Problem description:
Careful and meticulous! ! ! ! !
Analysis:
What kinds of Yuefu poems are there?
Yuefu has two connotations. One is the official name. Responsible for music. "Music" refers to music, and "Fu" refers to the government, which is its original meaning. This system was established in Qin Dynasty and early Han Dynasty. There was a Yuefu Order in the early Han Dynasty (before 194 ~ before 188). During the period of Emperor Wu of the Han Dynasty, the organizational system and functions of Yuefu were expanded. At the end of the Western Han Dynasty, Emperor Ai ascended the throne (the first six years) and wrote a letter to the "official of Ban Yuefu" (History of Rites and Music). So far, there is no Yuefu system in Han Dynasty. The second is the name of poetic style. Originally refers to poems collected by Yuefu officials. Later, the poems that can be appreciated since Wei, Jin and Tang Dynasties and the works that imitate the ancient poems of Yuefu were collectively called Yuefu. Ci, Sanqu and opera after the Song Dynasty are sometimes called Yuefu because of their musicality.
What kinds of Yuefu poems are there?
The Records of Han Shu Literature and Art recorded 28 songs and poems in the Western Han Dynasty, totaling 3 14, which were basically Yuefu poems. The Yuefu poems in the Western Han Dynasty that can be seen now can be considered as works of the Western Han Dynasty, including 17' s "Da Feng Ge", "An Shi Fang Ge", 19' s "Song of Sacrificing the Suburb", 18' s "cymbals Song" and a few other folk songs. Other Yuefu poems were written in the Eastern Han Dynasty. (Among them, Western Han folk songs 138, and about 40 Han folk songs. )
Yuefu Collection first appeared in Shu Yuezhi written by Shen Yue in the Southern Dynasties, followed by Xu Ling in the Southern Dynasties, Lu Ji written by Wang Sengqian in the Sui Dynasty, Yoshioka's Ancient and Modern Lu Yue, Jason Wu's Interpretation of Yuefu Poems in the Tang Dynasty, and Zheng Qiao's Tongzhi Lelue in the Song Dynasty. However, the most complete collection of Yuefu poems is Guo Maoqian's Yuefu Poetry, which is a collection of songs and Yuefu works that are unreliable from the first to the fifth dynasties, with a total volume of 100, and divides Yuefu poems in Han and Tang dynasties into 12 categories:
1, Jiao Miao Song. Music used by emperors to worship heaven and earth, gods (ZHι) and ancestors. Most of them are compliments. Such as Song of Suburb Sacrifice and Song of Anshifang.
2. Yan pats songs. Music used by rulers at banquets.
3. Advocate songs. Mainly refers to military music played with drums, cymbals, flutes, cymbals and other musical instruments. It is the new voice of the northern Di Xirong and other nationalities absorbed by Emperor Wu of the Han Dynasty. Such as Song of the cymbals.
4. Blow songs. Military music played on horseback with drums and horns. When Emperor Wu of the Han Dynasty was introduced from the Western Regions, Li Yannian, a captain of Xielv, wrote 28 new songs (one chapter for each).
5. Xianghe song. This is a wonderful folk song. Harmony is a kind of singing, which means "harmony of silk and bamboo" and "harmony of human voice".
6. Qing business songs. The tone is relatively clear, hence the name. The source is phase and three tones (flat tone, unvoiced tone and piano tone).
7.dance music. Divide elegant dance and miscellaneous dance. Elegant dance is the dance music used in suburban temples and courtyards, and miscellaneous dance is the dance music used for banquets. At first, it was mostly among the people, and later it was introduced to the court.
8. Qin songs and lyrics. Music songs with guqin tunes. There are five songs, nine quotations and twelve exercises. Qin Ge's lyrics included in Yuefu poems, from Tang Yu to Sui and Tang Dynasties, are mostly forgeries of later generations, especially articles on ancient times, which are even more unreliable.
9. Miscellaneous songs. "Yuefu Poetry Collection" said: "People who write zaju have been there for generations. Or the existence of the mind, or emotional feelings; Or the joy of feasting, or the sorrow; Or tell the sadness of parting, or pour out the suffering of going to war; Either because the Buddha is old, or because of' Louis': it is both collected and recorded, so it is collectively called' Zaqu'. "
10, modern lyrics. Yuefu evolved into a general poem from the Tang Dynasty and declined. The modern music in Yuefu referred to by people in Tang and Song Dynasties is actually the zaju between Sui and Tang Dynasties. "Yuefu Poems Collection" said: "The person who writes the near-style songs is also a miscellaneous song. Because it came from the Sui and Tang Dynasties, it is also called "near-body music." Later generations may advocate deleting the category of near-body music from the classification of Yuefu and merging it into zaju.
1 1, miscellaneous ballads. Songs, rumors, prophecies and proverbs.
12, Xinle Fu Ci. It's a new song of the Tang Dynasty. It's written in Yuefu without music, or it implies an ancient topic, stings beauty, or is a famous article, so there's no way to rely on it.
Thoughts of Yuefu Poetry in Han Dynasty
Yuefu poems in Han Dynasty are mainly preserved in Jiao Miao Ge, Xiang He Ge, Chong Ge and Za Ge, especially Xiang He Ge.
Although Ban Gu did not record all the Yuefu poems in the Western Han Dynasty in Hanshu, he described the grand occasion of Yuefu poems' creation and collection at that time, and made an incisive comment on the overall characteristics of Yuefu poems in the Western Han Dynasty: "All people feel sad and happy, all because of things." This is the essence and soul of Yuefu poetry in the Western Han Dynasty. Although Ban Gu's comments are aimed at Yuefu poems in the Western Han Dynasty, they are also applicable to Yuefu poems in the Eastern Han Dynasty. Ban Gu's so-called "thing" is broad, covering almost all kinds of things in social life. His so-called "funeral music" is also broad, including almost all kinds of feelings in social groups. Generally speaking, the ideological content of Yuefu poems in Han Dynasty mainly includes the following aspects.
(A), the pain and struggle of ordinary people
Ban Gu said in the History of Food in Han Dynasty: "The poor often wear clothes of cattle and horses and eat food from dogs." "Sell the farm house and future generations will pay off their debts." "Han Gong Yuchuan" said: "Emperor Wu of the Han Dynasty conquered Siyi and took it back from the people. When the child was three years old, he exported money, so the people were trapped. As for children, that's very sad. It is advisable for your son to have his teeth pulled out at the age of seven. This is to export money. " This tragic scene of ordinary people's lives is more vividly reflected in Yuefu poems.
Some people wrote that Gong Yi was robbed and blackmailed. Such as "Ping Ling East":
Pinglingdong, Songbaitong, I don't know who robbed Gong Yi. Robbed Gong Yi, and paid 1.2 million yuan under the hall of high learning. It is also difficult to take two steps, for fear of seeing the chasing officials. I was so sad that I bled, so I told my family to sell the yellow calf.
This poem describes a kind-hearted man, that is, "Gong Yi", who was kidnapped for no reason and was blackmailed for "one million yuan" and "two horses". In desperation, he had to send a message to his family and collect money from the scalper for redemption. Although the hijacker is not explicitly mentioned in the poem, only "I don't know who it is" is said, but "Gong Yi" was hijacked to "Gaotang" (government office) and was pursued by "officials", which shows that the hijacker must have colluded with the government office. This article is the complaint of innocent victims: officials are greedy and violent, squeezing good people, and even kidnapping and hijacking to hurt people.
Some people wrote that orphans were treated as slaves. Such as "Orphan's Walk". The Journey of the Orphan (also known as the Journey of the Orphan and the Journey of Singing the Song Dynasty) describes an orphan who was abused by his brother and sister-in-law and tasted the bitterness of the world. At the beginning of this poem, it says: "Orphans are born (born), solitary people live (born in an unfortunate life situation), and life is bitter." The orphan was born in a rich family and lived well. But after his parents died, his fate changed and he became a private slave of his brother and sister-in-law. In order to keep the family property for themselves, brothers and sisters don't care about blood relationship. They either let orphans go out to do business, or order them to cook, watch horses, fetch water, raise silkworms and collect melons at home, but they are indifferent to his cold and warm. He is:
The head is covered with lice and the face is covered with dust. ..... wrong hand (què, chapped), no Philippines (sandals) in the first step. Chuàng (sadness, rushing away with a knot) has ointment and thorns inside; Tear off the intestines of tribulus terrestris (the meat behind the tibia of the foot, the moon, that is, the word "meat") and feel sad. ..... There is no recovery in winter, and there is no light clothing in summer.
In such a poor living environment, orphans "dare not complain about themselves" because of the severity of their brothers and sisters-in-law, so they can only "cry like rain" secretly. As a result, I can't help but sigh in despair that "it is better to go underground early". On the surface, this poem seems to be exposing contradictions within the family, accusing the patriarchal clan system of its shortcomings and reflecting common social problems. In fact, it revealed the greedy and cruel nature of the exploiters of landlords and wealthy businessmen at that time, and indirectly reflected the miserable living conditions and resentment of the broad masses of the people at that time.
Some people write that poverty, illness and poverty make it difficult to survive. The Woman's Disease describes the tragic experience of a poor and sick family:
A woman has been ill for many years. Before calling her husband, she should say a word. I don't know how to cry until I can't talk. "This is a tired and lonely couple, but my son is cold and hungry. I had a cautious business (dáchī and), so I will consider it!
Chaos said: when you hold it, you have no clothes, you have no clothes. Close the door and send orphans to the city. I can't get up when I cry. Ask the orphan for bait. Want to cry without tears, tears are deep. "I can't stop being sad." Explore the money in your arms. When I first saw an orphan, I cried for my mother's hug. Wandering in the empty house, "line after ear! Don't go back if you abandon it. Will the child die like his mother again, or will he stay? ) "
This poem describes the tragic situation of the death of his wife and children, the hunger and cold of his husband, orphans and widows, and profoundly reflects the suffering of the lower class. Another example is Ge Yanxing: "There are two or three brothers trapped in his county. So who should mend the clothes? Whose new clothes are they? " Suffering from humiliation, working all the year round, but naked, I deeply feel that "it is better to go home than to travel far away."
Someone wrote, unwilling to be poor, willing to take risks. Where there is exploitation and oppression, there is struggle and struggle. During the period of Emperor Wu of the Han Dynasty, there were riots among the people. In the last years of Xin Mang, there were green forests and red eyebrows uprisings. At the end of the Eastern Han Dynasty, there was the Yellow Scarf Uprising. Journey to the East Gate tells the story of an urban citizen who is unwilling to endure exploitation and oppression and has to take risks to fight:
Out of the east gate, no matter what. To start, I want to be sad. There is not a bucket of rice in the angel, and there are no clothes hanging on the shelf. Holding a sword to the east gate, the daughter-in-law in the house cried with clothes: "His family is eager to have money, so come and feed me (eat porridge). Use (for) blue sky (sky, blue sky), so use this yellow mouth next time. Not today! " "Duh (du is not)! All right! I'm too late to go! It's hard to live long when my white hair is almost gone (it's hard to stay long in such a bitter day). "
The life of this civilian family is facing despair. The man refused to listen to the advice and human feelings of the "mother and son" and finally embarked on the road of resistance. This poem reveals the rationality and inevitability of the hero's resistance and expresses the voice of ordinary people through the explanation of family life and the dissuasion of the heroine's contentment with poverty.
(2) Complaints and calls from foot soldiers
Since Emperor Wu of the Han Dynasty, he has been using troops abroad for a long time. No matter whether the war is just or unjust, the ultimate victims are the people. Some chapters in Yuefu poems in the Han Dynasty reveal the heavy casualties of soldiers in the war. Such as "Battle of the South of the City":
Fight in the south of the city, die in the north, die in the wild and have no burial to eat. Wu called: "Come, be a guest! Don't bury it if you die in the wild, carrion can still escape! "Water depth stimulation, Puwei invisible; The owl rode to death, and Xu hesitated. Liang (building a house on the bridge), why South? Why the north? How do you travel from south to north? What can you eat if you don't get a gentleman (soldier in war, monarch)? Willing to be a loyal minister? Zisi (miss the dead) Liang Chen (the reputation of the dead), Liang Chen is sincere, you can think: go out to attack in the morning and never come back at night!
This is a poem mourning the fallen soldiers. The first sentence 1 1 describes the tragic war by begging for souls, and the last nine sentences praise the fallen soldiers by asking questions. The whole poem is full of tragic atmosphere, depicting the great disaster brought by the war to people's lives and the serious damage to agricultural production, and effectively accusing the militarists of their sins.
According to the official regulations at that time, the military service system in Han Dynasty was: regular army at the age of 23, guard at the age of 1, material officer and knight at the age of 1, and exempted from military service at the age of 50. However, the rulers have long been militaristic, but this system is difficult to implement. The 15th conscription exposed the irrationality of the military service system in the Han Dynasty, and wrote a tragic scene of a veteran who was homeless after returning home:
He joined the army at the age of fifteen and didn't come back until he was eighty. Every villager said, "Who's at home?" "The royal family is ahead, with many pines and cypresses." Rabbits enter from the dog's sinus and pheasants fly from the beam. In the atrium, Green Valley was born, and in the well, Lv Kui was born. I don't know who is interested in soup and rice after cooking for a while. Going out and looking east, tears fell on my clothes.
This poem is an indictment full of blood and tears. The veteran who served abroad for 65 years "began to return" at the age of 80. When he returned, he saw the tragic scene of the death of his loved ones and the collapse of his family. The whole poem shows the lonely and desolate situation and mood of veterans after returning to the team through the description of dialogue, action and environment, and the last two sentences are even more memorable and intriguing. The experience of veterans is the epitome of society at that time.
War and corvee bring not only the destruction of life, but also the spiritual damage to the participants who have left their homes. They miss their loved ones, and some even have broken up their families. Some homesick songs in Yuefu poems in Han Dynasty were produced from this. Such as "Ancient Songs":
Autumn wind whispers and worries about killing people, coming in and out. Who is in the seat and who is not in a hurry? Make me bald! It's windy around Hu, why not repair trees? The distance from home is getting farther and farther, and the clothes are slowing down. The brain can't talk, and the wheels in the intestines turn.
This is a private prosecution of Alakazam's exploration. The longer and farther away from home, the stronger the suspense about home, and the deeper the feelings of "worry", "worry" and "thinking". Elegy says "no one wants to go home", so it can only be "Elegy can be used as a mourning and hope to be a Chinese angelica". "Dongguang" also has the sentence "How sad it is for the armies to run around and leave early". These are the calls of resentment from the bottom of my heart.
(3) The grief and hatred of men and women
Grief and hatred between men and women have always been favored by people. Since Emperor Wu of the Han Dynasty, the shackles of feudal ethics and patriarchal clan system have been strengthened day by day. Some rules and regulations designed for women to safeguard male rights, such as "three obedience", "four virtues" and "seven inclinations", play an important role in real life. ("three obedience" means obeying your father at home, marrying your husband, and obeying your son after his death; "four virtues", also known as "four lines", refer to virtue, speech, tolerance and merit; "Seven-going", also called "seven-abandoning" and "seven-going", refers to childlessness, lust, indulgence, neglect of menstruation, talk, theft, jealousy and malignant diseases. Therefore, in this environment, women dare to cross boundaries, break through shackles, ignore parents' orders and matchmakers' words, and demand freedom of marriage and two of a kind. Of course, there are also many sad complaints and * * *. The works on the theme of love and marriage occupy a large proportion in Yuefu poems in Han Dynasty, among which there are many excellent works. Most of these works come from the people, or from the hands of lower-class literati. The protagonists are often women, and their feelings are often frank, bold and provocative.
Some write about loving each other and being determined to win. Such as "Shang Xie":
Evil! I want to know you, and I will live long. There is no mausoleum in the mountains, the river is exhausted, there is Lei Zhen in winter, and there is rain and snow in summer. Only when heaven and earth are in harmony can we dare to be with you!
This is the confession of an infatuated woman. First, she swore to heaven that she would love the right person and let her love never fade. This is the same tune as "Believe it or not, it's like dying" in The Book of Songs Feng Wang Che. Then, from the side, I suppose to list five rare and extremely abnormal natural phenomena to express my unswerving determination to love, each of which will not happen under normal circumstances, let alone five at the same time. The infatuated woman's loyalty to love is unparalleled, and her passion for fire has been unstoppable because of the eruption of volcanoes and the burst of rivers. This poem is a masterpiece of love songs. There is a poem "Bodhisattva Man" in Dunhuang Quzi Ci in Tang Dynasty, and six similar things are listed, which can be regarded as a companion piece.
Some write a kind of homesickness and sorrow. Such as the Great Wall Cave Drinking Horses:
Jiang Chun grass green, endless extension to the distance, makes me miss my husband who travels far away. A husband who is far away from home can not miss him all day, but he can see him in his dream soon. Dreaming of being by my side, I suddenly felt (woke up) in a foreign land. In different counties, Zhan Zhuan (being sick in bed for many times, or referring to her husband's whereabouts) does not conform. Dead mulberry knows the wind, and sea water knows the cold (dead mulberry can feel the wind without leaves, and sea water can feel the cold without ice). This is a comparative method, which means that the husband and wife have been separated for a long time, although it goes without saying that they know the pain of lovesickness. Everyone is charming at first, who will speak for whom!
The guests came from afar and left me a pair of carp (wooden letter with one bottom and one cover, fish-shaped). Hu Er boiled (opened) carp, and there was a ruler book in it (in ancient times, there was no paper, and letters were written on a one-foot-one board or silk, so it was called "ruler book"). Kneel for a long time (kneeling straight to show respect) to read a plain book, but what is it like in the book: talk more about rice and sauvignon blanc.
This is a five-character Yuefu poem, also known as drinking horses. Xiao Tong's anthology is called Poems of Ancient Yuefu (written by an unknown writer), and Xu Ling's Poems of Yutai are called Poems of Yuefu by Cai Yong. It is generally considered a folk song. Shan Li's Notes on Selected Works said: "Because the garrison passengers drank their horses at the Great Wall's Xiaquan, women thought about it, so it was called' the trip to the Great Wall Grottoes'." This poem doesn't involve "drinking horses in caves under the Great Wall", but it should be lyrics filled in the original tune. During the Eastern Han Dynasty, conscription system and official patrol were very popular. Therefore, the traveler mentioned in the poem may be a recruiter, a serviceman or a scholar who travels around officials. This poem is lyrical in a tone of thinking about women. Write "think" in the first half, "book" in the second half and "remember each other" throughout. In the poem, the first person is used, and things are emotional with animals. Spring thoughts and night thoughts are closely linked with Qiu Si. With the help of Bi Xing and Julian, the protagonist's deep, sincere, sad and lingering lovesickness is vividly expressed.
Some people write that love is frustrated and turns from love to hate. Such as "thinking":
The person I miss is in the far south. Why do you ask the heritage (wèi) Jun? Double pearl hawksbill (Dà ià o, animal name, turtle, smooth shell, can be used as an ornament) hairpin, with dazzling jade. Wen Jun has his heart, so he can burn it. When the wind blows, it will be destroyed and burned. From now on, don't miss each other again! Acacia junjue! I'm determined to break up with you, but I think of the sweetness when we first met, and I'm afraid. Princess Hu (sighs)! Autumn wind blows (wind blows) and morning wind blows (morning wind, the name of a bird, that is, pheasant, often calls for a spouse in the morning. Si, s and, are "thinking" mistakes. The birds cry when courtship fails), and the east will know in an instant (the east is tall, the east is white, and the sky is getting brighter).
The heroine misses her lover in Hainan and prepares precious gifts for each other. As soon as she heard that the other party had second thoughts, she broke the gift and burned it. "When the wind blows its ashes," she said, "From now on, don't miss it! Acacia is absolutely! " It is true that she loves passionately and hates deeply, and her choice is both painful and decisive.
Some people write that innocent people are abandoned and miss old feelings. Such as "Pulling Grass Up the Mountain":
Pick weeds up the hill and see your wife down the hill. The dragon knelt down and asked the old man, "What about the new guy?" "Although the couple is good, if not old friends. The color is similar, but the claws are different. " "Newcomers enter the door, so old people enter the door (gé, side door, small door)." "New artificial weaving (jiān, yellow silk, cheap value), so artificial weaving (white silk, expensive value). Weave a horse (four feet long and two feet four inches wide) every day, and weave more than five feet. It's better to be a newcomer than a vegetarian. "
This collection of Yuefu poems has not been collected. Yutai's new poems are called "ancient poems" and Taiping Yulan is cited as "ancient Yuefu". This is a question-and-answer phrase when an abandoned wife and her dead husband meet by chance on the road. The whole question and answer is a chapter, which should be regarded as an ancient Yuefu poem. The abandoned wife is hardworking, capable and obedient, but she is still abandoned. This beautiful destruction shows the tragic experience of women in marriage at that time and the difficulty in grasping their own destiny. The reason why the abandoned wife was abandoned and the intention of writing this poem have always been controversial: First, because the husband likes the new and hates the old, he exposes and condemns his bourgeois psychology of liking the new and hating the old, but complains that the new is not as good as the old (if so, the fate of the new person will definitely not be better than the old one); On the other hand, because the abandoned wife has no children and the abandoned wife and old friends are attached to the old love, the husband also vaguely reveals the sadness of being forced to divorce, and exposes and condemns the persecution of patriarchal clan system.
Someone wrote abandoned and resolutely refused. Such as "White-headed Song":
Love should be as pure as snow in the mountains and as bright as clouds on the moon. I heard that you have two hearts, so I came to break up with you. Today is like the last party, and tomorrow we will break up. Today is the last party, and we will break up by the ditch tomorrow morning. ) on the imperial ditch, the ditch water flows east and west (separating the ditch water from the east is a metaphor for lovers' rejection, saying that the east flow is the east flow, and the east flow is biased, indicating that love is gone forever). When I decided to take the king away from home, I didn't cry like an ordinary girl. I am full of thinking that if I marry a person with a heart, I can love each other and be happy forever. How the bamboo pole rolls, how the fish tail [] (composed of "bamboo migration", upper and lower structure, sound shιshι, feathers are wet). The fishing rod is swinging and the tail is like a wet feather. Ancient poems often use fishing to describe the courtship behavior of men and women. A man's heart is heavy, why use a money knife (coins, ancient coins are shaped like swords, hence the name)!
This is a five-character poem. Yuefu Poetry Collection belongs to Selected Songs of Xianghe Pavilion. Zhuo Wenjun's Miscellaneous Notes on Xijing, written for Sima Xiangru to marry another Maoling woman, seems to be attached. The woman in the poem is bright and pure. When she learned that the other person had two hearts, she resolutely "gave up" with him and put forward the love ideal of "willing to have one heart and never give up". This poem and thought are the inheritors of the concept of marriage and love embodied in The Book of Songs Feng Wei Meng.
In addition, Mo Shang Sang and Peacock Flying Southeast are the representative works of writing the love between men and women in Han Yuefu poems, and also the representative works of Han Yuefu poems. These two poems are arias. (See Section 4 for details)
As can be seen from the above, women in China are loyal to freedom, equality, purity, harmony and perfection of marriage and love, and have waged an epic struggle for this. However, in a patriarchal society, women are often victims as well.
(4) The arrogance and incorruptibility of the powerful.
The life of the rulers of the Han Dynasty was extremely decadent and extravagant. A brief encounter describes a rich family life with two or three brothers and neutron as assistant minister. In this family, gold is the door, white jade is the hall, and there is wine in the hall, which advocates the name of ambassador. Mandarin ducks line up, cranes hum, two women are knitting cotton, and the little woman is tuning the musical instrument. Richness and debauchery are extraordinary. "The cock crow" said, "Four or five brothers are all assistants." "Chang 'an has a narrow evil" says: "The eldest son has two thousand stones, and the neutron has filial piety. The boy has no official position, and his clothes are in Luoyang. "There are many officials in a family, and the official position is not limited to assistant ministers (palace guards or attendants around the emperor, with a salary of 400 stones, which is a close minister of the emperor and has a special status), as well as senior officials with 2000 stones. Even a "kid" without an official position has official clothes, and he can be a "dressed minister" in Luoyang, Kyoto (this is a freak who sells officials and titles). See History of Emperor Huan in the Later Han Dynasty and History of Emperor Ling). The arrogance of the strong is evident. The above three poems, on the surface, have an emotional appeal of appreciating rich people. In fact, they are a way to satirize Song Yu, and every sentence is praise and ridicule. These three poems show the atmosphere of a wealthy family, which is of exemplary significance in the creation of similar themes in China literature.
There are also chapters in Han Yuefu's poems praising those officials who are honest and love the people as their sons. For example, Wang Huan's Wild Goose Gate Taishouhang said:
Support the people and support them. Laity is fierce and benevolent. With the skill of civil and military, people expect the rich and the poor. ..... xian zai xian zai, my county wang jun. ..
Wang Huan was an official in the Eastern Han Dynasty and the period of Emperor Wudi. This poem praises his achievements as an official.
(5) People are on the journey of life and death.
Life and death are important events in life and the time limit of life. Because of this, life and death have been important topics that people have been thinking hard about since ancient times. It is human nature to be happy and hate death. Yuefu poems in Han dynasty have a profound discussion on this kind of human nature. Write a horrible chapter, such as "Autumn Record" (Autumn, Xiqie, vegetable):
It's not easy to dry (dry) when exposed. In the Ming Dynasty, the dew fell more heavily, and people will come back when they die!
This poem compares a person's individual life span to dew on the grass, which shows that dew will regenerate naturally when it dries. Although perishable and easy to live, human life is only once, and it will not be resurrected after death. Another example is Artemisia:
Who lives in Artemia? There is no virtue or stupidity in gathering souls. No matter how the ghost urges, people's lives will be ruined (chíchú).
This poem holds that there is a soul after death, and Uncle Ghost is a god who specializes in studying the soul. Whether he is virtuous or stupid, he will eventually belong to Artemisia argyi, which is an irresistible fact. The fear of death must be the desire for life. Immortals often appear in Han Yuefu poems. This is because people want to be with immortals, thinking that only in this way can they transcend the limited life of individuals, reach the other shore and enjoy eternal life. For example, the worship song "In and Out of the Sun" in the suburbs reminds people of the individual's life span from the rise and fall of the sun. The sun goes out from the east to the west, day after day, without end. However, a person's individual life span is very limited. Born out, died in. Once it goes out, it completes the course of life and will never be endless like the sun. The eternity of the sun contrasts with the brevity of life. Therefore, the poet expects to ride six dragons to swim in the kingdom of heaven, hoping that something will fall from the sky and bring himself into the world where the sun runs. Another example is "Practicing Heaven" and "Grandfather Flower" in suburban sacrificial songs, and "Yan Ge" in miscellaneous songs all express the desire to live with the gods. In fact, people's happiness and evil death in the journey are two sides of the same question, which are interlinked.
(6) The efforts and morality of young vagrants
There are also some chapters in Yuefu poems in Han Dynasty with obvious admonition tendency. For example, Long song's first song:
The trees in the garden are lush, and the crystal dew rises in the sun. Spring fills the earth with hope, and everything presents a scene of prosperity. I am always afraid that the autumn festival will come, and the leaves of (hùn, bright) yellow flowers are thin. A hundred rivers go east to the sea, when will they return to the west? A lazy youth, a lousy age.
This is an inspirational poem, which encourages people to cherish time and rise through natural scenes such as morning dew is easy to dry, spring is easy to wither, flowers and plants are easy to wither, and rivers do not return. This is the reason why the idiom "Young people don't work hard, but old people are sad". As another example, "Tiger" said:
Hunger does not eat tigers, and dusk does not eat wild birds. Wild birds have no nests? Who are the wanderers proud of?
Here, tigers and wild birds are compared, warning wanderers not to follow the wicked to do illegal and rude things, to establish a self-care, poor and powerful personal integrity, and not to drag out an ignoble existence.
(7) The playfulness and pleasure of picking lotus in Jiangnan.
There is a poem in Yuefu poetry in Han Dynasty, which is lively and cheerful in artistic conception, fresh and open in realm and simple and natural in language. This is Jiangnan:
Jiangnan can pick lotus, lotus leaves are sweet! Fish are frolicking among the lotus leaves. Fish hits the lotus leaf east, fish hits the lotus leaf west, fish hits the lotus leaf south, and fish hits the lotus leaf north.
This is a lotus picking song, also known as "Jiangnan Qu" and "Jiangnan Lotus Picking", which reflects the beautiful natural scenery of Jiangnan water town and the cheerful mood of lotus pickers. This is a labor song, but also a love song, that is, a love song sung in labor, or singing a love song to work. The ancients often used lotus as a symbol of love and fish as a metaphor for women.
(eight) the description and suggestion of animals and plants
There are also allegorical poems in Yuefu poems in Han Dynasty, which are told by animals and plants. There are a lot of fables in the prose of pre-Qin philosophers, but they are rare. Only The Book of Songs Pool and ā o are strictly allegorical poems. There are many allegorical poems in the official poems of Han Dynasty, which have become a highlight. These poems are rich in imagination, profound in meaning and intriguing. Such as "a dead fish cries when crossing the river":
Dead fish crying across the river, when to regret! Be careful when writing books and learning from each other.
Explain that the world is sinister and warn people to be cautious. "Wusheng", also known as "Eighty-nine Children of Wusheng", tells that Wusheng was killed by a slingshot in a tree, and the white deer, flying oriole and deep carp in the garden were also eaten. The conclusion is that life has its own life, "life and death don't have to return to the Tao." This poem is based on Wu Helu's experience, which shows that the world is sinister and people can be killed at any time and anywhere. "Jade" wrote that the poplar on the mountain became the pillar of Luoyang Palace, and described the pain of its separation from the roots. "Pheasants" describes the scene where the pheasant was captured by the "Wang Sun" and where the mother pheasant and young pheasant were hungry.