(The following content is from Baidu Encyclopedia)
Contributing maintainer Chaoyangshanren
"Song of Zhou·You Gu" is the first collection of poetry in ancient China A poem from The Book of Songs. This is a song that the Emperor of Zhou used to worship his ancestors in the ancestral temple. It was written in the courtyard of the ancestral temple of the Zhou Dynasty. There were many musical instruments arranged. When all the instruments and musicians arrived, the ensemble began to play. The sound was loud and harmonious, and the gods of the ancestors came to appreciate and participate in the sacrifice. distinguished guests listened to the entire performance. The whole poem has one chapter and thirteen lines. The poem describes in detail the composition of the band, the arrangement of the instruments, the music is vividly described, and the scene is described as grand and grand.
Title of work: Song of Zhou·You Gu
Alias ??of work: You Gu
Year of creation: Western Zhou Dynasty
Source of work: "The Book of Songs" 》
There are blind eyes and blind eyes,
In the courtyard of Zhou⑵.
Set up business and office ⑶,
Chongya tree feathers ⑷.
Yingtian County Drum ⑸,
鉉笣巷妉⑹.
When ready, play ⑺,
Prepare the flute and pipe for ⑻.
The sound of chirping ⑼,
Suyong and Ming ⑽,
The ancestors listened.
My guest's violence has stopped,
I will always watch and be successful. [1]
⑴Zhou Song: The "Song" part in "The Book of Songs" is divided into "Zhou Song", "Lu Song" and "Shang Song". Songs are songs offered to the ancestral temple, with not only music but also dance. Thirty-one poems of Zhou's songs have been preserved. 罽(gǔ): blind person. This refers to the blind musicians of the Zhou Dynasty.
⑵ Courtyard: Courtyard, the vestibule of the ancestral temple, should refer to the courtyard built by Piyong in the Western Zhou Dynasty.
⑶ Industry: The large board on the crossbar on which musical instruments are hung is in a jagged shape. 虡(jù): A straight wooden frame for hanging bells, chimes and other musical instruments, with a karma on it.
⑷Chongya: The saw teeth carved on the crossbar of the ancient instrument stand were used to hang the instrument. Feather: Decorated with feathers. tree, insert.
⑸Response: snare drum. Tian: Big drum. County (xuán): the original character for "hang".
⑹鞉 (táo): a kind of standing drum. One is said to be a drum with two ears. Qing (qìng): a plate-shaped percussion instrument made of jade. 混(zhù): A wooden percussion instrument shaped like a paint bucket. The music begins with a clap. Yu (yǔ): namely "攔", a percussion instrument, shaped like a crouching tiger with serrated teeth on its back. Use a wooden ruler to scrape it to produce sound, which is used to stop the music.
⑺Already: Already. Prepare: Arrangements are ready. Nai: auxiliary word.
⑻Xiao: The ancient flute and today’s panpipe are made of rows of small bamboo tubes. Guan: Wind instrument, that is, an instrument such as a flute.
⑼喤(huáng)喤: The music is loud and harmonious.
⑽Suyong (yōng): The sound is harmonious and soothing.
⑾戾 (lì): arrival, arrival. Stop: final particle.
⑿Yong: End, always. Cheng: refers to the end of a song; or it can be interpreted as a piece of music. When one says this, it means the ceremony is over. Talk about achievement. [2][3][4][5][6]
Blind musicians lined up in rows and gathered in the vestibule of Zhou Temple.
The bell and drum stands are well arranged, and
the colorful feather stands are installed.
There are both small drums and big drums,
The chimes and chimes are ready.
Play when all the instruments are ready,
When all the flutes and pipes are ready, play.
The symphony of music is loud and clear,
The solemn and harmonious sounds are melodious,
The ancestors and gods come to appreciate it.
All the guests came,
the music was played and they all showed their appreciation. [2][3]
"Song of Zhou: You Gu" shows the grand occasion of the band playing in unison when the King of Zhou offered sacrifices to his ancestors. In the political life of the pre-Qin era, music played a particularly important role and was often closely related to rituals. "Book of Rites·Yue Ji" says: "Music refers to the harmony of heaven and earth; rituals refers to the order of heaven and earth. Harmony, so all things are transformed; order, so all things are different. Music is made by heaven, and ritual is made by earth. If there is too much control, there will be chaos; if there is too much control, there will be violence. If it is clear to heaven and earth, then rituals and music can be established. "King Wu of Zhou died of illness two years after he conquered the Yin Dynasty. When the king became young, Duke Zhou took charge of the affairs of the king. In order to maintain the rule of the Zhou Dynasty, Zhou Gongdan formulated a set of legal rituals and music systems, hoping to show the majesty of the conquerors through ritual music and dance, embody the hierarchy of slave society, and maintain the internal unity of the Zhou Dynasty based on blood and patriarchal relationships. The various relationships stipulated in this ritual and music system are extremely strict and cannot be violated or transgressed. This is the ritual and music system of Zhou Gong that is widely rumored in history books. "Zhou Song·You Gu" is a chapter describing composition. "Preface to Mao's Poems" says: ""You Gu" is the first to compose music and it is in line with the ancestors." "Zheng Jian" says: "The king begins to decide, and the ceremony is completed. Those who compose the music and combine it with all the music will play it."
In the Zhou Dynasty, there was a system of selecting congenitally blind people as music officials. According to the records of "Zhou Li Chun Guan Xuguan", the performers included "Gu Meng, forty people in the upper blind area, and 40 people in the middle blind area." "Hundreds of people, there are sixty people under the blind eye", totaling three hundred people; there are also "three hundred people who have recovered". Jia Gongyanshu said, "Those who have recovered their eyesight can use it to help their work." That is to say, they are equipped in the band. Sighted people serve as assistants to blind musicians. It can be seen that the scale of the royal band at that time was quite large.
"Song of Zhou: You Gu" is a record of the spectacular performance by the royal band. [2][3][4][5]
"Song of Zhou: You Gu" is a poem purely about the musical process. It not only shows the brilliant musical achievements of the Zhou Dynasty, but also shows the The people of Zhou Dynasty were "happy to be created by nature", so they could communicate with God's pious concept.
The first six lines of this poem describe the preparations of the blind musicians before playing. They placed the brackets and horizontal boards with nervous and skillful movements in the temple of Taizu of Zhou Dynasty. These racks used to hang chimes, pans and various drums are carved with exquisite patterns and decorated with five-color feathers. Then the musicians placed the various instruments in order. The reason why the poet describes the preparations and various instrumental facilities before the performance in detail is to show the grand occasion of "the beginning of music" and to highlight the emperor of Zhou's orthodox status as a conqueror and the majesty of the conqueror.
The four sentences "When everything is ready, play it" describe the situation of "putting all the musical instruments together to play it in the ancestral temple". The "music" of the pre-Qin era was a combination of singing, dancing, instrumental music, and the Six Dynasties Dance of the early Zhou system, which showed the achievements of Huangdi, Yao, Shun, Yu, Tang, and Wu, is a clear example. "Zhou Li·Chun Guan" records: When worshiping the gods, play the yellow bell, sing the song "Yunmen", and dance "Cloud Gate"; when offering sacrifices to the earth, play the Taizu, sing the song Yingzhong, and dance "Xianchi"; when worshiping, look around , played Gu Xi, sang Nan Zhong, and danced "Da Shao"; when offering sacrifices to mountains and rivers, played Rui Bin, sang Han Zhong, and danced "Da Xia"; when celebrating the first heir, played Yize, sang Xiao Lu, and danced "Da Shao" "; When enjoying the ancestors, they played Wu She, sang in response to the bell, and danced "Da Wu". There are clear regulations for performing different songs and dances on different occasions. What this poem describes is a ceremony to worship ancestors, and it is obviously a sacrificial dance such as "Dawu". According to records in "Le Ji" of later generations, the scene of dancing "Da Wu" was quite spectacular. However, the poet did not describe the dance scene here, but focused on the band's performance. In the quiet temple, there was a sound of blessing, and for a moment, the bells and drums rang in harmony, the flutes and pipes played in unison, and the shengs and reeds alternated. The atmosphere in the temple became more dignified and solemn.
The last three lines of the poem use dot painting to describe the ancestral gods of the Zhou Dynasty who came to the temple and the guests of the Zhou Dynasty enjoying the music. The gods and living people are depicted in virtual form, one real and the other virtual. The beautiful and melodious music and the soothing and peaceful rhythm are dyed through the way of sound transmission from the outside. Just as the gods and living people in the temple are intoxicated in the music, a sound The clear and sweet sound of the sound stopped the music, and the listener felt like he was waking up from a dream.
As a poem that expresses the "beginning of music composition", "Song of Zhou·You Gu" not only records in detail the instrumental equipment and performance conditions at that time, but also has valuable value in the history of Chinese classical music; Because this poem reflects the historical facts of making rituals and music in the early Zhou Dynasty, it has important historical value in the history of Chinese thought and aesthetics. More importantly, this poem has been passed down to this day without losing its artistic charm because it uses simple yet ingenious artistic techniques. The technique describes the ancestral temple music in the pre-Qin era and the psychology of music appreciators. Although there are only four words in "Yong Guan Jue Cheng", it vividly describes the listener's attitude of listening attentively, being still excited at the end of the song, and not realizing the passage of time. The first two parts of the poem describe various musical instrument facilities and performance conditions, using Fu method, while describing the psychology using virtual pens to convey the spirit. The author's ingenuity can be seen in the details, virtuality, reality, concealment and other expression techniques. , which makes the boring ancestral temple poems shine with vitality. These factors make this poem occupy its due position in the history of poetry.
Thirty-one Zhou Songs are all music poems, but the only poems that directly describe the scene of music playing are "Zhou Song·Zhi Jing" and "Zhou Song·You Gu". The poem "Song of Zhou·Zhi Jing" reads, "The bells and drums are singing, the chimes are blowing, the pipes are blowing and the generals are sending blessings, and blessings are brought to the generals." Although it is also written for music, it is also implemented in the specific content of offering sacrifices and blessings. Only "Zhou Song·You Gu" is almost purely composed of music. The last three sentences about "ancestors" and "my guest" also point out the "listening" and "viewing", which still boils down to the music itself. It can be seen that this music is Everything that "Song of Zhou You Gu" wants to express, and the meaning contained in this music, is clearly understood by the people present (the king of Zhou and his guests), the ancestors and gods of the royal family, and there is no need to add any further explanation in words. Therefore, the music composition written in "Zhou Song·You Gu" should be a regularly held ritual. "Book of Rites·Yue Ling": "The month of Jichun...is the end of the month. Choose an auspicious day to celebrate the great joy. The emperor will lead the three princes, nine ministers, princes and officials to see it in person." Gao Heng's "The Book of Songs" Annotation It is believed that this is the music described in "Zhou Song·You Gu". Judging from the scenes of music making and its regular holding, they are generally consistent, but there are also inconsistencies. First, Gao said that "Dahe Le in the ancestral temple is to bring together various musical instruments to play to the ancestors and hold a grand concert for the ancestors." Zheng Xuan's note in "Book of Rites·Yue Ling" says that "Da He Le is to "To help Yang Dawu transform the world, its rituals have died. Today, the emperor has replaced them with Dashe, and the prefectures and counties have replaced them with rural shooting rituals." The purpose is vague and specific; secondly, Gao said, "The king of Zhou and his ministers also came to listen." "Book of Rites·Yue Ling" says that the emperor led his ministers to watch, and the organizer of the concert was different. In addition, Gao said, "According to the "Book of Rites·Yue Ling", it is held once every March." The original text of "Yue Ling" is "the month of Jichun." "It's not "March" anymore. It can be seen that further research is needed to determine which ritual the music of "You Gu" is composed of. [3][4]
Zhu Xi of the Song Dynasty's "Collected Poems": "It is also a fu. The preface uses this as the beginning of the poem and is in line with the ancestors. The (first) two sentences preface it." (middle) Six sentences) "The above is the character Ye Gu." (The last five sentences) "The above is the character Ye Ting. It is like ninety percent of Xiao Shao.
Speaking alone about the latter of the two kings is like saying that Yu Bin is in power and I have guests, so I especially think it is a good ear.
"[1]
[1]? Zhu Xi. The Book of Songs. Shanghai: Shanghai Ancient Books Publishing House. 1987: 156
[2]? Translation and annotation by Wang Xiumei. The Book of Songs (Part 2): Yasong. Beijing: Zhonghua Book Company. 2015: 760-761. [3] Jiang Liangfu et al. Shanghai: Shanghai Dictionary Publishing House. > [4]? Zhou Xiaotian. An Appreciative Dictionary of the Book of Songs. Chengdu: Sichuan Dictionary Publishing House. 1990: 853-855
[5]? Zhou Zhenfu. Beijing: Zhonghua Book Company. -514
[6]? Li Shan’s Interpretation of The Book of Songs (Excerpt). Beijing: National Library Press. 2017: 367-368