About the electronic version
Shi Jing [Book of Odes]
Anonymous
Creation of machine-readable version: Xuepen Sun and Xiaoqian Zheng, University of Virginia Chine Text Initiative
Creation of digital images:
Conversion to TEI.2-conformant markup: Xuepen Sun and Xiaoqian Zheng, University of Virginia Chine Text Initiative
University of Virginia Library
Charlottesville, Virginia
Chine, AnoShih
Publicly-accessible
URL: etext.lib.virginia.edu/chine
1998
Chine Text Initiative
Chine characters which were not available in the Chine word processor (NJStar) were substituted with synonymous characters.
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About the print version
李贺多大Shi Ji Zhuan
Zhu Xi
Zhong Hua Xue Yi She
Shanghai
三七粉治什么病1936
Print copy consulted: in UVa Makiam collection
The English translation text was taken from The Chine Classics, vol. 4 by James Legge (1898) and checked against a reprinted edition by Wen Zhi Zhe chu pan she (Taiwan, 1971). Transliteration of Chine names in the English translation were converted to PinYin from Legge's own.
Prepared for the University of Virginia Library Electronic Text Center.
The images exist as archived TIFF images, one or more JPEG versions for general u, and thumbnail GIFs.
Some keywords in the header are a local Electronic Text Center scheme to aid in establishing analytical groupings.
English Chine
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Revisions to the electronic version
August 1998
corrector Christine Ruotolo, Electronic Text Center Created TEI header; pard text and fixed tagging errors.
etextcenter@virginia.edu . Commercial u prohibited; all usage governed by our Conditions of U: etext.lib.virginia.edu/conditions.html
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詩集傳序
或有問予曰、詩何為而作也。予應之曰、人生而靜、 天之性也、感於物而動、 性之欲也 。
夫既有欲矣、 則不能無思。 既有思矣、則不能無言。既有言矣、 則言之所不能盡、 爾發於咨嗟詠歎之餘者、必有自然之音響節族﹙音奏﹚而不能已焉。 此詩之所以作也。曰、然則其所以教者何也。曰、詩者、人心之感物而形於言之餘也。心之所感而邪正、故言之所形有是非。惟聖人在上、則其所感者無不正、而其言皆足以為教。其或感之之雜、而所發不能無可擇者、則上之人必思所以自反、而因有以勸懲之、是亦所以為教也。昔周盛之時、 上自郊廟朝廷而下達於鄉黨閭巷、其言粹然而不出於正者、 聖人固已協之聲律、而用之鄉人、用之邦國、以化天下。至於列國之詩、則天子巡狩、亦必陳而觀之、 以行黜陟之典。降自昭穆而後、寖以陵夷。至於東遷、而遂廢不講矣。孔子生於其時、既不得位、無以行勸黜陟之政、於是特舉其籍而討論之、去其重複、正其紛亂、而其善之不足以為法、惡之不足以為戒者、則亦刊而去之、以從簡約、示久遠、使夫學者即是而有以考其得失、善者師之而惡者改焉。是以其正雖不足以行於一時、而其教實被於萬世、是則詩之所以為教者然也。曰、然則國風雅頌之體、其不同若是、何也。曰、吾聞之、凡詩之所謂風者、多出於里巷歌謠之作、所謂男女相與詠歌、各言其情者也。惟周南昭南親被文王之化以成德、而人皆有以得其性情之正、故其發於言者、樂而不過於淫、哀而不及於傷、是以而篇獨為風詩之正經。自邶而下、則其國之治亂不同、人之賢否亦異、其所感而發者、有邪正
是非之不齊、而所謂先王之風者、於此焉變矣。若夫雅頌之篇、則皆成周之世、朝廷郊廟樂歌之辭、其語和而莊、其義寬而密、其作者往往聖人之徒、固所以為萬師法程而不可易者也。至於雅之變者、亦皆一時賢人君子、閔時病俗之所為、而聖人取之、其忠厚側怛之心、 陳善之意、尤非後世能言之士所能及之。此詩之為經、所以人事浹於天下、天道備於上、而無一理之不具也。曰、然則其學之也當奈何。曰、本之二南以求其端、參之列國以盡其變、正之於雅以大其規、和之於頌以要其止、此學詩之大旨也。於是乎章句以綱之、訓詁以紀之、諷詠以昌之、涵濡以體之、察之性情隱微之間、審之言行樞機之始、則修身及家、平均天下之道、 亦不待他求而得之於此矣。問者唯唯而退、余時方輯詩傳、因悉次是語以冠其篇云。
淳熙四年丁酉冬十月戊子、新安朱熹序
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國風
(LESSONS FROM THE STATES)
國者、諸候所封之域、而風者、民俗歌謠之詩也。謂之風者、以其被上之化以有言、而其言又足以感人、如物因風之動以有聲、而其聲又足以動物也。是以諸候采之以貢於天子、天子受之而列於樂官、於以考其俗尚之美惡、而知其政治之得失焉。舊說二南為正風、所以用之閨門鄉黨邦國而化天下也。 十三國為變風、則亦領在樂官、以時存肄、備觀省而垂監戎耳、合之凡十五國云。
周南 (THE ODES OF ZHOU AND THE SOUTH)
1. 關睢 GUAN SUI
關關雎鳩、在河之洲。
窈宨淑女、君子好逑。
參差荇菜、左右流之。
窈宨淑女、寤寐求之。
然而英语
求之不得、寤寐思服。
悠哉悠哉、輾轉反側。
參差荇菜、左右采之。
窈宨淑女、琴瑟友之。
參差荇菜、左右芼之。
窈宨淑女、 鍾鼓樂之。
Guan-guan go the ospreys ,
On the islet in the river .
The modest , retiring , virtuous , young lady : -- 形容孤独的句子
For our prince a good mate she .
Here long , there short , is the duckweed , 空调不制热
To the left , to the right , borne about by the current .
The modest , retiring , virtuous , young lady : --
Waking and sleeping , he sought her .
He sought her and found her not ,
And waking and sleeping he thought about her .
Long he thought ; oh ! long and anxiously ;
On his side , on his back , he turned , and back again .
Here long , there short , is the duckweed ;
On the left , on the right , we gather it .
The modest , retiring , virtuous , young lady : --
With lutes , small and large , let us give her friendly welcome .
敕勒歌古诗带拼音正版Here long , there short , is the duckweed ;
On the left , on the right , we cook and prent it .
The modest , retiring , virtuous , young lady : --
With bells and drums let us show our delight in her .
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2. 葛覃 GE TAN
皇太极的皇后葛之覃兮、施于中谷。
維葉萋萋、黃鳥于飛。
集于灌木、其鳴喈喈。
葛之覃兮、施于中谷。
維葉莫莫、是刈是濩。
為絺為綌、服之無斁。
言告師氏、言告言歸。
薄污我私、薄澣我衣。
害澣害否、歸寧父母 。
How the dolichos spread itlf out ,
制作相册Extending to the middle of the valley !
