Chapter 3 ◇Previous book shadows——【Near People's Book Talk】

◇Previous book shadows——【Near People's Book Talk】 -------------------------------------------------- ------------------------------ talk about This is the general idea of ​​a speech given at Wuchang University in September of the 14th year of the Republic of China. It was written by Mr. Liu Dajie and published in the twentieth issue of "Yilin Xunkan" (one of the "Morning News Supplements"); .There are quite a few big mistakes in the notes.Now I have revised it again and sent it to Mr. Gu Jiegang for publication in "Ancient History Bian". Twenty, nine, eleven.

No one knows its position in Chinese literature. It is one of the oldest and most valuable literatures in the world, and it is recognized all over the world. There are the national customs of the thirteen countries, but there is no "Chu Feng".On the surface, it seems that the place of Hubei cannot occupy a place in China.However, in recent scholars' claims, there is "Chu Feng" in it, but they don't call it "Chu Feng", they just call it "Zhou Nan" and "Zhao Nan".So we can say: "Zhou Nan" and "Zhao Nan" are the "Chu Feng" in it.

We say that "Zhou Nan" and "Zhao Nan" are "Chu Feng". What evidence is there for this?There is evidence for this.If we try to read "Zhou Nan" and "Zhao Nan", we can find many references to Jiangshui, Hanshui and Rushui.Sentences such as "Han Zhiguang", "Jiang Zhiyong", and "Zunbiru's grave" are all remembered by everyone.Isn’t the watershed of the Manchu [Han] River and the Rushui River the territory of the so-called “Chu” later?So we can say that "Zhou Nan" and "Zhao Nan" are mostly "Chu Feng" in it.

Since there is "Chu Feng", we are talking about it here, which is to appreciate the "local scenery". I think using new scientific methods to study ancient things can indeed achieve very interesting results. The ancient sounds and meanings of one character should be studied with proper methods.In the study of ancient books today, the method is the most important; the same method can achieve the same effect.What I talk about today is also to contribute a little bit of my personal research method of ancient books.Before I talk about the research method, let me talk about a few basic concepts of the subject.

(1) NOT A CLASSIC.In the past, people regarded this book as very sacred, calling it a classic. Now we need to break this concept; if this concept cannot be broken, we simply don’t need to study it.Because it is not a Bible, it is indeed a collection of ancient ballads, which can be used as material for social history, political history, and cultural history.It cannot be said that it is a sacred classic. (2) Confucius did not delete the "Poetry", "Three Hundred Poems" was originally an idiom.People in the past said that Confucius deleted the "Book of Songs", and said that Confucius deleted nine tenths of it and left only one tenth.Looking at it this way, the original poems should be three thousand.This statement is incorrect.Kong Yingda of the Tang Dynasty also said that Confucius' deletion of the "Poetry" was an unreliable matter.If 2,700 of the original 3,000 poems were really deleted, then many of the poems quoted in Zuozhuan and other ancient books should be beyond the 300 poems, but the poems quoted in the ancient books The poems are not within three hundred. Although there are a few, they are very few.Probably the predecessors said that Confucius deleted the "Book of Songs" is unbelievable.

(3) It was not compiled in one era.The poems in it were collected slowly, forming the current collection.The oldest is "Song of Zhou", the second is "Daya", the later one is "Xiaoya", and the latest is "Song of Shang", "Song of Lu", and "Guofeng". Some of "Daya" and "Xiaoya" were written by the doctor Qing at that time, and several of them have the author's title; "Daya" is collected first, and "Xiaoya" is collected later. "Guofeng" is a ballad scattered all over the country, collected by the ancients.These ballads were probably very ancient when they were produced, but they were collected very late.We study the grammar and content of it, and we can say that it covers a period of about six or seven hundred years.So we should know that it was not edited by that person, nor was it done by that person.

(4) Explanation.In the Han Dynasty, it really became a classic.The love affair between men and women described in it seems inelegant to those Taoist teachers, so various supplementary explanations have to be added to these natural and living literature.Therefore, the three families of Qi, Lu and Han in the Han Dynasty added many attachments to each other, and spoke very mysteriously.Ming is a love song for men and women. They deliberately said that it was a song of praise and satire.In this era, it has become a sacred classic.This kind of thing is probably the same in China and abroad. Like the "Old Testament", it also contains many poems and stories about love between men and women. interpretation so that they do not violate medieval theology.The later "Mao Poems" overturned the previous explanations, and found some historical evidence—things in "Zuo Zhuan"—to make a new interpretation. The research insights of "Mao Poetry" are indeed a bit higher than those of the Qi, Lu and Han schools, so "Mao Poems" gradually overthrew the three schools of poetry and became the monopoly authority.We are still reading "Mao Shi".In the Eastern Han Dynasty, Zheng Kangcheng's understanding of "Poetry" was better than that of Mao Gong.So in the Tang Dynasty, most people who studied it used "Mao Zhuan" and "Zheng Jian" as their basis.In the Song Dynasty, Zheng Qiao and Zhu Zi came out. They studied and broke Mao Gong's attachment, and let them explain it themselves.Their attitude is a little different from that of the Tang Dynasty, and it became a kind of Song Dynasty's ethos of talking about "Poetry".The lecturers in the Qing Dynasty all worshiped Sinology and opposed Song Dynasty. They had special research on textual research and exegesis, but they didn't have any special insights.They think that Song studies are inferior to Sino studies, because Han was 1,700 or 800 years ago, and Song was only 7,800 or 800 years ago.

Little do they know that the thinking of the Han people is indeed much more pedantic than that of the Song people!But those who studied at that time did come up with a few people who were more brilliant than the Han and Song Dynasties, such as Yao Jiheng who wrote "General Theory of the Book of Songs", Cui Shu who wrote "Du Feng Occasionally Knowing", and Fang Yurun who wrote "The Original Book of Songs". They all boldly overthrew the old views of the Han and Song Dynasties, and studied the words and content inside.Looking at it this way, research over the past two thousand years has actually progressed from generation to generation.

Although the research on this topic is progressive, it is not thorough. Most of it is to overthrow this part and attach another part; overthrow that part and attach this part.I think that if we want to completely reform the research on the science and technology, I am afraid that we are still here!We should take up our new vision, good methods, and more materials to study boldly and carefully; I believe that the effect of our research is a little more satisfactory than that of the predecessors.This is the attitude we should adopt, and it is also our responsibility. The above has given me an overview of my concept, and now I will talk about specific research.The research is probably nothing more than the following two paths: first, exegesis.Use a careful, precise and scientific method to do a new kind of exegesis, and re-note the words and grammar of the text.

Second, solve problems.Boldly overthrow the attached views accumulated over the past two thousand years; completely use sociological, historical, and literary perspectives to re-interpret each poem. Therefore, when we study a sentence or a word, we must study it carefully and scientifically; as for the intention of a poem, we must boldly overturn the previous attachments and have a new insight. Now let me talk about the method first, and then talk about the exegesis. Scholars in the Qing Dynasty paid the most attention to exegesis, such as Dai Zhen, Hu Chenggong, Chen Huan, Ma Ruichen, etc. We should read all their exegetical works.Dai Zhen has two high-level disciples, one is Jintan Duan Yucai, and the other is Gaoyou Wang Niansun and his son Yinzhi, both of whom have important works for our reference.For example, Duan Annotated "Shuowen Jiezi", "Book Magazine" and "Guangya Shuzheng" written by Nian Sun, etc.; especially the "Jingyi Shuwen" and "Jingzhuanshici" written by Cizhi, which are more profound. The insights and methods are much more careful.

The predecessors didn't talk about grammar, so after talking about it, they couldn't get a practical and clear explanation, and the more they talked about it, the more confused the original meaning was.Scholars in the Qing Dynasty knew how to study grammar with a comparative and inductive method. For example, "final wind and storm", the predecessors noted that it is - the final wind, the wind all day long.However, Wang Nian and his son Wang Nian and his son in the Qing Dynasty compared "final wind and storm" with "final warmth and benefit" and "final sorrow and poverty", so we can know that the word "final" should be interpreted as "ji".With this method, no matter what kind of difficulties we encounter, as long as we summarize and compare them, it will be clear at a glance. The word "yan" commonly used in Chinese is difficult to understand.The Han people interpret it as the word "I", which is naturally unreasonable.Wang Niansun and his son knew that the word "yan" is a word, but they couldn't explain its grammatical function.I also used this more inductive method to copy the sentences containing the word "言" in it, and then I knew how the word "言" was used. Let's try: The bow and the bow come together, and they are hidden by words. Travel with words. Zhibi Nanshan, said to pick its fern. In these examples, the character "言" is used between two verbs. "Receive and hide it", "Drive and travel",... Isn't it very clear? (See my "Three Hundred Poems, Words and Words Explanation", page 335 of "Hu Shi Wencun" in the 13th edition —340) Su Dongpo has a poem "Rising Sun at the East Gate", in which it says "Travel in the East City by Step", and "Write about my worries in driving words".He misunderstood the word "Jianyan" in "Jiayan travels to write about my worries", thinking that "Jiayan" is just a particle.So Zhang Zihou laughed at him and said: "Step forward and drive backward, so there are so many up and down!" The above is to use virtual characters as pronouns.There are also those who use place names as verbs, such as "Xu" was originally a place name.The ancients interpreted it as "Xu, Xiangye." This is also wrong.Let me give a few examples to prove it. "Daya Gongliu" has a sentence "Yu Xusiyuan", "Mao Zhuan" said: "Xu, Xiangye." Divided into three sections, it describes the three places operated by Gong Liu, and the three places are written in the same way: (1) Yuxusiyuan. (2) Yu Jingsi Yi. (3) Yu Binsi Pavilion. If we compare the grammar of these three sentences, we can understand that "Xu" is the name of a place. If there are today's punctuation marks, just type "—" to understand. In the "Mian" chapter, it is said that the Tai Wang "Yu and Jiang Nu, Yu came to Xu Yu", and this is also the place. There is also the word "yu" in it, which is a very problematic thing.The Han people also misunderstood it, they interpreted it as "Yu, go also." For example, "Zhizi Yugui" in "Zhou Nan·Taoyao", they misunderstood it as "Zhizi Gogui".This kind of interpretation is already too far-fetched, but it can still be understood; if it is compared with other sentences to explain, for example, the interpretation of "Yellow Bird Yu Fei" in "Zhou Nan·Ge Qin" is "Yellow Bird Flying", The interpretation of "Phoenix Yufei" in "Daya Juan'a" is "Phoenix Flying", and the interpretation of "Yanyan Yufei" in "Beifeng·Yanyan" is "Yanyan Flying". Isn't this unreasonable?How, then, should we explain it?I can say that the word "Yu" is equal to the word "Yan", interpreted as "So". The word "Yan" is used at the back of internal verbs, and it is interpreted as "so", which is understandable to everyone.But in ancient grammar, this grammar is inverted. "Gui Yan" became "Yu Gui": "Fei Yan" became "Yu Fei". "Yellow bird is flying" means "yellow bird is flying there", "phoenix is ​​flying" is "phoenix is ​​flying" and "yanyan is flying" is "yanyan is flying there". It works. We all know the word "Yi".But there is also a problem with the word "to".For example, "Zhaonan Caifan" said: "Is it because of Caifan?"In the marsh and in the scorpion. In order to use it?Duke's matter.Yu Yicai?In the stream.To use it?The palace of princes. These syntaxes are obviously a question in the previous sentence and an answer in the next sentence. "Yi" means "where?" The word "Yi" is equal to the word "He". (The word "Yi" means "where?" My friend Mr. Yang Yufu explained in detail) Where to pick it?In the marsh in the 沚. Where is it used?It is used in the affairs of princes.Where to pick it?In the stream.Where is it used again?Used in the palace of princes. When it is explained like this, no one can say it is smooth.Another example is "Where to seek it? Under the forest" in "Beifeng · Drumming", interpreted as "Where to seek it? Under the forest".Therefore, just put a question mark (?) under "Wanting for it", and it will be clear at a glance. The word "dimensional" in is also very puzzling.The word "dimensional" has more than two hundred characters in it.People in the past have interpreted it wrong.I think the word "dimensional" has several usages. The most common one is the interjection solution that should be "Oh, ah". "Lao Tzu's Tao Te Ching" also said, "How far is Wei Zhi from Ah?" It can be seen that "Wei" and "Wei" are originally similar to "A".For example, in "Zhaonan · Magpie's Nest": Wei magpie has a nest, and Weijiu lives in it.The magpie has a nest, and the dove has a nest. If the word "he" is used to explain the word "wei", it means "heh, the magpie has a nest! Heh, the dove has gone to live!" Another example, such as "wei this king of Wen" means "oh, this king of Wen! ""Wei this Wang Ji" means "Oh, this Wang Ji!" You remember that when people read sacrificial rites, they always begin with "Wei, the Republic of China has fourteen years." The word "Wei" should be paused and interpreted as the word "he". I hope that everyone will do a careful and precise study of the grammar, and you must summarize and compare it word by word in order to appreciate the true meaning inside.Scholars in the Qing Dynasty spent a lot of time, but they could not get a satisfactory result after all, that is because they lacked knowledge of grammar and research on virtual characters. The method of studying exegesis has been briefly discussed above, and now we need to talk about the intention of each poem and how to explain it properly, so we come to the second way, which is called problem solving. This one has been made a mess by the predecessors, and it is inexplicable.Poetry is a natural expression of human temperament, and one can write whatever one feels in one's heart. The so-called "poem expresses one's will" "The Book of Songs·Guofeng" mostly describes the feelings between men and women. Generally, scholars of classics reluctantly use this kind of universal and sincere works to fit the history of King Wen and King Wu; a lively literature is because of their far-fetched interpretation. It is a pity that it completely loses its true meaning!For example, "Zheng Feng" has 21 poems, three-quarters of which are love poems, but "Mao Shi" believes that "Zheng Feng" has only five or six poems related to male and female issues, such as "Chicken Crowing", "Wild Grass "Wait.Speaking of it, my fellow countryman Zhu Zi is much wiser. He has already recognized that "Zheng Feng" is mostly a poem about men and women pleasing each other, but he is also ridiculous. "Guanju" is obviously a poem that men can't miss women, but he said in "The Biography of Poems" that "Wen Wang was born with holiness and virtue, and he was matched by the saint Si Shi", and explained this sincere poem. Stiffness is out of shape. Many people say that "Guan Ju" is a wedding poem, which is not true. "Guanju" is completely a courtship poem, he can't get what he wants, so he sleeps and thinks about it, tossing and turning, this is a description of his lovesickness; he uses various methods to seduce women. It is a social custom of the early people's era, and there is nothing strange about it.In several places in Italy and Spain, men still play the piano and sing under women's windows to please women.The Miao people in China still keep this custom. The poem "Deer in the Wild" is also a poem about a man seducing a woman.Women in the early civil society liked men who were strong enough to beat wild animals, so the first chapter: "There are dead prows in the wild, and Imperata coccinosa wraps them up." It describes the situation where a man kills wild prows and wraps them up to offer women. "There is a girl Huaichun, Jishi lures her." Then he wrote his intention. This custom of proposing and sacrificing wild animals is still preserved by the barbarians in many places. The poem "Babi Xiaoxing" seems to be the oldest record of the life of a prostitute.Let's try it out, and we can see the situation of prostitutes in the Yellow River Basin sending bedding to the shop to accompany customers.Look at the original text again: Bubi Xiaoxing, three or five is in the east.Su Su Xiao Zheng, Su Ye is in the public.Life is different.He is a little star, and Wei participates in Pleiades.Su Su Xiao Zheng, holding a quilt and a bag. The real life is not bad. We can know her professional life by watching her wear a quilt to march through the night. The poem "Auntachi" does not have a deep meaning. It is a folk song. After reading it, we can imagine a group of women picking auntweed in the wilderness in broad daylight, singing while picking.Look at the original text: Picking and picking are not good, and the words are thin.There are some thin words to pick and choose.If you pick and choose, you can't talk about it.Picking and picking, and talking about it in thin words.If you don't pick and choose, you can't talk about it.If you don't pick and choose, you can't talk about it. The poem "Zhu" is about a newlywed woman asking the man to wait for a while when she comes out, to see if she has decorated herself, showing a very gorgeous and delicate scene.Original text: As long as I am concerned?Just listen to it?Is it still Qionghua?As soon as I am in court?Fill your ears with yellow?Is it still Qiongying? What is it like when we try to recite these poems?In the Tang Dynasty, Zhu Qingyu wrote a poem in Shangzhangshuibu, which is full of such sentiments.The poem goes: Last night, the red candles were put out in the bridal chamber, and we waited for the Xiaotang to pay homage to our uncles and aunts.After putting on makeup, she asked her husband and son-in-law in a low voice, "Are the thrushes fashionable?" Think about it, aren't the scenes in these two psalms very similar? All in all, you must use the method of induction and comparison to understand the text and grammar. If you want to understand the theme of each of the 300 articles, you must put aside all "Mao Zhuan", "Zheng Jian", "Zhu Zhu" and so on, and go to the original text in detail.But you must prepare more materials for reference and comparison: you must study more folklore, sociology, literature, and history.The more comparison material you have, the more interesting you will find it. "Recent Works on Hu Shi's Studies" Volume 5, Volume 1