"The Book of Songs: Chang Wu"
He He Mingming.
The king ordered his ministers,
Grand Ancestor Nan Zhong, Grand Master and Imperial Father.
Organize our six divisions to build our army.
Both respect and caution will benefit this southern country.
The king called him the Yin family, and ordered Cheng Bo to divorce his father.
Chen Xing was left and right.
Lead my army to Huaipu,
Save this Xu land.
Leave nothing behind and have three things in place.
With great achievements, there is the Emperor Yan.
Wang Shu Baozuo, bandit Shao bandit travel.
Xu Fang's show shocked Xu Fang.
Like thunder, Xu Fang was shocked.
The king was furious and furious.
The enemy is like a tiger and a tiger.
Put Dunhuai, but still hold the ugly captives.
Cut off to Huaipu, where Master Wang is.
The king's brigade is wistful, as fast as flying.
Like the river, like the Han Dynasty, like the buds of the mountain.
Like the flow of a river, it stretches like wings.
Unexpectedly, he failed and conquered Xu State.
Wang Youyun stopped, and Xu Fang came.
Xu Fang is the same, it is the merit of the emperor.
When everything was peaceful, Xu Fang came to the court.
Xu Fang refused to return, so the king asked him to return.
Notes:
1. Hehe: majestic appearance. Mingming: Looks wise.
2. Minister: the ruling minister of the Zhou court.
3. Nanzhong: name of a person, the minister in charge of King Xuan. Dazu: refers to Taizu Temple.
4. Master: A minister in charge of military affairs. Imperial Father: Personal name, Grand Master of King Xuan of Zhou Dynasty.
5. Rectify: cure. Sixth Division: Sixth Army. Zhou system, Wang Jian six armies. The first army consisted of 12,500 men.
6. Repair my army: rectify my armaments. Xiu, Xiu; Rong, Wu.
7. Respect: To serve as a warning.
8. Hui: love.
9. Yin: the official in charge of the ministers.
10. Cheng Boxiu’s father: the person’s name was the Great Sima during the reign of King Xuan.
11. Chen Xing: Line up.
12. Rate: cycle.
13. Province: inspection. Xu Tu: refers to the Xu State, whose former address is in Sixian County, Anhui Province today.
14. Bu: The two words "bu" are both auxiliary words and have no meaning. Liu: occupy the character Liu, kill. Location: An.
15. Sanshi: Sansi refers to the three officials in the army. Things are connected with each other. Thread: industry. Yao Jiheng's "Jingtong Lun": It is said that the three officials who are in charge of the six armies all perform their duties to be ready.
16. Ye Ye: tall.
17. Youyan: strict, sacred look.
18. Shu: Relax. security guard. Work: Start.
19. Shao: Dai Zhen's "Supplementary Notes to the Book of Songs": Like Yao Shao's Shao, it is urgent. You: Youyou, which corresponds to Shao, refers to slowness.
20. Yi: Luo Yi. Sao: commotion. Yan Can's "Shi Ji": The king traveled slowly and peacefully, marching thirty miles a day in accordance with the military law. He was not in a hurry to advance the army, because people were afraid of the power, and the people in Xu Fang were all in a commotion.
21. Ting: Thunder.
22. Fenjuewu: Use force vigorously.
23. Huchen: A warrior as fierce as a tiger.
24. Kan Ru: Kan Ran looks like an angry tiger. 虓: Tiger roars.
25. Shop: Korean poetry is used as a spread, large. Dun: Gathering together. 濆: High bank.
26. Still: Just. Choulu: a contemptuous term for enemy troops.
27. Cut off: cut off.
28. Place: place.
29. Weiwei: The appearance of strength in numbers.
30. Han: refers to the bird of prey.
31. Bract: refers to the foundation.
32. Wings: Neat appearance.
33. Zhuo: big.
34. You: Tongyou, strategy. Yun: Sincerity. Sai: real, means that the strategy will not fail.
35. Laiting: Laiwangting refers to pilgrimage.
36. Reply: Violation.
Translation:
How majestic and strict the king gives orders to his ministers.
Nanzhong was summoned to the Taizu Temple, and Taishi Imperial Father was among them:
Quickly reorganize our six armies and prepare for the important task of practicing martial arts.
Don’t let your guard down, rescue the South and punish the culprits.
The king ordered Yin to pass the order, telling Uncle Cheng to leave his father and obey the order.
The soldiers lined up on the left and right and warned the whole army to apply for military orders.
March quickly along the Huaihe River to patrol Xu Guo to find out the hidden situation.
Kill the culprit and bring peace to the people, and the three departments will take office and work diligently.
How majestic and great, the Holy Emperor personally goes to war,
Move forward calmly and calmly.
According to the tactics of war neither quickly nor slowly, Xu Fang panicked and messed up the camp.
Master Wang's power shocked Xu Fang, thundering down on his head,
Xu Fang was shocked by the commotion.
The king of Zhou vigorously used force, like the sky trembling with anger and thunder.
The vanguard troops were like tigers, and their roar shook the earth.
The army gathered at the Huaihe River, captured the stubborn enemies and forced them forward.
Cut off the road along the Huai River, and station Wang Division to defeat the stubborn enemies.
The king's division has a strong army of soldiers and horses, flying as fast as birds across the sky,
The momentum is like the turbulent waters of Jianghan.
Like the foundation of a mountain, it is difficult to shake, like the rapids of a river.
The military camps are lined up in a row, and it is difficult to know the bottom of the battle without victory.
Vigorously conquer Huaiyi.
The king's strategies were all right, and Xu surrendered.
Xu Guo surrendered and became unified, and victory should be the result of the emperor.
The rebellion in all directions has been put down, and the state of Xu came to the royal court.
Xu Guo had corrected his evil ways, and the king ordered his troops to return to the capital.
Appreciation:
The title of this poem is special. Most of the "Book of Songs" takes the first sentence of words as the title. Although some are not the first sentence, they are also words in the poem, and often The word "武" does not appear in this poem, so the poets have different opinions. "Preface to Mao's Poems" states that it means that there are constant virtues to establish military affairs, so it is a warning; Zhu Xi's "Preface to Poems" states that this statement has two meanings: it is okay to have constant virtues to establish military affairs, but it is not allowed to use military affairs as the norm. , so there is beauty but also discipline. Regarding this, Yao Jiheng's "General Theory of the Book of Songs" refutes: The martial arts of the extremely beautiful king in the poem have no martial meaning. Mao and Zheng also had no theory of King Jie, but the person who wrote the "Preface" was clearly a corrupt Confucian. Wang Zhi's "Shi Zongwen" states that since Nan Zhong, he has been writing about martial arts for many generations, so he is called Chang Wu: Fang Yurun's "Original Book of Songs" thinks that Chang Wu is the name of music. He said: King Wu defeated Shang, and music said "Da Wu". King Xuan Zhongxing, poetry It is called "Chang Wu", and it is a pleasure to write poems. Modern people may think that it is ancient and common, and that Chang Wu means martial arts, which is consistent with the purpose of the poem. Note: The "Preface" and Zhu's explanation are obviously far-fetched, and Yao's criticism is extremely correct. Wang Zhi misunderstood that Nan Zhong was from the time of King Wen, so he said this, which is not acceptable. However, the last two theories are more reasonable and can be used for reference.
This poem was written during the reign of King Xuan, as evidenced by two characters in the poem: one is Nan Zhong, who is also seen in "Chuche", and is also called Situ Nanzhong in "Lao Huiding", and "Nan Zhong" in "Han Dynasty". "Book of Characters" and "Ma Rong's First Letter" contained in "Book of the Later Han Dynasty - Biography of Pang Shen" both confirm that Nan Zhong was from the time of King Xuan. At the same time, Wang Guowei's "Guantang Jilin-Gui Fang Kun Yi Xie Kao" according to "Chuche" said that He He was in Nanzhong, and Xianxi was used in Xiang, and the Zhou Dynasty used military Xixi to do things, and those who saw it in books and utensils were probably in the reign of King Xuan However, after King Xuan's reign, there was no evidence of harpooning. Furthermore, based on the similarities between the writings in "Lao Huiding" and "Zhao Bohu Dun" written in King Xuan's time, it can be concluded that Nan Zhong must have been from King Xuan's time. The other is Cheng Boxiu's father. "Guoyu-Chu Yuxia" says that Li was in the Zhou Dynasty, and Cheng Boxiu's father followed him. When it was announced, he lost his official position and became the Sima family.
This poem praises King Xuan of Zhou for leading his troops to conquer Xu State, quelling the rebellion and achieving a major victory. The poet's narrative basically follows the development of events: in the first chapter, King Xuan appoints generals and deploys war preparation tasks; in the second chapter, he issues a battle plan to Uncle Cheng and his father through Yin. These two chapters focus on recording historical facts and explaining the important figures one by one. Although they are extremely concise, they clearly explain the situation, tasks, goals and even the route of march. This is naturally the masterpiece of the supreme commander, King Xuan. The poet uses the most concise writing style to express King Xuan's courage and commanding ability as he is confident and commanding. The third chapter writes about marching. The poet starts from our side: the emperor marches in person, calmly and calmly, and the soldiers march, unhurriedly, full of firm confidence that victory is in hand. The enemy, in the poet's writing, had a different scene: Xu Fang's camp was turbulent and frightened, so much so that it was like five thunders hitting the top, and it was in panic. One was calm, the other was panic, and the contrast between the two showed the great power of Master Wang, who had already gained the upper hand before the battle. The fourth chapter writes about Wang Shi’s attack on Xu Yi. The poet uses the wrath of the sky and thunder to describe the King of Zhou's vigorous use of force; he uses the roar of a tiger to describe the bravery of the officers and soldiers, trying to highlight the earth-shattering momentum of the king's division. Attacking Xu with this method is like Mount Tai pressing down on the top. Naturally, he is invincible in every battle and invincible in every attack. Look: Wang Shi quickly penetrated deep into the hinterland of the Huai River, cut off Xu Huai's connection, captured a large number of rebels, and then camped here to prepare for the annihilation of the enemy. There are eight sentences in the whole chapter, using "bi" in the front and "fu" in the back. In just a few strokes, the situation of the march is outlined, fully demonstrating the overwhelming advantage of Wang Shi. The fifth chapter writes about Master Wang’s incomparable prestige. The poet is full of passion, using exquisite word selection, connecting metaphors, arranging sentences, and soaking in pen and ink to sing about Master Wang. This is the most exciting part of the whole poem. Zhu Xi has an excellent analysis. He said: Like flying, like a Han, it is fast; like a river, like a Han, it is crowded; like a mountain, it cannot be moved; like a river, it cannot be controlled. Mianmian can not be cut off; wings can not be messed up. Unexpected means unknowable; unconquerable means unwinnable. Chapter 6 of "Collected Poems" writes about Master Wang's triumphant return and attributed it to the emperor. The poet first praised the emperor's plan and then said that the victory was the emperor's merit. Then he wrote about the king's order to return it, and the narrative sequence was in order. Wang Yue Hui Hui returns the response to the king's ministers at the beginning of the chapter. One reflects the complacency of today's victory; the other expresses the solemn mood of the former enemy. The front and back are in sharp contrast, connected from end to end, and the structure is perfect.
The sentence construction of this chapter is quite peculiar. The two characters Xu Fang are used alternately in double sentences and famous sentences. Yao Jiheng's "General Theory of the Book of Songs" commented: "The two characters Xu Fang are one above and one below in eight sentences, which is a very strange tune." Fang Yurun's "The Original Book of Songs" commented: The two characters "Xu Fang" are used interchangeably, which is very strange! The poet repeatedly mentioned Xu Fang, which shows his special attention and joy to this Pingxu victory. Xu was a large country in Huaiyi and had repeatedly challenged the imperial court. Now that he has surrendered and come to the imperial court, it is naturally extremely gratifying and must be talked about. At the same time, it was the emperor's personal expedition. How could the poet not magnify his contribution and publicize that Xu Fang has come, is together, and has come? Court, don’t come back. It can be seen that the continuous use of four Xu Fangs is not only due to the content, but also the need to express emotions and aspirations, and is not deliberately surprising. Zhu Xi once compared it with the previous chapter "Jiang Han" and said: In the previous chapter, he summoned the generals to go out and report the success, so he prepared words of praise for them; in this chapter, the king actually went there in person, so he repeated his words in the final chapter to attribute it to the emperor. . "Collected Poems", the appreciation and analysis of his works are actually higher than those of Yao and Fang, and he knows both what is happening and why.
Ancient Chinese narrative poetry is not very developed, but a poem such as "Chang Wu", although the details of the narrative are far less precise than the epics of ancient Greece and Rome, are still full of splendor, and its narrative is false. The ingenious combination with realistic writing is a special feature. In terms of poetic art, it seems to be comparable to the epics of ancient Greece and Rome. "Book of Songs: Xia Wu"
"Book of Songs: Xia Wu"
Xia Wu maintained Zhou, and there was a wise king in the world.
The third queen is in heaven, and the king is in Beijing.
The king's wife is in Beijing, and the world's virtues are sought.
Always follow your destiny and become a king.
The way to become a king is to descend to the earth.
Always say filial piety and think about it.
Meizi is a man, Yinghou Shunde.
Always say filial piety, Zhao Zai will obey.
Zhaozi came to promise and roped in his ancestral martial arts.
In the year of Wansi, he was blessed by heaven.
Congratulations from all directions.
In the year of Wansi, there is no assistant.
Notes:
1. Xiawu: inheritance from behind. Xia, after; Wu, inheritance.
2. Shi: generation. Philosopher King: A wise and wise monarch.
3. Three Empresses: refers to the three previous kings of Zhou, Tai Wang, Wang Ji, and King Wen. Afterwards, the king.
4. King: This refers to King Wu. Matching: The finger corresponds to the destiny.
5. Seek: pass, match. Ma Ruichen's "General Interpretation of Mao's Notes": According to the requirements, it should be read as "Qiu". 鑑, match, match. The reason why King Yan is matched with the capital is because he can match the world's virtues.
6. Yan: language particle. Fate: destiny.
7. Fu: convincing.
8. Lower soil: The lower land, that is, the human world. Style: role model, paradigm.
9. filial piety: the thought of filial piety to ancestors. This system uses filial piety to refer to all the virtues and summarize them all. Wang Yinzhi's "Jing Yi Shu Wen": Filial piety is a general term for virtue, and it does not mean filial piety to one's younger brother.
10. Principles: rules. This is called taking the previous king as the rule.
11. Mei: love. One person: refers to the Emperor Zhou.
12. Ying Hou Shunde: Wu Kaisheng's "Shiyi Huitong": Hou means Naiye; Ying means Dangye. Ying Hou Shunde, Yuyun Ying is Yide. The "Shui Jing Zhu" and other books believe that Yinghou was the son of King Wu and was granted the title of Ying (the place is southwest of Baofeng, Henan).
13. Zhao: bright, shining. Sifu: To advance late means to become a king. Ma Ruichen's "General Interpretation of Mao's Poems": "Guangya-Exegesis": "To obey, to advance, to move." "Ritual - Special Sacrifice - Food-Giving Ceremony" Note: Subsequently, the host will be the latter. This is because he knows that he will advance backward if he obeys.
14. This is: I agree. Ma Ruichen's "General Interpretation of Mao's Poetry Biography": This and Zaigu have the same voice. Lai Xu: Same as Lai Jin. Ma Ruichen's "General Interpretation of Mao's Poetry Biography": Xie Chen's book quoted it as "Zhao Zai Lai Yu", Xu and Yu's sounds have the same meaning, so they can be used interchangeably. When Zhaozai came, Xu You went to Zhang Zhaozai to serve as his heir.
15. Rope: Cheng. Wu: Footprints. Zuwu refers to the virtues of ancestors.
16. Yu: Words of exclamation. Si: auxiliary word.
17. Hu: blessing.
18. Buya: Ma Ruichen's "General Interpretation of Mao's Poems": Buya means the inversion of the poem. Whenever the "Poetry" says "Ya Bu", the sound of "Ya" and "Hu Bu" will be turned around, and it will still sound like "Hu Bu Ye".
Translation:
The only country that can succeed is Zhou State, which has kings and sages from generation to generation.
The spirits of the three ancestors are in heaven, and King Wu lives in Haojing.
King Wu was paired with Tian and lived in Haojing, and his virtue was comparable to that of his ancestors.
The destiny of God is really long-lasting, and becoming a king is also convincing.
King Cheng is also convincing and can serve as a good example to the world.
Be filial to your ancestors and your virtues will last long, and your virtues will last forever.
A person who loves the emperor can fulfill his virtues.
Being filial to one’s ancestors brings great virtue, and being bright and shining is good for those who make progress.
It is better to shine brightly and follow the footsteps of our ancestors.
It lasts for tens of millions of years, and you can enjoy the great blessings from God.
Enjoy the great blessings from God, and the princes from all over come to congratulate you.
It has lasted for tens of millions of years, and there is no one to help me.
Appreciation:
"Preface to Mao's Poems" says: "Xia Wu", following the text, King Wu has a holy virtue, and he has received the destiny again, so he can show the achievements of his ancestors. Zheng Jianyun: It was developed following the work of King Wen. Chen Huan's "The Biography of Shi Mao" adds: Wen means literary virtue. There was literature and virtue in the world above King Wen, and King Wu succeeded him, which is called successor. In the Song Dynasty, after Lu Zuqian and Zhu Xi, there were other interpretations of "Xiawu", such as Yan Can's "Shiji" and Dai Xi's "Continuation of Lu's School Reading Poems". Some people thought that Xiawu did not advocate martial arts, but had the meaning of Yan Wu, or It is believed that if you lower yourself to martial arts, you will cultivate your virtues in the world, and to use martial arts as your next level. Confucian scholars in the Qing Dynasty interpreted this poem. Chen Qiyuan's "Ancient Collection of Mao's Poems", Dai Zhen's "Supplementary Notes to the Book of Songs", Hu Chenggong's "Postscript to Mao's Poems", etc. all adhered to Mao and Zheng's theory, while Weng Fanggang's "Poetry Supplementary Notes" and Guifu's "Zha Pu" and others agree with the theory of Song Confucianism. According to the text of the poem, Mao and Zheng are correct in saying that they do not advocate martial arts and use military force as their subordinate. This is too far-fetched and cannot be trusted. Modern Chen Zizhan's "The Book of Songs Zhizhan" says: "Xia Wu", King Kang ascended the throne, and the princes came to congratulate him, praising the virtues of the previous kings Taiwang, Wang Ji, and Cheng Wang, and writing it in line with the filial piety that King Kang was good at. If this poem was not written by Shi Chen, it was a congratulatory message. This statement comes from Lu Kuixun's "Lu Tang Poetics". Lu confirmed this poem with scriptures such as "Shang Shu", saying that "Xia Wu Wei Wei Zhou" is just like the "Long Hair" "Zhi Zhi Wei Shang". Yongyan is destined to be the king, and the successor is Zhaozai. That is what "Gu Ming" says, you are commanded to train your heir, and you will be the king of the Zhou Dynasty. Bringing his ancestors and martial arts, that is, the light training of civil and military officials. Come from all directions. Congratulations, that is, the "Kang Wang Gao" says that all the princes are clothed with yellow and vermilion, and they are offering Gui and coins; if there is no assistant, it is said that Taibao leads the western princes to the left of the Yingmen, and Bi Gong leads the eastern princes to the right of the Yingmen. Chen believed that his analysis was based on the classics, which was not without evidence. This is based on what Lu and Chen said.
The chapter structure of "Xia Wu" is very neat and rigorous, progressive and orderly. The first chapter first talks about the Ming Dynasty in the Zhou Dynasty, and then praises King Tai, Wang Ji, King Wen and King Wu. The first two sentences of the second chapter praise King Wu, and the second two sentences praise King Cheng. The third chapter praises King Cheng for his ability to imitate his ancestors. Chapters 4 and 5 praise King Kang for inheriting the virtues of his ancestors. Chapter 6 concludes with the congratulations from princes from all over the world, which fully demonstrates the purpose of the late king of the United States to congratulate the current king. In terms of rhetoric, this article is particularly good at using the thimble figure of speech, and brings the effectiveness of the thimble figure to the extreme. The first and second chapters are connected with the thimble of the king’s concubine in the capital, the second and third chapters are connected with the thimble of Cheng Wangzhifu, the fifth and sixth chapters are connected with the thimble of receiving heaven’s Hu, and the last sentence of the fourth chapter is Zhao Zai Si. "Fu" has the same meaning and structure as the first sentence of Chapter 5, "Zhaozilaixu", and can be regarded as a quasi-thimble hook connection. The first chapter of "Daya", "King Wen", is also good at using thimble rhetoric, but it is not as sophisticated as "Xiawu" in its sophisticated format. Moreover, the first three chapters of this article are connected in a thimble grid to form a group of praising the old kings, and the last three chapters are also connected in a thimble grid (or quasi-thimble grid) to form a group of praising the present king. 3. The third sentence of each chapter 4, "Eternal filial piety", can be maintained up and down. This deliberately clever structure is almost unprecedented. Its rhythm and rhythm are beautiful and harmonious, which effectively avoids the negative aesthetic effects caused by the rigid words of temple literature praising virtues, allowing readers to face this performance in "Daya", The common texts in "Song of Zhou" that praise the Zhou kings and current kings can still produce a certain amount of aesthetic pleasure. In his book "Art", the British literary and art theorist Clive Bell made the famous assertion that art is meaningful form. Indeed, the importance of form in literary and artistic works cannot be overemphasized. It’s understated that sometimes, form itself is beauty. After reading "Xiawu", readers may soon forget the words of praise in the poem such as the philosopher king, Shide, Fu Ming, Shunde, etc., but the formal beauty of its composition and structure will remain fresh in their memory. "The Book of Songs: Yin Wu"
"The Book of Songs: Yin Wu"
He defeated Yin Wu and attacked Jingchu.
Go deep into its obstacles and journey through Jingjing.
There is a way to cut it off and express the thoughts of Tang and Sun.
Jingchu, the daughter of Wei, lived in Nanxiang.
In the past, there was a soup, and Di Qiang came from there.
No one dares not to come and enjoy it, no one dares not to come to the king.
It is said that business is constant.
The destiny of heaven was many, and it was Yu’s achievement that the capital was established.
Every year brings things to an end, so don’t let disaster happen.
Farmers will be bandits.
Heaven has decreed that people should be imprisoned and the people should be strict.
Don’t be arrogant or arrogant, and don’t dare to be lazy.
I was ordered to live in the lower country, and the feudal society was blessed.
Shangyi is spread out in all directions.
The sound is loud and the spirit is flowing.
Longevity test and peace of mind, to protect my future life.
Zhi Bijingshan, Songbo Wanwan.
It means breaking up or moving, Fang Chu means piety.
There are balsa trees in the pine trees, and there is leisure when traveling in the pine trees.
Sleeping in a hole.
Notes:
1. Tart: brave and martial appearance. Yin Wu: Wu Ding, Emperor Gaozong of the Yin Dynasty, was a leader of the Zhongxing Dynasty. He once appointed the sage Fu Shuo as his prime minister, and continued to use troops against the Shanggongxiakou, Fang, Tufang, Guifang, Qiang, and Zhou tribes in the northwest. Reigned for fifty-nine years.
2. Jingchu: the Chu State of Jingzhou. "Historical Records-Chu Family": Wu Hui resurrected Lu Zhong.
Lu Shengsheng had six sons, the eldest of whom was Kunwu; the second was called Shenhu; the third was named Pengzu; the fourth was named Huiren; the fifth was named Cao; the sixth was named Jilian, whose surname was Mi, who was the successor of Chu. The Kunwu clan was promoted to Hou Bo in the Xia Dynasty, and Tang destroyed it in the Jie Dynasty. The Peng Zu family was called Hou Bo during the Yin Dynasty, and was destroyed at the end of the Yin Dynasty. During the reign of King Wen of Zhou Dynasty, the descendants of Ji Lian were called Wan Xiong. Wan Xiongzi served King Wen, and died early and early. His son is called Xiong Li. Xiong Li gave birth to Xiong Kuang, and Xiong Kuang gave birth to Xiong Yi. When Xiong Yi became king of the Zhou Dynasty, he was an industrious heir in literature and martial arts. Xiong Yi was granted the title of a Chuman and granted him the land of his son. His surname was Mi and he lived in Danyang.
3. 癙: the same depth. The ancient character "Shen" was originally written as "Tu", and the official version was changed to "癙".
4. Pei: The other form of 捊, Tongjiu, capture.
5. Tang Sun: refers to Wu Ding, a descendant of Shang Tang. Thread: merit.
6. Female: Same as you.
7. Township: leading to, this is simply called direction.
8. Zibi Di Qiang: Zi, Jude; Di and Qiang are remote ethnic groups scattered in the present-day Northwest Narrow West, Gansu, and Qinghai.
9. Chang: long. Chang is the character for Shangsheng, which has the same ancient pronunciation as the character Chang, so it can be interpreted as Chang.
10. Duopi: many princes and kings.
11. Performance: clear path.
12. Lai Pi: It still means coming to the king or coming to the court.
13. Disaster: read the same as relegated, meaning condemnation.
14. Solution: Same.
15. Yan: Fellow, respectful.
16. Don’t be arrogant and don’t be indiscriminate: Mao Zedong said: Don’t be arrogant in rewards and don’t be indiscriminate in punishment.
17. Seal: Mao Zhuan: Da Ye.
18. Shangyi: refers to Xibo, the capital of the Shang Dynasty. "Historical Records - Yin Benji" justice: Tang moved from Nan Bo to Xi Bo, Zhong Ding moved to Xun, He Dan Jia lived in Xiang, Zu Yi lived in Geng, Pan Geng crossed the river, and lived in South Xi Bo. These are the five migrations. Wuding, Emperor Gaozong of the Yin Dynasty, was the leader of the ZTE after Pan Geng. At that time, he established his capital in Xibo, which is now Yanshi, Henan. Wings: The grand appearance of the capital.
19. Extreme: criterion.
20. Zhuo Zhuo: Describes the bright and bright spirit.
21. Later generations: It still refers to future generations.
22. Jingshan: Chen Huan's "Biography of Mao": According to today's Yanshi County, Henan, there is Goushi City, and there is Jingshan twenty miles south of the county, which is the Jingshan in this poem.
23. Wanwan: describes the straight and straight pines and cypresses.
24. Fang: Yes. Qian: Ma Ruichen's "General Interpretation of Mao's Poems": Qian should be read like Qian Liu's Qian. Qian Liu, chop.
25. Jie: square rafter. Stiles: The appearance of wood.
26. Brigade: It should be interpreted as a display according to Mao's biography. Youxian: Xianxian, great appearance.
27. Sleeping: This refers to the sleeping temple built by Emperor Gaozong of Yin. In ancient times, the dormitory temple was divided into two parts. The place in the back where memorial tablets and ancestors' relics were parked was called the dormitory, and the place in the front where sacrifices were made was called the temple. Kong: Very.
Translation:
King Wu Ding of Yin was brave and brave, and it was he who raised an army to attack Jingchu.
The king's division went deep into the enemy's dangers, and many Chu soldiers were captured.
Sweep the territory ruled by Jingchu, and make great contributions to the descendants of Chengtang.
You, a remote place called Jingchu, have lived in southern China for a long time.
Once upon a time, Chengtang established the Yin and Shang Dynasties, and those distant peoples came to visit the Di and Qiang.
No one dared not to come to offer sacrifices, and no one dared not to come to pay homage to the king.
King Yin is actually the leader of the world.
God ordered the princes to pay attention and build the capital where Dayu controlled the floods.
Come to court and offer sacrifices on time every year, without being blamed or looked down upon.
Manage agriculture well.
God ordered King Yin to monitor, and the people below acted respectfully.
Rewards should not be exceeded and punishments should not be indiscriminate. No one dares to neglect his or her life.
The king’s orders are sent to the princes, and the feudal states in all directions are blessed and enjoyed.
The capital of the Yin and Shang Dynasties was magnificent, and it was a model for the world.
Wu Ding has a great reputation, and his power is bright and clear.
Enjoying both longevity and well-being, it is he who blesses our descendants.
Climbing to the top of the Jingshan Mountain, the pines and cypresses stand tall and tall.
Cut it in pieces, move it far away, peel and peel it to make it perfect.
The long pine wood is made of square rafters, and the pillars are arranged in a thick and round shape.
The temple was completed and the gods were at peace.
Appreciation:
The poem "Yin Wu" is the last chapter of "Song of Shang" and the last chapter of the 305 chapters of "The Book of Songs". "Mao Shi" The summary of this chapter written by "Preface" is "Sacrifice to Gaozong", which is said to be a poem for merchants to worship Emperor Gaozong of Yin Dynasty and praise Wu Ding. However, Wei Yuanben's poems by the Three Masters say: In the fourth year of the Spring and Autumn Period, the Duke of Qi and the Duke of Song attacked Chu. This poem and "Song of Lu" by Jing Shu both call for the mausoleum to resist Chu's attack. At the same time, they share the same words. Therefore, Duke Xianggong of the Song Dynasty composed an ode to praise his father, Duke Huan. "Shiguwei" and Wang Xianqian's "Collection of Poems of Three Schools of Poetry" believe that Wei's theory is the final word on this poem, and Mao's preface is false, which is not enough to distinguish.
However, Wu Kaisheng's "Poems and Meanings" says: A study of the five poems in "Ode to Shang" is all about great virtues and is not suitable for the Song Dynasty. Moreover, his poems have thousands of miles of territory, but they are only limited by the people. They are ordered to the lower countries and feudalism. Jue Fu and other words, this is no longer a matter for the princes, and there is no doubt about the preface. Fang Yurun's "Original Book of Songs" also pointed out: It may be suspected that there was no Chu during the Shang Dynasty, but everyone knows that "Yu Gong" states that Jing and Hengyang are Jingzhou, and Chu is Southern Jing. Moreover, "Yi" says that Gaozong defeated ghosts in three years, which is consistent with this poem that penetrates into its obstacles. Guifang belongs to the state of Chu. The key to discernment is to follow it.
Yin Gaozong was the leader of the Zhongxing Dynasty after Chengtang. His achievements are recorded in "Historical Records - Yin Benji": Emperor Wu Ding came to the throne and wanted to revive Yin, but he failed to find any help. After three years of silence, political affairs were decided by Zhong Zai to observe the national style. Wu Ding dreamed of a saint at night, named Shuo. Looking at all the ministers and officials based on what I saw in my dream, they are all wrong. So Nainai sent hundreds of workers to camp in Qiu's wilderness, and he was able to tell Fu Xian and Fu Yanzhong. At that time, it was said to be Xu Mi, built on Fu Jian. Seeing it in Wu Ding, Wu Ding said: "Yes." After he got it and spoke to it, he became a sage and regarded him as a minister, and the Yin Kingdom was in great power. Therefore, he was given the surname Fu Xian and his nickname was Fu Shuo. Emperor Wu Ding offered sacrifices to the emperor and made soup. Tomorrow, a flying pheasant climbed onto the cauldron and died, which made Wu Ding afraid. Ancestor Ji said: Don't worry, king, and cultivate political affairs first. When Wu Ding cultivated his political integrity, the world became happy and prosperous, and Yin Dao was revived.
The purpose of this poem "Yin Wu" is to praise the great achievements of Yin Gaozong in inheriting Chengtang's business through the ceremony held at the completion of Gaozong's dormitory temple.
The whole poem has six chapters, chapters one, four and five contain six sentences, chapters two and six have seven sentences, and chapter three has five sentences. The first five chapters describe the resurgence of Emperor Gaozong of Yin Dynasty by Wu Ding, and the last chapter describes the completion of Emperor Gaozong's temple.
The outstanding feature of this poem in terms of artistic expression is that each chapter has its focus of description. The first chapter talks about Wu Ding's achievements in attacking Chu. The two sentences "Tat Yin Wu and attack Jingchu vigorously" show Wu Ding's bravery and speed in using troops against Chu. Going deep into the mountains, entering into the obstacles, and traveling through the thorns, it is written that Wu Ding's army achieved successive victories while breaking through the dangers and obstacles. There is a section on Tang and Sun's thoughts, which specifically points out that the reason why Wu Ding was able to conquer the land of Jingchu was because he was a descendant of Cheng Tang and should make a difference. The second chapter writes about Wu Ding’s admonishment to Jing Chu. Wei's daughter, Ru, Jingchu, lives in the southern part of the country. Xiang and Er's sentence point out that Jingchu should bow its head and obey orders based on its geographical location. In the past, there was a soup, and Di and Qiang came from there. Don't dare not come to enjoy, don't dare not come to the king, saying business is the norm. This is based on the precedent of Cheng Tang's conquest of Di and Qiang to warn Jingchu to surrender, which can be said to be both hard and soft. The third chapter has only five sentences, and there may be some missing text. It is about the coming of princes from all over the world. It is said that Yin Wuding followed the destiny to rule the princes, so the princes went to the country to meet the emperor and diligently managed the farming in the fiefdom, which were their duties. Chapter 4 further states that Wu Ding was the master of ZTE who was appointed by heaven, and the people could only keep to themselves and act in accordance with the decrees of the Shang Dynasty. Chapter 5 describes the grand occasion when Xibo, the capital of the Shang Dynasty, was located in the center of the country. This was the place where Yin Wuding, the leader of the Zhongxing Dynasty, strategized and won the battle thousands of miles away. Therefore, two poems are used to exaggerate it: Wu Ding reigned for fifty-nine years. It is not an exaggeration to say that he was brilliant and brilliant. The last chapter describes the construction of Gaozong's dormitory temple, and uses two lines of poems such as "Zhi Bijingshan" and "Songbai Wanwan" to compare the scene. It is not only vivid but also symbolic, symbolizing the immortal achievements of Yin Wuding's ZTE.
This poem also has its own characteristics in rhyme. In the first chapter, every sentence uses rhyme. Wu, Chu, Zu, Lu, Suo, and Xu have the same rhyme as Ye Yubu. In the second chapter, except for Weinu Jingchu, one sentence does not use rhyme, and the rest of the sentences use rhyme, such as Xiang, Tang, Qiang, and Xiang. , Wang, and Chang rhyme with Ye Yang; in the third chapter, the rhymes are used in every sentence, Pi, Ji, Pi, Shiban,, Jiechi, which are the common rhymes of Xizhi; in the fourth chapter, the rhyme is used in every sentence, and the rhyme is changed before and after, and the supervisor , Yan, Lan, and Lie are the rhymes of Tan Yang, Guo, Fu, Ye Zhibu rhyme; Chapter 5 uses rhyme in every sentence, changing the rhymes before and after, Yi, Ji Ye Zhibu rhyme, Sheng, Ling, Ning, Sheng Ye Gengbu Rhyme; the sentences in the last chapter use rhyme, Shan, Wan, Qian, Qian, Zhi, Xian, An Ye Yuanbu rhyme. Since the last chapter uses Yuan rhyme to the end, it can exaggerate the festive atmosphere of the completion of the ancestral temple. "The Book of Songs: Chang Di"
"The Book of Songs: Chang Di"
The beauty of Chang Di is unshakable.
There is no better person than a brother.
The power of death and mourning, brother Kong Huai.
The original Xi has passed away, and my brothers are asking for help.
The order of the spine is still there, and the brothers are in urgent need.
Every time I have a good friend, I will always sigh.
Brothers are jealous of each other and guard their affairs outside the wall.
Every time there are good friends, there will be no enemies.
The chaos and chaos are calmed down, and there is peace and tranquility.
Although we have brothers, why not be friends?
Bi'er Jidou, the drink of wine.
Now that we are brothers, we are happy and happy.
My wife is a harmonious couple, like a drum and a harp.
Brothers are both peaceful and harmonious.
It’s good for your family and your wife’s money.
Is this a picture, or is it so?
Notes:
1. Common image: Tangli tree. Hua: Flower.
2. E: Same as calyx, flowers and plants. Weiwei: The appearance of brightly colored flowers. No: Wouldn’t it?
3. Wei: fear.
4. Kong Huai: I miss you very much.
5. Pei: accumulation.
6. Chiling: the name of a water bird.
7. Condition: increase.
Yongtan: Long sigh.
8. Yan: quarrel. Angry at the wall: quarreling at home.
9. Wu: Same insult, bullying.
10. Steaming: Yes. Rong: Help.
11. Health: a modal particle with no real meaning.
12. Best friend: furnishings, display.
13. 饫yu: Having enough food and wine.
14. Ru: close.
15. Xi: Juhe.
16. Zhan: Long lasting.
17. Children: children.
18. Research: thinking. Picture: planning.
19. You: Indeed, indeed.
Translation:
The flowers on the Tangli tree are blooming, and the flowers and grass are shining brightly.
Look at the people in the world today, no one is as close as a brother.
The arrival of death and mourning is the most terrifying thing, and only brothers are the most concerned.
The dead bones are buried in the dirt in the wilderness, and the pain is sought at the brother's grave.
Magpie flies down onto the field, and brothers rescue each other in distress.
Although there are relatives and friends, it will only make people sigh.
Brothers are quarreling at home and encountering foreign aggression and resistance.
Although there are relatives and friends, they will not come to help.
After the death and chaos subsided, life was peaceful and peaceful.
Although we have brothers and sisters, a blind date is not as good as a friend.
Arrange the bowls, cups and plates, and feast with wine and food.
Brothers and relatives are all reunited, getting close to each other in harmony and joy.
Wife and children live in harmony, just like the sound of harp and harp in harmony.
Brothers and relatives reunite and stay together happily and in harmony.
Your family is well arranged, and your wife and children are happy.
If you think about it carefully, it is really inspiring.
Appreciation:
Today it may be difficult for us to experience brotherly love. This is not only due to the increasing number of only children and the lack of this kind of real feeling, not only because modern material civilization has deepened the gap between people, but also because even in terms of kinship, the affection between brothers has always been Not as direct and profound as my wife and children.
This raises a question: why did the ancients value and emphasize brotherhood so much? What are the reasons? I'm afraid it's difficult for us to answer this question with certainty. Concepts always change beyond the limits of our imagination.
If you think about it seriously, there must be a blood relationship factor. After all, brothers come from the same blood, just like melons on the same vine or flowers on the same plant. This is different from the relationship between husband and wife. Husband and wife is the union of two people with different blood ties. The relationship between the two is one thing. The feelings are changing, and the blood relationship is another thing. Secondly, it is probably related to the concept of patriarchal society. Men are the protagonists in social life, and everything from the country to the family is dominated by men. Men are also the protagonists in carrying on the family line, much more important than women. Since the brothers play the important role of these dual protagonists, they naturally need to be taken seriously and emphasized in the concept. In contrast, we rarely see the emphasis, emphasis, and celebration of sisterhood on the same level of blood.
In fact, brotherly discord often occurs. The ancients said that brothers are jealous of each other, which should be a relatively common phenomenon. For example, we hear more about couples loving each other but less about couples being jealous of each other. As the protagonists in family and social life, brothers are bound to have conflicts over issues of interest, such as property inheritance rights, alimony obligations, property division, etc. Sometimes the conflicts are more intense than conflicts with outsiders.
The relationship between brothers is obviously limited, and it mostly occurs when they are fighting off insults or relying on each other, or when compared with other men and friends in the perspective of social life.
Of course, we are not archaeologists and sociologists. It is their task to examine and study the reasons in detail. We can roughly understand brotherhood in a metaphorical sense. For us, the most important thing is the word family, whether it is the family relationship between brothers, parents and children, or the family relationship between friends, it is the extremely precious true love in the world that is being lost. In this sense, we understand that we are brothers and sisters. The expression “brothers” and “all brothers within the four seas” have more practical meaning to us.