Vokabeltexte Chinesisch/ Vokabellektionen/ Lektion 795
Zeichen[Bearbeiten]
| Zeichen | Pinyin | Übersetzung | Lernhilfen |
|---|---|---|---|
祢 |
mi2 | Bethaus, Gedenktafel in Tempel | wiktionary Etymologie: |
| ni3 | Du/Sie (Gottheit) | ||
赡 |
shan4 | fördern, stützen, vorsehen, ausreichend, unterhalten, ernähren | wiktionary Etymologie: |
纰 |
pi1 | auffasern, Fehler, Irrtum | wiktionary Etymologie: |
祺 |
qi2 | Glück, gutes Vorzeichen | wiktionary Etymologie: 
|
锷 |
e4 | hoch, erhaben, Schneide eines Messers, Schwertklinge | wiktionary Etymologie: |
Zusammengesetzte Wörter[Bearbeiten]
赡[Bearbeiten]
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
赡养 |
shan4 yang3 | Lebensunterhalt, erhalten, ernähren, unterstützen |
赡养费 |
shan4 yang3 fei4 | Unterhaltsbeihilfe, Alimente |
南赡部洲 |
Nan2 shan4 bu4 zhou1 | Jambudvipa |
纰[Bearbeiten]
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
纰漏 |
pi1 lou4 | Mangel |
纰缪 |
pi1 miu4 | Fehler |
祺[Bearbeiten]
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
商祺 |
shang1 qi2 | Mit freundlichen Grüssen |
段祺瑞 |
duan4 qi2 rui4 | Duan Qirui |
锷[Bearbeiten]
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
蔡锷 |
Cai4 E4 | Cai E (1882-1916), originator of the National protection army of 1915 |
Sätze[Bearbeiten]
祢[Bearbeiten]
| Zeichen | Pinyin | Übersetzung |
|---|
赡[Bearbeiten]
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
等父母老了，我会赡养他们。 |
Ich werde meine Eltern versorgen, wenn sie alt werden. (Mandarin, Tatoeba murr Esperantostern ) |
纰[Bearbeiten]
| Zeichen | Pinyin | Übersetzung |
|---|
祺[Bearbeiten]
| Zeichen | Pinyin | Übersetzung |
|---|
锷[Bearbeiten]
| Zeichen | Pinyin | Übersetzung |
|---|
Lückentexte[Bearbeiten]
the marco polo project: 对话单身－－物欲[Bearbeiten]
Singles talk about materialism
这是很早之前就想为你写的文字，但是我向来很拖拉，又很懒，一直拖到现在。 These are words I’ve been wanting to write to you for long , but I often procrastinate and I am lazy, at least until now.
和你一起去香港，看到香港商场里面漂亮的 Marken-衣服和手袋，我们都很感叹。你说你其实很现实也很爱慕虚荣，想要嫁一个有钱有能力疼爱你的丈夫，会给你买这些漂亮的衣服和手袋。我也喜欢漂亮的衣服，偶尔看到喜欢又买不起的衣服，也会 seufzen 一下，也会羡慕那些有人陪着逛街买衣服兼埋单的女人。但是，倒是从来没想过嫁个有钱的老公让他给我买。喜欢的东西总是有很多，诱惑也总是有很多，欲望总是不可能都满足我们的，买自己可以支付得起的东西会比较好一些。而老公，我觉得，不是用来满足自己对物质的欲望的。 When we went to Hong Kong tougher, we saw the beautiful clothes and handbags in the shopping malls and we both sighed. You said you were actually practical and vain, and you wanted to marry a rich man who could spoil you, one who could buy you all those beautiful clothes and handbags. I also like nice clothes, and sometimes when I see cloths I can’t afford, I can even get a bit emotional and envy those single ladies who have a company to pay for their shopping. However, I’ve never thought to marry a rich husband in order to pay for those things. There’s always many things you like, and the temptations are always many, you can’t always satisfy all your desires, and so buying the things you can afford is rather better. And I think a husband is not there to satisfy your material aspirations.
你说我会这样想，是因为没有太大的生活压力，所以会说得那么轻松。如果两个人要每个月从本来就不高的工资中拿一半出来去供房三十年，如果每个月省吃俭用去买车，如果为小孩将来的教育费用 Sorgen，我就不会说得那么洒脱了。我想，你说的是对的，因为我从来就没有太大的生活压力，所以可以随心地做自己喜欢的事情。虽然每个人都将房子看得很重要，我也觉得房子是家的安乐窝，但是我真的不觉得一定要买房子，如果买不起，租房住我觉得也不是什么大的问题，为什么偏要去买房子呢？你说：“如果某一天，你一边抱着 schreien und 大哭的小孩，一边被房东 herausgezwungen 涨房价，要是不交马上得搬家，这个时候你还会说得这么轻松吗？”我想是不会的，国内的房子 Miete 市场确实很讨厌，租金随时增长，房东也随时可以赶你走。虽然 Versicherung 不多，但是还是有合同，我觉得我会很小心地签合同，也会通过合同维护自己的权益。你知道，我从来就不喜欢被无理地欺负。而且，我也不觉得，会一直都租房住，随着资历的增长，收入也会增加，也许买房子会相对容易一些，两个人慢慢供也没什么大不了。当然，也许，资历增长所带来的工资增长，远远比不上房价的增长。这就是这个社会的问题。我们要做的，是如何去争取自己的权益，让租房变得规范、让买房不那么 schwierig，而不是妥协于现状，想通过婚姻让生活更加自在。虽然，这是更加实在可行的方式。 You say the reason I think like that is because I don’t have too much pressure in my life, and that’s why I can be so relaxed. If a couple takes half of already low wages to pay for a thirty year mortgage on a house, if every month they have to scrape off to repay their car, and if they worry about the cost of their children’s education in the future, things are not as easy as I put them. I think what you say is right: because I’ve never had too much pressure in my life, I can do the things I like and follow my heart. Although everyone give high importance to the house, I think a house is there for the comfort of the family, but I don’t think you absolutely must buy a house. If you can’t afford to buy it, then renting is not such a big problem, why would you want to buy a house so much? You say: “If one day, while you’re holding your little one crying, the landlord comes in and pushes the rent up, and if you can’t afford it, you must leave right away, will you find it easy then?” I think I wouldn’t: in China, the rental market is really annoying, the rent goes up all the time, and the landlord can force you out anytime. Although this isn’t much protection, I would still have a contract, I would be very careful when signing it, and I would protect my interests through the contract. You know, I’ve never liked to be unreasonably bullied. Furthermore, I also believe that I wouldn’t be renting forever. As your qualifications increase, your salary would also increase, and then buying a house would be relatively easy, and little by little, it wouldn’t be such a big problem for the couple. Of course, maybe, the price of houses might increase far more quickly than qualifications and wages. This is the problem in our society. What we need to do is fight for our rights, so that there are regulations on rental, and buying a house is not so difficult, rather than compromise with the status quo, and try to make life more comfortable through marriage. Although, this seems a more concrete and feasible way.
我也想要生活得自在一些，但是这些不是一下子就可以拥有的，而是要靠努力一点点地积累的。看着公司那几个打扮时尚、开着 Marken-车来上班、经常出入高级 Restaurant 的女同事，我真的一点也不羡慕，我知道我是不可能会像她们那样生活的，也不可能像她们那样嫁一个拥有这么多财富的老公。每个人的追求不一样，每个人的能力不一样，每个人的价值观也不一样，我的能力是怎样、我的消费能去到哪个层次，那么我就过怎样的生活。我一直是这样想的。 I also think that I would like having the comforts of life, but you can’t have all the comforts right away, you must make efforts to slowly accumulate. When I look at fellow female workers in my company who wear make up and fashion, drive the latest car, and often go out to fancy restaurants, I really don’t envy them, I know that I can’t live the life they live, and I also know that I can’t marry marry such a wealthy husband. Everyone has different aspirations, everyone has different abilities, everyone has different values. If my abilities are at such a level, then I can spend so much, and I will have that kind of love. that’s really how I think.
你会觉得我不现实，是的，我从来就不是一个很现实的人，追求内心的交流是多么的 neblige Angelegenheit 啊。当有人开着他的车来到我家附近的时候，我却没办法坐上去，因为彼此的价值观不一样，我很难想像我跟他一起生活的样子。这并不是说，完全不在意对方的能力和财力，如果对方连赚钱的能力也没有，连进取的心也没有，这样的生活最终也会输给现实，爱情也会在现实中低头。坦白地说，我并不太在意对方的收入是多少，但是，如果要我成为一个家的收入的主要来源，我很可能会没有勇气走进这样的婚姻。一个家，是要两个人一起去经营的，如果其中的一方的收入成为主要支撑，慢慢地，双方之间会失去原有的平等，感情也会变味。 You may think that I’m not realistic, that’s true, I’ve never been a realistic person, after all, seeking to share the inner language of the heart is not a concrete affair. When someone comes to my house in their own car, there’s no way I could get on the car, because we don’t share the same value, and it would be really hard for me to imagine my life with them. This doesn’t mean however that I absolutely don’t care about a partner’s capacities and earnings, if a partner can’t make money at all, then there’s no way the heart can follow, for such a life will eventually give in to reality，and love itself will bow its head to reality. Frankly, I don’t care about my partner’s income, but if I had to become the main earner in the family, I may not have the courage to walk into such marriage. A family needs two people to cooperate, and if the income of one becomes the main support for the family, slowly, the equality between both sides will be lost, and sourness will develop.
你说你不喜欢自农村的男性，因为你担心将来的生活质量，也担心他们的家人在以后的生活中会不断地向你们伸手。这的确是一个很现实的问题。不过，将对方划为农村来的，给人一种不平等的感觉，毕竟出身不是可以选择的，而且就算出身低微也不意味着在爱情中也低微。来自普通农村的男性，在财富上的确是没有优越性，很可能还承担着很大的家庭责任，这也会成为你们以后的一个挑战。不过，这未必有想象中的那么可怕。他会承担起作为儿子的责任去赡养父母，他的父母偶尔间会到你们的家来小住一段时间，也许，你们还需要偶尔间资助一下他的兄弟姐妹，这些都是很正常的事情。作为女性，可以宽容一些大方一些，在自己力所能及的范围内关心他的家人，这也是一件会让两人增进感情的事情。当然，这并不是说，要牺牲自己的生活，我也做不到超出了自己能承受的范围的事情。也不是说，他的任何亲戚向你伸手都会给钱，因为每个人都得对自己的人生负责，太过纵容他人，在某种程度上说也是害了他。有些时候，是可以也是必须要说不的。 You say you don’t like men from rural areas, because you’re worried about your quality of life in the future, and you’re worried that his family will continually reach out to you in the future. That is indeed a very real problem. However, a partner coming from a rural area gives others a sense of inequality, but origins are not something you choose, and humble origins do not necessarily mean a low capacity to love. A man who comes from an ordinary rural background will have no particular superiority in wealth, and he is likely to carry a lot of family responsibilities, which will also become a challenge to you. However, this may not be quite as horrible as you imagine. He will also have filial responsibilities towards his parents, and his parents will occasionally come to your house and stay with you for some time, perhaps you will also need to help his siblings occasionally, these are all normal things. As a woman, you can be a bit tolerant and a bit generous, it is within the scope of her power to care for the family, and this can also enhance the feelings in the couple. Of course, this doesn’t mean that I would sacrifice my own life, just that I wouldn’t do things beyond what I can afford myself. And it doesn’t mean that you should give money to any and all of his relatives who come looking for handouts, because everyone must be responsible for their own life. If you indulge others too much, that can also be harming them to some extent. In some cases, you can and you must say no.
其实，在基本生活可以满足的前提下，物质并不是那么的重要。并不是说物质不重要，毕竟我们首先要面对的是生存，只是，不要让它 übernehmen 婚姻。我会这样说，是因为，当我回想起自己的记忆里面的那些幸福的片段，所有的都跟财富没有关系，那完全是发自于内心的一种快乐。当我拥有一件漂亮的衣服的时候，我也会很开心，但是这种开心并没有持续很长时间，很快地我又会恢复到原来的状态。但是，如果是因为某个人或某件事情触动了自己的内心所带来的快乐，它会一直在那里，就算是经历了很长的时间，每当想起，嘴角仍然会不经意地露出那种发自内心的微笑。如果有人可以让你这样地微笑，那么，房子、车子、漂亮的衣服，还有很多很多的诱惑，相比之下，都显得微不足道。虽然，这很不现实。 Actually, once the basic needs of life are fulfilled, material things are not that important. This doesn’t mean material things are completely unimportant, after all, the first thing we need to take care of is survival, only we shouldn’t let this take over our marriage. The reason I say this is because, when I recall the happy moments in my memory, none of them is related to wealth, but all have to do with some sense of happiness at the bottom of my heart. The moment I get nice clothes, I will be very happy, but this kind of happiness does not last very long, and soon I will return to my original state. However, if the happiness inside my heart was brought about by a person or an event, it will always be there, even after a very long time, and whenever I think about it, the same smile from the bottom of my heart will come to my face. If someone can give you such a smile, then house, car, nice clothes, and many, many temptations, in contrast, will seem like nothing. Although, this is very unrealistic.
Mengzi[Bearbeiten]
Wiederholung[Bearbeiten]
| Mengzi, Liang Hui Wang I | Übersetzung Richard Wilhelm |
|---|---|
| 王曰：吾 unklar，不能进于是矣。 | Der König sprach: Ich bin zu unklar, um diesen Weg gehen zu können. |
| 愿夫子辅吾志，明以教我。 | Ich wünschte, daß Ihr, Meister, meinem Willen zu Hilfe kommt und mir durch Eure Belehrung Klarheit verschafft. |
| 我虽不敏，请尝试之。 | Bin ich auch unfähig, so bitte ich doch, Ihr wollet es einmal versuchen. |
| 曰：无恒产而有恒心者，惟士为能。 | Mong Dsï sprach: Ohne festen Lebensunterhalt dennoch ein festes Herz zu behalten, das vermag nur ein Gebildeter. |
| 若民，则无恒产，因无恒心。 | Wenn das Volk keinen festen Lebensunterhalt hat, verliert es dadurch auch die Festigkeit des Herzens. |
| 苟无恒心，放辟，邪侈，无不为已。 | Ohne Festigkeit des Herzens aber kommt es zu Zuchtlosigkeit, Gemeinheit, Schlechtigkeit und Leidenschaften aller Art. |
| 及陷于罪，然后从而刑之，是罔民也。 | Wenn die Leute so in Sünden fallen, hinterher sie mit Strafen verfolgen, das heißt dem Volke Fallstricke stellen. |
| 焉有仁人在位，罔民而可为也？ | Wie kann ein milder Herrscher auf dem Thron sein Volk also verstricken? |
| 是故明君制民之产， | Darum sorgt ein klarblickender Fürst für eine geordnete Volkswirtschaft, |
| 必使仰足以事父母，俯足以畜妻子， | damit die Leute einerseits genug haben, um ihren Eltern zu dienen, und andererseits genug, um Weib und Kind zu ernähren, |
| 乐岁终身饱，凶年免于死亡。 | also daß in guten Jahren jedermann satt zu essen hat und selbst in üblen Jahren niemand Hungers zu sterben braucht. |
| 然后驱而之善，故民之从之也轻。 | Dann mag man auch mit Ernst an die Hebung des Volkes gehen, denn es ist den Leuten leicht zu folgen. |
| 今也制民之产，仰不足以事父母，俯不足以畜妻子， | Heutzutage aber ist es so um die Volkswirtschaft bestellt, daß die Leute auf der einen Seite nicht genug haben, um ihren Eltern zu dienen, und auf der anderen Seite nicht genug, um Weib und Kinder zu ernähren. |
| 乐岁终身苦，凶年不免于死亡。 | Selbst in einem guten Jahr ist jedermann in Not, und kommt ein übles Jahr, so sind die Leute nicht sicher vor dem Hungertode. |
| 此惟救死而恐不赡，奚暇治礼义哉？ | Unter solchen Verhältnissen sind sie nur darauf bedacht, ihr Leben zu fristen, besorgt, es möchte ihnen nicht hinausreichen. Da haben sie wahrlich keine Muße, Ordnung und Recht zu pflegen. |
| 王欲行之，则盍反其本矣。 | Wenn Ihr den Wunsch habt, o König, das durchzuführen, so kommt es nur darauf an, zur wahren Wurzel zurückzukehren |
Texte[Bearbeiten]
Das Buch der Riten[Bearbeiten]
Wang Zhi[Bearbeiten]
天子将出，类乎上帝，宜乎社，造乎祢。诸侯将出，宜乎社，造乎祢。
Übersetzung James Legge
When the son of Heaven was about to go forth, he sacrificed specially, but with the usual forms, to God, offered the Yi sacrifice at the altar of the earth, and the Zao in the fane of his father. When one of the feudal princes was about to go forth, he offered the Yi sacrifice to the spirits of the land, and the Zao in the fane of his father.
五月，南巡守至于南岳，如东巡守之礼。八月，西巡守至于西岳，如南巡守之礼。十有一月，北巡守至于北岳，如西巡守之礼。归，假于祖祢，用特。
Übersetzung James Legge
In the seventh month, (the son of Heaven) continued his tour, going to the south, to the mountain of that quarter, observing the same ceremonies as in the east. In the eighth month, he went on to the west, to the mountain of that quarter, observing the same ceremonies as in the south. In the eleventh month, he went on to the north, to the mountain of that quarter, observing the same ceremonies as in the west. (When all was done), he returned (to the capital), repaired (to the ancestral temple) and offered a bull in each of the fanes, from that of hisancestor to that of his father.
Zengzi Wen[Bearbeiten]
曾子问曰：“如已葬而世子生，则如之何？” 孔子曰：“大宰、大宗从大祝而告于祢。三月，乃名于祢，以名遍告及社稷宗庙山川。”
Übersetzung James Legge
Zeng-zi asked, 'If the son and heir have been born after the burial (of the) ruler, what course should be followed?'
Confucius said, 'The Grand minister and the Grand master of the ancestral temple will follow the Grand officer of prayer, and announce the fact before the spirit tablet (of the deceased ruler). Three months after they will give the name in the same place, and announce it all round', and also at the altars to (the spirits of) the land and grain, in the ancestral temple, and (at the altars of) the hills and streams.'
孔子曰：“嫁女之家，三夜不息烛，思相离也。取妇之家，三日不举乐，思嗣亲也。三月而庙见，称来妇也。择日而祭于祢，成妇之义也。”
Übersetzung James Legge
Confucius said, 'The family that has married a daughter away, does not extinguish its candles for three nights, thinking of the separation that has taken place. The family that has received the (new) wife for three days has no music; thinking her bridegroom is now in the place of his parents. After three months she presents herself in the ancestral temple, and is styled "The new wife that has come." A day is chosen for her to sacrifice at the shrine of her father-in-law; expressing the idea of her being (now) the established wife.'
孔子曰：“诸侯适天子，必告于祖，奠于祢。冕而出视朝，命祝史告于社稷、宗庙、山川。乃命国家五官而后行，道而出。告者，五日而遍，过是，非礼也。凡告，用牲币。反，亦如之。诸侯相见，必告于祢，朝服而出视朝。命祝史告于五庙所过山川。亦命国家五官，道而出。反，必亲告于祖祢。乃命祝史告至于前所告者，而后听朝而入。”
Übersetzung James Legge
Confucius said, 'When princes of states are about to go to the (court of the) son of Heaven, they must announce (their departure) before (the shrine of) their grandfather, and lay their offerings in that of their father. They then put on the court cap, and go forth to hold their own court. (At this) they charge the officer of prayer and the recorder to announce (their departure) to the (spirits of the) land and grain, in the ancestral temple, and at the (altars of the) hills and rivers. They then give (the business of) the state in charge to the five (subordinate) officers, and take their journey, presenting the offerings to the spirits of the road as they set forth. All the announcements should be completed in five days. To go beyond this in making them is contrary to rule. In every one of them they use a victim and silks. On the return (of the princes) there are the same observances. When princes of states are about to visit one another, they must announce (their departure) before the shrine of their father. They will then put on their court robes, and go forth to hold their own court. (At this) they charge the officer of prayer and the recorder to announce (their departure) at the five shrines in the ancestral temple, and at the altars of the hills and rivers which they will pass. They then give (the business of) the state in charge to the five officers, and take their journey, presenting the offerings to the spirits of the road as they set forth. When they return, they will announce (the fact) in person to their grandfather and father, and will charge the officer of prayer and the recorder to make announcement of it at the altars where they announced (their departure). (When this has been done), they enter and give audience in the court.'
Wen Wang Shi Zi[Bearbeiten]
战则守于公祢，孝爱之深也。正室守大庙，尊宗室，而君臣之道著矣。诸父诸兄守贵室，子弟守下室，而让道达矣。
Übersetzung James Legge
The guard maintained during war over the spirit-tablets in the army showed the deep sense of filial piety and love. When the eldest son by the proper wife guarded the temple of the Grand ancestor, honour was done to the temple by the most honoured, and the rule as between ruler and minister was exhibited. When the uncles guarded the most honoured shrines and apartments, and the cousins those that were inferior, the principles of subordination and deference were displayed.
其在军，则守于公祢。公若有出疆之政，庶子以公族之无事者守于公宫，正室守大庙，诸父守贵宫贵室，诸子诸孙守下宫下室。
Übersetzung James Legge
When with the army, the kindred guarded the spirit-tablets that had been brought from their shrines. If any public duties called the ruler beyond the limits of the state, those officers of the kindred employed the members of it, who had not other duties, to guard the ancestral temple and the apartments of the palace, the eldest sons by the proper wives guarding the temple of the Grand ancestor; the various uncles, the most honoured temple-shrines and apartments; the other sons and grandsons, the inferior shrines and apartments.
Sang Fu Xiao Ji[Bearbeiten]
继父不同居也者；必尝同居。皆无主后。同财而祭其祖祢为同居；有主后者为异居。
Übersetzung James Legge
A son who had not lived with his step-father (did not wear mourning for him). (They) must have lived together and both be without sons to preside at their mourning rites; and (the stepfather moreover) must have shared his resources with the son, and enabled him to sacrifice to his grandfather and father, (in order to his wearing mourning for him);--under these conditions they were said to live together. If they had sons to preside at the mourning rites for them, they lived apart.
别子为祖，继别为宗，继祢者为小宗。有五世而迁之宗，其继高祖者也。是故，祖迁于上，宗易于下。尊祖故敬宗，敬宗所以尊祖祢也。
Übersetzung James Legge
When a son other than (the eldest) became the ancestor (of a branch of the same line), his successor was its Honoured Head, and he who followed him (in the line) was its smaller Honoured Head. After five generations there was a change again of the Honoured Head; but all in continuation of the High Ancestor. Hence the removal of the ancestor took place high up (in the line), and the change of the Honoured Head low down (in it). Because they honoured the ancestor, they reverenced the Honoured Head; their reverencing the Honoured Head was the way in which they expressed the honour which they paid to the ancestor and his immediate successor.
礼记-大传[Bearbeiten]
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Richard Wilhelm[Bearbeiten]
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Der Heilige sitzt mit dem Antlitz nach Süden und regiert das Weltreich. Was er zu allererst bedenken muß, sind fünf Dinge, die der Sorge für das Volk noch vorangehen. Das erste ist die Ordnung der Verwandtschaft, das zweite ist die Belohnung der Verdienste, das dritte ist die Erhebung der Würdigen, das vierte ist die Verwendung der Fähigen, das fünfte ist die Wahrung der Liebe. Wenn diese fünf Dinge auf Erden geregelt sind, so leidet das Volk keinen Mangel und hat alles, was es braucht. Wenn von diesen Dingen auch nur eines in Verwirrung ist, so kann das Volk sein Leben nicht in Ruhe beenden. So sitzt der Heilige mit dem Antlitz nach Süden und ordnet den Erdkreis; dabei muß er anfangen mit dem Weg des Menschen.
James Legge[Bearbeiten]
Thus he regulated the services to be rendered to his father and grandfather before him - giving honour to the most honourable. He regulated the places to be given to his sons and grandsons below him - showing his affection to his kindred. He regulatedthe observances for the collateral branches of his cousins;-associating all their members in the feasting. He defined their places according to their order of descent; and his every distinction was in harmony with what was proper and right. In this way the procedure of human duty was made complete.
When a sage sovereign stood with his face to the south, and all the affairs of the kingdom came before him, there were five things which for the time claimed his first care, and the people were not reckoned among them. The first was the regulating what was due to his kindred (as above) the second, the reward of merit; the third, the promotion of worth; the fourth, the employment of ability; and the fifth, the maintenance of a loving vigilance. When these five things were all fully realised, the people had all their necessities satisfied, all that they wanted supplied. If one of them were defective, the people could not complete their lives in comfort. It was necessary for a sage on the throne of government to begin with theprocedure of human duty.
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