唐朝的

Spring, in the Miao Zhu Ziqing Biduan is a "Mountain Laurel up, the water rose up, the sun blushed up" and vitality; spring, Chi Pai-shih of the ink pen is a "silent stream flow, tadpole happy Tour "Happy accessibility; spring, is a poet in the Tang Dynasty,"春眠不觉晓 everywhere Wen Ti Niao; nights come and Feng Yusheng, Whispering Color "random singing, without exception, moved and inspired for the spring, for the spring song of books praise of spring, the spring of hope, right, right to retain the spring in the spring of feeling, people are so different from the same kind of feeling unusually Huaizhao same passion.

春天，在朱自清的妙笔端是一片"山朗润起来了，水涨起来了，太阳的脸红起来了"的勃勃生机；春天，在齐白石的墨笔下是一幅"溪水静静流、蝌蚪快活游"的快乐畅达；春天，在唐朝诗人中是一曲"春眠不觉晓，处处闻啼鸟；夜来风雨声，花落知多少"的随意吟唱，无不对春天感奋，对春天歌诵，对春天赞叹，对春天希冀，对春天挽留，于春天的感觉，人们是那样异于寻常地怀着同一种心情同一种激情。

With the translation of Buddhist scriptures into Japan's gradual understanding of the "China" and began referring to the use of such air and sea in its master of poetry,"Ling-set","China is Taiwan's Yue Man sequence" of the sentence, of course, at that time "Shina language with a copy of the translators Buddhist usage, but is not common reason for this is has always been to China, said the Japanese usually morokoshi, tohn, and so on, these are the Japanese characters for" Don "the pronunciation Generally reflect the Chinese culture, especially culture of the Tang Dynasty of Japan's far-reaching impact on later Song, Yuan, Ming and Qing dynasties change, said Japan can not change China as "Don" habit did not change the Japanese Chinese culture of respect, admiration psychological. In 1713, Whitehead Arai from Edo shogunate orders, inquiries were drifting in Rome to talk too much about the history, a lot of opportunity to understand the world situation, a reference to China's "Kun Maps", Prepared for a title,"Song laid Introduction," in the world geography, history and more from his Department to listen to on the pronunciation of chi-na, to use katakana and that in the lower left-hand corner is attached to "Shina.

随着佛经的译入，日本逐渐了解"支那"所指并开始使用，如海空大师在其诗集《性灵集》中，有"支那台岳曼殊序"之句，当然，那时"支那一语带有模仿佛经译者的用法，但并不普遍，究其原因，主要是一直以来，日本人通常称中国为morokoshi、tohn等，这些都是日本人对汉字"唐"的读音，大体反映了中国文化，特别是唐朝文化对日本的深远影响，以致后来宋、元、明、清历代更迭，都无法更改日本人称中国为"唐"的习惯，也没改变日本人对中国文化崇敬、羡慕的心理。1713年，新井白石奉江户幕府之命，查询罗马的漂流者史多提，趁机了解了不少世界情势，参考了中国的《坤舆图说》，编写了一本题名为《宋览导言》的世界地理书，他把从史多提处听来的关于chi—na的读音，用片假名来表示并在左下角附以"支那字样。

Allowed the date that" year" indulge in atrocities on the whole, the common people treat this terrible night as to close to come then very, call" year end", and figured out a the whole set to celebrate New Year's Eve the way of the pass:Each time to this evening, each per families work well the supper in advance, turn off the clean cooking stove, then chase a fastening with all stockade of chicken, the house hospital in front and back the doors all seal, hiding to eat" New Year's Eve dinner" in the house, because of this dinner have fierce 吉 don't 卜 of meaning, so buy very flourishing, in addition to wanting that the whole family the old and the young rounds together to have a meal to mean in peace and harmony and reunitedly, return the beard at have a meal to provide the worship of ancestors before and first first, the spirit of the imprecation ancestry protect, spending this night safe and sound, after eating the supper, who all dare not the sleeping, pushing to sit together to talk away to encourage.

到了宋代，人们便开始在桃木板上写对联，一则不失桃木镇邪的意义，二则表达自己美好心愿，三则装饰门户，以求美观。又在象征喜气吉祥的红纸上写对联，新春之际贴在门窗两边，用以表达人们祈求来年福运的美好心愿。为了祈求一家的福寿康宁，一些地方的人们还保留着贴门神的习惯。据说，大门上贴上两位门神，一切妖魔鬼怪都会望而生畏。在民间，门神是正气和武力的象征，古人认为，相貌出奇的人往往具有神奇的禀性和不凡的本领。他们心地正直善良，捉鬼擒魔是他们的天性和责任，人们所仰慕的捉鬼天师钟馗，即是此种奇形怪相。所以民间的门神永远都怒目圆睁，相貌狰狞，手里拿着各种传统的武器，随时准备同敢于上门来的鬼魅战斗。由于我国民居的大门，通常都是两扇对开，所以门神总是成双成对。唐朝以后，除了以往的神荼、郁垒二将以外，人们又把秦叔宝和尉迟恭两位唐代武将当作门神。相传，唐太宗生病，听见门外鬼魅呼号，彻夜不得安宁。于是他让这两位将军手持武器立于门旁镇守，第二天夜里就再也没有鬼魅搔扰了。

Spring, in the Miao Zhu Ziqing Biduan is a "Mountain Laurel up, the water rose up, the sun blushed up" and vitality; spring, Chi Pai-shih of the ink pen is a "silent stream flow, tadpole happy Tour "Happy accessibility; spring, is a poet in the Tang Dynasty,"春眠不觉晓 everywhere Wen Ti Niao; nights come and Feng Yusheng, Whispering Color "random singing, without exception, moved and inspired for the spring, for the spring song of books praise of spring, the spring of hope, right, right to retain the spring in the spring of feeling, people are so different from the same kind of feeling unusually Huaizhao same passion.

春天，在朱自清的妙笔端是一片&山朗润起来了，水涨起来了，太阳的脸红起来了&的勃勃生机；春天，在齐白石的墨笔下是一幅&溪水静静流、蝌蚪快活游&的快乐畅达；春天，在唐朝诗人中是一曲&春眠不觉晓，处处闻啼鸟；夜来风雨声，花落知多少&的随意吟唱，无不对春天感奋，对春天歌诵，对春天赞叹，对春天希冀，对春天挽留，于春天的感觉，人们是那样异于寻常地怀着同一种心情同一种激情。

The book includes, for example, Qu Yuan, a poet from Chu at the end of the Warring States Period in China, an outstanding statesman and the first great patriotic poet to be loved and esteemed by the Chinese people, and his long poem Lisao; Li Bai, the great poet of the Tang Dynasty, who has been honored as "The Immortal Poet," and his representative masterpiece extolling wine-drinking, Being Invited to Drink; Du Fu, the great Tang poet of realism in China, and his Expressing Feelings in Five Hundred Words on the Way to Fengxian County from the Capital, which is representative of his five-word poems; Su Shi, a great litterateur of the Song, one of the eight famous writers of the Tang and Song Dynasties, and one of his representative works, Prelude to Water Melody--The Mid-Autumn Festival; Li Qingzhao, the most famous woman poet of the Nansong Dynasty, and her famous ditty, The Plucked Blossom: The Gloom of Separation; and several other prominent poets.

譬如，本书中收录的诗人及其诗词包括：中国战国末期楚国杰出的政治家、深受中国人民热爱和景仰的中国历史上第一位伟大的爱国诗人屈原及其长篇诗作《离骚》；人们奉为&诗仙&的唐朝大诗人李白和他咏酒的代表杰作《将进酒》；中国唐代伟大的现实主义诗人杜甫及其五言诗代表作《自京赴奉先县咏怀五百字》；唐宋八大家之一的宋代大文豪苏轼及其代表作之一的《水调歌头--中秋词》；南宋最著名的女诗人李清照及其小令词作名篇《一剪梅》；还有一些其他著名诗人。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。