"When a rogue flies, he tries to trade silk with cloth. When a bandit comes to trade silk, he tries to make a plan." This is the title used by the heroine when she recalls her first meeting with her husband in a mournful tone. "Self-protection", the word from the people, from death, death also sounds. "Death" means "loss" and "nothing". "People" refers to indigenous clans and local residents. The combination of "death" and "people" means "loss of local population" The original meaning is the outflow of local population. Of course, the outflow of local population can also be called "hooligans". The most striking feature of "hooligans" is that they have no land, because when they go to other places, they belong to the foreign population, and naturally they can't get any land, so they can only engage in non-agricultural industries, such as trade. The greatest property of the ancient people was land property. Without land property, it would be proletarians and proletarians. The word "Meng" in this article should be an outsider engaged in commercial activities. The following "Embroidery Silk" provides evidence for this.
"self-protection", Zhu Xi's explanation is "a man doesn't know who he is". When this man first appeared, the woman in the poem didn't know him. When describing people, there are generally two solutions: one is "stupid and dull" and the other is "ugly and looks like a monk", so the former solution should be adopted here. But is this person really stupid? Of course not. "Cloth" was a currency in circulation at that time, namely "cloth coin". "Embracing the trade silk" is obviously a commercial act, through which two young men and women who have never met each other get to know each other. Planting mulberry and raising silkworms was a common mode of agricultural production at that time. Among the 35 poems in The Book of Songs, 27 were related to sericulture. There was a great demand for silk and silk products, which may have a fixed trade market or may be sold directly in farmers' homes. Through the description of the trading activity of "Bao Bu Mao Si", we can infer that this woman is the other party to the trading activity, that is, the seller. This roughly explains the time, place and identity of the two people. The time is in the market or in the woman's home when silk is on the market at the turn of spring and summer, and it is more likely to be in the market. Both men and women basically belong to the civilian class and have to participate in productive labor in person. "bandits" means "no" "Namely" means "just", which means "approaching and tending". "Mou" means "planning and discussing". This word is very worthy of scrutiny here. It is a beautiful thing for young men and women to start a love after they get to know each other. This paragraph is about women's recollection of their first love. Why do you use this word "Mou" which is extremely unpleasant? It turned out that this seemingly dull foreigner didn't come to buy silk at all, but approached the woman for an excuse to create opportunities to impress her heart. Where is stupidity? Even a little cunning. This paragraph can be literally translated into modern Chinese as follows: (that) the guy who looks honest, with money (to me) to buy silk, (he actually) is not buying silk, but to play my mind.
"Sending a child involves Qi, but as for Dunqiu." Pay attention to the changes in the address of men here. At first, "self-protection" was a general term, and now "zi" is a respectful title for men, with obvious close feelings. The change of this title shows the change of a woman's feelings, and she falls in love with "he". However, the poem directly wrote that the woman sent this "he" through the ice water and left, without explaining the process of this emotional change. What happened in the process from "coming is my plan" to "sending a child to involve Qi"? How did the woman fall in love with this man? What's their situation in two of a kind? None of them are described. Why didn't you write it Because of the later fickle feelings, the sweetness and gentleness at the beginning became extremely sour, so the author left a blank here, and we can only appreciate it carefully from the change of this title.
"Dunqiu" is a place name. When you arrive at Dunqiu, you will stop. It's normal to send a gentleman to the palace, but the following woman's rhetoric is quite puzzling. "I won the prize" and "won" are "missed". I didn't mean to delay the time. "There is no good media" and you don't have a good media yet. "Good media" here does not mean "good matchmaker", but the procedure of "media" is not fulfilled according to the established social norms at that time. In ancient China, the wedding process was divided into six stages: accepting gifts, asking names, accepting gifts, inviting invitations, and welcoming people. Among them, the first five links can be regarded as the process of "media". In this way, we can understand the true meaning of these words. When it comes to "sending a child to participate in Qi", the two only made a private promise and did not formally enter the marriage procedure. There are two "periods" here, which undoubtedly refer to the wedding date, but the two "periods" have different meanings. The previous word "period" is not an agreement between the two parties, but a request made unilaterally by men. What is the requirement of "period" without "good media"? It can only be elopement. Obviously, the man wants the woman not to stop here, but to go home with him. But the woman did not agree to such a request. Instead, he euphemistically proposed to perform the marriage procedure, when the man was a little unhappy and even angry. Therefore, the following women are comforting and pleading with men, "There will be no anger in the child, and autumn will last for a while". Please don't be angry, and take autumn as the wedding date. Obviously, the "date" here is a formal wedding date through "media". From the description of these two "dates", we can see that the two people have different opinions on the wedding date, in fact, they have different attitudes towards marriage. Although the man obeyed the woman's opinion, he was not willing, but dissatisfied and emotional. Differences in attitudes towards marriage determine the changes in married life in the future. This description laid the groundwork for the development of Sui Festival in the future. This chapter tells the story directly, which is the technique of "fu", and the following chapters also adopt this technique. On the whole, it belongs to narrative poems. Some people regard this poem as one of the origins of ancient Chinese narrative poems.
"Take that wall and hope to return to the customs. I didn't see the resumption of customs, and I cried. Seeing the resumption of GATT, I am full of laughter. " After seeing the man off to go home, the woman was deeply missed and waiting hard. "ride" means "climb", "block" means "dilapidated and incomplete" and "wall" means "courtyard wall" "Re-entry" is generally interpreted here as the place where men live, and this title refers to the man himself. There are also many usages of referring to the person by the ancestral county chief in later generations, such as "Han Changli" and "Liu Hedong". Some people also interpret "clearance" as "carriage", and "re-clearance" refers to the returning car. These poems have written a continuous process, from the phase of late spring and early summer to the wedding date of autumn. In this process, we can imagine such a scene: a young girl stands on the dilapidated low wall every day, looking forward to the figure of her sweetheart, somewhat shy, somewhat anxious, and somewhat uneasy-"He" is not happy when he leaves, will he not come? If you can't see the figure of "he", the girl's tears will never be over; Once I saw "he" in front of me, the girl's mood was like a storm after a calm, and she immediately talked and laughed. This is a psychological portrayal of a young woman who is in love. It is very vivid. Judging from the introduction of "no good media" above, women are not necessarily waiting for men themselves, but are more likely to be people sent by men to collect, ask for names, collect and invite dates. In short, they are information related to marriage. "Er BuEr, body without blame. Come by car and bribe me to move. " At that time, witchcraft was still very popular. Before important activities were carried out, all kinds of divination activities were used to predict good or bad luck, ranging from domestic and foreign affairs of the country to personal weddings and funerals. "divination" is to burn the tortoise shell on the fire and make divination according to the cracked lines; "divination" is relatively complicated, and it is predicted by using grass to deduce hexagrams. "Body" means divination, which refers to the result of divination. "Blame" is "disadvantage". "No blame for the body" means that there is nothing wrong with the result of divination, which seems to indicate a beautiful marriage. "Car" can be understood here as a car for sending and hiring, and it can also be understood as a car for marrying; "Bribery" means "dowry, dowry", which refers to a woman's marriage. The son is that the man's car carrying the dowry came and the woman's dowry went, and the long-awaited marriage finally became a reality. This chapter also uses the technique of "Fu", which is the continuation of the narrative in the first chapter, telling the process of the heroine and her lover meeting, getting to know each other, falling in love and getting married.