Chapter 5 Emperor Gaozu of the Han Dynasty——Liu Bang

This song was first seen in "Historical Records: The Benji of Gaozu".Gaozu returned, passed through, and stayed.Set up the Jiupei Palace, and summoned the fathers and children of the deceased to indulge in wine, and got a hundred and twenty people to teach the song.When the wine was in full swing, the ancestor Gaozu built it, and wrote a poem for himself: "When the strong wind blows, the clouds are flying,..." All the children are familiar with it.Gao Zunai danced, generously sad, and wept for a few lines.

The "twelve years" mentioned here refers to the twelfth year after Liu Bang entered the customs and became the king of Han, and defeated Xiang Yu, that is, the seventh year after the emperor took the throne, 195 BC.At this time, he defeated Huainan Wang Yingbu's rebel army, and ordered his generals not to pursue and kill them, while he returned to his hometown on his own way, and called his father and brothers to gather together.While drinking, he sang this song to the accompaniment of a stringed instrument, and selected 120 young people to sing in a chorus.He was emotional, "I danced, generously sad...".All of this is very helpful to understand his state of mind at that time, and thus understand the connotation of this song.

This song is highly praised by later generations.For example, Zhu Xi said in "Chu Ci Houyu": "For thousands of years, the words of the master have never been so magnificent and magnificent. Woohoo majestic!"Xiao Tong compiled this song into "Wen Xuan Miscellaneous Songs", Li Shan noted: "The wind rises and the clouds fly, and the world is chaotic. Danger, so think of warriors to suppress it." However, Li Zhouhan's annotation is exactly the opposite of Li Shan's annotation.He said: "The wind refers to the self, and the cloud refers to the chaos. I have put down the chaos and returned to my hometown, so I think about it and guard it with the talents." The interpretation of Lu Shanjing quoted in "Anthology Collection" collected by Akira Watanabe in Japan is different from Li Shan, and also Different from Li Zhouhan:

When the wind rises, it refers to the time when Chuyue ("Yue" is a typo in the word "Qi") is in trouble; It can be seen that the differences in understanding are mainly concentrated in the first sentence.Li Shan believes that "the strong wind rises" is a metaphor for the rise of gangs at the end of the Qin Dynasty, and "Yun Feiyang" is a metaphor for the chaos in the world caused by the rise of gangs.In short, this does not include Liu Bang himself, but the object of Liu Bang's "power".Li Zhouhan believes that the "wind" in "Great Wind Rises" is Liu Bang's self-expression, and the "cloud" in "Yun Fei Yang" refers to the great chaos in the world.Lu Shanjing's understanding of "wind" is consistent with Li Zhouhan's, and he believes that "the strong wind rises" is a metaphor for Liu Bangchu's incident; his understanding of "Yun Feiyang" is different from Li Shan and Li Zhouhan, and he believes that it also refers to Liu Bang's side, which is a metaphor. "Follower".

Japanese scholar Yoshikawa Kojiro quoted several example sentences about "Great Wind" in ancient Chinese books in "Han Gaozu's "Great Wind Song" (see Zhang Peiheng et al.'s translation of "Chinese Poetry History", Anhui Literature and Art Publishing House, 1986 edition) to illustrate "Great Wind" It is a derogatory term, and it is impossible for Liu Bang to use it to compare himself; he also said that "'cloud' is an image that is easily associated with 'chaotic'", of course Liu Bang is not willing to use it as a comparison to "congchen".Therefore, he asserted that "the theory of Li Zhouhan and Lu Shanjing is the most inept".He developed it based on Li Shan's explanation, and believed that what the first sentence expressed was "the impermanence of heaven's will" and "the domination of heaven's will". "The tempest which falls terribly is the product of an unknowable and irresistible providence."Therefore, he believes that "this is a song that feels that the environment has suddenly become happy, so in turn, it will worry about the loss of happiness."

Another Japanese scholar, Ogawa Kanki, believes that the image of the strong wind rising suddenly and the clouds covering the sky in the first sentence has already hinted at Liu Bang’s uneasiness, and in the floating clouds that are erratic, he entrusts his own or his son’s future fate. worries.He thus considers the song "the origin of sentimental literature." When we read this song carefully, we always feel that it is not appropriate to interpret the first sentence as Li Shan, Ji Chuan, and Xiao Chuan. The main reason is that if we make such an interpretation, there will be no logical connection with the second sentence.In fact, they are very closely related.The second sentence "Wei Jia Hai Nei" follows the first sentence, and the "gale wind rises" in the first sentence is just exaggerating a kind of "power" force enough to sweep everything and a "power" potential enough to conquer everything.If this is the case, then Li Zhouhan and Lu Shanjing's explanation of "Great Wind Rises" is not wrong.Since "the wind rises" is used as a metaphor for his power and power after the incident, it is also reasonable for Li Zhouhan to interpret "cloud" as the object to be mopped up.The only problem is that the interpretation of "Feiyang" as "Scattered" lacks exegetical basis.However, Lu Shanjing's explanation is based on exegesis.

Kojiro Yoshikawa only noticed the use case of "gale" as a derogatory term, and only noticed that "cloud" can be associated with "chaos", without considering other. "Yi Qian" uses "the cloud follows the dragon, the wind follows the tiger" to explain the feeling of similarity, so later generations often use "wind and cloud" as a metaphor for meeting encounters. "Book of the Later Han Dynasty Geng Chun Biography": "With the posture of a dragon and a tiger, when faced with the wind and clouds, they will be uprooted quickly, and within a month, brothers will become kings." He is an outstanding person, with the help of civil and military forces, and I bow to you." The first sentence of "Great Wind Song" is precisely the use of metaphors to describe and exaggerate the majestic momentum of Liu Bang and his "servants" rising in time and invincibility, so the second sentence After the sentence is followed by "Vega all over the world", there is the magic of "it will come when conditions are ripe". The sentence "the wind rises and the clouds are flying" also uses metaphors, which not only exaggerates the momentum, but also has an obvious metaphorical effect.As for what "wind" and "cloud" respectively symbolize, there is no need to make a detailed distinction.If it is necessary to distinguish, then "Yun Feiyang" is subordinate to "Great Wind Qi", "Feng" is the master, and "Yun" is the slave.Therefore, Li Zhouhan thinks that "the wind is a metaphor for oneself", and Lu Shanjing thinks that "the cloud is a metaphor for a subordinate", both make sense.

From the point of view of composition, the first sentence "the wind rises and the clouds fly" is to accumulate momentum and exaggerate the atmosphere for the second sentence "Vega all over the world".Isn't what it shows just a kind of invincible "power" potential and "power" power?Since the power and power of this kind of turmoil are compared, it means that the monarch and his ministers meet and rise in time, so the reason why this kind of "power" and "power" can be added to the country, of course, contains the "obedience" credit.Liu Bang estimated this when he sang the first and second lines of this song.That being the case, if those "servants" are still alive and loyal to him, don't they need to worry about not having warriors guarding the Quartet?But what are the facts before his eyes?The heroes who helped him conquer the world, such as Han Xin, Peng Yue, etc., have already been killed by him; Ying Bu, who made great achievements in the battle of defeating Xiang Yu in Gaixia, raised his troops to rebel because Han and Peng were punished, fearing disaster; Liu Bang suffered arrows in his body during the rebellion (the sores deteriorated to death half a year later), and he returned to his hometown with serious sores; at this time, he was already sixty-two years old. It has not yet been completely pacified, but judging from what Empress Lu said, "The generals and the emperor are the householders, and now the north is the minister, and this is often disgruntled." There are still many people who want to rebel.Knowing this, it is not difficult to understand why this majestic "Great Wind Song" ended with the exclamation of "Andre the warrior defending the four directions", and it is not difficult to understand why he was "generous and sad" when he sang this song , crying for a few lines."Shen Deqian commented on this song in "The Source of Ancient Poetry":

At that time, the emperor was in the high spring and autumn, Han and Peng had been punished, but Xiaohui and Ren were weak, and the hearts of the people were uncertain.Thinking warrior, do you have any regrets? It is hard to say whether Liu Bang really had "remorse" for killing heroes; but the situation analyzed by Shen Deqian is undoubtedly what Liu Bang was aware of and anxious about.Liu Bang, who used "obedience" as "cloud" and "very plus domestic" finally went to death with the lament of "An De warrior guards the four directions", no matter whether he has "remorse" for killing heroes, it is sad after all of.Of course, it is much better to have "regret"; it would be even worse if Liu Bang, like Empress Lu, was worried that the generals would conspire and conspire to destroy the whole family as soon as he died, thinking that otherwise, "the world would be uneasy".General Li’s analysis is correct: if all the generals are punished, then “Chen Ping and Guan Ying will have 100,000 guards in Xingyang, and Fan Kuai and Zhou Bo will have 200,000 in the Yan Dynasty. Soldiers return home to tackle key problems, ministers rebel internally, princes rebel externally, and death can be waited for." ("Historical Records Gaozu Benji") Fortunately, this discussion was taken seriously and the measure of "amnesty to the world" was adopted to eliminate it. The "uneasiness" of people's hearts.

Liu Bang is of course a man of destiny, but the "uneasiness" he felt when he sang "Great Wind Song" came directly from the real reality, not directly from the understanding of "the impermanence of heaven".Otherwise, he wouldn't need to think of warriors to change reality, thus violating "God's will". "Wen Zhongzi Zhougong Pian" says: ""Great Wind" does not forget the danger, and its domineering heart still exists." Song Ruanyi explained: "'And the warriors guard the four directions', this does not forget the battle preparation, the heart is in the bully Also." Zhong Xing commented on this song in "Ancient Poetry Return", but said tit-for-tat: "The beauty is that if you don't shy away from miscellaneous domineering habits, you are a real emperor and a true hero." Obviously, Wang Tong and Zhong Xing are only dealing with each other. There are differences in the evaluation of "miscellaneous tyrants"; but from the point of view of "conquering others with virtue, and conquering others with strength", it is believed that "Great Wind Song" "never forgets danger" and "never forgets military equipment", then are completely consistent.However, as analyzed above, "Great Wind Song" expresses Liu Bang's "uneasy";Yoshikawa Kojiro saw that "there is uneasiness in this song", but he did not explore the main source of "uneasiness" from the aspects of reality and personnel, but attributed this "uneasiness" entirely to "recognizing that his success is Because of the impermanence of the will of heaven, one will also worry that the impermanent will of heaven will shift to other directions", which may not be very pertinent.