Scholars of all ages generally believe that this is a feast poem. However, the author of the poem and the time when it was written were not thoroughly examined by predecessors.
"Logging" is different from "Logging" in that it does not describe the labor of logging, but arises from logging, and talks about the value of friendship. No matter relatives, friends, old or new acquaintances, they should care for each other, help each other, and come and go frequently.
Except for the first chapter, the first three chapters of the poem all focus on banquets. Obviously, banquets are regarded as an important means of establishing and connecting friendships.
In the choice of lyrical method, the author of "Logging" adopts a method of expression that is first roundabout and then positive. At the beginning of the poem, the sound of "ding-ding" logging and the "chirping" of birds make the readers feel as if they are in a fairyland far away from the world. Here, time seems to have stopped and everything takes care of itself. Only the sound of logging and the sweet chirping of birds echoed in the empty valley. A lonely woodcutter, and a bird migrating out of the valley in search of a close friend. These two images are constantly overlapped and strengthened visually and aurally in this fairyland-like atmosphere: the sound reminds people of the image, and the image in turn reminds people of it. Give the sound a special connotation. This ultimately creates a transcendent realm that is far away from real politics and can be used to express inner anguish. This realm is the tortuous expression of the poet's inner ideal of life in his subconscious mind. At the same time, it was also a common mentality among the courtiers under King Li's tyranny who were afraid to talk about politics and looked for sustenance elsewhere. Reality is reality after all. With the completion of this comparison technique, the poet as a politician finally forced himself to face this cold world of existence: "We are like birds, but we still seek friendship. We are in love with each other, but we don't seek friendship." "Calling people to get up and change the reality, talk about family ties and friendship, and start everything from scratch. Then he added that "God listens to it, and it will be peaceful and peaceful in the end." Starting from the principles of human relations and natural principles, avoiding politics and focusing on politics, this is where the poet not only understands people's hearts, but also knows how to write poems to exhort him.
The second chapter is entirely about writing about people, which is the concrete manifestation of "seeking friends for survival". The words at the beginning partially overlap with those of the first chapter, making them neat and varied, making the book flow and read naturally. Here, things still arise from things, but only the sentence "cutting wood is promised" is used, and the rest is omitted like a description of birdsong. Commentators often mistakenly think that the "cutting wood" sentence is also a "fu" (telling the story directly) because of the close connection between the "cutting wood" sentence and the following "burning wine" sentence. In fact, "logging" and so on are corresponding words. Not only do they overlap and extend in form, but they are also similar in content. This is only omitted to avoid being stereotyped and cumbersome. Omission is also a way of change. Only with change can there be development, the content will be deepened, and the form will become more colorful. So there was a lively scene of preparing a banquet: the wine was delicious, the dishes included fat and tender lamb, and many other delicious foods, and the house was clean and tidy. It can be seen that the host is sincere, because entertaining guests is not only Out of etiquette, but also to seek friendship. The invited guests are all elders, some with the same surname (fathers) and some with different surnames (uncles). The poet wishes them all to come. "Ning Shi can't come? I'm sorry for you!" "Ning Shi can't come? It's my fault if I'm criticized!" This is his worry. Because we have so much hope, we are afraid that it will fail. This emotion of "worrying about gains and losses" is real and touching. It shows that the owner's attitude is very sincere and his pursuit of friendship is unswerving.
The poet also criticized the bad phenomena of disregarding friendship and mutual suspicion: "there are fat _", "spreading the charm, presenting eight guis", inviting "fathers" and "uncle" to "Not coming" means "not caring" for me. Such a situation is not conducive to the political ideal of reviving our ancestral heritage.
Chapter 3 is divided into two parts. The first half is the continuation and development of the second chapter. It still talks about hosting a banquet, but the writing is very simple, aiming to "show differences" and avoid procrastination. "As long as you practice the beans, brothers will never be far away!" This time the invitation was from the same generation, but the food and drinks were sumptuous and the etiquette was as thoughtful as before. Combined with the previous descriptions, it clearly expresses the view that no matter how old or young or close (that is, the so-called "fathers", "uncles" and "brothers" in the poem) should love each other. This kind of thought similar to fraternity permeates the entire poem, which can be said to be the overall meaning. However, the means of suggesting and developing friendship are relatively monotonous, and are not suitable from a modern point of view, because many friends made at the banquet table are unreliable. Perhaps eating was still the main way of communication for the ancients. They were more sincere towards others and laid traps of wine and meat, so they were chosen by poets as materials to express friendship themes. In addition, there is a negative lesson, that is, "if the people lose their virtue, they will do something wrong." Conflicts and disputes between people are often caused by dietary issues. To create a peaceful situation, dietary issues must be properly handled.
The second half is the epilogue, which seems to be sung by everyone, expressing joyful emotions and wishes for harmony and goodwill. The three parties (the host, the guests and the invited but not present) are united and the atmosphere is harmonious and inspiring.
The author also cheered for the lost friendship and family ties. He described his hopes and requirements in a vicissitudes of life: Ordinary people should treat each other with sincerity and never "take offense". Relatives and friends understand each other (“I am with wine, I am without wine”), trust each other, and live in harmony and happiness. People who live in harmony and govern must be harmonious. Finally, the author ends the poem with a realm that transcends reality: Accompanied by the sound of drums, people sing, dance, and express their feelings, creating a scene of peace. This is an artistic display of the political ideal of the poet Zhongxing Zhou Dynasty as a politician.
This poem is composed of Yanle lyrics, so its theme of fraternity can be widely disseminated and has a certain influence.
In terms of art, it gives people a prominent impression in three aspects: First, the Bixing part near the head not only constitutes a relatively clear picture, but also has a vivid plot. It is both independent and closely connected with the theme part. In this way, the main part The meaning of the name is clearer and easier for readers and listeners to understand; secondly, the invited guests are referred to as "fathers", "uncles" and "brothers" respectively, which covers a large area and has clear imagery, which plays an important role in expressing the theme of the poem. It plays an important role, which shows the author's ingenuity in choosing words; thirdly, the scene shown at the end is rich in color and fast-paced. It is entirely about a banquet, without interspersed with "topics", but it successfully renders an intoxicating atmosphere of unity and friendship. The poet turns his pursuit of life into a sight that can be heard and seen, so he is quite artistically charming.