Book of Verses 133 No clothes

Book of Verses 133 No clothes

The tone of the soldier's speech, the song of the army at that time

Are you shirtless? Robe with the Son.

Wang Yuxingshi, repair my spear, and have a vendetta against the Son!

Are you shirtless? With the son of the same ze.

Wang Yuxing, repair my spear, and work with my son!

Are you shirtless? Dress with the Son.

Wang Yuxingshi, repair my armored soldiers, and go with my son!

Who says there are no clothes to wear? You and I wear our robes together.

The king will fight, repair our go and the spear, and go to the trenches with the enemy.

Who says there are no clothes to wear? You and I wear undershirts together.

The king will fight, repair our spears and halberds, and march forward hand in hand.

Who says there are no clothes to wear? You and I wear battle dresses together.

The king raised his troops to line up, repaired our armor and soldiers, and worked together to kill the enemy.

1. Robe: Long coat. The marchers are clothed day by day and by night. It is the cloak of the present, or the cloak of the name. "Fellow robes" is a word of fraternity.　　2. Yu: adverbial auxiliary, Ju "曰" or "聿". Xingshi: Send troops. The State of Qin often engaged Xi Rong. Qin Mugong cut down rong and opened up the land for thousands of miles. At that time, the Rong people were the enemies of Zhou, and fighting with the Rong people was also a conquest for the King of Zhou, and the Qin state of Feng Rong was bound to raise the banner of "King's Order".　　3, Ge, spear: are long-handled weapons, Ge flat head and next to the branch, spearhead sharp.　　4. Qiu: "Wu Yue Chunqiu" is quoted as "讐". "讐" is synonymous with "vendetta". Enmity with the Son: It is tantamount to saying that your enemy is my enemy.　　5, Ze: sweatshiel.　　6. Halberd: The name of the weapon. The ancient halberd resembles a ge, with two horizontal and straight fronts.　　7. Do: Get up.

The poem is imbued with an atmosphere of impassioned generosity and hatred, and it is not easy to read it with a strong infection. However, the "Preface to Mao's Poems" says: ""No clothes", the thorns are also soldiers, and the Qin people stab their kings to attack and fight." Chen Wan's "Shi Mao's Biography" also believes: "This is also the thorn Kang Gong poem." "Although the Book of Poetry pays attention to beautiful thorns, it is clear that it is beautiful here, but it is said to be thorns. According to its content, it is a patriotic war song. According to the research of modern people, in the eleventh year of King You of Zhou (the seventh year of The Duke of Qin Xiang, 771 BC), the internal quarrel of the King of Zhou led to the invasion of the Rong clan, the invasion of Hojing, the fall of most of the land of the Zhou Dynasty, and the Qin state was close to Wang Qi, and was close to the Zhou royal family, so it rose up to resist. The poem seems to have arisen in this context.

At that time, the State of Qin was located in the area of present-day eastern Gansu and Shaanxi. There the wood is deep and the soil is thick, and the people's nature is thick and straight. Ban Gu said in the "Hanshu Zhao Chong Guo Xin Qing Ji Praise" that Qindi "folk customs practice war readiness, high courage, and saddle horse riding and shooting." Therefore, Qin Shi said: 'Wang Yuxingshi, repair my armor and soldiers, and go with my son. Its style and customs have been since ancient times, and the generous and generous songs of today still exist. Zhu Xi's "Biography of the Collected Poems" also said: "The customs of the Qin people are mostly virtuous, courageous first, forgetting life and light death, so it is seen in poetry." "This poem is full of poetry and pride, and it really reflects the martial spirit of the people of Qindi." At a time when the great enemy was in front of them and the soldiers were approaching the city, they put the overall situation first, aligned themselves with the Zhou royal family, and as soon as they heard "Wang Yuxing's division," they called out to bainuo, followed closely, united and fraternal, fought in coordination, and showed lofty and selfless qualities and heroic spirit.

Because this poem is intended to be praised, that is to say, it is mainly based on "beauty", so it has a huge inspirational force for the Qin army. According to the "Zuo Biography", in the fourth year of Lu Dinggong (506 BC), the Wu army attacked the capital of the Chu state, Yingdu, and Chu Chen Shen Baoxu went to the Qin state to ask for help, "standing against the court wall and crying, day and night, the spoon did not enter, on the seventh day, the Duke of Qin Ai gave it "No Clothes", nine meals sat down, and the Qin master was out." So he repelled Wu Bing in one fell swoop. It is conceivable that when the King of Qin took the oath, this poem was like an oath; for the soldiers, it was like a mobilization order.

As mentioned earlier, the Qin people are still martial and brave, and reflected in this poem, they win with courage. Reading this poem, I can't help but be infected by the fiery passion in the poem, and the impassioned heroism is fascinating. It is no wonder that Wu Minsheng's "Poetry and Righteousness" was rated as "heroic and strong, not within the reach of Tang dynasty poets". The first reason for this artistic effect is that each chapter begins with a question-and-answer syntax. Chen Jiyun's "Reading Poetry And Supplements" said: "When you open your mouth, you have the spirit of swallowing the Six Kingdoms, and its pen is sharp, just like General Yue directly pounding the Yellow Dragon." The phrase "Do you know that you have no clothes" seems to blame yourself, as if to ask a rhetorical question, full of irrepressible anger and indignation, as if lighting a fire on people's vengeful hearts, so countless warriors responded in unison: "Robe with the Son!" "With the Son!" "Dress with the Son!" The second is that the language is full of strong action: "Repair my spear!" "Fix my spear!" "Fix my armor!" It is reminiscent of the enthusiastic scene of soldiers sharpening their knives and guns and waving their swords. Such poems, which can be sung and danced, can be called exciting live dramas!

The poem consists of three chapters and takes the form of overlapping repetitions. The number of sentences and words in each chapter is equal, but the same structure does not mean simple, mechanical repetition, but continuous progression and development. For example, the first chapter concludes with the sentence "Hatred with the Son", which is emotional, saying that we have common enemies. The concluding sentence of the second chapter, "To do with the son", is the meaning of the beginning, which is the beginning of the action. The third chapter concludes with the sentence "Walk with the Son", which shows that the warriors in the poem will rush to the front line to kill the enemy together. Although this overlapping form is limited by the music, it is also closely combined with the rhythm of the dance and the back and forth, and what constitutes the main theme of the poem is a passion for battle, and the ups and downs of passion naturally form the rhythm and dance movement of the music, which is the so-called "insufficient long words, so sigh." Sighing is insufficient, so I don't know the dance of the hands. (The Book of Rites and Music)