Vokabeltexte Chinesisch/ Vokabellektionen/ Lektion 643

Zeichen

Zeichen	Pinyin	Übersetzung	Lernhilfen
舜	shun4	Shun (Fünfter der Fünf Kaiser 五帝, Wǔ dì - mythische Modell-Herrscher, die das Land vor Beginn der Dynastien beherrscht haben sollen)	wiktionary Etymologie:
迩	er3	nahe	wiktionary Etymologie:
狭	xia2	begrenzt, schmal, eng	wiktionary Etymologie:
颉	xie2	knutschen, Ausschnitt	wiktionary Etymologie:
龟	qiu1	Name eines alten chinesischen Reiches	wiktionary Etymologie:
	gui1	Radikal Nr. 213 = Schildkröte
	jun1	Dürre

Zusammengesetzte Wörter

舜

Zeichen	Pinyin	Übersetzung
虞舜	Yu2 Shun4	Yu Shun, one of Five legendary Emperors 五帝[wu3 di4]
李舜臣	li3 shun4 chen2	Yi Sunsin
舜帝陵	Shun4 di4 ling2	宁远县[Ning2 yuan3 xian4] in southwest Hunan, another Yuncheng prefecture 運城\|运城[Yun4 cheng2] Shanxi
舜日尧年	Shun4 ri4 Yao2 nian2	sage Emperors Shun and Yao rule every day; all for the best in the best of all possible worlds
舜日堯年	Shun4 ri4 Yao2 nian2	(traditionelle Schreibweise von 舜日尧年), sage Emperors Shun and Yao rule every day; all for the best in the best of all possible worlds
舜日尧天	Shun4 ri4 Yao2 tian1	sage Emperors Shun and Yao rule every day; all for the best in the best of all possible worlds
舜日堯天	Shun4 ri4 Yao2 tian1	(traditionelle Schreibweise von 舜日尧天), sage Emperors Shun and Yao rule every day; all for the best in the best of all possible worlds

迩

Zeichen	Pinyin	Übersetzung
迩来	er3 lai2	尔来

狭

Zeichen	Pinyin	Übersetzung
狭窄	xia2 zhai3	eng, schmal
狭小	xia2 xiao3	beengt
狭孔	xia2 kong3	Schlitz
狭义	xia2 yi4	im engeren Sinne
狭谷	xia2 gu3	Bergschlucht
偏狭	pian1 xia2	Engstirnigkeit, Frömmelei, Intoleranz, Unduldsamkeit
狭长	xia2 chang2	schmal
狭路	xia2 lu4	Kehle
狭带纪	xia2 dai4 ji4	Stenium (eine Periode der Erdgeschichte)
若狭国	ruo4 xia2 guo2	Provinz Wakasa
路面狭窄	lu4 mian4 xia2 zhai3	verengte Fahrbahn
狭小部分	xia2 xiao3 bu4 fen5	gering
狭长小船	xia2 chang2 xiao3 chuan2	Gondel
狭窄的平台	xia2 zhai3 de5 ping2 tai2	Laufsteg
狭义相对论	xia2 yi4 xiang1 dui4 lun4	Spezielle Relativitätstheorie
狭义相对论中的质量	xia2 yi4 xiang1 dui4 lun4 zhong1 di4 zhi4 liang4	Relativistische Masse

颉

Zeichen	Pinyin	Übersetzung
颉草	xie2 cao3	Baldrian [ lat. Valeriana officinalis ]
仓颉	Cang1 Jie2	Cang Jie, legendary scribe of the Yellow Emperor and creator of Chinese writing, Cangjie input method (computing)
颉利可汗	xie2 li4 ke3 han4	Xieli Khan

龟

Zeichen	Pinyin	Übersetzung
龟头	gui1 tou2	Glans penis, Eichel
围龟	wei2 gui1	Weigui
龟缩	gui1 suo1	Kopf und Fuß wie eine Schildkröte einziehen
折龟	zhe2 gui1	Zhegui
海龟	hai3 gui1	Meeresschildkröte
金龟	jin1 gui1	Landschildkröte
龟船	gui1 chuan2	Schildkrötenschiff
史龟	shi3 gui1	Shigui
龟甲	gui1 jia3	Schildpatt
龟山乡	gui1 shan1 xiang1	Kueishan (Dorf in Taiwan)
金龟子	jin1 gui1 zi3	Blatthornkäfer
新金龟	xin1 jin1 gui1	VW New Beetle <Auto>
龟儿子	gui1 er2 zi5	Hurensohn (Sichuan-Slang)
大头龟	da4 tou2 gui1	Großkopfschildkröte
小海龟	xiao3 hai3 gui1	kleine Meeresschildkröte
龟甲万	gui1 jia3 wan4	Kikkoman
六龟乡	liu4 gui1 xiang1	Liukuei (Dorf in Taiwan)
土龟属	tu3 gui1 shu3	Schildkrot
棱皮龟	leng2 pi2 gui1	Lederschildkröte
红耳龟	hong2 er3 gui1	Rotwangen-Schmuckschildkröte
忍者龟	ren3 zhe3 gui1	Ninja Turtles
龟兔赛跑	gui1 tu4 sai4 pao3	Chengyu: Der Langsame, aber Beständige und Ausdauernde gewinnt das Rennen, Der Wettlauf mit der Schildkröte ( deutscher Name )
龟山天皇	gui1 shan1 tian1 huang2	Kameyama
龟梨和也	gui1 li2 he2 ye3	Kazuya Kamenashi
龟井静香	gui1 jing3 jing4 xiang1	Shizuka Kamei
龟毛兔角	gui1 mao2 tu4 jiao3	kann nicht existieren, kann es nicht geben
龟手延年	gui1 shou3 yan2 nian2	langlebig (wie Schildkröten)
龟长于蛇	gui1 chang2 yu2 she2	Die realen Umstände müssen beachtet werden, nicht das Allgemeine

Sätze

舜

Zeichen	Pinyin	Übersetzung

迩

Zeichen	Pinyin	Übersetzung
所监不远，视迩所代。		What one cannot see is what is distant; instead, look at what is near. (klassisch, Tatoeba shanghainese )

狭

Zeichen	Pinyin	Übersetzung
位处赤道附近一个狭窄区域的热带雨林，正在不断地遭受人类的破坏，预计在二零零零年之前，该区域将会有五分之四的热带雨林从地球上消失。		The tropical rainforests, located in a narrow region near the equator, are disappearing so fast that by the year 2000 eighty percent of them may be gone. (Mandarin, Tatoeba nickyeow )
他醒了过来，发现自己正躺在一间不见天日的狭小囚室里。		When he came to he found himself lying in a small, windowless cell. (Mandarin, Tatoeba nickyeow darinmex )
他在一条狭窄的道路上走。		The man is hiking on a narrow path. (Mandarin, Tatoeba trieuho )
这个角度会过於狭窄。		Der Winkel würde zu klein sein. (Mandarin, Tatoeba Martha Tamy )
「这麼狭小的房间要三十元实在是太贵了。」他想。		"Dreißig Dollar sind viel Geld für das kleine Zimmer," dachte er. (Mandarin, Tatoeba nickyeow samueldora )

颉

Zeichen	Pinyin	Übersetzung

龟

Zeichen	Pinyin	Übersetzung
金龟子是昆虫。		Scarabs are insects. (Mandarin, Tatoeba xjjAstrus sharris123 )
海龟是爬行动物。		Schildkröten sind Reptilien. (Mandarin, Tatoeba verdastelo9604 mayok )
海龟的寿命很长。		Meeresschildkröten haben eine lange Lebenserwartung. (Mandarin, Tatoeba Elliot2560 Esperantostern )
海龟下蛋。		Schildkröten legen Eier. (Mandarin, Tatoeba GlossaMatik raggione )
解放龟岛！		Free Turtle Island! (Mandarin, Tatoeba iiujik shekitten )

Lückentexte

the marco polo project: 忠君并非无条件

“Cui 杼 ermordete 其君”，这个典故常用来形容历史记录者不顾安危、beim Schreiben verwendete Phrase 的风骨。公元前548年（鲁襄公二十五年），齐国的重臣 Cui 杼将国君庄公杀掉了，并 kontrollierte 国家。齐国的太史如此写，被 Cui 杼杀掉；他的弟弟接着这样写，同样被杀掉；史官的另一个弟弟不怕死，仍然重复两位死去的兄长的记载。碰到这样不怕死的一家人，Cui 氏只好作罢。

Cui 杼为什么要将国君杀死？可以说这是荒淫无 Scham 的齐庄公自找的。

Cui 杼的家臣东郭-yan 的姐姐， heiratete 齐国的 Tang 公。不久，Tang 公死了，她姐姐年轻守寡。Cui 杼在东郭-yan 的陪同下去吊丧，看到寡妇很漂亮，色心打动，让东郭-yan 去说合，再 heiraten 他。东郭-yan 说不可，我们是同姓—–古代姓、氏是分开的，东郭和 Cui 氏都出自齐国公室 Jiang (Kang)姓，同姓，是不能结婚的。而且就此事占卦，是大凶之象。可小寡妇实在太漂亮，Cui 杼舍不得，说这女人就算是白虎星，克夫，她的前夫 Tang 公已经承担了，以后就没事了。

于是，在自我 Wohlbehagen 下，他娶了小寡妇 Tang Jiang。这 Tang Jiang 是不安分的主，到 Cui 家后不久竟然和国君齐庄公 Affäre 上了。庄公经常上 Cui 家和情妇幽会。他给 Cui 杼戴一顶绿帽子还不要紧，竟然忘乎所以，顺手牵羊将 Cui 杼留在家里的帽子拿出去送给别人。——这就等于公然侮辱一个大夫了，Cui 杼决定报复。

那年五月，Cui 杼装病，不能上朝。这齐庄公假仁假义去 Cui 家 besuchte 病人——也没准是去看 Cui 氏是不是真的要咽气了，如真那样他和 Tang Jiang 通奸就更方便了。而 Cui 杼自己 verstecken 出去，让手下人手持刀枪埋伏一旁，齐庄公到 Cui 家，把自己的侍卫却留在外面。走进去后没发现 Cui 杼，只见到 Tang Jiang，正在疑惑， Cui 家的家丁们一拥而上将齐庄公抓住。—–这下是 ergreifen 奸那双了。

齐庄公连连告饶，希望留他一条命。可 Cui 家家丁们当然不会放虎归山，说我们家的老爷病了，已经没法出来见您了。我们只知道听主人的话，抓捕盗贼和奸夫淫妇。—–于是，毫不客气当场把齐庄公杀掉了。

尽管这齐庄公是个淫贼，但总算是一国之君，大臣杀掉他那是标准的 Rebellion gegen den Kaiser， Cui 杼于是一不做二不休，把齐庄公的跟随全部杀掉，并在朝中进行大清洗，让人人表态，承认他 ermorden 君的合理性。当时晏子—–即那位出使楚国的著名矮个子，他听说国君被杀死在 Cui 家，便跑到 Cui 家哭丧。手下人问他：你要为国君而死吗？晏子回答说：难道他是我一个人的君主吗？我为什么要死？随从又问：那你要 fliehen 吗？晏子回答：君主的死是我的罪过吗？为什么要 fliehen？随从再问：那我们回去吗？晏子回答：国君死了，回到哪儿去？作为老百姓的君主，不是让他来 unterdrücken 百姓的，而应主持国政。作为君主的臣下，并非是为了饭碗，而应当保护社稷。所以君主若为国家社稷而死，那么臣子就应为他而死，君主为国家社稷而 flieht，臣子也应为他而 fliehen。如果君主为自己而死，为自己而 fliehen，除非是他的私宠，其他的人谁应当为他而死或随他 Flucht 呢？而且他人立其为君主又将其杀掉，我哪能为这样的君主而死？（齐庄公得 Cui 杼之力而被立为国君，却和人家妻子通奸，实在太无 Scham）又怎么能为他 fliehen？且又能回到哪里去呢？

Cui 家开了大门，晏子进去，头枕着齐庄公尸体大哭，起来后依礼数表达了Kondolenz，然后出去。有人对 Cui 杼说：一定要把他杀掉。 Cui 杼说：他深 vertrauen 民望，放过他，可得民心。

晏子这番话，显示了他（也包括当时一些贤明之人）对君臣之间权利义务关系的一种深刻理解。他的这一番看法，说明在春秋时，许多士大夫已经认为“忠君”并非是无条件的。如果一个君主尽到了他的义务，比如善待百姓，勤于政事，为江山社稷而死，那么做臣子的，有忠于他、追随他的义务。如果他本人是个混蛋，ohne Moral, 无 Scham，就如齐庄公那样，搞了大臣的老婆，被人杀掉，这样的君主，也用不着为他尽忠。

当然，君臣之间并非平等关系，而是君上臣下的尊卑关系，但不能因为彼此有尊卑，就忽视二者之间的权利义务平衡关系，而要求卑者对尊者无条件地忠诚。 ——应当说，晏子的主张，更接近于现代一些政治理念。在秦汉以后，君权扩大，君臣之间的权利义务一步步失衡，如果谁再有晏子那样的主张，恐怕会被视为大 Verrat。在帝制时代，虽 grausam 之君，也要视之如尧舜，对其无限忠于无限热爱。

Kan Chai

Übersetzung

Loyalty is not unconditional

“Cui Zhu killed his Lord”: this phrase is often used as an allusion to describe the way those who record events for history can disregard their own safety, and is the textbook reference to talk about strength of character. In 548 BC (Year 25 in the Lu calendar), the Minister of State of Qi country, Cui Zhu, killed the Monarch, Duke Zhuang, and took over the State. The Great historiographer of Qi country then wrote this: Cui Zhu killed him. His little brother wrote the same again, he killed him; and a third brother of the historian, who was not afraid to die, still repeated the words of his two dead brothers. Face with a man like this, who did not fear death, Cui Zhu had to give up.

Why did Cui Zhu kill his monarch? You could say that the shameless, dissolute Duke Zhuang brought it upon himself.

The older sister of Cui Zhu’s advisor, Dong Guoyan married, Duke Tang of Qi. Soon after, Duke Tang died, and his sister was a young widow. Dong Guoyan accompanied Cui Zhu to the funeral to pay their respects and Cui Zhu saw that the young widow was very attractive. Captivated by her beauty, Cui Zhu asked Dong Guoyan to be the mediator and arrange for the widow to marry him. Dong Guoyan refused, arguing that both his sister and Cui Zhu had the same family name — during the old days, family names and last names were different, and both the Cui family and the Dong Guo family were descendants of the Kang family, one of Qi country’s main clans, so, being of the same family line, they couldn’t not be married. Divination had also revealed that if they proceeded, the marriage would bring great misfortune. However, Cui Zhu was reluctant to let the matter go, as the young widow was very beautiful. He lamented that even if the widow was jinxed and destined to bring death upon her husband, her previous husband, Duke Tang had born the curse and died, so everything would be all right.

Consequently, to comfort himself, he married another young widow, Tong Jiang. Tong Jiang was a cause of unrest: not long after joining the Cui family, she even had an affair with the Monarch of Qi, Duke Zhuang. Duke Zhuang often came to the Cui family to frolic with his mistress. He didn’t care that he had made Cui Zhu wear horns, and even got carried away, conveniently pilfering a hat Cui Zui had left at home, giving it away as if it was his. — This action amounted to public humiliation, and Cui Zhu decided to have revenge.

That year in May, Cui Zhu pretended to be ill and did not attend the court meetings. The hypocritical Duke Zhuang then dropped by Cui’s house to visit Cui Zhu who was unwell — maybe it was also to see if Cui Zhu was on the verge of death: if it was so, having an affair with Tong Jiang would be convenient. However, Cui Zhu himself hid outside while having men armed with swords ambushed on one side. Later, when Duke Zhuang arrived at Cui’s house, he went in alone, leaving his bodyguards outside. After entering the house, Duke Zhuang found a puzzled Tang Jiang while Cui Zhu was nowhere to be seen. Moments later, Cui’s family servants rushed into the house and seized Duke Zhang. — This time, Cui Zhu had managed to seized the adulterers together.

Duke Zhuang repeatedly asked for mercy, hoping to save his life. However, of course, Cui’s family servants would not send thetiger back to the mountains and informed Duke Zhuang that their master was ill and unable to see him. The servants said that they were only obeying their master’s orders to apprehend thieves, adulterer and adulteress. — Consequently, Duke Zhuang was killed on the spot.

Although Duke Zhuang was a lewd man, he was nonetheless the monarch, and a minister killing the monarch was a classic case of rebellion. So, thinking he might as well be hanged for a sheep as for a lamb, Cui Zhu decided to kill Duke Zhuang’s servants while also carrying out a massive purge of the court officials who supported the Duke. This was done so that everyone would declare their allegiance and recognize the rationality of his regicide. When Yan Zi, — Chu country’s ambassador, famous for being a diminutive — heard that the monarch was killed at Cui Zhu’s residence, he went over to Cui’s home to grieve. But Yan Zi’s men asked him: “are you planning to die for the monarch?” Yanzi replied: “Is the monarch my king alone? Why should I die?” His entourage then asked: “Then are you planning to escape?” Yan Zi answered: “Is the death of the monarch my sin? Why should I run away?” His entourage then asked again: “Then are we going back?” Yan Zi answered: “The king is dead, where can we go back to? As a monarch of the people, it is not for him to oppress the people, but to administer the country’s political affairs. As the monarch’s ministers, we should not protect our livelihood, instead, we should protect the country. So, if the monarch died for his country, thenloyal subjects should die for him. If the monarch flee for the sovereign of the national state, then the ministers should also escape with him. However, if the monarch died or flee for his own ease and well-being, except for the monarch’s personal pet, who out of the other people should die for his sake or flee with the monarch? Besides, Duke Zhuang established his monarchy and he himself has ruined it, how then can I die for such a king? (Duke Zhuang ascended to the throne and was established as the monarch with Cui Zhu’s help yet committed adultery with Cui Zhu’s wife, his action was shameless and dishonorable) Also, how can I go into exile for such a ruler and where can I go back to?

When the Cui family opened its front doors, Yan Zi went in, rested his head on Duke Zhuang’s body and wept. He stood moments later and as was appropriate for a memorial service, Yan Zi paid his condolences then went out. Some said to Cui Zhu: you must kill Yan Zi. But Cui Zhu said: Yan Zi has the people’s trust, if we let him go, we can earn popularity with the people.

Yan Zi’s remarks showed his (and also other wise man of that time’s) deep understanding of the rights and obligation between the monarch and his officials. Yan Zi’s view illustrates that many scholars-officials during the Spring and Autumn Period (an era in Chinese history) believe that “loyalty” is not unconditional. If a monarch fulfilled his obligations, such as treating his people well, diligent in handling government affairs, dying for the sake of the sovereign country, then as a minister, he has to be loyal to the monarchy, and it is his duty to adhere to the monarch. However, there is no need to stay loyal to a monarch if the monarch is a rogue, or a shameless dissolute man just like Duke Zhuang, who frolics with a minister’s wife, and who was consequently, killed.

Although the relationship between the monarch and his subjects are not equal, but one of superiority and inferiority, it can not be a reason to ignore the balance of rights and obligations between the monarch and his subject, demanding for unconditional loyalty from the subordinate. — It should be said that Yan Zi’s opinion is similar to some of the modern political ideas. After the Qin and Han dynasty, monarchical power expanded and slowly, the rights and obligations between the monarch and his subjects became unbalanced. Consequently, if anyone endorsed the same opinion Yan Zi had had, it would have been considered as a heinous treason. During the age of monarchy, even though the monarch was a tyrant, he had to be regarded as Yao Shun (ancient sages), and be given infinite devotion and loyalty.

Julien Leyre website

Haenisch: Lehrgang der klassischen chinesischen Schriftsprache

第二十五課

第二十五课

dì èr shí wǔ kè

Fünfundzwanzigste Lektion

自西至東.

自西至东.

zì xī zhì dōng.

Vom Westen zum Osten

Diesen Satz kann man in Wettervorhersagen finden. z.B.:

近日自西至東有大__降雨

近日自西至东有大范围降雨

jìn rì zì xī zhì dōng yǒu dà fàn wéi jiàng yǔ

In den vergangenen Tage hat es von West nach Ost großräumige Niederschläge gegeben.

Aber auch in anderen Beschreibungen ist er gebräuchlich:

長城自西至東 erstrecken 萬餘里

长城自西至东 erstrecken 万余里

cháng chéng zì xī zhì dōng yán mào wàn yú lǐ

Die große Mauer erstreckt sich von West nach Ost über eine Länge von mehr als 10 000 Li.

地球自西至東進行自轉

地球自西至东进行自转

Dì qiú zì xī zhì dōng jìn xíng zì zhuǎn

Die Erde dreht sich von West nach Ost

自南至北

zì nán zhì běi

Vom Süden zum Norden

自始至終.

自始至终.

zì shǐ zhì zhōng.

Vom Anfang zum Ende

自始至終是一個漢語成語

自始至终是一个汉语成语

zì shǐ zhì zhōng shì yī gè hàn yǔ chéng yǔ

"Vom Anfang zum Ende" ist eine chinesische Redewendung.

自古至今.

zìgǔ zhì jīn.

Von der Vergangenheit zur Gegenwart

行遠必自_.

行远必自迩.

xíng yuǎn bì zì ěr.

(Auch) weite Reisen müssen vom Nahen ausgehen

登高必自卑.

dēng gāo bì zì bēi.

(Auch) hohe Aufstiege müssen aus Niederungen begonnen werden

第九十課

第九十课

dì jiǔ shí kè

Neunzigste Lektion

Eine Variante dieser Lektion findet man in den Kommentaren des Menzius.

禹治水

yǔ zhì shuǐ

Yu reguliert das Wasser

當堯之時

当尧之时

dāng yáo zhī shí

Zu der Zeit von Yao

有洪水之灾

yǒu hóng shuǐ zhī zāi

gab es eine Flutwasserkatastrophe

舜佐堯.

舜佐尧.

shùn zuǒ yáo.

Shun unterstützte Yao

舉禹治水.

举禹治水.

jǔ yǔ zhì shuǐ.

Er setzte Yu ein, das Wasser zu regulieren.

禹八年在外.

yǔ bā nián zài wài.

Yu war acht Jahre draußen

三過其門而不入.

三过其门而不入.

sān guò qí mén ér bù rù.

Dreimal kam er an seiner Haustür vorbei, aber trat nicht ein.

Variante

經三次過其家門而不得入其家

经三次过其家门而不得入其家

Jīng sān cì guò qí jiā mén ér bù dé rù qí jiā

Er passierte drei Mal seine Haustür, aber konnte nicht in sein Haus eintreten.

苦心壹志

kǔ xīn yī zhì

Er arbeitete mit größter Mühe und nur auf ein Ziel konzentriert (mit einpünktigem Willen)

終能_水入海

终能导水入海

zhōng néng dǎo shuǐ rù hǎi

Letztendlich konnte er das Wasser ins Meer leiten.

中國之民始得平土而居.

中国之民始得平土而居.

zhōng guó zhī mín shǐ dé píng tǔ ér jū.

Das chinesische Volk hatte wieder Flachland um dort zu wohnen

美哉禹功

měi zāi yǔ gōng

Wie wunderbar sind Yus Verdienste!

明德遠矣

明德远矣

míng dé yuǎn yǐ

Seine Tugend leuchtet bis in die Ferne (Zukunft).

第一百二十八課

第一百二十八课

dì yī bǎi èr shí bā kè

Hundertachtundzwanzigste Lektion

山海關

山海关

shān hǎi guān

Der Shanhaipass

山海關在直_省

山海关在直隶省

shān hǎi guān zài zhí lì shěng

Der Shanhaipass liegt in der Provinz Zhili.

為長城_東之處

为长城极东之处

wèi cháng chéng jí dōng zhī chù

Er ist der am östlichen Ende der Großen Mauer gelegene Ort.

東北路甚_

东北路甚狭

dōng běi lù shén xiá

Der in den Nordosten führende Weg ist sehr eng.

自古稱為險要

自古称为险要

zì gǔ chēng wèi xiǎn yào

Von alters her wird er als strategisch (gefährlich und fordernd) bezeichnet.

今_ Kanonen-臺

今筑 Kanonen-台

jīn zhù pào tái

Heutzutage ist er als Kanonenplattform ausgebaut.

设防守

shè fáng shǒu

Es sind Schutz- und Verteidigungsanlagen errichtet.

西南有秦皇岛

xī nán yǒu qín huáng dǎo

Im Südwesten gibt es die Insel Qinhuang (die Insel des Kaisers von Qin).

(Siehe die englische Wikipedia zu Details zur Insel)

突出海中

tú chū hǎi zhōng

Sie ragt in das Meer hinein.

便於泊船

便于泊船

biàn yú pō chuán

Sie ist bequem für vor Anker liegende Schiffe.

為直_省不 zufrieren 之口岸

为直隶省不 zufrieren 之口岸

wèi zhí lì shěng bù dòng zhī kǒu àn

Sie ist für die Provinz Zhili ein nicht zufrierender Handelshafen.

當津海冰結之時

当津海冰结之时

dāng jīn hǎi bīng jié zhī shí

Zu der Zeit, wenn in (Tian)Jin hai vereist (das Meer durch Eis gebunden) ist,

南北商船多取道於此

南北商船多取道于此

nán běi shāng chuán duō qǔ dào yú cǐ

nehmen die die Nordsüdhandelsschiffe vielfach ihren Weg über diesen Ort.

Texte

Das Buch der Riten

Yu Zao

卜人定龟，史定墨，君定体。

Übersetzung James Legge

The officer of divination by the tortoise-shell fixed the shell (to be used); the recorder applied the ink; and the ruler determined the figures (produced by the fire).

Shao Yi

执玉执龟策不趋，堂上不趋，城上不趋。武车不式；介者不拜。

Übersetzung James Legge

When carrying a symbol of jade, a tortoiseshell, or the divining stalks, one did not walk hastily. Nor did he do so in the raised hall, or on a city wall. In a war chariot he did not bow forward to the cross-bar. A man in his mail did not try to bow.

Za Ji (Teil 1)

大夫之丧，大宗人相，小宗人命龟，卜人作龟。

Übersetzung James Legge

At the mourning rites for a Great officer, one from the department of the chief superintendent of the ancestral temple assisted (the presiding mourner), and one from that of the assistant superintendent put the question to the tortoise-shell, which was then manipulated in the proper form by the diviner.

Biao Ji

子曰：“迩臣守和，宰正百官，大臣虑四方。”

Übersetzung James Legge

The Master said, 'Ministers near (the ruler) should (seek to) preserve the harmony (of his virtues). The chief minister should maintain correctness in all the departments. Great ministers should be concerned about all parts (of the kingdom).'

Zi Yi

子曰：“唯君子能好其正，小人毒其正。故君子之朋友有乡，其恶有方；是故迩者不惑，而远者不疑也。《诗》云：‘君子好仇。’”

Übersetzung James Legge

The Master said, 'It is only the superior man who can love what is correct, while to the small man what is correct is as poison. Therefore the friends of the superior man have the definite aims which they pursue, and the definite courses which they hate. In consequence, those who are near at hand have no perplexities of thought about him, and those who are far off, no doubts. It is said in the Book of Poetry (I, i, ode 1, 1), "For our prince a good mate."'

Analekte des Konfuzius

子曰：“无为而治者，其舜也与？夫何为哉，恭己正南面而已矣。”

Übersetzung James Legge

The Master said, "May not Shun be instanced as having governed efficiently without exertion? What did he do? He did nothing but gravely and reverently occupy his royal seat."

子路问君子。子曰：“修己以敬。”曰：“如斯而已乎？”曰：“修己以安人。”曰：“如斯而已乎？”曰：“修己以安百姓。修己以安百姓，尧舜其犹病诸！”

Übersetzung James Legge

Zi Lu asked what constituted the superior man. The Master said, "The cultivation of himself in reverential carefulness." "And is this all?" said Zi Lu. "He cultivates himself so as to give rest to others," was the reply. "And is this all?" again asked Zi Lu. The Master said, "He cultivates himself so as to give rest to all the people. He cultivates himself so as to give rest to all the people - even Yao and Shun were still solicitous about this."

子曰：“小子！何莫学夫诗？诗，可以兴，可以观，可以群，可以怨。迩之事父，远之事君。多识于鸟兽草木之名。”

Übersetzung James Legge

The Master said, "My children, why do you not study the Book of Poetry? The Odes serve to stimulate the mind. They may be used for purposes of self-contemplation. They teach the art of sociability. They show how to regulate feelings of resentment. From them you learn the more immediate duty of serving one's father, and the remoter one of serving one's prince. From them we become largely acquainted with the names of birds, beasts, and plants."