First of all, the poem "Bright Moon in Qin Dynasty, Customs in Han Dynasty" uses intertextual rhetoric. It is necessary for us to understand intertextuality first. Intertextuality is a common rhetorical device in ancient poetry, which can make the language more concise and implicit. The ancients defined it as "referring to each other's writing, meaning something." In other words, the upper and lower sentences seem to say the same thing, but in fact they echo, explain and complement each other. Intertextuality is mostly the intertextuality between the upper and lower sentences, and there are also intertextuality in the sentences. Just give a few examples.
There are many intertextual sentences in Mulan Poem: "A general dies after hundreds of battles, but a strong man returns after ten years", "Open my Dongting Gate and sit on my Xiting Bed" ... Du Fu's poem "The wine and meat in Zhumen stink, and the road freezes to death" is also intertextual, but it is more subtle. Wine and meat are related to eating, and freezing to death is related to wearing. Put together, it means that rich people eat meat, drink wine and wear light clothes. Poor people eat little, wear little, freeze to death and starve to death on the roadside. There are two sentences in The Analects of Confucius, "Disciples are filial when they enter, and filial when they leave ..." These two sentences are also intertextual, and the upper and lower sentences should be understood together, which means that disciples should be filial to their parents and brothers at home and abroad. It can't be mechanically understood as honoring parents at home and being affectionate outside. There is no need to give more examples. I don't understand intertextuality. There are many places in ancient poetry that I don't understand or understand incorrectly.
"The bright moon in Qin Dynasty is below Han Dynasty" belongs to intertextuality, which means that the bright moon in Qin Dynasty shines on the pass in Qin Dynasty and the bright moon in Han Dynasty shines on the pass in Han Dynasty. We talk about "the weather in the prosperous Tang Dynasty", and the frontier poems in the Tang Dynasty can be described as the strong voice of the times, which can well reflect the "weather in the prosperous Tang Dynasty". In this poem, the moon is bright and tenacious, and the customs are firm and stable. From the unification of Qin and Han Dynasties to the prosperous Tang Dynasty, this poem has a history of vicissitudes and grandeur, and has a vast and far-reaching space, so people have eternal feelings for it. "The Long March has not returned" is due to the hardships of defending the frontier in the war, but it is more due to the strong self-confidence and heroism from Qin to Han and Han to Tang Tongyi.
"But make Longcheng fly, and don't teach Huma to cross the Yinshan Mountain." Using the allusion of "Flying General" Li Guang is a kind of praise for heroes, and it is also a way to express the powerful empire under the unification of Qin, Han and Tang Dynasties. Heroes come forth in large numbers, but enemies are thousands of miles away. The reason why this poem occupies a high position in the frontier poems of the Tang Dynasty lies in its good artistic expression of the spirit of the prosperous Tang Dynasty. If this poem is interpreted as sympathy for the soldiers guarding the border and laments that there is no hero like Li Guang, it will lose its true colors.
Even today, when we recite this poem, we will have a lot of lofty sentiments. The first sentence, "The moon is bright in Qin Dynasty, but it is off in Han Dynasty", has brought us into the long river of history, and made us truly become a hero lying on the battlefield.