Famous articles describing war in the Book of Songs

The Book of Songs, a famous story about war, is also the first to promote "peak drumming".

Taifeng drum music

The Book of Songs and National Style

Drums are dull and soldiers actively use them. Cao Tuguocheng, I travel south alone.

From Sun Zizhong, Chen Pinghe and Song Dynasty. No, I'm going home. I'm worried.

Where do you live? Lost his horse? For it? Under the forest.

Life and death are generous, and Zi Cheng says. Hold your hand and grow old with your son.

I am rich, but I am still alive. Sorry, but I believe it.

Vernacular translation:

Drums were everywhere, and the soldiers were busy practicing martial arts. Some people built roads and walls, and I went to the south to join the army alone.

Follow and lead Sun Zizhong and unite allies Chen and Song. Don't want me to go back to China, which worries me.

Where can I rest? Where to find a horse after running away? Where to find it all the way? Unexpectedly, it has entered the forest.

Live and die together, we have taken an oath. Let me hold your hand and die together on the battlefield.

I am afraid that you and I will be separated, and there is no fate to meet. I'm afraid that you and I will be separated, and we can't keep our promise firmly.

Appreciate:

This is a song of thoughts. This poem is about the hero being forced to join the army south, mediating the relationship between Chen and Song, and missing his relatives in his hometown for a long time. This poem is written from the drums that reflect the atmosphere of war, rendering a scene of war and chaos, and expressing the resentment and helplessness of the protagonist. The whole poem consists of five chapters, each with four sentences, which contrasts the past with reality and forms a structural collapse; It is also lyrical in narrative, forming waves in emotion and having unique techniques.

The poem "Drumming at the Peak" reflects a conscript's resentment against the war and his yearning for not returning home for a long time. The poet revealed his deviation from the mainstream consciousness and vented his resistance to the war.

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 lies 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 to regard "generosity" in Mao Zhuan as "effort". 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, and grow old with your son. "The rhyme of this poem has become 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.

The whole poem consists of five chapters. In the first three chapters, the recruited people told the stories of war, which were so dense that they seemed to resent, such as longing, such as crying; In the last two chapters, the recruiter and his family took an oath when they left, but the return date was unpredictable, and the oath was unfounded, with fierce words and more tears; It's hard to write the sadness of foot soldiers' long-term campaign.