Basic points of general knowledge of the history of pre-Qin and Han literature

1. The pre-Qin period is the period of the germination and creation of Chinese culture, and the cultural spirit constructed during this period has had a profound influence on later generations. Pre-Qin literature, as an important part of Pre-Qin culture, has also become a model for successive generations to honor and take.

2. During the pre-Qin era, various cultural forms were still integrated but not yet delineated, so the form of pre-Qin literature was also characterized by the indistinguishability of literature, history and philosophy, and the combination of poetry, music and dance.

3, pre-Qin literature can be roughly divided into summer and commerce, Western Zhou, Spring and Autumn, and the Warring States period.

3-1 Xia and Shang dynasties, the primitive religious culture is dominant, wizards have a pivotal position. The rhyming texts (such as oracle bone divination) and incantation songs they composed for divination and rituals are the oldest existing literary styles.

The historians were the main bearers of another type of cultural heritage. Originally, their function was also religious, but later, when witchcraft and history were separated, the duties of the historians became more personnel-oriented. The Shang Dynasty works preserved in the Shangshu are the earliest creations of historical prose.

3-2After the Zhou revolutionized Yin's life, the culture of sorcery was replaced by a culture of ritual and music, the so-called "substitution of virtue for heaven". Concerns about politics, society, and life surpassed religious concerns, and the culture of historians rose, giving birth to such masterpieces of historical prose as Zuo Zhuan (The Chronicles of Zuo). Some great cultural giants put forward different social ideals, giving rise to such influential works in Chinese cultural history as the Analects of Confucius and Laozi.

3-3 During the Western Zhou period, learning was in the king's officialdom, and only the nobles had the right to education. After the Spring and Autumn Period and the Warring States Period, the Zhou Dynasty declined, the status of the aristocracy declined, and the scholarly class emerged; knowledge transfer broke through the monopoly of the aristocracy, and folk lectures were prevalent in the so-called "rituals and music". Schools of thought sprang up, and a hundred schools of thought were formed, forming a cultural pattern of a hundred schools of thought. They have different ideas, literary concepts and styles are also colorful, resulting in a very different from the previous generation of prose and poetry.

Chapter 1: Ancient Myths

I. What is Myth

In short, myth is the story of God. The psychological basis for its birth is the concept of "everything has a spirit", usually to explain the natural or social phenomena, or to express the desire to conquer or transform. The main characters of myths are usually natural deities or deified heroes, who have supernatural powers and magical abilities and are feared by people.

The Origin of Myths

Regarding the origin of myths, the prevailing explanations are the origin of labor and the origin of religion. The former holds that myths arose from the laboring life of the first people, while the latter holds that myths were born from the religious activities of the first people.

Three Types of Chinese Ancient Myths

1. China's ancient myths are very rich, but they have not been preserved in their entirety. Among the existing literature, the mythological value of the Classic of Mountains and Seas is the greatest. The remaining bits and pieces are scattered in various books.

2. Ancient myths can be simply differentiated into two categories: nature myths and ancient history myths. The former was born very early, often anthropomorphizing nature, including the earliest mountain spirits and tree monsters such as spirit myths and more systematic creation myths, ancestor myths, flood myths, etc.; the latter is a myth or myth of history, close to the legend, including war myths, heroes myths, invention myths and so on.

Four, the characteristics of mythological thinking

1, the first people's mental level is still at a relatively low level, can not clearly distinguish between the subject of thinking and the object, there is a "mutual infiltration" of the relationship between man and nature.

2. When the first people perceived nature, they often anthropomorphized it, forming the thinking characteristic of observing things from my point of view.

3. Mythological thinking is a kind of concrete and figurative way of thinking, in which abstract concepts such as time and location are expressed as various deities and their activities according to specific emotional experiences. A part of the mythological image is detached from the concrete image, by the combination of different objects.

4. Mythological thinking is always accompanied by strong emotional experience.

5, mythological thinking is actually a symbolic or metaphorical thinking. Myth, on the other hand, is a product of collective consciousness.

Fifth, the influence of myth on later literature

Marx once said that Greek mythology is the soil and arsenal of Greek art, and the same is true of Chinese mythology.

1. Myths have provided an inexhaustible source of creative material for later generations.

2. The primitive way of thinking of myths provided a rich means of expression for the creation of later generations of writers, while the archetypal images created in the world of myths became a powerful spiritual force in the veins of literature.

Chapter II, "The Book of Poetry"

Section I, "The Book of Poetry" organization and system

I, "The Book of Poetry" organization

1, "The Book of Poetry" is our country's first poetry collection, the original name of the "Poetry", also known as the "Poetry 300", **** there are 305, and the other pith six poems, there are There are 305 poems*** and six psalms, which have no words. The book mainly collects the works of more than 500 years from the beginning of the Zhou Dynasty to the middle of the Spring and Autumn Period. The geographical area where these works were produced roughly covers the middle and lower reaches of the Yellow River and the upper reaches of the Han River. The authors of the Book of Songs included all social classes, from the nobility to the common people.

2. The compilation of the Book of Songs was completed around the 6th century BC. As for the compilation, the later generations had the expressions of "dedicating poems", "collecting poems", and "deleting poems". Nowadays, it is generally believed that these works were compiled by the imperial music officials as a base for singing and learning poems.

Second, the system and function of the Book of Songs

1, the present version of the Book of Songs is divided into three categories according to the type of music: wind, elegance, and ode. Wind means music, and the fifteen national winds in the Book of Songs refer to the different kinds of music in different parts of the world. Ya (雅), meaning correct, is the music of the capital region of the dynasty; the difference between Daya (大雅) and Xiaoya (小雅) is also a distinction based on the type of music. Ode, originally refers to the appearance of dancing in sacrificial ceremonies, and by extension refers specifically to the dance music used in clan and temple rituals.

2. The Book of Songs is an important carrier of ritual and music culture, and an important tool for the implementation of indoctrination. In the Zhou Dynasty, it was mainly used for ceremonies, satirical advice and entertainment, and was widely used in rituals, courtship, diplomacy, banquets and other occasions, and was also the textbook for the education of the aristocracy. The poetic tradition and the system of poetic discourse that emerged after the Han Dynasty poetics had a profound influence on the formation of the Chinese literary tradition.

The Analects of Confucius - Yangguo: Zi said: "Why should a boy not learn poetry? Poetry is a way of expressing one's feelings, of watching one's thoughts, of being in a group, of complaining about one's feelings. I can serve my father at a distance, and serve my king at a distance; and I can recognize the names of birds, animals, grass and trees.

"Poetry preface": love in the sound, sound into the text is called the sound, the sound of the sound of the world peace to music, its government and; the sound of the world of chaos to anger, its political misbehavior; the sound of the death of the voice of mourning to think, the people of the poor. Therefore, the correct gain or loss, move heaven and earth, feel the ghosts and gods, not close to the poem. The first king used the poem as a means for couples to become filial and respectful, for the sake of human relationships, for the sake of educating the people, and for the sake of moving the customs of the people.

3. During the Han Dynasty, the Poetry Classic was transmitted by the poems of Qi, Lu, and Han, collectively known as the Three Families Poetry, whose authors were Shen Pei of Lu, Yuan Gu of Qi, and Han Ying of Yan; in addition, there was the ancient Mao Poetry, which was passed down by Mao Heng of Lu, and Mao Jang of Zhao. Later, the poems of the three families died out one after another, and the Mao poems were passed on alone. The Poetry of the Book of Songs, which we read today, is Mao's poetry.

Section 2: The Contents of the Book of Songs

I. Sacrificial and Epic Poetry

The Daya and Ode preserved a number of poems dedicated to the ancestors, tracing the origin and prosperity of the tribes, and extolling the great deeds of the ancestors. Although these poems are mainly songs of praise, they also have important historical and cultural values. The five epic poems of the Zhou people in the Daya: Shengmin, Gongliu, Mian, Huangyi, and Daming systematically recount the historical process of the Zhou people from the birth of their ancestor Houji to King Wu's conquest of the Zhou Dynasty.

Shengmin: In the early days of the Zhou Dynasty, when the people were born, the time was for Jiangluoxiang. How was the birth of the people? The first time I saw her was when I was born, when I was in Jiangluoxiang. Cui Diwu Minxin, Youjie Youjie, Zai Zhen Zai Chang. The time to be born and raised, the time to maintain the Houji. Mr. Ruda was born in the same month. No field recently opened, no field recently opened, no field recently opened. The spirit of the gods is the only thing that matters. God was not at peace, and he did not perform his rituals well enough to give birth to a son. The first time I saw him, I put him down in the alley, and he was a cow and a sheep. The forest will be cut down. When the cold ice was put down, the birds covered their wings. The bird is gone, and the god of the earth is gone. ......

Second, agricultural poetry

The Zhou Dynasty has entered a more developed farming society, the works in the Book of Songs are not only printed on the concepts and interests of agricultural civilization, but also included a number of poems directly depicting agricultural activities. The best of these poems is the "Bin Feng - July".

Three: Poems of Entertainment

There is a category of poems in the Book of Songs which is devoted to the scenes of feasting and drinking of the aristocracy, and it is called the poems of enjoyment. This kind of poetry is a product of the solid patriarchal society. The nobles' banquets were often for the purpose of maintaining the law of etiquette, and the banqueting rituals were a manifestation of etiquette. Therefore, this kind of poems always praised the harmonious atmosphere and orderly order; and satirized the acts of indulgence and disregard of etiquettes. Famous works include "Xiao Ya - Deer Song" and "Xiao Ya - The First Feast of Bin".

The Song of the Deer: Yo Yo Deer is singing and eating wild apples. I have a guest, drumming and blowing the sheng. I have a guest who plays the sheng and drums the reed, and the basket is a will. I have a guest who plays the sheng and the sheng, and the basket is to be carried. Yo Yo Deer Song, Eat the Artemisia of the Wild. I have an honored guest, the sound of virtue is clear. The people are not frivolous, and the gentleman is an example to be followed. I have a drink for you, and a guest of honor, Yan Yi Ao. Yo-yo deer sing, eat the scutellum of the wild. I have a guest who plays the qin and the drum. Drums and qin, and music and zhan. I have wine to drink, and the guest of honor's heart is to be pleased with it.

"The First Feast of the Guests": ...... The first feast of the guests is warm and respectful. It is not yet drunk, Wei Yi anti-reverse. It is said that both drunkenness stops, Wei Yi streamer. The first feast of the guest is warm and respectful, and the honor of the guests is inverted. It is not drunk, Wei Yi suppression. It is said that the drunkenness stops, Wei Yi depression. It is said to be drunk, do not know its rank. The guests were drunk, and they were clamoring for attention. Messing up my fruits and beans, dancing repeatedly. It was said that he was drunk and didn't know what he was doing. The side of the Russian, repeatedly dancing unsteady. If you get drunk and go out, you will be blessed. If you are drunk and don't come out, you are said to be in love. The wine is drunk, and the wine is in the hole, and the wine is in the hole, and the wine is in the hole. ......

Fourth, grudge poem

1. At the end of the Western Zhou Dynasty, the king's way was declining, and the society was in turmoil, so there appeared grudge poems that criticized the current evils and hurt the world. In the Confucian tradition of poetry, these are the "changing winds" and "changing elegance", the so-called "chaotic sound of grievances and anger".

The Preface to Poetry: As the king's way declined, the rites and righteousness were abolished, politics and religion were lost, the country's politics were different, the family's customs were different, and the change of wind and elegance was carried out. The history of the country is clear on the traces of gain and loss, hurt the abolition of human relationships, mourning the harshness of the penal system, chanting feelings, to wind up, up to the incident and the old customs.

2. The poems of the two elegance are mostly written by the hands of the ministers of state, and their contents are concentrated on the political level, showing the sense of concern of the upper class for the destiny of the country, and they are often combined with their personal feelings. The poems are often combined with personal feelings. They are earnest and sincere, and their styles are painful and serious, such as "Daya-Ban", "Dang", "Minlao", "Sangrou", "Zhanang", "XiaoYa-JieNanShan", "Rain Without Positive", "QiaoYan", "LaneBo", and so on.

"Dang": ...... King Wen said consulting, consulting women Yin Shang. The bandit God from time to time, Yin do not use the old. Although there is no old man, there are still canonical punishment. I've never heard of it, and I've never heard of it, and I've never heard of it, and I've never heard of it. The King of Wen said, "I will consult the women of Yin and Shang. There is also a saying that: the unveiling of the subversive, branches and leaves are not yet harmful, the real first set aside. YinJian is not far away, in the summer after the world.

"Zhan'an": the sky's drop reckless, Wei its excellent. The people of the cloud is dead, the heart is worried. The sky's descendant of the recklessness, the dimensions of its several carry on. The people of the cloud is dead, the heart of the sadness.

"Lane Bo": proud people well, laborers grass. The world's most important thing is to have a good understanding of how to use the Internet and how to use the Internet to help people. The first thing I want to do is to get rid of all the people in the world who have been in the wrong place. The first thing I want to do is to give the slanders to the jackals and the tigers. If the jackal and the tiger won't eat, let them give it to Yubei. If Yubei won't eat, give him to Yuhao!

The Festival of Nanshan: ...... Hao Tian is not peaceful, and our king is not at peace. If you don't punish your heart, you'll have to complain about it. My father made a recitation to investigate the king. I will not be able to do anything about it, but I will be able to do something about it.

3. The poems of the national winds are mostly from the lower class and the civil society, targeting specific social phenomena or events, with more biting satire, more exposed emotions, and with the ability to laugh, laugh, and curse, rich in the qualities of civilian literature. For example, "Name Feng - Xin Tai", "Yong Feng - Xiang Mouse", "Wei Feng - Shuo Mouse", "Chen Feng - Zhu Lin", etc., are all famous pieces. There are also more subtle and elegiac works, such as "Wang Feng - Kibi Li".

The new stage: the new stage is bright and brilliant, and the river is full of water. The new stage is bright and brilliant, and the river is full of water. The new stage has a sprinkling, the river is asking for a favor. The request of Yan Wan is not a waste. Fishnets are set up, but Hong leaves them. The request of Yen Wan was met with this chi shi.

Shuo Rats: Shuo Rats, Shuo Rats, have not eaten my millet! I'm not sure if I'm going to be able to do that, but I'm sure I'll be able to do it," he said. I'm not sure if I'm going to be able to do that, but I'm sure I'm going to be able to do it. I've got my own place in the world. The rats and mice have not eaten my millet! The girl is three years old, and there is no one else I'd rather be with. I'm going to the Land of Delights, where I'm going. I'm happy to be in the land of happiness. No rat will eat my seedlings! The girl is three years old, but I am not willing to work. I'm going to Lejiao, where I'm going to die. I'm not sure who I'm going to call.

The Rat: The rat has a skin, but the man has no manners! The first time I saw this, I was in the middle of a conversation with a man who had no manners. The rat has teeth, but the man has no stops! What will happen if we don't die? A rat has a body, but a man has no manners! What is the point of not dying?

"Kibi Lei": His kibi leaves the seedling of his grain. The center is shaking.

This is the first time I've been to the United States, and I've been to the United States, and I've been to the United States, and I've been to the United States, and I've been to the United States. I'm not sure if I'm going to be able to do that, but I'm going to be able to do it," he said. I'm not going to be able to get the best out of you, but I'm going to be able to get the best out of you. I'm not going to be able to do that, but I'm going to be able to do it. The people who know me are worried about me; the people who don't know me, what do they want? The heavens are long, who is this man? The millet is so far away from the grain, and the grain of the earth is so solid. The center is like choking. Those who know me, say I am worried; those who don't know me, say what I want. I'm not going to be able to get the best out of you, but I'm going to be able to get the best out of you.

Fifth, the draft poem

The draft poem refers to those who war, labor as the theme of the work. These poems express the hardship and unfairness of the draft, such as "Xiao Ya - North Mountain" and "Zhaonan - Starlet"; they express the pain of separation of flesh and bone and the absence of husband and wife, as well as the love of the draftee and his wife and their yearning for a peaceful life, such as "Xiao Ya - Cai Wei", "Bin Feng - East Mountain", "Wei Feng - Bo Ruoxi", and "Wang Feng - The Gentleman in the Service". Of course, there are also works of generosity to the enemy, such as the "Qin Feng - no clothes" is the expression of the Qin people with the same enemy, the spirit of resistance to foreign invasion.

The North Mountain: ...... or Yan Yan live in rest, or exhaustion of the country; or rest in bed, or not already in the line. Or I don't know how to call, or miserably priced; or perched on the back, or the king's affairs harnessed. The first thing that you need to do is to get a good deal of money from the government, and then you will have to pay for it.

Small Star: Shrill and small star, three or five in the east. The night march is solemn, and the public is at work from morning to night. The actual order is different! Shrill and small stars are involved in the Pleiades. The night's journey is a solemn one, with coverlet and bedclothes. The real life is not the same!

Caiwei: Caiwei, Caiwei, Caiwei, Caiwei, Caiwei, Caiwei, Caiwei. The year is also not stopping. There is no time to start living, 犭嚴狁的故故. I am not going to live in the house, but I am going to live in the house. When I say I will return, my heart will stop worrying. My heart is filled with anxiety, and I am hungry and thirsty. The garrison has not yet been settled, and I will not be able to return. I will not be able to return to you. When I say "return", I say "return", and the year ends in sunshine. The king's affairs are covered by a pot, and there is no place to go. Worrying about the hole guilt, I do not come! What are you doing? I'm not sure I can do it. What is the road? A gentleman's chariot. I've driven the chariot, and I've worked hard. How dare you settle down? Three victories in a month. The four peasants are very proud of their behavior. A gentleman's car, a villain's car. The four peasants are the wings of the elephant, and the fish are the clothes of the fish. Will we not be warned daily? The Kapok is the name of the tribe! In the past, the willows were still clinging to me. When I think of the present, snow and rain fall. The road is slow, and I am thirsty and hungry. I'm sad, I'm sad, I'm sad, I'm sad, I'm sad!

The East Mountain: I feedback the east mountain, rejoice and do not return. I come from the east, zero rain its Meng. I am from the east, and I am sad in the west. I am sorry that I have to go back to the east, but my heart is sad in the west. The larva of the people is in the mulberry field. I'm not sure if I'll be able to find a place to stay, but I'm sure I'll be able to find a place to stay. I have come from the east, and the rain is falling. I came from the east, and there was no rain. The fruits and berries of the forest are also on the earth. I am in my room, and I am in my house. The deer park is a place for them to live in, and they walk by night. I am not to be feared, and I am to be embraced. I would like to talk to you about the eastern mountains, and I will not return to them. I came from the east, and there was no rain. The storks are singing in the anthill, and the women are sighing in their rooms. I am sweeping the dome of the city, and I am on my way. The melon is bitter, and the masses are in the chestnut payroll. It has been three years since I saw you. I have come from the east, and the rain has fallen. I came from the east, and it rained and rained and rained. Canggeng flew and flashed his feathers. My son returned to me, and he refuted his horse. He tied his bridal veil, and his ceremonies were ninety years old. I'm not going to be able to get a good look at it, but I'm going to be able to get a good look at it.

Ber Ruoxi: Ber Ruoxi is a dragon warrior, the state of Jie Ruoxi. The king's front-runner. Since the east of Bo, the head is like a flying puff. Is there no anointing? Who is fit to be a face? The rain shines brightly out of the sun. I would like to say that I am willing to be the first to be sick. How can we deceive ourselves? I wish I could deceive the grass, but it is the back of the tree. I wish I could say that I am sick at heart.

The Gentleman's Journey: The Gentleman's Journey is a journey, and he does not know when it is due. The chickens are roosting in the roosts. The day's end is coming, and the goats and cows are coming down. The gentleman in the service, such as how do not think! The son of a gentleman is at work without day or month. Where does he go? Chickens roost in the roost. When the day is over, the sheep and oxen come down. The gentleman in the service, if there is no hunger and thirst?

Without Clothes: Is it said that there are no clothes? I'm not going to be able to do that, but I'm going to be able to do that," he said. The king in the rise of the division, repair my spear. The same as the son of the enemy! I do not say no clothes? With the son of the same zephyr. The king will raise his division and repair my spear and halberd. I'll work with my son! Do you say you have no clothes? With my son, I will wear the same clothes. The king will raise his division and repair my armor. With the son together!

Sixth, marriage poetry

Marriage poetry in the "Poetry" occupies a considerable proportion, not only the number of numerous, rich in content, but also the "Poetry" in the most wonderful chapter. It can be divided into the following types:

1. Singing of free love. Some of these works are bold and straightforward, such as Zheng Feng - Qin洧, which is a happy scene of young men and women wandering along the water's edge on a bright day in spring; and Zao Nan - Biu Tsi Mei, which is the song of a woman waiting to be married, revealing the woman's anxiousness to get married unreservedly. The other type of work is even more daring and debauched, as it is about a man and a woman having a playful rendezvous. Another type of work is more gentle and elegant, such as "Zhounan - Guan Ju" written over and over again to seek the love of the feelings of adoration; "Name Wind - Jing female" to gift to the token of pure love, skillful and beautiful; "Chen Feng - moon" describes the moon beauty of the delicate style, bright and pure.

The River River: Qin and the river, Fang Lax Ruoxi. Shishi and female, Fang Bing蕳兮. The woman said the view? Shi said both and. And to view? Beyond the river, Xun great and happy. Wei Shi and women, Yi its banter, give a spoon medicine. Riverpark and the river, Liu its clear. Shi and women, Yin its full. The woman said the view? Shi said both and. And to see? Beyond the river, Xun great and happy. The poet and the woman are about to tease each other, and they give each other a spoonful of medicine.

"Biu Tsi Mei": Biu Tsi Mei is actually seven. The Biu Tsi scholar is to be found in the city of Biu Tsi. Biu Tsi's Plum: Three Ruoxi. The first of these is the "Biu Tsi Mei" (摽梅), which is a poem of a woman who is a woman of color. Biu Tsi's Bounty: The Bounty of the Bounty. Biu Tsi is a symbol of the artist's love for the world, and it is a symbol of his love for the world.

The Jing Nü: The Jing Nü is a beautiful woman who is waiting for me at the corner of the city. I love her, but I don't see her, and I'm stumbling. The woman was a beautiful girl, and she gave me a pipe. The pipes are full of light and they say that Bonnie is a beautiful woman. Since shepherds return to their catkins, they are beautiful and different. The beauty of a woman is the beauty of a woman.

2. Poems expressing lovesickness and blocked love. If you want to know more about the world, you can find out more about the world's most important and most important things about the world, and you can find out more about the world's most important things about the world.

The Cunning Child: He is a cunning child who does not speak to me. The reason why I can't eat is because of my son. The "Crafty Child" is a poem about a child who will not eat with me. The reason why I can't rest is because of my son's behavior.

"Reed": reed reed, white dew for frost. The so-called Iren, in the water side, back from the, Road block and long. The way back from the swim, just like in the middle of the water. The reed grows luxuriantly, the white dew is not yet dry. The so-called Iren, in the water. The road is long and narrow, but the road is long and narrow. The first time I saw him, he was in the middle of the water. The reed is growing, and the white dew is not yet dry. The so-called Iren, in the water of the bank. I'm not sure if I'm going to be able to do that, but I'm going to be able to do it. The river is a river of water, and it is a river of islets.

Some of the poems in the Book of Songs reflect some of the related social issues while singing about love. For example, the Zheng Feng (The Winds of Zheng) is a poem about a woman who is in love with her beloved, but is afraid of her father's and brother's disapproval and the rumors of others, and it is full of complaints. In the same vein, the poem "Yong Feng - Bo Zhou" expresses the same situation, in which the woman's love is opposed by her mother, and she has no choice but to call out to the sky and the earth to show her resistance. The social problem reflected in these poems is the contradiction between love and rituals and social opinions. The obstacle to their love is not the emotional entanglements between the lovers, but the external social pressure.

The Cypress Boat: The Cypress Boat is in the middle of the river. The two long hairs of the boat are in the middle of the river. I'm not going to be able to do that, but I'm going to be able to do it. I'm not sure if I'm going to be able to get a good deal on this, but I'm sure I'll be able to! The cypress boat is on the side of the river. The boat is on the side of the river, and the long hair is on the side of the river. I think evil thoughts. I don't want to think of anything else!

The "Zhongzi": "Zhongzi" will not exceed my mileage, and will not break my tree. How dare you love him? I am afraid of my parents. The words of my parents can also be feared. I will not go beyond my walls, and I will not break my trees. How dare you love him? I fear my brothers. The words of my brothers are also to be feared. I will not exceed my garden or break my tree. How dare you love him? I am afraid of people's talk. I am not afraid of the many words of the people, but I am afraid of the many words of the people.

3. Poems describing a happy married life. For example, "Zhou Nan - Peach Blossom" starts with the colorful peach blossom, and blesses the bride with family harmony and a happy life. Zheng Feng - the female said cocking" in the form of a couple of dialog, writing a fragment of the morning wake up, funny, showing the couple's lingering love of affection.

The Peach is Young: The Peach is Young, Searing its Flower. The son of a peach is a good choice for a family. The peach is in its prime, and there are hemp seeds in fact. The peach's leaves are abundant, and it is suitable for a family. The peach's leaves are abundant. The son of a peach, when he returns, is fit for his family.

The Rooster's Song: The rooster is crowing, and the morning is full. The sound of a fly is the sound of a rooster. The east is bright, the morning is prosperous. The east is bright, the light of the moon. The insects fly and swarm, and they are willing to dream with their children. I will return to my home, and I will not hate my son.

"The woman said the rooster crows": the woman said the rooster crows, Shi said obscure. Zixing see the night, the star has rotten. Will soar will fly, Eagle and geese. Eagle language plus, with the son of the appropriate. Words to drink, with the son to grow old. The qin and sepals are in the Royal Palace, and there is nothing that is not quiet and good. If you know that your son is coming, you can give him a gift. If you know your son's obedience, ask him about it. If you know that your son is good, you will be able to repay him.

4. Poem of the Abandoned Woman. There are several other works in the Book of Songs which are the chants of women abandoned by their husbands. Among them, the most famous are "Name Wind - Valley Wind" and "Wei Feng - Hooligan". These two poems both recount the tragedy of a heroine who is devoted to her husband and works hard to keep the house, but is mercilessly abandoned, but in different styles. The "Valley Wind" complains about her husband's fondness for the new and the old, and is characterized by sadness and grief; the "Hooligans", on the other hand, accuses her husband of desertion through the comparison between her own behavior and her husband's behavior and love, and shows a sober and resolute attitude.

The rogue ": rogue Chi Chi, hold cloth trade silk. Bandit to trade silk, come that I seek. Sending the son to wade through the Ki, to the Dunqiu. Bandit I offenses, the son of no good matchmaker. The son will not be angry, the fall to a period of time. I will take advantage of the collapsed wall to look for the restoration of the pass. When I don't see Fuguan, I weep and cry. When I see it, I laugh and talk. If you are a diviner and a diviner, you will not be blamed for what you say. I'll take your car and move with my bribe. The mulberry has not yet fallen. In contempt of the turtledove! There are no mulberries to eat. The woman in contempt! There is no delay with a scholar. The scholar's delay is still talkable. The woman's delay is unspeakable. The mulberry falls, its yellow and falls. Feedback from me, three years old and poor. The Ki water is so hot that I have to wear a dress in my car. The woman is not happy, and the scholar is not satisfied with her behavior. The scholar is also reckless, two or three of his virtues. When I was three years old, I was a woman, and I had to work hard in my room. I have been a woman for three years, and I have been laboring in my room. I have been working from morning to night, and I have not been working at all. The words of the man were carried out to the point of being violent. The first thing I want to say is that I don't know what I'm talking about, and I don't know what I'm talking about, and I don't know what I'm talking about. The first thing you need to do is to get your hands dirty. I'm not sure if I'm going to be able to do that, but I'm going to be able to do it," he said. The Ki is a bank, the marshmallow is a pam. The total angle of the feast, laughing and smiling, swearing, not thinking about it. The opposite is not to think, but also has been!

Section III, "Poetry" literary achievement

1, fugue, than, Xing

Fugue, than, Xing is generally considered to be the "Poetry" way of expression, but about their meaning of the interpretation is not the same. Among them, Zhu Xi's statement is more down-to-earth and is generally accepted by later generations. According to him, "Foo is to present the matter in a straightforward manner; Bi is to compare one thing with another; Xing is to speak of other things first to arouse the words being chanted."

2. Chapter structure

The Book of Songs usually adopts the structure of repeated chapters. The so-called re-chapters are not a listing of the exact same words and phrases again, but a repetition of singing after changing or replacing some words. There are two kinds of cases: one is that the words are changed but the meaning is the same; the other is that the words are changed so that a hierarchical relationship of meaning is formed between the chapters.

Peppard's Prayer: Picking Prayer, Picking in Thin Words. The first thing you need to do is to get your hands dirty. The first thing you need to do is to get your hands dirty. The first thing you need to do is to get your hands dirty. The first thing you need to do is to lift up the dress. The first thing you need to do is to lift up a dress, and then lift up the dress.

3. Syntax and Language

The Book of Songs has a basic syntax of four lines. At the same time, under the basic sentence pattern of four words, there are variations and changes, and the length of the poem is free and flexible. The rhythm is distinctive, the rhyme is harmonious, and there is a natural musical beauty. The basic pattern and rules of rhyme have actually become the guideline for the rhyming of poems in the future generations.

In addition, the language of the Book of Songs is also very distinctive. First, it has a rich vocabulary; second, it has a large number of double-sounding and rhyming conjunctions and superimposed characters. For example, "Guan Guan", "Myrtle", "Yao Shao", "Jie Jie", " enthusiastic", "silk muse", "poor", "strider", "snake " and so on. These features add to the beauty of the poem's rhythm, and convey the poet's twisted and subtle emotions and the gestures of the objects more delicately.

Section 4: The Status and Influence of the Book of Songs

1. The Book of Songs started the tradition of lyric poetry.

2. The Book of Songs set up the spirit of "elegance" which is concerned with reality.

3. The Poetry of the Book of Songs establishes the tradition of simile, which constitutes the basic technique of literary expression in later times.

Chapter 3: Pre-Qin Historical Prose

China's ancient culture of historians was very developed, and the narrative prose of historical events was the first to be produced in the history of prose. The oracle bone inscriptions and the bronze inscriptions of the Yin and Shang dynasties were the earliest recorded texts in China, and the Shangshu and Spring and Autumn Periods provided the different styles of historical prose. The appearance of Zuozhuan, Guoyu, and Zhanguo Ce marked the maturity of narrative writing and initiated the tradition of narrative literature in China.

Section I. From Divination to the Spring and Autumn Annals

1. The origin of China's prose can be traced back to the oracle-bone divinations. Their narratives are relatively simple and unsystematic. Very few narratives are more complete, with a full range of narrative elements, which can be regarded as the germ of pre-Qin narrative prose.

2, the bronze inscriptions of the Shang and Zhou Dynasties, from simple to complex, longer, more complex, with a certain scale of narrative.

3, "Shangshu" is China's first historical anthology, mainly to record the words, is the compilation of the Shang and Zhou records of historical materials. Including the book of Yu, the book of summer, the book of commerce, the book of Zhou, four parts. Pan Geng" is a reliable work of the Shang Dynasty and the ancestor of our country's narrative literature. The text of the Shangshu is ancient and difficult to read, as Han Yu said in his "Explanation of Progress in Learning": "The Zhou enjoins the Yin Pan, which is difficult to pronounce". The letters of the Shangshu are structured and separate, and their language skills are significantly more mature than those of the divination and bronze inscriptions. It had a profound influence on the style of official documents of later generations.

4. The Spring and Autumn Annals was originally the common name of the history books of the Zhou Dynasty, but later it specifically referred to the history of the state of Lu. It recorded the history from the first year of the reign of Duke Yin of Lu (722 BC) to the fourteenth year of the reign of Duke Ai of Lu (481 BC). The Spring and Autumn Annals is the first chronological history book in China, organizing historical events in chronological order. Legend has it that Confucius once penciled the Spring and Autumn Annals, but some believe that Confucius only used it to teach his disciples. It has a legalistic account of events, but they are all abbreviated, as if they were modern news headlines, not narrative prose in the true sense of the word.

5, "Spring and Autumn Annals" throughout the book throughout the maintenance of the Zhou rituals, the right name to set points of thought. This idea in the text is not resort to thesis words, but through the historical facts of the prose, as well as implicit and rigorous way of wording to show. This is the so-called "Spring and Autumn writing method" of "micro-aggression", which is called "praise and blame in one word".

Section II, "Zuo Zhuan"

I, "Zuo Zhuan" of the book

1, "Zuo Zhuan" is "Spring and Autumn Zuo's biography of the abbreviation, also known as the "Zuo Spring and Autumn Annals". According to legend, Zuo Zhuan is a work of biography for the Spring and Autumn Annals, the author is Zuo Qiu Ming, but later generations have doubts about this.

2. The chronicle of Zuo Zhuan begins in the year of the Duke Yin of Lu (722 BC) and ends in the twenty-seventh year of the Duke Ai of Lu (468 BC), which is basically the same as the Spring and Autumn Annals. It was written in the early Warring States period, and the compiler was a Confucian scholar.

3, "Zuo Zhuan" at that time that there is written, long-term single line, and "Gongyang Zhuan" "Gu Liang Zhuan" and called "Spring and Autumn" three passages. After the Western Jin Dynasty, the biographies were united and became the face we see today.

The historical concept of Zuo Zhuan

1, Zuo Zhuan inherited the spirit of good history of the Spring and Autumn Annals, which punishes the evil and promotes the good, summarizes the historical experience from the standpoint of Confucianism, evaluates the historical figures and events, and provides historical reference for the future generations.

2. The humanistic spirit and people-oriented thinking are the outstanding ideological features of Zuo Zhuan, reflecting the author's progressive historical concepts, as well as the reflection of the social realities and trends of the time. The humanistic spirit is a subversion of the divine consciousness, and the Zuo Zhuan puts forward the view that "the people are the masters of the gods"; the people-oriented idea is manifested in the importance attached to public opinion, and expresses the view that the people are the basis of the state, and that the people are more important than the ruler.

Three, "Zuo Zhuan" narrative

"Zuo Zhuan" is a historical work, but it is detailed and supportive, vivid, and simple and unwritten "Spring and Autumn", "Shangshu" is very different. Its narrative features can be seen from the following four aspects:

1, literary cut and storytelling of historical events.

Literary cut, that is to say, it recounts the real face of historical events, but also good at making the events conveyed interesting, and to avoid the boring running account of the account. The storytelling of historical events means that the Zuo Zhuan often draws on characterization when narrating historical facts, depicting their words, behaviors and relationships with each other, and some of them are even colored with novels and operas.

2. Characters are characterized by a sense of three-dimensionality.

"Zuo Zhuan" is not recorded in the form of biography of history, but in the narrative of historical events is very focused on portraying the characters. Among them, such as Cao Yu, first square, string high, ZiYan, YanYing, etc. are very vivid image. More attention can be paid to, "Zuo Zhuan" can not only write the characteristics of the characters, but also focus on portraying the character of multiple sides, some even able to write the development of the character.

Zuo Zhuan mainly uses dialogues and actions to express characters, and never describes subjective static features such as appearance and psychology of characters.

3. Vivid scene descriptions and evocative detail descriptions.

"Zuo Zhuan" is known for being good at writing about war, it recorded many large and small battles during the Spring and Autumn Period, and often focus on the two sides of the pre-war planning of the narrative. Such as Jin and Chu before the battle of Chengpu intricate diplomatic strategy, that is an example. The description of the battlefield scene is simple and vivid. Such as the battle of Jin and Chu Bi Bi, written by the Chu army was routed Jin soldiers scramble boat across the river, attacking and killing each other, as a result, "the boat in the finger can be scooped up," the state of the hasty appear.

The narrative and writing of Zuo Zhuan utilizes a lot of detailed descriptions, which are extremely evocative. For example, after the Battle of Bannan between Qin and Jin, the Duke of Jin Xiang released the three marshals of Qin, and the marshal Xixiang was furious and rebuked, and "spat in spite of him", which showed his far-sightedness and irascible character. Another example is the Battle of Bi Bi between Jin and Chu, in which the soldiers of Jin fled when their chariots got stuck in a pit. The pursuing Chu taught them to draw off the horizontal logs in front of their chariots, and also taught them to pull down the flags, remove the yokes, and flee with light loads. While fleeing, the Jin soldiers turned around and mocked the Chu army, saying that they did not have a way to escape because they did not suffer defeats to the Chu soldiers often. This detail shows the panic and confusion of the Jin army, the calmness and leisure of the Chu army, and the teasing and ridicule of the Jin army.

4, "Zuo Zhuan" is also good at narrating the diplomatic rhetoric, Rich Wenmei. As Yin Yiyi nephew to Qin Mugong's reply, not only recognize that the state of Jin has been negative to the state of Qin, but also show that the whole state of Jin with the same enemy, never yield; not only expressed the Jin people on the capture of Duke of Jin Huigong's sorrow, but also clarified the Qin must release the reasoning of the Duke of Jin Huigong. Deeply into the heart of the other party, grasp their psychology, the words correct and euphemistic, not humble, not overbearing, full of reasoning, appropriate, so that the other party had to be convinced. Other famous examples include "Candle's Wu's Retreat from the Qin Division," "Asked by the King of Chu," and "Lu Xiang's Extermination of the Qin," among others.

These literary achievements of Zuo Zhuan had a profound influence on later literature, especially the creation of novels.

Section III: The State Language and the Strategies of the Warring States

I. The State Language

1. The State Language is the first country-specific history book of our country, which records the affairs of the eight states of Zhou, Lu, Qi, Jin, Zheng, Chu, Wu, and Yue, and it is a compilation of the histories of various countries. It is a compilation of the history of various countries. It is mainly written in the language of record, so it is called "The State Language". It is rumored that its author was also Zuo Qiu Ming, but it is not reliable.

2. The words of "The Language of Nations" are meticulous in figurative and logical thinking, and they are also popularized and colloquialized, lively and rich in images.

3. Although the Guoyu is mainly written in jiyin, it is not a mere thesis or discourse, but a series of small and large stories are interspersed with it, and there are successes from time to time in narrative techniques, plot ideas and characterization