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《Xinnan Mountain》
——Xin Pi Nanshan, Wei Yu Dian Zhi
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Reciter:
Wu Yifan,
Member of the publishing group of the Chang'an Avenue Reading Club
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【Author】Anon. 【Dynasty】Pre-Qin
Believe in Pi Nanshan, Wei Yu Dian Zhi. Hatahara, great-grandson Ofa. I am the ruler of my own, south and east of its acres.
Heaven is in the clouds. Rain and snow are in the air, and the benefit is the hail. Both good and good, both wet and sufficient. Give birth to me a hundred valleys.
Frontier wing wing, 黍稷彧. Great-grandson of the dragon, thought it was wine and food. I am a corpse, and I have been living for ten thousand years.
Nakata has a house, and Xinjiang has a melon. It is peeling or peeling, offering the emperor ancestor. Great-grandson Shou Kao, received the heavenly honor.
Sake is offered from Ezra to Zukao. Hold his knife to open his hair and take his blood.
It is to enjoy, to be affixed to fen fen. Ancestor Kong Ming, the ancestor is the emperor. Repay the blessing. Long life without boundaries.
Reference Notes:
(1) Letter (shēn): that is, "stretch", extension. Nanshan: The ultimate South Mountain, in the south of Xi'an, Shaanxi.
(2) Dimension: Yes. Yu: Dayu. DIAN: Governance.
(3) yún (畇): Level the field. The land has been flattened and neatly after reclamation. Hara: Refers to all fields. Original, flat or high-level land; 隰 (xí), low-humidity land.
(4) Great-grandchildren: Descendants. Zhu Xi's "Collected Biography": "Zeng, Shigeya." From great-grandfathers to infinity, they can be called. It is equivalent to the "filial piety" called "filial piety" in the Chutz, so it is also used as a synonym for the chief priest. Tian: Reclamation of fields.
(5) Frontier: Tian Jie, used here as a verb, demarcates the field boundary. Reason: Tanaka Gou Long, also used here as a verb. Xinjiang refers to the demarcation of large fields, and the theory is subdivided into acres of land.
(6) South-East: Used as a verb, it refers to the development of Tian Long into north-south or east-west directions.
(7) Heaven: The winter sky. Erya Shi Tian: "Winter is heavenly." "Same cloud: The sky is covered with clouds, and it is one color.
(8) Rain and snow: Snow, "rain" as a verb, landing. Yun: All of them.
(9) Benefit: Add. Mài mù: Light rain.
(10) Excellent: sufficient. WOW: Wet.
(11) Dip: Wet.
(12) 埸 (yì): Tian Jie. Wings: Neat look.
(13) 彧 (yù) 彧: same as "lush", lush appearance.
(14) Harvest crops.
(15) BÌ: Give.
(16) Lu: House. The false loan of "aloe", that is, aloe, is now called radish.
(17) Zū : Pickled vegetables.
(18) Emperor Ancestor: The beauty of the ancestors.
(19) 祜 (hù): Blessing.
(20) 骍 (xīn): A reddish yellow (maroon) horse or cow. Oyster: Male beast, this refers to bull.
(21) Luan knife: A knife with a bell.
(22) Liáo (liáo): grease paste, which refers to butter.
(23) 苾 (bì): Fragrant.
Reference Translations:
The Zhongnan Mountain stretches continuously, and this is the territory of Dayu. The fields are flattened and neatly laid out, and future generations are reclaiming the fields here. Dividing the boundaries and digging ditches, Tian Long stretched in all directions.
The clouds of winter cover the sky, and the snowflakes fall one after another. Coupled with the drizzle, the moisture is so abundant and abundant, moisturizing the earth and flooding in all directions, so that our crops can flourish.
The boundaries of the fields are neatly arranged, and the millet sorghum is thriving. The children and grandchildren now have a bountiful harvest, and the wine is made from grain. I can offer the corpse of the gods to entertain my guests, and may the gods bless me with eternal life.
There are residential houses in the middle of the field, and melons, fruits, vegetables and vegetables grow on the edge of the field. Peel and cut into pickles to dedicate to the great ancestors. Their descendants are blessed with boundless longevity and rely on the protection of Heaven.
The altar is poured with a cup of sake, and then the bull is red as a date, and the ancestors offer the sacrifice before the ancestors. Pick up the knife embellished with golden bells, peel off the fur of the sacrificial bull, and take out its blood and fat.
Winter sacrifices are then performed, and they emit bursts of fragrance. The ceremony was solemn and orderly, and the patriarchs gladly arrived. May we give great blessings and boundless longevity, so as to repay the filial piety of our children and grandchildren.
References:
The first chapter of this poem is written to open up the territory and expand the territory, and the opening sentence is: "Believe in the South Mountain, Wei Yu Dian Zhi." "The poet is describing the Gyeonggi region of the Zhou Dynasty. In the poet's view, a large area of land in this area was opened up when Da Yu was ruling the water. Mao taught "Dian" to rule, while Zheng Ji implemented it as: "Yu zhi and Qiu Dian zhi." "Qiudian" refers to the two levels in the division of fields. Zhou Li, Diguan Xiao Situ, Yun: "It is through the land and the well grazes its field: jiufu is the well, the four wells are the yi, the four yi are the hills, the four hills are dian, the four dian are the counties, and the four counties are the capitals, and the tribute is given to the land affairs." Therefore, Zheng Zhi is equivalent to the Shishi Ida system originated in the Xia Dynasty. Kong Shucheng zheng zhi said, "Yes is the beginning of the three kings and there is the law of Jingdian Tianli", "it is the law of Qiudian, what Yu does". Although some scholars believe that Dayu Zhishui "did not reach Qiudian Qitianye." Moreover, Jingyi Qiudian has not heard of the system of Yu Xia" (Kong Shu quoted Sun Yu as saying), but Zheng and Kong Zhi's theory is not without reference significance.
The last two sentences of the first chapter are cloudy: "I am in charge of my own territory, and I am in the south and east." "It's also worth noting. The territory of the field is also an important aspect of the ancient well field system. Mencius Teng Wen Gongshang Yun: "Fu Ren Zheng must start from the meridians." The boundaries of the scriptures are not correct, the wells are uneven, and the valleys are uneven, so the tyrants and officials will slow down their meridians. The meridian is both positive, and the division of the field system can be sat down. It can be seen that the ancients attached great importance to the manager Tian Jie. Mao chuan interpreted this poem: "Xinjiang, painting the scripture boundary also." Rational, sub-geography also. Some scholars explain it more specifically, such as Wang Anshi said: "Those who are frontiers are great boundaries; those who are rational, weigh (horizontal and vertical) their ditches." Lü Shi also quoted Changle Liu Shi as saying: "The frontier means that there is a husband, a hat, a tu, a way, a road, and a boundary." It is said that there is a sui, a ditch, a ditch, a huan, a river, in order to channel it. Liu Shizhi's statement should be based on the "Zhou Li Di Guan Sui Ren": "Where there is a rule in the wilderness, there is a path between husbands, and there is a path." There is a ditch in the ten fu, and there is a furrow on the ditch. The centurion has a puddle, and the vent has a coating. There is a way on the thousands, and there is a way on the road. There is a river in Wanfu, and there is a road on the river to reach Yuki." The so-called "South East And Its Acre" here is also related to the well field system. This sentence refers to the rule of the field in accordance with the terrain and water potential, and the south refers to the north-south direction of the field, and the east is the east-west direction, which is the "balance from its acre" as described in the "Qi Feng Nanshan". Zheng Zhi explained: "'Heng' means to train horizontally. Han Shiyun: East-west cultivation is called 'horizontal'. 'From'... Han poems as 'by', Yun: North and South Cultivation 'by'. The "Zuo Chuan Cheng Gong Second Year" says: Jin Qi Ke Fa Qi, Qi Qing Minister Shangqing Guo Zuo asked for peace with The Jin camp, the Jin people demanded that "the Qi Seal be made to the east of its acres", that is, to make all the long mu of the State of Qi change to the east and west direction, so that once the State of Jin entered the State of Qi, it could drive straight in. Guo Zuo replied to the Jin people: "The first king of Xinjiang rationalized the world's things and land, and Buqili, so the "poem" said: 'I am the governor of my country, and the south and the east are acres.' 'Now my sons are in charge of the princes, and they know that they are only in the east and their acres, but my sons are profitable, and they do not care about the land, and they are not the orders of the previous kings? Guo Zuo cites this article as a basis to show that the former king originally set the boundaries of tiandi according to different terrain conditions, both north-south and east-west Tian Long, and now the Jin state forced the State of Qi to change the direction of Tian Long for military convenience, which was a violation of the way of the first king. This incident is found in other texts, but there are some discrepancies in the plot. For example, "Han Feizi Wai Chu said that the upper right" Yun: "Jin Wen Gong Wei, Dong Qi Mu." "Lü Shi Chunqiu Jianxuan" Yun: "Jin Wen Gong Dong Wei Mu." Guo Moruo was cited as the second year of the gong: "This is also a proof of Ida." Because the Mudao system is centered on the national capital, there are two kinds of avenues that run from north to south and from east to west. The south mu runs from north to south, and the east and west traverse the east mu. The "poem" says that 'I am the right in the country, the south and the east are acres', which is this fact. ...... These data do not seem to be directly related to the Ida system, but they are actually excellent proof. (Ten Critiques: Self-Criticism of Ancient Studies)
The second chapter writes that the wind and rain are smooth. The sky is full of clouds, the snow is pouring, and the light rain is crisp, moisturizing the earth, and the grain is abundant.
The third chapter writes about the worship of ancestors with wine and food. The boundaries are neat, the crops are luxuriant, the great-grandchildren harvest, brew fine wine, worship the gods, treat guests kindly, enjoy the blessings of tranquility, and live forever.
The fourth chapter deals with the sacrifice of melons. There are houses in the fields, melons are planted on the banks of the land, exploited clean, pickled and offered to the ancestors. Great-grandchildren lived for a long time and were protected by Heaven.
In the fourth chapter, "Nakata Yulu" is also thought to be related to Ida. The "Lü Family Academy Reading Poems" quotes Qiu Shi as saying: "Within one hundred acres of public land, except for twenty acres, there are eight houses that govern the fields." He also quoted Dong Shiyi: "Nine hundred acres of wells, of which are public land, and each of the eight houses is two and a half acres." According to the "Mencius Gongsun Ugly Shang", Ida Yun said: "Fang Li and well, well fan hundred acres, of which is public land." Eight families are privately owned and have 100 acres, and they all raise public land. The "Fifteen Years of the Chuan of The Liang Dynasty and the Fifteenth Year of Xuangong" says: "The ancients took three hundred steps for one mile, and their name was Ida. Those who have idas are 900 acres, and the public fields are one", "the ancients are living in the fields, and the well stoves are all taken from the leeks". Fanning's note: "In addition to the eighty acres of public land, the remaining eight hundred and twenty acres." Therefore, the law of Ida, eight houses a total of 800 acres of one well. In addition to twenty acres, the family is two and a half acres for the house", "eight families live together". The "Han Poetry Biography" says: "The ancients eight families and Ida. The square is a well. ...... Eight families are neighbors, and the family has a hundred acres. The remaining men each received twenty-five acres. The home is ten acres of public land, and the remaining twenty acres are a total of two and a half acres, each of which is two and a half acres. The eight families are more protective, the entry and exit are more guarded, the disease is worried about each other, the suffering is saved, there is no loan, the food and drink are beckoning, the marriage is conspired, the fishing and hunting are divided, and the benevolence is carried out, which is enough for the people and relatives to be good to each other. The poem says: "Nakata has a house, and there is a melon in Xinjiang." The above statements are mostly the same, and one thing is common, that is, there are eight families living in the public land and twenty acres of houses. Poets often speak from it, but the notes are not explained. Zheng Zhiyun: "Nakata, Tanakaya." Farmers work for their fields. Kong Shuyun: "The ancients lived in Duyi, the fields were in the outer fields, and when the farmers came out, they had to have a hut, plant grain in the field, and plant melons on the banks, so they also took the place." According to the note, the hut in the field became a temporary dwelling for the peasants when they worked in the fields. When it comes to Guo Moruo, he simply overturns the old saying, thinking that Lu and melon are the opposite text, and Lu should also be plants, so Lu is a false loan of Lu, just as "there is a platform in the south mountain, there is a lai in the north mountain", "a melon is eaten in July, and the pot is broken in August", and The Taiwan, Lai, melon, and pot are all plants. Guo's ingenuity can also be talked about (see "From the Agricultural Poetry of the Zhou Dynasty to the Society of the Zhou Dynasty").
The fifth chapter writes about sake sacrifice. First, sake is sacrificed, followed by red bulls, and the ancestors are also offered to enjoy. As the chief priest, the great-grandson carried the knife of the luan bell in his hand, peeled off the fur, took out the blood lipids, and cleaned and dedicated to the ancestors.
The sixth chapter writes about the completion of the ritual. The winter festival is enjoyed, and the offerings are fragrant. The sacrifice is solemn and the ancestors are glorious. Reward your children and grandchildren with great blessings and great wealth, and your life will be boundless.
Note: Authorized to publish, this article has been selected and included in the "Chang'an Avenue Reading Club" theoretical learning platform (People's Daily, Guangming Daily, Beijing Daily, Xinhua Net, Central Video, the surging government client "Chang'an Avenue Reading Club" column synchronization), reprint must be unified to indicate the "Chang'an Avenue Reading Club" theoretical learning platform source and author.
Editor-in-charge of this issue: Cai Muzhen; Preliminary Review: Cheng Ziqian; Review: Li Yufan
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