Writing ancient poems on folk customs and folklore

Author: Yu Kongbao Source: Poetry Scripture Studies (Korea) 2004, No. 3?4 Date: 2005-7-10 Hits: 62

------------------------------------------------------------ --------------------

The Poetry Classic? Qi Feng" in the "State Winds" is the folk songs of Qi. These folk songs are "The Rooster's Song", "Return", "The Day of the Orient", "The Orient is Not Yet Bright", "The Southern Mountain", "Futian", "Lu Ling", "My Traditions", "Carrying and Driving", and "Contempt".

I. The Social Environment of Qi Feng

Jiang Tai Duke Lu Shang was a famous statesman and militarist of the Western Zhou Dynasty, and he was listed as the first feudal lord because of his outstanding achievements during the process of the Zhou's annihilation of the Shang Dynasty. Jiang Taigong was sealed in Yingqiu, the land of the Eastern Barbarians, and founded the state of Qi after defeating the encroaching Laiyi and other tribes. From the very beginning of the state, this first ruler of Qi focused on economic development and tried to find ways to enrich the country and strengthen the army. Historical books have recorded the great achievements of Taigong in developing the economy according to the local conditions. Jiang Qi, at the very beginning of its establishment, focused on economic development and sought to enrich the country and strengthen the army, and began to embark on the road to prosperity and strength, laying a good foundation for the prosperity and strength of the Qi state in the future.

During the Spring and Autumn Period, Duke Huan of Qi appointed Guan Zhong as his minister and carried out a series of fruitful reforms. Developed a new agricultural tax policy of "phase land and declining levy", the creation and implementation of the earliest salt and iron monopoly system in Chinese history - the official mountain and sea, the development of a variety of preferential policies to encourage and support foreign economic trade, etc., so that the state of Qi has become the richest of the countries, laying a good foundation for the prosperity and power of Duke Huan of Qi's "Nine Kingdoms", which is the most powerful state. The foundation for Duke Huan of Qi to become the first hegemon in the Spring and Autumn Period was laid.

The rulers of Qi in the Warring States period, in order to compete for the world, continued to vigorously develop the economy, especially in the era of King Qi Wei and King Xuan of Qi, Qi was powerful in the world, and presented a new scene of prosperity and prosperity. Su Qin, a great strategist, once depicted the prosperity of Qi's capital city of Linzi and Qi's military and economic strength: "Qi's place is more than 2,000 miles, with hundreds of thousands of armor, corn such as hills. Three armies of good, five families of soldiers, into as sharp as a vector, war as thunder, as a solution to the wind and rain. That is, there are military service, have not tasted times Taishan, absolute clear river, wade Bohai also. Linzi seventy thousand households, I steal the degree, not under the household of three men, three seven twenty-one million, not to be sent to the far counties, and Linzi's pawns have been twenty-one million carry on. Linzi is very rich and real, its people are not blowing yu drums, playing the piano to hit the building, fighting chickens and dogs, six blogs to step on the bow. Linzi road, car hub hit, people shoulder, overlapping into a curtain, lifting his arms into a curtain, sweating into the rain, the family Yin people enough, high aspirations. If you take ...... the strength of Qi, the world can not be when." ("The Records of the Grand Historian") Su Qin biography") Qi's prosperity and strength of the scene jumped off the page.

From the political conditions, among the vassal states, the monarchy of Qi is more enlightened. At the beginning of the founding of the state, in order to change as soon as possible the situation of thin land, few people, economic backwardness, they have formulated and implemented the policy of "raising the merits of the people on the merits".

Duke Huan of Qi inherited the enlightened politics of the Duke of Qi, and in order to fight for the world, he accepted the advice of Guan Zhong, and recruited a wide range of wise men. According to "Guanzi? Huan Gong asked", Guan Zhong said to the Duke of Qi Huan: "The Yellow Emperor set up a bright stage of the discussion, on the view of the virtuous also; Yao has a qu room of the questioner, down to listen to people also; Shun has to tell the good of the gleam, and the Lord does not hide also; Yu set up the admonition of the drums in the court, and the preparation of the news also; Tang has a total street of the court, in order to watch the slander of the people, and the king of the Wu has a spirit of the Taiwan of the restoration, and the virtuous into the also. This ancient holy emperor and bright king so have and do not lose, gain and do not die." Guanzhong to Qi Huan Gong said these holy and bright emperor's deeds, is to be imitated by Qi Huan Gong. Therefore, when Duke Huan of Qi asked, "I want to emulate it, what is the name of it?", Guan Zhong replied, "The name of it is Tsk Chamber of Discussion." Setting up the organization of "Tsk Chamber of Discussion" is to facilitate "listening to people", "consulting the whole world" and "observing people's slander". The purpose of this organization was to facilitate "listening to people from below", "consulting the whole world" and "observing people's slander", and to call upon and encourage people to "fight for the right thing in front of the ruler", not for the faults of their superiors. It is clear that the main role of the "tsukuro no tsukuro" was to discuss current affairs and provide counseling services to the government and the monarch. This actually became the origin of Mr. Jixi's "discussing without ruling, in order to interfere with the ruler of the world". Guan Zhong, in order to truly utilize the role of the Jizhi, suggested to Duke Huan of Qi to let the great doctor Dong Guo Ya to be in charge of the relevant matters of this institution, and to give generous material treatment to the wise men, so as to attract the world's wise and capable men. In the book "The Language of Qi", it is written: "The Duke of Qi was a great scholar and a great scholar. Qi Language" recorded: "for the traveler eighty people, to provide them with carriages, horses, clothes and furs, and more money, so that they can travel in all directions, in order to call all the world's scholars." For the scholarly talents, the ruler of Qi always tried to recruit them and entrusted them with important responsibilities. Duke Huan of Qi found that "rice cattle in the car under the" Ning Qi is a great ambition of the wise man, overnight he received him to the court, "aid for the Secretary". Duke Huan of Qi met a man from Maiqiu on the road, and through conversation, felt that this man was not of equal merit, so he "supported and carried him, returned from the defense, saluted him in the court, sealed him with a Maiqiu, and decided to break the government." (New Preface? Miscellaneous") Duke Huan of Qi also disregarded trampling on the rituals of the Son of Heaven brought about by the criticism, "set up the court prairie, for the Shi's desire to create a see," so that "the four sides of the Shi, with each other and carry and to carry on. (Saying Yuan? (Respect for Virtue") As for his disregard for the courtesy of the emperor and ministers, five times to the door to invite the virtuous little minister Jik out of the mountain story, but also shows his desire to seek the virtuous as if it were thirsty. The deeds and measures of Duke Huan of Qi and Guan Zhong in honoring the wise and the wise are not only the inheritance and development of Taigong's enlightened political line, but also set a good example for the successive monarchs of Qi in the future.

Qi culture is one of the most important sources of traditional Chinese culture, and long before Jiang Taigong was appointed to Qi, the people of Qi had created a distinctive prehistoric culture. Archaeological excavation data show that four and a half million years ago in the Paleolithic era, there have been Yiyuan apes in the Shandong region to flourish. Archaeologists in the Qi culture area found nearly 40 ancient cultural sites, confirmed that into the Neolithic era, Qi has appeared after Li culture, Beixin culture, Dawenkou culture, Longshan culture, Yue Shi culture. Among them, the ancient Houli culture is more than 8,000 years old, nearly 1,000 years earlier than the Beixin culture. This strongly suggests that the prehistoric culture of Qi was developed continuously and became the direct source of Qi culture. Qi was originally a part of Dongyi, and the Dongyi people were the indigenous inhabitants of this area. Since they lived on the seashore, the boundless, treacherous and ever-changing sea molded their developed thinking, bright and strong character, and whimsical and romantic spirit. Sima Qian, the Grand Historian, commented, "Their people are broad-minded and have a lot of hidden wisdom, which is also in their nature" (The Records of the Grand Historian). ("Records of the Grand Historian") Qi Taigong Shijia"), "their customs are slow and broad-minded, and they are full of wisdom and good arguments." (Shiji? These folkways and customs of the indigenous people of Qi were respected by Jiang Taigong. Therefore, Taigong Feng Qi at the beginning of the rule of the country, took the "because of its customs, simple rituals" policy, that is, not to enforce the implementation of the elaborate etiquette system and respect for the local folkways and customs, this kind of easy to the people of the people's ethnic, cultural policies, is conducive to easing the contradiction between the rulers and the Eastern Barbarians, stabilizing the social order, so as to develop the economy, the establishment of a firm order of dominance This created a favorable cultural atmosphere. In the reign of Duke Huan of Qi, the ethnic and cultural policies implemented by Duke Taigong were also inherited and developed. Guan Zhong, the prime minister of Qi, clearly put forward the idea of "sharing the good and bad with the common people", emphasizing that "what the common people want, they will give it to them; what the common people don't want, they will take away from them" ("Shiji"), and that "the common people will not want, so they will go away" ("Guan Yan Liezhuan"). Guan Yan Liezhuan"), to carry forward the spirit of Qi culture of pragmatism and openness, and understanding of power and change. As for Jiang Taigong's idea of "due to the people's customs", Guan Zhong and his later scholars not only played it up as an important guideline for governing the country, but also made a relatively systematic theoretical discussion (Wang Demin: "Taigong and Qi Culture"). The broad-mindedness and open-mindedness of the Qi people made it easy for them to accept cultural information from all directions; and the cultural policy of the Qi rulers, which was based on the customs of the people, further enhanced the broad-mindedness of the Qi people and the vastness and richness of Qi culture.

The "Winds of Qi" was produced in such a social environment, and it was the expression and catharsis of the Qi people on the social life of Qi. Wu Duke Ji Zha viewed the "Qi Feng", exclaimed: "beautiful, grand wind is also great! Table East China Sea, its great public? The country is not measurable." ("Zuo Zhuan? Xiang Gong 29 years"). Shi B and Zi Gong on music, Shi B believes: "Wen Liang and can break the person, Xuan song 'Qi'." The "Qi" here refers to the "Winds of Qi". And further said: "Qi", the three generations of the sound of the legacy; Qi people know it, so it is called "Qi". ...... The people who know the sound of Qi are those who see the benefits and let them go. When you are faced with a problem, you have to make a decision, and you have to be brave. When you see profit and let it go, it's also righteousness. There is courage and righteousness, non-song can protect this?" (The Book of Rites? Records of Music"). Sima Qian commented in the "Records of the Grand Historian" (史记?). Qi Taigong Shijiazhi" commented: "I am suitable for Qi, since Taishan belongs to the Luangxie, north of the sea, anointed with two thousand miles of soil, the people of the broad more anonymous knowledge, its nature. To Taigong's saint, build the country, Huan Gong's sheng, repair the good government, as the vassal alliance, called the uncle, is not also appropriate? Yang Yangya, solid state of the wind also!"

Two, "Qi Feng" nature and custom characteristics

Poetry is the poet's emotions and catharsis, catharsis and catharsis have their objective object, that is, the so-called scene. The reality of Qi's social life is the root cause of "Qi Feng". The "realistic scene" reflected in "Winds of Qi" is, generally speaking, mainly embodied in the aspects of marriage and love, hunting and hunting, common people's benevolence, music and dance, etc. Through these aspects, the "Winds of Qi" is a glimpse of the realities of Qi. Through these aspects, we can get a glimpse of Qi customs. And through the Qi customs, we can also observe the "reality scene" of Qi. As Zhu Xi, a master of science in the Song Dynasty, said in "Poetry Classic": "The wind is the poetry of folk songs. It is called "wind" in order to have words to be transformed by the above, and its words are enough to touch people. Such as the movement of things due to the wind to have sound, and its sound is enough to animals. It is so that the vassals pick poetry to tribute to the son of heaven, the son of heaven received and listed in the music officer, in order to test the beauty of their customs, and know their political gains and losses." This Confucianism poetry is strong, but the relationship between folklore and the "reality of the scene" has been revealed.

The nature and basic ideas of "Qi Feng", represented by the author of "Poetry Preface" and the Confucian scholars of the Han and Song dynasties, define "Qi Feng" as a poem of thorns, with thorns of obscenity, thorns of desolation, thorns of time, thorns of decline, thorns of the unseasoned, and so on, even if, as in the Qing Dynasty, "I want to explore the original purpose of the ancients' poetic works and restore the original intention", Fang Runyu, in his "Poetry Primer," still shows a sense of feudalism and moralism. Even as Fang Runyu, who "wanted to explore the original meaning of the poems composed by the ancients" in his "Primitive Poetry", still showed the face of a feudal defender. He either describes some love poems and love songs as "works of assassination"; or he describes some love poems and love songs as works that express the righteousness of kings and ministers on the ground that "ancient poets often wrote about the love of men and women in order to write about the righteousness of kings and ministers and their friends". Qi Feng, as a folk song, has its own purpose and function of beauty and sting, and it is not appropriate to generalize Qi Feng as a poem of "no sting". In fact, "Nanshan," "My Fish," and "Carrying and Driving" are poems for sending a daughter off to get married, and "Contempt" is a song of praise for a son-in-law by the family in law, all of which are poems of marriage etiquette. Lu Ling" and "Return" are poems celebrating the heroism of the hunter, and the remaining five, such as "The East Is Not Yet Bright" and "The Cock's Cry," are all love songs about men and women falling in love with each other. Of course, "Nanshan" does show signs of love between Duke Xiang of Qi and Wen Jiang, and the stabs in "Nanshan" should be traced back to the literature on the love between Duke Xiang of Qi and Wen Jiang.

There are many different opinions about the date of the Qi Feng. Cheng Junying's "Poetry Translation and Commentary" analyzes that: "Qi Feng" *** eleven, of which "Nanshan", "My笱" two are exposed to ridicule the fornication of Duke Xiang of Qi and his sister Wen Jiang, "Yyi Contempt" is to write nephew Duke Lu Zhuang's archery, "Zai Drive" to write about the return of the Qi woman to Lu, are all the works of the Spring and Autumn Period; "Return", "Lu Lin" to write about hunting, and there are also a number of reflections on the love and marriage, family life of the scholar and the general. There are also some poems reflecting love and marriage, and the family life of the scholarly officials. The Qi Feng was probably written during the period from the beginning of the Eastern Zhou Dynasty to the Spring and Autumn Period." Jin Qihua, "A Complete Translation of the Classic of Poetry," argues that "the Qi Feng was composed between 70 and 90 years after the Eastern Zhou Dynasty." Ma Ruichen's "General Explanation of Mao Shi Chuanjian? General Commentary on the Winds of Qi" says, "The eleven pieces of the Winds of Qi are all poems of assassination, two of which assassinate the Duke of Lamentation; five of which assassinate the Duke of Xiang; the rest of which assassinate the time, the decline, and the lack of discipline, and were all written at the time of the Duke of Lamentation; one of which assassinates Luzhuang, and is still assassinating the Duke of Qi and the Duke of Xiang." The Mao Poetry says that the "Rooster Song" and "Return" were composed during the period of the Duke of Lamentations, at the time of King Yi of the Western Zhou Dynasty. The Mao Preface says, "The Rooster's Song contemplates the virtuous consort. The Duke of Mourning was a despicable and negligent man, so the virtuous consort and chaste maiden were always on guard against each other." Yao's "Doubts" says, "This is the poem of the founding of the state of Qi". Fu's "compromise" also cloud: "" chicken song ", the beauty of Xianfei also. ...... about the beginning of the founding of the state, the father of the mishap is still there, so the ruler diligently in the outside, Mrs. warning in the inside, its long hours of sleep, fear and trembling, vigilance of the spirit of the law can be for future generations." Zuo Zhuan" recorded the Spring and Autumn period of Ji Zha commented on the "Qi Feng": "beauty, great wind also! The table of the East China Sea, its great public? The country is not measurable." From this point of view, the kind of "qi wind" are prickly poetry point of view and ji zha appreciated is not in tune. There are poems of thorns in the Qi Feng, but not all of them are thorns. Poems such as "The Day in the East," which describes the pleasures of men and women in their homes, and "The Return" and "Lu Ling," which praise hunters, could not have uncovered the thrust of thorns in obscenity and desolation if they had not been confined to Confucian poetic preconceptions. The Han Confucians said that poems are pricks, and the Song Confucians regarded love as obscene, which is a gap that the Confucian poetic theory could not and did not intend to cross, and they hibernated in their own constructed poetic siege and talked about it, expounding the triviality of poems that are pricks to the world. In our view, the Qi Feng, which dates from the reign of Duke Taigong in the Western Zhou Dynasty to the Spring and Autumn Period, contains both poems of criticism and songs of praise.

Social customs, according to the common saying, are the sum of customs, manners and habits formed in the social life. Social customs are both a phenomenon of life and a cultural phenomenon; they originate from social life, and become the norms of behavior in social life. The Han book? Geography," said the custom: "where the people letter five often nature, and its just soft slow and urgent, sound different, the system of soil and water of the wind, it is called the wind; good and bad to take, static and die with the king's desire, so it is called the common." Kong Yingda, "Poetry? Xiao Ya? Valley Wind" "assassination of King You also", after quoting the above Han Zhi text, that this paragraph "is to solve the matter of wind and custom also. Winds and customs on the small difference, scattered is the meaning of the pass". Dictionary" "customs" article Kong Shuo's meaning is "formed by the natural conditions of the different habits called 'wind', formed by the social environment of the different habits called 'common'". The custom formed by different natural conditions is called 'wind', and the custom formed by different social environment is called 'custom'". New Theory? Customs" also said: "the wind is also the gas, the common practice; land and water springs gas is slow and urgent, the sound has a high and low, called the wind; Habitat this place, Xi to assimilate, called the common." Customs is one of the most regional and national cultural phenomena, so there are "thousands of miles of different winds, hundreds of miles of different customs" said. At the same time, it can directly reflect the social life of people in a particular region. Therefore, the Book of Rites? Qu Li said: "Enter the country and ask about the customs." Guanzi? Eight views" cloud: "into the state, view customs." The same book "Zheng Shi" also says: "Examine the affairs of the country, and check the customs of the people." Qi customs reflected in the "Qi wind", the main Qi marriage customs, including the voluntary marriage of self-determined marriage and parents' orders, marriage matchmaker's words of marriage, the legacy of matrilineal clan marriage - witch children and flabby marriage; hunting and martial arts customs; "Yi common benevolence," the tradition of benevolence; The Qi Feng is a ballad of the Qi state, and the Qi state and the Qi region have a deep musical and dance tradition on which the foundation and conditions are based. On the Qi customs reflected in the Qi Feng, I have discussed in the article "Qi Feng" and Qi customs, so I will not repeat it here.

Third, on the "Qi Feng" of the "soothing body"

Ban Gu in the "Book of Han? Geography," based on the different social and natural geographic environment around the influence and formation of different social customs, "where the people of the letter of the nature of the Five Constants, and its rigidity, flexibility, slow and urgent, the sound is different, the system of soil and water of the wind, so it is called the wind; good and bad to take or leave, the movement of the dead, with the king's desire, so it is called the common". And then pointed out the "Poetry? State Winds" of the respective characteristics of the qidi qifeng recorded that:

Qidi, the virtual, dangerous division of the field is also. To King Cheng of the Zhou Dynasty, Bo Gu's and the four countries **** rebellion, King Cheng destroyed, to seal the division of the Shang father, is the Taigong. Poetry Wind" Qi is also. Lin steroidal name Yingqiu, so the "Qi Poetry" said: "son of the camp Ruoxi, by me between the Soccer Ruoxi." It also says: "Once I am in the and." This is also its soothing body. Wu Zha heard the song of "Qi", said: "great, great wind also! Its too male? The country is not measurable."

Here, Ban Gu pointed out the "Qi wind" of the "soothing body" characteristics. Ban Gu is quoting from the "Qi Feng" of the "Qi Poetry" school of the Three Schools of Poetry, and the "Ying" in "Zi Zhiying Ruoxi" is used in the "Mao Poetry" as "Returning". The two poems from the Qi Feng that he quotes are "Return" and "Emphasis". The full text of the poem "Return" is:

The son's return was between the mountains. He drove alongside me from both shoulders, and greeted me with the title "Ingenious".

The son of Mao Ruoxi was met by me on the road between the mountains. I was driven from both shoulders and greeted with what I would call an ingenious gesture.

Zi's Chang Ruoxi was met by me in the Yang Ruoxi of Soccer. The two wolves drive together and greet me with what I call "Zang" (臧兮).

The full text of the poem "著" is:

If I am in the "著乎而". The poem "The Sacred Heart" is a poem that reads:

When I am in the Sacred Heart, I will be in the Sacred Heart.

Once I am in the court. I will not be able to see the color of my ears, but I will be able to see the color of my eyes.

Once I am in the hall. I will be able to see the yellowish color of my ears, but I will also be able to see the yellowish color of my eyes.

Ban's list of two poems, "return" and "write", the subject matter and mood are different, but in terms of language expression has **** the same characteristics, highlighting the "soothing body" of the "qi qi": the use of more imaginary words, tone of voice; are miscellaneous poems

The Qi Feng (Winds of Qi) is a folk song of the Qi region, which is a part of a large number of folk songs of the region. The "Qi Wind" is a part of a large number of Qi folk songs. The "Qi atmosphere" of the "soothing style" of the "Qi Wind" is a reflection of the historical precipitation and characteristics of Qi folk songs and songs. Zuo Si's "Preface to the San Du Fu" says, "The winds, songs, and dances are each attached to their own customs." Cao Cao's "The Yellow Sparrow Walking in the Wild" also says: "The Qin zheng is generous, the Qi serge and soft." The song of Qi Liang's wife crying over her husband's death in battle is recorded in the poem "There is a Tall Building in the Northwest" in the 19th Song of the Ancient Poetry, which reads, "There is a stringed song up there, and the sound of it is very sad! Who can sing this song? It is not the wife of Qiliang. The Qingshang is sent out with the wind, and the middle song is wandering, and when it is played again and again, there are three sighs of generosity and sorrow." This kind of mournful song clearly reflects the "Qi qi" of the Qi Winds, which is a "soothing style". The other folk songs of the Qi region are also the carriers of the "Qi qi" of the "Qi Feng".

Duke Huan of Qi was drunk on wine and left his crown, and he was ashamed of it and did not go to court for three days. Tube Zhong said: "This is not the shame of the country also, the public Hu not snow to politics?" Duke said: "good!" Because of the granting of poverty, on the prison out of thin crime. After three days, the people sang, "Gong Hu Gong Hu, Hu will not be left with the crown again!" (Han Fei Zi?

Autumn, Duke Jing of Qi died. In the tenth month of winter, Duke Jia, Duke Ju and Duke Qian ran to Wei, while Duke Hoe and Duke Yangsheng came to run. The people of Lai sang: "Duke Jing died without being buried with him, and the three armies did not conspire with him. What is the party of the division?" (Zuo Zhuan? Lamentations of the fifth year"

Yanzi dance and song said: "The year has been twilight, and the harvest is not gained, and suddenly carry on as if it is! The year has been cold, and the service does not stop, mournful as it is!" (Yanzi Chunqiu? Outer Part VII)

Feng T驩 heard Meng Changjun hospitable, tiptoe and see. Meng Changjun said: "Mr. far insulted, how to teach Wen also?" Feng驩 said: "I heard that the gentleman is good, to poor body to the gentleman." Meng Changjun set up ChuanShe ten days, Meng Changjun asked ChuanShe long said: "What is the guest for?" Answer: "Mr. Feng is very poor, but there is a sword ear, and Kuai Gou. Playing his sword and sang 'long tongs return, food without fish'." Meng Changjun moved to the fortunate house, food fish carry on. Five days, and asked to pass the head of the house. Answer: "The guest again played the sword and sang 'long tongs return to the car, out of no opinion'." Meng Changjun moved to Dai She, in and out of the moped carry on. Five days, Meng Changjun again asked to pass the head of the house. The head of the house replied, "Mr. Meng also played the sword and sang, 'The long tongs return, and there is no home'." ("Records of the Grand Historian") Meng Changjun biography")

Qi poetry popular song of the "soothing body" of the "Qi Qi" embodied to the fullest. This "soothing style" is also a direct reflection of the character of the Qi people and the social customs of Qi. As Sima Qian said, "The people of Qi are broad and broad-minded, and their nature is also broad-minded and broad-minded." ("Records of the Grand Historian") Qi Taigong Shijia"), "their custom is slow and broad, and wise, good discussion." (Shiji? Ban Gu's "The Book of Han" (汉书?), says, "Geography. Geography," said: "The first Taigong Qi, repair the road, respect for the wise, reward the meritorious, so now its soil is more good economics, reserved fame, soothing and broad-minded and full of wisdom. Its loss of exaggerated extravagance and clique, words and deeds fallacy, false and deceitful, anxious to be separated, slow to be indulgent." This folklore of Qi has a direct impact on the formation of "Qi Feng" and Qi poetry, which is characterized by the "soothing style".