Translated by He Xie and translated into comments, Wang sighed lightly as a prayer. I invited the first public and the first king. I will lead many farmers to sow the hundred grains. The venue official pushed you 30 miles to the venue. Vigorously cooperate with your breeding, and ten thousand people are coupled to breed into five thousand pairs.
Note 1 Xixi: sigh, "The sound is light and embarrassing, but the sound is heavy and sacred." Wang Cheng: Zhou Chengwang. Zhao Fake (Ge): I'd better invite you. Zhao, preach "trick"; False, through the "case", righteousness is the most important. Er: auxiliary words. 3 o'clock: Yes, this. June 4th: Tong Tong, Tianguan. Private: A farm tool "si" is in the wrong form. Terminal 5: one of the land units of the well site system. Each dock covers an area of 1000 square miles, and is about 3 1.6 miles long in the vertical and horizontal directions, and the integer is called 30 miles. 6 clothes: fit. 7 coupling: two people each hold a shovel and plow the land side by side. There are thousands of wells at one end, one well has eight wells, and * * * has eight wells. The integer is called ten thousand wells, and the pairing is about five thousand wells.
Xie appreciates this poem very much. It tells the story of Zhou Wang's offering sacrifices to God, giving birth to men before women, personally leading officials and farmers to plant hundreds of seeds, and encouraging farmers to work hard and work together by instructing field officials.
The whole poem consists of eight sentences, divided into four or four layers. The first four sentences are that King Zhou solemnly announced to his subjects that he had invited and prayed to the ancestors of God and got their permission to hold a ceremony to cultivate the land. The last four sentences directly instruct Tian Guan to encourage farmers to cultivate in an all-round way Poetry is short and pithy. From the beginning of the third sentence, it is full of duality, and the last four sentences are particularly strange, like "intricate fan faces." If we adjust it, we can clearly see that the monarch law is private and also serves the second watch; In the end, three miles, ten thousand pairs.
Then the monarch and the end are also matched with the word Uighur; In other words, adjacent pairs of lines. This dual method, even in the Tang and Song Dynasties, when later poetry was the most developed, was quite rare, and it was hard to be as natural as what was seen in poetry.
There is another word "jun" that needs to be discussed a little. Judging from the comparison of the word "final" above, "jun" should be a noun. Compared with the bronze inscriptions, "the word' Jun' in ancient books is written on bronzes" (Zuo Tian You Yun); "You, ... and Jin Wen are all from Tian, and the difference between Yun and Shu lies in whether there is enough, and it is a word" (Li Xiaoding). It can be seen that the word "Jun" in the poem actually refers to the field office, that is, the agricultural official, which is undoubtedly the word "You".
In a word, the poem Zhou Songxi Xi not only reflects the actual situation of agricultural production and etiquette in the early Zhou Dynasty, but also has high historical value; It is also of great literary value because of its outstanding rhetorical structure skills of "intricate face to face".
Zhou Song Xixi's Creation Background This is a poem reflecting the spring prayers in the valley. The time when this poem came into being has been controversial. One said it was the Zhou Chengwang era, and the other said it was the Zhou Kangwang era. This controversy is mainly caused by different understandings of "being king" and "showing off".
As for "becoming a king", Mao Chuan thinks that "success is a king's business" and Jian Zheng thinks that it is "the merit of becoming a king of Zhou Dynasty", so later generations think that poetry is "written in Kang Wang's world" (He Kai); However, most people think that a king is alive rather than dead (Ma, Wang Guowei, Guo Moruo). As for "Zhao Fake", some people think that it can only be used for gods (Wang Xianqian), so the object of Zhao Fake is gods or former kings, and the poem is "Pray to the gods in spring and summer" (Preface to Shi Mao); However, some people think that "Zhao Fake" can also be used for strangers, and poetry is a way to tell people to be kings by Tian Li (Yuan Mei and Wang Zongshi). Comparing the usage of "Zhaofu (Shaoge)" in the Book of Songs and bronze inscriptions unearthed in the Western Zhou Dynasty, it is found that Zhaofu is indeed used by the gods, but "praying for the valley to show the gods when borrowing the land" should not be contradictory to inviting the public and the king first, because "borrowing the valley of the field is used by the gods, and people who are independent of the emperor are respectful in their speeches" (. Some people in the neighborhood also argue that although the poem is written as a king borrowing land, the keynote is to become a king's close minister and convey it to the agricultural officials, who then give orders to the serfs (Sun Zuoyun, Guo Moruo, Gao Feng).
According to "Guoyu" and other records, the ceremony of occupying farmland is divided into two parts: first, on the first day after beginning of spring or beginning of spring (auspicious day), Wang performed a naked ritual of praying for the valley (burning incense to worship the gods), and then led an official farmer to Wang's "occupying farmland" to perform the ceremony of occupying farmland, symbolically doing pro-agriculture and persuading farmers.
Poetry: Xie Poetry Author: Pre-Qin anonymous poetry classification: The Book of Songs, farming