The Song of the Great Wind
By Liu Bang
The great wind rises and the clouds fly,
Weiga Hai Nei and return to the hometown,
We can get a fierce warrior to guard the four directions.
Notes:
1. Liu Bang Ping Ying Bu [Ying Bu, ? 196 BC, a famous general at the end of Qin and the beginning of Han. He was tattooed on the face because of the Qin law, also known as tattooed on the face [黥布]还，过沛县，邀請集故人喝酒。 When Liu Bang was drunk, he sang this song. The Han Dynasty people called this song "Chapter of the Three Husbandmen", and the later people entitled "Song of the Great Wind" (began in "Art and Culture Classification").
2. Wei: might; mighty. Plus: override.
3, Hai Nei, within the four seas, is the meaning of the world. The ancients in China believed that the world is a continent, surrounded by the sea, and the overseas is barren and unknowable.
4, Ruoxi expresses the tone of the word, similar to the current ah.
5, An get: how to get.
Translation:
The gale blew up,
and the clouds tumbled and rushed with the wind!
I am mighty and peaceful, and return to my homeland in honor.
How to get the warriors to guard the country's borders?
Appreciation:
After Liu Bang became the emperor, in 195 BC, he went out to the east to quell the rebellion of Brandon Bu (also called Ying Bu), the king of Huainan. On his way back, he passed through Pei County, where he invited old friends and brothers and fathers from his hometown to drink together. During the banquet, he sang this song "The Great Wind Song", which expressed his political ambitions as well as his worries about the affairs of the country.
Song of the winds seal
Shunzhi 17 years, Fuyang, the Secretary of the Sun to solve the pay north, through the Gaoyou, see the lake at night there is a light, order people to search in the water, and got a jade seal. The jade seal was four inches and six minutes square, with a dragon and two knobs, and the seal script was the song of the wind of Liu Bang, the founder of the Han Dynasty. Sun was happy to present it to the court. This seal is not only exquisite and rich in artistic beauty, but also its seal text can be cross-referenced and corroborated with the "Song of the Great Wind" in the literature. In the ancient period of Han Gaozu: Liu Bang had a seal of the Great Wind Song: there is an ancient poem: the great wind rises and the clouds fly, the mighty add the sea and return to the hometown, An get the fierce warriors and guard the four directions! At that time, Liu Bang's Great Wind Song Seal has been recited for thousands of generations, and there are many people who know it well and can recite it down, but later generations still make it difficult to figure out. Records about this seal from the Qing dynasty Wang Shizhen's notes "Pool North Puppet Talk". The book said, shunzhi seventeen years, fuyang dianshi sun mou solution pay north, through the gaoyou, see the lake at night there is light, order people to search in the water, got a jade seal. The jade seal was four inches and six minutes square, with two buttons of dragons, and the seal script was the seal of Liu Bang, the Gaozu of Han Dynasty, which was the seal of the Great Wind Song. Sun was happy to present it to the court. This seal is not only exquisite, rich in artistic beauty, and its seal text can be cross-referenced with the literature of the Song of the Great Winds.
On the eighth day of the tenth month of the fourth year of the Kangxi period, a farmer in Lishui County plowed his field and also obtained a jade seal, which was offered to the court. This seal reflects the social conditions of the Qin and Han Dynasties and provides a footnote to the history books.
Liu Bang was able to defeat Xiang Yu by relying on the concerted efforts of many armies. These armies, some of them are his allies, there is no relationship; some of them are his subordinates, but because of the rapid increase in the strength of the war, it has become a trend of the tail is not lost. After Xiang Yu's defeat, if these armies united against him, he would not be able to cope with them. Therefore, while ascending to the throne, he had to make the leaders of several major armies as kings, letting each of them rule over a considerable area; and then destroy them one after another with the strategy of attacking them one by one. In the process, it was not uncommon to meet with stubborn resistance. In 196 B.C., Ying Bu, the king of Huainan, rebelled against the Han Dynasty; Liu Bang had to go to war himself because of his valor and strength. He quickly defeated Ying Bu and finally killed him by his generals. On his way back to the army, Liu Bang went back to his hometown Pei County (now belonging to Jiangsu Province), called his friends, elders and seniors, and drank with them for ten days. One day, the wine is sound, Liu Bang hit the side of the building, one side sings this one of their own improvisation of the "Song of the Great Winds"; and also generous dance, sadness and weeping (see the Han Book of the Gao Di Ji).
If Xiang Yu's "Song of Gaixia" shows the sadness of the loser, then "Song of the Great Wind" shows the sadness of the winner. The link between these two kinds of sadness is the sentiment of human insignificance. In the first line, "The wind rises and the clouds fly", Li Shan of the Tang Dynasty explained: "The wind rises and the clouds fly" as a metaphor for the competition between the heroes and the chaos of the world. (See Li Shan's commentary on Selected Writings, Volume 28, in the Kap Gu Ge edition.) This is correct. This is correct. The fact that the world was in chaos as a result of the competition among the males obviously refers to the situation at the end of the Qin Dynasty, when the males rose up and fought for the world. Some texts of the Selected Writings have the word "fierce" for the "males" competing with the males. If this is the original text, it should refer to the rebellions of Ying Bu and others in the early Han Dynasty. But for one thing, these rebellions were launched one after another, not at the same time, and should not be said to be competing; for another, they were localized rebellions, not spreading to the whole country, and should not be said to be the chaos of the world. Therefore, it should be said that the world is in chaos. In the next sentence, "The Emperor's power is increased in the sea and returns to his hometown" means that he has won the throne in such a situation, and is thus able to return to his hometown in honor and glory. Therefore, in these two sentences, Liu Bang frankly admits that he was able to gain the prestige of the sea, first of all, because of the situation of the great wind rising and the clouds flying up. However, just as the winds and clouds are not at the disposal of manpower, this situation was not created by Liu Bang either, but he was just lucky enough to have stumbled upon it. From this point of view, it was only by chance that he was able to ascend to the throne. Though his contemporaries were as fortunate as he was in this respect, and his success was due to his efforts and talents, how much use would have been made of the efforts and talents of a man of such lowly birth as Liu Bang, had he not happened to be in such an era? Therefore, in any case, he was able to become an emperor firstly by chance, and secondly by his own efforts and talents. He used the change of the natural wind and clouds, to which the people who entered the world could not do anything, to compare the objective conditions that put him on the throne of the emperor, at least unconsciously show some kind of psychological activity!
Whether Liu Bang regarded this chance of his as a heavenly arrangement or a pure chance, it was not something he could decide for himself. In other words, maximize your own talents; but how effective it all really is depends on chance. As an emperor, in order to keep the world, he must have fierce warriors to guard the four directions for him, but are there any such fierce warriors in the world? If so, can he find them and make them serve him? This is not entirely up to him. Therefore, the third line, An get fierce men to guard the four directions, is both a hope and a question. He is hoping to do this but can he really do it? He has no way of answering that. It can be said that he was not only unsure about whether he could find fierce soldiers to defend the four directions, that is, whether he could hold the world, but also y worried and uneasy. Therefore, although the first two lines of the song seem to be full of complacency, the third line suddenly reveals the anxiety and fear of uncertainty. If Xiang Yu, as the loser, once lamented that man could not win, then, in the song of Liu Bang, the victor, a similar sadness resounded, and it is no wonder that when he danced to the song, he was sobbing and weeping (Gao Di Ji of the Han Dynasty).
The Song of the SanghaLi Bai The Song of the Sangha
The true monk's legal name is Sangha, and he sometimes discusses the Three Vehicles with me. He asked me how many thousands of times I had recited the mantra,
and said, "The Ganges River is like sand.
The moon is bright in the sky, and the heart is like the color of the green lotus in the world. He has a clear mind and a clear face.
Neither less nor more. In the bottle is a thousand years of iron bones, and in the hand is a thousand years of Hu Sun vine.
I've been in JAC for a long time, and I don't often meet a true monk who talks about emptiness and existence.
This is the first time I have ever seen a monk who said, "I am not a monk, but I am a monk," he said. The fire is burning on the mountain. The red color of the sunset is like extinction, and the short flames are connected. The fire is not just a fire, it's a fire, and it's a fire. The winds are blowing in the direction of the mountain, and it is shining in the distance. The neighboring man can speak in Chu, leaning on the plug, wanting to weep. He says that he is a Chusetian, and that he burns her for the morning field. Beanstalks are full of worms, and the flowers on the hedges are like houses. The abandoned stacks of rags return to the fence, and chickens peck at the corn in the plaza. In the New Year, the spring rains are clearing up, and the sound of the gods is being celebrated everywhere. Holding money, I would tell a fortune, knocking on the tiles and ringing in the forest. If you get the fortune on the mountain, you will come back to the mulberry and jujube. The fire is blown to the white grass, and the sickle reflects the red cane. The wind drives away the smoke of mistletoe leaves, and the mistletoe trees connect to the flat mountains. The stars burst out of the sky and the embers fall down in front of the steps. The crows curse the year of abundance. The first thing you need to do is to get your hands on a new one, and you'll be able to do that.
Appreciation
"Burning Song" is a five-character poem written by poet Wen Tingjun in the Tang Dynasty. The poem describes in detail the process of farmers burning she, vividly reproduces the real scene of the people burning she for cultivation in the mountainous areas in the south of the Tang Dynasty, and expresses the desire of the working people for a good harvest. However, the line "Who knows that the verdant landscape has been turned into a tax for the government" shattered all their hopes, and their desire for a good harvest turned into despair after the harvest. This poem powerfully exposes the reactionary nature of the ruling class, which is insatiable, and reflects the suffering of the people. It is incorrect to say that Wen Tingyun did not care about the people's suffering. The language of the poem is simple and graphic, very rich in the flavor of life.
The Song of the Folded Willow
The Song of the Folded Willow
The song is a poem about the willow.
Because they play flute on their horses, they are sad and kill the travelers.
(2)
I am not happy in my belly, but I would like to be the whip of my husband's horse.
I would like to be the whip of the groom's horse.
I go in and out of the groom's arm, and walk on the groom's knee.
(3)
I have put my horse in the two springs, but I cannot forget the bondage.
I am not sure if I can find a horse to ride.
(4)
The river Mengjin, the willow, is a distant place.
I am a child of the captors, but I do not know the songs of the Han children.
(5)
A healthy child needs a fast horse, and a fast horse needs a healthy child.
"When the emperor tours the Yellow Dust, he will be able to distinguish between the male and the female.
Notes:
1. Catch the whip: take up the whip.
1.
2, walk away from the seat: parochial compound words, take the meaning of seat. The same as the seat.
3, flute: refers to the popular northern Qiang flute.
4. Home: tie, tether.
5, detain: horse bridle.
6, by: follow.
7, Mengjin River: refers to the Yellow River at Mengjin. Mengjin: south of Meng County in Henan Province.
8, Yu: the dense trees.
9, Haha: hovering and dancing, this refers to the willow swaying in the wind.
10, the captive family child: Hu child, the ancient Han people on the northern minority of the derogatory name.
11, bi bi trek: the sound of hooves hitting the ground when a fast horse runs.
12, yellow dust: refers to the dust raised by fast horses.
13, don't be male and female: to distinguish between the high and the low, the winner and the loser.
Appreciation and analysis:
Folding Willow Songs
Le Fu Poetry Collection includes five horizontal blowing songs and five horizontal blowing songs of the Liang Drumhorn, **** five, the contents of which are coherent, and they are mainly the words for the levies and their lovers to give each other gifts and replies at the time of the departure. Folding willow is an ancient farewell custom, senders, travelers often fold willow as a souvenir.
The first one is about a traveler bidding farewell to his friends and relatives on the occasion of a long journey, getting on the horse and waving the whip to start the journey, but he did not catch the whip, but instead probed to fold a branch of willow. Willow, stay also, in ancient customs as a symbol of farewell. This detail shows his feelings of farewell. At this time, the sound of a long flute is coming, which is even more disappointing and hard to repress the feeling of farewell! The first three lines of the poem is purely narrative instead of lyric, do not explicitly say sadness, but cleverly use willow branches, flute symbolizes the feelings of separation of the things imagery as a backdrop, forcing out the last sentence of sadness to kill two words.
In the second song, the sadness is not happy to point out that she is often separated from her husband, so the woman has a strange idea that she would like to be the sweetheart's horsewhip, and accompany her lover all day long. The poem has a sense of humor, quite with the southern Wu sound of the western song of tenderness; but also quite different, would like to be Lang horse whip obsession is clearly with the characteristics of the northern artifacts. The poem expresses the gentle feelings with the strong pen, and contains the lingering feelings in the coolness and robustness.
The third song is about the situation of the horse. The horse does not wear a harness, people carry saddles, people go with the horse, and then questioned how to see the horse to ride, how do not see you riding a horse. On the eve of moving away from his hometown, the author's mood is heavy, and the future is full of confusion and incomprehension.
The fourth poem is written by a traveler who looks at the long journey and has hidden worries about the trip. This poem should pay attention to two points: (a) when the author of the northern minority, or for the Xianbei, or other, although it is difficult to investigate, but it is obviously used to the northern desert career, to the fertile land of the Central Plains for a long time. Therefore, when he looked at the time, he felt freshness to the scenery of the Central Plains of the willows and yu baha. The three words "Yu Boraha" are very evocative, and one can imagine the beauty of the rows of weeping willows, swaying in the air. This kind of scene description is extremely rare in northern songs. (b) This poem was originally written in the language of the northern tribes, but was translated into Chinese. Captive children, that is, out of the Han translation, the northern peoples will not use this derogatory term to call themselves. As for the poem reveals the information of the North and South national integration and cultural exchanges, it is also worth paying attention to.
The fifth poem is about the scene before a fierce horse race. On the racecourse, people and horses are strong and eager to try. The author can not help but sigh: to win, the athletes must rely on the steeds; but the fast horse to show its good running, but also rely on the riding skill of the athletes. The two words "must" emphasize the important relationship between horse and horse. The yellow dust of bi bi trekking is moving and exciting, showing the magnificent scene of ten thousand horses galloping. This is the author's speculative words, so it is said that only then can we have a duel. The poem has discussion and description, and the scene is broad, giving people a sense of masculine beauty.