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双语推荐：祭祖

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建造苗族“祭祖寻根”敬仰圣地不仅必要而且可行。地理区位、苗族传统文化资源及存在状况分析表明，贵州榕江具有建造苗族“寻根祭祖”敬仰圣地的绝对优势，是建造苗族“寻根祭祖”敬仰圣地的理想之所，建造要求修缮扩建苗王庙、构建苗王庙群，恢复设计集神圣、教育和娱乐为一体的祭奠仪式，研究确定祭奠时间日期，使之逐渐成为传统节日，并将苗族古文化、传统文化保存较好的村寨建造成苗族文化“寻根”之所。
It is necessary and feasible for Miao Nationality to build their holy land for“ancestor-seeking and ancestor-worshiping”. The analy-sis of Geographical location, Miao Nationality traditional culture resources and their existing conditions indicates that Rongjiang county in Guizhou province has the absolute advantages to built the holy land for“ancestor-seeking and ancestor-worshiping”. The building of the holy land is request-ed to repair and expand“Miao King”temple, to built temple group, and to design the funeral ritual, and to determine celebrating time and to make it as a traditional holiday.

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海城尚氏祭祖自清初至今已有三百余年。平南王尚可喜于晚年开始着手编著尚氏宗谱,定祖训,及至尚王逝世,宗祠、陵园逐渐修建,尚氏家族的祭祖仪式逐日发展完善。随着时代的发展,尚氏家祭仪式也有所损益,宗谱文化与社会更加契合融汇,具有了更为广泛的文化内涵。
There has been more than three hundred years about the Haicheng Shang''s ancestor worship since the beginning of Qing dy-nasty. The prince of Pacify south whose name is Shang Kexi in his old ages begin to write Shang''s genealogy and make family lessons. Af-ter the prince''s death, ancestral hall, and mausoleum is built gradually. The ceremony of Shang''s ancestor worship is developed perfect day and day. Along with the development of the era, Shang''s genealogy ceremony has the profit and loss, genealogy cultural associated with social more and more , and it has broader cultural connotations.

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在汉代,人们对祖先的祭祀由宗庙移至坟墓之前,并修祠、立碑、植树,定期进行洒扫、祭拜等活动,使墓祀成为祭祖的主要方式。这是一种既有别于前代又不同于后代的独具特色的祭祖形式,它一方面强化了宗族意识,提高了宗法血缘关系的凝聚力;另一方面,它又导致汉代的祭礼十分注重外在形式,使汉代社会的厚葬之俗在古代中国独树一帜。
In the Han dynasty ,people changed the place where they worshipped their ancestors from the ancestral temples to the tombs .They built memorial halls ,erected tombstones ,planted trees , and held periodical activities such as tomb sweeping and sacrifice ,which made tomb sacrifice the main form of worships . The tombs and sacrifices were well equipped , and the rites were complicated .It is a distinctive form of ancestor worship ,which is different from those of both the earlier and the later generations .On one hand ,it strengthens the clansman consciousness and the cohesion of ancestral kinship;on the other hand ,it leads to the emphasis on the form of worship in the Han Dynasty ,w hich makes the custom of lavish funeral in the Han dynasty distinctive in ancient China .

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《白虎通》作为东汉今文学讲论五经同异的重要著作，在宗庙祭祀方面继承了《礼记》祭祖和丧葬制度，其敬天法天的思想来源于董仲舒《公羊学》的阴阳灾异学说。《白虎通》以天道推求人道，用阴阳五行学说论证国家典章制度的合法性，同时对社稷、五祀、蓍龟作出新的解读，为封建统治秩序提供了完整的神学世界观。
Baihutong is one important book for commenting the same-indefinite of Wu Jing in the Eastern HanDynasty.ItinheritedthesacrificeandfuneralfromLiJiandit sideologyofhonoringthegodswasfrom thetheoryofYINandYANGandfiveelementsofDongZhongshu sGongyangxue.Baihutongprovesthe legitimacyofcountry spoliticalsystemanditgivesanewinterpretationtoSoilandGrain?Wusi?alpineyarrow and turtle?which provided complete divinity weltanschauung for ruling class.

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董仲舒家的老宅院董子庄园就在今枣强县前后王寿至后旧县村一带，所以董仲舒的故里应为河北省枣强县。证据资料略举一二：县志记载清楚有序；地域称谓史料记载明确，民间流传至今；国家正史类的主要工具书，学生教材明注董仲舒为枣强人；董氏家庙、家谱、谱书、祭祖铁证如山；董仲舒故乡的人民群众对前哲世代景仰。
Dongzi Manor, Dong Zhongshu’s old family house, is located among Qianwangshou village, Houwangshou village and Houjiuxian village in Zaoqiang county, so his native place should be Zaoqiang county, Hebei Province. The following are the data to prove it: it is clearly and orderedly recorded in the annals of the county; it is clearly recorded in the historical data of regional address and has been handed down to nowadays in the countryside; it is clearly annoted in the main national reference books of official history and the teaching materials for students; it is definitely proved by the Dongs’ temple, family tree, the book of family trees and their ancestor worship; the people in his native place respect and admire the sage of the past generation after generation.

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客家祠堂是客家宗族祭祖的首要重地,也是客家人的情感载体,蕴含着丰富的文化内涵。三明作为闽粤赣边客家大本营的重要地区,拥有大量的客家祠堂,其堂号、楹联、建筑格局反映了客家人崇祖观念之深;其族谱、祠碑、楹联反映了客家人移民道路之艰;其祖训、功能反映出客家人耕读思想之重;其选址、布局反映出客家人风水文化之盛。客家祠堂是研究与理解客家历史文化的重要窗口。
Hakka ancestral hall is the most important place of Hakka clan ancestors,and it is an emotion carrier of Hakka as well, which contains rich cultural connotation. Sanming,as an important part of Fujian,Guangdong and Jiangxi Hakka stronghold,has a large number of Hakka ancestral halls. The name、couplets and architectural pattern of Hakka ancestral hall reflect how deeply the con-cept of ancestor worship of Hakka is;The pedigree of a clan、temple monument and ancestral hall couplets reflect how difficult Hakka'' s migration path is;Its ancestor''s instruction and function reflect how strong Hakka''s concept of farming-reading is;Its site selection and layout reflect how prosperous Feng Shui Culture in Hakka is. They are the windows through which we can know Hakka history and Hak-ka culture.

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定南鹅公黄龙舞既是一种民俗体育表演活动,同时也是客家人祈求祖宗神灵赐福送子的祭祖仪式展演.以定南鹅公舞黄龙民俗体育活动作为研究对象,在对其人文地理环境、制作工艺和活动流程进行实地考察的基础上,指出鹅公黄龙舞作为祖先信仰的仪式展演,是客家民众的祖先信仰和宗族文化认同观念的载体,在仪式展演的背后隐含着宗族间在权力、人力、财力等各方面的竞争和较量.
Dragon dance in the town of Egong is a kind of performances of folk sports,and a ritual performance of praying for an?cestors bless as well? As the research object of Dragon dance in the town of Egong,this paper delineates a field study of the human ge?ography environment,production processes and activities of the process,pointing out that as an ancestor worship ceremony show,Drag?on dance in the town of Egong is a carrier of the Hakka people ancestor worship and the clan culture identity? It implied competition in all aspects of human,financial and other powers,the clansmen behind the ritual performance?

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祭祀诗包括反映人们对天地神灵的崇拜观念及敬畏情感。祭祀诗重在表达人类对于自然力量的向往。在祭礼中，由于诗乐的介入，人类敬天地畏鬼神的情感拥有了仪式化的表达方式。《雅》《颂》中大量出现的寄托“追养继孝”之情的享祖诗，反映了祭祀的重心从天地转向人本身，祭祖成为祭祀的中心内容。从天地崇拜到祖先崇拜，这是一个重要转折，体现上古人类把特定人群加以神化的过程，“人的神化”由此开始。
The book of songs include Response of people to the gods of heaven and earth worship and awe feelings .The sacrifice poems on expression of human to nature yearning.In the sacrifice, Because of the intervention of poetry, The human respect and a-fraid of ghosts and spirits emotion has the expression way of ceremony ."Ya""song"in the emergence of a large number of "cha-sing after the filial piety sustenance to raise"the feeling of the ancestors of poetry, Reflects the worship center from universe to per-son, Ancestor worship is the central content sacrifice.From the heaven and earth worship to ancestor worship, This is an important turning point, In the process of human embodiment of specific people deified , "People."thus began.

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酃酒作为中国古代黄酒之翘楚,其尊崇的历史地位早在两汉即以确立;魏晋时期,酃酒尊享太庙祭祖用酒的崇高地位,成为名闻遐迩的朝廷贡酒和贵族宴饮之必备;南北朝时期,酃酒的酿造工艺被总结为一种行业规范广泛推广,使其尊崇的地位因生产地域的扩大开始受到威胁;唐宋以后,衡阳地区的酃酒式微,但酃酒仍然深植于文人雅士心中,成为他们集体无意识记忆中的名酒的代称。
As the leader of ancient China’s yellow wine ,Ling wine’s historical status has been established in the early Western and Eastern Han Dynasties .In the Wei and Jin Dynasties ,Ling wine has enjoyed the high status of using in imperial ancestral temple and became the essentials in court and noble banquet .During the Northern and Southern Dynasties ,the brewing technology of Ling wine has been summarized for wine industry specification and was widely promoted .Its high status began to be threatened due to its expan-sion of the production areas .After the Tang and Song Dynasties ,Ling wine in Hengyang area has declined ,but it is deeply rooted in literati and scholars and became the nickname of famous wine in their collective unconscious memory .

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小臣墙刻辞是一片性质有别于卜辞的记事辞例,记载了商代末年的献俘礼。商末献俘礼由告俘、献俘、赏赐三个部分组成,与小盂鼎所载西周早期献俘礼完全相同。小臣墙刻辞对献俘礼记载的详尽程度,与单条殷墟甲骨卜辞对商代祭祖礼、射礼的记载相比毫不逊色。另外,小臣墙刻辞具备了"文章"的特征,是与《典宝》《世俘》属于同一类型的文献,由此可以窥见商代典册的概况。
The inscriptions by Qiang record the ceremony of turning in the captives in Shang dynasty . There are three parts of introduction ,description of ceremony and rewarding .This is identical with the re-cording on the little oven by Yu of western Zhou .The inscriptions by Qiang are no less than those of an-cestor worship and shootings on oracle bones in that they are of the features of articles .

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