#浮竹 十四郎

[niscuit-gravy]

i was once you soon, you will become me i can only pray the lives you carry are not a burden to you

[buffetcity]

[yagiv]

uki-fish and kyo-flower

浮竹魚十四郎，京楽春花水

Ukitake(bamboo)fish Jushiro, Kyoraku Shun(spring)Flowersui

우키사카나 쥬시로, 쿄라쿠 하나스이

[dirkcomplex]

your honor, i love them

[milapurr]

[katamu63]

[chipen]

i was discussing with @heyhey-sensei how exceptionally powerful reiatsu has tangible... odors? essence? something like a personal mark or scent. we've seen differing colors, but i think just different vibes as a whole. not necessary just smell but feelings evoked, etc.

FOR EXAMPLE -

ukitake: peaches and tea leaves marked by something more bitter and medicinal / early spring mornings filled with dew / light sea foam greens and reds / comfort, warmth, benevolence, acceptance

kenpachi: bonfire smoke and cardamom / steam from a demons nostrils / the thrill before battle, the sound of blade meeting blade and a triumphant woop / deep crimson red and earthy tones / energy ( both good and bad ), battle lust, protectiveness

yoruichi: ozone, the smell before lighting strikes, and the undertones of fragrant jasmine / heat lightning on a warm july night, thunder rumbling in the distance / summer sunset tones and bright effervescent yellows / playfulness but an elder's patience, yet also the zoomies, quiet thoughtfulness, yearning for peace

/ more later i'm sleepy and the visoreds and arrancar take a bit more effort.

[natenatn8]

Why is fate so cruel?

[wotayaminabe]

そうそう、浮竹さん巻頭歌きましたね。

当時泣くほど望んでた巻頭歌。

もう年甲斐もなく暗記しちゃったよ。

わたしはかつて　あなたであり

あなたはいずれ　わたしになる

せめてあなたの背にかかる

命の軽からんことを

前半は"Tu fui, ego eris"というラテン語の墓碑銘だという。いよいよ浮竹さん死にに行くんだな。

一般には「わたし」は死者、「あなた」は生者を指すという。人はいずれ必ず死ぬんだよという厳しい言葉。生死の堺を彷徨い続けてきた浮竹さんらしくもある。意外とそこら辺の事実を、リアリストで有名な京楽より受け止める(しかし内心引きづり気に病み続ける)浮竹さん。受け止めるゆえに、それでも前進を止めてはならないとするのが浮竹さん。時間をかけることは許すけどくすぶることを許さない(特に自分には)浮竹さん。

だって時は進むから。

後半は「背負うは大なり　それでも笑う者でありたい」という浮竹さんが扉絵になったときの詩を踏まえるのかなと思う。浮竹さんの背負う命は本当に、本当に重かったわけだけど、浮竹さんは「あなた」にはそうでないことを祈っている。…というと、霊王になる道を敷かれかけている一護を指しているのかな…。

一護の背負う命充分重いけど、霊王にされたらそれが永遠に等しい年月になるからな…。浮竹さんは一護にも銀城にも、現世に限らず大事な人との穏やかな生活を送って欲しかったんだよな。いっぱい巻き込んだけど、そのたび2人とも、心強くて優しかったから自分のこととして飛び込んでいったけども。

「せめて」という言葉で祈り始めるところ、ルキア誘拐される前も、せめてこの仮初の平穏が、少しでも長く、って祈ってて、現実には難しいことだとわかっていてもその人の幸せを祈らずにはいられない浮竹さん…浮竹さん……

[littleeyesofpallas]

So I guess this is a good time to do a recap of some old Ukitake posts: [1][2][3][4][5][6]

Ukitake[浮竹] Juushirou[十四郎] actually has one of my favorite names in the series as it feels like it says a lot about his core concept beyond what we're really given in canon. The family name reads uki-[浮]: "Floating" and take-[竹]: "Bamboo." That same "floating" is part of the word fuurou[浮浪]: "vagrant/vagabond" and a few other colloquial terms, a generally circling around a homeless person or a drifter. (In fact the other half of that compound word, [浪] is the "wave" in ronin[浪人]: "wave man/person" as in a masterless samurai.) Bamboo being a staple lumber in Japan of course but also notorious for its fast and rampant growth, as it is quick to spread and choke out other plants in an environment. The idea of "floating..." or "vagrant bamboo" gives an impression of being plentiful and common, even excessive.

The personal name, Juushirou[十四郎] just reads "14(th) Son" which always implied he came from a large family. A profile in the back of vol. 18 long ago confirmed he had brothers and sisters, but curiously all younger than him. The implication seemed clear that as a sickly person from a big family, he was poor and that there were 13 prior children who died before him, which is really the only reason you'd name a child the way they did. This feels like it works in tandem with the family name to again emphasize a family of many, but also almost expendable. The big family is also why he's got an affinity for children

That said it always felt to me like the backstory should have been more grim? Like rather than just praying to a god to save his life, it seemed more like he should have been a sacrifice made to ensure the family line continued. Like first 13 kids died, they were afraid he was their last chance, but he was sickly, so they sacrificed him to basically ensure the next ones would come out alright. Hence the kids younger than him surviving in spite of the ominous past implied by his name.

(Also the "shiro" phonetics in his name as a homonym with shiro[白]:white point to his hair. Kubo makes an explicit joke about this as Toshiro, also white haired, shares a similar wordplay, his name Toshirou[冬獅郎] meaning "Winter Lion Son.")

Then there's his shikai, Sougyo-no-Kotowari[双魚理] which reads "PairFish's Reason/Logic/Natural way of things." (sougyo-kyu[双魚宮] is the Japanese name of the constellation Pisces.) It appears to be an allusion to daoism/onmyodo, and the yin-yang diagram of balance, and this theme gets built upon by other contextual information like the zanpakutou arc's designs borrowing from onmyoji, and Ukitake's presence in conjunction with fish imagery and metaphor in the Jaws of Hell arc.

The little preamble to that chapter, about the two fish in balance until one dies and then the other grows bigger, is itself synonymous with sougyo-no-kotowari: The Natural Order of Two Fish.

The release command [波悉く我が盾となれ]: "All Waves be my shield," [雷悉く我が刃となれ]: "All LightningBolts be my blade" is fairly straight forward and just evokes the image of a stormy sea, which actually seems to have surprisingly little to do with the rest of the themes in play? I mean sure, waves and fish and floating, but when the floating and fish are less than literal the waves and lightning without any additional reading feel kind of out of place?

Of note: the onymoji was a prestigious class of sort of advisor in the japanese imperial court was at its peak in the Heian period, the long standing era of peace in ancient Japan that came just before the descent into the civil war of the Sengoku period. (Subsequently the onmyoji lost most of their power and clout during the waring states period as power shifted from the imperial court to the shogunate.) They were associated with and consulted for a wide range of things from medicine, to architecture, to city planning and meteorology, and divination, and perhaps most well loved by media, as exorcists. This ties into things like his beyond bankai form in Bleach Brave Souls where they opt for a more shinto purification theme, in either case making him fit something of a paragon role as Shinigami as ""cleansing"" hollows rather than destroying them.

Actually those shinto motifs all link to the recent addition of shinto themes in Mimihagi pretty directly, but I'll get to that in a bit...

It's worth noting that with Kyoraku's emphasis on a leisurely city life in the capital(Kyoto), and the onmyo mystic themes of Sougyo-no-kotowari, Kyoraku and Ukitake appear to both represent aspects of the Heian period, and thus cultures that predate the Sengoku period, and the rise of the samurai, lending to their role as two of the most senior members of the gotei 13.

People often forget but technicaly Ukitake was the first captain we were introduced to, well before Byakuya showed up, the Captain title just wasn't present at the time. When Rukia has her flashback to a then uncertain event while Ichigo fights Grandfisher, it's Ukitake she's hearing speak and that we catch just a brief glimpse of the back of the head of. Like I said there were no captain ranks in the story a that point, so he just appears as long flowing white hair over an all black shihakusho. I think his hair was always meant to help him embody an element of balance between black and white, and thus the very series title: Bleach.

I think there was always an implicit siniste quality to the idea of "Balance" underlying the shinigami that Kubo tried to gesture towards with the general vibe of the Soul Society -v- Rukongai dynamics, the Shibas, that flicker of a twist in the Fullbringer arc that Ichigo just ignored, and even with a lot of the loose and ultimately unfulfilled themes he set up for the TYBW arc with Yhwach's plans for a new world and Juugram's Balance schrift.

Oh I forgot the whole MIMIHAGI bit, despite teh being the whole subject of this week's episode:

東流魂街七十六地区『逆骨』に伝わる単眼異形の土着神。

An indigenous God of Grotesque/Suspicious Single-eye passed down in East Rukongai 76(th) zone "Sakahone(Reverse Bone)"

太古の昔、天より瀞霊廷に落ちて来た霊王の右手を祀ったとされるもので、自らの持つ「眼」以外のすべてを捧げた者に加護をもたらすと言い伝えられている。

(In)Ancient Times, From Heaven to the Seireitei the fallen right hand of the Rei-Oh is said to have been enshrined.

浮竹の行った『神掛』は、体内に宿るミミハギ様の力を全身の臓腑へと広げる事で、全ての臓腑をミミハギ様に捧げ、その依り代になる儀式である。

Ukitake's performed "Kamikake(God debt)" was, the power of MIMIHAGI dwelling in the body spreading to the whole of the viscera/entrails, offer up all of your entrails to MIMIHAGI-sama, it is a ceremony/ritual to become a Yorishiro*

『神掛』を成功させた浮竹は、霊王の右腕そのものとなった。

Ukitake succeeded at/with "Kamikake", he had become the right hand of the Rei-Oh.

*i don't have a more concise way to translate this... the translation listed run something like "object representative of a divine spirit"/" object to which a spirit is drawn or summoned"/"object or animal occupied by a kami​" and it's specifically a shinto thing.

When you see big deified trees with the shimenawa ropes and shide paper talismans, those trees are yorishiro. or rather they're Shintai, because a Yorishiro is a thing capable of being host to a kami, the Shintai is after they've been deified. (And technically when you do that to a person it would be called Yorimashi, not Yorishiro. I don't know if that's meant to specifically dehumanize Ukitake or if its a broad enough term that it doesnt really make a difference. Although if you really wanted to stretch it you could argue that Ukitake is an object and not a person because he did die from his illness and the thing deified wasn't a "living" person it was a corpse. Which would very curiously position him as an inversion of Ichigo, who was human, "died" in that his soul was deliberately severed from his body, but continued to operate as nominally human while getting to dip a toe into the shinigami powers and the spirit world.)

These little eye catch data cards really aren't giving us anything new huh?

[yagiv]

doodle ukitake

[shikasekki]

BLEACH KARAKTER İSİM ANLAMLARI VE KARAKTER UYUMU - BÖLÜM 2

8 - 山本元柳斎 重國 (Yamamoto Genryūsai Shigekuni)

Yamamoto'nun adı normalde Shigekuni ancak sonrasında Genryūsai lakabını alarak ismi yerine bunu kullanmayı tercih ediyor. "重國" yani "Shigekuni" ismini incelersek "重" "bereketli" anlamına geliyor. "國" ise "ülke". O yüzden mecaz olarak bakarsak Yamamoto'nun ilk adı için "bereketli topraklar" diyebiliriz. "元柳斎" yani "Genryūsai" lakabını incelersek kanjilerin tek başına "söğüt" ve "arıtmak" gibi anlamları var ancak bir bütün olarak bu ismi çevirmek pek mümkün değil. Ama "Kutsal Söğüt" diyebiliriz. Bu lakabı da kurduğu "Genryū" isimli okuldan sonra alıyor.

Yüzündeki yara izinden ötürü aldığı diğer lakabı ise "丿字斎" yani "Eijisai". Bunu da tam olarak çevirmek mümkün değil. Bu lakabı alma sebebi yüzündeki izin "丿" şeklinde olması.

Soyismine gelirsek "山" "yama" yani "dağ" demek. "本" "moto" yani "bir şeyin temeli, kaynağı" anlamına gelmektedir. Bir bütün olarak incelediğimizde ise "dağın etekleri" anlamına geliyor. Hem "Kutsal Söğüt" hem de "dağın etekleri" Yamamoto'nun bilgeliğini gösteriyor.

9 - 京楽 次郎 総蔵佐 春水 (Kyōraku Jirō Sōzōsa Shunsui)

Adının tam karşılığı olarak "Kyōraku Ailesinin Her Şeye Sahip/Gizleyen Yardımcı İkinci Oğlu Shunsui" diyebiliriz. İlk adına değinmeden önce "総蔵佐" lakabına değinmek istiyorum. Serinin Wikipedia sayfasında "Sakuranosuke" olarak yazılmış ancak kanjileri bu şekilde okuduğumuzda ortaya çıkan anlam bizim için anlamsız oluyor. O yüzden kanjilerin doğru okunuşu "Sōzōsa" olmalı. Anlamı da "Her Şeye Sahip/Gizleyen Yardımcı" demek. Bu da Kyōraku'nun geçmişine bir gönderme olabilir. İsmine geri dönersek "春水" yani "Shunsui" "kaynak suyu" anlamına gelmektedir. Ancak asıl olay soyisminde yatıyor. "京" yani "Kyō" "şehir", "楽" yani "raku" "rahatlık, eğlence" demek. Buradan Kaptan Shunsui'nin zengin yani şehirli rahatına da düşkün biri olduğunu anlıyoruz. :)

10 - 浮竹 十四郎 (Ukitake Jūshirō)

Shunsui'den bahsettikten sonra Kaptan Jūshirō'ya değinmemek olmazdı. "十四郎" yani "Jūshirō" aslında "14.Oğul" demek. Shunsui'de olduğu gibi burada da asıl olay aslında biraz soyisminde yatıyor. "浮竹" "yüzen bambu" demek aslında ama "浮" kanjisinin çok yaygın olmasa da "fazlalık" gibi bir anlamı da var. Ukitake'nin hikayesine baktığımızda alt sınıf bir aileden geldiğini ve 5 erkek 2 kız kardeşi olduğunu görüyoruz. Ancak isminin anlamı "14.oğul" olduğuna göre büyük kardeşleri vefat etmiş gibi görünüyor. Bunun yoksulluk gibi pek çok sebebi olabilir. Soyismindeki "bambu" göndermesine bakıldığında bambular dayanıklı ve uzun ömürlü bitkilerdir. Ama aynı zamanda işgalci bir yapıları da vardır ve bambuların diğer bitkilerin yapraklarına değmemesi gerekir. Aksi halde o bitkileri soldurur. Buradan Ukitake'nin bir bambu gibi hayatta kaldığını ancak diğer kardeşlerinin bunu başaramadığını ve tabiri caizse "solduklarını" görebiliriz. "Jūshirō" ismindeki "shiro" kısmı ise "beyaz" anlamına geldiği için muhtemelen hastalığına ve saçlarına bir gönderme. Soyismindeki "浮" kanjisinin "fazlalık" anlamına gelebiliyor olması da muhtemelen yine Ukitake'nin güçsüz bünyesine yani "işe yaramaz"lığına bir gönderme.

11 - 卯ノ花 烈 - (Unohana Retsu) aka 卯ノ花 八千流 (Unohana Yachiru)

"烈" yani "Retsu" "yanan, güçlü, şiddetli" gibi anlamlara gelmektedir. Unohana'nın geçmişini bilenler bu ismin ona oldukça yakıştığını bilecektir. :) "八千" yani "Yachi" "8000", "流" yani "ru" "stil" anlamına gelmektedir. Yani aslında söylenmek istenen muhtemelen "8000 tane (kılıç kullanma) stili". Unohana'nın tecrübesine ve gücüne baktığımızda, ilk Kenpachi olduğunu da göz önünde bulundurursak o zamanları için uygun bir isim. Soyismine dönersek "卯", "U" Çin astrolojisinde tavşanı temsil ettiği gibi aynı zamanda sabah 05.00 - 07.00 saatlerini de temsil ediyor. "ノ" burada aitlik bildiren bir ek. "花" yani "hana" ise "çiçek" demek. Yani soyismini "tavşan çiçeği" gibi çevirebiliriz ama ben tavşandan ziyade sabah saatlerine atıfta bulunduğunu düşünerek Türkçede "sabah sefası" olarak bilinen çiçeğe gönderme yapmayı tercih ediyorum. İngilizcesi "morning glory" olan bu çiçek sabahları açıyor ve eski zamanlarda Çin'de tıbbi alanda kullanılıyordu. Eh Unohana da Dördüncü Bölük kaptanı. :)

12 - 更木 剣八 (Zaraki Kenpachi)

Zaraki'nin bir ad�� yok. Soyismi yaşadığı Zaraki bölgesinden geliyor. " 更" yani "Zara" "alışmamış, yepyeni" gibi anlamlara gelirken "木" yani "ki" "ağaç" demek. Unohana'nın ardından yetişen "yeni" kenpachi olduğu anlamını çıkarabiliriz. "剣八" yani "Kenpachi" ise bir isim değil, bir unvan. Kılıç kullanımında en güçlü shinigamiler için kullanılır. "剣" yani "Ken" "kılıç" demek. "八" yani "hachi" ise "sekiz" demek. Yani "sekiz kılıç" anlamı çıkıyor. Burada Yachiru ismindeki 8000 anlamıyla buradaki 8'in bir bağlantısı olduğunu düşünüyorum açıkçası. Muhtemelen Unohana'nın 8000 kılıç kullanma stili olması onun ilk kenpachi olarak normalin kaç katı güce sahip olduğunun bir göstergesi.

13 - 藍染 惣右介 (Aizen Sōsuke)

Geldik bakalım Aizen'e. Bizi bu konuda asıl ilgilendiren kısım soyadı aslında. Çünkü Sōsuke adının kanjilerini incelediğimiz ortaya çok da anlamlı bir bütün çıkmıyor. En azından ben bulamadım. Bulan olursa DM kutum açık. :') O yüzden tek tek adının kanjilerine değinmeyeceğim. Gelelim soyadına. "藍染" soyadının tam çevirisi "Indigo rengi" anlamına gelmektedir. Indigo, mor-mavi ağırlıklı bir renk olmakla birlikte seride Aizen'le özdeşleşmiştir.

Indigo renginin anlamına gelirsek. En temel iki anlamı "bilgelik" ve "önsezi". Sezgilerin kuvvetli oluşuna atıfta bulunan bu renk. Üçüncü gözün açık olması anlamına gelmektedir. Bu ne demek? Indigo, Ajna olarak da bilinen 6.çakrayı temsil etmektedir. Yani sezgilerimizle, psişik durumumuzla alakalı olan bu çakra "üçüncü gözümüzü" açmaktadır. Bakalım Aizen'in üçüncü gözü ne zaman açılmış?

"愛染" bunların yanı sıra Budist bir terimdir ve Budizm'deki Ragaraja'nın Japon Budizm'indeki karşılığı olan Aizen Myō-ō'nun içinde geçmektedir. (Tam hali 愛染明王 veya 愛染妙王) Aizen Myō-ō Japon Budizm'inde aşk ve şehvetin tanrısıdır. Bunun yanında o da üç gözlü olarak bilinir. Ayrıca Aizen Myō-ō başka birkaç tanrı gibi elinde Budizm'de "Cintamani" Japon Budizm'inde ise "宝珠" "Hōju" olarak bilinen dilekleri yerine getiren bir taşla tasvir edilmiştir. Fandomda pek çok hayran bu taşı "Hōgyoku"ya benzetmektedir.

Gelecek bölümlerde görüşmek üzere.

- Shishi

[mxargent]

"Kill them with kindness" Wrong. CURSE OF MINATOMO NO YORITOMO

アイウエオカキクケコガギグゲゴサシスセソザジズゼゾタチツテトダ ヂ ヅ デ ドナニヌネノハヒフヘホバ ビ ブ ベ ボパ ピ プ ペ ポマミムメモヤユヨrラリルレロワヰヱヲあいうえおかきくけこさしすせそたちつてとなにぬねのはひふへほまみむめもやゆよらりるれろわゐゑを日一国会人年大十二本中長出三同時政事自行社見月分議後前民生連五発間対上部東者党地合市業内相方四定今回新場金員九入選立開手米力学問高代明実円関決子動京全目表戦経通外最言氏現理調体化田当八六約主題下首意法不来作性的要用制治度務強気小七成期公持野協取都和統以機平総加山思家話世受区領多県続進正安設保改数記院女初北午指権心界支第産結百派点教報済書府活原先共得解名交資予川向際査勝面委告軍文反元重近千考判認画海参売利組知案道信策集在件団別物側任引使求所次水半品昨論計死官増係感特情投示変打男基私各始島直両朝革価式確村提運終挙果西勢減台広容必応演電歳住争談能無再位置企真流格有疑口過局少放税検藤町常校料沢裁状工建語球営空職証土与急止送援供可役構木割聞身費付施切由説転食比難防補車優夫研収断井何南石足違消境神番規術護展態導鮮備宅害配副算視条幹独警宮究育席輸訪楽起万着乗店述残想線率病農州武声質念待試族象銀域助労例衛然早張映限親額監環験追審商葉義伝働形景落欧担好退準賞訴辺造英被株頭技低毎医復仕去姿味負閣韓渡失移差衆個門写評課末守若脳極種美岡影命含福蔵量望松非撃佐核観察整段横融型白深字答夜製票況音申様財港識注呼渉達良響阪帰針専推谷古候史天階程満敗管値歌買突兵接請器士光討路悪科攻崎督授催細効図週積丸他及湾録処省旧室憲太橋歩離岸客風紙激否周師摘材登系批郎母易健黒火戸速存花春飛殺央券赤号単盟座青破編捜竹除完降超責並療従右修捕隊危採織森競拡故館振給屋介読弁根色友苦就迎走販園具左異歴辞将秋因献厳馬愛幅休維富浜父遺彼般未塁貿講邦舞林装諸夏素亡劇河遣航抗冷模雄適婦鉄寄益込顔緊類児余禁印逆王返標換久短油妻暴輪占宣背昭廃植熱宿薬伊江清習険頼僚覚吉盛船倍均億途圧芸許皇臨踏駅署抜壊債便伸留罪停興爆陸玉源儀波創障継筋狙帯延羽努固闘精則葬乱避普散司康測豊洋静善逮婚厚喜齢囲卒迫略承浮惑崩順紀聴脱旅絶級幸岩練押軽倒了庁博城患締等救執層版老令角絡損房募曲撤裏払削密庭徒措仏績築貨志混載昇池陣我勤為血遅抑幕居染温雑招奈季困星傷永択秀著徴誌庫弾償刊像功拠香欠更秘拒刑坂刻底賛塚致抱繰服犯尾描布恐寺鈴盤息宇項喪伴遠養懸戻街巨震願絵希越契掲躍棄欲痛触邸依籍汚縮還枚属笑互複慮郵束仲栄札枠似夕恵板列露��探逃借緩節需骨射傾届曜遊迷夢巻購揮君燃充雨閉緒跡包駐貢鹿弱却端賃折紹獲郡併草徹飲貴埼衝焦奪雇災浦暮替析預焼簡譲称肉納樹挑章臓律誘紛貸至宗促慎控贈智握照宙酒俊銭薄堂渋群銃悲秒操携奥診詰託晴撮誕侵括掛謝双孝刺到駆寝透津壁稲仮暗裂敏鳥純是飯排裕堅訳盗芝綱吸典賀扱顧弘看訟戒祉誉歓勉奏勧騒翌陽閥甲快縄片郷敬揺免既薦隣悩華泉御範隠冬徳皮哲漁杉里釈己荒貯硬妥威豪熊歯滞微隆埋症暫忠倉昼茶彦肝柱喚沿妙唱祭袋阿索誠忘襲雪筆吹訓懇浴俳童宝柄驚麻封胸娘砂李塩浩誤剤瀬趣陥斎貫仙慰賢序弟旬腕兼聖旨即洗柳舎偽較覇兆床畑慣詳毛緑尊抵脅祝礼窓柔茂犠旗距雅飾網竜詩昔繁殿濃翼牛茨潟敵魅嫌魚斉液貧敷擁衣肩圏零酸兄罰怒滅泳礎腐祖幼脚菱荷潮梅泊尽杯僕桜滑孤黄煕炎賠句寿鋼頑甘臣鎖彩摩浅励掃雲掘縦輝蓄軸巡疲稼瞬捨皆砲軟噴沈誇祥牲秩帝宏唆鳴阻泰賄撲凍堀腹菊絞乳煙縁唯膨矢耐恋塾漏紅慶猛芳懲郊剣腰炭踊幌彰棋丁冊恒眠揚冒之勇曽械倫陳憶怖犬菜耳潜珍

“kill them with kindness” Wrong. CURSE OF RA 𓀀 𓀁 𓀂 𓀃 𓀄 𓀅 𓀆 𓀇 𓀈 𓀉 𓀊 𓀋 𓀌 𓀍 𓀎 𓀏 𓀐 𓀑 𓀒 𓀓 𓀔 𓀕 𓀖 𓀗 𓀘 𓀙 𓀚 𓀛 𓀜 𓀝 𓀞 𓀟 𓀠 𓀡 𓀢 𓀣 𓀤 𓀥 𓀦 𓀧 𓀨 𓀩 𓀪 𓀫 𓀬 𓀭 𓀮 𓀯 𓀰 𓀱 𓀲 𓀳 𓀴 𓀵 𓀶 𓀷 𓀸 𓀹 𓀺 𓀻 𓀼 𓀽 𓀾 𓀿 𓁀 𓁁 𓁂 𓁃 𓁄 𓁅 𓁆 𓁇 𓁈 𓁉 𓁊 𓁋 𓁌 𓁍 𓁎 𓁏 𓁐 𓁑 𓀄 𓀅 𓀆

[chipen]

carrd tag drop nothing to see here.

[wangwill66]

午夜夢廻

H：年輕時常以「醉生夢死」警戒自己。年長「午夜夢迴」回首前塵往事，事做完了嗎?還是「漫漫長路」尚待努力。「革命尚未成功，同志仍需努力」國父孫中山先生晚年時期遺囑。不到六十歲，偉人交待後事，以「繼續努力」，要求後人遵行，至老至死方休。百年過去又如何?平凡人想太多會睡不好，而夜長夢多更睡不著。午夜夢廻是好或壞，好夢自有人做，壞夢亦因煩惱而亂生。是好是壞各自承受！宋朝岳飛有「驚回千里夢，已三更。」辛棄疾「夢迴人遠許多愁」有馬上斬敵的英氣，有思念故人的哀思。夢不完，也聊不完。睡後夢廻，睡醒記夢，白日夢多，煩惱也不少。夢且由他夢，莫因夢廻而誤事，醒時該辦的事還得照三餐來!20241203W2

網路資料：

午夜夢廻

世上總會有人很慘，總會有人更慘，比你更慘。 為什麼叫「午夜-夢回」呢？

午夜夢廻

深夜中從夢中醒來。

午夜夢迴"的意思是指在午夜時分迴想過去的事情，尋找記憶，常常帶有夢幻的，具有懷舊或者迴憶的意味。

夢微之

朝代：唐代

作者：白居易

夜來攜手夢同遊，晨起盈巾淚莫收。

漳浦老身三度病，咸陽宿草八回秋。

君埋泉下泥銷骨，我寄人間雪滿頭。

阿衛韓郎相次去，夜臺茫昧得知不？

夜半醒來入睡法

喝杯熱牛奶

舒緩過敏性鼻炎鼻塞

聽輕音樂

香芬輔助，薰衣草

離開睡眠環境

睡眠環境入睡。

註：不建議看電視或使用3C產品，避免光線刺激下反而更難入睡。

肌肉放鬆操

穴位按摩：輕按以下穴位，亦可幫助入眠。

閉眼休息或冥想

午夜 

半夜。唐．唐彥謙〈詠竹〉詩：「月明午夜生虛籟，誤聽風聲是雨聲。」唐．戴叔倫〈重逰長真寺〉詩：「蒲澗千年雨，松門午夜風。」

基本釋義詳細釋義

見“ 夢迴 ”。

亦作“ 夢回 ”。從夢中醒來。舊題 唐 柳宗元 《龍城錄·任中宣夢水神持鏡》：“夢一道士赤衣乘龍，詣 中宣 ，言：此鏡乃水府至寳，出世有期，今當歸我矣。

中宣 因問姓氏，但笑而不答，持鏡而去。夢迴，亟視篋中，已失所在。” 南唐 李璟 《攤破浣溪沙》詞之二：“細雨夢回 雞塞 遠，小樓吹徹玉笙寒。多少淚珠無限恨，依闌干。” 宋 辛棄疾 《破陣子·為陳同甫賦壯詞以寄之》詞：“醉里挑燈看劍，夢回吹角連營。” 明 湯顯祖 《牡丹亭·寫真》：“徑曲夢迴人杳，閨深珮冷魂銷。” 巴金 《靜夜的悲劇》：“有時我午夜夢回，竟然覺得我在滴血或者我的生命跟著水在滴。”

百科解釋

《夢回》是宋末愛國詩人林景熙創作的一首七言絕句。這首詩敘寫詩人大夢初醒后的精神狀態和對周圍事物的獨特感受，借以抒發郁積心頭的離愁別恨。

夢回芳草思依依，天遠雁聲稀。

出自五代李煜的《喜遷鶯·曉月墜》

曉月墜，宿雲微，無語枕頻欹。夢回芳草思依依，天遠雁聲稀。

啼鶯散，餘花亂，寂寞畫堂深院。片紅休埽盡從伊，留待舞人歸。

夢回 (林景熙)

夢回

作者：林景熙　南宋

姊妹計劃: 數據項

夢回荒館月籠秋，何處砧聲喚客愁。

深夜無風蓮葉響，水寒更有未眠鷗。

靜夜思

靜夜難眠，總是在一種沒有結局的思考中難以自拔。

“滴滴答答”的鐘錶聲，更讓人心碎。

多年來的疲憊不堪中，我早沒有了自己的夢。

相見歡

無言獨上西樓

作者：李煜　五代(南唐)

姊妹计划: 数据项

無言獨上西樓，月如鉤。寂寞梧桐深院鎖清秋。

剪不斷，理還亂，是離愁。別是一般滋味在心頭。

烏夜啼

作者：李煜　五代

姊妹计划: 数据项

林花謝了春紅

太匆匆

無奈朝來寒雨晚來風

胭脂淚 相留醉

幾時重

自是人生長恨水長東

送鄧王二十六弟牧宣城序

作者：李煜　唐本作品收錄於《全唐文/卷0128》

姊妹计划: 数据项

秋山的翠，秋江澄空，揚帆迅征，不遠千里，之子於邁，我勞如何？夫樹德無窮，太上之宏規也；立言不朽，君子之常道也。今子藉父兄之資，享鍾鼎之貴，吳姬趙璧，豈吉人之攸寶？矧子皆有之矣。哀淚甘言，實婦女之常調，又我所不取也。臨歧贈別，其唯言乎，在原之心，於是而見。噫，俗無獷順，愛之則歸懷；吏無貞汙，化之可彼此。刑唯政本，不可以不窮不親；政乃民中，不可以不清不正。執至公而禦下，則憸自除；察薰蕕之稟心，則妍媸何惑？武惟時習，知五材之難忘；學以潤身，雖三餘而忍舍。無酣觴而敗度，無荒樂以蕩神，此言勉從，庶幾寡悔。苟行之而願益，則有先王之明謨，具在於緗帙也。

嗚呼，老兄盛年壯思，猶言不成文，況歲晚心衰，則詞豈迨意？方今涼秋八月，鳴根長川，愛君此行，高興可盡。況彼敬亭溪山，暢乎遐覽，正此時也。

相見歡

作者：朱敦儒　宋

姊妹计划: 数据项

金陵城上西樓

编辑

金陵城上西樓，倚清秋。

萬里夕陽垂地，大江流。

 

中原亂，簪纓散，幾時收？

試倩悲風吹淚，過揚州。

東風吹盡江梅

编辑

東風吹盡江梅，橘花開。

舊日吳王宮殿，長青苔。

今古事，英雄淚，老相催。

長恨夕陽西去，晚潮回。

吟蛩作盡秋聲

编辑

吟蛩作盡秋聲，月西沈。

淒斷餘香殘夢，下層城。

人不見，屏空掩，數殘更。

還自搴帷獨坐，看青燈。

瀧州幾番清秋

编辑

瀧州幾番清秋，許多愁。

嘆我等閒白了，少年頭。

人間事，如何是，去來休。

自是不歸歸去，有誰留。

相見歡

作者：馮延巳　唐本作品收錄於《全唐詩/卷898》

姊妹计划: 数据项

曉窗夢到昭華，向瓊家。欹枕殘妝一朵，臥枝花。

情極處，卻無語，玉釵斜。翠閣銀屏回首，已天涯。

午夜夢回，枕邊人不是心上人，心上人已是夢中人。

喜馬拉雅：

夜深無人的時候，人們總會回��起一些往事，那些痛苦與甜蜜的過去

尤其當午夜夢回時，也是良心靠靈魂最近的時刻。

秋風殘月當稍弄。 午夜夢回枕邊人,酒醇清煙討擾繞,

人生若如初見,情何甚,意何從,路茫茫,斷橋影.

一葉落·一葉落

李存勖 (唐代)

一葉落，褰珠箔。

此時景物正蕭索。

畫樓月影寒，西風吹羅幕。

吹羅幕，往事思量着。

別讓往昔的悲傷和對未來的恐懼，毀了你當下的幸福。

沒有事事順心的生活，人生有得必有失去。快樂並不是憑藉著外物和虛榮得到的，內心真正的快樂是自己本身的強大獲取的。一個人只要心中存在美麗的景象，那麼一切都是美麗的。

人生若只如初見，何事秋風悲畫扇。

等閒變卻故人心，卻道故人心易變。

驪山語罷清宵半，淚雨霖鈴終不怨。

何如薄倖錦衣郎，比翼連枝當日願。

      ──納蘭性德（1655-1685）飲水詞〈木蘭花令〉

偶然作(鄭板橋)

英雄何必讀書史，直攄血性為文章①，不仙不佛不賢聖，筆墨之外有主張，縱橫議論析時事，如醫療疾進藥方。名士之文深莽蒼，胸羅萬卷雜霸王，用之未必得實效，崇論閎議多慨慷。雕鐫魚鳥逐光景，風情亦足喜且狂。小儒之文何所長，抄經摘史餖飣強②，玩其詞華頗赫爍，尋其義味無毫芒。弟頌其師客談說，居然拔幟登詞場。初驚既鄙久蕭索，身存氣盛名先亡。輦碑刻石臨大道，過者不讀倚壞墻。嗚呼文章自古通造化，息心下意毋躁忙。

悲哀」指的是傷心、難過，同時有一種同情和憐憫的成份，也引申為「悲劇」；

「悲痛」是難過傷心而且非常痛苦，旨在表達心中的那份痛苦；

「悲傷」指難過、傷心。

「悲痛」和「悲傷」都是傷心和痛苦的意思，而「悲哀」有哀傷、難過之意，又含有憐憫和悲劇的意味。

遺囑(註一)　民國十四年（一九二五年）三月十一日壹

余致力國民革命，凡四十年，其��的在求中國之自由平等。積四十年之經驗，深知欲達到此目的，必須喚起民眾及聯合世界上以平等待我之民族，共同奮鬥。

現在革命尚未成功，凡我同志，務須依照余所著建國方略、建國大綱、三民主義及第一次全國代表大會宣言，繼續努力，以求貫徹。最近主張開國民會議及廢除不平等條約，尤須於最短期間，促其實現，是所至囑。

孫文

三月十一日補簽中華民國十四年二月二十四日

筆記者　汪精衛

證明者　宋子文　邵元冲　戴恩賽

孫科

吳敬恆　何香凝

孔祥熙　戴季陶　鄒魯

孫中山（1866年11月12日—1925年3月12日[註 2]），名文，後化名中山樵[7]。字德明，號日新、逸仙[8]，廣東香山翠亨鄉（今中山市翠亨村）人[7][註 3]，中國近代政治人物。

晚晴簃詩匯

Wiki -> 晚晴簃詩匯 -> 卷一百九十

《卷一百九十》

《那遜蘭保》

《回首》

1 

憶昨避亂時，嚴冬強就道。風塵猿鶴驚，寄廡何草草。雖曰非家鄉，安居亦大好。誰知彌月間，入山恐不早。爨火斷無溫，雪冷前山皓。浮生四十年，兩度干戈擾。生恐憂患多，朱顏不自保。回首望高堂，淒然已垂老。閒閒上高樓，山遠樓與齊。綠竹罩春靄，子規啼複啼。有時微雨過，芳草何萋萋。耕夫荷鋤來，款款晴一犁。風景豈不佳，所傷客邸棲。回首望家園，嗟哉云與泥。

鄒氏遺訓序

作者：楊維楨　元本作品收錄於《楊維楨集/01》

姊妹计划: 数据项

吳常熟鄒君玉氏，自旌德宦遊歸，理故園以老焉。其垂訓子孫，嚴其蒨畫者凡若干件，來謁余於姑胥邸次，曰：「某發已種種，懼一旦捐子孫去，故述誡若干件，雖話言拙直，使奉成規行之，亦不致畔名教、隳門地。且將勒石，位置奉先之宮。幸得子言重引之，庶吾後之人知所警也已。」

吾聞傳曰，名門右族成立如升天，覆墜如燎毛。何難易之相懸遽絕甚如此？蓋創者勞，而守者安；創者儉，而守者奢；創者畏，而守者驕也。為祖父者慮焉，故有身後之誡。雖古先哲王不能無之，書之竹帛，琢之盤盂，以遺乎後之人。蓋懼耳聽口受者易為滅絕，而托諸竹帛盤盂者，可不刊而垂無盡也。君玉氏之遺訓，著於金石，非竹帛盤盂之意乎？為其子者幸得諸耳提面誨，子子孫孫又幸得諸示無窮者，則鄒氏後人續初繼業，雖百世而可也。雖然，子弗祗服厥父事，此無先之訓也。恐無先之訓矣，故吾重告之，使之恒有其先，庶畔名教、隳門地者免矣夫。

《花非花·花非花》

【唐】白居易

花非花，霧非霧，

夜半來，天明去。

來如春夢不多時，

去似朝雲無覓處。

小重山(岳飛)

昨夜寒蛩不住鳴。驚回千里夢，已三更。起來獨自繞階行。人悄悄，簾外月朧明。

白首為功名。舊山松竹老，阻歸程。欲將心事付瑤琴，知音少，弦斷有誰聽？

夢迴人遠許多愁，只在梨花風雨處。

出自於辛棄疾的《玉楼春·风前欲劝春光住》

朝代：宋代

作者：辛棄疾

風前欲勸春光住。春在城南芳草路。未隨流落水邊花，且作飄零泥上絮。

鏡中已覺星星誤。人不負春春自負。夢迴人遠許多愁，只在梨花風雨處。

江城子．乙卯正月二十日夜記夢

江城子．乙卯正月二十日夜記夢 宋 蘇軾

十年生死兩茫茫，不思量，自難忘。

千里孤墳，無處話淒涼。

縱使相逢應不識，塵滿面，鬢如霜。

夜來幽夢忽還鄉，小軒窗，正梳妝。

相顧無言，惟有淚千行。

料得年年腸斷處，明月夜，短松岡。