Three Kingdoms.

  Chapter 1692 Delusion

  People say that you should not judge people by their appearance, but it is often habitual to judge people by their appearance. Even though the aesthetic standards of human beings have changed with the changes of the times, most of the time, some clues can still be seen from history. Those with good looks can not only get more opportunities, but even save their lives. This is true for women, as well as for men.

During the Spring and Autumn Period, there was a guy who was stripped naked and was about to be beaten, but another minister passed by, saw his good flesh, and immediately turned around to find the king, saying that such a fine skin and tender flesh should not be ruined, so almost exonerated...

  So, good looks naturally have advantages, either take advantage of it, or be taken advantage of by others. If you come out to hang out, you have to pay it back after all, just like Confucius, after being promoted to the sky, it is natural that he will fall down miserably.

  Confucianism, in the Han Dynasty, can still be regarded as Confucianism, but if Confucianism becomes Confucianism in the later dynasties, even the emperor can't say anything bad about Confucius. Therefore, Fei Qian wanted to be able to clarify this point at the very beginning, and to pass on this idea through the descendants of the gentry in the Han Dynasty, and these Confucian children who studied the scriptures. Contribute to a person, not a saint, a god.

Confucius himself did not judge people by appearances, and he often didn't care much about others' evaluations of him. Even if he was said to be a homeless dog, Confucius laughed and was not angry. On the contrary, those who claimed to be his disciples in later generations But people are anxious to get angry and can't listen to a bad word.

  According to Fei Qian's judgment, the unique appearance on Confucius' head was actually caused by malnutrition in childhood. During the Spring and Autumn Period and the Warring States Period, what concept of prenatal and postnatal care could there be? Whether he can live or not depends on the face of God. Just like the unique appearance of Qin Shihuang, it is also because of the body deformation produced during the long-term proton career, which is not a saint, the root of a great man...

  In the Han Dynasty, there were also many people who were deformed due to childhood or long-term labor. After Fei Qian went out, Huang Xu sent people to the surrounding area and brought a few similar people over.

   Zheng Xuan laughed when he saw it, pointed to one of the peasants who resembled the shape on top of Confucius' head and said, "Mr. Shui Jing, is this also the root of a saint?"

  Sima Hui was obviously displeased, but he looked at Fei Qian, then shook his head, and didn't continue to say anything. Obviously Sima Hui was somewhat dissatisfied, but because of Fei Qian's identity and status, he didn't want to make too much trouble.

   Feiqian smiled, and waved his hand to ask Huang Xu to take him away. Instead of chasing Sima Hui, he said to Zheng Xuan, "I heard that Zheng Gong used Mao's poems as notes?"

  Zheng Xuan's smile stopped immediately, he was silent for a moment, and nodded.

  Sima Hui suddenly smiled a little more, looked at Fei Qian with great interest, and then turned his attention to Zheng Xuan.

   There are four poems handed down by the Han people, which are called Sijiashi. The latter three schools are Lu poetry, Qi poetry, and Han poetry. These three schools of poetry were originally established in the Imperial Academy of the Han Dynasty in the early Western Han Dynasty, but then Mao poetry rose up and gradually replaced the status of the three schools. After Zheng Xuan wrote notes for Mao poetry again, Basically, the poems of the three schools were gradually lost.

  Mao Shi refers to the ancient text "Poetry" edited and annotated by Mao Heng and Mao Chang, while Zheng Jian is Zheng Xuan's re-interpretation on Er Mao's annotation, which is called Jian. On the one hand, it will be easier to understand if it is explained a second time after the annotations. On the other hand, Ma Rong, Zheng Xuan, all admired Mao's poems, which had a great influence, which led to the gradual popularity of Mao's poems, and the decline of the other three.

   But the problem is reading comprehension, it has always been from the heart.

  When Feiqian was a teenager, he did some reading comprehension. Some questions are correct, but some questions...

Ma Rong, Zheng Xuan and others have a characteristic. They are opposition parties, and Mao's poems can also be regarded as "outside poems", so they have a resonance with each other, especially when the entire court of the Eastern Han Dynasty gradually came to an end. Rong Zhengxuan already has some sense of worry...

At the same time, the sense of urgency of Ma Rong, Zheng Xuan and others is deeper than that of Jia Yi and Sima Qian in the early Western Han Dynasty, because after all, although Jia Yi repeatedly shed tears for the current social situation at that time, Sima Qian wrote books because of depression, but the Han Dynasty after all It rose again, and turned the corner, and regained the glory of the Han Dynasty.

For Zheng Xuan and others, including Sima Hui, many great Confucianists at this stage, what they encountered was different from before. At present, the entire court is violently turbulent, and the entire country is in a state of disorder. The glorious Han Empire is on the verge of collapse, traditional beliefs have lost the power to sustain people's hearts, and a new order and beliefs have not yet formed. Wars, famines, natural disasters, man-made disasters, precarious, naturally think more.

   It can be said that Zheng Jian was produced under such an environment, and it also led many people in later dynasties to this path...

"The poems of Guan Guan..." Fei Qian looked at Zheng Xuan, and said, "Mao's poems are marked with Xing, Zheng Gongjia has commented... This poem is "happy to be a lady, to match a gentleman. Color', I wonder if there is such a thing?"

  Zheng Xuandao: "Exactly, I am happy to be a lady. I think that a gentleman's love and hatred are not for adultery. I think about it, mourning the world and losing the way of husband and wife. I don't want this person, and I don't want to kill her love..."

Fei Qian didn't know if it was right or not, and then said: "However, Zheng Gong also noted that the sentence 'Happy lady is worthy of a gentleman' is mourning for the slim, thinking of talents, and not hurting a kind heart. 'Sorrow' is a variation of 'heart'. Is it wrong... also this matter?"

  Zheng Xuan nodded and said: "The annotations of Mao's poems have an explanation for the mourning of the slender, so it is a mistake to say 'sorrow' in a certain dialect for 'heart'."

   "So the poems that roll your ears are not the pain of lovesickness, but the happiness of those who are worried?" Fei Qian laughed and continued, "Taoyao is not happy about getting married, but the world is prosperous and people are at peace?"

  Zheng Xuan rolled his eyes, somewhat understood what Fei Qian meant, frowned slightly, but still nodded and said: "Well...exactly..."

   Literature seems to have had an indissoluble bond with politics from the very beginning. It can be said that this is the tradition of Chinese literature, but it has also taken a lot of crooked paths. The most important thing is that because they often focus on the role of literature in politics, the original purpose of literature itself to convey emotion is obliterated. This is also the root of many literary inquisitions in later generations. It's like "turning over books in the breeze", among them there are those who are arrogant and arrogant, but it is too much to say that they are anti-Qing and revising the Ming Dynasty. , It has nothing to do with the anti-Qing Fuming martyrs who suffer and hate deeply, but it may be used to ridicule those Eight Banners who don't understand anything.

   As for such a political interpretation, Mao Shi Zheng Jian can be regarded as the founder.

Just like the poem "Juan Er" mentioned by Fei Qian, it was originally intended to express lovesickness, but Mao's poem said that this was a subtle expression, not an ordinary lovesickness, but a concubine in the harem worried that the king could not seek virtue, So that I worry day and night...

The same is true for "Taoyao" and the like. Basically all the poems, whether they are emotional poems or not, Mao Chuanzheng Jian all think that they are related to politics. The superficial meaning of the poems is the literal meaning, and the deep meaning is more important. of…

Just like the "Back View" in later generations, it was originally the most sincere expression of emotion, but someone has to say that it is through a different way of expression, reflecting the collision and conflict between old morality and new ideas. Inheritance has a special revolutionary nature and historical content, and has a deep ideological connotation...

  Fei Qian only wanted to express the orange in the orange hemp bark.

So now that I see this kind of patriarch who forced political explanations, well, I can’t say that Zheng Xuan is the patriarch. After all, there was a Ermao before, but Zheng Xuan is undoubtedly one of the important people who made him shine, so he said a little bluntly "According to Zheng Gong, all the poems in the world have small words, and all the songs in the world have great righteousness? A man seeking love from a woman is the king seeking virtue? Feeling sad and complaining is thinking about the injustice of the world? What everyone thinks and thinks , are all for the common people in the world, and everyone’s words and deeds are all for the family, the country and the community?"

Zheng Xuan's old face was somewhat hard to tear off, but Sima Hui on the side clapped his hands and smiled, "Okay! That's right! That's right! Open your mouth to see the beauty of the present, and shut your mouth to see the loss of the present! Let's ask the ancients how they know the present? Articles about the past , Are there any beautiful thorns? Ancient poems, empathy in ink, entrusted in articles, do not fake official speeches, do not rely on political power, autobiography through the ages! How can all articles refer to court? Kang Cheng! This is yours too!"

  Before Sima Hui was deflated, but now seeing Zheng Xuan being picked on by Fei Qian, he felt happy.

Zheng Xuan argued: "Since ancient times, good birds and fragrant herbs have been compared to gentlemen, and evil birds and stinky things have mostly referred to treachery and slander. Using words to describe politics and Zhang Zhengang is the righteousness of the article! Men and women love each other, and lingering longing is a small way! Could it be that the hussars are just looking for a small way and a little more righteous?"

"Hehe..." Fei Qian waved his hand, and said, "Is there a big way, let's not talk about it for now... If someone remembers it well, the two gentlemen don't seem to like prophecy very much, and they don't like the current students who are always talking about righteousness. , clearing away its complexity, pinching its key points..."

  Zheng Xuan hesitated for a moment, understood what Fei Qian meant, and remained silent.

  Sima Hui laughed haha, looked at Zheng Xuan and didn't speak, but also put on a look of watching the show. Sima Hui was also very dissatisfied with Zheng Xuan before. After all, no matter whether it was in the Han Dynasty or not, whoever holds the power of interpretation is the boss. Zheng Xuan had this power of interpretation before, and now this power is being questioned by Fei Qian. This naturally made Sima Hui forget all the little unhappiness before.

Zheng Xuan took a breath, and did not look angry, but cupped his hands and said: "So, according to Huqi, how can the poems be annotated? Lu Qi and Han Mao, each has similarities and differences, and the words are different, so how can they be interpreted?" ?” Okay, you said that there is a problem with the old man’s annotations, so how do you think the Book of Songs should be annotated?

Since Fei Qian raised this question, he naturally had his own answer, so he said: "Lu Qi and Han Mao are both correct and all are different. Emphasis on text, not a definition... As the saying goes, reading text is like drinking water, knowing whether it's hot or cold, and everyone can get what they want, so why bother to divide it into different paths?"

   "Different characters?" Zheng Xuan frowned and repeated.

   Speaking of which, it is basically half Qin Shihuang's fault. The original texts of some of the Book of Songs before the pre-Qin period are basically out of reach for later generations. It’s not because Qin Shihuang burned books and tortured Confucian scholars, but because Qin Shihuang unified the whole country and began to use the same text, while the earliest The Book of Songs was written in different languages ​​of each country. Therefore, in this process, naturally some are lost.

  Since the Han Dynasty, scholars have begun to pay attention to the variant texts of the "Book of Songs", but they have not paid as much attention to it as Fei Qian. Just like the text of the "Book of Songs" at this time, it is actually between modern and ancient texts, and it is even circulated by four schools, but there are some differences in the text of the "Book of Songs" handed down by various schools and schools, and no one has dedicated it. Explanations and research on this issue are often casually mentioned.

  The pre-Qin literature is a long time ago, the font of the text has undergone several major changes, and the carrier of the literature has also undergone several turning points, which determines that the reasons for the emergence of different texts are very complicated.

The reasons are roughly as follows: First, the different glyphs produced by the changes of the characters themselves. For example, in the Warring States Period, the characters of Qi, Jin, Qin, Chu and Yan have certain differences in shape Differences; Qin Shihuang's unified script, Li Guding, official script regularization, vulgar characters changed to orthodox, etc., will all have some changes in the shape of the characters, thus forming different texts.

The second aspect is because of the changes in characters, just like the simplified and traditional characters of later generations. From the Spring and Autumn Period to the Han Dynasty, some fonts also had changes in radicals, and even some variant characters were produced because of taboos such as kings. , "Zan Zhuan", originally written as "Zhan Zhuan", "Zan Zhuan" is a new character produced by the later classification.

On the other hand, because of the relationship between the different ages of the authors, and typos and false characters are unavoidable, it also leads to problems in inheritance, just like in the pre-Qin period, the usage of the words "bu" and "fo" are different. Different, but such differences have been eliminated by the Han Dynasty, not to mention the typos that were accidentally written during the copying process...

"For example, in "Zhou Nanru's Tomb", in the sentence '惄如调谢', the 'tiao' here should be '輖', which is a different character for 'Chao', and 'tiao' is used in Mao's annotation, which is also the word Qian. , so that the shape and meaning are close..." Fei Qian explained with an example, "This recipe is what our generation did, and it is passed down and inherited, not restricted!"

"The two of you are full of knowledge and knowledge, and they are both inexhaustible talents!" After being suppressed, he naturally wanted to hold a handful of them. Fei Qian continued, "It's what ordinary people do, and we should do the right thing! In the past, there was Cang Jie who wrote books, but Tian Yu Su, ghosts cry at night! Now I don’t know if there is a great sage, would you like to correct the font, break the confusion, and pass it down through the ages?!”

  (end of this chapter)