What does it mean that there are five or six immortals, there are five or six crowns, and six or sev

The crown should be an adult person, and in ancient times, men were 20 when they reached adulthood, that is, a weak crown.

A boy is a child, an underage man.

The whole sentence is that there are adult men and children.

Five or six adults, six or seven children.

It is a sentence structure that is placed after the definite. The normal sentence order of this sentence should be "five or six people are crowned, and six or seven people are children".

In Chinese, the definite sentence is generally placed in front of the central word, which plays the role of modifying the limit. However, in ancient Chinese, in order to highlight and emphasize the definite word, the definite phrase was sometimes placed after the central word, which is called "postposition of the definite word".

When the definite is postposed, the word "zhi" is often added between the central word and the definite, and sometimes the word "who" is also added after the definite. However, it should be noted that the postposition of the definite in classical Chinese is only limited to the sentence indicating the modifier relationship, and the definite of the predicate is not postposed.

In a specific language environment, we should not simply "sit in the right place", but should think deeply about the structural relationship between sentences and words, especially the part of speech and the role of "who", otherwise it is very easy to make mistakes.

The standard format of the postposition sentence of the definite in ancient Chinese is: the central word + zhi + the definite + the person. For example, "those who are thousands of miles away from horses, one food or one stone".

The definite sentence is postposed.

The normal sentence pattern is "five or six people are crowned, and six or seven people are children".

Translation: Five or six adults, six or seven children.

From "Sitting" in "Confucius".

Champion: Adult. (In ancient times, men were crowned at the age of twenty to signify adulthood.) ）

The crown is the person with a weak crown, and the weak crown refers to the age of twenty.

Adult people, after crowning in ancient times, they are adults.

Meaning: In the twilight of spring, the weather is warm and the spring ploughing is completed. Five or six adults, six or seven teenagers, I went swimming in Yishui, blowing the wind on the dance platform, and singing songs to go home.

【Original text】"Point, what is it? The drums are sparse, sonorous, and sparse, and they say: "It is different from the writing of the three sons."

Zi said: "Why is it hurt? They also have their own aspirations.

Said: "Those who are in the twilight of spring, the spring clothes are completed, the crown is five or six, the boy is six or seven, bathing, dancing in the wind, and returning with a song." The master sighed and said

I and the point also. ”

Translation] "Zengdian, how are you? As Zeng Hui was nearing the end of playing the piano, he put down the piano with a sonorous sound, stood up and said, "I am different from the three of them.

Confucius said, "What's the matter? It's just a matter of talking about their own aspirations.

Zeng Dian said: "In the late spring of March, put on spring clothes, about five or six people, take six or seven children, bathe by the Yishui, blow the wind on the high slope, and sing all the way back." The Master sighed and said

I appreciate the pleasure of Zeng. ”

In late spring (the weather is warm), the spring ploughing is completed. Five or six adults, six or seven teenagers, I went swimming in Yishui, blowing the wind on the dance platform, and singing songs to go home. "

Those who are in the twilight of spring, the spring clothes are completed, the crown is five or six, the boy is six or seven, bathing, the wind is dancing, and the song returns

Translation:

In the late spring of March, I had already put on spring clothes, bathed in the Yishui River with five or six young people, six or seven teenagers, and enjoyed the wind and cool on the dancing altar, and then sang all the way back

Data development. This passage of "Dancing and Singing" and Confucius's "I and the Point" can be described as the "humanistic feelings" and "portrayal of sexual spirit" in the hearts of literati and Confucian scholars since ancient times. Those who cannot "enjoy themselves" and "adapt themselves" can talk about benevolent government, love the people, and govern the country?

To some extent, it can even be said that the deepest desire of Confucianism (including Confucius) is actually through Lao Zhuang (especially Zhuangzi): it is nothing more than to become a person, happy and fulfilling.

The starting point of benevolence is actually "caring for oneself" and "improving oneself", and only from this point of view can we talk about "loving people and things".

Immortal Interpretation:

1.Also known as "immortal go". Became an immortal and left. 2.Pass away. Dead euphemism.

The answer should be a doctor in the hall, the origin: at the end of the Eastern Han Dynasty, there was a great clinical physician Zhang Zhongjing in China, he not only had rich clinical experience, treated many patients with superb medical skills, and wrote a creative medical masterpiece "Treatise on Typhoid Fever and Miscellaneous Diseases", this masterpiece made China's clinical medicine and prescription science develop to a more mature stage, Zhang Zhongjing was born in a declining bureaucratic family, and his father Zhang Zonghan was a scholar and an official in the imperial court. Due to the special conditions of his family, he had the opportunity to come into contact with many classics since he was a child.

He was also studious, well-read, and had a passion for medicine. He saw the story of Bian Que's visit to Qi Huan Gong from the history books, and admired Bian Que's superb medical skills very much.

xiān jiā

1.Where the immortals live. "The Story of Ten Continents in the Sea: Yuanzhou":

Yuanzhou In the Beihai, the place is 3,000 li, and the south bank is 100,000 li, and there is a ...... of Wuzhi XuanjianThere are also many immortals. Tang Murong's poem "Tiantai": "There is no dust in the cave, and there is a way into the immortal house in the world."

2.Refers to immortals. Qing Yuan Mei "Suiyuan Poetry Supplement" Volume 3:

Gui Mao Chun, Yu Yu Huang Mountain, see the cliff, engrave 'Mr. Jiang Litian playing the piano', suspected to be the flow of the ancient immortals. The ninth chapter of "The Travels of the Old Disabled": "Who made the poems on this screen?

It seems that I'm just afraid of being an immortal? Ye Shengtao's "Two Caves in Jinhua": "The second is some stone stalactites and stalagmites, what is this, what is that, most of them are imagined according to the shape of the immortal family, animals, palaces, utensils, and there are more than 40 names.

3.In the old days, it was superstitious to call the fox fairy. Qing Jiyun "Reading Wei Caotang Notes: Listening to Delusion No. 3": "Qu is afraid and can't come out, and I really can't bear to attack with fire." There is no major crime, and the beggar family gives it up. Original note: "The vulgar fox is called the fairy family." ”