祭祀的

Mr. Ying Yuandao ever summarized the discussions on the Christianity Localization Movement in China in the 1920s, and held that the so-called localized Christian churches should have the following characteristics:"First, churches of the Chinese; Second, set up according to the experiences of the Chinese Christians; Third, with rich quality of Chinese culture; Fourth, combine Christianity and Chinese culture into a whole; Fifth, suits the spirits and psychology of the Chinese People; Sixth, enables the religious life and experience of the Chinese Christians to be adapted to Chinese customs"1. In the 1960s, Japanese scholar Sumiko Yamamoto made more detailed summarization for the definition of the Localization Movement of the Churches in China in her article "The Independent Movement of Christianity in China in the 1920s":"First, churches are formed of Chinese; Second, churches are independent in administration and operation; Third, churches have independence in the economic aspect; Fourth, churches are adapted to the Chinese in the aspects of church building, divine music, divine painting and liturgy etc. Fifth, accommodate the sacrificial fete and customs of the Chinese and Christianize them; Sixth, churches must be involved in the practical issues in the State and the society of China; Seventh, churches must get rid the tradition and colors of the European and American churches; Eighth, churches must be able to control themselves, sustain themselves and spread by themselves."

应元道先生曾对20世纪20年代开展的中国基督教本色运动的讨论加以概括，认为所谓本色的基督教会应有以下几个特点："一是中华国民的教会；二是根据中国基督教徒自己的经验而设立的；三是富有中国文化的质素的；四是要把基督教与中国文化合而为一的；五是能适合中华民族的精神和心理的；六是能使中国基督徒的宗教生活和经验合乎中国风土的" [1]。60年代，日本学者山本澄子在其所著的《二十年代中国基督教的自立运动》一文中，对中国教会本色化运动的定义作了更详细的概括："一，以中国人为教会的构成；二，教会的行政与运作等方面的自立；三，教会在经济方面的自立；四，教会在教堂建筑、圣乐、圣画、礼拜仪式等方面的中国化；五，容纳中国人的祭祀与习俗，并与基督教化；六，教会要置身于中国国家与社会的现实问题之内；七，教会要除去欧美教会的传统与色彩；八，教会要能自治、自养、自传。"

Bright star, would I were stedfast as thou art--- Not in lone splendour hung aloft the night And watching, with eternal lids apart, Like nature's patient, sleepless Eremite, The moving waters at their priestlike task Of pure ablution round earth's human shores, Or gazing on the new soft-fallen mask Of snow upon the mountains and the moors--- No---yet still stedfast, still unchangeable, Pillowed upon my fair love's ripening breast, To feel for ever its soft fall and swell, Awake for ever in a sweet unrest, Still, still to hear her tender-taken breath, And so live ever---or else swoon in death.

He has his Winter too of pale misfeature， Or else he would forego his mortal nature 4，烂的星……————济慈灿烂的星呀，但愿我也像你那样坚定——不以孤独的光辉高悬在夜空里，带着一双永远睁开的眼睛，像自然界苦修不眠的隐士，守望流动不息的海涛，如祭祀肩负着净身的使命，冲洗人生之海的岸崖，或者凝视着飘飞的软软的白雪，这白雪如面罩覆盖着峻岭崇山和低地荒野——不，——我只愿一成不变，坚定不移把头枕在我美丽爱人丰满成熟的胸脯上，永远感受它那柔和的降落、升起，永远醒着，带着甜蜜的不安的惝怳，依然，依然听着她柔软的呼吸，就这样长久地活着——或迷醉地死去。

That this would justify the Conduct the Spaniards in all their Barbarities practis'd in America, and where they destroy'd Millions of these People, who however they were Idolaters and Barbarians, and had several bloody and barbarous Rites in their Customs, such as sacrificing human Bodies to their Idols, were yet, as to the Spaniards, very innocent People; and that the rooting them out of the Country, is spoken of with the utmost Abhorrence and Detestation, by even the Spaniards themselves, at this Time; and by all other Christian Nations of Europe, as a meer Butchery, a bloody and unnatural Piece of Cruelty, unjustifiable either to God or Man; and such, as for which the very Name of a Spaniard is reckon'd to be frightful and terrible to all People of Humanity, or of Christian Compassion: As if the Kingdom of Spain were particularly Eminent for the Product of a Race of Men, who were without Principles of Tenderness, or the common Bowels of Pity to the Miserable, which is reckon'd to be a Mark of generous Temper in the Mind.

我若这样做，无异于承认那些西班牙人在美洲的暴行是正当的了。大家都知道，西班牙人在美洲屠杀了成千上万的当地土人。这些土著民族崇拜偶象，确确实实是野蛮民族；在他们的风俗中，有些仪式残忍野蛮，如把活人祭祀他们的偶像等等。可是，对西班牙人而言，他们都是无辜的。西班牙人这种杀人灭种的行为，无论在西班牙人自己中间，还是在欧洲各基督教国家中谈论起来，都引起极端的憎恶和痛恨，认为这是一种兽性的屠杀，一种人神共恨的残酷不仁的暴行。&西班牙人&这个名词，在一切具有人道主义思想和基督徒同情心的人们中，成了一个可怕的字眼，就仿佛只有西班牙这个国家才出这样的人：他们残酷不仁，对不幸的人竟毫无怜悯之心；而同情和怜悯正是仁慈品德的标志。

The sweeping temples become the center of the folk entertainment and theatrics because folk society hankers for the entertainment universally. The collective life experience of taking part in the folk dramas together forms a carnival culture of folk dramas approximately. Then the spirit manifests the optimistic spirit of life and a carnival world view of seeking freedom and equality.

起源于宗教祭祀活动的中国民间戏剧因为托庇于节日民俗活动而保持了旺盛的生命力，民间对娱乐的普遍追求使得规模盛大的庙会成为民间娱乐和戏剧演出的中心，万众共同参与民间戏剧的集体生命体验形成了近乎狂欢的民间戏剧文化，其戏剧精神则表现为一种乐观的生命精神和追求自由、平等的狂欢化世界观。

The god of the air, Indra, like Mars, also, the mighty god of war, who set free from the cloud-serpent Ahi, the quickening rain; Rudra, later known as Siva, the blessed one, the god of the destructive thunderstorm, an object of dread to evil-doers, but a friend to the good; Agni, the fire-god, the friend and benefactor of man, dwelling on their hearths, and bearing to the gods their prayers and sacrificial offerings; Soma, the god of that mysterious plant whose inebriating juice was so dear to the gods and to man, warding off disease, imparting strength and securing immortality.

神空气，英德，像火星，同时，强大的神的战争，谁摆脱了云鹫阿伊，加快雨；楼陀罗，后来被称为湿婆，神圣的，神破坏性的暴风雨，一个物体的恐惧，以邪恶的事，但一位朋友的良好；烈火，火势神的朋友和恩人的男子，在其住宅壁炉，同时向神祈祷和祭祀服务；索玛，神的神秘植物，其inebriating汁是如此亲爱的神和人，抵挡疾病，传授实力和确保不死。

Mr. Ying Yuandao ever summarized the discussions on the Christianity Localization Movement in China in the 1920s, and held that the so-called localized Christian churches should have the following characteristics:"First, churches of the Chinese; Second, set up according to the experiences of the Chinese Christians; Third, with rich quality of Chinese culture; Fourth, combine Christianity and Chinese culture into a whole; Fifth, suits the spirits and psychology of the Chinese People; Sixth, enables the religious life and experience of the Chinese Christians to be adapted to Chinese customs"1. In the 1960s, Japanese scholar Sumiko Yamamoto made more detailed summarization for the definition of the Localization Movement of the Churches in China in her article "The Independent Movement of Christianity in China in the 1920s":"First, churches are formed of Chinese; Second, churches are independent in administration and operation; Third, churches have independence in the economic aspect; Fourth, churches are adapted to the Chinese in the aspects of church building, divine music, divine painting and liturgy etc. Fifth, accommodate the sacrificial fete and customs of the Chinese and Christianize them; Sixth, churches must be involved in the practical issues in the State and the society of China; Seventh, churches must get rid the tradition and colors of the European and American churches; Eighth, churches must be able to control themselves, sustain themselves and spread by themselves."

应元道先生曾对20世纪20年代开展的中国基督教本色运动的讨论加以概括，认为所谓本色的基督教会应有以下几个特点：&一是中华国民的教会；二是根据中国基督教徒自己的经验而设立的；三是富有中国文化的质素的；四是要把基督教与中国文化合而为一的；五是能适合中华民族的精神和心理的；六是能使中国基督徒的宗教生活和经验合乎中国风土的& [1]。60年代，日本学者山本澄子在其所著的《二十年代中国基督教的自立运动》一文中，对中国教会本色化运动的定义作了更详细的概括：&一，以中国人为教会的构成；二，教会的行政与运作等方面的自立；三，教会在经济方面的自立；四，教会在教堂建筑、圣乐、圣画、礼拜仪式等方面的中国化；五，容纳中国人的祭祀与习俗，并与基督教化；六，教会要置身于中国国家与社会的现实问题之内；七，教会要除去欧美教会的传统与色彩；八，教会要能自治、自养、自传。&

Ancient land and the worship of fire, resulting in a fire ritual and customs agency, with the development of society, to raise awareness of the ability to make sacrifice to the fire agency has the ceremony, a gradual increase in the composition and entertain the people and become a mega-scale, complex content rich folk entertainment.

古老的土地与火的崇拜，产生了祭祀社与火的风俗，随着社会的发展，人们认识能力的提高，使祭把社火的仪式逐渐增加了娱人的成分，成为规模盛大，内容繁富的民间娱乐活动。

Our country is a multi-ethnic country , the different nation folk custom culture having self , characteristic product having self , has self the characteristic clothes and ornaments , the characteristic religion to offer sacrifices to , recreations such as song and dance , music having self characteristic , there is no little nationality still having self spirits culture.

我国是一个多民族的国家，不同的民族有自己的民俗文化，有自己的特色产品，有自己特色的服饰，特色的宗教祭祀，有自己特色的歌舞、音乐等娱乐活动，有不少的民族还有自己的酒文化。

By means of Hua, filial duty is assimilated into the ceremony of ancestor worship, enabling the ceremony to bear the function of filial education; by means of cultivation, the individual gains the filial concept and behavior; the blood ties will be sustained and the unity and identification of the family members will be strengthened in the way of converting filial duty into the love, the respectfulness, the support and the worship to parents and the activities of repairing the clan temple and continuing the family tree. Finally, filial duty coming into the different forms of reading, playing and writing scripture finishes the entire society\'s integration and sustains the social stability.4. It is because the Bai People group passes on the filial duty in the principle of Cheng that the filial duty still has an effect on the individual, the family and the society.

通过&化&，孝道融入了祭祀祖先的仪式中，使该仪式具备了孝道教育的功能：通过&化&，个体获得了孝道的观念和行为；将&孝道&化为对父母的爱、敬、养、祭，以及修祠、续谱的活动中，就可以稳固血缘家庭关系，增强宗族成员彼此之间的认同、团结和凝集力；最后，孝道&化&到莲池会的诵经、洞经会的谈经和圣谕堂的写经活动中，完成了对整个社会的整合，维持了社会的稳定。4、孝道之所以仍旧在白族的个体、家庭、社会中发挥作用，是因为他们在传承孝道时，本着&诚&的原则。

Finally, according to market conditions and market products this article paper analyzes the trends in the development of camera technology, and designs a color night vision camera.

最后根据市场情况和市面上产品的情况分析了摄像机技术的发展趋势，并设计了一款彩色夜视摄像机。

Only person height weeds and the fierce looks stone idles were there.

只有半人深的荒草和龇牙咧嘴的神像。