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"Silt Shade" What is
- Song Lou "Planting and Weaving Picture·Silt Shade"
Related Poetry, Painting and Agricultural Issues
Text / Cheng Jie
Abstract
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Floor "Planting and Weaving Picture·Silt Shade" The title of "Planting and Weaving Picture·Silt Shade" Whether it is the text of the poem, the relationship between poetry and painting, the relationship between poetry and painting, and the position of this question in the group of poems and pictures, there are many confusing and confusing points. The original meaning of the poem "silt and shade" refers to the application of grass, , wood ash, and other types of tillage before or during plowing, and then fermented and fertilized the fields after mud and water. The focus is on applying base fertilizer to rice fields, rather than fertilizing them in general. The main text of the poem is called "spraying ashes", while the picture is "watering manure", which is obviously inconsistent. The title of the agricultural merit picture of "Convenience Pictures of the People" by Ming people was changed to "Shuzhu", which was a common saying for fertilization at that time. The poems and pictures were all poured on the surface, which changed the phenomenon of the inconsistency between the poems and pictures of the Song people. However, the Qing people's farming and weaving pictures further made some adjustments. The relevant narrative is relatively natural, but the poetry strictly follows what the Song people said, and the phenomenon of disconnection between poetry and paintings still exists. Kangxi The four generations of monarchs continue to pay attention to and participate in farming and weaving maps, elevating the word "shade" into an important agricultural term, but there are few users in the entire society. The life and meaning of the word "shade" are firmly limited to traditional farming and weaving maps and are used as an important term for agriculture. They are just historical episodes and should not be imitated or used.
keywords
KEYWORD
KEYWORD
Farming and weaving pictures Poems of silt shade Buildings Rice Fertilization
Author
AUTHOR
Cheng Jie , male, born in March 1959, from Taixing, Jiangsu Province, doctor of literature. He graduated from high school in 1975 and returned to his hometown to work as a farmer. In 1978, he was admitted to the Chinese Department of Nanjing Normal University, graduated from undergraduate in 1982, graduated from graduate school in 1985, and stayed at school to work. He is currently a professor and doctoral supervisor of the School of Literature of Nanjing Normal University. He is mainly engaged in Song Dynasty literature and flower culture research, and has published works such as "Research on Poetry and Prose Innovation in the Northern Song Dynasty", "Research on Plum Blossom Literature in the Song Dynasty", "Song Dynasty Literature Theory of Flowers, Fruits and Vegetables Literature and History", "Plum Culture Theory Collection", "Study on Aesthetic Culture of Chinese Plum Blossoms", "Study on Aesthetic Culture of Chinese Plum Blossoms", and "Study on Famous Plum Blossoms in China". During the Shaoxing period of the Southern Song Dynasty,
South Song Dynasty, Hong Kong East Zhejiang 3Hong Kong was appointed as the magistrate of Qian County. In order to encourage people to farm and mince, he drew 45 pictures of "Farming and Weaving Pictures" and series of poems. He was valued by the court and all sectors of society and had a profound influence, which triggered a series of imitation, engraving, imitation, and singing activities in later generations, especially the Qing Dynasty, and formed a series of profound historical and cultural landscapes in the fields of agricultural culture, poetry, painting, etc. in my country. In the past forty years, people have conducted research on this series of artistic and cultural creation and related agricultural issues from different angles such as cultural relics, literature, art, agronomy, literature, and , and have gained a lot of in-depth and specific understandings. Among them, the poems of the tillage and weaving of the tillage, which are the source, undoubtedly received more attention. However, due to the migration of the world and the separation of life from ancient times to the present, the poems of the Song people did not exist, and the specific records were limited, and various difficult problems were inevitably encountered in the dissemination and interpretation of relevant content. In recent years, the author has encountered many confusions when he organized and annotated ancient farming and weaving poems. Among them, the title "Poems of Farming and Weaving: Shades" in Lou Hunting, whether it is the text of the poem, the content of the image, the relationship between the poems and pictures, and the position of this title in the group of poems and pictures, has many confusing and confusing points. The relevant imitation, imitation and harmony of later generations have also shown subtle and complex phenomena such as hesitation and coordinated changes, including many aspects of poetry, painting and agronomy. This article hopes to understand and read related phenomena, remove the fog that people are unaware of, and deepen the understanding of the historical and cultural significance of farming and weaving maps and poetry evolution.
Fu Lun's two puzzles in the poem "Silt and Shade"
Fu Lun's "Politics of Farming and Weaving" have a total of 45 poems, divided into two groups, and weaving, which depict the rice cultivation and sericulture production process in Jiangnan, respectively, and are both five-character and eight-line ancient poems. Among them, 21 poems for farming, and the seventh is "Silt and Shade": "I heard of the grass killing Wu'er, and the ashes are spread from my ancestors. The fields are all fertile, and the milk is flowing. The black head is pecking at the mud, and the dove at the mouth of the valley calls for rain.Dare to see crops as clouds, but the effort is as good as it is. "The main text of the poem is not too difficult to read, but there are two problems that are puzzled.
. What is the title "Silt and Shade". People today interpret it as "fertilization", which should be mainly judged based on the corresponding paintings. In the picture, a person is standing by the field and pouring it with a ladle, and there is a load of manure bucket behind him (see Figure 1). The poems and pictures match, and you can see things without thinking about it. This is to apply fertilization. But the problem is that the word "Silt and Shade" is very unfamiliar, and there was no source or source before. Nowadays, electronic documents of ancient books are more convenient, just like " Siku Quanshu " and "China Basics" This ancient library of ancient books and other large database searches were not only not seen before the Song Dynasty, but also not only in the , two Song , except for the records and words related to this poem and picture of Lou Ku, no literature mentions or uses this word or concept, but should be the author's own word. As for general common sense, whether these two words are combined into one word or disassembled two words (morphemes), they have no direct connection with fertilization or even fertilizer. How do they express fertilization? What does it mean? No one has explained or raised questions so far.
Figure 1 Song Lou's "Planting and Weaving Pictures·Silt Shade", a copy of the Song and Yuan dynasties' journey of the Song and Yuan dynasties
Collection of the Freer Art Museum of the United States
. The order of this poem and this picture in the group of poems is quite puzzling. Let's first look at the titles of the 21 poems of farming, which are: "Soiling seeds", "Plowing", "Railing", "Roiling", "Roiling", "Roiling", "Steeling", "Silting", "Silting", "Silting", "Pulling", "Pulling", "Pulling", "Planting rice seedlings", "Heart", "Two Heart", "Three Heart", "Irrigation", "Recruiting", "On the stage", "Holding the ears", "Bumping", "Halfing", "Halfing", "Milling", "Sieve", "Entering the Warehouse". You can see at a glance that this is the agricultural process of rice planting from soaking to harvesting and entering the Warehouse according to the time and time. In order to facilitate young readers to understand this year, we do not avoid tedious things, and briefly introduce the agricultural work involved in it in sequence: . The six poems "Soiling Seeds", "Plowing", "Raoing", "Raoing", "Raoing" and "Baising Seedlings" are in a group, which refers to the complete set of farm work from the land preparation of the seedling fields to the bottom planting. "Soiling Seeds" refers to soaking rice seeds in water to germinate. "Plowing", "Raoing", "Raoing" refers to a series of paddy fields, rakes, and flat fields. "Raoing" and "Raoing" are farm tools for crushing soil and leveling the land, and also refers to the corresponding farm work. "Raoing" is a combination of "Raoing" It may be unfamiliar to those who are called stone milling , which is mostly used to crush grains, level the ground, etc., while the rolls used to level the soil before and after sowing are smaller in diameter and lighter in weight. According to the "Lei Sutra" of Luguimeng , the rolls used in paddy fields in Jiangnan are "made by wood" and have a lighter weight. This series of land preparation activities are carried out roughly at the same time as the "seed soaking". Plowing, raking and other labor is large, and it usually starts early before soaking, especially in the plowing field in winter. The fields used for transplanting rice must also go through this set of land preparation process. "Seedlings" are the last process of work in this group, namely sowing seeds, scattering rice seeds that have sprouted after soaking into the finished seedling fields. . "Picking up seedlings" and "Planting" are a group, which refers to pulling out the seedlings grown from the seedlings and planting them to In the finished field. . "Yi Hui", "Yi Hui" and "San Hui" are a group, which refers to the management of rice fields during the growth period after transplanting rice. As can be seen from the picture, the saying "Yi Hui" refers to bent over and loosen the soil for rice fields with bare hands, promoting the growth of rice roots and tillering of new seedlings. At the same time, weeds are removed at will, folded and kneaded, and then incorporated into the soil to fertilize the fields. Later generations also used tools such as rakes. This labor is one Generally, it has to be done multiple times before and after, so it is called one, two, and three. 4. "Crossing", "On the stage", "Holding the ears" and "Boyang" are one group, which refers to rice harvesting. Harve the mature rice to the threshing ground, use tools such as flail to beat and thresh, and then remove grass chips, husks, dust, etc. to obtain clean rice.
5. "Hurning", "Milling", "Sieve", and "Entering the warehouse" are one group, which means using tools such as milling, pounding, mortars, and sieve to process the rice into rice and store them into the warehouse. Husk is a special milling, not made of stone, and is lighter, used to grind and remove rice husks. From rice cultivation, clean rice after "Boyang" is the process in place, and since the Song Dynasty, the tax revenue in the southern rice areas has been mainly rice, so "entering the warehouse" according to the government standards, and it also has to go through the processing process of milling rice into rice.
The above five groups of 19 agricultural activities are successively formed, forming a necessary procedure for rice planting and grain production. There are two items left: "silt and shade" and "irrigation". If "silt and shade" really refers to fertilization as shown in the painting, then what both of them are said is the fertilizer and water in the "Agricultural Eight-Character Policy", which is very important in rice production and is related to the entire rice growth process, but they are not specific agricultural work at a certain node. The position in the above 21 poems should be relatively active.
The term "irrigation" has a very clear semantic meaning. Because rice needs a lot of water during the peak growth period, it is hot and hot, and it is easy to drought. Especially when rice is planted in high fields, drought is low, it is often necessary to artificially irrigate and replenish water. In terms of time, such scenarios are generally most likely to occur before and after the second and third wedges, that is, in " Qimin Yaoshu ", "rice seedlings grow seven or eight inches long... when the amount is measured, they are irrigated by drought." Therefore, the song "Irrigation" appears after the "San Modges" is natural and practical. If "shading" is indeed what people understand, it is also the most necessary to tiller and grow after the rice is transferred into the field. Like irrigation, it is the key to whether the rice can produce high yields. The corresponding labor is relatively concentrated and frequent at this time. In other words, if "Silt and Shade" is a general term for field fertilization, it is more reasonable to put it together with "Irrigation", and from a lenient statement, it should be more reasonable before and after "River Planting" to "Irrigation". Now, immediately after "Free Seedlings" and before "Purchase Seedlings" and "Purchase Seedlings", manure is poured over just after sowing seeds. It should be fertilizing young seedlings, which is somewhat surprising. No commentator has ever noticed this and raised questions.
Floor "Silt and Shade" title, poetry and order in the farming map
The above two questions are puzzling, and the key is still the title "Silt and Shade"? The action of sprinkling manure in the portrait is very intuitive and belongs to "fertilization". Why is this title? What does this name mean and what it refers to? We can only find answers through the interpretation of the main content of the poem "Yue Yin".
The eight lines of this poem are roughly divided into two parts in terms of poetry. The first four sentences are the key points, and they are not afraid to repeat them. They quote again: "I heard of Wu'er killing grass, sprinkling ashes from the ancestors. The fields are all fertile, and the milk is soaked." The first two sentences are straightforward and talk about two agricultural activities: one is to shovel or chop or burn the fields as fertilizer; the other is to sprinkle wood ash, lime and other fertilizers and kill insects. The author found this group of rice farming contents that appeared at the same time in the "Farming, Structure and Clothing" by the Yuan Dynasty: "Plowing seedling fields: The fields must be plowed and raked three or four times, and spread them with thick grass inside, and then they can be sown. The rotten grass and ash manure will be fat and prosperous." The "killing grass" and "spilling ash" mentioned in the poem "Lou's poem" are the agricultural contents that are suitable for "plowing seedling fields". It refers to chopping the grass before plowing the field, spreading it with fertilizers such as plants and wood ash into the field, plowing and pressing it into the soil, and putting it into water to pickle and rot. The fields with ash have a long history. At the latest in "Qimin Yaoshu", there was a species of vines "using ash as manure" and the method of treating melon cages "lifting the melon vines with a stick and dispersing the ashes under the roots". They were all clear information on fertilizing crops with plants and wood ash, or therefore the poem said that "transmitted from the ancestors." With the green grass and fertile fields, Wu land is even more prominent. In the early Song Dynasty, Dingdu " Collection Rhyme ": "Wu customs use plants, leaves and manure fields, saying." Lou Zhu is from Ningbo . He was from Yue in ancient times and was not very familiar with the customs of Wu. He should have learned about it after being appointed as the magistrate of Qian County, so he said "Wen Wu'er". What both said is the application of base fertilizer in rice fields, so the two lines in the poem say that the land is fertile and the fields are like paste, which praises the effect after application. The last four lines of the building poem "The black pecks on the mud with the edge of the valley, and the doves call the rain. I dare to look at the crops like clouds, but the effort is so good." This is a description of the watery soil after plowing the paddy fields in the south of the Yangtze River, expressing confidence in the fertile land and the lush growth of crops. Therefore, it can be said that the whole poem describes the farming activities of applying base fertilizer before farming in paddy fields. The theme is concentrated and clear, narrative and landscape descriptions, and hope. The flow of air will be natural and clear.
, the whole poem is understood, and the meaning of "Yiling and Shade" has a direction. Two words should not be fixed words, so we disassemble and analyze them. First, let’s talk about “silt”. Silt usually refers to the sedimentation of silt and sand in water. The ancients believed that it could be used to improve soil and increase fertility." Han Shu·Gou Shu Zhi " has the words "filling silt and fertilization, and people cultivate fields" and "filling silt and fertilization". Ruchun, a Wei native of the Three Kingdoms, said: "Water silt and silt can be used as manure." Northern Song Dynasty Wang Anshi Xining reformed the law, and he practiced the famous "silt field method", which puts river water into irrigation fields, so that river mud can be deposited in farmland to improve soil and increase fertility. In addition, we also found that there is a more direct explanation for the relationship with farmland fertilizers. Japanese copy volumes of Wuxian County, Wuxian County, Southern Dynasties (now Suzhou, Jiangsu) Gu Yewang " Jade Pian ": "The case of Yewang is now called mud and grass in the water to be silted." Northern Song Dynasty Chen Pengnian et al. "Reconstructed Jade Pian": "Silt, cut off, mud and grass in the water, is also turbid." This is a special explanation of the word "silt" in two characters in different eras. They can be regarded as the semantics of "silt" in "silt". Silt refers to the mixed objects of mud and weeds in the water, which can increase soil fertility. The poem in Lou is written in this situation.
talks about "shade". Ding Du's "Jiyun": "Yin, in the forbidden way, "Shuowen": 'Caoyin ground.'" It can be seen that the original meaning of Yin is related to grass. However, the author examined the word "shade" in the electronic version of " Complete Song Poetry ", and did not show the meaning of tree shade, sun shadow, shelter, cover, and grace. There were no use cases related to fertilizers. Especially for Dong Sigao of the Southern Song Dynasty, "The Autumn Moisture of the West Lake·Bao Jiatian" "The jade spring flows and shade goes west and passes into the Guantang and wild boats", which says "the jade spring water flows out and irrigates", which is most likely to be similar to the usage of "silt shade", and carefully considers its meaning. The so-called "flowing shade" still means that the spring water brings the farmland nearby. The late Qing He Gangde "A Brief Examination of Agricultural Products in Fujun" clearly uses the word "silt and shade", and there are two words that are broken down into words. The two words together refer to fertilization. The single word "silt" also refers to fertilization, while the single word "silt" refers to irrigation: "The rice fields are used more forcefully, and the irrigation is exhausted... Early fertilization should be heavy, and water should be used to shade it when drought. If it is ripe, it will be easy to silt but difficult to shade." In this case, "silt and shade" often refers to continuous words and occurs more often. There are similar understandings among modern people. The "Qiantian" note in "The Announcement of the Agriculture and Structures" by Mr. . It is said that "除" is used as another verb, that is, when supplying water or other beverages, it is read without sound. To the soil, '除' means irrigation... The word "除" in "噤" in "噤" should actually be written in "除"." It is to interpret "除" as "除" means irrigation. The author believes that yin has a meaning, which refers to being wet and soft when we are soaked by water. For example, during the Shaoxing period of the Southern Song Dynasty, " Agricultural Books " talks about transplanting mulberry trees. The roots of the tree "are slightly higher in the four sides to make a pond. It is expensive to water, and the manure will not flow away. The shade will be poured into the four sides, and it will go straight from the middle of the acupoint to the bottom, which will easily become prosperous." Yin means infiltration. However, the operation of farming land and land preparation in seedling fields is far from a matter of less water and wetness. If it is directly explained as irrigation, there is a look of "irrigation" in the 21st poem of the Farming Picture. It should not be discussed separately. Moreover, there is no meaning of irrigation in the poem of the poem and the picture. This explanation is far from reasonable.
The author believes that there are two possibilities for the so-called "shade":
is the "curtain" that quoted in the "Essence of Agriculture, Structure and Food" by the Yuan Dynasty, which is said to "paste the grass thickly in the inner pond and rot" in the water, that is, pickling, which means that the grass is pickled and fermented in water. Earlier, Chen Xiao said the "Good Root and Seedlings" in "The Book of Agricultural Sciences" more specifically: "Now when planting grains, you must first repair the seedling fields. In autumn and winter, you will cultivate them again and again to make the frost and snow frozen and the soil will be broken. The corrupt leaves are accumulated, and the rotten roots are shoveled and burned, and the soil will be cured. The soil is warm and refreshing. In the first spring, the raking is repeated and then raking is repeated, and then it is turned to be blocked with manure. If you use rattle (instructed by: hemp seeds residue after oil pressing), it is especially good, but rattle is difficult to make, and the rattle is broken and the fire manure is scattered, like a composition." This means that the broken leaves are corrupted into the soil and corrupt, and some things that are more difficult to rosted are like rattle. They need to be treated specially. The cellar accumulates warm pickled and corked. Similar meanings are sometimes called "王王". Chen Qing said that "王王王" was to weeds in rice fields "harmony and turbid mud. When buried deep under the roots of rice seedlings, the fermentation lasted for a long time, the grass rotted and the soil was plump and the grain was lush and the grain was lush." The so-called "scent" is to cover and pickle, and the meaning of "scented grass and leaves" are all used to crush them into the soil and corrode them.
2 refers to green manure such as grass pressed into the soil when plowing the ground. "Qimin Yaoshu": "All the method of beautiful fields is better, mung beans are the best, small beans , quash times. They are all planted in mid-May and June (Mei Yi rebelled, and it was a cover), and plowed and killed in July and August."The Yuan Dynasty Wang Zhen "Agricultural Book" Reclamation and Farming Chapter: "Spring is called wilderness (such as the grass on the plain deep grass, burning wilderness in spring, taking advantage of the moistness of the ground, the grass buds are about to burst, the roots are soft and crisp, which is easy to be cultivated). Summer is called green (the grass blooms when it is lush in summer, which is called green, and can be used as grass manure. However, the roots must be strong and dense, and it must be made with strong cows. Nothing better than spring). "The so-called "" means the green seedlings of crops such as sweet potatoes, alfalfa , mung beans used as green fertilizer. They are plowed into the soil and have the same function as the above-mentioned green grass, and are more fertile.
pickled, singed, and three characters are all similar to "yin". Because the pronunciation is close, the elegant shade is written in the elegant shade of the meaning. The scene is not difficult to imagine. According to extensive searches of ancient agricultural books and ancient local chronicles, it was found that "" is more common in writings of northerners such as "Qimin Yaoshu", which mainly refers to the use of immature crops, seedlings and straw as green fertilizer. Before the Yuan Dynasty, there were very few words in the south, especially in the Jiangsu and Zhejiang areas, so the author believes that "shade" is " Yin" is more likely to be the pronunciation of the two characters "王" and "王". In fact, it refers to the southern paddy fields plowed into the soil with green grass, ash manure, etc., soaked in wet water, pickled and corroded, and used to fertilize the fields.
The above-mentioned meanings of "王" and "王" have their own advantages. In general, they refer to the use of green grass, grass and wood ash into the soil before or during plowing, and are slurried and corroded into the soil after mud and water. In other words, "王" is a composite synthetic word composed of two meanings "王" and "王". Although the word formation is a bit stiff, the author's subjective intention is basically real. In this way, "王" and "王" are "This topic is completely consistent with what the main text of the poem says.
understands the meaning of the poem, and then look at the order of this poem in the 21 tillage pictures. It is not difficult to understand. In terms of the actual chronological order of farming, the so-called "silt" should be before or at the same time, and at the latest, light fertilizer such as grass and ash can be put into the ground at the same time as the base fertilizer. Green fertilizers such as grass and other green fertilizers are plowed into the soil for base fertilizer, which will take a long time to soak and rot, and will be as early as possible. "Soiling" only needs to be "three or four days" before "spreading". Poetry is a language art, a table of time It is more free and clearer than painting. Lou Hong's poem "Bu Shao" says that "Plum yellow rain produces fat", which is the time for sowing seedlings in the seedling fields, and it is already before and after entering the plum blossoms. "Feng Tu Ji" says "The rain on the summer solstice is called Yellow Plum Rain ". From this, it can be seen that "soaking seeds" and "soaking seedlings" are generally late until early summer, and the time for "silt shade" and "piercing" are far ahead. The "ploughing seed fields" in the Yuan Dynasty "Agriculture and Structure" is listed before "soaking rice seeds".
In the poem "Silt Shade", we can also read the relevant time information: "The nuggets are pecking on the mud, and the doves at the mouth of the valley call for rain. "The black pecking mud is a scene of crows pecking at the birds or spring swallows plundering water and swelling mud. Ancient saying goes that swallows arrive in February. Du Fu "Quatrical Quatrain" "The mud melts the flying swallows, and the sand sleeps in the mandarin ducks" is a traditional phenology of the Spring Equinox, and the latest scene should be the late spring scene. "History of the Five Dynasties·Monthly Order " "The moon in spring in " "The dove sings blowing its feathers, and the victory descends to the mulberry", "The New History of the Five Dynasties· Sitiankao·Climate Map" " Grain Rain In March, duckweed begins to grow, the roaring dove brushes its feathers, and the roaring dove descends to mulberry." They all regard the roaring dove as the classic phenology of the spring moon and the Grain Rain season. This is also the phenology of the traditional Central Plains region. It will be moved to the south of the Yangtze River earlier. Therefore, these two sentences in the poem describe the paddy fields in the south of the Yangtze River in the two and three months of spring. After plowing, the water is warm and the mud melts, and the water is soaked in the mud, such as green fertilizer, grass and ash, and silt in the mud water. The scene of shade is far before the rice seeds and sowing.
If it is arranged strictly in the order of farming, the seven things before "pulling seedlings" and "planting seedlings" should be: silt shade, tillage, rake, trunk, soaking seedlings, and clothing seedlings. Although Lou's nephew and grandchildren recorded that Lou's "Planting and Weaving Picture" was all called "painted into two pictures of farming and weaving, each of which was used as poems", it seems that the picture was first made, but this possibility is not ruled out. , the poem is written first, and the drawing is coordinated later. The initial poem may be arranged in this order of farming, and the "shade" should be placed at least before and after "cultivation". In the end, the "shade" is moved to the end of the seven things, or for two considerations:
First, the function and purpose of poetry and painting in conjunction with the encouragement of agriculture and crops should be reflected as much as possible in the order of the poem, which is conducive to readers' cognition and understanding.There are 21 poems about farming, which only talk about rice planting. It starts with water soaking rice seeds and ends when the rice enters the warehouse. There is a beginning and an end, and the beginning and end are closely echoed, making it easier for readers to perceive, understand and remember. Therefore, "Soaking Seeds" is naturally ranked first in the poem and picture group. Immediately afterwards, the four poems "Plowing", "Railing", "Roading" and "Roading" are written in a series of activities that break the soil and flat ground. They are of the same nature and are connected one after another, and then they are released one after another. The remaining "Silt and Shade" can only be attached to the end of the seven events.
Second, in terms of theory, the six things of tillage, raking, trowel, rolling, seedling, and clothing are indispensable in rice planting. The "shading" says that base fertilizer is under rice fields is not an indispensable link. The farmers each determine the cost status of land fertility and labor and fertilizers in terms of production means of production. Whether to apply and how much it is applied is not a certainty, and it is dispensable, at least not very necessary. The effect is mainly related to the growth status of the rice later, so it is reasonable to attach to the above matters at the end, and at least not difficult to understand.
The picture of "Yiling Yin" does not match the poetry and the author's intentions
The above text has solved two doubts through the interpretation of poetry texts, and the problem brought about is that the content of the picture of "Yiling Yin" is not consistent with the agricultural activities mentioned above. The picture "Yiling Shade" we displayed earlier is a picture book copied by Cheng Qi in the late Song and early Yuan dynasties. This book is now in the collection of the Verde Art Museum in Washington, USA, with a long colored scroll on paper. This book is written with the version of Song Zonglu, the assistant inspector of Jiangxi Province, who was reprinted and engraved by Nagao Kano in the fourth year of Yanbao (1676) and was considered to be closest to the original appearance of the Song people's farming and weaving pictures, and the picture books copied by Cheng Shi are more detailed and accurate. We mainly examine the contents drawn by the Song people based on Cheng Shi's picture books. However, in this picture of "Silk Shade", it is not difficult to find that the work of the farmers depicted does not correspond to the "Silk Shade" mentioned in the above poem, and is even seriously out of touch.
: The farmer watering fertilizer in the picture is inconsistent with the farming affairs mentioned in the poem. Cheng Qi's copy depicts a farmer lifting a sap by the field as a splashing sample. Behind him, a shoulder pole and two liquid barrels, there is a sample of manure water in the barrel, and the application should be manure water, while the poem only mentions "spraying ashes". If it is dry wood ash, it is very light and is generally transported with dustpans, baskets, sacks, etc., which is very light. It is relatively simple to spread with dustpans, dustpans, etc. on the ridge of the field, or to scatter them in the field with hands. However, it is incredible if it is carried with a material bucket. The material bucket contains a limited amount of ash, and the weight of the ash should not be as heavy as the barrel. The same is true for a material sliver and other ash to be thrown away, which is extremely unreasonable. Therefore, today people regard this picture as a painted dirt with a sap of manure. The author deeply agrees, which shows that it is inconsistent with what is said in the poem and is obviously out of touch.
Figure 2 Song Lou-chan "Planting and Weaving Picture·Silt Shade", Japan Kano Nagata reprinted
Tomorrow's sixth year of Song Zonglu, Japan National Official Documents collection
is the nature and time of fertilization in the picture, which is inconsistent with the content of "silt Shade" mentioned above. "Silt and shade" is the application of base fertilizer, and it is before "piling". Southern Song Zheng Qiao "Planting Rural Rouge": "The paddy fields are deserted, and the smoke is curling. The cuckoo is crying and people are standing side by side, and the fields are crisscrossing." This is the paddy fields before planting rice seeds, and the same scene is also true for the seedling fields where "cuckoo" sow seeds. The picture depicts the newborn seedlings after "cloth seedlings", which is the scene of "spiking water green needles to draw rice sprouts" as mentioned in " Su Shi " " Wuxi Daozhong Fu Water Cart ". The Japanese Kano Nagata reprinted version is even painted as a separate tree arrangement, and the field grows vigorously after planting (Figure 2). No matter which scene, it is already a matter of applying manure in the seedlings after planting or transplanted rice fields, which is far from the same thing as the poem says. "Silt and shade" before or at the same time is the application of base fertilizer, while the drawing is the matter of top-dressing of seedlings after "spreading" and even "planting" the seedlings is the matter of top-dressing in the seedling fields. The nature of the farm activity is obviously different from the seasons and seasons. Such a situation where the poems and pictures are obviously inconsistent is unique among the 45 questions of the building. We cannot ask the author why this phenomenon occurs, and we can only make some speculations based on the situation of poetry and pictures. The author believes that farming and weaving pictures are used as visual art, especially traditional engraving, to encourage farming and sericulture, and they require typical agricultural projects, and the characters in the picture are concise and clear.
is reproduced from the WeChat official account of " Jianghai Academy Journal ".
"Silt Shade" What is
- Song Lou "Planting and Weaving Picture·Silt Shade"
Related Poetry, Painting and Agricultural Issues
Text / Cheng Jie
Abstract
ABSTRACTh
ABSTRACTh
Floor "Planting and Weaving Picture·Silt Shade" The title of "Planting and Weaving Picture·Silt Shade" Whether it is the text of the poem, the relationship between poetry and painting, the relationship between poetry and painting, and the position of this question in the group of poems and pictures, there are many confusing and confusing points. The original meaning of the poem "silt and shade" refers to the application of grass, , wood ash, and other types of tillage before or during plowing, and then fermented and fertilized the fields after mud and water. The focus is on applying base fertilizer to rice fields, rather than fertilizing them in general. The main text of the poem is called "spraying ashes", while the picture is "watering manure", which is obviously inconsistent. The title of the agricultural merit picture of "Convenience Pictures of the People" by Ming people was changed to "Shuzhu", which was a common saying for fertilization at that time. The poems and pictures were all poured on the surface, which changed the phenomenon of the inconsistency between the poems and pictures of the Song people. However, the Qing people's farming and weaving pictures further made some adjustments. The relevant narrative is relatively natural, but the poetry strictly follows what the Song people said, and the phenomenon of disconnection between poetry and paintings still exists. Kangxi The four generations of monarchs continue to pay attention to and participate in farming and weaving maps, elevating the word "shade" into an important agricultural term, but there are few users in the entire society. The life and meaning of the word "shade" are firmly limited to traditional farming and weaving maps and are used as an important term for agriculture. They are just historical episodes and should not be imitated or used.
keywords
KEYWORD
KEYWORD
Farming and weaving pictures Poems of silt shade Buildings Rice Fertilization
Author
AUTHOR
Cheng Jie , male, born in March 1959, from Taixing, Jiangsu Province, doctor of literature. He graduated from high school in 1975 and returned to his hometown to work as a farmer. In 1978, he was admitted to the Chinese Department of Nanjing Normal University, graduated from undergraduate in 1982, graduated from graduate school in 1985, and stayed at school to work. He is currently a professor and doctoral supervisor of the School of Literature of Nanjing Normal University. He is mainly engaged in Song Dynasty literature and flower culture research, and has published works such as "Research on Poetry and Prose Innovation in the Northern Song Dynasty", "Research on Plum Blossom Literature in the Song Dynasty", "Song Dynasty Literature Theory of Flowers, Fruits and Vegetables Literature and History", "Plum Culture Theory Collection", "Study on Aesthetic Culture of Chinese Plum Blossoms", "Study on Aesthetic Culture of Chinese Plum Blossoms", and "Study on Famous Plum Blossoms in China". During the Shaoxing period of the Southern Song Dynasty,
South Song Dynasty, Hong Kong East Zhejiang 3Hong Kong was appointed as the magistrate of Qian County. In order to encourage people to farm and mince, he drew 45 pictures of "Farming and Weaving Pictures" and series of poems. He was valued by the court and all sectors of society and had a profound influence, which triggered a series of imitation, engraving, imitation, and singing activities in later generations, especially the Qing Dynasty, and formed a series of profound historical and cultural landscapes in the fields of agricultural culture, poetry, painting, etc. in my country. In the past forty years, people have conducted research on this series of artistic and cultural creation and related agricultural issues from different angles such as cultural relics, literature, art, agronomy, literature, and , and have gained a lot of in-depth and specific understandings. Among them, the poems of the tillage and weaving of the tillage, which are the source, undoubtedly received more attention. However, due to the migration of the world and the separation of life from ancient times to the present, the poems of the Song people did not exist, and the specific records were limited, and various difficult problems were inevitably encountered in the dissemination and interpretation of relevant content. In recent years, the author has encountered many confusions when he organized and annotated ancient farming and weaving poems. Among them, the title "Poems of Farming and Weaving: Shades" in Lou Hunting, whether it is the text of the poem, the content of the image, the relationship between the poems and pictures, and the position of this title in the group of poems and pictures, has many confusing and confusing points. The relevant imitation, imitation and harmony of later generations have also shown subtle and complex phenomena such as hesitation and coordinated changes, including many aspects of poetry, painting and agronomy. This article hopes to understand and read related phenomena, remove the fog that people are unaware of, and deepen the understanding of the historical and cultural significance of farming and weaving maps and poetry evolution.
Fu Lun's two puzzles in the poem "Silt and Shade"
Fu Lun's "Politics of Farming and Weaving" have a total of 45 poems, divided into two groups, and weaving, which depict the rice cultivation and sericulture production process in Jiangnan, respectively, and are both five-character and eight-line ancient poems. Among them, 21 poems for farming, and the seventh is "Silt and Shade": "I heard of the grass killing Wu'er, and the ashes are spread from my ancestors. The fields are all fertile, and the milk is flowing. The black head is pecking at the mud, and the dove at the mouth of the valley calls for rain.Dare to see crops as clouds, but the effort is as good as it is. "The main text of the poem is not too difficult to read, but there are two problems that are puzzled.
. What is the title "Silt and Shade". People today interpret it as "fertilization", which should be mainly judged based on the corresponding paintings. In the picture, a person is standing by the field and pouring it with a ladle, and there is a load of manure bucket behind him (see Figure 1). The poems and pictures match, and you can see things without thinking about it. This is to apply fertilization. But the problem is that the word "Silt and Shade" is very unfamiliar, and there was no source or source before. Nowadays, electronic documents of ancient books are more convenient, just like " Siku Quanshu " and "China Basics" This ancient library of ancient books and other large database searches were not only not seen before the Song Dynasty, but also not only in the , two Song , except for the records and words related to this poem and picture of Lou Ku, no literature mentions or uses this word or concept, but should be the author's own word. As for general common sense, whether these two words are combined into one word or disassembled two words (morphemes), they have no direct connection with fertilization or even fertilizer. How do they express fertilization? What does it mean? No one has explained or raised questions so far.
Figure 1 Song Lou's "Planting and Weaving Pictures·Silt Shade", a copy of the Song and Yuan dynasties' journey of the Song and Yuan dynasties
Collection of the Freer Art Museum of the United States
. The order of this poem and this picture in the group of poems is quite puzzling. Let's first look at the titles of the 21 poems of farming, which are: "Soiling seeds", "Plowing", "Railing", "Roiling", "Roiling", "Roiling", "Steeling", "Silting", "Silting", "Silting", "Pulling", "Pulling", "Pulling", "Planting rice seedlings", "Heart", "Two Heart", "Three Heart", "Irrigation", "Recruiting", "On the stage", "Holding the ears", "Bumping", "Halfing", "Halfing", "Milling", "Sieve", "Entering the Warehouse". You can see at a glance that this is the agricultural process of rice planting from soaking to harvesting and entering the Warehouse according to the time and time. In order to facilitate young readers to understand this year, we do not avoid tedious things, and briefly introduce the agricultural work involved in it in sequence: . The six poems "Soiling Seeds", "Plowing", "Raoing", "Raoing", "Raoing" and "Baising Seedlings" are in a group, which refers to the complete set of farm work from the land preparation of the seedling fields to the bottom planting. "Soiling Seeds" refers to soaking rice seeds in water to germinate. "Plowing", "Raoing", "Raoing" refers to a series of paddy fields, rakes, and flat fields. "Raoing" and "Raoing" are farm tools for crushing soil and leveling the land, and also refers to the corresponding farm work. "Raoing" is a combination of "Raoing" It may be unfamiliar to those who are called stone milling , which is mostly used to crush grains, level the ground, etc., while the rolls used to level the soil before and after sowing are smaller in diameter and lighter in weight. According to the "Lei Sutra" of Luguimeng , the rolls used in paddy fields in Jiangnan are "made by wood" and have a lighter weight. This series of land preparation activities are carried out roughly at the same time as the "seed soaking". Plowing, raking and other labor is large, and it usually starts early before soaking, especially in the plowing field in winter. The fields used for transplanting rice must also go through this set of land preparation process. "Seedlings" are the last process of work in this group, namely sowing seeds, scattering rice seeds that have sprouted after soaking into the finished seedling fields. . "Picking up seedlings" and "Planting" are a group, which refers to pulling out the seedlings grown from the seedlings and planting them to In the finished field. . "Yi Hui", "Yi Hui" and "San Hui" are a group, which refers to the management of rice fields during the growth period after transplanting rice. As can be seen from the picture, the saying "Yi Hui" refers to bent over and loosen the soil for rice fields with bare hands, promoting the growth of rice roots and tillering of new seedlings. At the same time, weeds are removed at will, folded and kneaded, and then incorporated into the soil to fertilize the fields. Later generations also used tools such as rakes. This labor is one Generally, it has to be done multiple times before and after, so it is called one, two, and three. 4. "Crossing", "On the stage", "Holding the ears" and "Boyang" are one group, which refers to rice harvesting. Harve the mature rice to the threshing ground, use tools such as flail to beat and thresh, and then remove grass chips, husks, dust, etc. to obtain clean rice.
5. "Hurning", "Milling", "Sieve", and "Entering the warehouse" are one group, which means using tools such as milling, pounding, mortars, and sieve to process the rice into rice and store them into the warehouse. Husk is a special milling, not made of stone, and is lighter, used to grind and remove rice husks. From rice cultivation, clean rice after "Boyang" is the process in place, and since the Song Dynasty, the tax revenue in the southern rice areas has been mainly rice, so "entering the warehouse" according to the government standards, and it also has to go through the processing process of milling rice into rice.
The above five groups of 19 agricultural activities are successively formed, forming a necessary procedure for rice planting and grain production. There are two items left: "silt and shade" and "irrigation". If "silt and shade" really refers to fertilization as shown in the painting, then what both of them are said is the fertilizer and water in the "Agricultural Eight-Character Policy", which is very important in rice production and is related to the entire rice growth process, but they are not specific agricultural work at a certain node. The position in the above 21 poems should be relatively active.
The term "irrigation" has a very clear semantic meaning. Because rice needs a lot of water during the peak growth period, it is hot and hot, and it is easy to drought. Especially when rice is planted in high fields, drought is low, it is often necessary to artificially irrigate and replenish water. In terms of time, such scenarios are generally most likely to occur before and after the second and third wedges, that is, in " Qimin Yaoshu ", "rice seedlings grow seven or eight inches long... when the amount is measured, they are irrigated by drought." Therefore, the song "Irrigation" appears after the "San Modges" is natural and practical. If "shading" is indeed what people understand, it is also the most necessary to tiller and grow after the rice is transferred into the field. Like irrigation, it is the key to whether the rice can produce high yields. The corresponding labor is relatively concentrated and frequent at this time. In other words, if "Silt and Shade" is a general term for field fertilization, it is more reasonable to put it together with "Irrigation", and from a lenient statement, it should be more reasonable before and after "River Planting" to "Irrigation". Now, immediately after "Free Seedlings" and before "Purchase Seedlings" and "Purchase Seedlings", manure is poured over just after sowing seeds. It should be fertilizing young seedlings, which is somewhat surprising. No commentator has ever noticed this and raised questions.
Floor "Silt and Shade" title, poetry and order in the farming map
The above two questions are puzzling, and the key is still the title "Silt and Shade"? The action of sprinkling manure in the portrait is very intuitive and belongs to "fertilization". Why is this title? What does this name mean and what it refers to? We can only find answers through the interpretation of the main content of the poem "Yue Yin".
The eight lines of this poem are roughly divided into two parts in terms of poetry. The first four sentences are the key points, and they are not afraid to repeat them. They quote again: "I heard of Wu'er killing grass, sprinkling ashes from the ancestors. The fields are all fertile, and the milk is soaked." The first two sentences are straightforward and talk about two agricultural activities: one is to shovel or chop or burn the fields as fertilizer; the other is to sprinkle wood ash, lime and other fertilizers and kill insects. The author found this group of rice farming contents that appeared at the same time in the "Farming, Structure and Clothing" by the Yuan Dynasty: "Plowing seedling fields: The fields must be plowed and raked three or four times, and spread them with thick grass inside, and then they can be sown. The rotten grass and ash manure will be fat and prosperous." The "killing grass" and "spilling ash" mentioned in the poem "Lou's poem" are the agricultural contents that are suitable for "plowing seedling fields". It refers to chopping the grass before plowing the field, spreading it with fertilizers such as plants and wood ash into the field, plowing and pressing it into the soil, and putting it into water to pickle and rot. The fields with ash have a long history. At the latest in "Qimin Yaoshu", there was a species of vines "using ash as manure" and the method of treating melon cages "lifting the melon vines with a stick and dispersing the ashes under the roots". They were all clear information on fertilizing crops with plants and wood ash, or therefore the poem said that "transmitted from the ancestors." With the green grass and fertile fields, Wu land is even more prominent. In the early Song Dynasty, Dingdu " Collection Rhyme ": "Wu customs use plants, leaves and manure fields, saying." Lou Zhu is from Ningbo . He was from Yue in ancient times and was not very familiar with the customs of Wu. He should have learned about it after being appointed as the magistrate of Qian County, so he said "Wen Wu'er". What both said is the application of base fertilizer in rice fields, so the two lines in the poem say that the land is fertile and the fields are like paste, which praises the effect after application. The last four lines of the building poem "The black pecks on the mud with the edge of the valley, and the doves call the rain. I dare to look at the crops like clouds, but the effort is so good." This is a description of the watery soil after plowing the paddy fields in the south of the Yangtze River, expressing confidence in the fertile land and the lush growth of crops. Therefore, it can be said that the whole poem describes the farming activities of applying base fertilizer before farming in paddy fields. The theme is concentrated and clear, narrative and landscape descriptions, and hope. The flow of air will be natural and clear.
, the whole poem is understood, and the meaning of "Yiling and Shade" has a direction. Two words should not be fixed words, so we disassemble and analyze them. First, let’s talk about “silt”. Silt usually refers to the sedimentation of silt and sand in water. The ancients believed that it could be used to improve soil and increase fertility." Han Shu·Gou Shu Zhi " has the words "filling silt and fertilization, and people cultivate fields" and "filling silt and fertilization". Ruchun, a Wei native of the Three Kingdoms, said: "Water silt and silt can be used as manure." Northern Song Dynasty Wang Anshi Xining reformed the law, and he practiced the famous "silt field method", which puts river water into irrigation fields, so that river mud can be deposited in farmland to improve soil and increase fertility. In addition, we also found that there is a more direct explanation for the relationship with farmland fertilizers. Japanese copy volumes of Wuxian County, Wuxian County, Southern Dynasties (now Suzhou, Jiangsu) Gu Yewang " Jade Pian ": "The case of Yewang is now called mud and grass in the water to be silted." Northern Song Dynasty Chen Pengnian et al. "Reconstructed Jade Pian": "Silt, cut off, mud and grass in the water, is also turbid." This is a special explanation of the word "silt" in two characters in different eras. They can be regarded as the semantics of "silt" in "silt". Silt refers to the mixed objects of mud and weeds in the water, which can increase soil fertility. The poem in Lou is written in this situation.
talks about "shade". Ding Du's "Jiyun": "Yin, in the forbidden way, "Shuowen": 'Caoyin ground.'" It can be seen that the original meaning of Yin is related to grass. However, the author examined the word "shade" in the electronic version of " Complete Song Poetry ", and did not show the meaning of tree shade, sun shadow, shelter, cover, and grace. There were no use cases related to fertilizers. Especially for Dong Sigao of the Southern Song Dynasty, "The Autumn Moisture of the West Lake·Bao Jiatian" "The jade spring flows and shade goes west and passes into the Guantang and wild boats", which says "the jade spring water flows out and irrigates", which is most likely to be similar to the usage of "silt shade", and carefully considers its meaning. The so-called "flowing shade" still means that the spring water brings the farmland nearby. The late Qing He Gangde "A Brief Examination of Agricultural Products in Fujun" clearly uses the word "silt and shade", and there are two words that are broken down into words. The two words together refer to fertilization. The single word "silt" also refers to fertilization, while the single word "silt" refers to irrigation: "The rice fields are used more forcefully, and the irrigation is exhausted... Early fertilization should be heavy, and water should be used to shade it when drought. If it is ripe, it will be easy to silt but difficult to shade." In this case, "silt and shade" often refers to continuous words and occurs more often. There are similar understandings among modern people. The "Qiantian" note in "The Announcement of the Agriculture and Structures" by Mr. . It is said that "除" is used as another verb, that is, when supplying water or other beverages, it is read without sound. To the soil, '除' means irrigation... The word "除" in "噤" in "噤" should actually be written in "除"." It is to interpret "除" as "除" means irrigation. The author believes that yin has a meaning, which refers to being wet and soft when we are soaked by water. For example, during the Shaoxing period of the Southern Song Dynasty, " Agricultural Books " talks about transplanting mulberry trees. The roots of the tree "are slightly higher in the four sides to make a pond. It is expensive to water, and the manure will not flow away. The shade will be poured into the four sides, and it will go straight from the middle of the acupoint to the bottom, which will easily become prosperous." Yin means infiltration. However, the operation of farming land and land preparation in seedling fields is far from a matter of less water and wetness. If it is directly explained as irrigation, there is a look of "irrigation" in the 21st poem of the Farming Picture. It should not be discussed separately. Moreover, there is no meaning of irrigation in the poem of the poem and the picture. This explanation is far from reasonable.
The author believes that there are two possibilities for the so-called "shade":
is the "curtain" that quoted in the "Essence of Agriculture, Structure and Food" by the Yuan Dynasty, which is said to "paste the grass thickly in the inner pond and rot" in the water, that is, pickling, which means that the grass is pickled and fermented in water. Earlier, Chen Xiao said the "Good Root and Seedlings" in "The Book of Agricultural Sciences" more specifically: "Now when planting grains, you must first repair the seedling fields. In autumn and winter, you will cultivate them again and again to make the frost and snow frozen and the soil will be broken. The corrupt leaves are accumulated, and the rotten roots are shoveled and burned, and the soil will be cured. The soil is warm and refreshing. In the first spring, the raking is repeated and then raking is repeated, and then it is turned to be blocked with manure. If you use rattle (instructed by: hemp seeds residue after oil pressing), it is especially good, but rattle is difficult to make, and the rattle is broken and the fire manure is scattered, like a composition." This means that the broken leaves are corrupted into the soil and corrupt, and some things that are more difficult to rosted are like rattle. They need to be treated specially. The cellar accumulates warm pickled and corked. Similar meanings are sometimes called "王王". Chen Qing said that "王王王" was to weeds in rice fields "harmony and turbid mud. When buried deep under the roots of rice seedlings, the fermentation lasted for a long time, the grass rotted and the soil was plump and the grain was lush and the grain was lush." The so-called "scent" is to cover and pickle, and the meaning of "scented grass and leaves" are all used to crush them into the soil and corrode them.
2 refers to green manure such as grass pressed into the soil when plowing the ground. "Qimin Yaoshu": "All the method of beautiful fields is better, mung beans are the best, small beans , quash times. They are all planted in mid-May and June (Mei Yi rebelled, and it was a cover), and plowed and killed in July and August."The Yuan Dynasty Wang Zhen "Agricultural Book" Reclamation and Farming Chapter: "Spring is called wilderness (such as the grass on the plain deep grass, burning wilderness in spring, taking advantage of the moistness of the ground, the grass buds are about to burst, the roots are soft and crisp, which is easy to be cultivated). Summer is called green (the grass blooms when it is lush in summer, which is called green, and can be used as grass manure. However, the roots must be strong and dense, and it must be made with strong cows. Nothing better than spring). "The so-called "" means the green seedlings of crops such as sweet potatoes, alfalfa , mung beans used as green fertilizer. They are plowed into the soil and have the same function as the above-mentioned green grass, and are more fertile.
pickled, singed, and three characters are all similar to "yin". Because the pronunciation is close, the elegant shade is written in the elegant shade of the meaning. The scene is not difficult to imagine. According to extensive searches of ancient agricultural books and ancient local chronicles, it was found that "" is more common in writings of northerners such as "Qimin Yaoshu", which mainly refers to the use of immature crops, seedlings and straw as green fertilizer. Before the Yuan Dynasty, there were very few words in the south, especially in the Jiangsu and Zhejiang areas, so the author believes that "shade" is " Yin" is more likely to be the pronunciation of the two characters "王" and "王". In fact, it refers to the southern paddy fields plowed into the soil with green grass, ash manure, etc., soaked in wet water, pickled and corroded, and used to fertilize the fields.
The above-mentioned meanings of "王" and "王" have their own advantages. In general, they refer to the use of green grass, grass and wood ash into the soil before or during plowing, and are slurried and corroded into the soil after mud and water. In other words, "王" is a composite synthetic word composed of two meanings "王" and "王". Although the word formation is a bit stiff, the author's subjective intention is basically real. In this way, "王" and "王" are "This topic is completely consistent with what the main text of the poem says.
understands the meaning of the poem, and then look at the order of this poem in the 21 tillage pictures. It is not difficult to understand. In terms of the actual chronological order of farming, the so-called "silt" should be before or at the same time, and at the latest, light fertilizer such as grass and ash can be put into the ground at the same time as the base fertilizer. Green fertilizers such as grass and other green fertilizers are plowed into the soil for base fertilizer, which will take a long time to soak and rot, and will be as early as possible. "Soiling" only needs to be "three or four days" before "spreading". Poetry is a language art, a table of time It is more free and clearer than painting. Lou Hong's poem "Bu Shao" says that "Plum yellow rain produces fat", which is the time for sowing seedlings in the seedling fields, and it is already before and after entering the plum blossoms. "Feng Tu Ji" says "The rain on the summer solstice is called Yellow Plum Rain ". From this, it can be seen that "soaking seeds" and "soaking seedlings" are generally late until early summer, and the time for "silt shade" and "piercing" are far ahead. The "ploughing seed fields" in the Yuan Dynasty "Agriculture and Structure" is listed before "soaking rice seeds".
In the poem "Silt Shade", we can also read the relevant time information: "The nuggets are pecking on the mud, and the doves at the mouth of the valley call for rain. "The black pecking mud is a scene of crows pecking at the birds or spring swallows plundering water and swelling mud. Ancient saying goes that swallows arrive in February. Du Fu "Quatrical Quatrain" "The mud melts the flying swallows, and the sand sleeps in the mandarin ducks" is a traditional phenology of the Spring Equinox, and the latest scene should be the late spring scene. "History of the Five Dynasties·Monthly Order " "The moon in spring in " "The dove sings blowing its feathers, and the victory descends to the mulberry", "The New History of the Five Dynasties· Sitiankao·Climate Map" " Grain Rain In March, duckweed begins to grow, the roaring dove brushes its feathers, and the roaring dove descends to mulberry." They all regard the roaring dove as the classic phenology of the spring moon and the Grain Rain season. This is also the phenology of the traditional Central Plains region. It will be moved to the south of the Yangtze River earlier. Therefore, these two sentences in the poem describe the paddy fields in the south of the Yangtze River in the two and three months of spring. After plowing, the water is warm and the mud melts, and the water is soaked in the mud, such as green fertilizer, grass and ash, and silt in the mud water. The scene of shade is far before the rice seeds and sowing.
If it is arranged strictly in the order of farming, the seven things before "pulling seedlings" and "planting seedlings" should be: silt shade, tillage, rake, trunk, soaking seedlings, and clothing seedlings. Although Lou's nephew and grandchildren recorded that Lou's "Planting and Weaving Picture" was all called "painted into two pictures of farming and weaving, each of which was used as poems", it seems that the picture was first made, but this possibility is not ruled out. , the poem is written first, and the drawing is coordinated later. The initial poem may be arranged in this order of farming, and the "shade" should be placed at least before and after "cultivation". In the end, the "shade" is moved to the end of the seven things, or for two considerations:
First, the function and purpose of poetry and painting in conjunction with the encouragement of agriculture and crops should be reflected as much as possible in the order of the poem, which is conducive to readers' cognition and understanding.There are 21 poems about farming, which only talk about rice planting. It starts with water soaking rice seeds and ends when the rice enters the warehouse. There is a beginning and an end, and the beginning and end are closely echoed, making it easier for readers to perceive, understand and remember. Therefore, "Soaking Seeds" is naturally ranked first in the poem and picture group. Immediately afterwards, the four poems "Plowing", "Railing", "Roading" and "Roading" are written in a series of activities that break the soil and flat ground. They are of the same nature and are connected one after another, and then they are released one after another. The remaining "Silt and Shade" can only be attached to the end of the seven events.
Second, in terms of theory, the six things of tillage, raking, trowel, rolling, seedling, and clothing are indispensable in rice planting. The "shading" says that base fertilizer is under rice fields is not an indispensable link. The farmers each determine the cost status of land fertility and labor and fertilizers in terms of production means of production. Whether to apply and how much it is applied is not a certainty, and it is dispensable, at least not very necessary. The effect is mainly related to the growth status of the rice later, so it is reasonable to attach to the above matters at the end, and at least not difficult to understand.
The picture of "Yiling Yin" does not match the poetry and the author's intentions
The above text has solved two doubts through the interpretation of poetry texts, and the problem brought about is that the content of the picture of "Yiling Yin" is not consistent with the agricultural activities mentioned above. The picture "Yiling Shade" we displayed earlier is a picture book copied by Cheng Qi in the late Song and early Yuan dynasties. This book is now in the collection of the Verde Art Museum in Washington, USA, with a long colored scroll on paper. This book is written with the version of Song Zonglu, the assistant inspector of Jiangxi Province, who was reprinted and engraved by Nagao Kano in the fourth year of Yanbao (1676) and was considered to be closest to the original appearance of the Song people's farming and weaving pictures, and the picture books copied by Cheng Shi are more detailed and accurate. We mainly examine the contents drawn by the Song people based on Cheng Shi's picture books. However, in this picture of "Silk Shade", it is not difficult to find that the work of the farmers depicted does not correspond to the "Silk Shade" mentioned in the above poem, and is even seriously out of touch.
: The farmer watering fertilizer in the picture is inconsistent with the farming affairs mentioned in the poem. Cheng Qi's copy depicts a farmer lifting a sap by the field as a splashing sample. Behind him, a shoulder pole and two liquid barrels, there is a sample of manure water in the barrel, and the application should be manure water, while the poem only mentions "spraying ashes". If it is dry wood ash, it is very light and is generally transported with dustpans, baskets, sacks, etc., which is very light. It is relatively simple to spread with dustpans, dustpans, etc. on the ridge of the field, or to scatter them in the field with hands. However, it is incredible if it is carried with a material bucket. The material bucket contains a limited amount of ash, and the weight of the ash should not be as heavy as the barrel. The same is true for a material sliver and other ash to be thrown away, which is extremely unreasonable. Therefore, today people regard this picture as a painted dirt with a sap of manure. The author deeply agrees, which shows that it is inconsistent with what is said in the poem and is obviously out of touch.
Figure 2 Song Lou-chan "Planting and Weaving Picture·Silt Shade", Japan Kano Nagata reprinted
Tomorrow's sixth year of Song Zonglu, Japan National Official Documents collection
is the nature and time of fertilization in the picture, which is inconsistent with the content of "silt Shade" mentioned above. "Silt and shade" is the application of base fertilizer, and it is before "piling". Southern Song Zheng Qiao "Planting Rural Rouge": "The paddy fields are deserted, and the smoke is curling. The cuckoo is crying and people are standing side by side, and the fields are crisscrossing." This is the paddy fields before planting rice seeds, and the same scene is also true for the seedling fields where "cuckoo" sow seeds. The picture depicts the newborn seedlings after "cloth seedlings", which is the scene of "spiking water green needles to draw rice sprouts" as mentioned in " Su Shi " " Wuxi Daozhong Fu Water Cart ". The Japanese Kano Nagata reprinted version is even painted as a separate tree arrangement, and the field grows vigorously after planting (Figure 2). No matter which scene, it is already a matter of applying manure in the seedlings after planting or transplanted rice fields, which is far from the same thing as the poem says. "Silt and shade" before or at the same time is the application of base fertilizer, while the drawing is the matter of top-dressing of seedlings after "spreading" and even "planting" the seedlings is the matter of top-dressing in the seedling fields. The nature of the farm activity is obviously different from the seasons and seasons. Such a situation where the poems and pictures are obviously inconsistent is unique among the 45 questions of the building. We cannot ask the author why this phenomenon occurs, and we can only make some speculations based on the situation of poetry and pictures. The author believes that farming and weaving pictures are used as visual art, especially traditional engraving, to encourage farming and sericulture, and they require typical agricultural projects, and the characters in the picture are concise and clear.However, the matter of mowing grass before plowing the land and sprinkling ashes as base fertilizer is not necessary, and it is not typical for farming. The two are not single farm work, and they need to be carried out in coordination with plowing activities. The labor situation is a bit complicated and it is difficult to implement it as an intuitive and clear image of agricultural labor. Therefore, because of the words "spraying ashes" in the poem, the manure sample of rice fields was painted. The matter is well known, the picture is concise and clear, and the viewer can see it at a glance. This should be determined by the different characteristics of painting as visual art and poetry as language art.
Then, from the overall structure of the group picture, there is no other fertilization activity in the entire set of 21 tillage poems. However, as far as rice fields are managed, the transplanted rice grains grow rapidly, so as to apply as much fertilizer as possible, and the effects of human manure, pig manure and bean cakes are particularly significant. Bean cakes are expensive, and manure liquid such as human and pig manure is a household fertilizer, so it is most common for farmers to pour manure in rice fields in summer. It should be that Lou Chu took these situations into consideration when painting the poem. Since the position of "Yiling Shade" in the group of poems has been treated as above, according to the overall needs of the grouping, the meaning of "Yiling Shade" in the poem "Yiling Shade" is changed in the poem to kill grass and sprinkle ashes. The picture is more common to pour manure and top dressing, and the image in the picture is used to make up for the shortcomings in the poem. The poem says Wu people The beauty of applying base fertilizer before plowing the land, and after planting the rice seedlings, each poem says one branch, and cooperates with each other, the fertilization matters expressed as a whole are comprehensive and sufficient, which can better effect of persuading farming and teaching crops.
The adaptation of the Ming people's "Convenient Pictures" and the improvement of the relationship between the poem's pictures
Although we have made the above speculations and explanations, we cannot conceal the fact that the picture of "Yiling Shade" is obviously out of touch with the poem. Since the beginning of the building, the drawing and creation of a series of farming and weaving maps have become an important tradition in my country's agricultural culture. Many paintings, imitations and singing works of the building's farming and weaving map poems appeared in the Ming and Qing dynasties. What kind of perception do the authors of these poems and paintings have about the content of Lou Hu's "Yue Yin" pictures and poems, and how to deal with the obvious disconnect between the pictures and poems, have become issues worthy of attention.
Mingren Kuang Fu "Convenient Picture Collection" is a practical reference book for life encyclopedia in the middle of the Ming Dynasty and is widely popular among the public. The two volumes of the beginning are 15 agricultural work drawings and 16 female red drawings, which are the so-called farming and weaving drawings of Lou. The images are basically imitated by Lou’s slab pictures. Each picture is made of bamboo branch lyrics , which is the folk song style seven-character quatrain . The number is significantly reduced compared with the floor plan. The author's preface shows that according to the actual farming of Wuzhong , it is "easier to count things" and is as easy to understand as possible. The so-called "fool man and foolish woman" can "because the things are easy to know, and the words are also easy to enter." It is precisely for the purpose of serving the public that there has been a great change compared to the weaving map of the building. Just the plot of ploughing is combined from the 21 questions of Lou's, and it is reduced to fifteen:
soaking seeds (soaking seeds), plowing fields (pilings), tillage fields (raking, tillage, tillage), cloth seeds (tied seedlings), underwater (silting, silting), planting (pulling, transplanting), tillage fields (euthanized, erecting, and sanitary), car-rolling (irrigation), harvesting (harvesting), rice (present, holding ears, and sanitary), pulling husks (hulling), pounding pounding (pounding pounding, sieve), raising silting (stepping pounding, sieve), raising silting (stepping pounding, sieve), raising silting (stepping pounding, sieve), raising silting (into the warehouse), and field family.
: Two new "现天" and "天天天" are added. "Folding fields" is a type of weed field. Generally, weed fields are used to grab the soil around the rice roots with bare hands and pull out weeds. Weed fields are made of bamboo and wood to make iron-toothed weed farm tools. They are used to push and pull between rice rows to loosen the soil. The properties are the same, so they are put together. The Lou family originally had no "farmhouse" and the picture depicts the scene of farmers gathering to drink after the harvest. The poem says, "The harvest is particularly large this year, and I also remember that there is no difference in the palace. Everyone was drunk and clapping their hands by the old tiled pan", which is a special picture expressing the farmers celebrating the harvest. To further compare these names, some agricultural affairs of Lou's nature were merged and individual names were modified. For example, Lou's "irrigation" was changed to "cheyang". Cheyang is the most common tool and method of irrigation in the rice areas of Jiangnan, and its name is more in line with the actual production in Wuzhong. The most noteworthy thing is that the "silt and shade" of Lou's family was changed to "lower congestion". "Shuzhu" is a common saying for fertilization since the Southern Song Dynasty. It should be that the author deeply feels that the semantics of "silt and shade" are difficult to understand. For the purpose of "it is easy for foolish men and women to understand", it has been changed to a widely known popular saying.This is the one with the most changes in the corresponding names of the two sets of farming and weaving maps.
Figure 3 Ming Kuangfu "Compilation of Convenience of the People·Agricultural Works·Second Observation", the Ming Wanli engraved the
In terms of the picture, except for the two new pictures, the other pictures of "Compilation of Convenience of the People" are basically based on materials or imitated by building pictures. Except for a few details and background changes, agricultural activities and characters are basically the same. The picture of "Xiaoyun" corresponds to Lou's "Yueyin", but the background adds the scene of two children shooting birds and playing, and the farmers' fertilization movements are almost exactly the same (Figure 3). The rice seeds in the picture are neither as small as the seedling needles nor as strong as the hunting and wild pictures. They are basically the same as the "Planting Plants", "Flowing Fields", "Winding Fields" and "Cheling" below. They should not have a clear positioning or direction in terms of growth time. This picture is immediately after "Fu Xue", and is influenced by the original order of the "Silt and Shade" of the building.
The corresponding poem "Xiaozhu Branch Ci" has changed significantly: "Rice grains rely on watering the roots of manure, and the bean cakes are evenly laid. To make profit, you must follow the principle, and more people will still be harvested." The poem clearly states three fertilizers: watering manure, watering bean cakes and river mud. The third volume of the book, "Plowing and Catching", has a text introduction: "Battle fields: river mud, macake or ash manure, each according to the soil of the land." Bean cake and river mud are mainly used as base fertilizer, so it is called "to be evenly ground", while "manure roots" are watered with manure and drowning in rice fields, which mainly refers to top dressing in the fields. The same pictures and themes have different fertilization contents. What Lou's original poem says is actually just base fertilizer, and this poem is base fertilizer and top fertilizer, covering the main content of rice field fertilization title "Xiaoyun", which is the title of the poem. The title is changed to "Shuzhu", which is called "dung roots in the poem", and the picture shows the action of dung watering. The poem "spraying ashes" and "killing grass" in the poem on
is not mentioned in "The Poems of Shading and Shading of Bamboo Branches". This is certainly limited by the length of the poem, but more importantly, it is determined by the nature of green manure and gray manure such as grass and leaves. The so-called green grass and leaves are green manure. You only need to work hard to harvest and sweep it, chop it into the land to be plowed, or mix it with river mud, manure, manure, marinate and ferment it as base fertilizer. Whether it is used as base fertilizer or top dressing, it is more convenient to apply, but in actual life, the quantity is limited, and the possibility of storage alone is not high. It is mostly mixed with manure and other manure. Therefore, it is often mixed with human and animal manure and manure, which is called "ash manure". There are very few independent application. The two types are more common as fertilizers, but their effects are not outstanding, so they are not valued. The manure, river mud and bean cake mentioned in "Silky and Shade Bamboo Branches" are relatively important fertilizers in the rice fields in Jiangnan since the Yuan and Ming dynasties. River mud is laborious and bean cakes are expensive, and manure is the most commonly used, so it is particularly pointed out that the second two lines of the poem emphasize "the original work" from this. "The Book of Convenience" also mentioned sprinkling ashes. "Clothing and Bamboo Branches": "The seedlings have not grown yet, and the fields must be evenly scattered. I am also worried that birds and birds will fly to eat, and cover them with dense layers of ash." Ash refers to the ash in the grass and wood, which means that after the seedlings are sown, a thick layer is sprinkled on to prevent birds from pecking at them. This statement is more realistic. The rice seedlings are denser in the seedlings. Generally, a layer of wood ash is scattered after sowing the seeds to cover the seeds. The gray-black grass and wood can not only increase the ground temperature of early rice seedling fields, but also quickly agglomerate and condense the surface of the seedling ridge after sowing, and promote the retention and rooting of rice buds. The gray grass and wood are light, which has no hindrance to the growth of new seedlings. This method was not mentioned in the Song and Yuan Agricultural Books. It should be a new release in the Ming Dynasty. The "Jiaxing Prefecture Chronicle" of the Guangxu period of the Qing Dynasty also recorded this method. The words about scattering ashes here are mainly to prevent birds, while the words "scattering ashes" as Lou said are fertilization, with different purposes and are no longer the same thing. The "Convenience and Publication" does not mechanically follow the words of the Song people.
Based on the above factors, it can be seen that the "Xiaoyong" picture of "Convenient Pictures" and the poem are based on the actual rice planting practices in Wuzhong at that time. Whether the title or pictures or poems actually express the fertilization of the entire rice field. The title is easy to understand, and the title, pictures and poems are highly consistent, completely getting rid of the phenomenon of Lou's title unclear semantics and obvious disconnection of the poems. Although the topic of "silt and shade" is not used, due to its close connection with the Lou family's farming and weaving map, the connection between the topic of "silt and shade" and the meaning of fertilization is objectively further clarified. This is a key step in later generations to directly regard "silt and shade" as a general reference to fertilization.Unfortunately, the original order of the poems in the building was still followed, and "Xiaoyun" followed closely after "Cloth Seed", and before "Sheet", the content of the drawing can only be understood as fertilization in rice seedling fields, and the general saying that fertilization is not fully implemented.
The name allocation and the different statements of the Qing people's farming and weaving pictures and poems
is different from the Ming people's "Convenient Picture Collection" which is actually streamlined and adapted. The Qing people's farming and weaving pictures are basically based on the imitations and imitations of the original works of Lou's. Regardless of the title of the picture and the content of the poem, strictly adhere to the original works of Lou's. How to face the potential disconnection and even contradictions of the Lou's poems is worth further observation and evaluation.
(I) The picture layout of Kangxi's imperial farming and weaving pictures
The most important thing about the Qing Dynasty farming and weaving pictures is the "Imperial farming and weaving pictures" compiled by Kangxi and drawn by the court painter Jiao Bingzhen. With the noble authority of the Qing Dynasty, the basic titles and graphic patterns of the Qing people's farming and weaving pictures and corresponding poems were established. People today say that Kangxi's "Imperial Farming and Weaving Pictures" are drawn because scholars from Jiangnan presented the maps. The author has not found any exact records in this regard. Only see the "Zhibuzuzhai Series" "The Imperial Farming and Weaving Pictures" "The Postscript to the Book of the Agriculture Silkworms" in the Qing Dynasty, "When Emperor Shengzu Ren visited the southern tour, many people from Jiangnan came out to contribute their books." The so-called "Chen Yi's "Agriculture Book", Qin Guan's "Silkworms", and Yu Qiangong's "Two Poems of the Two Pictures of the Farming and Weaving Pictures" were recorded in the late Ming and early Qing dynasties. Lou Yu's "Poems of the Farming and Weaving Pictures" as an appendix, all of which are called poems but do not mention pictures. Later, the Cheng Li copy obtained by Qianlong was a complete coloring picture book, and the relevant records were relatively clear. Comparing Kangxi's "Imperial Farming and Weaving Pictures" with Cheng Qi's copy, Japanese Kano reprinted version, and "Convenient Pictures" red picture of the agricultural meritorious girl. The former is similar to the Japanese Kano reprinted version and "Convenient Pictures" and is far from the Cheng Qi's copy. It should be mainly based on folk engravings such as Kano and "Convenient Pictures" and absorbing Western painting methods and repainting them. Therefore, the imperial drawings of Kangxi are still more accurate in what Yu Minzhong said in the "Imperial Inscription on Farming and Weaving Pictures" during the Qianlong period. "The Emperor of the Holy Ancestor was diligent in seeking the people's hiding. All the fields and red women weaving pictures were consulted. How many hours did they pick old manuscripts of the building, and they were re-defined." This is a comprehensive review of various materials and information of the "Poems of Farming and Weaving Pictures" of Kangxi's "Poems of Farming and Weaving Pictures" and re-recorded them. The author specifically explained this point, not only to identify relevant facts, but more importantly, to find a reasonable explanation for the allocation changes related to Kangxi's "Imperial Farming and Weaving Picture" and "Silt and Shade" mentioned below.
Kangxi's "Imperial Farming and Weaving Pictures" has made a regular basis on the number and name of the floor plan. The original farming questions were 21 and 24 and 45 questions. The Kangxi imperial system was merged, added and deleted, and changed to 23 pictures of each farming and weaving, which were 46 questions. On each picture, there are seven charlatans written by Kangxi, and on the picture, they write poems written by the poems, and those who have no original building are written for it. Regardless of weaving, the farming map increased from 21 to 23, and the two pictures "First Seedling" and "Sacrifice to the Gods" were added. The picture of "Sacrifice for the God" is placed at the end, which should be inspired by the picture of "Farmhouse" added to "Convenience Pictures". The Ming people's "Farmhouse" depicts the scene of farmers gathering to celebrate after the harvest. The right side of the picture is painted with incense candlestick offerings, which are the contents of the celebration. Kangxi directly changed to purely "sacrifice to the gods" out of the "temple" consciousness, which is not difficult to understand. What is surprising is that a new picture of "First Ranch" was added, without any clear agricultural content (Figure 4). The picture shows a farmer traveling with his son by the lake, and he wrote a poem to write a building: "The spring work is right at the right time, so look at the schedule. Take a leisurely walk with his son, and walk on the road. Look at the water floating on the West Lake, and the wind is getting dusk. The farmer's family affairs are known to be very concerned." It should be that the painter and court officials put together the activities of the characters drawn in the picture. Why do you want to add this meaningless picture? Although there is a purpose of making up the numbers, it is more important to solve the problem of the inconsistent poems and pictures of Lou Hu's "Yan Yin", especially the time positioning of the corresponding fertilization activities. Whether it is the Kano version or the "Convenient Picture Collection", the things depicted in "Fengshen" and "Silt and Shade" (Figure 5) and "Shaoyun" (Figure 3) are especially the growth state of rice seedlings. It is extremely unreasonable to pour manure and fertilize them after the cloth seedlings. It is not necessary to damage the seedlings and must be supplemented with a single look. This brings up the title "First Seedling". The poem "First Seedling" written by Kangxi pointed out in detail: "I love the good weather and the green fields, and the dew seedling needles are from thousands of hectares of green." The phrase "Shengren's Needle" comes from Su Shi's "Wuxi Daozhong Fu Water Cart" "The green needles pierce the rice sprouts" and is a scene of new seedlings in the seedling fields.The seedlings painted in the lower right corner of the picture are also dot-shaped "seedling needles". With the time positioning of "first seedlings" and the growth status of rice seedlings, it is relatively natural to pour fertilizer on the rice fields behind it, and the narrative before and after the picture is roughly natural.
Figure 4 "Imperial Farming and Weaving Pictures·First Seedlings" by Kangxi of the Qing Dynasty, and the engraved version of Kangxi's inner palace
. Therefore, the author believes that the picture of "First Seedlings" is not meaningless. The monarch and ministers of Kangxi should have realized the disconnection or inconsistency between the farming and weaving pictures of "First Seedlings" and "Silt and Shade" ("Secret") by adding "First Seedlings" at a glance to alleviate the abruptness of the serial narrative between the two pictures. In this way, from "fabric seedlings" (sowing seedlings) to "first seedlings" (seedings), to "silt and fertilization", whether it is the rhythm of agriculture or the growth state of rice, the whole process is relatively natural, greatly reducing the gap in the agricultural links before and after the picture of "silt and shady". With the preparation of "First Seedling", the position of "Silt Shade" is moved backward, making the manure watering activity painted by "Silt Shade" closer to the common scenarios of rice fertilization, and is more easily regarded as a common name for rice field fertilization.
Figure 5 "Imperially Made Farming and Weaving Pictures·Silt and Shade" by Kangxi of the Qing Dynasty, the Qing Dynasty's Kangxi Inner Mansion
(II) The relevant understanding and speech of the Qing Dynasty's farming and weaving Pictures
The Qing Dynasty's farming and weaving Pictures' understanding and speech of the "silt and shade" is not consistent with the pictures, and it is obviously wandering between the poems and paintings of the Song Dynasty, and it inevitably continues the situation of disconnection and even contradiction between poetry and pictures, language and image. Among them, Kangxi's imperial poetry was undoubtedly the most critical role. Kangxi presided over the compilation and painting of farming and weaving pictures and wrote seven-character quatrains one by one. His poem "Yanyin" "has always fertile soil and hard work, and all the fruits are divided by hard work. The grass is sprinkled with ashes and the local area is convenient, and thousands of acres of crops are like clouds" laid the foundation for the basic orientation of the poetry of the Qing people in "Yanyin". It is not difficult to see that the theme of the poem is consistent with the Ming people's "Convenient Pictures" and emphasizes the importance of farmland fertilization. However, the content of the farming is obviously different from that of "Convenient Pictures", but it returns to the original meaning of the Lou Chuan, "scattering grass and sprinkling ashes" means the "killing grass" and "scattering ashes" in the Lou poem. The author's analysis of Lou's words before focused on exploring Lou's reflection on the actual agricultural practices at that time. However, in the Qing Dynasty, the emperors, monarchs and ministers obviously lacked corresponding life experience and focused more on book knowledge. From their use and speech of the corresponding dictionary, we can roughly grasp their perception and understanding of the word "shade".
The word "nagano" and "killing grass" have the same origin and are very ancient classic stories. The Qin people's "Lüshi Chunqiu·Ji Xia Ji" said: "(June) is the month. The soil is moist and the heat is hot. When it rains heavily, burn the water to promote the killing of grass. If it is hot soup, it can manure the fields and beautify the territory." This passage is also seen in "The Book of Rites·Monthly Orders", which means that in the summer, the season of farming is in June, when there is more rain and heavy water, and the grass and trees grow vigorously, burn the water to promote the promotion of water. Nagano is to cut it against the ground, and burn it means to set the grass into ashes. The ash burned fire can nourish the fields and improve the soil. The "Zhou Li·Autumn Official Sigure" says that state officials set up a state to manage this matter: "The sage man is responsible for killing grass, and it is born and sprouting in spring, it is barbed when it comes in summer, it is cordless when it comes in autumn, and it is cordless when it comes in winter. If you want it to transform, it is transformed with water and fire." This means that the Zhou Dynasty set up officials to specialize in removing and utilizing weeds. It is also said that burning sautum is possible at any time all year round. In summer, the grass is deep and the water is large, and the fire is burned. It is mainly for water and flood control, while in winter, the grass is plowed into the ground. Whether the fire is burned into ashes or is slapped into the soil, it will be "transformed" by "water and fire". "Craft", "Zhou Li·Diguan Situ" says "Tiyuan": "The grass man controls the method of earth transformation, and uses the object and land to suit it, and then makes it a seed." Zheng Xuan of the Han Dynasty said: "The method of earth transformation, transforming it into beauty is like the technique of victory." This means that grass and ashes are used to corruption into the soil to fertilize the fields. From this we can see that the so-called "nagass" and "nagass" are roughly the same thing. They all refer to turning grass, ash into treasure by burning fire, flooding, and plowing into soil, turning grass, ash into treasure, turning harm into benefits, and corruption into fertilizer by the soil. Similar wording and allusions are seen in other monarchs and ministers’ writings, and their intentions are basically the same. For example, Qian Chenqun, a close minister of Qianlong, wrote in "The Two Pictures of Farming and Silkworm Weaving in Gonghe Imperially, namely, Chengzi Shulou Shun Poem Rhyme·Yiling and Yinyin": "Each earth transformation has its own advantages, and Xiao Sheng is the originator." The self-notes under the sentence are quoted in "The Book of Zhou·Craftsman" "The method of earth transformation is the beauty of transformation."Jiaqing's "Preface to the Imperial Plan for Farming and Weaving" says "The shade is taken from the mat and never forget the method of soil transformation". The poem "Silt and Shade" says "The grass is mowed and the seedlings are lush." They all use these ancient dictionary stories to express almost the same understanding, that is, they refer to burning sap grass to plough the fields and turning them into fertilizer, which is basically consistent with the original meaning of the aforementioned Lou Lu poem.
The relevant statements and understanding of the word "spraying ash" are relatively complicated. The use of wood ash as fertilizer can be traced back to the era of "slash-and-burn cultivation" of our ancestors. The previous quote "Lüshi Chunqiu·Ji Xia Ji" has clearly realized that burning ash can make the fields fat. However, the "spraying ash" mentioned in ancient classics is not for fertilization, but for insect prevention and control. For example, "The Literature of Zhou: Qiu Guan Sikou": "The Red Bian's palm removes the walls and houses, attacks it with mirage charcoal, and sprinkles it with ashes... The Gua's palm removes the frogs and leaves the chrysanthemums, burns the ash, and sprinkles it with ashes and dies." This means that it is to sprinkle ashes to remove insects and kill insects. Ashes are ash from the grass and wood ash, and sometimes also refers to lime. As mentioned in the previous article by Chen Qing, a Song Dynasty scholar, "spread lime, filters the mud in the mud to remove the harm of insects and borers." This is what he said. Qianlong's "Title Two Pictures of Farming Silkworm Weaving, That is, the Rhyme of the Poems of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Obviously, what is said is mostly from books and is not consistent with Lou's original intention.
is also "spilling ash". Qianlong's poem describes it in this way, "the short sap fills the ash and silt acres hard", and Jiaqing's poem says "spilling ash and throwing a short sap", indicating that farmers sprinkle ash with a sap. We have already made it clear above that the buckets and the saps in the picture should be manure water instead of grass ash. The farmers' saps are painted in the "Imperial Farming and Weaving Picture" (Figure 5) of Kangxi, and the light white liquid in the picture book of the US Congress also shows that it is manure water instead of black grass ash. The two poems are called "short sap", but in fact, the pictures are painted in long-handled saps, and the copies of Cheng Qi and the imperial works of Kangxi are even painted in large-headed wooden saps. These further show that what the poem says is far from the picture. These free and even contradictory phenomena not only reflect the limited understanding of the relevant agricultural affairs of the monarchs and ministers of the four dynasties, but also reflect their casual reading of pictures and poems.
Although there are these differences in understanding and speech, one thing is very obvious. The four generations of Kangxi's ancestors and grandchildren mainly start from classical book knowledge, basically follow the poetry of the Song people, insist on closely following the two points of "killing grass" and "spilling ash" to express the "shade" of the agricultural content, showing a different understanding from painting. But another tendency in poetry is more worthy of attention. Although the farming is still about mowing grass and sprinkling ashes, since Yongzheng, "shade" has been used to refer to fertilization activities, which has given this term a clear definition of fertilization activities. For example, Yongzheng's poem "Working to write early when silt, how can you live in peace after class?", Qianlong's poem "Short silt to fill the ash and silt acres" and He Taiqing's poem "The poem "Here to Weaving and Weaving Two Pictures of Farming and Weaving" "The soil is fertile and manpower, and sprinkle ash and mud silt" all use "silt" as the abbreviation of "silt" and is used to represent the action of applying ash and fertilizer fields. At this point, the term "silt" has been clearly appeared and formally established as a professional term for fertilization. The impact will be the task discussed below.
The agricultural historical significance of "shade" and the influence of agronomy
Since the Song Dynasty, the creation and dissemination of farming and weaving maps are an important phenomenon in the history of agricultural culture, with a profound and extensive influence. As a topic of farming poems and farming, although there are the above-mentioned vague and differences in the explanations and understandings, they are all about farmland fertilization. Relevant information in different eras not only reflects the actual situation of agricultural production at that time to a certain extent, but also reflects the evolution and development of agricultural science and technology in the corresponding eras.
First of all, the poem "Lou" reflects the application of base fertilizers for rice planting in the Song Dynasty. We searched for the corresponding anecdotes and etymology for the poems of the monarchs and ministers of the four dynasties of Kangxi, but we also said "killing grass". Lou Zhun clearly stated that "Wu'er" was what he had seen and heard at that time, reflecting the reality of local rice cultivation. Although there have been many records of mowing grasses and pressing green seedlings into the soil for fertilizer before farming, there has been no clear statement in rice planting. At the same time, Chen Yue's "Book of Agriculture" still said: "The "Li" says the month of midsummer, which is beneficial to killing grass, which can manure fields and beautify the territory.Now the farmer doesn't know this, so he abandons the grass he weed and removes, but does not know how to mix the mud and turbid. Under the roots of the rice seedlings, the grass rots for a long time and the soil is plump and the grain is lush. "Chen Yi's "Agricultural Book" was founded in the 19th year of Shaoxing (1149), reflecting the production situation between the Jianghuai River and Huai River. People still do not know that the weeds removed from rice can be buried in soil for fertilizer. It can be seen from the poem "Lou Kuang that farmers in Qian area have known to use green grass to cultivate the soil for base fertilizer. The introduction of "The Wu custom of grass, leaves and manure fields" is a common saying that farmland fertilization is used, and this method is used for rice planting, in Qianyi It should not be too late to take the lead. The author searched repeatedly about previous poems, only Du Fu wrote in "Bongguanzhu Guarding the Wind" in Changsha, Hunan Province, "Soak the grass first, and the spring fire burns the mountains". The previous sentence can be referenced with what Lou Kuang said, "kill the grass" and "spill the ashes", or what I said, "soak the grass" also refers to the use of grass to plow and fertilize the soil. From what Du Fu said in the middle of Hunan during the Dali period of the Tang Dynasty, to the people of Wu mentioned in the early Shaoxing of the Southern Song Dynasty, and to the Lu Ming Shanshou in the Yuan Dynasty The method of "ploughing the seedling fields" between Jianghuai River and Huai River is to press the manure of green grass and ash, which is said in the Tujing of Haiyan County in the late Ming Dynasty, "the manure is to use pig ash, bean cakes, or grass into the river mud, and rotten it." He Gangde of Fujun Agricultural Products said in the late Qing Dynasty, "Le'an rice fields are often shoveling green grass into the fields in February and March." These statements from different eras are a process of gradually clarifying the grass into the soil or mixing river mud into the soil. The poem "silt and shade" of Lou Ku is undoubtedly an important link, which is more clear than what Du Fu said. It is an important material that is enough to "certify history with poetry". It reflects the method of applying base fertilizer for rice planting by Wu people in the early Southern Song Dynasty. It is the earliest and clear information in this aspect in the history of rice crops. This is the important agricultural historical significance of Lou Ku Ku's poem "silt and shade".
Second It is a term for "silt and shade" that is recommended as a professional term for farmland fertilization. Although the poem title and poetry in the works of Louhu, the source of this word is unclear and the composition is rigid. Throughout the Song, Yuan and Ming dynasties, no people used this concept except for the relevant records of the farmland fertilization maps. However, since the middle of the Kangxi period, due to the continuous creation and respect of the monarchs and ministers of the Kangxi, Yongzheng, Qianlong and Jiaqing dynasties, this term has become a proper noun for farmland fertilization activities, which deserves special attention.
sorted out agricultural books and related documents of all dynasties, and the statement about fertilization has an evolutionary process. The earliest popular one was "manure fields", and "Mencius" "there is no manure in the bad years but not enough" is an earlier example. Especially in "Xunzi" "the grass grows into the valley, and there are many manure fields", the Lou we discussed here The poem about 朱最大学 is very close. In the Qin and Han dynasties, "Only the fields must be filled with manure." The "district planting method" in "The Book of Victory" talks about Yi Yin's "teaching people to plant manure", "district gas is beautiful in the area", and manure is used as a verb fertilization and noun fertilizer in "Qimin Yaoshu". The works of the Tang Dynasty, Yueling, said that "manure fields are cleared", "dung manure is used to manure", "manure fields are used in June, etc., are already common agricultural contents in the Year of the Year .
New changes began to be brewing in the Song Dynasty. Chen Qing's "Agricultural Book" in the Southern Song Dynasty set up the "Adapted Manure Fields" to discuss the matter of fertilization, and the theory of manure fields can also be seen in the four books of the Song Dynasty. However, at the same time, words such as irrigation and manure are frequently appeared. The so-called "Agricultural Book" is not all traditional "Agricultural Book" in the traditional "Agricultural Book" in the "Agricultural Book": "The order of farming and wetting is slow and fast, and each has its own advantages. After the early harvest of the fields, the sun was immediately treated and the feces were added to the culture. "Anyone who cleans the soil, burns the ash, chaff, and leaves that are broken and fallen, accumulate and burn them with feces. After a long time, they will not realize that there are many... When the seedlings grow, they will be sprinkled and blocked, why not worry about the harvest being not much thicker? "These two paragraphs say that after the land is plowed and dried, before the planting is planted, and before the planting is planted, the miscellaneous ash is sifted and scattered carefully. They are not used to scatter the roots and soil for crops, but to fertilize. Later, Wen Ge and Chen Ye's "Separate Trivial Records" say, "Horse manure burns dry to block the fields, and then fertilizes the grains are abundant." "All trees are covered with oil, sesame residue, mixed manure, and ash, and the branches and leaves are lush." The "Hundred Chrysanthemum Collection" says, "Chrysanthemums should be planted in fertile land in the garden and vegetables. If they want to be clean, they will be poured into fertile manure and use the mud from rivers and canals." The obstructions are all fertilizer rather than soil.Not only agricultural books, but also in daily language. For example, Zhu Jian, a native of the Song Dynasty, has a passage that teaches people to cultivate their body and nature: "If a person has planted seeds, he must ask for water to irrigate them, ask for manure to cultivate them, and wet them with hoes, so that they can work hard to nourish them." The saying "cultivation of fertilization mainly refers to fertilization. Wang Zhen, a native of the Yuan Dynasty, also discussed agriculture in the north and south. It is said that "the old shop planted 20 eggplant families, and the manure is blocked, which can be fed by one person." "In February, small lotus roots with mud were taken and planted in shallow water, and the manure or bean cakes were more abundant." It can be seen that by the late arrival of the Southern Song Dynasty and the Yuan Dynasty, blocking fields and manure have become common sayings for fertilization.
During the Ming and Qing Dynasties, the theory of obstruction, obstruction and obstruction became more popular, becoming the most common saying of fertilizing farmland. This was not only seen in the southern regions, but also in the north, Yuan Huang, the magistrate of Baodi County, Ming Dynasty, far away, said: "Cooking manure to make the fields mature and obstruction, the benefit of a hundred times." It was in this context that the Ming people's "Convenience Map Collection" changed "Silt and Yin" to "Under the Conservative" and used the concept of popularization, which further promoted the popularity of the sayings of "obstruction" and "under the Conservation" and its influence continued until the late Qing Dynasty.
The term "fertilization" that is commonly used today appears late. The Tang people's "Four Seasons Purchase" had the "Feed Field Method" and "Qimin Yaoshu" had the saying of "Feed Field" in "Feed Field". The emergence of the word "Feed" happened after entering the Qing Dynasty. The theory of "fertilization" can be traced back to the statement under the "cane seed" section of "Tiangong Kaiwu" in the late Ming Dynasty, but it is far from a fixed and stable statement. During the Guangxu period of the Qing Dynasty, books such as "Agricultural Compilation", "Combined Chinese and Foreign Agricultural Studies", and "Fujun Agricultural Products Examination", especially new agricultural books, local chronicles, and various new scientific and technological books published during the Republic of China. "Fertilization" became the most popular concept term.
has undergone a long historical evolution from "manure field" to "blocking fields" to "fertilization", and the emergence of the word "shade" is an absolute alternative. In the Southern Song Dynasty, which was highly valued by the imperial court, Lou Yi, a descendant of the Lou family, mentioned field work, there was no sign of "shading". The only thing we see is "filling vegetables in manure fields". In the hundreds of years of the Yuan and Ming dynasties, no one mentioned the word "silt and shade". The four generations of the Kangxi ancestors and grandchildren of the Qing Dynasty attached importance and promoted the weaving of the building, especially the repeated imitation, harmony and engraving, which changed the fate of the word "shade". After the two emperors Kangxi and Yongzheng wrote poems, Ortai, Zhang Tingyu and others compiled the "Imperially Decreed Supplementary Sessions" in the second year of Qianlong (1737), and compiled and published it in the seventh year of Qianlong. It was the largest comprehensive agricultural book in history. The core part of the "working door" includes silt and reclamation, raking, sowing, weeding, irrigation, harvesting and other fields. It is not difficult to see that the only name of "Yiling" in these farming affairs is profound and has unclear semantic meanings. It is obviously from the farming and weaving pictures and poems made by Kangxi and Yongzheng. Among the "silt and shade" category, the "Book of Rites", "Book of Victory", "The Essence of Qi People", "Chen Qing Agricultural Book", "Comprehensive Agriculture and Structure" (Wang Zhen's "Agriculture Book"), "Complete Agricultural Affairs Book", "Complete Agricultural Book" and other agricultural books. The "various silt and fertilization methods" are included in the "silt and shade methods" of major crops such as rice, millet, sorghum, wheat, buckwheat, as well as "silt and shade theory" such as boats, chariots, quats, stews, scatters, scatters, brooms, etc. The so-called "silt and shade" is already the same concept as the fertilization mentioned in later generations and is used as an important term for agricultural activities. The reason why the vague and ambiguity of the statement "shade" first created by
Fuhan can be referred to as an important term for agricultural activities is mainly due to the authoritarian and authoritative role of Kangxi's imperial farming and weaving maps. To better understand this, first of all, let’s experience the farming and weaving poems written by the four generations of Kangxi’s ancestors and grandchildren. In addition to the subtraction of some entries for Lou Hu’s original work, there are two groups of two and one group to change positions without reason. The order of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map was changed to "Weft", "Weft", "Weft", "Weft", and "Cleave", and "Cleave", and the two adjacent pictures were all reversed in the order of the tillage map of the tResearchers have different speculations and explanations about the reasons for this order. Some believe that the court painter does not know much about farming and weaving. The painter Jiao Bingzhen was born in Shandong and was not familiar with the farming affairs in the Jiangnan region, so the painting was wrong. Some scholars also look at painting techniques and believe that painters may have done it intentionally in order to make the weaving drawings more rhythmic in form and more visually pleasant. The author believes that these statements are unreasonable. If the problem lies in the painter, it is not difficult to understand the order of the paintings or the actual order of the farming work, and it is not difficult to discover even if there is a mistake. No matter whether it is the main painter or the supervisory officer, no one dares to carry his head to provide the emperor with a set of pictures with obvious disordered order. The author believes that the initiator of the chaos can only be the emperor! The confused parts are two sets of pictures and incorrectly changed positions. Kangxi's poems were not written directly on the painting, but were written on Xuande tribute paper and mounted on the picture. This is a possibility. The poem written by Kangxi was written in two poems and one leaf. Kangxi wrote it himself, and he accidentally misinterpreted the order. The essays marked the sequence number at the corner of the paper. However, the minister found that there was a mistake. Facing this "emperor's new clothes", he could not specify it, nor did he dare to change it arbitrarily. He had to frame, compile and engrave it in the order marked by the imperial poem, and formed this obviously chaotic version. Although Yongzheng, Qianlong and Jiaqing were all aware of it, they could only respect each other for generations, so that the four generations of monarchs and ministers were collectively confused, and everyone ignored them and kept silent, and kept compiling and publishing them to mislead the world.
Similarly, the word "silt and shade" in the Song Dynasty Lou River only refers to the application of base fertilizer before plowing the fields, and the accompanying drawings are also painted as rice fields to apply manure. Such vague and ambiguity of personal life words are obviously difficult to become a common term. Due to the continuous obsession and creative publicity of the four generations of Kangxi's ancestors and grandchildren's monarchs on farming and weaving, this term was pushed to the forefront and elevated to an important agricultural noun or important term. In the second year of Qianlong, the imperial court began to revise the "Imperially-decreed and Secret Services". "Silt and Shade" represents the name of a large number of fertilization categories in the work, and "Silt and Shade Methods" are divided into different crops, and "Silt and Shade Methods" are listed according to various labor, and various types of fertilizers, fertilizer accumulation, and fertilization materials are compiled. This is the largest comprehensive agricultural book in the entire ancient era. It has a certain significance in the compilation of agricultural book, and undoubtedly had a huge impact at that time and later generations. Recently, some scholars have discussed the ancient fertilization agricultural tools and called "shading tools", which means accepting and using the concept.
However, it is not difficult for us to find that this name is extremely reluctant as a popular agricultural term. That is, from the 34 documents of the past dynasties, 3 notes and 15 farm tools compiled under the category "Shushi Tongkao" in "Shushi Tongkao", none of them appeared "Shushi" and related words. It is interesting that although the royal imperially designated "Sushi Tongkao" is clearly used, folk agricultural books and general literati's writings are almost ignored. In the literature during the Qing Dynasty and the Republic of China, few people mentioned it except for information related to farming and weaving maps. During the Daoguang period, Wu Bangqing wrote "The Essence of Zen Growth", which specializes in rice planting. He teaches time, field preparation, planting, cultivation, cultivation, irrigation, water use, harvesting and other categories. He basically adopts the full set of titles of "Shushitongkao" and does not use the name of "shade" to fertilize it and is widely known as "peace". The author searched the electronic database "China Basic Ancient Books Library". The Qing Dynasty officially used the concept of "silt and shade" to discuss related agricultural affairs. Only He Gangde, Jiangxi during the Guangxu period of the Qing Dynasty, discussed the "Fujun Agricultural Products Study" in the late Qing Dynasty. The fertilization of rice fields is mostly called "silt and shade" or "silt". The two words "silt" refer to fertilization, "shade" refers to irrigation, and the same refers to fertilization when fertilizing, "silt" refers to general fertilization, and "shade" refers to the so-called "small fertilizer", which refers to light manure water. At the same time, the word "silt and shade" also appeared in the "Combination of Sino-Foreign Agriculture" edited by Yang Gong, Hunan, which is an excerpt from the relevant content of "Shushi Tongkao". The categories such as "works" and "silt and shade" are basically imitated. Among the other works of the four works, in addition to the relevant records of "Farming and Weaving Picture", only Lin Zexu's "Preface to the Collection of Yipingzhi" contains the words "The zither is played without breaking the block (the citation note: sowing seeds), the grass is not scattered but silted, and the bonsai is not raised but chariots are not raised but celebrating the chariot (the citation note: celebrating the harvest), even if the silence is not known, the "shade" is exactly what Lou Chuan said, "grassing the grass is fertile.
is a clear academic record of the Qing Dynasty, and the word "shade" is obscure and confusing, but none of the various works of the Qing people proposed interpretations. Not only that, except for a few close ministers singing and harmony, or some lower-level literati and building craftsmen, there are few people talking about the entire farming and weaving map. It should be that the "literary inquisition" in the Qing Dynasty was extremely prosperous. After being influenced by the monarchs of the four dynasties, the literati did not dare to make a mistake. The words such as "Yiling and Shade" were given up to the emperor, together with the corresponding farming and weaving works, and thus showed obvious collective silence. Such a scene is that the word "shade" in the Song Dynasty has a silent influence with the blessing of the imperial system, and it also fully demonstrates that this word is very reluctant as a common word for fertilization and lacks the vitality and vitality of social circulation. The life and meaning of the word "silt and shade" are firmly limited to the traditional farming and weaving map, and the use of standard agricultural terms in a few agricultural books such as "Shushi Tongkao" is just a historical episode and should not be imitated or used.
Editor in charge: Liu Wei
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This is the one with the most changes in the corresponding names of the two sets of farming and weaving maps.Figure 3 Ming Kuangfu "Compilation of Convenience of the People·Agricultural Works·Second Observation", the Ming Wanli engraved the
In terms of the picture, except for the two new pictures, the other pictures of "Compilation of Convenience of the People" are basically based on materials or imitated by building pictures. Except for a few details and background changes, agricultural activities and characters are basically the same. The picture of "Xiaoyun" corresponds to Lou's "Yueyin", but the background adds the scene of two children shooting birds and playing, and the farmers' fertilization movements are almost exactly the same (Figure 3). The rice seeds in the picture are neither as small as the seedling needles nor as strong as the hunting and wild pictures. They are basically the same as the "Planting Plants", "Flowing Fields", "Winding Fields" and "Cheling" below. They should not have a clear positioning or direction in terms of growth time. This picture is immediately after "Fu Xue", and is influenced by the original order of the "Silt and Shade" of the building.
The corresponding poem "Xiaozhu Branch Ci" has changed significantly: "Rice grains rely on watering the roots of manure, and the bean cakes are evenly laid. To make profit, you must follow the principle, and more people will still be harvested." The poem clearly states three fertilizers: watering manure, watering bean cakes and river mud. The third volume of the book, "Plowing and Catching", has a text introduction: "Battle fields: river mud, macake or ash manure, each according to the soil of the land." Bean cake and river mud are mainly used as base fertilizer, so it is called "to be evenly ground", while "manure roots" are watered with manure and drowning in rice fields, which mainly refers to top dressing in the fields. The same pictures and themes have different fertilization contents. What Lou's original poem says is actually just base fertilizer, and this poem is base fertilizer and top fertilizer, covering the main content of rice field fertilization title "Xiaoyun", which is the title of the poem. The title is changed to "Shuzhu", which is called "dung roots in the poem", and the picture shows the action of dung watering. The poem "spraying ashes" and "killing grass" in the poem on
is not mentioned in "The Poems of Shading and Shading of Bamboo Branches". This is certainly limited by the length of the poem, but more importantly, it is determined by the nature of green manure and gray manure such as grass and leaves. The so-called green grass and leaves are green manure. You only need to work hard to harvest and sweep it, chop it into the land to be plowed, or mix it with river mud, manure, manure, marinate and ferment it as base fertilizer. Whether it is used as base fertilizer or top dressing, it is more convenient to apply, but in actual life, the quantity is limited, and the possibility of storage alone is not high. It is mostly mixed with manure and other manure. Therefore, it is often mixed with human and animal manure and manure, which is called "ash manure". There are very few independent application. The two types are more common as fertilizers, but their effects are not outstanding, so they are not valued. The manure, river mud and bean cake mentioned in "Silky and Shade Bamboo Branches" are relatively important fertilizers in the rice fields in Jiangnan since the Yuan and Ming dynasties. River mud is laborious and bean cakes are expensive, and manure is the most commonly used, so it is particularly pointed out that the second two lines of the poem emphasize "the original work" from this. "The Book of Convenience" also mentioned sprinkling ashes. "Clothing and Bamboo Branches": "The seedlings have not grown yet, and the fields must be evenly scattered. I am also worried that birds and birds will fly to eat, and cover them with dense layers of ash." Ash refers to the ash in the grass and wood, which means that after the seedlings are sown, a thick layer is sprinkled on to prevent birds from pecking at them. This statement is more realistic. The rice seedlings are denser in the seedlings. Generally, a layer of wood ash is scattered after sowing the seeds to cover the seeds. The gray-black grass and wood can not only increase the ground temperature of early rice seedling fields, but also quickly agglomerate and condense the surface of the seedling ridge after sowing, and promote the retention and rooting of rice buds. The gray grass and wood are light, which has no hindrance to the growth of new seedlings. This method was not mentioned in the Song and Yuan Agricultural Books. It should be a new release in the Ming Dynasty. The "Jiaxing Prefecture Chronicle" of the Guangxu period of the Qing Dynasty also recorded this method. The words about scattering ashes here are mainly to prevent birds, while the words "scattering ashes" as Lou said are fertilization, with different purposes and are no longer the same thing. The "Convenience and Publication" does not mechanically follow the words of the Song people.
Based on the above factors, it can be seen that the "Xiaoyong" picture of "Convenient Pictures" and the poem are based on the actual rice planting practices in Wuzhong at that time. Whether the title or pictures or poems actually express the fertilization of the entire rice field. The title is easy to understand, and the title, pictures and poems are highly consistent, completely getting rid of the phenomenon of Lou's title unclear semantics and obvious disconnection of the poems. Although the topic of "silt and shade" is not used, due to its close connection with the Lou family's farming and weaving map, the connection between the topic of "silt and shade" and the meaning of fertilization is objectively further clarified. This is a key step in later generations to directly regard "silt and shade" as a general reference to fertilization.Unfortunately, the original order of the poems in the building was still followed, and "Xiaoyun" followed closely after "Cloth Seed", and before "Sheet", the content of the drawing can only be understood as fertilization in rice seedling fields, and the general saying that fertilization is not fully implemented.
The name allocation and the different statements of the Qing people's farming and weaving pictures and poems
is different from the Ming people's "Convenient Picture Collection" which is actually streamlined and adapted. The Qing people's farming and weaving pictures are basically based on the imitations and imitations of the original works of Lou's. Regardless of the title of the picture and the content of the poem, strictly adhere to the original works of Lou's. How to face the potential disconnection and even contradictions of the Lou's poems is worth further observation and evaluation.
(I) The picture layout of Kangxi's imperial farming and weaving pictures
The most important thing about the Qing Dynasty farming and weaving pictures is the "Imperial farming and weaving pictures" compiled by Kangxi and drawn by the court painter Jiao Bingzhen. With the noble authority of the Qing Dynasty, the basic titles and graphic patterns of the Qing people's farming and weaving pictures and corresponding poems were established. People today say that Kangxi's "Imperial Farming and Weaving Pictures" are drawn because scholars from Jiangnan presented the maps. The author has not found any exact records in this regard. Only see the "Zhibuzuzhai Series" "The Imperial Farming and Weaving Pictures" "The Postscript to the Book of the Agriculture Silkworms" in the Qing Dynasty, "When Emperor Shengzu Ren visited the southern tour, many people from Jiangnan came out to contribute their books." The so-called "Chen Yi's "Agriculture Book", Qin Guan's "Silkworms", and Yu Qiangong's "Two Poems of the Two Pictures of the Farming and Weaving Pictures" were recorded in the late Ming and early Qing dynasties. Lou Yu's "Poems of the Farming and Weaving Pictures" as an appendix, all of which are called poems but do not mention pictures. Later, the Cheng Li copy obtained by Qianlong was a complete coloring picture book, and the relevant records were relatively clear. Comparing Kangxi's "Imperial Farming and Weaving Pictures" with Cheng Qi's copy, Japanese Kano reprinted version, and "Convenient Pictures" red picture of the agricultural meritorious girl. The former is similar to the Japanese Kano reprinted version and "Convenient Pictures" and is far from the Cheng Qi's copy. It should be mainly based on folk engravings such as Kano and "Convenient Pictures" and absorbing Western painting methods and repainting them. Therefore, the imperial drawings of Kangxi are still more accurate in what Yu Minzhong said in the "Imperial Inscription on Farming and Weaving Pictures" during the Qianlong period. "The Emperor of the Holy Ancestor was diligent in seeking the people's hiding. All the fields and red women weaving pictures were consulted. How many hours did they pick old manuscripts of the building, and they were re-defined." This is a comprehensive review of various materials and information of the "Poems of Farming and Weaving Pictures" of Kangxi's "Poems of Farming and Weaving Pictures" and re-recorded them. The author specifically explained this point, not only to identify relevant facts, but more importantly, to find a reasonable explanation for the allocation changes related to Kangxi's "Imperial Farming and Weaving Picture" and "Silt and Shade" mentioned below.
Kangxi's "Imperial Farming and Weaving Pictures" has made a regular basis on the number and name of the floor plan. The original farming questions were 21 and 24 and 45 questions. The Kangxi imperial system was merged, added and deleted, and changed to 23 pictures of each farming and weaving, which were 46 questions. On each picture, there are seven charlatans written by Kangxi, and on the picture, they write poems written by the poems, and those who have no original building are written for it. Regardless of weaving, the farming map increased from 21 to 23, and the two pictures "First Seedling" and "Sacrifice to the Gods" were added. The picture of "Sacrifice for the God" is placed at the end, which should be inspired by the picture of "Farmhouse" added to "Convenience Pictures". The Ming people's "Farmhouse" depicts the scene of farmers gathering to celebrate after the harvest. The right side of the picture is painted with incense candlestick offerings, which are the contents of the celebration. Kangxi directly changed to purely "sacrifice to the gods" out of the "temple" consciousness, which is not difficult to understand. What is surprising is that a new picture of "First Ranch" was added, without any clear agricultural content (Figure 4). The picture shows a farmer traveling with his son by the lake, and he wrote a poem to write a building: "The spring work is right at the right time, so look at the schedule. Take a leisurely walk with his son, and walk on the road. Look at the water floating on the West Lake, and the wind is getting dusk. The farmer's family affairs are known to be very concerned." It should be that the painter and court officials put together the activities of the characters drawn in the picture. Why do you want to add this meaningless picture? Although there is a purpose of making up the numbers, it is more important to solve the problem of the inconsistent poems and pictures of Lou Hu's "Yan Yin", especially the time positioning of the corresponding fertilization activities. Whether it is the Kano version or the "Convenient Picture Collection", the things depicted in "Fengshen" and "Silt and Shade" (Figure 5) and "Shaoyun" (Figure 3) are especially the growth state of rice seedlings. It is extremely unreasonable to pour manure and fertilize them after the cloth seedlings. It is not necessary to damage the seedlings and must be supplemented with a single look. This brings up the title "First Seedling". The poem "First Seedling" written by Kangxi pointed out in detail: "I love the good weather and the green fields, and the dew seedling needles are from thousands of hectares of green." The phrase "Shengren's Needle" comes from Su Shi's "Wuxi Daozhong Fu Water Cart" "The green needles pierce the rice sprouts" and is a scene of new seedlings in the seedling fields.The seedlings painted in the lower right corner of the picture are also dot-shaped "seedling needles". With the time positioning of "first seedlings" and the growth status of rice seedlings, it is relatively natural to pour fertilizer on the rice fields behind it, and the narrative before and after the picture is roughly natural.
Figure 4 "Imperial Farming and Weaving Pictures·First Seedlings" by Kangxi of the Qing Dynasty, and the engraved version of Kangxi's inner palace
. Therefore, the author believes that the picture of "First Seedlings" is not meaningless. The monarch and ministers of Kangxi should have realized the disconnection or inconsistency between the farming and weaving pictures of "First Seedlings" and "Silt and Shade" ("Secret") by adding "First Seedlings" at a glance to alleviate the abruptness of the serial narrative between the two pictures. In this way, from "fabric seedlings" (sowing seedlings) to "first seedlings" (seedings), to "silt and fertilization", whether it is the rhythm of agriculture or the growth state of rice, the whole process is relatively natural, greatly reducing the gap in the agricultural links before and after the picture of "silt and shady". With the preparation of "First Seedling", the position of "Silt Shade" is moved backward, making the manure watering activity painted by "Silt Shade" closer to the common scenarios of rice fertilization, and is more easily regarded as a common name for rice field fertilization.
Figure 5 "Imperially Made Farming and Weaving Pictures·Silt and Shade" by Kangxi of the Qing Dynasty, the Qing Dynasty's Kangxi Inner Mansion
(II) The relevant understanding and speech of the Qing Dynasty's farming and weaving Pictures
The Qing Dynasty's farming and weaving Pictures' understanding and speech of the "silt and shade" is not consistent with the pictures, and it is obviously wandering between the poems and paintings of the Song Dynasty, and it inevitably continues the situation of disconnection and even contradiction between poetry and pictures, language and image. Among them, Kangxi's imperial poetry was undoubtedly the most critical role. Kangxi presided over the compilation and painting of farming and weaving pictures and wrote seven-character quatrains one by one. His poem "Yanyin" "has always fertile soil and hard work, and all the fruits are divided by hard work. The grass is sprinkled with ashes and the local area is convenient, and thousands of acres of crops are like clouds" laid the foundation for the basic orientation of the poetry of the Qing people in "Yanyin". It is not difficult to see that the theme of the poem is consistent with the Ming people's "Convenient Pictures" and emphasizes the importance of farmland fertilization. However, the content of the farming is obviously different from that of "Convenient Pictures", but it returns to the original meaning of the Lou Chuan, "scattering grass and sprinkling ashes" means the "killing grass" and "scattering ashes" in the Lou poem. The author's analysis of Lou's words before focused on exploring Lou's reflection on the actual agricultural practices at that time. However, in the Qing Dynasty, the emperors, monarchs and ministers obviously lacked corresponding life experience and focused more on book knowledge. From their use and speech of the corresponding dictionary, we can roughly grasp their perception and understanding of the word "shade".
The word "nagano" and "killing grass" have the same origin and are very ancient classic stories. The Qin people's "Lüshi Chunqiu·Ji Xia Ji" said: "(June) is the month. The soil is moist and the heat is hot. When it rains heavily, burn the water to promote the killing of grass. If it is hot soup, it can manure the fields and beautify the territory." This passage is also seen in "The Book of Rites·Monthly Orders", which means that in the summer, the season of farming is in June, when there is more rain and heavy water, and the grass and trees grow vigorously, burn the water to promote the promotion of water. Nagano is to cut it against the ground, and burn it means to set the grass into ashes. The ash burned fire can nourish the fields and improve the soil. The "Zhou Li·Autumn Official Sigure" says that state officials set up a state to manage this matter: "The sage man is responsible for killing grass, and it is born and sprouting in spring, it is barbed when it comes in summer, it is cordless when it comes in autumn, and it is cordless when it comes in winter. If you want it to transform, it is transformed with water and fire." This means that the Zhou Dynasty set up officials to specialize in removing and utilizing weeds. It is also said that burning sautum is possible at any time all year round. In summer, the grass is deep and the water is large, and the fire is burned. It is mainly for water and flood control, while in winter, the grass is plowed into the ground. Whether the fire is burned into ashes or is slapped into the soil, it will be "transformed" by "water and fire". "Craft", "Zhou Li·Diguan Situ" says "Tiyuan": "The grass man controls the method of earth transformation, and uses the object and land to suit it, and then makes it a seed." Zheng Xuan of the Han Dynasty said: "The method of earth transformation, transforming it into beauty is like the technique of victory." This means that grass and ashes are used to corruption into the soil to fertilize the fields. From this we can see that the so-called "nagass" and "nagass" are roughly the same thing. They all refer to turning grass, ash into treasure by burning fire, flooding, and plowing into soil, turning grass, ash into treasure, turning harm into benefits, and corruption into fertilizer by the soil. Similar wording and allusions are seen in other monarchs and ministers’ writings, and their intentions are basically the same. For example, Qian Chenqun, a close minister of Qianlong, wrote in "The Two Pictures of Farming and Silkworm Weaving in Gonghe Imperially, namely, Chengzi Shulou Shun Poem Rhyme·Yiling and Yinyin": "Each earth transformation has its own advantages, and Xiao Sheng is the originator." The self-notes under the sentence are quoted in "The Book of Zhou·Craftsman" "The method of earth transformation is the beauty of transformation."Jiaqing's "Preface to the Imperial Plan for Farming and Weaving" says "The shade is taken from the mat and never forget the method of soil transformation". The poem "Silt and Shade" says "The grass is mowed and the seedlings are lush." They all use these ancient dictionary stories to express almost the same understanding, that is, they refer to burning sap grass to plough the fields and turning them into fertilizer, which is basically consistent with the original meaning of the aforementioned Lou Lu poem.
The relevant statements and understanding of the word "spraying ash" are relatively complicated. The use of wood ash as fertilizer can be traced back to the era of "slash-and-burn cultivation" of our ancestors. The previous quote "Lüshi Chunqiu·Ji Xia Ji" has clearly realized that burning ash can make the fields fat. However, the "spraying ash" mentioned in ancient classics is not for fertilization, but for insect prevention and control. For example, "The Literature of Zhou: Qiu Guan Sikou": "The Red Bian's palm removes the walls and houses, attacks it with mirage charcoal, and sprinkles it with ashes... The Gua's palm removes the frogs and leaves the chrysanthemums, burns the ash, and sprinkles it with ashes and dies." This means that it is to sprinkle ashes to remove insects and kill insects. Ashes are ash from the grass and wood ash, and sometimes also refers to lime. As mentioned in the previous article by Chen Qing, a Song Dynasty scholar, "spread lime, filters the mud in the mud to remove the harm of insects and borers." This is what he said. Qianlong's "Title Two Pictures of Farming Silkworm Weaving, That is, the Rhyme of the Poems of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Obviously, what is said is mostly from books and is not consistent with Lou's original intention.
is also "spilling ash". Qianlong's poem describes it in this way, "the short sap fills the ash and silt acres hard", and Jiaqing's poem says "spilling ash and throwing a short sap", indicating that farmers sprinkle ash with a sap. We have already made it clear above that the buckets and the saps in the picture should be manure water instead of grass ash. The farmers' saps are painted in the "Imperial Farming and Weaving Picture" (Figure 5) of Kangxi, and the light white liquid in the picture book of the US Congress also shows that it is manure water instead of black grass ash. The two poems are called "short sap", but in fact, the pictures are painted in long-handled saps, and the copies of Cheng Qi and the imperial works of Kangxi are even painted in large-headed wooden saps. These further show that what the poem says is far from the picture. These free and even contradictory phenomena not only reflect the limited understanding of the relevant agricultural affairs of the monarchs and ministers of the four dynasties, but also reflect their casual reading of pictures and poems.
Although there are these differences in understanding and speech, one thing is very obvious. The four generations of Kangxi's ancestors and grandchildren mainly start from classical book knowledge, basically follow the poetry of the Song people, insist on closely following the two points of "killing grass" and "spilling ash" to express the "shade" of the agricultural content, showing a different understanding from painting. But another tendency in poetry is more worthy of attention. Although the farming is still about mowing grass and sprinkling ashes, since Yongzheng, "shade" has been used to refer to fertilization activities, which has given this term a clear definition of fertilization activities. For example, Yongzheng's poem "Working to write early when silt, how can you live in peace after class?", Qianlong's poem "Short silt to fill the ash and silt acres" and He Taiqing's poem "The poem "Here to Weaving and Weaving Two Pictures of Farming and Weaving" "The soil is fertile and manpower, and sprinkle ash and mud silt" all use "silt" as the abbreviation of "silt" and is used to represent the action of applying ash and fertilizer fields. At this point, the term "silt" has been clearly appeared and formally established as a professional term for fertilization. The impact will be the task discussed below.
The agricultural historical significance of "shade" and the influence of agronomy
Since the Song Dynasty, the creation and dissemination of farming and weaving maps are an important phenomenon in the history of agricultural culture, with a profound and extensive influence. As a topic of farming poems and farming, although there are the above-mentioned vague and differences in the explanations and understandings, they are all about farmland fertilization. Relevant information in different eras not only reflects the actual situation of agricultural production at that time to a certain extent, but also reflects the evolution and development of agricultural science and technology in the corresponding eras.
First of all, the poem "Lou" reflects the application of base fertilizers for rice planting in the Song Dynasty. We searched for the corresponding anecdotes and etymology for the poems of the monarchs and ministers of the four dynasties of Kangxi, but we also said "killing grass". Lou Zhun clearly stated that "Wu'er" was what he had seen and heard at that time, reflecting the reality of local rice cultivation. Although there have been many records of mowing grasses and pressing green seedlings into the soil for fertilizer before farming, there has been no clear statement in rice planting. At the same time, Chen Yue's "Book of Agriculture" still said: "The "Li" says the month of midsummer, which is beneficial to killing grass, which can manure fields and beautify the territory.Now the farmer doesn't know this, so he abandons the grass he weed and removes, but does not know how to mix the mud and turbid. Under the roots of the rice seedlings, the grass rots for a long time and the soil is plump and the grain is lush. "Chen Yi's "Agricultural Book" was founded in the 19th year of Shaoxing (1149), reflecting the production situation between the Jianghuai River and Huai River. People still do not know that the weeds removed from rice can be buried in soil for fertilizer. It can be seen from the poem "Lou Kuang that farmers in Qian area have known to use green grass to cultivate the soil for base fertilizer. The introduction of "The Wu custom of grass, leaves and manure fields" is a common saying that farmland fertilization is used, and this method is used for rice planting, in Qianyi It should not be too late to take the lead. The author searched repeatedly about previous poems, only Du Fu wrote in "Bongguanzhu Guarding the Wind" in Changsha, Hunan Province, "Soak the grass first, and the spring fire burns the mountains". The previous sentence can be referenced with what Lou Kuang said, "kill the grass" and "spill the ashes", or what I said, "soak the grass" also refers to the use of grass to plow and fertilize the soil. From what Du Fu said in the middle of Hunan during the Dali period of the Tang Dynasty, to the people of Wu mentioned in the early Shaoxing of the Southern Song Dynasty, and to the Lu Ming Shanshou in the Yuan Dynasty The method of "ploughing the seedling fields" between Jianghuai River and Huai River is to press the manure of green grass and ash, which is said in the Tujing of Haiyan County in the late Ming Dynasty, "the manure is to use pig ash, bean cakes, or grass into the river mud, and rotten it." He Gangde of Fujun Agricultural Products said in the late Qing Dynasty, "Le'an rice fields are often shoveling green grass into the fields in February and March." These statements from different eras are a process of gradually clarifying the grass into the soil or mixing river mud into the soil. The poem "silt and shade" of Lou Ku is undoubtedly an important link, which is more clear than what Du Fu said. It is an important material that is enough to "certify history with poetry". It reflects the method of applying base fertilizer for rice planting by Wu people in the early Southern Song Dynasty. It is the earliest and clear information in this aspect in the history of rice crops. This is the important agricultural historical significance of Lou Ku Ku's poem "silt and shade".
Second It is a term for "silt and shade" that is recommended as a professional term for farmland fertilization. Although the poem title and poetry in the works of Louhu, the source of this word is unclear and the composition is rigid. Throughout the Song, Yuan and Ming dynasties, no people used this concept except for the relevant records of the farmland fertilization maps. However, since the middle of the Kangxi period, due to the continuous creation and respect of the monarchs and ministers of the Kangxi, Yongzheng, Qianlong and Jiaqing dynasties, this term has become a proper noun for farmland fertilization activities, which deserves special attention.
sorted out agricultural books and related documents of all dynasties, and the statement about fertilization has an evolutionary process. The earliest popular one was "manure fields", and "Mencius" "there is no manure in the bad years but not enough" is an earlier example. Especially in "Xunzi" "the grass grows into the valley, and there are many manure fields", the Lou we discussed here The poem about 朱最大学 is very close. In the Qin and Han dynasties, "Only the fields must be filled with manure." The "district planting method" in "The Book of Victory" talks about Yi Yin's "teaching people to plant manure", "district gas is beautiful in the area", and manure is used as a verb fertilization and noun fertilizer in "Qimin Yaoshu". The works of the Tang Dynasty, Yueling, said that "manure fields are cleared", "dung manure is used to manure", "manure fields are used in June, etc., are already common agricultural contents in the Year of the Year .
New changes began to be brewing in the Song Dynasty. Chen Qing's "Agricultural Book" in the Southern Song Dynasty set up the "Adapted Manure Fields" to discuss the matter of fertilization, and the theory of manure fields can also be seen in the four books of the Song Dynasty. However, at the same time, words such as irrigation and manure are frequently appeared. The so-called "Agricultural Book" is not all traditional "Agricultural Book" in the traditional "Agricultural Book" in the "Agricultural Book": "The order of farming and wetting is slow and fast, and each has its own advantages. After the early harvest of the fields, the sun was immediately treated and the feces were added to the culture. "Anyone who cleans the soil, burns the ash, chaff, and leaves that are broken and fallen, accumulate and burn them with feces. After a long time, they will not realize that there are many... When the seedlings grow, they will be sprinkled and blocked, why not worry about the harvest being not much thicker? "These two paragraphs say that after the land is plowed and dried, before the planting is planted, and before the planting is planted, the miscellaneous ash is sifted and scattered carefully. They are not used to scatter the roots and soil for crops, but to fertilize. Later, Wen Ge and Chen Ye's "Separate Trivial Records" say, "Horse manure burns dry to block the fields, and then fertilizes the grains are abundant." "All trees are covered with oil, sesame residue, mixed manure, and ash, and the branches and leaves are lush." The "Hundred Chrysanthemum Collection" says, "Chrysanthemums should be planted in fertile land in the garden and vegetables. If they want to be clean, they will be poured into fertile manure and use the mud from rivers and canals." The obstructions are all fertilizer rather than soil.Not only agricultural books, but also in daily language. For example, Zhu Jian, a native of the Song Dynasty, has a passage that teaches people to cultivate their body and nature: "If a person has planted seeds, he must ask for water to irrigate them, ask for manure to cultivate them, and wet them with hoes, so that they can work hard to nourish them." The saying "cultivation of fertilization mainly refers to fertilization. Wang Zhen, a native of the Yuan Dynasty, also discussed agriculture in the north and south. It is said that "the old shop planted 20 eggplant families, and the manure is blocked, which can be fed by one person." "In February, small lotus roots with mud were taken and planted in shallow water, and the manure or bean cakes were more abundant." It can be seen that by the late arrival of the Southern Song Dynasty and the Yuan Dynasty, blocking fields and manure have become common sayings for fertilization.
During the Ming and Qing Dynasties, the theory of obstruction, obstruction and obstruction became more popular, becoming the most common saying of fertilizing farmland. This was not only seen in the southern regions, but also in the north, Yuan Huang, the magistrate of Baodi County, Ming Dynasty, far away, said: "Cooking manure to make the fields mature and obstruction, the benefit of a hundred times." It was in this context that the Ming people's "Convenience Map Collection" changed "Silt and Yin" to "Under the Conservative" and used the concept of popularization, which further promoted the popularity of the sayings of "obstruction" and "under the Conservation" and its influence continued until the late Qing Dynasty.
The term "fertilization" that is commonly used today appears late. The Tang people's "Four Seasons Purchase" had the "Feed Field Method" and "Qimin Yaoshu" had the saying of "Feed Field" in "Feed Field". The emergence of the word "Feed" happened after entering the Qing Dynasty. The theory of "fertilization" can be traced back to the statement under the "cane seed" section of "Tiangong Kaiwu" in the late Ming Dynasty, but it is far from a fixed and stable statement. During the Guangxu period of the Qing Dynasty, books such as "Agricultural Compilation", "Combined Chinese and Foreign Agricultural Studies", and "Fujun Agricultural Products Examination", especially new agricultural books, local chronicles, and various new scientific and technological books published during the Republic of China. "Fertilization" became the most popular concept term.
has undergone a long historical evolution from "manure field" to "blocking fields" to "fertilization", and the emergence of the word "shade" is an absolute alternative. In the Southern Song Dynasty, which was highly valued by the imperial court, Lou Yi, a descendant of the Lou family, mentioned field work, there was no sign of "shading". The only thing we see is "filling vegetables in manure fields". In the hundreds of years of the Yuan and Ming dynasties, no one mentioned the word "silt and shade". The four generations of the Kangxi ancestors and grandchildren of the Qing Dynasty attached importance and promoted the weaving of the building, especially the repeated imitation, harmony and engraving, which changed the fate of the word "shade". After the two emperors Kangxi and Yongzheng wrote poems, Ortai, Zhang Tingyu and others compiled the "Imperially Decreed Supplementary Sessions" in the second year of Qianlong (1737), and compiled and published it in the seventh year of Qianlong. It was the largest comprehensive agricultural book in history. The core part of the "working door" includes silt and reclamation, raking, sowing, weeding, irrigation, harvesting and other fields. It is not difficult to see that the only name of "Yiling" in these farming affairs is profound and has unclear semantic meanings. It is obviously from the farming and weaving pictures and poems made by Kangxi and Yongzheng. Among the "silt and shade" category, the "Book of Rites", "Book of Victory", "The Essence of Qi People", "Chen Qing Agricultural Book", "Comprehensive Agriculture and Structure" (Wang Zhen's "Agriculture Book"), "Complete Agricultural Affairs Book", "Complete Agricultural Book" and other agricultural books. The "various silt and fertilization methods" are included in the "silt and shade methods" of major crops such as rice, millet, sorghum, wheat, buckwheat, as well as "silt and shade theory" such as boats, chariots, quats, stews, scatters, scatters, brooms, etc. The so-called "silt and shade" is already the same concept as the fertilization mentioned in later generations and is used as an important term for agricultural activities. The reason why the vague and ambiguity of the statement "shade" first created by
Fuhan can be referred to as an important term for agricultural activities is mainly due to the authoritarian and authoritative role of Kangxi's imperial farming and weaving maps. To better understand this, first of all, let’s experience the farming and weaving poems written by the four generations of Kangxi’s ancestors and grandchildren. In addition to the subtraction of some entries for Lou Hu’s original work, there are two groups of two and one group to change positions without reason. The order of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map of the tillage map was changed to "Weft", "Weft", "Weft", "Weft", and "Cleave", and "Cleave", and the two adjacent pictures were all reversed in the order of the tillage map of the tResearchers have different speculations and explanations about the reasons for this order. Some believe that the court painter does not know much about farming and weaving. The painter Jiao Bingzhen was born in Shandong and was not familiar with the farming affairs in the Jiangnan region, so the painting was wrong. Some scholars also look at painting techniques and believe that painters may have done it intentionally in order to make the weaving drawings more rhythmic in form and more visually pleasant. The author believes that these statements are unreasonable. If the problem lies in the painter, it is not difficult to understand the order of the paintings or the actual order of the farming work, and it is not difficult to discover even if there is a mistake. No matter whether it is the main painter or the supervisory officer, no one dares to carry his head to provide the emperor with a set of pictures with obvious disordered order. The author believes that the initiator of the chaos can only be the emperor! The confused parts are two sets of pictures and incorrectly changed positions. Kangxi's poems were not written directly on the painting, but were written on Xuande tribute paper and mounted on the picture. This is a possibility. The poem written by Kangxi was written in two poems and one leaf. Kangxi wrote it himself, and he accidentally misinterpreted the order. The essays marked the sequence number at the corner of the paper. However, the minister found that there was a mistake. Facing this "emperor's new clothes", he could not specify it, nor did he dare to change it arbitrarily. He had to frame, compile and engrave it in the order marked by the imperial poem, and formed this obviously chaotic version. Although Yongzheng, Qianlong and Jiaqing were all aware of it, they could only respect each other for generations, so that the four generations of monarchs and ministers were collectively confused, and everyone ignored them and kept silent, and kept compiling and publishing them to mislead the world.
Similarly, the word "silt and shade" in the Song Dynasty Lou River only refers to the application of base fertilizer before plowing the fields, and the accompanying drawings are also painted as rice fields to apply manure. Such vague and ambiguity of personal life words are obviously difficult to become a common term. Due to the continuous obsession and creative publicity of the four generations of Kangxi's ancestors and grandchildren's monarchs on farming and weaving, this term was pushed to the forefront and elevated to an important agricultural noun or important term. In the second year of Qianlong, the imperial court began to revise the "Imperially-decreed and Secret Services". "Silt and Shade" represents the name of a large number of fertilization categories in the work, and "Silt and Shade Methods" are divided into different crops, and "Silt and Shade Methods" are listed according to various labor, and various types of fertilizers, fertilizer accumulation, and fertilization materials are compiled. This is the largest comprehensive agricultural book in the entire ancient era. It has a certain significance in the compilation of agricultural book, and undoubtedly had a huge impact at that time and later generations. Recently, some scholars have discussed the ancient fertilization agricultural tools and called "shading tools", which means accepting and using the concept.
However, it is not difficult for us to find that this name is extremely reluctant as a popular agricultural term. That is, from the 34 documents of the past dynasties, 3 notes and 15 farm tools compiled under the category "Shushi Tongkao" in "Shushi Tongkao", none of them appeared "Shushi" and related words. It is interesting that although the royal imperially designated "Sushi Tongkao" is clearly used, folk agricultural books and general literati's writings are almost ignored. In the literature during the Qing Dynasty and the Republic of China, few people mentioned it except for information related to farming and weaving maps. During the Daoguang period, Wu Bangqing wrote "The Essence of Zen Growth", which specializes in rice planting. He teaches time, field preparation, planting, cultivation, cultivation, irrigation, water use, harvesting and other categories. He basically adopts the full set of titles of "Shushitongkao" and does not use the name of "shade" to fertilize it and is widely known as "peace". The author searched the electronic database "China Basic Ancient Books Library". The Qing Dynasty officially used the concept of "silt and shade" to discuss related agricultural affairs. Only He Gangde, Jiangxi during the Guangxu period of the Qing Dynasty, discussed the "Fujun Agricultural Products Study" in the late Qing Dynasty. The fertilization of rice fields is mostly called "silt and shade" or "silt". The two words "silt" refer to fertilization, "shade" refers to irrigation, and the same refers to fertilization when fertilizing, "silt" refers to general fertilization, and "shade" refers to the so-called "small fertilizer", which refers to light manure water. At the same time, the word "silt and shade" also appeared in the "Combination of Sino-Foreign Agriculture" edited by Yang Gong, Hunan, which is an excerpt from the relevant content of "Shushi Tongkao". The categories such as "works" and "silt and shade" are basically imitated. Among the other works of the four works, in addition to the relevant records of "Farming and Weaving Picture", only Lin Zexu's "Preface to the Collection of Yipingzhi" contains the words "The zither is played without breaking the block (the citation note: sowing seeds), the grass is not scattered but silted, and the bonsai is not raised but chariots are not raised but celebrating the chariot (the citation note: celebrating the harvest), even if the silence is not known, the "shade" is exactly what Lou Chuan said, "grassing the grass is fertile.
is a clear academic record of the Qing Dynasty, and the word "shade" is obscure and confusing, but none of the various works of the Qing people proposed interpretations. Not only that, except for a few close ministers singing and harmony, or some lower-level literati and building craftsmen, there are few people talking about the entire farming and weaving map. It should be that the "literary inquisition" in the Qing Dynasty was extremely prosperous. After being influenced by the monarchs of the four dynasties, the literati did not dare to make a mistake. The words such as "Yiling and Shade" were given up to the emperor, together with the corresponding farming and weaving works, and thus showed obvious collective silence. Such a scene is that the word "shade" in the Song Dynasty has a silent influence with the blessing of the imperial system, and it also fully demonstrates that this word is very reluctant as a common word for fertilization and lacks the vitality and vitality of social circulation. The life and meaning of the word "silt and shade" are firmly limited to the traditional farming and weaving map, and the use of standard agricultural terms in a few agricultural books such as "Shushi Tongkao" is just a historical episode and should not be imitated or used.
Editor in charge: Liu Wei
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