本视频是会议录屏，详细分析讨论了王维的”渭城曲/送元二使安西”，或者”阳关三叠”的精妙和情深之处，以及为什么我称其为古今中文第一送别诗。
最后简略对比分析了中国最早的送别诗“邶风 燕燕”，当代李叔同“送别”和徐志摩“再别康桥”的特点。
还可以在Bilibili看，请点击渭城曲 王维
Chinese poem illustration/秦风 黄鸟/佚名 Human sacrifice
Chinese poem illustration: 秦风 黄鸟/ Qin Wind – Oriole by Anonymous
Full video also available at Bilibili: 秦风 黄鸟
This poem is about the funeral of one of the most famous lord of Qin state, Duke Mu of Qin(秦穆公) from a special angle, it foucus on the human sacrifice, namely the three best boys of Qin state rather then the famous state lord. The tomb picture of Duke Jing of Qin(秦景公) is showed to help on the understanding of this poem, the biggest pre-qin tomb ever excavated.
秦风 黄鸟
佚名
交交黄鸟，止于棘。
谁从穆公？子车奄息。
维此奄息，百夫之特。
临其穴，惴惴其栗。
彼苍者天，歼我良人！
如可赎兮，人百其身！
交交黄鸟，止于桑。
谁从穆公？子车仲行。
维此仲行，百夫之防。
临其穴，惴惴其栗。
彼苍者天，歼我良人！
如可赎兮，人百其身！
交交黄鸟，止于楚。
谁从穆公？子车针虎。
维此针虎，百夫之御。
临其穴，惴惴其栗。
彼苍者天，歼我良人！
如可赎兮，人百其身！
Chinese poem illustration/秦风 蒹葭/佚名 Jian Jia, a new argument
Chinese poem illustration: 秦风 蒹葭/ Qin Wind – Reeds by Anonymous
Full video also available at Bilibili: 秦风 蒹葭
This is my second video and interpretation for this one of the most popular poem in Shijing, a new argument among the so many through the history.
This poem is pinpointed to the funeral of Duke Zhuang of Qin(Qin Zhuang Gong/秦庄公) in late autumn of B.C.778 or 779. His duke title is a posthumous title which confimed his feats by Qin trible, later the Qin state together by King of Zhou: it is him who establsihed the Qin state. Characters 伊, 方, 且, 宛 are examined and interpreted, by which this poem shows its original face.
Believe of not, it is the the head of Qin tribe(伊人) who led the people against the stream, whirling in the steam, crossing the stream even when he laid down in his coffin silently in this cold morning of late autunm. It is us, the Qin people who was pulling his coffin with all the passion, the sadness and strength.
秦风 蒹葭
佚名
蒹葭苍苍，白露为霜。
所谓伊人，在水一方。
溯洄从之，道阻且长。
溯游从之，宛在水中央。
蒹葭萋萋，白露未晞。
所谓伊人，在水之湄。
溯洄从之，道阻且跻。
溯游从之，宛在水中坻。
蒹葭采采，白露未已。
所谓伊人，在水之涘。
溯洄从之，道阻且右。
溯游从之，宛在水中沚。
赵王鼓瑟，秦王击缶
史记有：秦王饮酒，酣，曰：“寡人窃闻赵王好音，请奏瑟。”赵王鼓瑟，秦御史前书曰：“某年月日，秦王与赵王会饮，令赵王鼓瑟。”蔺相如前曰：“赵王窃闻秦王善为秦声，请奉盆缶秦王，以相娱乐。”秦王怒，不许。于是相如前进缶，因跪请秦王，秦王不肯击缶。相如曰：“五步之内，相如请得以颈血溅大王矣。”左右欲刃相如，相如张目叱之，左右皆靡。于是秦王不怿，为一击缶；相如顾召赵御史书曰：“某年月日，秦王为赵王击缶。”
古人以五音虞情，不同的乐器有不同的功用和场合，上文之瑟和缶很可能就暗藏了先秦时代的“乐理”。
春秋左传有：君子之近琴瑟，以儀節也，非以慆心也。周语有：琴瑟尚宮，鍾尚羽，石尚角，匏竹利制，大不逾宮，細不過羽。夫宮，音之主也。封禅书有：太帝使素女鼓五十弦瑟，悲，帝禁不止，故破其瑟為二十五弦。诗经中多有鼓瑟之词，琴瑟并举，其诗乃君子之诗。单论鼓瑟，非丧即妇人之诗。琴瑟乃君子之乐，然有雌雄阴阳。二王相会，秦王强逼赵王鼓瑟，以此论雌雄也。
说文有：瓦器，所以盛酒漿，秦人鼓之以節歌。周易离卦有：不鼓缶而歌。陈风宛丘有：坎其击缶，宛丘之道。周语伶州鸠有：是以金尚羽，石尚角，瓦絲尚宮，匏竹尚議，革木一聲。：新序有：齊景公飲酒而樂，釋衣冠自鼓缶，謂侍者曰：「仁人亦樂是夫？」梁丘子曰：「仁人耳目亦猶人也？奚為獨不樂此也。」公曰：「速駕迎晏子。」晏子朝服以至。公曰：「寡人甚樂此樂也，願與夫子共之，請去禮」。缶为日常容器，平民之器，诗经国语时代也为雅乐之乐器，而自春秋以来文献则无此乐器记载，被视为平民忘情纵歌的鼓点乐器。蔺相如逼秦王击缶，乃以此论贵贱也。齐景公击缶之故事，说明战国时代击缶并非秦风，而是平民之风。2008奥运千人击缶，正和瓦丝乃宫调正乐之礼，大雅之乐。