Explaining Chinese characters from ancient times to the present is deeply rooted in Chinese character culture. The six books have a thousand years of connotation, and the promotion of calligraphy is more virtuous. Seal script is simple and complicated, and the meanings of words and words are obvious. Xu Shen set an example with wisdom and passed on Chinese culture.
This poem praises the great and historical value of Shuo Wen Jie Zi from the aspects of inheritance, deep-rooted Chinese character culture, the connotation of six books and the promotion of calligraphy.
Shuowen Jiezi is the first radical of Chinese characters, which meets the requirements of the times to unify and standardize Chinese characters.
There are fifteen volumes in Shuo Wen Jie Zi, of which the first fourteen volumes are written exegesis, and the first word is written in Biography. When this book was compiled, for the first time, six books were explained in detail, and the source of fonts was explained word by word; The fifteenth volume is the preface, which records the emergence, development, function and structure of Chinese characters and the purpose of the author's creation. Shuowen Jiezi is the earliest radical dictionary in China.
Shuowen Jiezi, or Shuowen for short, was written by Xu Shen, a Confucian scholar and philologist in the Eastern Han Dynasty. Shuo Wen Jie Zi was written in the 12th year of Han Yongyuan (100) to the first year of Andy Jianguang (12 1).
Xu Shen founded 540 radicals according to the glyphs, and classified 9353 words into 540 parts. 540 parts were combined into 14 according to the shape system. According to this category of 14, the main body of the dictionary is divided into 14 articles, with a title at the end of each volume, and there are 15 articles in the whole book, including the preface 1 volume. In Shuo Wen Jie Zi, Xu Shen systematically expounded the law of Chinese characters-Liu Shu.
The interpretation of Shuo Wen Jie Zi can be explained by words or phrases. Explaining words with words is called word training in exegetics, which is also called direct training. The above direct training can be divided into four types.
1, the first is that the word A is interpreted as the word B, and the word B is not directly trained and interpreted.
2. The second is that A is interpreted as B, and B is interpreted as A, which is called mutual training in exegetics.
3. The third way is to interpret the words A, B and C as D, and interpret them as the same instruction in exegetics.
4. The fourth is to interpret A as B, B as D, and D as A, which is called preaching in exegetics.