Pre-Qin Dynasty: Anonymous
Have I nothing to wear? Seven Xi's. But it's not as good as what you did. It's comfortable and beautiful.
Have I nothing to wear? Six Xi's. But not as comfortable and warm as you.
Naked translator
Do I have nothing to wear? I have seven clothes. But it's not as comfortable and beautiful as what you made yourself.
Do I have nothing to wear? I have six clothes. But it's not as comfortable and warm as you make it yourself.
Notes on not wearing clothes
Seven: imaginary number, many words and many services; Speaking of seven chapters of clothes, princes' costumes.
Zi: The honorific title used by the second person refers to the person who makes clothes.
Ann: It's comfortable. G: meishan.
Six: Speaking of sound tracks, you have six clothes.
Jade: Warm and hot.
Naked appreciation
The title and the first sentence of this poem are the same as that of Qin Feng Without Clothes, but the ideological content and artistic style are completely different. Literally, it doesn't seem to have any deep meaning, but it is often written by predecessors. "Preface to the Poems of Mao Zedong" said: "No Clothes" is a beautiful golden and Wu palace. Wu Gong began to merge with the State of Jin, and his doctor asked for it as a poem. "Biography of Zhu Shi" says: "Sun Wugong, the grandson of Uncle Qu Wohuan, cut Jin and died, and paid Zhou with jewels. The king took the Wu Palace as the Jin monarch and listed the princes. This poem covers the meaning of survival. " "Li is greedy for his treasure to play, but he doesn't think that heaven and justice can't be abolished. It is to punish him for not adding, but to do what he wants. " This statement is doubted by many people today. For example, Cheng Junying's annotation in The Book of Songs holds that "all fears are attached".
From a poetic point of view, this article seems to be a work that feels old or mourns death. The poet may be a folk singer. He originally had a clever wife, and his family life was very happy and warm. Unfortunately, his wife died young. One day, he picked up clothes and wanted to wear them. He couldn't help thinking about things and people, and his sadness came from it. The poems are plain and unpretentious, all from the heart: "You mean I have no clothes to wear?" ? I have seven clothes, but I chose one after another, and none of them are as comfortable and beautiful as the clothes you sewed yourself. ""maybe I have nothing to wear? I have six clothes. But I picked one dress after another, and none of them is as fit and warm as the clothes you sewed yourself. "The language is natural and fluent, and the voice of the characters is cool. Sincere feelings are sad to read.
For the sentence reading in the poem, it used to be said that the first sentence of two paragraphs was six sentences. Now Xu Peijun thinks it should be punctuated as: "What do you mean, no clothes?" Seven. "The first four words are a sentence to ask yourself, and the last two words are a sentence to answer yourself. It is in this self-questioning and self-answering that the poet expresses his grief. In addition, there are many differences in the interpretation of some words and phrases. Such as "seven", "zi" and "six", Zhu's Biography of Poetry holds that "the seven lives, their flag clothes, all take seven as the festival. Son, son of heaven also ". Another cloud says, "The Qing Dynasty of the Son of Heaven has six lives, and those who change from' seven' to' six' are modest. They dare not take Hou Bo's life, but must accept the service of six lives. They are luckier than the Qing Dynasty. " Zhu's explanation fully accords with his understanding of the theme of this poem. Since this poem says that Emperor Wu of Jin asked Zhou for a title, we must interpret "seven" as "seven lives of princes", "six" as "six lives of emperors" and "zi" as "emperors". The former two are equivalent to the vassal status of Emperor Wu of Jin Dynasty, while the latter is equivalent to the status of Emperor Zhou. Although it makes sense, it is a family view, but it may be far from the original intention of the poem.
From the understanding of the theme of this poem, "seven" and "six" are both numerals, which can also be regarded as imaginary numbers, indicating a lot of clothes. And "Zi" is called "You" by the second person, that is, the wife who sews clothes. This understanding should be in line with the original intention of the poem.
The whole poem is divided into two chapters, and the words are basically the same, except that there are two changes in one word: "seven" is easy to be "six"; The two knots were also changed: "Ji" was changed to "Sui". This is mainly to meet the needs of rhyme. As far as the whole article is concerned, the same sentence pattern appears repeatedly, with the beauty of advancing and retreating and the beauty of chanting, so readers can naturally feel the emotion in chanting.
The Creative Background of No Clothes
Regarding the background of this poem, Gao Feng's Notes to the Book of Songs holds that "someone gave the author a dress, and the author thanked him for writing this poem". According to the theory of poetry, the poet may be a folk singer. He originally had a clever wife, and his family life was very happy and warm. Unfortunately, her wife died young. One day, he picked up a dress and wanted to wear it, so he couldn't help thinking of things and people, so he wrote this poem.
Appreciation without clothes II original text
Did you say you have no clothes? Not as good as children's clothes, safe and auspicious!
Does that mean there are six clothes without clothes? It's not as safe and embarrassing as children's clothes!
To annotate ...
① Seven: It means a lot of clothes. Ann: It's comfortable. G: ok, it's beautiful. (3) Depression: warmth.
translate
Who says I have nothing to wear,
There are at least seven suits.
They are no better than yours,
Comfortable and beautiful.
Who says I have nothing to wear,
There are at least six suits.
They are no better than yours,
Comfortable and warm.
Make an appreciative comment
Looking at people, seeing things and thinking about people is the most common, sad and moving feeling in the world.
On the one hand, the value of the object itself has become unimportant, whether it is an extremely ordinary instrument or priceless jewelry; Things have become a symbol and a catalyst for endless emotions. In this way, the value of the object itself has changed unconsciously, from use value to spiritual value or aesthetic value, so it is more precious and sacred.
On the other hand, a "person" who sees things and thinks about people must have a sensitive mind, rich emotions, loyal quality and persistent pursuit. These conditions are indispensable. Luxury people, people with changed minds, people with a hard heart, people with dead hearts and people with ulterior motives can't see people's noble feelings.
In addition, getting along for a long time, being congenial to each other and feeling like brothers are all important conditions to promote people to see things and think about people.
Nowadays, this classical feeling seems to be out of date. However, the disappearance of water is far from impossible. I have grown up, and I still can't bear this feeling.
Appreciation of No Clothes 3 Original:
easy
Anonymous [pre-Qin]
Have I nothing to wear? Robe with my son. Wang Yuxing, fix my spear. Hatred with my son!
Have I nothing to wear? Take your son. Wang Yu started the division and repaired my spear and halberd Work with your son!
Have I nothing to wear? Take your son. Wang Yu started his division and trained our soldiers. Go with your son!
Translation and annotation:
translate
Who said we had no clothes to wear? Take that robe. Your majesty sent his troops to battle, trimmed my spear and killed the enemy with you as his goal.
Who said we had no clothes to wear? Take that pair of underwear. Your majesty sent his troops to battle, trimmed my spear and halberd, and set out to be with you.
Who said we had no clothes to wear? Take that dress. When fighting in Wang Fabing, armor and swordsmen will March with you to kill the enemy.
To annotate ...
1, robes: robes, which are today's cloaks.
2. Wang: This refers to Qin Jun, and I mean Zhou. Yu: auxiliary words. Wake up: get up.
3. Common enemy: * * Common enemy.
4. Ze: "children", underwear, today's undershirt.
5. Work: upward.
6, petticoat: the next coat, this refers to the battle skirt.
7. Armored soldiers: armor and weapons.
8. ok: go.
Appreciate:
This poem is full of passion, generosity and unity. Judging from its content, it is a battle song. The whole poem shows the high-spirited fighting spirit and optimistic spirit of unity and mutual assistance between the army and the people of Qin State, and its unique vigorous and hearty style is a reflection of Qin State's patriotism.
At that time, Qin was located in eastern Gansu and Shaanxi. Wood is deep and soil is thick, but people are thick and straight. Ban Gu said in "Biography of Guo Chong and Xin Qingji" that Qin "learned folk customs, prepared for war, fought bravely, and rode and shot pommel horses. Therefore, Qin Shihuang said,' Wang Yu started his career, practiced my armor, and walked with his son'. Its style and customs have existed since ancient times, and today's songs are still generous and romantic. Zhu's Biography of Poetry also said: "The customs of Qin people are generally heroic, brave first, forgetting life and death, so they are found in poems." This poem is full of high spirits and lofty sentiments, which truly reflects the martial spirit of Qin people. When the enemy was in Enemy at the Gates, they put the overall situation first and kept consistent with the Zhou royal family. As soon as they heard "Wang Yu urged teachers", they made no commitment, followed closely, United and friendly, and fought together, showing lofty and selfless quality and heroism.
Because this poem aims at praising, that is, focusing on "beauty", it is very enlightening to Qin Jun. According to Zuo Zhuan, in the fourth year of Lu (506 BC), the army of Wu captured the capital of Chu, and the minister of Chu went to Qin for help. "I cried at the court wall and couldn't drink the spoon all day long. On the seventh day, Qin Aigong gave him "no clothes" and sat on the ninth day, and Qin went out. " So he repelled Wu Bing at once. As you can imagine, this poem is like the oath of the king of Qin; For soldiers, this is like a mobilization order.
As I said before, Qin people are brave and good at fighting, and this poem embodies this. Reading this poem, I can't help but be infected by the burning passion in it. The impassioned heroism is fascinating. The first reason for this artistic effect is that the question-and-answer syntax is adopted at the beginning of each chapter. The sentence "I have no clothes" seems to blame myself, like a rhetorical question, full of uncontrollable anger and indignation. It seems to light a fire in people's revenge hearts, so countless soldiers responded in unison: "I am in the same robe as my son!" " "Take your son!" "Take your son!" The second is that language is full of strong actions: "Fix my spear!" "Fix my spear halberd!" "Fix my armor!" Let people imagine the warm scene of soldiers sharpening their knives, dancing and waving halberds. This kind of poem can sing and dance, and it is an exciting live drama.
The three chapters of the poem adopt overlapping and overlapping forms. The number of sentences and words in each chapter is equal, but the same structure does not mean simple mechanical repetition, but progress and development. For example, in the first chapter, the sentence "I have a son's revenge" is emotional and says that I have enemies with my peers. The second chapter ends with the sentence "Work with your son", which means that work is the beginning of action. The third chapter ends with the sentence "walk with your son" and continues to train, which indicates that the soldiers in the poem will go to the front to kill the enemy together. Although this overlapping and overlapping form is limited by music, it is also closely combined with the rhythm of dance, and the theme of the poem is a passion for fighting. The ups and downs of passion naturally form the rhythm and dance movements of the music, which is called "lamenting because of the lack of long words." I don't know how to dance with my hands "("Book of Rites and Music ")
Appreciation of "No Clothes" 4 "No Clothes"-the original book of songs;
Naked
Qin Feng [Pre-Qin]
Have I nothing to wear? Robe with my son. Wang Yuxing, fix my spear. Hatred with my son!
Have I nothing to wear? Take your son. Wang Yu started the division and repaired my spear and halberd Work with your son!
Have I nothing to wear? Take your son. Wang Yu started his division and trained our soldiers. Go with your son!
To annotate ...
Clothes: ancient coats are called clothes. Zi: a courtesy title for people. More refers to men, equivalent to "you". 3 robes: long clothes.
Wang: What I mean here is ... When I say it, I mean Zhou. ⑤ Send troops: Send troops.
⑥ Mao Ge: An ancient weapon. One end of the long rod is equipped with a gun head made of bronze or iron. ⑦ Ze: underwear.
⑧ halberd: a weapon. The handle end is a metal spear tip, the side edge is a crescent-shaped sharp blade, and the spear is combined with the spear, which has the functions of straight stab and horizontal strike.
Pet-name ruby upward.
Attending clothing: clothes worn by the ancients. In ancient times, both men and women wore "Shang", which is a kind of skirt, which refers to the battle skirt here.
Armored forces: armor and weapons. ? Good: Go ahead.
No clothes on-Pinyin Interpretation of The Book of Songs;
Han Wu
Qin fēng
qǐ yuē wú yī？ Y incarnation Tang Bohu. What I want to say is. Y incarnation Z incarnation Tó ng Chou!
qǐ yuē wú yī？ Y ǔ Tang Ze. Wang Yongxiang, Queen Mother of the West. Y ǔ z ǐ xié zuo!
qǐ yuē wú yī？ Y ǔ Tang Shang. What I want to say is y ǔ z ǐ Xie Há ng!
Relevant translation
Who said you had nothing to wear? I like to wear a long skirt with you. The king set out to fight and trim my spear. He is willing to fight against the enemy with you.
Who said you had nothing to wear? I like wearing underwear with you. Our king set out to fight, repair my short halberd, and is willing to kill the enemy with you.
Who said you had nothing to wear? I'll share my combat suit with you. The king set out to fight, trim his armor and weapons, and is willing to advance and retreat with you.
Correlation appreciation
Content parsing
As an impassioned battle song, this poem is inspiring after reading it. According to textual research, the royal family clashed during the period, Rong invaded Haojing, the land of Zhou royal family fell, and Qin was close to the capital of Zhou royal family, so it fought against Japan. In the poem, the high morale and optimism of the army and the people to unite and help each other against foreign aggression are eternal patriotism!
The whole poem consists of three chapters, all of which are questions and answers.
The first chapter "Enemy at the Gates", the sentence "No clothes" seems to be a question, but in fact it is consistent with the royal family. "I am in the same robe as my son!" * * * Reward the robe, rest the spear, * * * guard against the enemy!
In the second chapter, the drums are beating, and the phrase "no clothes" is not a repetition, not a question. "My son and I are like-minded!" * * * Enjoy underwear, rest short halberd, and guard against the enemy without fear of invasion!
The third chapter, the current enemy, the phrase "naked" is full of passion and anger.
"Take your son!" * * * Enjoy combat gear, pick up excellent armor and weapons, and * * * advance and retreat together!
The three simple sentences of "being in the same robe as my son", "being in the same robe as my son" and "being in the same robe as my son" are that the army and the people unite as one, make concerted efforts, unite and cooperate, and fight together, showing the noble and selfless quality and the spirit of unity. "Repair my spear", "Repair my spear and halberd" and "Repair my armor", with well-prepared weapons. The image of the group army uniting against the enemy is vividly on the paper. The imperial decrees of "sharing hatred with your son", "working with your son" and "walking with your son" have been issued, and the whole people have mobilized. This poem is more like an oath.
This kind of poem can sing and dance, which is exciting!
Composition structure
1. Forms of overlapping sentences
Poetry is sung repeatedly in the form of repeated chapters and sentences. The word number and structure of the three chapters are the same, except for a few different words and different rhymes in the corresponding individual places to repeatedly emphasize an idea and desire, and enrich, condense and deepen it step by step to strengthen the appeal of the theme. It seems that the language is ordinary, but the fine products have far-reaching significance. The second is the change of composition, which is quite strange. Each chapter is based on two even sentences, followed by an odd sentence to the peak. This breaks through the general practice of using even sentences and makes the thoughts and feelings to be expressed more prominent and in-depth.
2. Question and answer grammar
Each chapter of this poem begins with a question-and-answer syntax. Chen's "Reading Poems to Supplement Poems" said: "When you open your mouth, the spirit of the six countries is sharp, just like General Yue hitting Huanglong directly." The sentence "I have no clothes" seems to blame myself, like a rhetorical question, full of uncontrollable anger and indignation. It seems to light a fire in people's revenge hearts, so countless soldiers responded in unison: "I am in the same robe as my son", "I am in the same robe as my son" and "I am in the same robe as my son". "No clothes/robes (jerseys, petticoats)" is so fearless, and this answer is like swallowing mountains and rivers. The whole poem shapes the image, determination and action of a group of soldiers who are United as one enemy. Combined with the rhythm of music, a passion for fighting oscillates between words.
3. Strong action language
The language of the poem is full of strong actions, such as "repairing my spear", "repairing my spear and halberd" and "repairing my armor". Let people imagine the warm scene of soldiers sharpening their knives, dancing and waving halberds. Such a poem can sing and dance, and it is an exciting drama! Reading this poem, I can't help but be infected by the burning passion in it. The impassioned heroism is fascinating. No wonder Wu Kaisheng's poem "Yi Huitong" was rated as "March in Ying Zhuang, Tang poetry is far behind".
The same structure does not mean the repetition of simple machinery, but the continuous progress and development. For example, the sentence "I hate my son" in the first chapter is emotional, saying that we have the same enemy. The second chapter ends with the sentence "Work with your son". "Work" means that this is the beginning of action. The three chapters end with the words "Walking with the son" and "Walking with the king", which indicates that the soldiers in the poem will go to the front to kill the enemy together. Although this form of re-boarding and overlapping is limited by music, it is also closely combined with the rhythm of dance, and the theme of the poem is a passion for fighting. The ups and downs of passion naturally form the rhythm and dance movements of the music, which is called "lamenting because of the lack of long words." There is no lamentation, so I don't know how to dance with my hands "
5. The application of Fu techniques
The arrangement of this poem tells the scene of a group of soldiers Qi Xin preparing for war, which is full of momentum and can set off the atmosphere, making the poem full of generous and magnificent tone. In the form of "blessing", the soldiers' high emotions of fighting against the enemy and going to the battlefield are directly expressed in the rehearsal, and the lofty inner world of the soldiers is shown step by step. They called on each other, encouraged each other, risked their lives to forget their death, and shared the same enemy, and performed an impassioned military song!
Appreciate:
"Preface to Shi Mao" comments on this poem: "Stabbing a soldier to death without clothes". Qin people stabbed their monarch to attack the war. "Anyone who has read this poem can feel that this commentary" Preface to Mao Poetry "is biased. The whole poem is permeated with a high-pitched passion from beginning to end, only praise. No irony. Comments on Preface to Mao Poetry dispelled the original artistic charm of poetry. Zhu also said in the Biography of Poetry: "The custom of Qin people is that they are generally heroic, brave first, and forget life and death, so they are seen in poetry." In Zhu's poem, his vision is unique and hits the nail on the head. He saw that this poem was full of high spirits and lofty sentiments, and the belligerence and martial spirit of the people of Qin was unstoppable.
This poem is a neat four-sentence style, which comes from the first chapter "Repair my spear". It can be seen that this is the psychological activity of Qin people to fight. Now they stand up and die, no matter how difficult the environment is. In the second chapter, we can see that the mood has changed. With my son ",this chapter seems to itch. Fix all kinds of weapons and make full preparations for battle, just wait for the king to give the order. The third chapter is intense, "repair my armor. Guide the children to walk together, fix their weapons and unite to the front. If the second chapter is an arrow waiting to be sent, then they will rush forward like an arrow leaving the string and be invincible in this chapter. The whole poem is permeated with impassioned heroism. Everyone has a United heart. They are wearing the same shirts, coats and even sweaters. The soldiers can't even prepare combat uniforms, but everyone is United and helps each other, regardless of anything. With this persistence, what else is indestructible? I believe that every reader will be moved by the high fighting spirit and the spirit of unity in the poem. At that time, in that difficult environment, soldiers had what they wanted, and this enthusiasm was fascinating.
Brief introduction of the author
The Book of Songs is the earliest collection of poems in ancient China, which reflects the social outlook of about 500 years from the early years of the Western Zhou Dynasty to the middle of the Spring and Autumn Period. The Book of Songs ***3 1 1 was also called "Poetry" or "Poetry 300" in the pre-Qin period. It was regarded as a Confucian classic in the Western Han Dynasty, and its original name was The Book of Songs, which has been used ever since. The Book of Songs is divided into three parts: style, elegance and ode. "Wind" is a ballad of Zhou Dynasty. Elegant music is the official music of Zhou people, which is divided into harmony and elegant music. Ode is a musical song used in Zhou and noble ancestral temples, and can also be divided into, and business songs. The Book of Songs is rich and colorful, with ode to ancestors' pioneering work and music offering sacrifices to ghosts and gods. There are also banquet exchanges between nobles and resentment against uneven work and rest; There are also touching chapters reflecting labor and hunting, as well as a large number of love, marriage and social customs, which can be said to be an encyclopedia. detail