The preface of the poem says: "The poet has ambition; Have ambition in your heart and speak like a poem. Emotion moves in the middle and is shaped by words. Sigh if you don't talk enough. If they are not enough, they will sing forever. If they are not enough, they will never know how to dance. " This passage comes from "Yao Dian of Shangshu", "Poetry expresses ambition, Song always says, sound depends on water, law and harmony". The so-called ambition is thoughts and feelings. "Poetry expresses ambition" is the classic definition of poetry in Yao Dian. The pre-Qin Confucian masters played a role in this, for example, Xunzi's Confucian effect: "Poetry speaks yes, and its ambition is also". "Rites and Music": "All voices are born by people's hearts. When the heart moves, everything does its best. Emotion is moved by things, so it is shaped by sound. The sound is corresponding, so it changes and becomes a square, which is called sound. It is fun to listen to its voice and dry its feathers. " Although Preface to Poetry is based on these arguments, it is more concise and vivid. It shows that poetry is an art of expressing thoughts and feelings through language, and it must conform to the rhythm in order to be sung through the ages; It also shows the inseparable relationship between China's ancient poetry, music and dance. This is the essence of ancient poetics, and his explanation of the essence of poetry will last forever, which is worth embedding in the palace of art with gold.
Unfortunately, this statement is not the main content of Mao's preface. The basic spirit and main content of Preface to Poetry is to discuss the educational function of poetry. It regards poetry as a tool for rulers to preach enlightenment.
The preface of the poem says: "Emotion is vivid, and sound enters the text. Governing the voice of the world in order to enjoy its politics; The voice of troubled times resents its political goodness; The voice of national subjugation is sad to think about the difficulties of its people. " This passage was copied from Ji Le. The conclusion of Yue Ji is that "the way of sound leads to the communication of politics", so "you can know politics by listening to music". This conclusion in Yue Ji is basically correct, and it is reasonable to think that poetry and music reflect the political attitude of the times. The preface of the poem plagiarizes this passage, but its conclusion goes beyond the scope of "communicating with politics" With a stroke of a pen, I jumped to what "the gains and losses of politics touch the world, feel ghosts and gods, and are not close to poetry." The first king married, filial piety, good ethics, beautiful education and changing customs. "
The preface to the poem begins with the meaning of Guan Yu, saying: "Guan Yu, the virtue of empresses, is also the beginning of the wind, so the wind is the world and the couple are also, so the country is used for the country." Wind, wind also, teaching also; The wind moves it and teaches it. "On the surface, he exaggerated the role of poetry to the point where it is hard to see. In fact, he abolished the independence of poetry and distorted the essence of poetry. It changed the view that the way of sound is objectively in harmony with the way of politics in Yue Ji, and regarded it as a tool for rulers to subjectively promote enlightenment. There is a fundamental difference between these two positions: Yue Ji says that people "know" the rulers' politics by listening to their voices, while the preface of the poem thinks that the former king, that is, the ruler, used it to "learn from his husband and wife, be filial to his parents, be ethical and moral, educate his body and change customs", that is, to "become" the rulers' politics by using poetry.
Then, the preface of the poem further discusses his pneumatic enlightenment theory.
It said: "Therefore, poetry has six meanings: one is wind, the other is fu, the third is comparison, the fourth is prosperity, the fifth is elegance, and the sixth is fu". Six meanings were copied from Master Li Zhou Guan Chun. But after copying it, Fu Bixing was put aside and only used his pneumatic enlightenment view to explain elegance.
It said, "the wind blows on the top and remonstrates on the bottom." The speaker is not guilty, and the listener has a ring, so it is called the wind. " The so-called "up and down" means that the ruler educates his subjects. This statement originated from Confucius' "the virtue of a gentleman, the virtue of a villain;" The wind on the grass will die. "People believe that rulers have great power, and as far as education is concerned, all subjects will crawl for it. But Confucius' words are rich in connotation and cover a wide range. What is even more ridiculous is that the preface of poetry is only used for poetry. The so-called "wind stabbing from below" means that the subject satirizes the ruler through poetry. But we must "remonstrate with the main text", that is, praise a thing positively and satirize it indirectly and euphemistically, so as not to infringe on the dignity of the ruler.
The "Preface to Poetry" explains elegance: "It is elegance to speak in all directions and become the wind of the world." Form, see also. According to this understanding, there is no difference between elegance and wind. He also said that "elegant people also said that Wang Zheng was abolished." There are big and small politics, so there are lesser ones. "Modern scholars often quote' elegance is righteousness' and say that elegance is righteousness. This understanding is well-founded, of course, because Confucius said that "evil Zheng Sheng confuses elegant music" and Xunzi also said that "it's okay to make vulgar and evil voices dare not confuse elegant music", so it's okay to interpret elegant music as positive music, but the so-called "righteousness" in the preface refers to "politics". As can be seen from the following article "Wang Zhenggu Fei", the meaning of the preface refers to elegance as a political poem. This is not completely consistent with the reality of poetry, and Er Ya, especially a considerable part of Xiao Ya, is not a political poem.
This simplified theory can't explain colorful poems. Many works in Three Hundred Poems are contrary to the spirit of "criticizing the text". This preface puts forward the so-called theory of changing style and elegance. He said, "As for the decline of the monarch, etiquette and righteousness were abolished, and politics and religion were lost. Foreign religions, extremely vulgar home, elegant wind. The history of the country has gained and lost traces, hurting people, lamenting the harshness of criminal politics, chanting temperament, and reaching events with its old customs. " It divides elegance into positive and change, which means that positive elegance is the voice of ruling the world, while changing elegance is the voice of troubled times. The author hopes to explain the works of intense anxiety and anger in the poem by changing the elegance. I am also afraid that I have gone beyond the norm of "criticizing the main text", so I will limit it and say that "changing the wind and changing the mood will stop at the ceremony". Even if I change it, I can't go beyond the barriers of the rulers' etiquette.
Changing the wind and elegance is purely subjective speculation. The so-called "national history" is so bizarre that it seems that elegance is planned by some "national history". As soon as we enter the world of decline and chaos, the "national history" is just like this: "it is clear about the gains and losses, hurting people, lamenting the harshness of criminal politics, praising temperament and riding the wind on it." This elegant "national history" can't be found in history, and there are few works with this theme in the elegant Book of Songs. Preface of poetry is bullshit. What is upright and elegant in poetry and what is changeable and elegant are simply indistinguishable. Zheng Xuan's poetry spectrum: it extends the theory that elegance is changing, trying to bring all poems into a certain series of times. However, he attributed a certain work to a certain era; Just a subjective arrangement based on a small sequence. The preface itself is absurd, and Zheng's spectrum has no scientific basis Some teachers in later generations praised elegance and belittled the change of elegance; There are often different views on the breaking limit of variables. Because there is no basis for elegance to change its theory, these arguments can only be used to control silk and facilitate turbulence.
Because the main content and basic spirit of Preface to Poetry is the theory of enlightenment, its view of "the poet's ambition is also there" is submerged in the muddy water of "filial piety, virtue and beauty, changing customs"; Its so-called ambition is also the ambition of "filial piety, morality, beauty and changing customs". A very correct proposition, so turn magic into decay!
Applying the theory of pneumatic enlightenment to concrete poetry is the so-called preface. The preface tries to relate all the poems to historical facts, asking hard-liners, catching shadows, being far-fetched and misinterpreting nonsense. Let's give a few examples in the following interview:
For example, the first volume "Nan Zhou Guanju" is an ordinary love poem (it is not excluded that the rulers pick it and turn it into a wedding ode), and the preface says: "Guanju, the virtue of empresses, the beginning of the wind, so the wind is all over the world, and couples are also." Judging from the poem itself, there is no trace of empresses, and there is no content of "the wind is the world, and the husband and wife are right". Of the 1 1 articles written by Nan Zhou, 8 are believed to have been written by the queen. "Rabbit House" praises "Warriors", and the preface is also called "The Change of Concubine"!
For example, "Zhao Nan Xiaoxing" said: "Su Su Zheng Xiao stayed up all night". Su Su Zheng Xiao, Newspapers and Silk. We don't know what the hero does in public, but the resentment that shows his efforts is obvious. And Xiao Xu said: "Xiaoxing, I am very confused and lost." My aunt doesn't say that poetry has nothing to do with wives and concubines, but it's really a wife who benefits concubines from entering the imperial palace. "Make it" zheng, report to thick and thick, "what a scandal, what's the consciousness!
For example, White Boat is an obvious love poem. "Preface" said, "Bai Zhou, Jiang swore to himself. Wei Shizi * * * "fleas die, his wife keeps righteousness, and his parents want to take it and marry it, swearing and pretending to be a poem. "According to research, * * * was nearly 50 years old when he was forced to commit suicide. It can't be said that he died young, and his wife should have reached the age when his parents could not marry him. The hero obviously yearns for the young man who is impatient with each other. How can he swear not to get married?
For example, in "General Zheng Feng Nakako", because there is a word "Nakako" in the poem, the preface ties him with Zheng Zhuanggong's counselor Zhong Zhong, saying that it is a thorn in Zhuang Gong's "offering advice to Zhong Zhong and listening to it", which is totally irrelevant.
Another example is "Positive Wind", in which there are two books "Uncle Tian Yu". Because the title of the second article is Uncle Yu Tian. In Zuo Zhuan, Duan Shu, his younger brother, was once called "Uncle Jing", connecting his second uncle; It is said that poetry is a part of China people's criticism of Zhuang Gong and Mei. It is extremely low-level to read literature and create meaning. Some works in The Book of Songs have the same title, so the former is called "small" and the latter is called "big". The greatness of Uncle Tian Yu belongs to this category. Uncle is a word used by women to address their lovers, which is often found in poems and has nothing to do with Uncle Duan Miao.
The absurdity of the small preface is mostly like this, and many predecessors have exposed it. Give a few examples to get a general understanding. Zheng Qiao in Song Dynasty denounced the author of Preface as a "village fool", which was not unreasonable.
Cleaning up river pollution must start from the source. The absurdity of poetics in Han Dynasty, which is embodied in Mao's Preface to Poetry, is actually the accumulation of Confucian poetics in hundreds of years before Qin Dynasty. We might as well clean up these deposits roughly.
Zuo Zhuan is an important artistic theory work in the Spring and Autumn Period, which records Wu's 29-year happiness. Although Ji Zha's comments are interesting, they are undoubtedly directly related to poetry.
Wu Gongzi is here to recruit people ... Please watch Zhou Le. Gong Zhi's song "Nan Zhou" and "Calling for the South" says: "How beautiful! Starting from the basics is still not enough, but diligent and not complaining. " For the song "Fu", "Fu" and "Wei", I said, "How beautiful! Deep! He who is worried but not sleepy is also. I heard that Wei Kangshu, the virtue of Wu Gong, is it Feng Wei? " Regarding the song "The King", he said, "How beautiful! How happy is it to think without fear? " Song was "Zheng" and said, "Beautiful! Very meticulous, the people deserve it. Was it the first to die? " Regarding the song "Qi", he said, "How beautiful! What a strong wind! What are those grand dukes who represent the East China Sea? The country is immeasurable, "the song" You "said," Beauty! Swing! Music without lewdness is the joy of the Duke of Zhou "is the tune of Qin, which says," This is the voice of summer! Husband can be big in summer, so big. Are you old? " Song called it "Wei" and said, "Beautiful! Woo hoo! Big and graceful, dangerous and easy to do, supplemented by virtue, then know the Lord. " For the song "Tang", he said, "Think deeply! There is a remnant of Downs! Otherwise why worry! Who can you be without Germany? " For the song "Chen", he said: "The country has no owner, but it can be a long time!" The following "Yi" is self-deprecating. For the song "Xiaoya", I said, "It's beautiful! Think without thinking, complain without saying anything, is it the decline of Zhou De? There are still some nobles of the late king. " For the song "Daya", he said, "It's wide and lively! Curved and straight, what is the virtue of its former king? " For the song Ode, he said, "It's the best! ..... the place of Shengde is also. "
It must be clear that this is a creation, not a real historical record. Even Ji Zha, an unparalleled genius in poetry music, could not have been such a bosom friend and could have made such an "accurate" judgment on the poetry music in the Central Plains through hearing. However, this book has great research value, and it is actually the poetic theory of the author of Zuo Zhuan.
Ji Zha's view of music describes the order of Lu's songs, poems and music, which is generally consistent with the Book of Songs. It can be seen that there was a final version of the poem at that time, when Confucius was only eight years old. From this, it can be judged that the editors of The Book of Songs are these musicians, not Confucius. It can also be judged that "Three Hundred Poems" was collected by the system of rites and music. "Notes on the King" said: "The Emperor made five rounds of hunting" and "taught Chen Shi to observe the folk customs". "History of Hanshu Shihuozhi" said that in ancient learning, "pedestrians vibrated Muduo to the road to collect poems and offer masters, which were more heard by the emperor than their temperament". There are not many specific information about the collection of poems in the pre-Qin period, but they are collected in order to "observe the folk customs" and "the system of rites and music". Thus, from the first day when poetry was collected and used to "beat its melody" to play singing, it served the rulers' politics and religion, which decided the fate of poetry. Because it serves the politics and religion of the rulers. Only in this way can it be preserved and circulated, and therefore it is covered with a layer of distortion, misunderstanding and far-fetched haze. All Ji Zha's comments are the embodiment of the theory of "the way of sound and politics" and "knowing politics by listening to sound" in Yue Ji, which shows that this theory has a long history! However, Ji Zha made it absolute. It seems that all music, that is, poetry that "beats its melody", shows political enlightenment. What he felt was corrupt politics and religion, and not a word involved the poet's original feelings about life outside the Enlightenment. This comment can be said to be the source of Mao's preface.
Ji Zha only commented on the music in general, without analyzing the lyrics. But according to his understanding, explaining the words of each poem has nothing to do with the poet's intention. Most of the poems quoted in Zuo Zhuan are in diplomatic occasions, and they are quoted to express specific meanings. This kind of quotation is difficult to conform to the original intention of the poem, so taking it out of context has become the characteristic of the quoted poem in Zuo Zhuan.
For example, Wen Gong 13: Lu Wengong returned from Jin and passed by Zheng, and Zheng Mugong asked Wen Gong to "please Pingjin". During the dinner, Zheng Zijia presented the poem "Hongyan" and borrowed the poem "Love the people and mourn the widowed", hoping that Wen Gong would pity Zheng and make peace. Lu Wenjizi's poem "April" borrows the poem "Hu Ning endured the robbery of ancestors?" It means that Lv Hou is eager to return to China for sacrifice, so he can't go to the State of Jin. Yu Jia also arranged the fourth chapter of Zai Chi, borrowing the poem "It is difficult for a small country to ask for help from a big country, because who is in charge of the big country". Ji Wenzi also arranged the fourth chapter of "Picking Wei", borrowing the poem "Do you want to settle down and be happy on January 3", and promised to go to the State of Jin again in order to make peace.
Another example is the twenty-seventh year of Xianggong: the envoys of the State of Jin passed Zheng, and Zheng officials were invited to make poems and express their aspirations at the banquet. Zheng Zizhan's Ode to the Grass Insect. Because there is "I have never seen a gentleman, I am worried; As soon as I stop, I will stop and my heart will drop. " Wu Zhao regards Wu Zhao as a gentleman and says, "Goodness is the master of the people! It is impossible to suppress martial arts. " Bo Fu You wrote The Stupidity of Quails. This poem is considered to be written to defend Xuan Jiang's fornication, including "I think you are a gentleman because people are immoral". Wu Zhao thought that Bo was rude and said, "Words in bed don't exceed the threshold. Is it in the wild? " This is not what people get. "Zi's four pieces of" Millet Seedlings ",called" Xie Gong ",are better than others. Wu Zhao said he didn't dare, and said, "What can you do if you are a widow? Zi Chan's ode to Sangji expresses his admiration for Wu Zhao through the poem "How happy I am to see you". Said: "Wu please accept his seat", and the pawn seal is "I love my heart, but I am far away! , hidden in the center. When will you forget! "It also expresses feelings about being born for the second time. Qi Dashu's poem "There are creeping weeds in the wild" takes the poem "Meet with a smile and forget the enmity, to my liking" to express his love for Wu Zhao at first sight. Wu Zhao also expressed gratitude, saying that "my son's benefit is also". The printed part "Cricket" is because the poem "No Ether, I want my job. "There is no shortage of joy and no shortage of good soil." Wu Zhao praised his ability to guard against fear and lack. "Good, protect the master of the family!" Gongsun Shu wrote Hu Sang. Because there is a poem "bandits make friends with bandits, and all the blessings come for them", Wu Zhao said, "bandits make friends with bandits, and what will be the blessings?" If you keep your promise and want to leave Fulu, what will you get? "Later, I tried all the people, saying that Bo falsely insulted your majesty and would be killed in the future, and the rest were masters of the world. In particular, Zi Zhanfu's poem "My Heart Falling" means that if you stay in the upper position and don't forget to fall, you will eventually die. Secondly, the Indian section is endowed with the characteristic of "no shortage of happiness", which can make people happy and die later.
Take these two examples, you can see the introduction of> poetry. In the first case, diplomatic negotiations are conducted through poems. In the second case, poems are given to envoys to express their wishes. They just borrow words from poetry to express their meaning, without considering the original intention of poetry. The evaluation of the seven sons of Zheng Shi is particularly unreasonable. It is absolutely absurd to judge their inner activities and fate through poetry. However, according to Zuo Zhuan, Wu Zhao's judgments were fulfilled one by one. This just shows that Zuo Zhuan is creative and can't be regarded as a history of faith.
In addition to quoting poems in diplomatic occasions, rulers often quote poems as evidence when discussing things. This is very rich in Zuozhuan and Guoyu. Later, Confucian masters quoted poetry as an important argument basis and rhetorical device.
Confucius' overall evaluation of poetry is called "in a word, thinking innocently". Why "thinking of innocence" can be summarized as 300 articles, Confucius did not explain < > and quoted Confucius as saying: "He is also gentle, and he teaches poetry" can be used as a footnote for "thinking of innocence". (Although "The Net Realm" is about the accomplishment gained by learning poetry, it naturally shows his understanding of the poem itself. However, there are many fierce works in 300 articles, which do not conform to the principle of "gentleness and gentleness". To classify these 300 poems as "thinking innocently", we have to misinterpret them, which is exactly what Zuo Zhuan quoted poems and later Mao Zedong's Preface did.
Confucius clearly expounded the function of poetry, that is, the purpose of learning poetry. He said: "Poetry can be aroused, observed, grouped and resented; Your father is far away, and you know the names of birds, animals and plants better. " Actually, there's another one. Because he said, "If you don't learn poetry, you have nothing to say." This is from the front. From the opposite side of Lutz, he said: "Recite 300 poems and give them political power, so that the four sides can't specialize in them." Even if there are many poems, I feel ridiculous! " It can be seen that the ultimate purpose of Confucius' prosperity, outlook, group, resentment and speech lies in "valuing his father as a distant matter" and in giving him political achievements so that the four sides can be right. This is a summary of the study of poetry by rulers in the Spring and Autumn Period. Mao Zuo's preface to poetry, the so-called "former Wang Xueqi's husband and wife became their filial piety, respected their people, educated their beauty and changed their customs", originally came from this. Confucius ruled poetry, in a word, saying: for politics. The first great philosopher in the pre-Qin period, the teacher of poetry and calligraphy, all his poetics are political science, and they all use poetry as a tool for political activities.
In The Analects of Confucius, there are several examples of Confucius and his disciples discussing and quoting poems. Such as "learning"
Zi Gong said, "Poor but not flattering, rich but not arrogant?" Confucius said, "Yes; If you are not poor, you will be happy, and those who are rich and courteous will also be. " Zi Gong said, "What does a poem mean, if it is incisive, if it is polished?" Confucius said, "Only after giving can you tell people who used to know."
Bashu: Xia Zi asked, "What do you mean by smiling smartly and always looking forward to it?" Confucius said, "Painting is afterwards." Say, "After the ceremony?" Confucius said, "If you give it, you can negotiate, and then you can talk about poetry!"
Taber again:
Ceng Zi was ill, so he called his brother and said, "Give me enough, give me my hand! As the poem says, "Fear is treading on thin ice". Sometimes, I know my husband and children. "
There are two poems written by Zi Gong in Feng Weiqi's Pride, praising the gentleman's self-cultivation. Zigong, as the motto of self-cultivation, is roughly the same as the original intention. Xia Zi quoted Yi Shi's words, whose original meaning is hard to know. Literally, it is to praise the beauty of women. It is doubtful that Confucius used it as a painting method, but what is more different from Wan Li is that it is further used as a comparison between benevolence and righteousness after the ceremony. Ceng Zi quoted three words from Xiaoya Xiao Min. The poet originally wrote about his panic and fear, but Ceng Zi took him as the motto of self-cultivation. It can be seen that Confucius quoted poems out of context as a sermon on political ethics.
On poetry, Mencius said: "Poets don't ask words, they don't harm their ambitions by words, but they oppose their ambitions by their intentions in order to get what they want." "Praise their poems and read their books, but I don't know who they are. Is based on its world. " As a general principle, these opinions are indeed valuable, but the practical application of Mencius is quite problematic. "Wind in July" said: "Well, since I am a farmer and the crops are the same, I will go to work in the palace. In the morning, the grass is in the grass, and at night, the house is taken urgently, and the hundred valleys are broadcast. " This poem tells the story of farmers working hard for their rulers. Mencius quoted the last four sentences as an argument that "civil affairs cannot be delayed", which was interpreted as the ruler's concern for people's lives. "Xiaoya Xiaodong" says: "Zhou Dao is as straight as a knife. Wang Can only stared at him on the road. Deal with it as soon as possible and burst into tears. " The poem is about the peoples conquered by the Zhou people in the East. Heavy taxes and heavy taxes are hard to ban, and I shed tears when I look at Zhou Dao. Mencius picked the last four sentences as "the righteousness of the husband and the Tao; Ceremony, door also. Only a gentleman can be the way, and access is the door. This is a logic with Xia Zi's painting after the event and after the ceremony.
As a master of poetry transmission, Xunzi first regarded 300 poems in Confucian works as classics. He is <; It is pointed out in the article that learning must begin with chanting and end with reading ceremony. Among the pre-Qin philosophers, Xunzi quoted the most poems, most of which were taken out of context. Such as <