance and greatness.
2. Pro: surveillance. Down: the lower world, the human world. He: Significantly.
3. Mo: Tongyu, suffering.
4. Two Kingdoms: Some say it refers to Xia and Yin, some refers to Bin and Tai, but they are all inaccurate. Ma Ruichen's "General Interpretation of Mao Zhuanjian" quoted or said: The ancient text says "two", which is similar to the "two" of one and two. The two countries should be regarded as the mistakes of the superior country. This means that Shangguo refers to the Yin and Shang Dynasties.
5. Government: government order. get. If you don’t get it, you won’t win the support of the people.
6. Four Kingdoms: Four corners of the world.
7. Yuan: Just. Research: research. Degree: plot.
8. Qi: Reading is for inspection and inspection.
9. Formula: particle. Style outline: Still talking about scale.
10. Juan: longing and love. Looking west: looking back to the west. West refers to the land of Qizhou.
11. This: refers to the land of Qizhou. Zhai: live in peace.
12. Zuo: Borrowing oak trees to cut down trees. Screen: Removed.
13. 葑: refers to an upright and dead tree. Yi: Tongnan, refers to dead and fallen trees.
14. Repair: pruning. Flatten: flatten.
15. Shrub: a cluster of trees. 栵: A branch that is cut and resurrected.
16. Kai: open up. Pi: exclude.
17. Tamarind: The name of the tree, its common name is Xihe Liu. Qi: The name of the tree, its common name is Lingshou wood.
18. To exclude: to exclude. Cull: to eliminate.
19. Chrysanthemum: The name of the tree, the common name is mulberry. Zhe: The name of the tree, its common name is Huangsang. All of the above are inverted sentences.
20. Emperor: God. Mingde: A person with Mingde refers to Taiwang Gugong Danfu.
21. Chuanyi: namely Kunyi, also known as Quanrong. Contains: then. Road: Used as a dew, defeated. Taiwang originally lived in Bin, but due to the intrusion of the Quan Rong, he moved to Qi and defeated the Quan Rong.
22. Jue: its. Match: Spouse. The wife of the Taiwang is Taijiang.
23. Ji: still. Solid: solid, stable.
24. Province: inspect. Mountain: refers to Qishan Mountain, in today’s Shaanxi Province.
25. Oak and 渫: two tree names. S: You Nai. Pull out: pull out.
26. Dui: upright.
27. Work: Construction. State: Country. Right: boundaries.
28. Uncle: That is Tai Bo, the eldest son of the King. The second son Yu Zhong and the third son Ji Li. The Taiwang loved Wang Ji, so Taibo and Yu Zhong gave way to Ji Li, fled to the south, and established another kingdom of Wu. After the death of King Tai, Ji Li became the king and became Wang Ji.
29. Because of the heart: Yao Jiheng's "General Theory of the Book of Songs": Because of the heart, Wang Ji also has the heart of the king, so he accepts the emperor's concession without refusing, and he is a capable friend. Friends: friendly brothers.
30. Then: Still capable.
31. Du: benefit, gain. Qing: Ji Qing, Fu Qing. Contains: Then.
32. Tin: given together. Light: glory. Mourning: loss.
33. Yan: complete. All.
34. Qi: Both "Zuo Zhuan - The Twenty-eighth Year of Zhaogong" and "Book of Rites - Yue Ji" are quoted from Mo. Mo, spread.
35. Gram: can. Ming: Know right from wrong. Category: Distinguish between good and evil.
36. Chief: teacher. Jun: King of the country.
37. King: To call oneself king and to rule.
38. Obedience: Make people obey. Ratio: To make people close to you.
39. Biyu: to arrive.
40. Regret: Borrowing is obscure and unclear.
41. Shi: Continuation.
42. Bianyuan: Still lingering, looking like hesitant to move forward.
43. Xinxian: Still talking about coveting, unreasonable hopes and intentions.
44. Dan: a pronunciation word. Landing on the shore first means occupying a favorable situation.
45. Mi: The name of an ancient country located in the Lingtai area of ??Gansu Province today.
46. Ruan: The name of an ancient country in the Jingchuan area of ??present-day Gansu Province. It was a vassal state of Zhou at that time. Resistance: to go, to. ***: The name of an ancient country in the north of Jingchuan, present-day Gansu Province, was also a vassal state of the Zhou Dynasty.
47. He: Looking furious. Si: Still.
48. Brigade: Army.
49. Press: Stop. Brigade: This refers to the Secret Army that came to invade Nguyen and Japan.
50. Du: benefit and consolidate. Hu: blessing.
51. Right: Stability.
52. Yi: rely on. Jing: Gaoqiu.
53. Zhi: Deng.
54. Arrow: Borrowed for charity and display. This refers to Chen Bing.
55. A: Big hills.
56. Fresh: Still, hill.
57. Yang: South of the mountain.
58. Will: next to.
59. Fang: criterion, example.
60. Big: Pay attention. To: Youyu.
61. Long: hold on, rely on. Xia: Xia Chu, instrument of torture. Ge: Bingjia, referring to war.
62. Shun: Comply. Principles: rules.
63. Chou: Companion. Fang: Fang Guo. Enemies, countries and allies.
64. Brothers: refers to countries with the same surname.
65. Hook aid: an ancient siege weapon. Use a hook to enter the city wall, and use the hook rope to climb up.
66. Lin and Chong: two military vehicle names. There is a watchtower on the carriage, which can be used to watch the enemy, and it can also be used to attack the city from a high position. The car rushes directly from the bottom of the wall to the city wall.
67. Chong: The name of an ancient country. In the area of ??Xi'an and Huxian in present-day Shaanxi Province, Chonghou Hu in the late Yin Dynasty was the king of Chongguo. "Shangshu Da Zhuan" records that King Wen attacked Chong in the sixth year. Yong: city wall.
68. Xianxian: Shaking.
69. Yanyan: Tall appearance.
70. Flood: pronounced as Xi, prisoner. Continuous: The state of continuous succession.
71. You: So. 阘: In ancient wars, the left ear of the enemy killed was cut off to count the merits. It was called 阘, also called harvest. An An: He looks calm and relaxed.
72. Yes: Yes, so. Category: Tongyan, offering sacrifices to heaven when going out for battle. Tuan: Master sacrifice, a sacrifice held at the place where he conquered; or it is also called a sacrifice to the horse god.
73. To: incur. Attachment: comfort.
74. Fu Fu: Looks strong.
75. 仡仡: noble appearance.
76. Si: general attack.
77. Suddenly: extinct.
78. Fu: disobey, resist.
Translation:
God is great and brilliant, and his eyes are bright when he sees the world.
Monitor and observe the four directions of heaven and earth, and discover the sufferings and disasters among the people.
This is the country of Yin and Shang, and its government decrees are not in line with popular expectations.
I thought about the countries in the four corners of the world, so I studied and thought about it carefully.
After some investigation, God hated the reign of the Yin and Shang Dynasties.
Looking westward with affection, he gave Qishan to the King of Zhou.
Cut down the forest, clear out miscellaneous trees, and remove upright and horizontal dead trees.
Prune it straight, cut it flat, the bushes are thick with branches.
Dig it up, dig it out, tamarisk after oak tree.
Eliminate it. Eliminate it. Mountain mulberry and yellow mulberry will grow everywhere.
God brought in the Mingde monarch and completely defeated the Quanrong tribe.
The emperor chose a good wife for him, and he was ordered to stabilize the kingdom in heaven.
God looked around Diqishan Mountain, and all the oak and cedar trees had been cut down.
Green pines and cypresses were planted in the mountains.
God opened up new territories for Zhou to rejuvenate the country, and Tai Bo Wang Ji began to make great achievements.
It is this ancestor Wang Ji who is obedient to his father and embodies friendship.
The friendship between his two elder brothers led to increasing blessings.
God has given him infinite glory, and he can inherit blessings that will never diminish.
I have full control of all the corners of the world.
It was this ancestor of Wang Ji. God judged his heart and mind, and
spread his good name and praised him.
His moral character is clear and upright, and his eyes can clearly distinguish between right and wrong.
He is compatible with the teacher and the king.
To rule such a huge country, all the people will be loyal and obedient.
This was still the case with King Wen, and his virtues were always glorious.
I have received God’s blessings and will be blessed endlessly by my descendants.
God said to King Wen:
Don’t hesitate, don’t waver, and don’t have unreasonable thoughts.
Before crossing the river, you must first land on the shore.
The people of the Mi country are not respectful and obedient, and they are really arrogant in confronting the big country.
The Japanese invaded Ruan and conquered the country with great arrogance.
King Wen was furious about this, rectified his army and marched bravely to suppress it,
severely attacking the enemy for rampant intrusion.
It greatly increased the prosperity of the Zhou Kingdom and brought peace and happiness to all parts of the world.
Due to the high and dangerous terrain, the secret people came from the Ruan State to invade our border,
and climbed to the high mountains of our country.
Don’t be in those hills, they are the hills and mountains of our country;
Don’t drink the spring water over there, they are our country’s mountain springs and ponds.
King Wen inspected the mountains and occupied the area south of Qishan Mountain,
which was beside the Wei River. He is an example for all nations to follow.
He is an excellent king for his people.
God told me King Wen of Zhou: I admire your virtue very much.
Don’t value harsh words and harsh words, and don’t rely on instruments of torture or weapons.
You must be silent and obey God's will.
God also said to King Wen:
We must consult with our allies to unite countries with the same surname as brothers.
Use your city-climbing hooks and your siege vehicles to attack and break through the Chongguo city wall.
Chongguo’s city walls were strong and towering as they rushed out with a roar.
Capture prisoners in groups and cut off the enemy's ears peacefully and calmly.
Sacrifice to the gods to seek victory, recruit Chongguo to surrender and appease the people,
The four sides dare not invade our country.
How powerful it is to rush to the car in front of the car, even if the city wall of Chongguo is towering.
Strike resolutely, attack resolutely, and kill the stubborn enemy.
The four parties dare not resist my majesty.
Appreciation:
This is also an ode and one of the many founding epics of the Zhou tribe. It first describes the situation of the Western Zhou Dynasty, where the ancient Duke Danfu, the Taiwang, managed Qishan and defeated the Kunyi. Then it writes about Wang Ji's continued development and his virtues. Finally, it focuses on describing King Wen's deeds of conquering Mi and destroying Chong. and martial arts. These events were major events that enabled the development of the Zhou tribe and the destruction of the Shang Dynasty. King Tai, Wang Ji, and King Wen were all the founding fathers of the Zhou Dynasty. They made outstanding contributions to the development of the Zhou tribe and the establishment of the Zhou Dynasty. Therefore, the author tried his best to praise them and praise them. The words are filled with deep thoughts and feelings of love for the tribe and ancestors. "Mao Xu" says: "The Emperor" is also a beautiful Zhou Dynasty. Tianjian replaced Yin Mo Ruozhou, and King Mo Ruowen cultivated virtue for generations in Zhou Dynasty. There are eight chapters in the whole poem, four of which describe King Wen, of course focusing on King Wen's achievements. However, it is worth investigating whether the poetic meaning is attributed to King Mo Ruowen who cultivated virtues throughout the Zhou Dynasty. Zhu Xi's "Collected Poems" says: This poem describes the virtues of Taiwang, Taibo and Wang Ji, as well as King Wen's attack on Mi and Chong. It is more objective and comprehensive, and it grasps the theme of this poem more accurately.
The whole poem has eight chapters and twelve lines in each chapter. Rich in content and grand in spirit. The first four chapters focus on King Tai, and the last four chapters focus on King Wen. It is just like a history of Zhou Yuan's entrepreneurship of the Zhou tribe.
The first chapter begins with the story of Zhou Taiwang receiving the favor of heaven and moving to Qi to establish the country. The Zhou people were originally a nomadic people, living in the area bordering today's Shaanxi and Gansu. Legend has it that starting from Houji, he became an agriculturist of Emperor Yao, began to farm mulberry trees, and initially founded the country. The martial arts area of ??Tai today's Shaanxi Province was the capital. See "Daya - Shengmin". By the time of the fourth generation of Gong Liu, the whole family moved to Binyi, an area now located in Xunyi, Shaanxi Province, where the land was suitable for farming. After clearing up wasteland and settling down, the tribe became more prosperous and developed, as shown in "Daya-Gong Liu". The thirteenth generation, according to "Historical Records - Zhou Benji", was the ancient Duke and his father, the Taiwang of Zhou. Due to the invasion of Rong and Di and the harassment of Kunyi, he moved to the Zhouyuan area at the foot of Qishan Mountain in present-day Qishan, Shaanxi Province, and reclaimed wasteland. , built palaces, built cities, abolished military customs, developed agriculture, and made the Zhou tribe increasingly powerful. See "Daya-Mian". This chapter says that it was sent by destiny, which is of course an exaggeration. But the combination of respecting heaven and respecting ancestors is exactly the expression of Zhou people's idea of ??divine right to kings.
The second chapter describes in detail the development and management of Taiwang in Zhouyuan. Four groups of parallel sentences are used in succession, eight verbs are used, and eight kinds of plants are listed, which vividly and vividly expresses the hardships and heroic spirit of Taiwang's entrepreneurship. Finally, it was pointed out that the Taiwang drove away Kunyi and married his wife Zhi Taijiang, making the country stronger.
The third chapter also writes about the establishment of the Taiwang and the succession of Wang Ji, which not only conforms to the destiny, but also expands the welfare of the Zhou tribe and further weakens the world. Among them, special emphasis is placed on the emperor's title and his right, starting from the uncle Wang Ji. King Tai had three sons: Tai Bo, Yu Zhong and Ji Li. Taiwang loved Ji Li, and Taibo and Yu Zhong gave way to each other. Therefore, Wang Ji's succession was a manifestation of obeying destiny, obeying his father's heart, and being friends with his brothers. Writing about Tai Bo is false, writing about Wang Ji is true. However, when writing about Taibo in between, Wang Ji writes about friendship, and Taibo's virtues can be seen in Fang Yurun's "The Original Book of Songs".
Chapter 4 focuses on describing Wang Ji’s virtue. It is said that he is able to master the class, master the leader and conquer the king; the king is better than the big country, the master is better than the king, which fully demonstrates his sage and wisdom, and is the best for the king. Among them, the emperor is used to measure his heart and his virtuous voice to highlight his noble status and illustrious reputation; compared with King Wen, his virtues are unrepentant, which not only illustrates Wang Ji's long virtues, but also provides the following chapters Writing about King Wen made a natural transition.
"Emperor" is in "Daya - King Wen Shi", of course the focus is on praising and praising King Wen. Therefore, starting from the fifth chapter, this poem focuses on describing King Wen's achievements.
Chapter 5 first writes about God’s teachings to King Wen: There is no help from the side, no envy, and the birth is the first to land on the shore. That is to say, King Wen was asked to move forward bravely, face the reality, and first occupy a favorable situation. Although the secret agent invaded and how King Wen did it was not stated, the tense atmosphere was fully demonstrated. Then the author points out that the secret people are disrespectful and dare to stay away from the big country, and a fierce war is inevitable. The secret people invaded Ruan and blocked the Han Dynasty with the intention of invading the Zhou Kingdom. King Wen made a decisive decision and organized his brigade to control the Xun brigade. He emphasized that this was a righteous action committed to Zhou Hu and to the world.
Chapter 6 writes about the further development of the fighting situation between the two sides. The Mi people have invaded Ruan territory and have already entered the territory of Gaogang. King Wen issued a serious warning to the secretaries, and set up camps in Qizhiyang and Weizhi generals to strictly confront the enemy. The situation is described as very serious, making the reader feel like they are there.
Chapter 7 describes the scene before the war. It is mainly about God’s teachings to King Wen, asking him not to speak loudly and use sex, not to use violence for a long time, that is, not to speak harshly, but to be calm and calm; not to rely solely on weapons. Fight hard, but pay attention to strategy. We must obey the emperor's rules, inquire about your enemies, and work with your brothers, that is, according to God's will, unite alliances and brotherly countries, and then use your aid to support you, and attack the city of Chongguo with you. Chongguo was also a strong enemy of Zhou at that time. The above words were secret, and the words were lofty and true.
The last chapter is about the specific scenes of the war between Mi and Chong. The state of Zhou used its leisurely and carefree approach and charge to break through the city walls of Chongguo Yanyan and Gucci. It was an attack or a fortress, it was a matter of execution, it was a matter of judgment, it was an attack, it was an absolute or a sudden, and it gained A complete victory was achieved, so that the four directions could no longer resist Zhou Guo.
It can be seen that "Huang Yi" describes this historical process in an orderly and focused manner. The whole poem contains not only the narration of the historical process, but also the creation of historical figures, as well as the description of war scenes. It is rich in content, grand in scale, powerful in writing, and well-organized. Although the content narrated spans a large time span, it is easy for readers to read due to the author's careful structure and arrangement. Yet it feels so tight and complete. In particular, the interlaced use of exaggerated classical Chinese, overlapping classical Chinese, character language and parallel sentence patterns, as well as the natural soothing of the chapters and tone, further enhance the vividness, image and artistic appeal of this poem. Sun Kuang said that poems like this have the bones of fine words and the color of thick words. They can be said to have an end and a beginning. This is the ancestor of later generations of singing. Discussing it in terms of two entities, especially the recent quotation from Chen Zizhan's "The Book of Songs", is somewhat enlightening. "The Book of Songs: Where can I get rid of it?"
"The Book of Songs: Where can I get rid of it"
How can I get rid of it, the flower of Tang Di?
Isn’t it Su Yong? Wang Ji’s car.
How can it be as beautiful as peaches and plums?
The grandson of King Ping and the son of Marquis of Qi.
What’s the point of fishing? Weiss Yimin.
The son of Qihou and the grandson of King Ping.
Notes:
1. Qi (pronounced thick): flourishing flowers and trees.
2. Tang Di (sound place): The name of the tree is like poplar, also known as Tang Di and Chang Di. One said it refers to the car curtain.
3. He (pronounced He): He.
4. Solemn: solemn and quiet.
5. Yong (pronounced Yong): graceful and peaceful.
6. Wang Ji: The daughter of King Zhou has the surname Ji, so she is called Wang Ji; one theory is that it is a nickname for a beautiful woman.
7. King Ping and Marquis of Qi: It is unclear who it refers to, or it may not actually refer to it, but it is a compliment.
8. Qi Diao Wei He, Wei Si Yi Min: It is a lingo of marriage and love. It may mean that the man and woman are well-matched and have a happy marriage; or it may refer to the use of appropriate methods to propose marriage.
9. Wei, Yi: auxiliary words.
10. Min (yinmin): a combined silk rope, which is a metaphor for the marriage of a man and a woman; one is said to be a fishing rope.
Translation:
Why is it so gorgeous? As beautiful as a Tang Di flower.
Why is it so noisy and lacks solemnity? The wedding of Wang Ji and the car driving are so spectacular.
How come it is so gorgeous and gorgeous, as delicate as peach and plum blossoms.
The grandson of King Ping is handsome enough, and the son of Marquis of Qi is also handsome.
What is the most convenient thing for fishing? Match silk rope and hemp rope into fishing line.
The son of the Marquis of Qi is also handsome, and the grandson of King Ping is pretty.
Submission is not tied to her husband, but she is as good as a queen. She still adheres to the ways of women to achieve the virtue of Su Yong. Most ancient scholars followed this theory, and Zhu Xi's "Collected Poems" also said: The princess married a prince, and her carriage and clothing were so luxurious that she did not dare to take advantage of her wealth to show pride to her husband's family. Therefore, when she saw her carriage, she knew that she could be respectful and harmonious. In order to practice the way of women, she wrote beautiful poems. Most modern scholars believe that it was a poem that ridiculed Wang Ji for her extravagant wedding clothes and carriages. Gao Heng's "Modern Commentary on the Book of Songs" believes that the granddaughter of King Ping of Zhou was married to Duke Xianggang or Duke Huan of Qi, and asked for the daughter of a prince in the southern region to be a concubine in her dowry. However, her father refused, so the people from the south wrote this poem. Yuan Mei's "Book of Songs Translation and Annotation" holds a new theory, thinking that it is a love song for men and women courting each other. The names Wang Ji, Prince Ping's grandson, and Qi Hou's son in the poem are just pronouns or words of praise.
I think this poem was written for the wedding of the grandson of King Ping and the son of Marquis of Qi. It contains a hint of irony while admiring the poem.
The whole poem has three chapters, each with four sentences, trying its best to describe the luxury of Wang Ji’s car and clothes when she got married, as well as the grandeur and pomp of the wedding scene. The first chapter starts with Tang Di's flowers, laying out the arrogance and luxury of getting married. The two sentences of "Yong Bu Su Yong" are a vivid portrayal of passers-by watching and exchanging compliments. The second chapter uses peaches and plums as a comparison to highlight the bride and groom and depict their brilliance. Although the two sentences "grandson of King Ping and son of Marquis of Qi" are difficult to determine, they are nothing more than exaggerating the noble status of the two newcomers. The last chapter is about fishing tackle, showing that the man and woman are well-matched and have a happy marriage.
The whole poem is based on the poet's observation (Chen Jikui's "Reading Poems and Supplements"). The whole poem gradually changes in the poet's vision, sometimes depicting it from the front, sometimes setting it off from the side, complementing each other. Structurally speaking, the first two sentences of each chapter of the whole poem are both a question and an answer, with a strong folk color. They are divided into categories, which is the poet's combined style (Chen Jikui's "Reading Poems and Supplements"). Chen Zizhan, a modern scholar, said in "The Book of Songs Direct Interpretation": (This) the first two sentences of each chapter of the poem, one seems to set up a riddle as a question, and the other seems to use solving the riddle as an answer, which is like a joke. In addition to "Cai Fan" and "Cai Ping", this creates another style. This question-and-answer style is a common form of songs in this here and now.