"Preface to Mao Poetry" says: "Drumming" blames the country. "By Zuo Zhuan, Qi Huangong was hidden for four years, and he instigated an attack on Zheng in one's hand and one's hand. Yao Jiheng's "General Theory of the Book of Songs" holds that "those who don't conform to the classics are six", which is actually a matter of "attacking Chen with loose stones and defending Chen" in the twelfth year of the Spring and Autumn Period. Today, I think Yao's theory is more reasonable than Mao Xu's. I followed Yao's advice.
The first chapter talks about defending the people to save Chen, pacify the difficulties of Chen and Song, and settle the grievances of defending the people. Those who say "I went south alone" mainly express personal grievances in the poem, which is the clue of the whole poem. The third sentence in the poem says "the land is in Cao Cheng", and the preface to Mao's Ding Feng says: "Wei was destroyed by Di, moved to the east to cross the river and live in the wild, and was busy with Yi Di and sealed it. Wen Gong moved to Chuqiu, built a city and ran to the palace. " Wen Gongying Chu Qiu, this is the so-called "land country" in the poem. When I arrived in Mugong, I built a city, so it was also called "Chengcao" in the poem. Although the "native land becomes grass" is also a hard labor, it is still in the territory, and it is even more difficult to save chen more from going south.
The second chapter, "From Sun Zizhong and Chen Ping to Song Dynasty", is based on the theory of "I traveled south alone". If you go to the south and come back soon, it is still possible. At the end of the poem, there are two lines that say, "I don't want to go home, but I'm worried." The narrative goes further, such as peeling a banana's heart, which makes people sour.
The third chapter, the episode that seems to be off topic, is actually the smallest. Zhuangzi said, "It's still a horse." A good horse is unrestrained and loves to gallop; Recruiters are unwilling to serve for a long time and want to go home. This detail is really touching. One or two sentences of Mao Chuan are interpreted as: "Some are not returned, and some are dead." If you interpret it as "zhong zhong" as "or" and as a pronoun, two sentences will tell the others in the camp. In fact, the whole poem expresses the poet's own feelings, so the four or five chapters are more touching.
Chapter 4 "Generosity in Life and Death". It is wrong for Mao Chuan to regard "generosity" as "diligence". Huang Sheng's Yi Fu thinks that "Qi, he is also; Wide, away from also; It is right to talk about life and death. As for how to explain the whole chapter. In order to change Ye Yun from AABB style, the order is reversed, but it has never been mentioned before. According to the original intention of this chapter, the order should be:
Hold your hand and talk to Zicheng; Live and die with wealth, grow old together.
The rhyme of this poem became ABBA style. It turns out that "life and death are rich and prosperous, and we will grow old together" is the content of Cheng Shuo and the oath when we break up. In order to "say" Ye Yun, "hand" and "old" Ye Yun, the rhyme is more compact and poetic, so the author changes the sentence to this order.
The "width" in the fifth chapter is the "width" in the previous chapter. The "living" of "not living" should be the "deed" of the "strange outline" in the previous chapter. So "alive" is an excuse for "good" and "good, good". The word "Yu Zhen" should be an excuse of "Yuan", so it refers to the "width" of "Seven Contours". The letter "I don't believe in Xi" should be the letter "vowed", which is consistent with the theory of success in the previous chapter. These two chapters are closely linked.
"Resentment" is the overall style and ideological tendency of the poem pass the parcel. On the positive side, the poet complained about the arrival of the war, the absence of conscription, the lack of happiness closely related to himself in the war, and even the loss of his whole life. On the contrary, poetry shows a heartfelt war-weariness in the constant deviation of individual psychology, behavior and collective requirements, in the constant struggle between individual life and national war, and in the cruel subversion of war by individual real happiness. This fierce war-weariness speech strives to respect the existence and actual happiness of individual life in the details of life.