Heaven has a destiny, and then it is accepted.
If you become a king, you dare not be healthy, and your life will be secret at night.
Yu Jixi! Single-minded, the boss is calm.
To annotate ...
(1) Heaven: Heaven. Fate: a given fate.
(2) Two emperors: two kings, referring to Zhou Wenwang and Zhou Wuwang.
(3) Cheng Wang: Wu Wang, whose name is Yue. Kang: Happiness and peace.
(4) Night: day and night, day and night. Krishnamurti: Plan. Life: decree. Your secret: tolerance and silence.
Yu (w) interjection means praise. Ji: Smart.
[6] Single: Pass "Dun" and do your best. Jue: It means to be king.
(7) consolidation. To: stability.
translate
Heaven has a destiny,
Wen and Wu accepted it.
When the king dare not pursue happiness,
Seek political leniency and be quiet every day.
Ah, how bright,
Do your best,
Consolidate the world and stabilize it.
Make an appreciative comment
This poem has no rhyme, only seven sentences, which is one of the shortest chapters in the Book of Songs, but the title of the poem is the longest in the Book of Songs.
At first, the main idea of this article was that becoming a king was a sacrifice. Zhu's Biography of Poems quoted Guo Yu as saying: "Guo Yushu said that he quoted this poem:' Tao becomes the king's virtue. Jia Yi's "New Book: comity" also said: "The king of Wen is virtuous and does not work, and the king of Wu is virtuous and dies. He became the heir of a king and was kind to the people, so he was called Hao Tianyan. " Can prove it. However, "Preface to Mao Poetry" thinks that it is a sacrifice to heaven and earth: "Haotian has a destiny, and the suburbs worship heaven and earth." The Preface to Mao's Poems comes to this conclusion, firstly, because it firmly believes that Zhou Song can't be a work after becoming a king, so it can't be a sacrifice to become a king; Second, because it often judges the theme of a poem only according to its origin, not according to the whole poem. This conclusion in Preface to Mao's Poems is obviously inconsistent with the poem in this article, because five of the seven sentences in the whole poem are in praise of the king, and only one is related to heaven. Therefore, although Mao's poems have occupied the dominant position in poetics for a long time, Zheng Xuan's and Kong's Confucianism have painstakingly filled the gaps, but they have been constantly criticized by later generations. Zhu's Biography of Poems said: "This poem is full of the virtues of a king, but the poems of a king are in doubt." Yao Jiheng's General Theory of the Book of Songs says: "The small preface is called' Suburb Worship Heaven and Earth', which is also illusory. There are many people talking about heaven in the poem. Why do you worship heaven and earth for the suburbs alone? The worship of heaven and earth in the suburbs has nothing to do with becoming a king, and even the prince of Wu is not worthy of heaven and earth. What about the' two queens'? " Fang Yurun's Primitive Book of Songs said, "The preface means' worshipping heaven and earth in the suburbs', and I don't know what it means. The poem only talks about the first sentence and the sky, while the' second post' talks about words, military orders and the virtue of becoming a king. They said' I dare not be healthy',' I am near' and' I am anxious to seize the city', but in the end they were' single-minded'. Therefore, based on the destiny, the person who becomes the king is there, and the person who can calm the world is there. Has nothing to do with heaven and earth. Is there such a sacrifice to heaven in the world? " Modern scholars also abandon the viewpoint of Preface to Mao Poetry and restore its true colors of "sacrificing to become a king".
Sacrifice to become a king does not begin with the sacrifice to the king, but dates back to the two kings of Wen and Wu, and then to Haotian, which seems a bit off topic. In fact, this is not difficult to explain. It is the fate of Wenhe, and Wenhe is also the fate of heaven. Therefore, from the perspective of heaven, the explanation is in the same strain as literature and has the truth of heaven. The first two sentences are the introduction of the whole poem, and their functions are like fu bi xing, while the last five sentences are the main body of the whole poem. Wang Cheng was the second generation emperor of the Western Zhou Dynasty, whose reputation was second only to Wen and Wu, and he was as famous as his son Kang Wang, known as "the rule of Cheng Kang" in history. "Historical Records of Zhou Benji" said: "At the time of prosperity, the world was peaceful, and criminal measures were not used for more than forty years." The reason why the world is peaceful is that "a king can't be healthy", which is in contrast with "Xia Kang amuses himself" in Li Sao. "Living every day is a secret" extends the meaning of "dare not get better", one is positive and the other is negative, which complement each other. This sentence is the most difficult to understand. "The Book of Rites Confucius lives in seclusion" has: "Confucius said:' At night, his life is hidden and his silence is silent. Zheng Xuan's Note:' It is based on reading. Cheap, seek also. Dense and quiet. It is said that you seek politics and religion at night to reassure the people and then folk music. "Chen Zizhan's direct interpretation of the Book of Songs said," This sentence is an old interpretation, so it can be explained by Zheng Zhu ",so Zheng Zhu is used here. "Er Ya Shi Shu" also said: "Cheap, seek also." It is synonymous with Zheng Zhu. "Ji" in the fifth sentence is a conjunction and should not be decomposed. The word "Jing" in Daya Wang Wen, the word "Wei" in Zhou Song Wei Qing and the word "Ji Yu Chun" in Zhou Song Rebuilding have distinct explanations, and we hereby follow them. In the last sentence, "Qi" is equal to "ambition" and "Four Classics" is equal to "Four Classics", which means "consolidate it and stabilize it". Zhou Wenwang and the pioneering Zhou Dynasty were consolidated and stabilized when they became kings, which was the result of his life-long sacrifice to the monarch.
Extended reading:
The Historical and Folk Value of The Book of Songs
Judging from the value of historical materials, The Book of Songs actually comprehensively reflects the history of the Western Zhou Dynasty and the Spring and Autumn Period, and records the historical development and realistic situation from the Western Zhou Dynasty to the Spring and Autumn Period in all directions, covering almost all aspects of society-politics, economy, military, folk customs, culture, literature, art and so on. When describing this historical stage, a considerable part of the history books of later historians are based on the records of the Book of Songs. Epic such as Daya People's Life is an ancestor's ode, which records the history of Zhou people from the late matriarchal society to the demise of Shang Dynasty and the founding of the People's Republic of China, and praises the brilliant achievements of Hou Ji, Gong Liu, Wang Ji and others. The historical value of these poems is obvious. They recorded the historical process of the emergence and development of Zhou nationality, the demise of commerce, the establishment of Zhou and the unification of the world, as well as the great migration and great war in this historical development process, reflecting the political, economic, folk and military aspects of Zhou nationality and leaving valuable historical materials for future generations. Although these historical materials are mixed with myths, there are undeniable historical facts that can be trusted.
The folk value of The Book of Songs is also obvious, including love, marriage, sacrifice and many other aspects. For example, "the peak girl" is about the mutual love of young men and women in the nobility; The Last Wind is a ballad of flirting between men and women. Zheng Feng outside the East Gate shows a man's single-mindedness for love. These poems reflect all kinds of marital status from different sides and angles, and comprehensively reflect the folk customs of various places in the Spring and Autumn Period of the Western Zhou Dynasty. They are good materials for understanding the history of ancient marriage in China, from which we can also understand the different attitudes and views of ancient men and women towards marriage.
Many poems describing sacrificial scenes or scenes in The Book of Songs, as well as hymns directly describing sacrificial ceremonies in ancestral temples, have left folk information about sacrificial ceremonies for later generations. For example, "Wan Dance" written in "Li", as well as the movements and dance methods of the performers who danced "Wan Dance", tell people the specific situation of this kind of dance similar to witch dance, which is used for ancestral temple sacrifice or court dance. More and more official poems recording the contents of sacrifices are mainly concentrated in ode poems. For example, "Tianzuo" records a king's sacrifice to Qishan, and "Hao Tian You Cheng Zi" is sung when the suburbs worship heaven and earth. These poems fully show Zhou people's reverence and piety for ancestors, ancestors, God, heaven and earth, eulogize and pray in the form of sacrifice and praise, reflect people's good wishes for emperors and ancestors at that time and fear for life, and reflect ancient people's mentality and folk customs. They are precious folk materials.