The Poem of Mulan has written a glorious artistic image. We don't have to examine the story as if it were a true story. But some researchers have testified about the time and place of this piece of work, and we generally agree: even if it has been modified by the Tang people, it should have been produced in the Northern Dynasties of the Western Wei Dynasty or the Northern Wei Dynasty a little earlier.
(1) China was a feudal society at that time, and both the Southern and Northern Dynasties had a whole set of feudal social teachings that bound the working people - especially the working women;
(2) there were frequent wars at that time, and those who died in the battlefield were massacred during the panic and turmoil of the soldiers,
(c) The taxes and corvée duties, especially the military corvée duties, were extremely harsh, and the people did not have enough to live on.
All in all, it was what Lu Xun called "a time when one wanted to be a slave but was not allowed to". In such an era, there is the image of Mulan as depicted in Mulan Poetry, which should be regarded as the image of a heroine. Why?
First, Mulan was a laboring woman who often "weaved as a householder". In the case of her father's old age, her little brother's young age, that is, they can not go to military service, but forced to have to go to military service, she resolutely decided to risk the double danger - the danger of the soldiers and the danger of disguise may be recognized, disguised as a man to go to his father's army, which is of course a heroic behavior. Mulan is unable to change the situation when the conscription reaches the elderly, so she uses her heroic behavior, which is full of humanitarianism and self-sacrifice, to save her old father and young brother. From this act, we can see Mulan's self-sacrifice and excellent qualities of bravery and perseverance.
Secondly, "I have traveled thousands of miles to the battlefield, and the mountains are as if they were flying. The cold light shines on the iron clothes. The general died in a hundred battles, and the brave man returned in ten years". Mulan marched 10,000 miles to the bitterly cold border under such a tense situation, and participated in a long and fierce battle. She finally persevered and returned victorious. This is an outstanding manifestation of Mulan's excellent qualities of great bravery and perseverance.
Thirdly, Mulan, after her victory, "did not want to be a scholar", and only wanted to "return to her hometown", which is also a heroic behavior. She is full of the pride of the working people, and completely despise the feudal era, many people are afraid to seek and afraid of not something - to be an official. As a working person, Mulan's opinion is much higher than that of many people who are full of poetry and books.
Fourth, after Mulan returned home, that is to say, after she had fulfilled her wish to protect her father and children, she changed into women's clothes just as bravely as she had changed into men's clothes in the past. She did not have the slightest pretension, nor did she feel in the least that she was a marvelous hero, but only that she was still an ordinary woman as she had been in the past. "Open the door of my east pavilion, sit on my bed in the west pavilion; take off my wartime robes, put on my old-time garments; when I look at the window, straighten out my clouded temples, and when I look into the mirror, post the yellow of my flowers." All this is so familiar to her, and so commonplace! All this shows the consistent, simple and humble nature of a heroic figure of the working people.
Lu Xun said: "The daily life of the warrior, not all of them are lovely, but all of them are associated with the lovely part, which is actually the warrior." ②This sentence is also inspiring for understanding the heroic image of Mulan.
We can see from the above analysis that Mulan has in her the concentrated expression of the noble spiritual qualities of millions of working people in ancient China. She is a heroic figure, the embodiment of the ideal woman of the people. The image of Mulan is one of the outstanding artistic images in the outstanding literary works of ancient China.
We must understand that the emergence of the Mulan Poems and the image of Mulan have tremendous historical and social significance. The emergence of the image of a heroine of the working people like Mulan is unprecedented. In the ancient Chinese literature before Mulan Poetry, it is not true that there were no positive female images created with affirmation and praise, but to create such an outstanding heroine image of the laboring people and to celebrate it as a heroic figure equal to or even more than a man has never been done as far as the information we have come into contact with is concerned. Therefore, the appearance of Mulan's image is the first time in the literature of feudal China to show the simple concept of equality between men and women of the working people. This was objectively a protest against the male-centered feudal society. This protest, that is, is still relatively weak, but it is the first to appear, and therefore still very important and very valuable.
At the time, this was already something new in its infancy: the portrayal of Mulan convincingly reveals the truth of life: Mulan is a woman, a woman of noble spiritual qualities, without any element of vulnerability; she is capable of accomplishing the most difficult work - including a hundred battles on the battlefield! She was able to accomplish the most difficult work - including the hundred battles on the sands, which people at that time always thought that women were not capable of doing; she also took up this work in the absence of the general conditions (and had to disguise herself as a man), and accomplished it better than a man would have done. Doesn't this throw a sturdy like to the male-centered ideology of feudal society?
The people created the image of Mulan as a representative of the working people as well. The working people (both men and women) were oppressed and exploited at that time. The image of Mulan shows the wishes and demands of the working people for the society and the times, and also expresses their protest against the society and the times. The creation of Mulan's image is colored with romantic Fuchi, but the thoughts and feelings are healthy, so that the method of creation is basically realism. The aspirations, demands and protests of the working people shown in the image of Mulan are y rooted in reality. Mulan asks for labor, and when she returns home, she immediately restores her original appearance, which shows her love for the original labor life; it is entirely conceivable that she will tirelessly "weave as a household" again. Mulan, she asked for a peaceful life, she hoped that her parents and siblings would be reunited; after the war, she did not want anything, she only asked for a "thousand-mile foot" to send her "back to her hometown"; she loved her hometown, she loved her relatives in her hometown, and she loved the peaceful life in her hometown. Mulan, who joined the army to replace her aged father and to strive for a life of peaceful labor. In the beginning of the poem, the protest of the laboring people against the war is also shown from her worries about the disasters that the war brought to the people and to her family. It can be said that the author of the people created Mulan, and was sending as reasonable an ideal of life as was possible at that time. Gorky says: "Although the authors of the ballad bottoms lived hard lives, their bitter slave labor had been robbed of its meaning by the exploiters, as well as their personal lives were powerless and insecure. But regardless of all this, the group can be said to have been particularly conscious of their immortality and convinced that they could overcome all the forces that hated them." ④ This is also consistent with the case of Chinese folk songs-especially folk songs like the Mulan Poem.
The Mulan Poem, like all folk songs, is also full of optimism. It is bright, cheerful and wholesome. The fine tradition of folk songs is very much concentrated in the Mulan Poems. It can be said that "Mulan Poem" is a comedy of the ideal triumph of the working people's life. The opening lines of Mulan Poetry are indeed about Mulan's worries, but they truly reveal Mulan's state of mind, which is "one day and nine times", and make people more y appreciate the rare justice of her father's behavior of joining the army. "Mulan left her father's mother and stayed by the Yellow River in the evening; she didn't hear her father's mother calling her, but heard the sound of the Yellow River running. When I resigned from the Yellow River, I stayed at the head of the Black Water at night; I did not hear the voice of the master and the mother calling the woman, but I heard the chirping of the Hu riders in Yanshan Mountain." From here, what we experience is the kind of generous and sad mood and atmosphere similar to "Wind Xiao Xiao Yi Shui Cold"; and these, obviously, are the same as those "Shu Qi Fu Jin Watch, Cold Light Shining on Iron Clothes" descriptions, are all for the purpose of setting off Mulan's emotional departure from her home, victory over the cold, and "ten thousand miles to go to the head of the Blackwater". Mulan's heroic spirit of leaving home, overcoming the cold, and "traveling ten thousand miles to the battlefield, the mountains are as if they were flying". It is these descriptions that make us feel Mulan's generous, tragic, brave and resolute state of mind. As for the description of Mulan home when the happy, lively scene, not to mention. Gorky said, "Folk songs are completely insulated from pessimism." Lu Xun also said that folk literature is "robust and refreshing." These comments, too, are appropriate for the Magnolia Poems.
①"Ramblings under the Light," in Grave.
② "(This is also life) ......", in "And Jie Ting Miscellaneous Writings, Final Edition".
①, ② "The Literature of the Soviet Union" in Cao Baohua Ze.
③ "Outside the Door Literary Talk", in "And Jie Ting Miscellaneous Writings".
I. Kiki and Kiki
1. Sighs
"Kiki" can be used as the sound of insects, but this sentence can only work if it is written according to the "Ancient Literature Garden," which reads "Promoting the weaving and weaving, why do you say Kiki? However, this line would not work unless it was written as "促织何唧" according to the Gu Wen Yuan, which is now used in all editions as "唧唧复唧", so the expression of the sound of insects has no root in this poem.
The word "kiki" was never used to describe the sound of the loom. The sound of the loom should be written as "rolling"(rolling)or "札札"(zazazha). This is evidenced by the "Women's Loom Rolling" and the "Zazha Zazha Loom" in the "Nineteen Poems" of the "Five Lanterns".
There are many examples of the use of "ki ki" as a sound of sighing in the works of the ancients, such as Bai Juyi's "Pipa Xing," which reads, "I have already sighed when I heard the pipa, but I have heard this language of heavy ki ki again." Zhang Hu's "Song of Taking Hold of the Pipa": "The sound of the woman in the window is chirping." Sun Qiao (孙樵)《兴元新路记》："The court has a whisper, and the road has a sigh." However, some people think that "ki ki" does not sound like a sigh. This is an unnecessary suspicion. The sighs of ancient Chinese are roughly divided into two categories in terms of sound theory: "yelp", "yi", "yi", "hee", "hee The first is "yelp", "yi", "yi", "hee", "hee", "woo hoo", "yi", "woo hoo", "woo hoo", "woo hoo", "woo hoo", "woo hoo" and "woo hoo", "scared" words, the voice is higher; another category is "consult", "zzzzz", "present consult", The other is "咨", "嗞", "赍咨", "嗟", "嗟嗟", "啧啧", "唧唧", and so on, which have a lower sound. The latter type of words are all a turn of phrase, and the ancient sounds of "ki" and "consulting" are especially similar. We have no doubt that "咨""contempt "is the sound of sighing, and there is no need to be skeptical about "唧唧 "as the sound of sighing.
Some people think that the fourth sentence is about sighing, and the first sentence is about the onomatopoeia of sighing, "kiki", which does not seem to be very smooth. In fact, the first write "chirping" sound, and then recount the facts, to explain, not only does not have the suspicion that the text is not smooth, and euphemistic twists and turns, the mood is very good; and only in this way, the sighs can be highlighted, in order to create a high degree of sadness and dreary atmosphere. This is than the interpretation of the sound of the loom first said Mulan weaving is very loud, and only later stopped the sound of the machine, sighing, such a plain narrative of the writing method is much more clever. The contrast between "not hearing" and "only hearing" is that "not hearing" is not hearing at all, not suddenly stopping; "only hearing" is the bottom of what is heard. "The only sound that is heard is that which is underneath. Therefore, not only should the word "kei kei" not be interpreted as the sound of the loom, which is explicitly said to be "unheard," but even if it were interpreted as the sound of insects, it would still be contradictory to the word "惟".
"I don't hear the sound of the loom, but I hear the sighs of the women" is more or less the same syntax as "I don't hear the sound of my father and mother calling for my daughter, but I hear the splashing of the Yellow River" and "I don't hear the sound of my father and mother calling for my daughter, but I hear the sound of the Hu riders in the Yanshan Mountains. "The syntax is more or less the same. Underneath the words "I don't hear" is the sound in my mind, and underneath the words "I only hear" and "but I hear" is the actual sound. It is the actual sound that is described by the words "chirping," "splashing," and "chirping". The sound in the mind is the actual "unheard" sound, so there is no need to describe it. As for "sputtering" and "chirping," they are placed under "the sound of the Yellow River flowing" and "the sound of the Hu riders on Yanshan Mountain," and "chirping" is placed under "the sound of the Yellow River flowing," "the sound of the Hu riders on Yanshan Mountain," and "chirping. The "chirping" is placed in front of the "female sighing" and is separated from the beginning of the two sentences, which is what I said earlier that it is intentionally highlighting it to create an atmosphere.
--Bao Youwen, "Mulan Poem<s "Ki Ki Repeat Ki Ki"", in Language Teaching, February 1957
The Mulan Poem in Literary Garden Yinghua, edited by Song Li Fang and others, has the following lines The Chinese character "力力" has always been used to mean "sigh", for example, in the nursery rhyme of the Ming Emperor of the Jin Dynasty during the reign of the Emperor Tai Ning: "Sorrowful, compassionate, letting go of the horse on the southern mountain." In the Northern Dynasty, the folk song "Diyu Lege" reads: "Sympathetic to the king, I am thinking of him without limits." In this line of the Mulan Poem in the later Ancient Literature Garden, the editor mistook the word "ki ki" for the sound of weaving and changed it to "weaving he ki ki", which is unfounded.
--Dou Zhongwen, "Some Problems in the Teaching of Mulan Poetry", in Shanxi Teachers' College, Language Teaching Bulletin, No. 4 and 5, 1978
2. "The woman weaves at the window. The loom is not heard, only the woman sighs. I ask the woman, 'What do you think about? Ask the woman 'What do you remember?'" The first six lines of Mulan Poetry are the same as the six lines of "Folding the Willow". Ancient folk songs often used the same starters and metaphors, some with similar or even the same words (there are many examples of folk songs in the Book of Songs), because they were passed down by word of mouth, and the words were the same, so it was easy to memorize them. This is not plagiarism, because the subject matter and content can be completely different. The beginning of the Mulan Poem is probably "敕敕何力力", which was changed to "唧唧复唧" by later generations. The word "敕敕何力力" does not have any specific meaning, and it is a character that expresses sound, just like "呀呵嗨" and "呀唯子哟".
--Shi Shenghuai, "About the Mulan Poem", in Language Teaching and Research, Central China Teachers' College, No. 1, 1979
Editor's note: We are inclined to the second theory. Like "敕敕何力力力", "唧唧复唧唧" is a kind of common starting technique in folk songs, and sometimes it has no meaningful connection with the following except for the reason of rhyming and so on. For example, in "The Book of Songs - Tang Feng - The Mountain Has a Pivot": "The mountain has a pivot, the marshmallow has an elm, the son has a garment, and it is not to be trailed, and it is not to be driven, and it is not to be sped, and it is not to be driven, and it is to die. It is a pleasure for others to die." The Book of Songs - Xiao Ya - Mandarin Ducks: "Mandarin ducks fly, their left wings; a gentleman's ten thousand years of life is a blessing to him." All of them. Modern folk songs still have similar situations, such as Shaanxi Province's "Letters of Faith": "Playing the bowl of flowers blossomed on the ground red, why is he rich and we are poor?" Li Ji's "Wang Gui and Li Xiang Xiang": "Bai Ling Zi Bird Bai Ling Zi Egg, Master Cui's family lives in Dead Sheep Bay." And so on. However, it is difficult to say whether it is right or wrong because it can be interpreted as a sigh or the sound of insects.
Second, "Khan" and "Son of Heaven"
"Khan" is the ancient northwest of the monarch of the name, "Son of Heaven However, in this poem, "Khan" has become a synonym for "Son of Heaven", and can no longer be used in accordance with the original meaning of the so-called "tomato king's name" in "Guangyun". This can only be regarded as a foreign language component in the Chinese language at the time of "Mulan Poetry". Otherwise, when Mulan went, she was on the expedition of the "Khan", but when she returned, she was rewarded by the "Son of Heaven", which is not inconsistent.
--Kang Su "from the teaching point of view of & lt; Mulan poem & gt; some of the problems", in the "Shandong Normal College Journal" 1978, No. 6
Three, "twelve" is an imaginary
"Twelve volumes of military books", "twelve turns of the Caixun", "twelve years of companionship" and "ten years of the return of the strongest man". --The three "twelve" and one "ten" in these four sentences are imaginary numbers. It is customary for such numbers to mean more than one. The words "twelve years" and "ten years" in the phrases "twelve years of traveling together" and "ten years of return of the strong men" both mean If they are taken as real numbers, the contradiction will be insoluble. The purpose of "twelve volumes of military books, volumes with the name of the master" is to emphasize that Mulan's father had to go to war this time; "twelve turns of the Caixun" is only to say that Mulan has recorded the number of times of merit, and it can't be understood that Mulan has been promoted twelve times. Qing dynasty Wang Zhong made a "interpretation of three nine", put forward three, nine and other imaginary number of the law of usage, the former about the number of problems of the examination and debate have been clarified.
--Ibid
Four, Master no big children
"Master" as "Aye", "Yeh", "Yeh", "Yeh", "Yeh", "Yeh", "Yeh", "Yeh", "Yeh", "Yeh". A" is interpreted today as a term of endearment, but before the Tang Dynasty, it was often used as a term of respect for elders, for example, Xiao Zhaoye, the king of Yulin in the Southern Qi Dynasty, referred to his great-uncle-grandmother Geng as "granny" ("Book of the Southern Qi Dynasty - Records of the King of Yulin").
--Dou Bugwen, "Some Problems in Teaching Mulan Poetry", in Shanxi Teachers' College, Language Teaching Bulletin, No. 4 and 5, 1978
V. In the phrase "wishing to be the city's saddle horse", "wishing to be" only means "wishing to be", and "to be" is merely a customary The word "for" is just a customary word. If we force the interpretation of "willing to do" as "willing to do", it will be cumbersome. For example, in Du Fu's poem "and Pei Di Deng Shuzhou East Pavilion to send off a guest to meet the early plum remembers to send", the "if for" in the poem "If for look to mess up the nostalgia" is just the meaning of "if".
--Kang Su, "Some Problems of Mulan Poetry from the Teaching Point of View," Shandong Teacher's College Journal, No. 6, 1978
Editor's Note: The "if for" in the quoted poem should be taken as "how to".
Editor's Note: In the quoted poem of Du, "if for" should be interpreted as "how to". The two words "for the city" should be read together and interpreted as "city", which seems to be better.
Sixth, the east city to buy a horse, the west city to buy a saddle blanket, the south city to buy a bridle, the north city to buy a whip
The ancient Chinese language not only has a "virtual number", there is also a "virtual place". The "east, south, west, and north" in the sentence "buy steeds in the east market" are all imaginary positions rather than real references. This is just an exaggeration to describe the urgency of Mulan's preparations before her departure, and it does not make sense to talk about it as it is. The following words "open the door of my east pavilion, sit on the bed of my west pavilion" also refer to "east" and "west" in an imaginary way, which does not make sense in real terms. This kind of usage is common in ancient Chinese, such as "east, west, south and north" in "The Snake Catcher Speaks" and "left hand holds a sword and ruler, right hand holds a damask" in "Southeast Flight of the Peacock". In "Southeast Flight of the Peacock", "left hand holds a sword and ruler, the right hand holds a silk robe", etc. These words are all "virtual positions". Many of these words are used in conjunction to create a certain atmosphere rather than to refer to the actual situation. This kind of "virtual position" is also the same as the "virtual number" mentioned above, which is a customary law in the ancient Chinese language.
--Ibid
Seven: "When I leave my father and mother, I stay by the Yellow River in the twilight", "When I leave the Yellow River, I stay by the Heishuitou in the twilight" (also written as (also known as "Black Mountain Head" in some books) and "Ten thousand miles to the military plane, the mountains are as if they were flying"
Here the two "resigning" and "staying in the evening" are, if counted truthfully, the same as the two "resigning" and "staying in the evening".
Here are two "Danzai" and "Mushu", if counted according to the truth, Mulan resigned from her hometown and arrived at the front line only two days, which contradicts the "10,000 miles" of "Ten Thousand Miles to the Rongji" in the following text, and how can she travel 10,000 miles in two days? In fact, these are all exaggerations. The former describes the urgency of the expedition, and the latter describes the distance of the journey, which must not be realized to account for.
--Ibid
Eight, Zexun twelve turns
The textbook's note is: "Recorded many times. Caixun (策勋), "to record success" (记功). The meaning of the word "turn" is "times." It is incorrect to interpret "勋" as "功" and "轉" as "次".
So, what did "hoon" and "turn" refer to in the era when the Mulan Rhetoric was produced? The Old Book of the Tang Dynasty - Officials Zhi pointed out: "Hoon officials, out of Zhou, Qi at war. This was to honor the warriors, and then it gradually spread to the imperial stream." It is very clear that the "Hoon" at the end of the Northern Dynasties is a special term to indicate the level of war service, at the end of the Northern Dynasties and the Sui Dynasty are only with the war service to get the reward of the Hoon level, which is the so-called "originally to reward the warrior" meaning. "Afterwards, it gradually reached the court stream" means that only after the Tang Dynasty were civil officials rewarded with the rank of honors. Sui in the Ministry of mandarins respectively have "Si Xun Lang" and "examination of the merits of the minister", Tang in the Ministry of mandarins respectively have "Si Xun Langzhong" and "examination of the merits of the Langzhong The Tang also had "Sihun Langzhong" and "Kaogong Langzhong" in the Ministry of Revenue. The duty of the so-called "appraisal of merits" was not to appraise the merits of war, but to validate the usual work. According to the "canon", the Sui dynasty, "examining the work of Lang" "examining the course of the law has four: one is said to virtue and righteousness have heard; two is said to be prudent and clear; three is said to be fair and commendable; four is said to be scrupulously diligent and unremitting," in addition to the "twenty-seven most ......" All these do not involve war. And the new tangshu - hundred official Zhi" to obtain a certain level of honor in the war need to make what kind of efforts are very detailed. It can be seen that both "honor" and "merit" had their own special meanings at that time.
Accordingly, the term "honors" is only accurate if it is interpreted as "war service" or "military service".
The textbook's interpretation of "转" as "次" is even more wrong. Let's compare a passage from someone who lived in the same era as the one that produced the Mulan Rhetoric. Yuwen Yong in the Northern Zhou after the destruction of Northern Qi, captured Fu Fu, who had frustrated him in the Hanyin, there is a conversation: the Lord of the Zhou "and asked: 'before the rescue of the Hanyin to get what reward? The answer was: 'I was given a turn, and was authorized to be a special advancement and the Duke of Yongchang County.'" (Ziji Tongjian) Volume 173) the late Song and early Yuan Hu Sansheng on the "turn" plus the note is: "the honorary rank is said to turn". Therefore, the so-called "Mon a turn" is to be rewarded with an increase of one grade of honor. It is very clear that "turn" is the grade of war merit. At that time, each rank had its own name, for example, in the Northern Zhou Dynasty, there were eleven ranks, such as the "upper Kai Fu Yitong San Si". Therefore, according to the size of the battle merit, once can not only add a "turn" (the first level of honors), but also can add a number of "turn", that is, once to promote a number of levels. In the Northern History - Li Mu Biography, there is a record of "Mu labor together to break Yecheng first honors, plus three turns". Therefore, the "twelve turns" of the "Caixun" is not to credit Mulan many times at one time, but to determine the level of Mulan's war merit, and then raise it by many levels at one time. Like this, and the next sentence "reward hundreds of thousands of strong" through the air. Because the north dynasty to determine the war merit, often accompanied by physical and monetary rewards, so, raised the honorary rank of mulan, then give her material rewards, and then only then promoted her position. In the North and South Dynasties, war and force were important means of acquiring power and wealth, so it was only natural that war honors would become an important condition for material gain and political status. The following four lines of the poem can be said to faithfully reflect the actual procedure of rewarding at that time.
After the Song and Yuan Dynasties, the meaning of the word "transfer" gradually changed, and it was extended to the promotion and mobilization of general official positions from the promotion of war merit. The term "transfer" appeared in large numbers after the Song Dynasty. There are clear traces of evolution between this shift in meaning and the meaning of the term as a specialized term during the Northern Dynasties.
While the interpretation of the sentence "Zexun" in the "Reference Materials on the Literary History of Wei, Jin, and North and South Dynasties" prepared by Peking University is relatively correct, it is also too general and inaccurate to say that "the rank of an official is increased by one grade for military service and is also increased by one grade for the rank of an official, which is called one of the transitions". According to the "New Tang Book - Hundred Officials Zhi Preface" contained: Tang's official system "largely along the Sui Dynasty ...... its discernment of nobility and inferiority, the narrative of labor and ability, there are products, there are titles, there are honors, there are steps ...... ". And Sui and from the Zhou system, according to the "General Code" narrative, from the Northern Zhou to Sui, Tang is inherited consistently. Therefore, the Tang Dynasty "character", "title", "honors", "rank" is obviously belong to different categories, they Of course, there is a certain connection between them. The six canons of the Tang Dynasty: "Where Xun ten have two classes, twelve turn for the upper Chu Guo, than the second grade; eleven turn for the Chu Guo, than from the second grade ......." Here, the "upper Chu Guo", "Xun" and "order" obviously belong to different categories. Here "on the Pillar State" is the level of honors, "the second grade" is the level of "product". "Grade" is floating with the rise and fall of "honors", but the title is not available to everyone who gets honors. Therefore, there is a complicated relationship between "hoon" and "official (rank) title". It would not be appropriate to be as absolute as the note in the Reference Materials. If we do not attach the meaning of "official title" to the sentence, but just point out briefly that "勋" means war merit, and "转" means the rank of war merit, then it will be clearer and more understandable at a glance. This would be more clear and easy to understand.
--Chen Yimin, "On < Mulan Rhetoric> the "Xun" "turn" to identify the doubt", in "Journal of Shanxi Normal College," No. 3, 1979
Nine, Ming camel
Previous explanations The former interpreted "Ming camel" as a camel ("Youyang miscellany altar"), which is not correct.
According to the "Shuowen" paragraph note: "According to the dispatch for the transmission of the honored one, with the car; then exponentially for the transmission of the humble one, with the ride."
By the "camel post" of the popular name, according to legend to Tang, "the post have Ming camel to make", specializing in military transmission of the use of livestock, not camel, but fast horses.
Mulan is not subject to officialdom, and is considered to be a humble person, so she only begged the Son of Heaven to send her back to her hometown on a single horse by the "post". Here, "Ming camel" means "common camel post", or by the Tang embellishment and according to the "Ming camel make" by the change. In any case, what Mulan wanted to borrow was the fast horse of the post, not the camel.
If "Ming camel" is the name of a thousand miles of horse, it may be "Ming title" (white) of the sound of the turn, and therefore called "Pelvette" can also be.
--Zhang Zhongsong, "A Trial Analysis of the Doubtful Meanings of Ancient Writings in Secondary Schools," Wuhan Teachers' College, Middle School Languages, No. 3, 1978
The old notes on the character "Ming camel" follow the interpretation of Duan Chengshi's "Youyang Miscellany Chopper" of the Tang Dynasty, which reads: "If the camel lies with its belly not on the ground, and flexes its feet to leak the bright, it will travel a thousand miles." This statement can not solve the problem. There are two other sayings can be referred to: one said "Ming camel" is the name of the Tang stagecoach. "Tang system, the post has a bright camel make, non-border military, shall not be unauthorized." (Ming Yang Shen "Dan Lead General Records" Volume 30) Tang Yang Guifei for An Lushan sent lychee, had violated the system without authorization invented camel. Another said that, according to the people of Inner Mongolia, there are dedicated to the festivities of the camel, the body strong, usually well-fed, with a full decoration of beads and colors, known as the "Ming camel" (see "Wei, Jin, North and South Dynasty Literary History Reference Materials").
--Dou Zhongwen, "Some Problems in Teaching Mulan Poetry," Shanxi Teachers' College, Language Teaching Bulletin, No. 4, 5, 1978
"Ming camel" means "famous camel". For example: a. "To reward without cost, and the world's scholar said (Yue); the world's scholar said, then the world's Ming reputation Xing." (Da Dai Li - Wang Yan) 2. "I wish Your Majesty to establish the Great Learning and set up a bright teacher to raise the world's scholars." (The Book of Han - Dong Zhongshu's Biography, p. 2512 of the standardized version.) Above, "Mingyao" means "reputation", and "Mingshi" means "famous teacher". ". The words "Ming" and "Ming" were commonly used in ancient times.
2. History books mention steed and famous camel, always juxtaposed in the text, the concept is very clear. For example: First, "the king can use my stupid plan, then Han, Wei, Qi, Yan, Zhao, Wei's wonderful beauty will be filled with the harem, Yan, Dai camel horses will be real outside the stables." (The Records of the Grand Historian - Su Qin's Biography) II. "The state of Guzi sent envoys to offer large horses, famous camels, and many treasures." ("Wei Book" Volume VII) Third, "Guzi country offer famous camel and dragon horse treasures a lot." (In the Northern History, "precious camels" and "good horses" are listed together, and "famous camels" is either listed together with "big horses" (i.e., steeds) or with "dragon horses" (i.e., steeds). The "famous camel" is either listed alongside the "big horse" (i.e. steed) or the "dragon horse" (also a steed). This proves that the "Ming camel" is the "famous camel".
3. Yuan Dynasty poet Yuan Jue's poem "Yang Zide, the Pacifier of Broadcasting State" reads, "Fine felt is like dense floss, and a good horse is better than a famous camel." Here, "famous camel" and "good horse" are rivals to each other. In the Mulan Poem itself, there is the phrase "buy a steed in the east market", and then there is the phrase "I would like to borrow a bright camel for a thousand miles", with "steed" and "bright camel" in the opposite direction. The "steed" and the "camel" are in opposition to each other.
4. From the point of view of the original meaning of the words "Ming" and "name". According to Ma Shulun, "Ming Ming real one word." ("Shuowen Jiezi six books of evidence" Volume III, page 59)
5. "Mulan Poetry" before the use of "steed" after the use of "Ming camel", not only the word surface has been changed, but also have a definite meaning, can not be inverted before and after. On the subject of running, the camel is inferior to the horse. So Mulan in the "military book 12 volumes" of the emergency "point of view" of the situation. "It is very reasonable for Mulan to buy a horse in the east market and go to war on behalf of her father. In terms of weight, a horse is not as heavy as a camel. After winning the war, Mulan did not want to be highly paid, but returned to her hometown with her "companion" in the body of a man of cloth. They left the team, traveled in the morning and slept at night, and had to carry food and clothing for the journey. Therefore, Mulan only proposed to the "Khan" to borrow the "camel" but not the "horse". The author's use of words is very accurate.
--Zheng Guangli, "Word Interpretation," in Journal of South China Teachers' College, No. 2, 1980
Editor's note: "The famous camel" seems to be better. According to the quoted materials, "camel" and "horse" are often used in pairs, and "Mulan Poem" uses "steed" before and "bright camel" after. "This also proves that the camel is not a fast horse. (The current secondary school textbook, based on another version, replaces this line with "I wish to borrow a thousand miles of foot.")
Ten, master and mother heard the daughter to come, out of Guo Xiang Fu will
These two sentences have three points need to be explained: First, "master and mother heard the daughter to come," the following six sentences, the total in the writing of Mulan heard the news of the return of the family's joy. This joy, the author skillfully and accurately adopted a unique action that is completely in line with the identity of the characters (masters and mothers, sisters and little brothers). "make-up", "kill the pig", "go out to welcome" to show it vividly and concretely. Secondly, the word "扶將" here is a synonym, and "将" also means "to support". Some people think that here "will" is the end of the verb ""help", and its function is to turn the transitive verb "help" into intransitive. This understanding is incorrect. There are cases where "will" is used after a verb with word endings, such as "Yan's family training - book evidence": "order to take the future", Bai Juyi's poem "Song of Long Hatred": "Tin alloy hairpin will be sent to go". But the word "will" must be used in combination with the word "go" and "come" after it, which is roughly equivalent to the modern Chinese word "了"，""" and """. This is roughly equivalent to the modern Chinese character "了", "取将来" means "取了來" and "寄將去" means "寄了去". "There is no lack of examples of such usage in Water Margin. If the word "will" is followed by the words "go" and "come", it will not make sense. Therefore, the word "将" in "出郭相扶將" cannot be considered as the end of the word "扶", but should be understood as a synonym for "扶將". Instead, "扶將" should be understood as a synonym. Thirdly, who and what are the two people who "help each other" in the phrase "to support each other in the course of going out to the country"? Some people think that is to say that the master and the mother and Mulan will help each other, this understanding and not to mention the rationale does not fit in the time is also not right. If you are with Mulan, you can only do it when you come back. When you go out of Guo, there is only your mother and father, and Mulan is still outside of Guo, so how can your mother and father help each other? In fact, this sentence is subject to the formal requirements of the poem on the limitations (the number of words and rhyme limitations) and reversed the order of the language in prose should be "the master and the mother to help each other will be out of the Guo to meet Mulan".
--Kang Su, "Some Problems of Mulan Poetry from the Teaching Point of View," Shandong Teachers' College Journal, No. 6, 1978
Xi, "Sisters Hear the Sisters Come and Take Care of the Red Makeup in Their Households
Here, the word "household" is used, followed by the word "family".
The word "household" is used here, and the word "window" is used later in the phrase "when the window is taking care of the sideburns". Is it possible that the two sisters have to find two different light-oriented places when they dress up one after another? Moreover, it would be unreasonable for a family with an "East Pavilion" and "West Pavilion" to dress their daughters in front of their households.
We believe that the "household" in this folk song is the "window". This is also true of the opening phrase "Mulan dangdou weaving", which is the same as "Mulan dangdou weaving". The "Song of Folding Willow Branches", which is also a folk song of the Northern Dynasties, says: "The woman is weaving in the window, but she does not hear the sound of the loom, only the sound of the loom. I don't hear the loom, but only the woman's sighs." Even Zhang Hu's Song of Taking Hold of the Loom from the Tang Dynasty, regardless of his understanding of "kei kei," says that the sound of kei kei is in the window. (The relevant line of Zhang's poem is: "The door is closed, the wall is spiked, and the woman in the window is chirping.")