How to greet in ancient literary language

1. Ancient Greetings in Mandarin with Translation

1. Fan Zhongyan has the ambition of the world

Fan Zhongyan was two years old and orphaned, his mother was poor and unsupported, and then suitable for Changshan Zhu's. Since he grew up, he knew that his family had a long history, and sobbed and resigned from his mother. Both long, know his family, sobbed and resigned from his mother, went to the Nandu enrollment house. Day and night hard learning, five years have not tasted undressing in bed. Or the night is lazy, always with water and face. Often gruel is not full, Jackson began to eat, so the purpose of the six sutras, the will of the world. He often recited to himself: "When the world is worried first, after the world's happiness and joy".

Translation

Fan Zhongyan's father died when he was two years old. His mother was poor and had no one to depend on. So she remarried to the Zhu family in Changshan. （When Fan Zhongyan grew up, he learned about his birth, said goodbye to his mother with tears in his eyes, and left to study at the Nandu Academy in Yingtian Prefecture. (He) studied hard during the day and at night. In five years, he had never taken off his clothes to go to bed. Sometimes when he felt drowsy at night, he often poured water on his face. (Fan Zhongyan) often studied hard in the daytime and ate nothing, and he did not eat anything until the sun was in the west. In this way, he comprehended the main idea of the Six Classics, and later set his mind on benefiting the world. He often preached to himself, "When the world worries first, then the world's happiness and joy."

2. Chen Fan is willing to sweep away the world

HAN years fifteen, tasted idle in a room, and the courtyard is turning years. When his father and friend Xue Qin from the same county came to wait for him, he said, "Why don't you clean up for the guests?" Clan said: "A great man in the world, when sweeping away the world, and a room?" The first time I saw him, I knew that he had the will to clean up the world, and I was very surprised.

Translation

When Chen Fan was fifteen years old, he used to live alone in a place where the courtyard and the house were very messy. His father's friend Xue Qin, who lived in the same city, came to visit him and said, "Young man, why don't you tidy up and clean your room to welcome your guests?" Chen Fan said, "When a great man deals with things, he should take it upon himself to sweep away the bad things of the world. One cannot care about a room." Xue Qin thought he was different in his ambition to make the world clear.

2. How to say hello in ancient times

In modern society, meeting and greeting each other is more casual. Hi. What's up? What are you doing? I'm not sure if you've eaten yet, but I'm sure you've had a good time. I'm looking for a couple of buddies to have a meal with tonight. These daily conversation, casual answer, there is no fixed pattern. The ancients were not like this. How to meet how to greet, how to answer, have a relatively fixed template. To the shallow side, this is called learning, knowledge; to the deep side, this is called rules, politeness. Here are a few examples.

The first time we meet with others, ask people what their surnames are, to ask "your name", "on the surname" or "honorary name", the answer to say "cheap name a." The answer to this question is to say, "I'm a lowly person." If you ask someone his or her name, ask for his or her "stage name" or "big name," and the person who answers says, "I'm young and have no name," or just "I'm young," or "I'm young. The answer will be "young, no number", or just "young", or "a certain word for lowly". If you ask someone how old they are, you have to ask, "How old are you?" The answer is "I'm a few years old". If you ask someone where they live, you have to ask, "Where does your family live?" The answer is "somewhere under the house" or "somewhere under the house".

If you visit a friend's house from time to time, you should say, "I'm often surprised to see you up and about." The host usually replies, "It's a pleasure to meet you." You apologize and say, "I've been taught a lot." The host usually replies, "I do not dare, each other."

Friends after a long time. When you meet, you should say, "It's been a long time. Long time no teachings"; the other side will answer "not dare". You then make a polite remark: "I always think about it, and I always long for it." The other person will reply, "Same to you."

When you meet an official on the road, ask, "What is your position?" The other person will answer, "I am in a certain position". Then ask, "Where do you rule?" The answer is: "Somewhere." When you see a teacher, ask, "Where do you keep your tent?" Answer, "Somewhere." Then ask, "How many disciples are there?" or "How many disciples?" And then you say, "How many disciples are there?" or "How many children are there?".

See the literati, to ask: "treatment of what scriptures?" The answer is: "I'm practicing a certain scripture." More said a question: "always use energy? I've heard about it for a long time." The other person will answer, "I have always been negligent and wasted my time." Then say again, "Will you be highly recommended soon?" Answer: "I am afraid." When you see a military officer, ask, "Where are you camped?" The other side will answer: "camp somewhere." Then ask, "How many people are under your tent?" The other would answer, "A few pawns." And again, "I've heard you're good with a bow and a horse." The other party replied: "I have not practiced, I have not been drilled."

When I met a farmer on the road, I asked, "How are the fields this year?" The farmer would answer "very good" or "normal". Then he would ask, "How is the harvest this year?" The farmer would answer "very good" or "slightly better than last year". Also asked, "How expensive is the price of rice at present?" Answer: "The price of some." When you meet a businessman, you should ask, "Have you been doing great business?" The other side will answer: "Toupi, had to get by." See the painter and calligrapher, to say: "I have heard that the brushwork is exquisite. I've always been a great artist." The other party will answer: "I'm afraid of the clumsy hand, clumsy pen scribbles." You will say, "I'll ask for it some other time" or "I'll ask for it some other time." The other person will reply, "I am sorry for my clumsy writing." Or "I don't dare to teach you."

When you see a monk on the road, ask: "Where is the treasure temple?" The first thing you need to do is to get your hands dirty. You ask: "How many people in the upper room?" The monk replies, "Several monks." Then you say, "I've heard that you are a penetrating Zen master." The other person will say, "I'm ignorant." Then again, "I've never met you before." The monk replies, "I've never met you." When I see a Taoist priest on the road, the situation is similar. He asks, "Where is the Immortal Temple?" Answer: "Somewhere." He also says, "I have long heard that your teacher has a high degree of purity and skill." And also: "I am ignorant."

Monks and Taoists are certainly not ignorant, nor are they ignorant. These are all humble words, a polite way to meet and socialize, reflecting the Confucian culture of respect and courtesy. A wrong answer will be looked down upon and appear to have no level of learning. Ancient people regarded modesty and courtesy as noble virtues, and girls worshiped learned intellectuals. I Chinese people so known as the state of civilization and etiquette, is by no means a waste of time.

3. How to ask ancient greetings

Ancient greetings

1. This is the greeting at the end of a letter written to elders. Jing: respect, respect; Buckle: to buckle the ground with the head, the most respectful manners in the old times; Jin: a metaphor for honor and nobility, here refers to the other's body; An: peace. The meaning is to respectfully to you doze your head and wish you peace.

2. Please be blessed with peace. Write to parents at the end of the letter to ask for peace. Please: honorific, no real meaning; Fuk: happiness, blessing. The meaning is to respectfully wish you happiness and well-being.

3. This is the greeting at the end of the letter to the elders. The meaning is to respectfully wish you good health and peace. It means to respectfully wish you health and peace.

4. This is the greeting at the end of a letter to elders. Honor: respectfully, solemnly: Rong: high, long. It means to respectfully wish you a long and healthy life.

5. Respectfully ask for peace. Write to elders epistle ending greeting words. Respect; respectfully, respectfully; please: a word of honor; show: a respectful way of sending a letter to someone. Means to write respectfully with you and wish you peace.

6. Shun buckle Chongqi. This is written to the elders at the end of the letter to ask for peace. Shun: respectfully; kowtow: to head button ground; Chong: high; Ki: auspicious. It means that you doze your head off respectfully and wish you good luck.

7. Pious please Chongan. This is the greeting at the end of the letter to the elders. The first thing you need to do is to ask for your blessing, and then you can ask for your blessing. The meaning is to piously bless you with happiness and peace.

8. This is the greeting at the end of a letter to the elders. The first is to say, "I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry, I'm sorry. The meaning is to respectfully wish you peace and happiness.

9. This is the greeting at the end of the letter to the elders. Fuk: happiness; Sui (suí): well. It means to respectfully wish you happiness and good health.

10. Respectfully ask for kong an. A greeting at the end of a letter to an elder. Kung (tí): blessing. It means to respectfully wish you happiness and peace.

11. The greeting at the end of a letter to an elder. The first is to wish you good luck and good health. The meaning is to respectfully wish you good maintenance, peace and happiness.

12. Su kowtow tang an. The words of greeting at the end of the letter to the elders. Su: worship; hall: hall. This refers to the place where the elders live. The ancient poem was written for Jiao Zhongqing's wife: "The mother was opened in the hall." This refers to the main room where the parents live, and thus refers to the parents. The meaning is to wish you peace and happiness with both hands as worship and with your head on the ground.

4. Urgent, ancient greetings can help me collect some ah

1.

This is the greeting at the end of the letter to the elders. Jing: respect, respect; buckle: to head buckle the ground, the old time the most respectful etiquette; gold: the metaphor of honor, noble, here refers to the other side of the body; An: peace.

The meaning is to respectfully cross your head to wish you peace. 2.

The greeting at the end of a letter to parents.

Please: honorific word, no real meaning; Fu: happiness, blessing.

The meaning is to respectfully wish you happiness and well-being. 3.

This is the greeting at the end of the letter to the elders.

This is a greeting at the end of a letter to the elders.

The meaning is to respectfully wish you good health and peace.4.

This is the greeting at the end of a letter to elders.

The meaning is to respectfully wish you a long and healthy life. 5.

Greeting words at the end of a letter written to an elder. Respect; respectfully, obsequiously; please: honorific; show: a respectful way of sending a letter to someone.

It means to write respectfully with you and wish you peace.6. Shun buckle Chongqi.

This is the greeting at the end of the letter to the elders. Shun: respectfully; kowtow: to head buckle the ground; Chong: high; Ki: auspicious.

It means to doze your head off respectfully and wish you good luck. 7.

This is the greeting at the end of the letter to the elders.

This is a greeting at the end of a letter to the elders.

The meaning is to bless you with happiness and peace. 8.

This is the greeting at the end of the letter to the elders.

This is the end of a letter to the elders. Jun (jūn): in the old days, a kind of honorific, used for the lower to the upper, jun, is the ancient weight unit, here derived from the precious.

The meaning is to respectfully wish you peace and happiness. 9.

This is the greeting at the end of the letter to the elders. Fuk: happiness; Sui (suí): well.

The meaning is to respectfully wish you happiness and good health. 10.

A greeting at the end of a letter to an elder.

The meaning is to respectfully wish you happiness and peace. 11.

The greeting at the end of a letter to an elder.

It means to wish you happiness and peace. 11.

Means to respectfully wish you good maintenance peace and happiness.12. Su kowtangan.

The greeting at the end of the letter to the elders. Su: worship; hall: hall.

This refers to the place where the honored elder lives.

This refers to the main room where parents live, and thus refers to parents.

Ancient literary language and vernacular are not far from each other -------------------------------------------------------------------------------- Zhou Zhenhe May 4 New Culture Movement was the prelude to the literary revolution, an important element of the literary revolution is to advocate vernacular language, and so the general public assumed that there was a huge gulf between the literary language and the vernacular, and that this had never been the case. If we look at the ancient historical documents against the few surviving works of vernacular literature, this view is not unreasonable.

This is clear from Hu Shi's History of Vernacular Literature and Zheng Zhenduo's History of Chinese Popular Literature.

This is clear from Hu Shi's History of Vernacular Literature and Zheng Zhenduo's History of Chinese Popular Literature. In addition to this, we can see today that the Guangxu Emperor left behind a change from vernacular to vernacular.

When Guangxu was ten years old, he began to learn how to read and write. One of the Zhu batch originally wrote "you as governor of the" should be how how, and later in small print next to the note that "you, etc. are the frontier send ......", which is from the so-called living

Then look at the vernacular monument of the Yuan Dynasty, Ming Taizu Zhu Yuanzhang set up in the Kongfu monument, are the emperor's official orders, but are completely vernacular, and the history of the edict contained in the literary language is completely different from the vernacular, which is indeed proof of the great difference between the literary language and the vernacular. But if the Qin and Han Dynasties seem to be in the past, there may not be such a big difference between the literary language and the vernacular.

In other words, the ancients spoke mostly in a literate manner, and there was not much of a difference between the so-called literary language and the vernacular. Although ancient vernacular materials are not easily available to us today, we can get a glimpse of how the ancients spoke from the spoken dialects today because the southern dialects have retained the form of the ancient Chinese language.

In Xiamen, for example, much of the daily verbalization is in the form of what is known today as the literary form, for example, the most common Chinese greeting is "Have you eaten? The most common Chinese greeting is "Have you eaten?", and Xiamenese simply says "Have you eaten?" in Xiamen. To ask someone "Do you have any?" Xiamenese simply says "Have you?". If you ask in more detail: "Is it a yes or no?" Xiamenese says, "Is there or is there not?"

So I'm afraid that all of the ancient literature that we read is actually the spoken language of the time. If you think the above example is too simple, we can give you some more complex ones.

Xiamen used to criticize people who were too eager to learn by saying, "Before you learn to walk, you have to learn to fly." That is, they want to learn to fly before they have learned to walk.

The word "not yet" is typical of the literary language, but in Xiamen it is colloquial. The popular song "Wine Gangue If You Sell It", which was popular a decade or so ago, has been a favorite among almost all non-Min dialects. which was a popular song a decade or so ago, almost all non-Min dialect speakers don't know what it means, but Xiamenites understand it very well as "Is there an empty bottle of wine for sale?"

This is the first time I've seen a bottle of wine being sold.

Putting the word "no" at the end of a sentence and using the word "if" is a literary expression, but it is still used in spoken dialects today, so it is clear that the literary language and the vernacular were not far apart in ancient times. Of course, the people of Xiamen themselves do not realize that what they are saying is in fact ancient literary language, because nowadays there are only a few different opinions on the word "抑"? What's the difference? What's the difference? The word "" ("") is now used in the language. Even the speakers themselves don't realize that they are talking about these words anymore.

Similar phenomena can be found in other dialects, to name but a few. During the May Fourth Movement, there was a lot of criticism of traditional culture, and many of the prophets thought that the language was created by the rulers to fool the people, and even thought that the difficulty in learning and recognizing Chinese characters was intentional on the part of the rulers, and some people advocated that the Chinese characters be thrown into the Mao toilet.

In fact, it seems that the difference between the literary language and the vernacular, as well as the complexity of the Chinese characters, is a natural process of development of language and writing, that is to say, with the development of society, to describe more and more things to express more and more rich feelings, language and writing has also changed from simple to complex. In ancient times, most of the words were monosyllabic words, that is, one word, in order to express more connotations, one is to increase the number of Chinese characters, the second is the emergence of two-syllable words and even more monosyllabic words; in the verbal language is also the case, the simpler the more likely to be ambiguous, and so the use of words.