The Book of Songs is a collection of poems in the Zhou Dynasty, and there is almost no information about Jingchu and Bashu (folk songs). Liao, editor of A Qing Dynasty, once said, "Why is there no wind in Chu?" ? Chu Feng-Jiang Yong Han Guang has been recorded in Nan Zhou. ""But why is there no wind in Chu? Jiang Han's' prodigal girl' and' wrong salary arrogance' are full of Chu Feng, and those who are deeply involved in it have been in the past since ancient times, but now they are bandits! " (Signature: Shi Kangxi, Yin Shan Zhao Chonghou, the same below) This just shows that Chu Ci and Bashu Poetry have their unique artistic style and distinctive regional color. But of course, there are some reasons for this, that is, the double standard of choosing poems, but there are also profound political reasons.
At the end of the western weekend, the Zhou Dynasty had declined, while Shu and Chu in the south prospered and became big countries to expand their territory. Moreover, the spread of Chu culture (wind) was guided by military expansion, which could not but arouse the fear of the rulers of the Zhou Dynasty. In addition, China people in the Central Plains have always regarded the southern vassal States as "barbarians"-this social psychology naturally cannot give Chu, Ba and Shu the same status as the northern vassal States in the Book of Songs. However, rulers always have an ambivalence. Although they could not subdue the southern governors by military means, they had to adopt a policy of appeasement in addition to fear. It is this ambivalence of the rulers that led to the fact that "Two Souths" ranked first in the Book of Songs and became a model for the central dynasty to educate governors, but it avoided such titles as "Chu style, Ba style and Shu style". Therefore, Lu's "Spring and Autumn Period and Lechu" says: "Yu Xing Gong, seeing the daughter of Tushan, traveled to Longnan, and only met in. The daughter of heaped-up mountains makes my concubine serve in the sun of heaped-up mountains, and the female sings' waiting for others', which is actually a southern sound. Duke Zhou and Zhao Gong rode the wind and thought Nan Zhou and Zhao Nan. " This is just a guess.
There have always been many explanations about the poem "Wind". It was first seen in Shan Hai Jing and Huang Da Xi Jing: "The prince plays the piano, which is the beginning of music." Note: "The wind also bends." Generally speaking, wind is the meaning of music. In the Song Dynasty, Zhu gave a classic explanation of the concept and source of "national style" in his Biography of Poetry: "The country belongs to vassal fiefs, and the style belongs to folk songs and poems. Those who call the wind have words, because they are in the world, and their words are touching. For example, things are moved by the wind with sound, and their sound is enough for animals. Therefore, the princes used it to pay tribute to the emperor, and the emperor was listed as a music official to test the beauty and evil of his vulgarity and know his political gains and losses. As the old saying goes, the south is the positive wind, so use it to turn the country into the world. " Zhu's explanation inherited the Preface to Shi Mao, which has influenced later generations to this day.
After the Book of Songs came out, there were various explanations for "Nan": Cheng Dachang, a poet of the Song Dynasty, pointed out in "On Poetry I": "If you cover Nan, elegance and fu, you will be famous for your music, if you are in a palace today." South has Zhou and Zhao; It is endowed with Zhou, Lu and Shang. This is based on what it has, but also on its territory. He also said in "On Poetry II": "Those who saw ancient music at that time quoted Ya and Ode, and cited Nan. Later, the so-called' Virtual Valley South' appeared in Wang Wen Cross, and then' South' was a joy. " Cui Shu, a A Qing writer, said in his Reading the Wind: "The combination of poems written by southern poets originated from the south, while northern poets worked for it, hence the name' South'. They generally pointed out that "South" is an independent music song in "Poetry". To sum up, there are six views on South * * *: First, South is South; "Preface to Shi Mao Guanju" says: "Only the change of Guanju and Linzhi is the wind of kings. So, it's Duke Zhou. South, the word from north to south "; Second, "South" was said by Nanle; Third, "south" means the theory of southern soil; Fourth, "South" is said to be the South; Fifth, "Nan" is a poetic theory; Sixth, "Nan" is a musical instrument. It is said that "Nan" was originally the name of musical instrument (bell), and later the name of southern music tunes such as Confucianism, Han, Tuo and Jiang, which is the wind of the South. Can be regarded as one of the poems of the wind. These six theories are mainly composed of six elements of "South", which are indispensable.
2. The "Two Difficulties" in The Book of Songs
"Preface to the Old Chu" said: "East of Fushan, Princess Zhou; West of Shaanxi, called Princess. East of Shaanxi, from east to south; West of Shaanxi, from west to south; Therefore, it is called' Er Nan'. To associate it with "Nan Zhou" is to include the southern part of the east and the southern part of the west. It has been clearly pointed out that the "two southern" areas, "Nan Zhou" is the southern fief of the Duke of Zhou, including part of the territory of Chu and Pakistan; "Zhao Nan is a fief in southern Zhao Gong, including most parts of Shu and Pakistan. Zhu said in Biography of Poems: "Zhou Guoben was in the Yang of Qishan in Yongzhou, and the 13th Sun Gugong of Hou Ji began to live here, and passed Wang Jili to Wang Chang to establish the country. As a result, there are a large number of immigrants, and there are differences between Zhou's hometown and Zhou's hometown, which calls for the duke's fief and makes Zhou govern the country, while declaring its vassals. So Dehua was a great success in China. The kingdom of the South King, between Jiang Tuo and Confucianism and Han, came from China. He went on to speculate: "Those who cover the land of China are called Nan Zhou because their poems come from the south." . Not only in the country, but also in the princes. Those who get south are called south. It is said that Fang Bo's kingdom is in the south, but he dare not tie it to the son of heaven. Zhu not only pointed out the general scope of the "two difficulties", but also reinterpreted the origin of the "two difficulties". In this way, we can roughly conclude that Nan Zhou represents Chu Feng; Zhao Nan can represent Bashu folk songs.
During the Western Zhou Dynasty, Ba and Pu still lived in Jianghan area north of the Yangtze River. In the ninth year of Zuozhuan in Zhao Gong, King Jing of Zhou asked Zhan Huanbo to say to the Jin people, "Ba, Pu, Chu and Deng, I am from the south." In the Western Zhou Dynasty, Ba, Pu, Chu and Deng served the four countries in the south. Among them, Pakistan was a vassal state given to Ji by the Zhou Dynasty, and the other three countries all surrendered to Zhou after Yin's death. Pu is a country name. Later, when Pu people dispersed, it was called Bai Pu. In the Western Zhou Dynasty, Guo Pu was the most powerful country in the south, but Chu became powerful in the Eastern and Western Zhou Dynasties, when Guo Pu declined. In Historical Records, the Chu family called Chu a raccoon, and later generations took the bear as their surname. During the Warring States Period, Chu Huaiwang was also known as the bear face of the King of Chu in the Qin Dynasty (historical records are trees), but during the Spring and Autumn Period and the Warring States Period, the King of Chu made his own bronzes, which were called the seals of King of Chu (Hui Wang) and King of Chu (Wang You). It was Chu who took Yi as his surname, and Yi and Yu both invaded the Ministry. Therefore, Yi's surname proved that he had inherited the mantle and explained his relationship with Pu after the King of Chu claimed himself. After Lin Jun, the Ba tribe group in the Qingjiang River Basin recorded in The Biography of Nanjun, Ba County in the Later Han Dynasty: "When Lin Jun died, his soul was a white tiger. My father used a tiger to cook human blood, so he used a human temple. " Fan Chuo's "Schumann" (volume 10) also records: "Pa worships his ancestors, beating drums as a sacrifice, after the white tiger." This shows that the ancestors of Ba people and Chudipu people are both Lin Junren.
According to historical records, Chu has been expanding in all directions since the Spring and Autumn Period. The prosperity of Chu is completely inseparable from its direct possession of vast territory and numerous vassal States. Especially during the Spring and Autumn Period and the Warring States Period, the western border of Chu reached the Jinsha River valley in the west of Shu, and began to set up an official in Chuxiong, Yunnan, to manage the gold mining in Lishui. "Han Feizi's Tibetan Theory" records: "In the land of southern Jingnan, gold was born in Lishui." It is obvious that Lishui (Jinsha River) basin has been owned by Jingchu. Zi Tongzhi said to Jane, "In the seventh year of King Xian of Zhou, Chu was from Hanzhong, and Pakistan and money were in the south." "Justice" said: "In Hanzhong County, there are Ba and Yu in the south of Chufu, crossing the river, and there are Qianzhong and Wu Jun in the south." "The Warring States Policy Chu Ce" also said that from the east of Sichuan along the river, Nanbao Yelang, Sichuan, Yunnan and Guizhou all belong to the State of Chu. These documents show that Chu is closely related to Ba and Shu, and Ba and Shu are "covered" by Chu. As recorded in Xun Zi Yi Bing Zhou, "Youying thinks danger, Jianghan thinks pool." "A Brief Training of Soldiers in Huainan" goes further: "Chu South is surrounded by Yuan and Xiang, Ying and Si are in the north, Ba and Shu are in the west, Tan, Huai, Ying and Ru are in the east, Jianghan thinks of the pool, Deng Lin is the boundary, and Fangcheng is in the middle. The mountains are high and the clouds are high, and the streams have no scenery. " The east of Bashu, the land of north and south, was gradually eroded by Chu. The southwest of Shu was also occupied by Minshan Zhuangwang (Yingjing) and Yelang Wangwang (Qianxi).
"Poem Xiaoya April" has a saying: "Talking about Jianghan is the discipline of the south of the Yangtze River". Jiang refers to the Yangtze River; Han is Hanshui. These two waters become the dividing line between Zhu Xia and Naman. Ba and Shu live in the upper reaches of the river, and Chu lives between Jianghan. Jianghan basin is all the areas where ancient Pu people were distributed. Until the Western Zhou Dynasty, Chu people plundered the former residence of Pu people, which was called Jingchu. Chu was in Shang and Zhou Dynasties, or Jing, and there is a poem "Man Jing Lai Wei" in The Book of Songs, or Chu; Or collectively referred to as Jingchu, there is also a poem "attacking Jingchu" in the Book of Songs. The naming of "Jing" should be directly related to Shu people: when Huayang national annals talk about enlightened dynasties, "Yue Yue Jing" refers to music as "Jing", which should be transliteration of ancient Shu language. In the Western Zhou Dynasty, the military forces of Shu once reached the western Hubei-the land of Jingchu. Shu people who walked out of Wushan saw the flat and beautiful Jianghan Plain and naturally named this wonderful new continent "Beijing" with their own music. Therefore, the "Jing" in the land of "Jingchu" should be the name given to it by Shu people. On the contrary, Pu (Jing) called music "benevolence"; Midsummer is called "Nan", which is a different musical name, but it is the same thing in different languages. The Yangtze River in the east of Sichuan was originally the sphere of influence of Shu. Historical Records Chronicles of the Six Kingdoms Chu Biao contained: "Shu attacked us". According to Historical Records of Chu Family, in the fourth year of the reign of King Su of Chu (377 BC), "Shu attacked Chu, took the prescription, and Chu kept the customs and refused". Justice quoted "Ancient and Modern Place Names" and said, "Songzi County in Jingzhou is the land of nine ancient sons, that is, the land of Chu". Songzi, now Songzi County, is located in the southeast of Yidu, Hubei Province, with a linear distance of only 100 kilometers from Du Ying, the capital of Chu State. There is a summary in "Shouguan": "Say Gongsun Shu said: Shouba County is in the east, away from the mouth of Shouguan." Suoyin also said: "County Records and National Records" has a defense in Yufu County, Ba County. Accordingly, this unit is located in fengjie county, east of Chongqing. In the fourth year of the reign of King Su of Chu, after the failure of the political reform in Wuqi, Shu marched into the hinterland of Chu, and the Shu army was able to leave the Three Gorges and March to the east of Qingjiangkou, indicating that the land of the Yangtze River in eastern Sichuan can be unimpeded. "Taiping Universe" was downloaded from Qingjiang: "Mo Kui Yamamoto is on the border of Guizhou, very high, quite a nest, quite dangerous. The king of Shu attacked it, and with the help of many gods, he worshipped it. "Mr. Xu Zhongshu said in" On Bashu Culture "that although this is from legend, it is an undeniable fact that Qingjiang was originally a Shu place. The name "Qingjiang" was given by Shu people. Therefore, Ba is located in five counties west of Wukui, which must be the old soil of Shu before the Warring States Period. It is precisely because of the change of territory that the "two South" tends to blend.
3. Comparison of "Two Difficulties" in The Book of Songs
China's earliest love poems are said to have been written by Nv Jiao, the wife of Dayu, when she was lonely. Because she sent a maid to wait for Yu to come back at the southern foot of Tushan Mountain, but the first-class jade didn't come back and the second-class jade didn't come back, so she was upset and flustered. When she is lonely, she sings: How long it is to wait for someone! Huainanzi records that "Yu governs water and turns it into a bear". "TuShanShi, see YuFangXiong, shame. Under the mountain, it turned into a stone. " There is nowhere to tell the gloomy feelings of Tushanshi fossils. Of course, Dayu, who didn't enter the door three times, can't imagine how many times he was lonely and lazy and couldn't sleep at night! Later, in the national style of The Book of Songs, those poems that are "happy but not lewd, sad but not hurt" were all learned from this poem, so people learned to write love poems, and the Zhou Dynasty adopted poems.
Zhu explained the usage of Poetry Anthology in the Zhou Dynasty in Biography of Poetry Anthology, and pointed out: "Confucius said,' The female is called Zhou Zhinan. People will not appeal to the south for Zhou Nan, but they still stand on the wall. Ritual, drinking in the country, and taking a wedding ceremony in the country are all Nan Zhou's Guan Ju, Ge Tan and Juan Er music; Magpie nests in Zhao Nan, picking gnats and apples. Yan Li is having fun in his room again. Zheng Zhu said, "String songs are sung in Nan Zhou without bells. The man in the cloud room, the irony of his later wife is a gentleman. " It is because of the need to add music that those southern folk songs have to be abridged. Er Nan, handed down today, can't be the original appearance of Chu and Bashu folk songs. In addition, the scripts of Shu and Zhongyuan are self-contained and have to be translated. So the original flavor of Shu folk songs is gone. To this end, Chu, who participated in the revision, also said: "There were few rhymes in the past. Wen has written 22 books, but he lacks the meaning of vocal poetry. However, the "Jiang" and "Han" chapters in the south of the Yangtze River are "windy" again. ..... At that time, Chu had not been sealed, and it was unified in' Er Nan'. Although its' wind' is Zhou, its ci is what Yan Ranjiang and the savage woman of Han Dynasty did. I dare not forget the beginning of the holy religion, so I started with the poems of Jiang and Han. The wind of three Chu can also be recorded! "
We can't simply think that the fifteen countries in The Book of Songs were collected from eleven countries. Although mainly collected from the Yellow River basin, it also reaches as far as the Yangtze River basin, spanning more than 600 years. In such a long time, in such a large range, the change is very small. The form is mainly four characters, and it is particularly noteworthy that the phonology is almost unified. The unity of phonology is very difficult in 2 1 century. There are dialects and even different languages in the north and south, so the phonology is very different, but it shows a unity in the Book of Songs. This just shows that The Book of Songs has gone through a processing procedure. According to the research of ancient phonologists since the Qing Dynasty, the rhyme in The Book of Songs is consistent with other rhymes in the Zhou Dynasty. It can be seen that these ancient folk songs are arranged by musicians and historians, and they all use a unified "elegant speech". However, judging from the three Ba folk songs recorded in Huayang Guozhi Bazhi, they are almost the same in content and form as the poems in the Book of Songs, which can also prove that they have been processed to a certain extent.
The poems in The Book of Songs, Nan Zhou, are mainly the folk songs of the Han and Ru basins of Chu State, and naturally include the folk songs of Pakistan. Fang Yurun of A Qing said in The Book of Songs Primitive Man: "Those who live in the south, the land south of Zhou, usually have many poems of Nan Zhou, so they are called Nan Zhou." Zhao Nan's poems are mainly folk songs in Sichuan and Tuogu, and also folk songs in Bashu. The original Book of Songs also said: "The folk songs it uses, whether related to the public or irrelevant to the public, are all called Zhao Nan." Times have changed. Today, of course, we can't simply identify which one is Chu folk song, which one is Ba folk song and which one is Shu folk song. However, judging from the content of Ernan, the communication between Chu Feng and Shu culture and Ba culture played a bridge role, and eventually tended to merge.
"Nan Zhou Turtledove" won the title of "300"; Nestle also ranks first in Zhao Nan. It can be speculated that among Chu, Ba and Shu, only Ba is the surname of Ji. Therefore, it is the Zhou Dynasty's attention to Pakistan, or an example of education. It can be proved from the literature that Turtle Dove is a folk song in Pakistan. It is not only the chapter "Jizhong Book", but also the words "Thinking" and its eulogy: "Shen Yifeng Bird. There are birds in Qiu Qiang. Ba people are ibis. Yang Fang is an imperial bird. Shu people are cultured. Everyone has a hole in their bird. Zhai of Luanyang. Cangwu Emerald. " There is also a description of "two-winged bird" in Shan Hai Jing. Overseas Nanjing: "The two-winged bird is in the east, blue and red, and the two birds are in harmony. In Lunan. " Among them, Ba people's tribute is "two-winged bird", which is a kind of waterfowl called "Yuanyang" (or yellow duck) by Ba people in Qiushan, Nanshan, Jing Qing. They are a man and a woman, till death do us part. Ba people live by water, so they can catch. It can be inferred that Turtle Dove may be a wedding song of Ba people. However, this kind of waterfowl is mostly found in the south and is owned by Ba, Shu and Chu. As a result, the folk song "Turtledove" was finally formed by the interaction of folk songs from all over the world. It is also speculated that the word "ju" is a transliteration of Bashu characters, so there is no meaning of the word "ju" in later Chinese, which can be used as supplementary evidence. Zhu compared two poems in Biography of Poems (the same below) and said, "This poem has the same meaning as Guan Ju. From the perspective of education, he thought that "the son of a vassal married a vassal and gave him a hundred taels of royal gifts", so that the poem Quechao in Zhao Nan was confused with the poem Guanju in Nan Zhou. On the basis of "Great Preface", he further said: "The princes of the South China were transformed by the king of Wen, and their daughters were also transformed by the empresses, so it is beautiful to marry the princes." However, Quechao and Guanju are obviously different: it implies the euphemistic anger of Pakistanis, "Wei Que has a nest and Wei lives in it". Due to the oppression of Chu, Pakistan had to go south from Bashan and Hanshui to East Sichuan. Therefore, Ba people express their dissatisfaction with the occupiers by living alone in Quechao, or Shu people living in eastern Sichuan express their resentment against the new ruler (Ba dynasty) by living alone in Quechao. Ba Zhi, the National Records of Huayang, said: Ba "has integrity, simple style and ancestors." He also said: "The loss lies in being late and blunt, being vulgar and simple, not inferior to others." It means that Ba people are simple, straightforward and upright, and they don't expect anything casually. The language is straightforward and there is no rhetoric. Not only the people but also the royal family is belligerent. Li Wenchang's "Atlas" contains:' Wang Ba and Wang Pu joined forces here (according to: fishing mountain in Hechuan), drunk and fenced, and buried in the tomb'. Therefore, the deep meaning (symbol) of the poem "Magpie Nest" is completely the resistance expressed by Ba people through "Magpie Nest Living Alone".
Fang Yurun pointed out in the Primitive Book of Songs: "People who talk about the Book of Songs all live in women's rooms. Men and women are of the same kind, and magpies and pigeons are foreign bodies. Why are they worthy? " Therefore, he said in the poem "Comment on Eyebrows": "Just take the first two metaphors, and the rest are perfunctory. And beauty contains thorns, far less than Guan Yu. Ernan is headed by vague words, such as the sweetness and Kun of Yi, the sage and constancy of Yi, and Yin and Yang as the beginning of Tao. " Literally, Guan Ju eulogized the wedding songs of young men and women in rural areas of Bachu, while Quechao was the wedding speech of Bashu nobles. Due to the geographical proximity of the two places, the main residents are Pu people, so the poetic artistic conception revealed is similar to some extent.
Zhu Yue said, "Under the hedge of picking chrysanthemums, the wife of an ancient builder has the gift of kissing silkworms, and so does this poem.". It is a folk song of labor, and this poem is obviously comfortable. The original "Book of Songs" said: "The preface regards the wife's sacrifice as' no blasphemy', so Mao, Zheng and Kong all offer it." Biography has both its theory and suspicion of loving silkworms. It covers the words "vegetable rice" and "gong gong" with mud, thinking it is a sacrificial ear. I know that gnats are the main silkworm, and Lu Yun's wormwood is green and the gnats are white and numerous. The poem "July" says, "Pick Qi Qi" to give birth to silkworms. Today, silkworm eggs are still covered with wormwood clouds. ""gnats "is Artemisia, which has the function of disinfection. Shu is the birthplace of silkworms. From the perspective of philology, the word "Shu" is an pictograph, which evolved from wild silkworm. Therefore, "Cai Mao" is a masterpiece of sericulture culture in Shu. So far, there are no silkworms in some places in Batty. Even sericulture and mulberry planting were influenced by Shu, and the time was late. Eight Records of Huayang Country downloaded from Fuling County: East Sichuan is a land with mountains, beaches and dangers, and there are many courageous people. The people of the country, the party of counties and cities, will die in lawsuits, without sericulture and literature. "It clearly points out the fact that Buddy has no silkworms.
In Shu Ge in the early Western Zhou Dynasty, the interior decoration pattern was centered on a curved and wriggling silkworm, surrounded by a circle of dots, symbolizing silkworm eggs or mulberry leaves, and there was a mulberry tree on the left. All silkworms had axe-shaped tool symbols, indicating the use of mulberry cutting, which confirmed the early origin of sericulture in Shu. The silkworm culture of Shu people is directly related to Lei Zu, the princess of the Yellow Emperor. The Yellow Emperor Department records: "The Yellow Emperor ... was married to the son of Xiling family, named Lei Zujia, and gave birth to Qingyang and Changyi. Qingyang fell into the water, Changyi fell into the water. Changyi married the Shushan family, and the son of the Shushan family was named Changpu family, which was produced in Zhuan Xu. " Five Empresses of Datong recorded in Historical Records. This will be recorded in all subsequent history.
About Lei Zu, Yun Ji said, "Yuan, surname is also." Biography of the Five Emperors in Historical Records:' The Yellow Emperor married the daughter of Xiling as a concubine, not for Lei Zu.' "According to the folklore of Leizu's hometown in Yanting County, northern Sichuan, Leizu's surname is Wang Mingfeng, and his mother was born in Leizu because she dreamed of Cai Feng, so she was named Feng. In the Tang Dynasty, Zhao Kun, the teacher of Li Bai, a great poet in Qinglian Township, Jiangyou County, Sichuan Province, also called her "female sage Wang Feng, princess Leizu of the Yellow Emperor". Shan Hai Jing Hai Nei Jing wrote "Huangdi married Lei Zu" and "Huangdi's wife Lei Zu", and "Lei Zu" means "Lei Zu". Records of the Five Emperors, Biography of Tong Jian, Preface to Tong Jian, Jiyun and Seven Signs of Yun Qi are all called Lei Zu. Historical Records and Records of Nanyue are regarded as "tired ancestors". Because she started the silk industry, she can be regarded as an imitator of later generations, and is called "the granddaddy", so she is called "Lei Zu". "Lei Zu" may be the name given to Wang Feng of Xiling by the Yellow Emperor after she became a princess of the Yellow Emperor. It may also be that she raised silkworms and treated silk, which was respected by everyone. In this way, Lei Zu became the founder of Shu silkworm culture, making it possible for Shu culture to communicate with the outside world.
"Shan Hai Zhong Jing Ci Xi" says: "There are mulberry trees on Xuanshan Mountain, which are 50 feet big, with four branches and leaves more than a foot. They are called Huangnvsang." "Woman" and "Sang" have been connected here. "Shan Hai Jing Overseas North Jing" also said: "Ousi Wild Field is in the east, and a woman kneels under Ousi Tree". This is the embryonic form of the myth of the silkworm god "Matou Niang" in Shu. From the narration in Shan Hai Jing, we know that this is the result of the spread of Bashu silkworm culture. In addition, there is also a rumor about "ice silkworm" in Volume 10 of Wang Jia's Notes on the Collection: "There is a ice silkworm in Jiaoyuanshan, which is seven inches long, black, angular and scaly, covered with frost and snow, and then cocooned. A foot long, colorful, woven into brocade, not into the water; Throw it into the fire, it will shrink and not burn. The world is presented by people at sea, and Yao thinks it is an embarrassment. " We don't know "Jiaoyuanshan", but we can infer that "Hairen" refers to the Shu people in the inland sea of Sichuan, because ice silkworm's folklore has existed in Bashu since ancient times. From the above, we can see that Shu is the birthplace of sericulture and mulberry planting, and it is the labor song of sericulture in Shu. As the only collection of poems in the Zhou Dynasty, The Book of Songs will never recite its stream without giving up its source. Therefore, "The Book of Songs Primitive Man" points out: "It's not far to go to the place of Zhou, so the fashion is slightly the same." Zhou, including Ge Tan, Zhao and Picking Anthurium, all take silkworm as the theme, and women workers are the most important, which only shows that the ideological content of the poem is the same, but the objects described are different. Ge Tan is not directly related to silkworms, because Ge Tan is the raw material used by primitive humans to connect leaves to keep out the cold, and it is also the main material for people to make clothes later. Therefore, "Ge Tan" is a folk song of Chudipu people without silkworms. On the contrary, Chu Feng was influenced by Shu sericulture culture.
Zhou Nanjuan's son and Cao Cao in Zhao Nan are both works by rural women who miss their husbands, but Zhu said: "Cao Cao: The South China was transformed by the King of Wen, and the princes and doctors worked outside, and their wives were separated. They felt that the times had changed, but they thought about their gentlemen. It is also like Nan Zhou's "Ear Twinkle". Tremella is a kind of wild vegetable in the south, but grasshoppers are common singing locusts in the south. The feelings of the four husbands expressed in the poem are similar, which can be regarded as the unity of women all over the world. This similarity can also be regarded as the result of the interaction between Chu style and Bashu culture.
From the text of the poem Zhao Nan Jiang Yousi, we can see that it should be a folk song of Bashu, with "Cloud" referring to the old border of Bashu and "Tuo" referring to the Tuojiang River in the middle of Sichuan. Therefore, Zhu Xi said, "Jiang Yousi": The water definitely re-flows into the river, and there is a lot of coverage between Jiangling, Hanyang and Anfu. Jiang Youtuo: Jiang and Tuo are also different. "Yun and Tuo are tributaries of the Yangtze River. From the beginning of the poem, "Jiang Yousi, the return of his son, not me", we know that it refers to the hometown of Pakistan in western Hubei, and then "the river overflows and his son returns, not me", but it refers to the territory of Shu. I think this should be the result of the poet combining the same folk songs in both places. " "Tuo" also refers to the backwater (or dead corner) of a river. For example, there is a cloud in "Love Song in East Sichuan": "Send Lang to see a river, where there is a pool of stagnant water. Jiang Shui also has a turning point, Qingge can't lose his slaves. "This Ran Ran rising folk song can also be used as circumstantial evidence.
Starting from the Confucian theory of poetry education, Zhu said on the whole: "Fools talked about my wife and husband from the absence of the dynasty to picking apples, which made me see that the monarch and ministers at that time were transformed by the king of Wen and made me cultivate morality and correct my family." Under "Gan Tang", you can see that Fang Bo can spread the culture of kings, the houses that the monarch can repair, and his country. "From this point of view:" Gan Tang ":Zhao Bo's trip was with the South, ruled by King Buwen, or under Gan Tang, and later generations thought about his virtue and could not bear to hurt his tree." He continued to play a role in the poem "Walking the Dew": "People in the south obey the ceremony of calling Bo, but those who are not afraid of violence have made up their minds, and writing this poem is the only one." Culturally, Fang Bo became a cultural messenger connecting the Zhou Dynasty and the southern princes, and objectively played a role in promoting the cultural exchange between Chu Feng and Bashu.