Young kings tend to adopt a humble posture in the face of older ministers. King Cheng called himself a boy, admitting that he was still very incompetent and inexperienced, and said that he would study hard and accumulate time to achieve political maturity and take on the heavy responsibility of inheriting the great cause. However, the ministers could not ignore the young monarch because of this, and could even play with it, and King Cheng did not give up the right to raise and lower the ministers, nor did he have the slightest intention of weakening the daily surveillance of the state apparatus.

More importantly, King Cheng's self-discipline is to accelerate his own maturity with strong determination, that is, political sophistication, and then strengthen his control over his ministers. Cheng Wang, who is young and does not know how to understand the government, the ministers may have their own selfish intentions when treating him, but they will still have scruples about the regency of the Duke of Zhou. As for the gradually mature king, the king who concentrates on mastering the skills of governing the country and studying hard, the ministers can only be obedient and obedient to him, and there is always a fear of accompanying the king like a tiger.

Be cautious and don't forget, the heavens are the most obvious.

It's really difficult to maintain the destiny of heaven, don't say it's high above.

Things rise and fall by it, and it monitors it every day.

Think of me, a young man, dare not listen to disrespect?

There are achievements in the days and progress in the months, and the accumulation of knowledge is gradually brightening.

The ministers assisted me in taking on great responsibilities and showed me that I was good and virtuous in governing the country.

"Xiao Bi": Cheng Wang punishes the former and the latter

This is a poem of King Zhou Cheng's self-discipline and self-admonition.

Grasses and bees are easy to ignore, but they can also be poisonous to people. Stop believing in the docile wren, for it turns into a vicious bird in the blink of an eye. The country was overwhelmed by the change, the political situation was turbulent due to the death of King Wu, and King Cheng was too young and inexperienced to control.

The Duke of Zhou also became the king, and at this time, the king of Cheng was getting older, and he gradually became politically mature, and his confidence in personally ruling was also increasing. However, this confidence of King Cheng is not expressed in rhetoric, but through deep introspection. Therefore, King Cheng said: I must learn a profound lesson and make it a creed to avoid future troubles.

King Zhou's punishment of the former and the great intensity of the punishment before the punishment shows that his reflection is profound, and the firm lesson learned, which shows the determination of the queen. Although King Cheng does not show the purpose of punishment in the poem, it is already implied in the full description of the conditions before punishment. King Cheng deeply reflected that he had been deceived and victimized by superficial phenomena, had faced the threat of villains, and had experienced crises that were difficult to get rid of. But this is not inspired by this, and then pondered. At this time, King Cheng had successfully weathered the crisis, removed the threat, and more importantly, he had matured and would remain politically sober and determined to carry out the power of the Son of Heaven in order to consolidate his power.

Cheng Wang punished the former and the latter, in fact, it was a deterrent to the ministers, implicit but not revealing, which was in line with the identity of the Son of Heaven who reigned all over the world.

I must learn a profound lesson and make it a creed to avoid future troubles.

No longer ignore the grass and bees, only to know that the poison is self-inflicted.

Instead of believing in the small and supple wren, it turned into a vicious bird in the blink of an eye.

The country was overwhelmed by the vagaries of the country, and I seemed to be stuck in a bitter bush again.

"Zai Yun" (shān): The purpose of the Zhou people to develop agricultural production

This poem is a musical song sung by the king of Zhou when he sacrificed to the temple with the new grain after the autumn harvest, and it describes the process of the Zhou people's agricultural reclamation, sowing seeds until harvesting and worshipping ancestors, reflecting the hardships of labor and production and the joy of working together to obtain a bumper harvest, and illustrating that agriculture has been the foundation of the country since ancient times. Its content describes some of the agricultural production in the early Western Zhou Dynasty, and it is a chapter that has always been valued by historians. This poem provides credible information for the study of the social form of the Western Zhou Dynasty and the development of agricultural productivity. In modern times, its historical documentary value exceeds its own literary value.

When the Zhou people were reclaiming, some cut the grass, some cut the roots, and the soil was loosely dug up, and thousands of pairs of farmers were cultivating the land, all over the low-lying land and high-slope fields, showing a scene of enthusiastic spring plowing and large-scale production. Yun means to remove weeds in the field, and when used in conjunction with tillage, it is a propagation operation in the field. When cultivating land, the emphasis is on ploughing, that is, digging the soil. The two worked together to dig the soil, which was a method of farming in ancient times. How to exert strength in one place can take several forms, such as when digging tree roots, it is best to cooperate face-to-face; When digging a trench, you might as well stand shoulder to shoulder; When using agricultural tools to plough the ground, it must be a push and a pull. Thousands of pairs of peasants, from low-lying land to high-slope land, spread all over the fields, reclaimed a large area, and dispatched a large number of laborers, it seems that this should be a large-scale production of an organized and led collective nature.

The people who participated in the spring ploughing, men, women and children, all went out, the strong and weak laborers were on the field, and the beautiful women and sturdy young men ate and devoured in the fields, showing a vivid picture. The king of Zhou was the owner of all the land, but he only directly owned a large piece of land, and the land was divided into feudal feudalities, and he took tribute and had the right to take back the land at any time. Therefore, the feuded only has a longer period of time and a more fixed right of use, and the land lords distribute the land to their subordinates in the same form, so that it can be divided layer by layer, with the family as the basic unit. At that time, the family was actually a family, headed by the head of the family, and the brothers, children and grandchildren lived together for many generations, and this form of land distribution and family structure is reflected in the poem.

耒耜 (lěisì) is a kind of agricultural tool that turns the soil, and when sowing, the sharp rake is sown from the sunny field, and the seeds are covered with the soil. The sharp blades of the dragon are so sharp, and the fields in the south are plowed first, and the seeds of a hundred grains are sown, and the grains are full of vitality, and the admiration is full of joy. This also reflects the use of metal farming tools and the advancement of agricultural technology, which has led to the development of productive forces.

The seedlings grow slowly, and the Zhou people must be careful in this process. The small buds arched out of the ground, and the seedlings grew more and more luxuriant, full of joy in this admiration; The ears of grain droop long and long, and the Zhou people carefully managed and worked hard to promote the growth of the crop, showing enthusiasm for production.

When the harvest season came, there was a lot of grain to be harvested, and the open air was piled up in the threshing floor, trillions and billions of difficult to measure, describing the vast and boundless grain piled up in the open air, showing the joy of a bumper harvest. The above is about farming, from cultivation to harvesting, and below is about sacrifices and prayers.

The Zhou people used the harvest grain to make wine, and the wine making of the Zhou Dynasty was mainly used for sacrificial and Baili drinking, and it was not recommended to drink alcohol at ordinary times. The purpose of developing agricultural production in the Zhou Dynasty was to repay the ancestors, magnify the country, and protect and improve the people's lives, so the development of agricultural production was the basic national policy of the Zhou Dynasty.