Author: Yu Kongbao Source: Book of Songs Research (Korea) No.3, 2004? Date of the fourth season: July 2005-10 hits: 62
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The Book of Songs? Qifeng of the National Wind is a folk song of Qi State. These folk songs are: Cockcrow, Return, Days in the East, Unknown in the East, Nanshan, Futian, Luling, My Dwelling House and Yiyi.
First, the social environment in Qi Feng.
Jiang Taigong Lu Shang was a famous politician and strategist in the Western Zhou Dynasty. Because of its outstanding contribution in the process of prospering Zhou Dynasty and destroying Shang Dynasty, it was listed as the first letter. Jiang Taigong was sealed in the camp hill in the land of Dongyi, and after defeating the invasion of Le Yi and other tribes, Qi was established. The first generation of monarchs in the State of Qi, from the beginning of the founding of the People's Republic of China, paid attention to economic development and tried to seek the strategy of enriching the people. There are many records in the history books that Taigong is resourceful and has made outstanding achievements in developing the economy according to local conditions. At the beginning of the founding of the People's Republic of China, we paid attention to the development of the economy, and strived to seek the strategy of prosperity, and embarked on the road of prosperity, laying a good foundation for the prosperity of Qi in the future.
During the Spring and Autumn Period, Qi Huangong took Guan Zhong as the prime minister and carried out a series of fruitful reforms. Formulated a new agricultural tax policy of "competing with land for profit", established and implemented the earliest salt and iron monopoly system in China history-Guanshanhai, and formulated various preferential policies to encourage and support foreign economic and trade, making Qi the richest man in all countries, laying the foundation of "Nine Wang Ding Worlds" and gaining the first dominant position in the Spring and Autumn Period.
During the Warring States period, the rulers of Qi continued to vigorously develop the economy in order to win the world. Especially in the new era, the state of Qi dominated the world, showing a new scene of prosperity. Su Qin, a great strategist, once described the prosperity of Linzi, the capital of Qi, and the strength of Qi's military and economic strength: "Qi is more than 2,000 Li, with hundreds of thousands of armour, and millet is like a hill. The goodness of the three armies, the soldiers of the five nationalities, advance like an arrow, fight like thunder, and solve like a storm. Even if there is military service, it has never been twice as much as Mount Tai, and it is absolutely Qinghe and involved in the Bohai Sea. I stole all 70,000 households in Linzi. There are no fewer than three men, 372 1 10,000, ranging from Yuan Xian County, and the death of Linzi has reached 2 1 10,000. Linzi is very rich and practical, and the people are all bowing and bowing to each other. On the way to Linzi, the car hub collided, people jostled shoulder to shoulder, stood in a curtain, sweated into rain, and became rich. The husband is strong ... qi, and the world can't do it. " ("Historical Records? Biographies of Su Qin) The prosperity of Qi is vividly on paper.
Judging from the political conditions, among the vassal States, the monarchy of Qi is relatively open. At the beginning of the founding of the People's Republic of China, in order to change the situation of vast territory, sparsely populated and backward economy as soon as possible, Jiang Taigong formulated and implemented the employment policy of "promoting talents and making contributions".
Qi Huangong inherited Taigong's enlightened politics. In order to dominate the world, he accepted Guan Zhong's suggestion and recruited wise men. According to the pipeline? According to "Huan Gong Wen", Guan Zhong said to Qi Huangong: "The Yellow Emperor proposed to set up a platform and looked up to the saints; There is a questioner in Yao's room. He listens to others. Shun has the ability to distinguish good, and the Lord does not cover it; Yuli remonstrated with the DPRK and prepared for the news; Tang has the head of the imperial court, and everyone who looks at it in the street admires him. The prince of Wu has a platform to recover, but the sage enters. The ancient emperors lost something, and those who gained it did not die. " Guan Zhong told Qi Huangong about the deeds of these wise emperors, only to let Qi Huangong follow suit. So, when Qi Huangong asked, "I want to be effective, what's its name?" Guan Zhong replied, "That's called discussion in the room." The purpose of setting up this institution is to facilitate listening to people's words, consulting the world and observing people's feelings, and to call on and encourage people to "cross the line" and "strive for respect from business". It can be seen that the main function of the "Chamber" is to discuss current politics and provide consulting services for the government and the monarch. In fact, this became the origin of Mr. Xia Ji's "talking about it without treatment, thus becoming the master of the world". In order to give full play to the role of "discussion room", Guan Zhong suggested that Qi Huangong let the doctor Dong Guoya take charge of the relevant matters of the organization and give the wise men generous material treatment to attract talents from all over the world. "Mandarin? Chyi Yu recorded: "For eighty tourists, give them horses and chariots, clothes and fur, and give them more money to travel around the world and gather all the wise men in the world. "The rulers of Qi always try their best to recruit wise men with special skills and entrust them with important tasks. Qi Huangong found that Ning Qi, who was a fan of cattle under the car, was an ambitious sage. He was received by the court overnight and "thought it was very important to help him". Lu Yu Maiqiu alone, through dialogue, felt that this person was not a generation of sages, so he "supported it, defended it, was polite to the DPRK, sealed it with Maiqiu, and broke the government." ("new order? Miscellaneous Works) Qi Huangong also ignored the criticism brought by the practice ceremony of the King of Yue, and "set up a court to create people for the desire of scholars", so that "people from all directions came". ("Shuo Yuan? As for the story that he invited sages and junior ministers out of the mountain five times regardless of the ceremony of the monarch and ministers, it shows his thirst for wisdom. The deeds and actions of Qi Huangong and Guan Zhong's respect for the virtuous not only inherited and developed the political line of Taigong's enlightenment, but also set an example for the emperors of Qi.
Qi culture is one of the important sources of China traditional culture. Long before Jiang Taigong was sealed in the State of Qi, the Qi people created a unique prehistoric culture. Archaeological excavation data show that in the Paleolithic period of 400,000-500,000 years ago, Yiyuan ape-man once thrived in Shandong. Archaeologists have discovered nearly 40 ancient cultural sites in the Qi cultural area, confirming that after the Neolithic Age, post-Li Wenhua culture, northern new culture, Dawenkou culture, Longshan culture and Yueshi culture appeared in Qi successively. Among them, the post-Li Wenhua era has been more than 8,000 years ago, nearly a thousand years earlier than the northern new culture. This strongly shows that the prehistoric culture of Qi has developed continuously and become the direct source of Qi culture. Tiqi originally belonged to Dongyi, and Dongyi people are the aborigines here. Because they live by the sea, the vast and treacherous sea has cast their developed thinking, cheerful and strong personality and romantic and whimsical spirit. Sima Qian's Taishigong commented: "His people are broad and ignorant, and his nature is also." ("Historical Records? "Qi Taigong Family") "Its vulgarity is slow and wide, but it is intelligent and argumentative." ("Historical Records? (Biography of Huo Zhi) These folk customs and characteristics of the indigenous people in the State of Qi are highly respected. Therefore, at the beginning of Qi's rule, Taigong adopted the policy of "keeping things simple according to customs", that is, respecting local folk customs and not forcing complicated etiquette system. This national cultural policy of being close to the people is conducive to easing the contradiction between rulers and Dongyi people, stabilizing social order, and thus creating a good cultural atmosphere for developing the economy and establishing a firm ruling order. In Qi Huangong, he also inherited and developed the national cultural policy pursued by Taigong. Guan Zhong and Qi Xiang clearly put forward the idea of "liking and hating the secular", emphasizing that "the secular should give whatever it wants; What is vulgar, so go "("historical records? Biography of Yan Guan), carry forward the pragmatic, open and flexible spirit of Qi culture. For Jiang Taigong's "folklore" thought, Guan Zhong and his later studies not only played an important role in governing the country, but also made a systematic exposition in theory (Wang Demin: Taigong and Qi Culture). Qi people are broad-minded, open-minded and easy to accept cultural information from all directions; However, the cultural policy of the rulers of the State of Qi "prospering because of the customs" publicized the broad mind of the Qi people and the richness of Qi culture.
Qi Feng was born in such a social environment, and it was the expression and catharsis of Qi people's social life. Wu's son saw it and praised it and said, "It's so beautiful and windy! What are those grand dukes who represent the East China Sea? The country is immeasurable. " ("Zuo zhuan? Twenty-nine years of "xianggong"). Teacher B chatted with Zi Gong about music. Teacher B thought, "Those who are gentle and can break, sing Qi." Qi here refers to. And further said: "Qi" is the heritage of three generations; Qi people know it, so it is called Qi. ..... The voice of Ming Shang Qi, see Yizhou and let. It is brave to be broken in front of things. It is also righteous to yield to interests. There is courage and righteousness, and non-songs can protect this? "(The Book of Rites? Music "). Sima Qian in Historical Records? My family commented, "I am suitable for the State of Qi. Since Mount Tai belongs to the evil spirit and I am buried in the sea in the north, my people are vast and unknowable, and so is my nature. Isn't it appropriate to think that the princes will form an alliance with the sage of the squire, the foundation of the country, the glory of Huan Gong and the goodness of governing the country, and be called Bo? Yang Yang, the wind of a big country is also solid! "
Second, the nature and customs of Qi Feng
Poetry is the expression and catharsis of the poet's feelings, both of which have their objective objects, that is, the so-called touching the scene. The realistic scene of Qi's social life is the fundamental reason. The "realistic scenes" reflected in Qi Feng are mainly reflected in marriage, hunting, folk customs, music and dance. Through these aspects, we can get a glimpse of folk customs. Through the customs of Qi State, we can also observe the "realistic scene" of Qi State. As Zhu, a master of Neo-Confucianism in the Song Dynasty, said in The Book of Songs: "Wind is a poem of folk songs. People who call it the wind are expected to be transformed into words, and the words are touching enough. If things are driven by wind with sound, and their sound is enough for animals. It was because the princes collected poems and paid tribute to the emperor, who was listed as a music official. In order to test the beauty and evil of its vulgarity, we can know its political gains and losses. " Although this Confucian poetics theory is strong, it reveals the relationship between folk customs and "realistic scenery"
With regard to the nature and basic ideas of Qi Feng, represented by the author of the Preface to Confucianism in the Song Dynasty of Han Dynasty, Qi Feng is defined as a poem with various theories, such as lascivious, barren, untimely, decaying and unrestrained. Even Fang Runyu, who "wanted to explore the original meaning of ancient poetry" in Qing Dynasty, still showed it in his original Book of Songs. He may describe some love poems and songs as "erotic works"; Or on the grounds that "many poets in ancient times entrusted love to men and women and wrote the meaning of friends between the monarch and the minister", some love poems were described as works expressing the meaning of the monarch and the minister. As a folk song, Qi Feng has its purpose and function of beauty and thorn, and it is inappropriate to generalize Qi Feng as a poem without thorn. In fact, Nanshan, Wochan and Zaiqu are the words to send a woman to get married, while Ziyi is the Song of Zanfu of the Yue family, all of which are wedding etiquette poems. Lu Ling and Huan are poems praising the hunter's bravery, while the other five love songs, such as Unknown East and Cockcrow, are all love songs between men and women. Of course, Nanshan does reveal the signs of love between Qi Xianggong and Wenjiang. Comparing the literary descriptions of the love between Qi Xianggong and Wenjiang's brother and sister, the thorn in Nanshan should be traceable.
There are different opinions about the time when Qi Feng was formed. The Book of Songs explains: "Eleven articles, including Nanshan and Wochan, expose adultery with her sister Wenjiang, which is about her nephew Lu Zhuanggong's archery, and Zaiqu is about her daughter returning to Lu." "Huan" and "Luling" describe hunting, and there are also some poems that reflect the marriage and family life of literati and officialdom. Qi Feng's era may be from the early years of the Eastern Zhou Dynasty to the Spring and Autumn Period. Jin Qihua's Complete Translation of the Book of Songs holds that "Qi Feng was born in about 70 or 90 years after the Eastern Zhou Dynasty." Ma's interpretation of Mao's poems? "General Theory of Qi Feng" said: "Eleven articles in Qi Feng are poems, and the second is mourning for the public; Stab a male five; The rest of the thorns, thorns rot, thorns without knots, and the cover is lost for the public; One of them stabbed Lu Zhuang and Qi Xiang. " Mao Shi said that "Cockcrow" and "Huan" were written in the mourning period, that is, in the Western Zhou Dynasty. "Mao Xu" said: "The cock crows as a virtuous princess. Sad for the public, dissolute and negligent, so Chen Xianfei is a virgin and alert at night. " Yao Yi said that "this poem is about the founding of Qi". Fu's Compromise also said: "Cockcrow is beautiful. ..... At the beginning of the founding of the People's Republic of China, the ambition of respecting the father was still there, so the old man went out to work, and his wife kept her promise. His spirit of waking up at night, trembling and conscientious can be used as a method for future generations. " Zuo Zhuan recorded Ji Zha's evaluation of Qi Feng in the Spring and Autumn Period: "It's beautiful, it's going to be windy! What are those grand dukes who represent the East China Sea? The country is immeasurable. " From this perspective, the view that Qi Feng is a poem with thorns is out of step with those who appreciate Ji Zha's works. Qi Feng has tattooed poems, but not all of them. For example, poems such as East Sun, Huan and Lu Ling, which describe men's and women's sleeping music, praise hunters, would not have been able to dig out the theme of stinginess and barrenness if they were not confined to the prejudice of Confucian poems. Confucianist poetry in Han Dynasty regards emotion as lewdness, which is a gap that Confucian poetics cannot and has no intention of crossing. They live in their own besieged city of Kan Kan and talk about it, expounding the subtle meaning of poetry stinging the world. We think that Qi Feng came into being in the Western Zhou Dynasty, and Taigong sealed Guo Li to the Spring and Autumn Period. It has both poems that satirize the world and songs that praise beauty.
As usual, social customs are the sum total of fashions, manners and habits formed in social life. Social custom is not only a life phenomenon, but also a cultural phenomenon. It originated from social life, established by convention, and became the code of conduct in social life. Hanshu? The explanation of this custom in Historical Records is: "All people believe in the nature of the five permanents, but their rigidity and softness are different, which is the air of soil and water, so it is called wind;" Likes and dislikes, movements, life and death, follow your wishes, so it is called vulgarity. " Confucius's poem Ying Da Shu? Xiaoya? Gu Feng's Thorn Leaf, after quoting the words of Hanshu above, thinks that this passage is "a matter of knowing the customs". Wind is different from custom, and dispersion is right. The "vulgarity" in Ci Hai means that "customs formed by different natural conditions are called" wind "and customs formed by different social environments are called" vulgarity ". "A new theory? The custom also says: "The wind is also angry, and the customs are also learned; Land, water, spring and air have successively, and the sound is high and low, which is called wind; Living here is a habit, which is called vulgarity. "Custom is one of the most regional and national cultural phenomena, so there is a saying that" a thousand miles of different winds and a hundred miles of different customs ". At the same time, it can directly reflect the social life of people in specific areas. So, The Book of Rites? Qu Lishang said, "When in Rome, do as the Romans do." "pipe? "Eight Views" says: "Enter the country to observe customs." The same book "Politics" also said: "Look forward to the affairs and observe the folk customs." The customs of Qi reflected in Qi Feng mainly include the marriage and love customs of Qi, including the voluntary marriage of self-marriage, the engagement of parents' orders, and the marriage customs of matriarchal clans-five-child and uxorilocal marriage; Hunting and military customs; The benevolent tradition of "following the customs and being benevolent"; "Qi Feng" is a ballad of Qi, and Qi and Qi have a profound foundation and conditions of music and dance tradition. As for the customs of Qi reflected by Qi Feng, I have already discussed them in the article Qi Feng and the Customs of Qi, so I won't repeat them here.
Third, Qi Feng's problem of "soothing the body"
Ban Gu in Hanshu? According to the different social customs influenced by different social and natural geographical environments in different places, "everyone believes in the nature of the five permanents, but their rigidity and softness are different, which is the air of soil and water, so it is called the wind;" Likes and dislikes, movements, life and death, with the monarch's lust, so it is called vulgar. "And then pointed out that the book of songs? The respective characteristics of "national wind" and the characteristics consistent with local wind are recorded as follows:
Those who are angry are also empty and dangerous. ..... Shao Hao had a cool dove's house, a dangerous summer season, a hundred orders in soup, and a thin aunt at the end of yin, all of which were governors and countries here. To Zhou Chengwang, thin valley and the four countries * * * insurrection, the king destroyed it, to seal the father of a teacher, for squire. The same is true of the "poetic style" of Qi. Lions are famous for their mountains, so Qi Baishi said, "The camp of children is embarrassing, and I am embarrassed about it." Once again, he said, "Once I get into trouble." This is also a soothing body. Wu za heard the song of Qi State and said, "What a strong wind! Is it too public? The country is immeasurable. "
Here, Ban Gu pointed out Qi Feng's "soothing body" feature. Ban Gu quoted the Qi School of Poetry in The Book of Songs, the English of Zi, and Huan. He quoted two poems, Huan and Zhu. The full text of this poem "Return" is:
I feel sorry for the loss of my son. Drive from both sides and say "I'm sorry"
I'm so proud of my son that I don't even know how he died. Driving from two animals makes me happy.
My son Chang, I die. Drive away two wolves and call me Zangxi.
The full text of Zhu's poem is:
Once I'm in trouble. Turn a deaf ear to the plain, but still beautiful.
Once I go to court, Turn a deaf ear to green, but still beautiful.
As soon as I entered the hall. Turn a deaf ear to yellow, but still to Joan Ying.
Ban's two poems, Huan and Zhu, have different themes and artistic conception, but they have the same characteristics in language expression, highlighting their "comfortable" "Qi Qi": they use function words and modal particles; They are all miscellaneous poems, which break through the format limitation of poems and are basically four sentences; Don't fight, tell the story directly.
Qi Feng is a folk song of Qi State, which is a part of a large number of folk songs collected from Qi State. The "Qi Qi" of Qi Feng's "soothing style" is the historical precipitation and characteristic embodiment of folk songs in Qi area. Zuo Si's Preface to Sandu Fu said: "Folk songs and dances have their own customs." Cao Cao's trip to the wild yellowbird also said, "Qin Zheng is generous, harmonious and gentle." Qi Liang's wife Qi Jiang wept for her husband's death. Nineteen ancient poems "There are Tall Buildings in Northwest China" recorded: "There are string songs in the building, how sad the sound is! Who can write this song? Nothing, just Qi Liang's wife. Qing merchants were sent with the wind, and the middle song fell, sighing again and again, and generosity was more than sorrow. " This sad song clearly embodies Qi Feng's "Qi Qi" of "soothing the body". Besides, other folk songs of Qi are also carriers to soothe the body.
Qi Huangong was drunk, but he lost his crown and was ashamed of it. He won't go to court for three days. Guan Zhong said, "There is no shame in having a country. Why not treat it if it doesn't snow? " Gong said, "Good!" On committing misdemeanor due to poverty caused by warehouse. On the third day, the folk song said, "For the public, Hu is not the crown!" " ("All done?" Difficult two ")
In autumn, Qi Jinggong passed away. In winter and October, the childe's home, the childe's home, the childe's front running, the childe's huo, and the childe's Yang Sheng running. Lai Ren Song said, "Gong Jing's death depends on not being buried, but on the affairs of the three armed forces." What is a teacher and what is a party? "(Zuo Zhuan? Five years of mourning ")
Yan Zi danced and sang, "It's already dusk, but I haven't harvested the grain yet. What if I suddenly lose it? " ! It's cold, but the service is not over yet. What is it? "("this spring and autumn? "The Seventh Outside")
Feng Gui heard about Meng Changjun's hospitality, and he came across it. Meng Changjun said, "Sir, how can you teach literature?" Feng Xiang said, "I heard that you are a good scholar, but you are poor." After Meng Changjun left the house 10, Meng Changjun asked the owner of the house, "What did the guests do?" He replied, "Mr. Feng is very poor. He still has swords and ears, and he licks them. Playing his sword, singing' I'm back with a long shovel, and I have no fish to eat.' "Meng Changjun moved to her lucky home, and she had fish to eat. On the 5th, I asked the head nurse again. Answer: "The guest played the sword again and sang,' I came back with a long shovel and came out of nowhere." "Meng Changjun moved to her residence, and she went in and out by car. On the 5th, Meng Changjun asked the head nurse again. The head nurse replied: "Mr. Wang tried to play with the sword again, singing' Long came back, he has no home." "("historical records? Biography of Meng Changjun)
Qi Baishi's folk songs are full of "soothing the body" and "Qi Qi". And this "soothing body" is also a direct reflection of Qi people's character and social customs of Qi country. As Sima Qian said: "He is broad and ignorant, and his nature is also." ("Historical Records? "Qi Taigong Family") "Its vulgarity is slow and wide, but it is intelligent and argumentative." ("Historical Records? Huo Zhi Biography) Ban Gu Han Shu? Geography said: "Tai Gong first ruled Qi, cultivated monasteries, respected sages and learned, and rewarded meritorious deeds. Therefore, today, its soil is rich in classics, boastful reputation, magnanimity and wisdom. He lost his extravagant cronies, his words and deeds were absurd, he cheated and ungrateful, he was anxious and discrete, and he was indulgent. " This folk custom of Qi has a direct influence on the formation and the "comfortable style" characteristics of poetry.