The scholar hoped that the Youwang would realize the seriousness of the situation, and the scholar asked rhetorically: "Disasters are common, am I not affected?" The scholars intended to warn the king of You: When the catastrophe comes, how can there be eggs under the nest? Your king will also suffer from it, so sober up! It's still too late to change course. The scholars remembered the previous heroes of the dynasty, and hoped to come out to a wise and talented person like Zhaobo at the beginning, and correct the mistakes of King You, and turn the tide on the verge of falling over. And this is the same as the rebuke of the traitorous villain, the former virtuous ministers opened up the country thousands of miles away, and the traitors today lose hundreds of miles of land, this contrast truly reflects the huge difference in the situation between the present and the past.

The scholar looked at the Manchu officials and wondered, he wondered if there were still brave and loyal ministers in the present world, this was when the scholars were about to despair, and burst out with all their strength to pin on that last glimmer of hope.

Heaven is tyrannical and difficult to guard against, and disasters and famines have been reduced one after another. Famine was everywhere, and the disaster was severe, and nine out of ten rooms were in exile. The land is barren and hazelnut.

The crime from heaven is serious, and the thieves are fighting with each other. slanderous and disorderly government officials do not confess, faint and wicked, and want to cut off the country.

Fraudulent attacks are treacherous, but they don't know that they are stained. The gentleman is conscientious and diligent, and he has long been uneasy about this, but unfortunately his position is too low.

It is like when a dry year comes, and the grass in the field is not abundant, but it is like the withered grass that falls crookedly and falls. Look at the country like this, collapse and destruction are inevitable.

In the past, it was rich and now it is poor, and the disadvantages of the times are not so fierce. People eat coarse grains and white rice, why don't they retreat and live in the middle? The situation is getting worse.

Isn't it a day when the pool is depleted, and it doesn't start to be on the edge? When the spring water is dried up and the source is cut off, will it not begin in the middle? This scourge is too common, this situation is developing, am I not subject to disaster?

The first king was appointed as a king, and there was a like summoning the prince to assist the ministers. At the beginning, a hundred miles of land were opened, but now the land is damaged day by day. It's sad, it's sad, it's sad! I wonder if there are still old loyal ministers in the Manchu Dynasty today?

蟊 (máo)

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At this point, we have finished writing all the poems in the "Book of Songs". In ancient times, "Ya" and "Xia" were interconnected, and the Western Zhou Dynasty called the area directly ruled by the dynasty Xia, so Yashi was the poetry of Wangji of the Western Zhou Dynasty. The poems are divided into two parts: "Xiao Ya" and "Da Ya", and the content of the poems mainly reflects the life and thoughts and feelings of the aristocratic class: first, it praises the historical achievements of the ancestors of the Zhou people; the second is to glorify the rulers and depict the luxurious life of the aristocratic class; The third is to express worries and dissatisfaction with social injustice and dark phenomena.

"Xiao Ya" has a total of 74 articles, "Daya" has a total of 31 articles, a total of 105 poems, most of which are the works of court officials and ministers, but there are also a large number of poems that denigrate the evils of the times and complain about the world. The language of "Xiao Ya" is vivid and lyrical, which is the essence of "Ya Shi". "Daya" is mostly a hymn that celebrates the lavish life of the ruling class; "Xiao Ya" is mostly a satirical poem, expressing the grievances of the lower nobles. In terms of style, "Daya" is graceful and luxurious, and the taste of poetry is not strong; "Xiaoya" is vivid and lively, and the artistic value is relatively high.

After writing "Ya", we now move on to the last part of the "Book of Songs" - "Song".

"Ode" is a dance song for the worship of the temple, and the content is mostly to praise the deeds of the ancestors. The poems of "Song" are divided into "Song of Zhou", "Song of Lu" and "Song of Shang", a total of 40 poems, all of which are works of aristocratic literati. From the perspective of time, most of the poems in "Song of Zhou" and "Daya" were produced in the early Western Zhou Dynasty; A small part of the poems in the "Daya" and most of the poems in the "Xiaoya" were produced from the late Western Zhou Dynasty to the eastward migration; Most of the poems in the "National Style" and the "Lu Song" and "Shang Song" were produced in the Spring and Autumn Period.

Next, let's take a look at these "Ode" poems.

Zhou Song Qing Temple

There are a total of 10 poems in "Qing Temple", they are "Qing Temple", "Weitian's Destiny", "Weiqing", "Liewen", "Heavenly Works", "Haotian Destiny", "I Will", "Shi Mai", "Zhijing" and "Siwen".

"Qing Temple": a musical song to worship King Wen

The Book of Songs has four beginnings, and the Qing Temple is the beginning of the Song. This poem is a song of the Song of Zhou led the ministers to sue the King of Wen and return the government to the king after the completion of the construction of Luoyi in the Zhou Dynasty, and expressed the gratitude to the ancestors of the Zhou people for their merits and the desire to continue the virtue forever, strengthened the sacred concept of the Zhou people's heavenly mandate and royal power, and marked the final establishment of the legal system of the Zhou Dynasty. This poem was an ode to the merits of King Wen of Zhou, and later became a common dance music for grand sacrifices and other major events in the Western Zhou Dynasty.

Ji Chang, the king of Zhou Wen, was Xibo at the end of the Yin Shang Dynasty, and Xibo was a kind of knighthood. King Wen reigned for 50 years, he inherited the career of Hou Ji and Gong Liu, followed the rules of Gu Gong's father and Ji Li, practiced benevolence and righteousness, respected the elderly, and loved the young. Xibo secretly did his own good, recruited talents, Jiang Ziya, Xinjia and many other wise men came to submit, and successively crusaded against the dog Rong, cut down the dense and Chong, and moved the capital from Qixia to Fengdi, laying a solid foundation for the further growth of the Zhou tribe. When King Wen was alive, although he did not realize his desire to destroy Shang and establish Zhou and unify the Central Plains, he was good at governing national affairs, which made the Zhou tribe show its credibility and prestige to the outside world, and paved the way for his son Zhou Wu Wang Ji Fa to conquer and rejuvenate the country. Therefore, in the minds of the Zhou people, he has always been a founding sage with prestige and sacredness.

The solemn and quiet temple, how solemn and glorious the ministers who assisted in the sacrifice!

Many officials gathered together adhered to the virtues of King Wen.

In order to praise the spirit of King Wen in the sky, he ran and worked in the temple with agility.

King Wen's virtue is really outstanding and beautiful, and he will never be forgotten!

"The Destiny of Weitian": Conform to the teachings of King Wen

This ode is a work dedicated to King Wen, and it can be divided into two parts from the perspective of content, the first part is to say that King Wen obeys the mandate of heaven and has pure morality. The latter part says that King Wen's virtue was passed on by future generations, and future generations should follow King Wen's legacy and carry forward King Wen's virtue, indicating that conforming to King Wen's legacy is the best consolation to King Wen. The poem praises King Wen's virtue and worship his virtues, which is the inevitable theme of the creation of sacrificial dances and songs after the regency of the Duke of Zhou and the determination of the rules and regulations for sacrificing King Wen.

It is the destiny of God, how solemn and unstoppable.

How solemn and glorious, King Wen's moral character is extremely pure.

Good things give me peace, and I accept the favor and keep it in mind.

Following the line and policy of King Wen, the future generations will implement it wholeheartedly.

"Weiqing": King Wu followed the law of King Wen to win the world

This is a poem sung at the scene of the sacrificial ceremony, singing the virtues of King Wen. The so-called virtue of King Wen is to correctly describe the laws of heaven, thus breaking the fatalism of Yin Shang. Beginning with King Wen, the right to sacrifice was also transferred from the Shang King to the hands of the princes and monarchs, and people no longer had to participate in the sacrifice just when the Shang King sacrificed. The fact that people were able to perform their own sacrificial ceremonies showed that they longed for freedom and longed for themselves to be able to pray to the heavens freely, which was a great thing in the Yin Shang Dynasty, which used the suzerain-god to rule strictly.