and weeds and trees, and ploughed the fields to loosen the soil. Thousands of pairs of peasants went to the ploughing fields, the depressions and the slopes.

The head of the family brought his eldest son, and the younger generations also came, including strong men and hired workers, and the sound of eating was loud in the field.

The women are gentle and delicate, and the lads are so strong. The sharp blades of the rak are many sharp, and the field in the south is plowed first.

Sow the seeds of a hundred grains, and the grains are full of vitality. The small buds have been arched out of the ground, and the seedlings are so beautiful.

The seedlings grow more and more luxuriant, and the ears of grain droop long and long. There is a lot of grain harvested, and the open air is piled up in the threshing floor.

Trillions and billions are difficult to measure, making sake and sweet sake. Sacrifice to the ancestors and complete the sacrifice of a hundred rites.

The sacrificial food is fragrant, and it is the glory of our country. The sacrificial pepper wine is fragrant, and the old man is blessed with good health.

It's not just now, it's not just this year, it's been like this for eternity.

"Liang Yun": Tian Jiale Tu

This poem was produced in the early Western Zhou Dynasty, that is, in the context of the great development of agriculture in the Cheng and Kang periods. Later, through the efforts of King Wen of Zhou and King Wu of Zhou, the father and son of King Wen of Zhou and King Wu of Zhou, the decadent rule of the Yin Dynasty was finally ended, and the Western Zhou Dynasty was established with the call of respecting heaven and protecting the people, thus liberating the productive forces to a certain extent and improving the enthusiasm of slaves to engage in large-scale agricultural production.

This poem is a true portrayal of the large-scale agricultural production of the Zhou Dynasty at that time, and in the poem, we can see that the plowshares used by the serfs at that time and the tools used to hoe weeds were made of metal, which is already a great progress. The poem traces the scene of spring ploughing and summer ploughing, the scene of the harvest in autumn, and finally writes the scene of rewarding the gods in autumn and winter.

When spring came, the male serfs were digging deep into the south acres of land with their hands in hand, and the sharp plows made a rapid forward clatter. The seeds of various crops are then sprinkled into the soil and allowed to grow, germinate and grow. After they worked until they starved, the women and children of the family carried square baskets and brought them fragrant yellow rice. When the seedlings were ploughed in the hot summer, the scorching sun was in the sky, and the serfs wore hats woven with straw ropes, and the hoes of the weeds pierced into the soil to hoe off all the debris such as tu and knotweed. After rotting, the knotweed turned into fertilizer, and the large green millet and millet grew gratifyingly.

At the time of the autumn harvest, a cheerful picture is displayed. The sound of the sickle of harvesting crops came and went, like the rhythm of music, and all kinds of grain were soon piled up into mountains, which looked like high walls from high places, and dense comb teeth from both sides, so hundreds of granaries lined up to collect grain and put it into storage. Every granary was filled with grain, and the women and children were beaming. The people take food as the sky, and they will not panic when they have food, so that they can live a stable life.

The ploughshare is really sharp in the soil, so go to the south to plow the land first. Hundred grains are sown in the field, and the grains are full of vitality.

Someone came to see you with a basket and a basket filled with millet rice.

Wearing a hand-woven straw hat and a hoe to turn over the soil, the weeding field has to be cleared.

The weeds rot and are used as fertilizer, and the crops grow really densely. The scythe reaped sounded, and the grain was piled up.

Look at the high place like a city wall, look at the sides like combs, and the granaries are open and unclosed.

The granaries were full, and the women and children were in good spirits. The black-lipped scalper is really beautiful.

Continued sacrifices before the follow-up, inheriting the rituals of the ancients.

"Silk Clothes": The Gift of the Guest Corpse

This is a song used by the nobles of the Zhou Dynasty to hold the ceremony of the corpse, the corpse is the person who is sacrificed on behalf of the deceased, and the corpse is the day after the nobles of the Zhou Dynasty sacrifice to the ancestors, in order to reward the hard work of the corpse, they will set up wine and food to invite the corpse to eat. On the day after the official festival, the festival is called the festival.

The sacrificial clothes are white and bright, and the style of wearing a crown is first-rate, which is talking about the wear during the sacrifice, wearing silk clothes and wearing a crown hat. From the temple to the door, the sacrifice of sheep and oxen is used, which is talking about the preparation before the sacrifice, and the temple to the door, which is the place where the sacrifice is pointed. The big tripod and the small tripod, the wine glass bends at one end, the wine is mellow and soft, this is talking about the sacrificial utensils, the tripod is the ancient cooking utensils, and it is the utensils for the sacrificial animals. Not noisy or arrogant, bless everyone with a long life, this is talking about the banquet after the sacrifice, which highlights the atmosphere of the banquet, not noisy or noisy, in line with etiquette.

The sacrificial dress is white and bright, and the crown style is first-class.

From the temple to the gate, sheep and oxen were sacrificed.

The big tripod and the small tripod, the horn wine glass bends one end, and the wine is mellow and soft.

No noise or arrogance, bless everyone with a long life.

"Discretion": Zhou Gong and Zhao Bo are divided and ruled

"Drinking" is a fifty-percent song and poem of "Dawu", and the song and dance of "Dawu" fifty-percent shows the historical fact that after Zhou Pingding returned to Haojing after the southeast rebellion in the southeast, King Cheng ordered Zhou Gong and Zhaobo to divide Shaanxi and rule the world. Although the world was stable at that time, it was still not reassuring, so King Cheng appointed the Duke of Zhou to be responsible for guarding the southeast and Zhaobo to guard the northwest.

The king is beautiful and heroic, leading them to the darkness. When the world shines, the great assistant comes. This is King Cheng praising the achievements of the king's division and expressing his gratitude to the commander who led the army, that is, to be grateful and praise the Duke of Zhou. I am fortunate to enjoy peace today, and the military generals of the DPRK and China are vigorous and vigorous. Now the position will be appointed, and Zhou Gong will be the leader. This is King Cheng's appointment of the Duke of Zhou and Zhao Bo to divide their duties and rule the world. Of course, at this time, it was still the regent of the Duke of Zhou, but the appointment could not be in the name of King Cheng, and the owner of the temple ceremony could not be King Cheng.

The king is beautiful and heroic, leading them to the darkness.

When the world shines, the great assistant comes.

I am fortunate to enjoy peace today, and the military generals of the DPRK and China are vigorous and vigorous.

Now the position will be appointed, and Zhou Gong will be the leader.

"Huan": King Wu's military parade

"Huan" is the sixth scene of the "Dawu" song poem, "Dawu" sixty percent of the music and dance performance is the Zhou Gongdong expedition after returning to the capital, the assembly of the four princes and the envoys of the distant country, held a military parade, in order to raise the prestige of the Son of Heaven, "Huan" is the prayer before the parade ceremony. The core of the poem is to raise the prestige of the army to deter the princes, so as to achieve the purpose of establishing the lofty authority of Zhou Tianzi. The poems are graceful and elegant, majestic and peaceful, presenting a joyful atmosphere and surging with the vigor of the new dynasty.

According to the "Book of Rites", Confucius made the following explanation of the historical events expressed in the "Dawu" Liucheng, Confucius said: First of all, we must understand that music is a thing that symbolizes what has been done; In terms of the details of "Dawu", the dancer holds a shield and stands as steady as a mountain, which symbolizes the majestic and solemn appearance of the martial king; The dancers raise their hands and feet, majestic and majestic, which symbolizes the determination of the Taigong to win; At the end of the dance performance of "Dawu", the actors all knelt down, which symbolized the replacement of martial arts by Zhou Gong and Zhaobo; From the performance process of "Dawu" music, the first section symbolizes the king of Wu going north out of Mengjin and waiting for the princes to meet, the second section symbolizes the destruction of King Wu, the third section symbolizes waving to the south, the fourth section symbolizes that the southern kingdom has been included in the territory of the Zhou Dynasty, and the fifth section is divided into two columns, which symbolizes that the Duke of Zhou and Zhao Bo assisted the Son of Heaven on the left and right; In the sixth stanza, the dancers return to the beginning of the performance, which symbolizes the triumph of the princes and the reverence of the warrior king as the son of heaven.