The happiness of "Skan" and more

　 The completion of the new home has been a happy event since ancient times. Now people go to the restaurant or call it the bottom of the pot, and the banquet is also extremely beautiful. The praise of the ancients can be said, what to say, from where to start is chaotic.

The 189 poems of Xiao Ya 's "Si Gan" are the congratulatory words for the completion of the new home.

First of all, there is the beauty of the natural environment of the new home.

Rank Rank Si Gan, Quiet Nanshan, such as bamboo buds, such as pine Maoyi. Brothers and brothers are good, no one is still in harmony.

You listen, the mountain streams that are weeping;

You see, the South Mountain of Xiulin Bamboo...

This is a wonderful start.

Because the poem immediately praises the friendliness and faith of the master's brothers: "Brothers and brothers are like each other, and there is no phase", so the brothers and relatives are like the green bamboo and pine on the mountain.

"Like a bamboo bud, like a pine" is a metaphor for the master's brothers who agree with each other, and the description after the yuyu Nanshan Mountain shows that the master's happiness foundation is very stable.

But the best thing about this poem is that it begins with "Chichi Sigan"—a flowing mountain stream. There are mountain streams of rank, indicating that there are springs in the mountains.

The so-called mountain is not high, there are water, there are immortals, there are gods, and there are gods who have protection.

The second paragraph of the poem naturally says that the ancestors were blessed and built a house under this mountain to continue the descendants.

It seems to continue the ancestors of the concubines, and the building of a hundred blocks; southwest of its households. He lives in the house and laughs and loves to talk.

The second paragraph is a brief description of the new house, sitting northeast and facing southwest. The owner lived in constant laughter. This paragraph is a transition.

The third, fourth, and fifth chapters are about the houses, because after all, he xinju is completed, and if the houses are not explained, the poetry will have no skeleton. Five sentences per chapter, neatly worked.

The Pavilion of the Covenant, the Pavilion of the Squirrels; the Wind and Rain, the Birds and The Rats, the Gentlemen.

Such as the wings of the Yarrow, such as the Yasi thorn; such as the bird Sge, such as the Fly of the Bird, the gentleman is at stake.

Breeding its court, there is awareness of its yang; it is righteous, it is righteous, it is meditative, and it is gentle and quiet.

The third chapter writes about the firmness of the construction, the master can live in peace, the fourth chapter writes about the momentum of the construction, the master can rise, and the fifth chapter writes about the rationality of the construction, and the master can be peaceful.

These three chapters are all carriers of happiness, so they are shorthand.

Chapters six through nine go straight to the topic of happiness.

The lower wan is the upper mound, the ans, the sleep is the xing, the occupy my dream. Ji MengWei Ho? Vibran, Viva snake.

Adult Zhanzhi, Wei Xiong Wei Qi, Man's Xiang; Wei Snake, Woman's Xiang.

Naisheng man, the bed of the bed, the robe of the garment, the zhang of the bearer, the weeping of the emperor, the emperor of the house.

It is a woman who is born, who carries the place of bed, who carries the brown of the garment, who carries the tile of the garment; there is nothing but no manner, only wine and food are discussed, and there is no curse of the parents.

Here there is another carrier, which is the dream of the master.

What did the master dream about?

Dreaming of a crow and a bear, dreaming of a snake and a snake.

So I muttered in my heart.

So I invited the divinator.

When the adults listened, they were busy saying hello. Saying that it is an auspicious dream, dreaming that xiong is the auspicious birth of a man, dreaming that a snake is an auspicious omen for giving birth to a daughter.

The last two chapters of "Skan" are very graphic. Now the birth of a boy is called "The Joy of Langzhang", and the birth of a girl is called "The Joy of Nongwa" is from this ancient poem.

The poem says that after the boy is born, he must put on all the clothes and clothes, wear jade, and put them on the bed; the girls will wrap them in quilts and put the terracotta tiles wearing spinning thread on the ground. Of course, it's just a ritual, who can put their daughter on the ground all the time!

Expectations for boys and girls are also different. For the boy, it is hoped that he will inherit the ancestral inheritance and become the king of the family. For girls, I hope that she will not mess with right and wrong, know how to make good meals and brew good wine, and save her parents from the trouble.

It seems that it is ancient for women to control their mouths. Because, without the participation of women, the brothers in the extended family can get along better and have less distrust of each other. From this point of view, the end of the poem echoes the first chapter, "Brother and Brother, Good Style, No Phase."

Therefore, the last two chapters of this poem write about the main theme of a happy life: to educate children well.

Brotherly harmony, stable houses, childbearing, and good teaching, aren't these four aspects also the great things of happiness for our contemporaries?