In the old system, the library staff self-proofreading above, non-special removal, all first try, but the review does not try. The first reviewer was only sent on assignment, and was not as good as the library. Later, the review was given to the job money, and the same job was on the collation survey, and also undertook the case.
According to the previous regulations, the post of the library is from the library to the above, unless it is specially awarded, it must first pass the examination, and only the review position is appointed without examination. This is due to the fact that the initial examiner was placed only as a dispatch (actual position) and was not included in the library post. Later, the examiner also added salary to the post, which was no different from other officials with library positions, and the level was above the collation survey, but still did not take the exam according to the old practice.
In the Xingguo, the qin waiting for Zhu Wenji drum and piano is the first in the world. Master Hui Ri of the Beijing Master Yizhong did his best to teach the monk YiHai, the art of the sea exhaustion, was to enter the Yuezhou Fahua Mountain to learn, refused to obey, accumulated ten years without going down the mountain, day and night hands do not release the strings, so exhausted. The world learns the piano from the sea, and there is no mystery. The sea is old, and the fingering method is extinct here. Hai reads, can be wen, the earth doctor travels with it, but it is famous for its noh. The art of the sea is not in the sound, its meaning is quiet, and it is outside the sound, which is beyond the reach of the people.
During the Northern Song Dynasty, during the Taiping Revival Period, Zhu Wenji's piano playing skills ranked first in the world. The beijing monk Huiri Master Yizhong fully learned Zhu Wenji's technique and taught the technique of playing the piano to the monk Yihai of Yuedi. Yihai fully mastered the art of playing the piano in Yizhong, so he came to the Fahua Mountain in Yuezhou to practice intensively, refused interpersonal communication, accumulated ten years without going down the mountain, day and night hands did not leave the strings, and finally mastered the mystery of playing the piano. People from all over the world who learned to play the piano from Yihai gathered, but no one could fully reach the level of Yihai. Yi Hai is now old, and his piano playing skills have been lost. Yihai loves to read and can write articles, and scholars and doctors often socialize with him, but they are only known for being good at playing the piano. Yihai's piano art is not only about the sound, the calm and profound meaning that is contained in the piano sound is something that ordinary people cannot achieve.
Ancient music bells are flat, like box tiles. The cover bell is round and long, and the flat sound is short. The sound is short, the knot, and the long sound is the song. The short sections of the knots are chaotic and do not form a rhythm. Posterity does not know this. It is a flat bell, and the sharp knocking is so much that it is shaking, and the turbidity is no longer recognizable.
In ancient times, the bells used to play music were flat, like two tiles combined. This is probably because the round bell rings a long aftersound, and the flat bell rings a short aftersound. The aftersound is short and easy to form a rhythm, and the round bell rings a long sound, so the aftersound is also long. When encountering fast-paced places, the long aftersounds will interfere with each other and cause clutter. Future generations of people do not understand this truth, they all make the bell round, when it is fast, it will make a "shaking" sound, and it is no longer possible to distinguish the height of the sound.
The beauty of the tea is called "Beiyuan Tea". Nowadays, the Phoenix Mountain of Jianzhou, according to the natives, is called the North Garden, and the southern part of the Yan Jiangnan Tastes the Official Leader, which is called the North Garden Ambassador. Yu Yin read the "Master Collection of Li Hou" and "Beiyuan Poems" and "Wenyuan Ji", knowing that Beiyuan was a forbidden garden in Jiangnan, in Jinling, not Jian'anye. Jiangnan Beiyuan envoy, is now the inner garden envoy. Li Shishi has Beiyuan envoys, good at making tea, people compete for nobles, called "Beiyuan tea". Nowadays, there are "Bachelor Ou" and the like in the tea utensils, all of which are named after people, not place names. Ding Jingong wrote for the Beiyuan Tea Record: "Beiyuan, place name also, now known as Dragon Roasting." Youyun: "Yuan, the name of the Heavenly Son's Garden." This is in the east corner of the county, why is it called Beiyuan? Ding was also suspicious. Gai did not know that the Beiyuan tea was not a place name, because of misinformation, since the Jin Dynasty was really in the book, it is still called beiyuan.
The best tea in Jianzhou, Fujian, known as "Beiyuan Tea". Nowadays, the Phoenix Mountain in Jianzhou has always been called "Beiyuan" by the locals, which originally referred to the fact that the Southern Tang Dynasty had set up officials to manage the tea collection here, and the officials who were also in charge were called "Beiyuan Envoys". Because I read the anthology of Li Hou lord (Yu), I saw that there were "Beiyuan Poems" and "Wenyuan Records", and I knew that Beiyuan was the imperial garden of the Southern Tang Dynasty, in Jinling, not in Jian'an. The Northern Garden Envoy of the Southern Tang Dynasty is equivalent to the current Inner Garden Envoy. When Li ruled the Southern Tang Dynasty, there was a Beiyuan envoy who was good at making tea, and people competed to make the tea he made precious, calling it "Beiyuan Tea", just like the current tea set has "Xueshi Ou" and the like, which are named after people, and "Beiyuan" is not a place name. The Beiyuan Tea Record written by Ding Jingong (陳晋公) says: "Beiyuan, the name of the village, is now called Longbao. He also said, "'Yuan' is the name of Tianzi Garden." This place is in the southeast corner of Tianxia Prefecture County, why is it called Beiyuan? Ding Shi also had doubts himself, it seems that he did not know that the so-called "Beiyuan Tea" of "Beiyuan Tea" was not originally a place name. At first, it was due to misinformation, but since Ding Jingong said it was a real place name in the book, this place is still called "Beiyuan".
The ancients quoted "poetry" and cited many broken chapters of "poetry". Broken sound segments, read as if they were truncated, are like a poem, only one chapter or one or two sentences are taken from the meaning, not the meaning of the whole text, so it is called a broken chapter. Nowadays, people mostly read it as broken chapters, broken tones, broken sentences of poetry, and special mistakes. The last sentence of the "poem", the ancients only called it "卒章," which in the modern world is called "broken sentence".
Ban Gu wrote Sima Qian's "Records of History", arguing that "its standard of right and wrong is quite contrary to the concept of Confucian sages, so when discussing the great truth of the nature of heaven and earth, he first pays attention to the study of Huang Laozhi and then reaches the Confucian classics, when describing the deeds of the rangers, he rejects aspiring hermits and sets up biographies for some treacherous heroes, and when recording the economic conditions of industry and commerce and the activities of related figures, he advocates the snobbery of getting rich and is ashamed of poverty, which are all the limitations and limitations of Sima Qian's concept." I examined the Book of Later Han and recorded that Wang Yun said: "Emperor Wu of Han did not kill Sima Qian, so that he made a slanderous book, which harmed future generations. Sima Qian's concept, which was criticized by Ban Gu, was the so-called "slander." In fact, this is precisely the intention of Sima Qian's subtle and unclear statement in writing Shi. To a large extent, the narrative style and relevant theories of the "Chronicle of History" are all pointed, and it is not that there is no purpose in compiling a bunch of empty historical materials. However, Ban Gu criticized Sima Qian's concept of right and wrong against the sages, which was very inappropriate.