Vietnam or Thailand ? Vote for the TOP Country of the Week !
Updated: May 1, 2025
All critics have admitted the statement of the Preface that the piece was made, in admiration of king Hsuean, by Zang Shu, a great officer, we may presume, of the court. The standard chronology places the commencement of the drought in B.C. 822, the sixth year of Hsuean's reign. How long it continued we cannot tell. Bright was the milky way, Shining and revolving in the sky. The king said, 'Oh!
Probably it was the consideration of the character of Li which has made some critics understand by 'parents' and 'ancestors' the same individuals, namely, kings Wan and Wu, 'the ancestors' of Hsuean, and who had truly been 'the parents' of the people. He runs with the speed of the wind, and is named Po. many dukes and their ministers of the past Do not hear me.
You are seeking not for me only, But to give rest to all our departments. I look up to the great heaven; When shall I be favoured with repose? That the king who appears in this piece was king Hsuean is sufficiently established.
He will bless us with the eyebrows of longevity, With the grey hair and wrinkled face in unlimited degree. These lines are descriptive of the feudal princes, who were present and assisted at the sacrificial service. THE HSUeAN NIAO If this ode were not intended to do honour to Wu-ting, the Kao Zung of Shang, we cannot account for the repeated mention of him in it.
Not at all unlikely is the view of Kang Hsuean, that the sacrifice was in the third year after the death of Wu-ting and offered to him in the temple of Hsieh, the ancestor of the Shang dynasty. The father of Shang is Hsieh, who has already been mentioned.
This was what is called the Text of Mao. It came into the field rather later than the others; but the Han Catalogue contains the Shih of Mao, in twenty-nine chapters, and a Commentary on it in thirty-nine. According to Kang Hsuean, the author of this was a native of Lu, known as Mao Hang or 'the Greater Mao, who had been a disciple, we are told by Lue Teh-ming, of Hsuen Khing. The work is lost.
Intimating that no such men were now to be found in office. has put an end to our king. Alas for our middle states ! All is in peril and going to ruin. King Hsuean does not occur by name in the ode, though the remarkable prayer which it relates is ascribed to a king in stanza 1.
Hsuean Kiang was a princess of Khi, Who, towards the close of the seventh century B.C., became wife to the marquis of Wei, known as duke Hsuean. She was beautiful and unfortunate, but various things are related of her indicative of the grossest immoralities prevailing in the court of Wei. How rich and splendid Is her pheasant-figured
This is snow collected from the plum blossom, five years back, when I was in the P'an Hsiang temple at Hsuean Mu. All I got was that flower jar, green as the devil's face, full, and as I couldn't make up my mind to part with it and drink it, I interred it in the ground, and only opened it this summer. I've had some of it once before, and this is the second time.
2 The connexion between these four lines and those that precede is this: that while Heaven produces all men with the good nature there described, on occasions it produces others with virtue and powers in a super-eminent degree. Such an occasion was presented by the case of king Hsuean, and therefore, to mark its appreciation of him, and for his help,, it now produced Kung Shan-fu.
Word Of The Day
Others Looking