There is marijuana in the mountains.
Solution: all kinds of suspense created by women while waiting for their lovers.
original text
There is hemp on the mountain, and there is a child in it. (2) He left a child and gave it to him. ③
There is wheat in the mountains, so he stays in the country. He stayed in the country to eat.
Peter's son Li is on the mountain. I admire Peter's son. ④
translate
I remember there was a piece of marijuana on the slope, where there was lang's affection. And lang's love stayed there,
I will also see Lang's slow pace.
I remember there is a wheat field on the slope, where Lang's love is lingering. Youlang's love lingers there,
There was also a picnic with Lang.
Remember Li Shulin on that slope? There is a record of Lang's true feelings and love. Write down Lang's true feelings and love there.
The jade he presented was crystal clear.
To annotate ...
Hemp: Hemp, cultivated in ancient times, is made of its leather cloth.
② Stay: When it comes to staying, it means Liu. Zi Zi and: both are Liu's names; All the words "Ying" and "Guo" are modal auxiliary words.
③ Jiang 1: Please; Willing; Hope. Shishi: Look slowly and be happy.
(4) procrastination: gifts. Nine: beautiful stones are like jade.
Enjoy 1
Author: Liu Jingsheng
The Book of Songs Feng Wang Hill has only three chapters and four sentences. It doesn't seem complicated on the surface, but there are still disputes about the content of the poem and the names of the characters in it, and there is no conclusion so far. "Preface" says: "There is hemp in the mountains", thinking of sages. Zhuang Wang is unknown, sages are exiled, and what Chinese people think is poetry. "Mao thought it was a poem of thinking about sages, and he had no objection to Jian and Shu. [1] Zhuan Gu Xun is generally credible because it is closest to the era of The Book of Songs. However, the themes of some "national style" poems, especially those that reflect the love between men and women, are limited by ideological conservatism. The preface often involves the emperor's concubines, and most of its statements can not stand the test of history. Naturally, there are several people who can take the exam, such as Gentleman and the Old Man, Xintai by Feng Li, Nanshan by Qi Feng and Chen Feng. However, most love poems are often lyric works of poets on the spot, and do not reflect any historical events or figures. I think Hemp in the Mountain belongs to this kind of folk song. For these poems, we can only discuss them from the perspective of poetry, taste them with emotion, judge them with rhetoric, balance them with grammar, and explore their themes with exegesis. As a Neo-Confucianism, Zhu's thought is conservative, but his Biography of Poetry can still follow the principle of commenting on poetry by poetry. For example, Zhu's "Hemp in the Mountain" thinks it is a love poem. When it is said, many people will believe it, but Zhu's theory is also flawed. Zhu Ziyun: "Confucius said, man's way is also." "If Guo Zi is also a man." "Zi, and refers to the first two." After the first chapter, I commented: "A woman wants to bring a private person, so she suspects that there are pits in the mound and there are people who stay with her privately. Now, is it safe? " [2] As Zhu said, it is reasonable for two women to get together in private and both of them give them booze. Although there are still such absurd things today, they were bold enough in ancient times. Even if there is, the parties will not be in the poem, and even poets will not be so relished in the poem. Cheng Junying and Jiang Jianyuan's Annotations to the Book of Songs quoted Cui Shu's Reading Accidentals, refuting those who thought that Feng Qi Dong Ri was a satirical poem, saying, "Anyone who stabs the whole world will regard it as a black sheep and impose his own affairs on himself. Say, if I am like this, if I am like this, how can there be such a self-polluting person in the world? " [3] The principle can also be used here. There are indeed obscene poems in The Book of Songs, such as Xintai, Nanshan, Zaiqu and Zhu Lin, but they are by no means written by the parties themselves, nor in the tone of the parties. Zhu Lin stabbed Chen Linggong. As a king of a country, he even went to The Last Month Of Summer with doctor Kong Ning and his father Yixing. The monarch committed adultery with his subjects and was finally killed by The Last Month Of Summer's son Xia Zhengshu. Zhu Zi said, "It's a prostitute of Shu's mother, who will go to the town in summer sooner or later. Therefore, his people said: Is Jun Hu Zhu Lin? Yue: Er people. However, it is not suitable for Zhu Lin, so it especially learns from the South. The cover is overcast and unspeakable, so from his son's words, the poet's loyalty is so "[2]. If there really is something immoral and contrary to human relations, onlookers will be ashamed to talk about it, just as "the wind on the wall has its own rules" says: "Zhong Yi's words can't be said. What can be said is also ugly. " From this point of view, "Mazhongling" at least does not.
It's a woman singing and two lovers sleeping together. The annotation in The Book of Songs thinks that there is hemp in the mountain "unlike Zhu's saying that this woman had an affair with Zi Jie and his son, they had hemp in the mountain because of their new love." The annotation in The Book of Songs holds that both Zhu Zi and Fang Yurun interpreted "staying" as retaining, which led to this mistake. If you think you are wrong, you are wrong, because if you interpret "staying" as staying, the expression in Chapter 3, "The son who stays makes me admire nine", is not smooth, but Zhu did not say that Zijie is a father and son, nor did he say that he was addicted to his sister. This is true. However, this folk song, which is not supported by historical data, is contrary to the family relationship and is based on Zhu. Fang Yurun's original book of songs also misunderstood Zhu Xi. He said: "Zi Jie and Guo Zi are father and son, and Ji Zhuan is named after them. Why does a woman listen to her father and son in private? This is really against reason, and I don't want the sages to say it. Can you be generous? But the preface and biography also have doubts. Since Zijie and Guo Zi are names, what does' Zi' mean? " It also refutes Yao Jiheng's theory that "Guo" and "Guo" are auxiliary words, indicating that "Guo" is an auxiliary word and the country is also an auxiliary word? Fang advocated that the country is a "country" of "other countries" and said that leaving his son in his own country would not last long. Why not just me? Fang advocates that this poem is a poem inviting sages to retire. As the saying goes, "there are hemp in the mountains" invites sages to retire, which leads to the decline of the week. Sages abandon it, or cross other countries, or get together and retreat to the mountain garden to entertain themselves. [4] I don't think there is any trace of inviting sages to retire in the poem, not to mention that "Bieliuzi", "Bieliuziguo" and "Bieliuziguo" are obviously the same sentence pattern, and according to Fang's theory, the only way to solve the problem is to add "Yu" before "Guo". The book of songs notes that "hemp in the mountains" is a declining aristocrat. Because of his poor family, he turned to Liu, a nobleman with relatives and friends, and got a little favor, so he wrote a poem to tell his story. [5] Biography considers it to be the father of his son, while it considers it to be the name of another person in the Liu family, and interprets "Bie Liu's son" as "a person of the Liu family". I think this explanation is debatable, because the personal pronoun in The Book of Songs is not singular or plural, but zi is a noun. I'm afraid "Zi" refers to two or more people, whether it is used to replace the second person pronoun or as the head language of the biased structure. In this case, our ancestors used numerals, such as "Two sons of Bifeng rowing". Secondly, since the declining aristocrat saved Liu, I'm afraid Liu gave me a little favor, so I won't admire her. I thought to myself that sending jade is nothing more than the following three situations, either the kindness of the Lord is mighty, or friends break up and give it away because of deep friendship, and put it in their hearts for life, or the affection between lovers is revealed and expressed. The author thinks that it is more appropriate and natural to understand this poem according to the third situation, and it is more consistent to understand this poem as a woman's tone. It is precisely because "let me admire my wife" is a sign of mature love that the heroine repeatedly praises it. This so-called "emotion is in the middle, words are in the middle." Not enough, so I lament. Sigh its shortcomings, so sing it forever "(harmony, harmony also. For the quotation, see the preface).
The annotations of The Book of Songs by Cheng Junying and Jiang Jianyuan are refreshing. They think: "This is a poem written by a woman, describing the process of her engagement with her lover. First of all, it describes the relationship between the two, which Zijie came to help plant hemp. Later, he invited his father Guo Zi to dinner. It was not until next summer (the second year) when plums were ripe that they made a promise, and Yanzi gave her jade as a gift. " [3] This statement, the author generally agrees, but there are still doubts. First of all, this statement certainly explains why there are two men's names in the poem, but it is still unconvincing, because Guo Zi is the father of her son and the heroine calls her lover's father, which is disrespectful. As far as I know, there are no poems in The Book of Songs that call lovers by their first names, let alone surnames with words, let alone lovers' fathers with words? Secondly, the author thinks that this poem is better to appreciate as a narrative poem than as a lyric poem, because there is no need for so much speculation. I advocate that "hemp in the mountain", "wheat in the mountain" and "plum in the mountain" should first be understood as a wake-up technique, which is commonly used in most national sports poems. Secondly, although the arousal of The Book of Songs is to say something else to arouse the words sung, it has nothing to do with what it says. For example, the rise of this poem reflects the change of seasons. "There are plums in the mountains" means the maturity of love, and "I yearn for nine" is a sign of the maturity of love, just like what is written in Feng Wei's Papaya: "Give me a plum and give me Qiong Jiu. If you don't report it, you will always feel good. "
Ma in the Mountain is a love poem, which Mr. Wen Yiduo believes. He believes that the word "eat" is the language of sexual desire. In ancient times, sexual behavior was called "eating", such as "eating in plants", "giving to others" and "Yan Jiashu Documentary Evidence": "Old books in Jiangnan are only giving". Wen believes that giving refers to the giving of heaven and earth. If so, giving food is synonymous with writing, and the whole poem is a four-character poem. This is very possible. In terms of style, there are many bold and provocative love poems in The Book of Songs. Structurally, the only five-character poem in the whole poem, "Give it to me", is also out of proportion. Perhaps because the ancients misunderstood the meaning of the word stone, they added another word stone. In this way, there is a grammatical problem with "giving to others", because there is no such thing as "giving to others" anywhere else. According to the grammar of ancient Chinese, it can only be said that it came, or that it came when it came, or that it was given from the good people and from the outside, as Mencius said. From the aspects of tone, grammar, structure and ancient teachings, the author thinks that Ma in the Mountain is undoubtedly meaningful as a love poem. Since Hemp in the Mountain is a love poem, it is inconceivable that the men sung in the poem are two or even father and son. Even if it is not a love poem, it is equally puzzling. Who is the person who "makes me admire nine"? Therefore, Yao Jiheng and Fang Yurun's "Zi" theory aims to bridge this contradiction, while the "Mutual Foot Theory" aims to solve this problem. The case of Zheng Jianmin in Shi Mao: The first chapter of Biography says:' There are hemp, wheat and grass in the hill, which are governed by his son. "The biography is divided into three chapters, so the second chapter is wheat, and the single chapter is Li, all of which are thought to be the rule of Zijie. Those who know that Guo Zi is the father of this son call Guo Zi's son' You Zhangzhang', and Zhangziguo is the father of this son in the following time. There are chapters in the poem that emphasize intertextuality. This chapter covers the provincial son, and the last chapter covers the provincial son, indicating that he is Liu's son, but it is a language change. " [7] Huang invented Mao Zhuan and pointed out that the reason for the different names is to change the text into rhyme, which is correct. However, I don't think it is necessary to be so serious. Zijie and Guo Zi are nothing more than the names of the heroine's lover, just as Zheng Fengshan's son and Fu Su's son are nothing more than the names of handsome men. "Biography" said: "All children in the world are beautiful. Stealing "Zi", "Guo", "Du" and "Chong" are commonly used words. It is conceivable that they were commonly used by men at that time. For example, a child's father is called Guo Zi. As for Zi Zi, Mencius said that "those who don't know the beauty of Zi have no eyes". In the Spring and Autumn Period, Dr. Zheng Gongsun Kuo pointed to Zi, Du Fu and Mei, and said: Similarly, Feng Sang Zhong also changed the name of the thinker to rhyme, and the poem was written in a man's tone. The first chapter says, "Who is thinking in the cloud? Beautiful Yi, time
Zhang Gaiyun was called "the beautiful Meng Yi", and Zhang Zhuzhang was even called "the beautiful Yi". Zhu Zi said, "Jiang, the daughter of Qi, is also a noble person." "Chen Chuan" said: "Is it possible to marry a wife? Ginger must be neat. " Jiang Meng is a synonym for beauty, which is used to address lovers. Confucius said, "The beauty's first name is Ji, the last two surnames, and the children are prosperous, so there are many beautiful women in the family, so they are called women." [1] Textual research on Chen Huan's Biography of Shi Mao's Poems, the word "Shu" is the mistake of "Shu", and Lu Deming's classical interpretation was originally called "Shu" [8]. Uncle Ji is like Ye, Meng (Bo), Zhong, Shu and Ji all ranked, and ancient women were nameless and speechless, so it was called ranking. Jiang Meng and Zi Yue are pronouns, and no one will doubt that Meng Ke, Meng Yong and Zi Yue are pronouns, so it is not necessary and impossible to verify whether they really exist. Similarly, Zijie's name can't be tested. If we admit that the names of "Fu Su in Mountain Residence" and "Sang Zhong" are changed by rhyme, it is very likely that "Ma in Mountain Residence" will be changed by rhyme. To sum up, we can see that this kind of love between men and women is mostly written in male and female tones, and the names of the protagonists and lovers in the poem are pronouns, not real names. This trend still exists in later generations, such as "Peacock flies southeast" and "Luofu" in Yuefu folk song "Shang Mo Sang", which are synonymous with beauty. In a word, the author thinks that Guo Zi is a father and son in Biography, and there is no evidence, just guessing from the following "the son of Bieliu". In fact, Zi refers to men or women more than sons in The Book of Songs. The author believes that this "son" is a son, just like the "son" of the "son of an alien" in the Oriental Day. Wang said in Biography and Shuowen Jiezi, "Yes, it is. Therefore, Erya said, "The son of a son is a son." "Zhi" is a loan word of "Zhe", and Shuowen says: "Zhe is another word." However, the word "zi" in Nan Zhou Yao Tao's The Son of Bi Liuyugui is obviously a demonstrative pronoun, and the meanings of "zi" and "the son of Bi Shu" have been blurred.
Appreciate II
Many works in The Book of Songs have different interpretations. Some old Confucian scholars, in particular, are shriveled in winter, and always dare not face up to the truest and simplest thoughts and feelings of the people reflected by these folk songs, and forcibly label many love songs of men and women as social and political, as if the love activities of men and women in poems are political struggles. Preface to Mao's Poems expounds the theme of hemp in the mountains, saying: "The king of Zhuang is nameless, the sage is in exile, and the Chinese people think about it and write it as a poem." Interpret this poem as the thinking work of sages. On the contrary, Zhu, a philosopher, has a keen eye. In his Biography of Poems, he strongly advocated that Hemp in the Mountain is a love poem "Women look forward to meeting selfish people". When Mr. Wen Yiduo explained the sentence "I yearn for nine" from the perspective of folklore in Shi Feng Lei Chao, he said: "After my resignation, the man gave the jade to the woman, which reflected the originality of this poem." Ma in the Mountain is obviously a love poem. If we return it to its true colors, we can feel the tenderness of young men and women on the Loess Plateau more than two thousand years ago.
In the era of The Book of Songs, the love relationship between men and women is more relaxed and free. Especially young men and women in rural areas, it is quite common to communicate and meet freely in the wild. This is not the fornication denounced by Confucian gentlemen later, but the normal way for young men and women to choose their spouses. Like some ethnic minorities in China, such as singing and horse racing, which have been preserved in recent decades, all exist in the form of primitive ethnic intermarriage. Hemp in the Mountain is a reflection of this primitive form of marriage. The poem is written in a girl's tone, and the events mentioned in the poem are exactly the places where the girl and her lover have a passionate tryst: "hemp in the mountain", "wheat in the mountain" and "plum in the mountain", shoulder-high marijuana fields, dense wheat fields and shady plum trees are all places where the girl and her lover are inspired by love. Therefore, when a girl remembers this strong love behavior, she will never forget that magical place. We especially noticed that in the first and second chapters of the poem, "Bieliuzi" was explicitly mentioned. The first chapter "donate to charity" and the second chapter "eat it" make it clear that a girl's tryst with her lover is not once. But many times. They put on passionate scenes again and again in the fields of Ma Tian, wheat fields and plum trees, and gave their whole bodies and minds. Their love is real and strong. Instead of pursuing one-off madness, they let pure love set off layers of heat waves and last forever. At the end of the third chapter, it is written that "the son who stays behind makes me admire nine". The immaterial relationship (love) is determined in the form of material (jade), and the loyalty, purity and firmness of jade indicate the eternity of their love. As you can imagine, a girl will marry her lover, have a family, and move on. A new family will continue that warm and pure love. This is a girl's dream when she sings love.
This poem is passionate and dares to sing about the place where she meets her lover, which not only shows the simplicity and innocence of girls, but also expresses their deep affection. Dare to love, dare to sing love, which is respectable in itself; This is exactly what the later science teachers can't face up to. (Chen Ming)
Interpret and appreciate the full text of the horse.