土地庙英文翻译

1、山 穷 水 尽

【拼音】： shān qióng shuǐ jìn

【解释】： 山 和 水 都 到 了 尽 头。比 喻 无 路 可 走 陷 入 绝 境。

【出处】： 宋 · 陆 游《游 山 西 村》诗：“莫 笑 农 家 腊 酒 浑， 半年 留 客 足 鸡 豚。山 穷 水 复 疑 无 路，柳 暗 花 明 又 一 村。”

【拼音代码】： s q s j

【近义词】： 日 暮 途 穷、穷 途 末 路、水 尽 山 穷

【反义词】： 柳 暗 花 明

【歇后语】： 悬 崖 临 海；土 岗 子 上 闹 旱 灾

【灯谜】： 沙；秃 岭 旱 灾 重

【用法】： 作 谓 语、定 语、宾 语；指 绝 境

【英文】： where the mountains and the rivers end--at the end of one's rope

【故事】： 公元1167年，南 宋 大诗人 陆 游 因力主 抗 金 被 免 职，回到 老 家 山 阴 镜 湖 旁 居 住。一次他到附近的 山 西 村 游 访，他即兴作诗《游 山 西 村》：“莫 笑 农 家 腊 酒 浑， 半年 留 客 足 鸡 豚。山 穷 水 复 疑 无 路，柳 暗 花 明 又 一 村。”来抒发自己怀才不遇的心情。

2、海枯石烂

【拼音】： hǎi kū shí làn

【解释】： 海水干涸、石头腐烂。形 容 历 时 久 远。比 喻 坚 定 的 意 志 永 远 不 变。

【出处】： 宋 · 王 奕《法 曲 献 仙 音 · 和 朱 静 翁 青 溪 词》：“老我重来，海干石烂，那复断碑残础。”

【拼音代码】： hksl

【近义词】： 地久天长、海誓山盟、矢志不移

【反义词】： 见异思迁、朝秦暮楚、朝三暮四

【用法】： 作定语、宾语、状语；多用于盟誓

【英文】： (even if) the seas run dry and the rocks crumble

During the discussion of Chinese countryside, when the composition of folk belief, the religious sphere is an important instrument of the theory.However, from the religious sphere as a kind of anthropological analysis of the concept or the instrument itself is bound with a simple and ideal color, and its object is the focus of the theory and conceptualization, but it seems that in the specific study also pay more attention to synchronic analysis.) And Mr. Zheng Zhenman Putian Jiangkou through plain case of research, pointing out that "in the religious sphere, marked by the geographical organization of Taiwanese immigrants is not the particular history of a product of society, the traditional Chinese society but the general situation" and the Temple of Jiangkou Plain Festival more than the religious sphere has rich connotations, and its development is not just the geographical process of self-organized society, but also by the official ideology and political system constraints. (Note 2, see Zheng Man: "temple ceremonies and community development model - to Putian Plain Jiangkou for example," "史林" 1995 1.) In this paper the study session of the temple from the concept of civil society, it should be stronger than the religious sphere of explanatory power, perhaps to help us better place to display the Ming and Qing Jiangnan folk belief system, historical process, we tried to enter through its Jiangnan Village world of faith.In Gangnam, the emergence of the so-called Temple session, on its original meaning, no doubt, refers to as the center is a土地庙geographical scope of the concept, in that there is a scope of the corresponding religious organizations and their activities can be broadly as a time as the Ming and Qing Jiangnan region, the basic settlement pattern exists.After the mid-and late Ming Dynasty, with the southern economic development and the merchandise of the rise of towns, the countryside would have existed only in the concept of session of the temple have also been transplanted to the town, the temple town in a number of towns represented by the gods in the temple town became a session the center of folk beliefs in the southern areas are a new phenomenon.