Vokabeltexte Chinesisch/ Vokabellektionen/ Lektion 798
Zeichen[Bearbeiten]
| Zeichen | Pinyin | Übersetzung | Lernhilfen |
|---|---|---|---|
钧 |
jun1 | Jun (hist. Gewichtseinheit 1 Jun = 30 Jin), Töpferscheibe, Sie, Ihr, Eure | wiktionary Etymologie: |
哨 |
shao4 | Vogelgezwitscher, (Triller)Pfeife, Wache, Wachposten, Posten | wiktionary Etymologie: 
|
阼 |
zuo4 | Thron | wiktionary Etymologie:  
|
濒 |
bin1 | sich nähern, nahe, am Rand sein von | wiktionary Etymologie: |
彪 |
biao1 | Tigerjunges, riesengroß, muskulös, bullig | wiktionary Etymologie: |
Zusammengesetzte Wörter[Bearbeiten]
钧[Bearbeiten]
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
大钧 |
da4 jun1 | Himmel, Natur, Schöpfung, Vorsehung |
马钧 |
ma3 jun1 | Ma Jun |
元钧 |
yuan2 jun1 | Yuanjun |
钧谕 |
jun1 yu4 | (deferential) your instructions |
顾维钧 |
gu4 wei2 jun1 | Wellington Koo |
千钧一发 |
qian1 jun1 yi1 fa4 | a thousand pounds hangs by a thread, imminent peril, a matter of life or death |
哨[Bearbeiten]
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
哨子 |
shao4 zi5 | Pfeife |
哨音 |
shao4 yin1 | Pfeifstelle |
花哨 |
hua1 shao5 | farbenprächtig, grell, vielfältig |
换哨 |
huan4 shao4 | Wachablösung |
換哨 |
huan4 shao4 | (traditionelle Schreibweise von 换哨), Wachablösung |
哨卡 |
shao4 qia3 | strategischer Wachposten |
岗哨 |
gang3 shao4 | Aktivposten, Wachtposten |
口哨 |
kou3 shao4 | Abpfiff |
前哨 |
qian2 shao4 | Außenposten, Wachtposten |
哨兵 |
shao4 bing1 | Hinweiszeichen, Markierung, Schildwache |
口哨儿 |
kou3 shao4 r5 | pfeifen |
口哨兒 |
kou3 shao4 r5 | (traditionelle Schreibweise von 口哨儿), pfeifen |
检查哨 |
jian3 cha2 shao4 | Fixpunkt, Grenzübergang |
檢查哨 |
jian3 cha2 shao4 | (traditionelle Schreibweise von 检查哨), Fixpunkt, Grenzübergang |
新岗哨 |
xin1 gang3 shao4 | Neue Wache |
气象哨 |
qi4 xiang4 shao4 | (kleine) Wetterwarte, Wetterbeobachtungsstation |
氣象哨 |
qi4 xiang4 shao4 | (traditionelle Schreibweise von 气象哨), (kleine) Wetterwarte, Wetterbeobachtungsstation |
前哨战 |
qian2 shao4 zhan4 | Plänkelei |
了望哨 |
liao3 wang4 shao4 | Wachtposten |
花里胡哨 |
hua1 li5 hu2 shao4 | grell |
花裡胡哨 |
hua1 li5 hu2 shao4 | (traditionelle Schreibweise von 花里胡哨), grell |
指挥哨音 |
zhi3 hui1 shao4 yin1 | Pfeifsignal |
查理检查哨 |
cha2 li3 jian3 cha2 shao4 | Checkpoint Charlie |
查理檢查哨 |
cha2 li3 jian3 cha2 shao4 | (traditionelle Schreibweise von 查理检查哨), Checkpoint Charlie |
了望塔上的哨兵 |
liao3 wang4 ta3 shang4 de5 shao4 bing1 | Wart, warten |
濒[Bearbeiten]
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
濒于 |
bin1 yu2 | am Rande |
濒海 |
bin1 hai3 | küstennah |
濒临 |
bin1 lin2 | nahe bei, nahe, in der Nähe, in der Nähe von, bevorstehend, in unmittelbarer Nähe |
濒危 |
bin1 wei1 | im kritischen Stadium einer Krankheit sein, todesgeweiht, dem Tode nahe sein, in drohender Gefahr sein |
濒临绝种 |
bin1 lin2 jue2 zhong3 | vom Aussterben bedroht |
濒临绝灭 |
bin1 lin2 jue2 mie4 | vom Aussterben bedroht sein |
濒于死亡 |
bin1 yu2 si3 wang2 | am Rande des Todes, kurz vorm Sterben |
濒危语言 |
bin1 wei2 yu3 yan2 | Bedrohte Sprache |
濒临灭绝 |
bin1 lin2 mie4 jue2 | vom Aussterben bedroht |
濒危物种 |
bin1 wei1 wu4 zhong3 | gefährdete Arten |
| bin1 wei2 wu4 zhong3 | [gefährdete Arten] | |
濒于灭绝 |
bin5 yu5 mie4 jue2 | am Rande des Untergangs |
濒海战斗舰 |
bin1 hai3 zhan4 dou4 jian4 | Littoral Combat Ship, Littoral Combat Ship |
濒危野生动植物种国际贸易公约 |
bin1 wei2 ye3 sheng1 dong4 zhi2 wu4 zhong3 guo2 ji4 mao4 yi4 gong1 yue1 | Washingtoner Artenschutz-Übereinkommen |
濒临绝种野生动植物国际贸易公约 |
bin1 lin2 jue2 zhong3 ye3 sheng1 dong4 zhi2 wu4 guo2 ji4 mao4 yi4 gong1 yue1 | Washingtoner Artenschutz-Übereinkommen |
彪[Bearbeiten]
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
彪马 |
biao1 ma3 | Puma AG |
彪馬 |
biao1 ma3 | (traditionelle Schreibweise von 彪马), Puma AG |
班彪 |
ban1 biao1 | Ban Biao |
元彪 |
yuan2 biao1 | Yuen Biao |
林彪 |
lin2 biao1 | Lin Biao |
傅彪 |
fu4 biao1 | Fu Biao |
德彪西 |
de2 biao1 xi1 | Debussy |
汉斯冯彪罗 |
han4 si1 feng2 biao1 luo2 | Hans Guido von Bülow |
克劳德德彪西 |
ke4 lao2 de2 de2 biao1 xi1 | Claude Debussy |
Sätze[Bearbeiten]
钧[Bearbeiten]
| Zeichen | Pinyin | Übersetzung |
|---|
哨[Bearbeiten]
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
侬会得吹口哨伐？ |
Kannst du pfeifen? (Shanghai, Tatoeba GlossaMatik Pfirsichbaeumchen ) | |
吉姆一边驾著车，一边愉快地吹著口哨。 |
Jim drove his car, whistling merrily. (Mandarin, Tatoeba nickyeow orcrist ) | |
他邊走邊吹口哨。 |
He whistled as he walked. (Mandarin, Tatoeba Martha CK ) | |
他一边驾著车，一边快乐地吹著口哨。 |
He drove his car, whistling merrily. (Mandarin, Tatoeba nickyeow ) | |
他边走边吹口哨。 |
He whistled as he walked. (Mandarin, Tatoeba Martha CK ) | |
你会吹口哨吗？ |
Kannst du pfeifen? (Mandarin, Tatoeba GlossaMatik Pfirsichbaeumchen ) | |
裁判吹响了口哨，判定他手球。 |
The referee blew the whistle and called a hand ball on him. (Mandarin, Tatoeba trieuho ) | |
裁判吹哨两次，向大家宣布已经终场。 |
The referee blew his whistle twice to tell everyone it was full-time. (Mandarin, Tatoeba trieuho ) | |
梅西差一点就进球了，但裁判吹哨说他越位。 |
Messi hatte den Ball fast drinnen, aber der Schiri hat Abseits gepfiffen. (Mandarin, Tatoeba trieuho Yorwba ) | |
问那边的警察岗哨。 |
Fragen Sie an der Polizei-Zelle dort drüben. (Mandarin, Tatoeba Martha jakov ) |
阼[Bearbeiten]
| Zeichen | Pinyin | Übersetzung |
|---|
濒[Bearbeiten]
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
往濒何如？ |
In welcher Richtung liegt der Strand? (klassisch, Tatoeba shanghainese Esperantostern ) | |
有许多濒危物种。 |
Es gibt viele gefährdete Arten. (Mandarin, Tatoeba verdastelo9604 Pfirsichbaeumchen ) | |
杀害大象、老虎等濒危物种，不仅是残忍的，也是非法的。 |
Elefanten, Tiger und andere bedrohte Tierarten zu töten ist nicht nur grausam, sondern auch illegal. (Mandarin, Tatoeba eastasiastudent Yorwba ) | |
这是一个濒临灭绝的物种。 |
Das ist eine vom Aussterben bedrohte Art. (Mandarin, Tatoeba fucongcong Yorwba ) | |
这是一个濒临消失的物种。 |
Es ist eine vom Aussterben bedrohte Art. (Mandarin, Tatoeba fucongcong driini ) | |
我还不敢想象他们在那个动物园里有一个雪豹，我以为它们是一种濒危物种。 |
I still can't believe they had a snow leopard in that zoo. I thought they were an endangered species. (Mandarin, Tatoeba iiujik Shishir ) |
彪[Bearbeiten]
| Zeichen | Pinyin | Übersetzung |
|---|
einsortieren[Bearbeiten]
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
彪腹狼腰 |
biao1 fu4 lang2 yao1 | an abdomen like that of a small tiger and a waist like that of a wolf; strong and husky(Wiktionary en) |
忽见一彪军马 |
hu1 jian4/xian4 yi1 biao1 jun1 ma3 | Suddenly, they saw a bunch of soldiers on horseback (Wikisource: Romance of the Three Kingdoms 三國演義/第001回) |
钧大惊，随入朝见帝曰： |
jun1 da4 jing1 ， sui2 ru4 chao2/zhao1 jian4/xian4 di4 yue1 ： | Jun was shocked, and raised the issue with the emperor on his next visit to the palace. He said: ( Wikisource: Romance of the Three Kingdoms 三國演義/第002回) |
帝令武士逐出张钧 |
di4 ling4 wu3 shi4 zhu2 chu1 zhang1 jun1 | The emperor commanded the armed guards to escort Zhang Jun out of the palace ( Wikisource: Romance of the Three Kingdoms 三國演義/第002回) |
方欲攻打，忽见正东一彪人马到来。 |
fang1 yu4 gong1 da3 ， hu1 jian4/xian4 zheng4 dong1 yi1 biao1 ren2 ma3 dao4 lai2 。 | Just as he was about to mount an attack, he suddenly saw a group of horses and men approaching from due east. ( Wikisource: Romance of the Three Kingdoms 三國演義/第002回) |
Texte[Bearbeiten]
Wikinews[Bearbeiten]
朝鲜战争中的英雄马的雕塑在美揭幕[Bearbeiten]
【2013年7月28日讯】
一匹名为“冒失鬼”的小型蒙古马的雕塑星期五在维吉尼亚匡提科(Quantico)的海军陆战队博物馆揭幕。 这匹马在朝鲜战争期间是美国海军陆战队的英雄。
在1953年3月爆发的持续了5天的维加前哨战的关键战役中，“冒失鬼”在一天的时间里从军火供给点到火线跑了51个来回，其中很多趟是只身执行任务。“冒失鬼”为前线的海军陆战队员提供了掩护，把伤兵运送到安全地点。它自己也两次受伤。由于它的表现如此神勇，它因此被美国海军陆战队司令正式提升到参谋军士的级别。这个级别从来没有授予给动物。
Noch keine Übersetzung
以军对加沙地带发起猛烈进攻[Bearbeiten]
【2006年6月28日讯】
以色列军方官员表示，以军在一名以色列军队士兵被绑架后已经在加沙地带南部发起地面进攻。这是以军去年撤军以来首次大规模进入加沙地带。
部队采取行动前， 以色列对加沙地带进行了一系列空袭，其中包括对加沙地带中部的几座桥梁以及巴勒斯坦领土上的一个主要电站进行突袭，致使沿海地带的大部份地区电力中断。以色列军方说，对桥梁袭击的目的是防止巴勒斯坦绑架者转移人质。
以色列军队在加沙边界沿线集结了数千部队和装甲车辆，并且关闭了该地区周围的全部检查哨卡。
巴勒斯坦民族权力机构主席阿巴斯发表声明谴责了以军的入侵行动。
与此同时，绑架了那名以色列士兵的巴勒斯坦极端组织“人民抵抗委员会”星期二向美联社证实，那名以色列人依然活着，不过该组织说，在没有得到任何回报前将不会释放他。这些极端份子要求以色列释放全部巴勒斯坦女囚犯。
Noch keine Übersetzung
新西兰一中国留学生遇害[Bearbeiten]
【2006年4月19日讯】
被装在皮箱内的19岁中国留学生万彪的尸体上周五在新西兰奥克兰港被人发现。皮箱被发现时漂浮在海上。警方表示，受害者在被发现时至少已死亡24小时。
在死者尸体被发现前，万彪在浙江省的父母曾收到一个电话，要他们支付80万新西兰元的勒索金。
警方认为，万彪是被犯罪嫌疑人诱骗至奥克兰的一家酒店遭到杀害的。目前被警方拘留的三人中，有两人已受到指控。这两名21岁的男子分别在奥克兰地区法院出庭受审，他们分别被控绑架、谋杀，勒索及充当犯罪同谋。
Noch keine Übersetzung
中国的禽流感令人困惑[Bearbeiten]
【2009年2月16日讯】
《柳叶刀》杂志报告说，中国人感染禽流感病例激增，然而家禽的禽流感病毒暴发却很少，这让专家感到困惑。
今年中国的8个人禽流感病例中的6个出现在未受禽类禽流感暴发影响的省份。这导致人们担心H5N1病毒可能已经发生了显著变化，尽管这种变化的本质尚不清楚。
“不管是病毒发生了变化，还是病毒的传播方式发生了变化、禽类对病毒的反应方式发生了变化，或者是当禽类被扑杀时绕过公共卫生措施、避免收入损失的人类行为发生了变化……或者仅仅是因为更好地监测和测试……目前尚不清楚。”这篇文章说。
禽类暴发的缺失让人们感到烦恼，因为禽类通常是发出警报的哨兵。
一些专家指出原因可能在于病死禽的拥有者可能没有报告这种疾病，而动物疾病管理机构可能没有发现。还有人怀疑“由于报告导致的严重后果而故意压制了报告”。
迄今为止，中国发现了38人感染H5N1禽流感，其中25人已经死亡。
Noch keine Übersetzung
尼泊尔共产党武装与政府军交火[Bearbeiten]
【2006年4月24日讯】
尼泊尔共产党武装毛派游击队的数百名成员在一个名叫朝塔拉的城镇与当地政府军发生交火，政府军与共产党武装的战斗持续了6个小时，至少9人被打死。这次行动似乎是一次大规模攻击，毛派武装攻击了当地政府部门和监狱。
尼泊尔共产党武装控制的地区主要是尼泊尔大片农村，而朝塔拉所在的地区据称是共产党武装根据地之一。
由于近来反对国王贾南德拉的抗议活动席卷全国，共产党武装宣布不对首都加德满都发动袭击。在加德满都星期日，警方与示威者发生冲突，造成至少35人受伤。 星期一白天尼泊尔再次进行戒严，不过反政府示威者仍然继续走上街头，抗议贾南德拉解散政府亲自执政。过去数天，数以万计的群众漠视戒严令举行示威，要求恢复民主。
在尼泊尔，共产党的暴力武装斗争已经持续了10年，造成1.3万人死亡。毛派游击队宣称目标是发动人民战争，推翻尼泊尔君主专政。毛派游击队过去经常利用毛泽东农村包围城市战术，攻击尼泊尔军营跟警察哨所，在市区制造爆炸。
不过，中国说，毛派游击队和毛泽东没有关系，并且他们的理念违背毛泽东思想。
Noch keine Übersetzung
Das Buch der Riten[Bearbeiten]
Wen Wang Shi Zi[Bearbeiten]
成王幼，不能莅阼，周公相，践阼而治。抗世子法于伯禽，欲令成王之知父子、君臣、长幼之道也；成王有过，则挞伯禽，所以示成王世子之道也。文王之为世子也。
Übersetzung James Legge
King Cheng, being quite young, could not perform his part at the eastern steps. The duke of Zhou acted as regent, trod those steps, and administered the government. He illustrated the rules for the behaviour of a young heir in his treatment of Bo-Qin, that king Cheng might thereby know the courses to be pursued by father and son, ruler and minister, old and young. When he committed an error, the duke punished Bo-Qin. This was the way in which he showed king Cheng his duty as the son and heir. So much on the way in which king Wen acted as son and heir.
仲尼曰：“昔者周公摄政，践阼而治，抗世子法于伯禽，所以善成王也。闻之曰：为人臣者，杀其身有益于君则为之，况于其身以善其君乎？周公优为之！”是故知为人子，然后可以为人父；知为人臣，然后可以为人君；知事人，然后能使人。成王幼，不能莅阼，以为世子，则无为也，是故抗世子法于伯禽，使之与成王居，欲令成王之知父子、君臣、长幼之义也。
Übersetzung James Legge
Zhong-ni said, 'Formerly, when the duke of Zhou was administering the government, he did so while he (continued to) go up by the eastern steps. He (also) set forth the rules for a crown prince in (his dealing with) Bo-Qin, and it was thus that he secured the excellence of king Cheng. I have heard it said, "A minister will sacrifice himself to benefit his ruler, and how much more will he swerve from the ordinary course to secure his excellence!" This was what the duke of Zhou did with ease and unconcern. Therefore he who knows how to show himself what a son should be can afterwards show himself what a father should be; he who knows how to show himself what a minister should be can afterwards show himself what a ruler should be; he who knows how to serve others can afterwards employ them. King Cheng, being quite young, could not discharge the duties of the government. He had no means of learning how to show himself what the crown prince should be. On this account the rules for a crown prince were exhibited in (the treatment of) Bo-Qin, and he was made to live with the young king that the latter might thus understand all that was right between father and son, ruler and minister, elders and youngers.'
君之于世子也，亲则父也，尊则君也。有父之亲，有君之尊，然后兼天下而有之。是故，养世子不可不慎也。行一物而三善皆得者，唯世子而已。其齿于学之谓也。故世子齿于学，国人观之曰：“将君我而与我齿让何也？”曰：“有父在则礼然，然而众知父子之道矣。”其二曰：“将君我而与我齿让何也？”曰：“有君在则礼然，然而众著于君臣之义也。”其三曰：“将君我而与我齿让何也？”曰：“长长也，然而众知长幼之节矣。”故父在斯为子，君在斯谓之臣，居子与臣之节，所以尊君亲亲也。故学之为父子焉，学之为君臣焉，学之为长幼焉，父子、君臣、长幼之道得，而国治。语曰：“乐正司业，父师司成，一有元良，万国以贞。”世子之谓也。周公践阼。
Übersetzung James Legge
Take the case of the sovereign and his son and heir. Looked at from the standpoint of affection, the former is father; from that of honour, he is ruler. If the son can give the affection due to the father, and the honour due to the ruler, hereafter he 'will (be fit to) be the lord of all under the sky. On this account the training of crown princes ought to be most carefully attended to. It is only in the case of the crown prince that by the doing of one thing three excellent things are realised; and it is with reference to his taking his place in the schools according to his age that this is spoken. Thus it is that when he takes his place in them in this way, the people observing it, one will say, 'He is to be our ruler, how is it that he gives place to us in the matter of years?' and it will be replied, 'While his father is alive, it is the rule that he should do so.' Thus all will understand the right course as between father and son. A second will make the same remark, and put the same question; and it will be replied, 'While the ruler is alive, it is the rule that he should do so;' and thus all will understand the righteousness that should obtain between ruler and minister. To a third putting the same question it will be said, 'He is giving to his elders what is due to their age;' and thus all will understand the observances that should rule between young and old. Therefore, while his father is alive, he is but a son; and, while his ruler is alive, he may be called merely a minister. Occupying aright the position of son and Minister is the way in which he shows the honour due to a ruler and the affection due to a father. He is thus taught the duties between father and son, between ruler and minister, between old and young; and when he has become master of all these, the state will be well governed. The saying, 'Music's Director the foundation lays; The Master this doth to perfection raise. Let him but once the great and good be taught, And all the states are to correctness brought,' finds its application in the case of the heir-son. So much for the duke of Zhou's going up by the eastern steps.
Jiao Te Sheng[Bearbeiten]
大夫而飨君，非礼也。大夫强而君杀之，义也；由三桓始也。天子无客礼，莫敢为主焉。君适其臣，升自阼阶，不敢有其室也。觐礼，天子不下堂而见诸侯。下堂而见诸侯，天子之失礼也，由夷王以下。
Übersetzung James Legge
For a Great officer to receive his ruler to an entertainment was contrary to propriety. For a ruler to put to death a Great officer who had violently exercised his power was (held) an act of righteousness; and it was first seen in the case of the three Huan. The son of Heaven did not observe any of the rules for a visitor or guest - no one could presume to be his host. When a ruler visited one of his ministers, he went up to the hall by the steps proper to the master - the minister did not presume in such a case to consider the house to be his own. According to the rules for audiences, the son of Heaven did not go down from the hall and meet the princes. To descend from the hall and meet the princes, was an error on the part of the son of Heaven, which began with king Yi, and was afterwards observed.
Ming Tang Wei[Bearbeiten]
昔者周公朝诸侯于明堂之位：天子负斧依南乡而立；三公，中阶之前，北面东上。诸侯之位，阼阶之东，西面北上。诸伯之国，西阶之西，东面北上。诸子之国，门东，北面东上。诸男之国，门西，北面东上。九夷之国，东门之外，西面北上。八蛮之国，南门之外，北面东上。六戎之国，西门之外，东面南上。五狄之国，北门之外，南面东上。九采之国，应门之外，北面东上。四塞，世告至。此周公明堂之位也。明堂也者，明诸侯之尊卑也。
Übersetzung James Legge
Formerly, when the duke of Zhou gave audience to the feudal princes in their several places in the Hall of Distinction, the son of Heaven stood with his back to the axe-embroidered screen, and his face towards the south. The three dukes were in front of the steps, in the middle, with their faces to the north, inclining to the east as the most honourable position. The places of the marquises were at the east of the eastern steps, with their faces to the west, inclining to the north as the most honourable position. The lords of the earldoms were at the west of the western steps, with their faces to the east, inclining also and for the same reason to the north. The counts were on the east of the gate, with their faces to the north, inclining to the east as the more honourable position. The barons were on the west of the gate, with their faces to the north, inclining also and for the same reason to the east. The chiefs of the nine Yi were outside the eastern door, with their faces to the west, inclining to the north as the position of honour; those of the eight Rong were outside the door on the south, with their faces to the north, inclining for the same reason to the cast; those of the six Zung were outside the door on the west, with their faces to the east, inclining for the same reason to the south; and those of the five Di were outside the door on the north, with their faces to the south, inclining for the same reason to the east. The chiefs of the nine Cai were outside the Ying gate, with their faces to the north, inclining to the east as the position of honour for them; those of the four Sai (also) came, who had only once in their time to announce their arrival (at the court). These were the places of the lords in the Hall of Distinction (when they appeared before) the duke of Zhou. The Hall of Distinction was so called, because in it the rank of the princes was clearly shown as high or low.
Ji Tong[Bearbeiten]
古者，明君爵有德而禄有功，必赐爵禄于大庙，示不敢专也。故祭之日，一献，君降立于阼阶之南，南乡。所命北面，史由君右执策命之。再拜稽首。受书以归，而舍奠于其庙。此爵赏之施也。
Übersetzung James Legge
Anciently the intelligent rulers conferred rank on the virtuous, and emoluments on the meritorious; and the rule was that this should take place in the Grand temple, to show that they did not dare to do it on their own private motion. Therefore, on the day of sacrifice, after the first presenting (of the cup to the representative), the ruler descended and stood on the south of the steps on the east, with his face to the south, while those who were to receive their appointments stood facing the north. The recorder was on the right of the ruler, holding the tablets on which the appointments were written. He read these, and (each man) bowed twice, with his head to the ground, received the writing, returned (home), and presented it in his (own) ancestral temple - such was the way in which rank and reward were given.
Tou Hu[Bearbeiten]
投壶之礼，主人奉矢，司射奉中，使人执壶。主人请曰：“某有枉矢哨壶，请以乐宾。”宾曰：“子有旨酒嘉肴，某既赐矣，又重以乐，敢辞。”主人曰：“枉矢哨壶，不足辞也，敢以请。”宾曰：“某既赐矣，又重以乐，敢固辞。”主人曰：“枉矢哨壶，不足辞也，敢固以请。”宾曰：“某固辞不得命，敢不敬从？”宾再拜受，主人般还，曰：“辟。”主人阼阶上拜送，宾般还，曰：“辟。”
Übersetzung James Legge
According to the rules for Pitch-pot, the host carries the arrows in both his hands put together; the superintendent of the archery carries in the same way the stand on which the tallies were placed; and an attendant holds in his hand the pot. The host entreats (one of the guests), saying, 'I have here these crooked arrows, and this pot with its wry mouth; but we beg you to amuse yourself with them.' The guest says, 'I have partaken, Sir, of your excellent drink and admirable viands; allow me to decline this further proposal for my pleasure.' The host rejoins, 'It is not worth the while for you to decline these poor arrows and pot; let me earnestly beg you to try them.' The guest repeats his refusal, saying, 'I have partaken (of your entertainment), and you would still further have me enjoy myself;--I venture firmly to decline.' The host again says, "It is not worth the while for you to decline these poor arrows and pot; let me earnestly beg you to try them,' and then the guest says, 'I have firmly declined what you request, but you will not allow me to refuse;--I venture respectfully to obey you.' The guest then bows twice, and signifies that he will receive (the arrows). The host wheels round, saying, 'Let me get out of the way;' and then at the top of the steps on the east, he bows to the guest and gives him the arrows. The guest wheels round, and says, 'Let me get out of the way.'
左右告矢具，请拾投。有入者，则司射坐而释一算焉。宾党于右，主党于左。卒投，司射执算曰：“左右卒投，请数。”二算为纯，一纯以取，一算为奇。遂以奇算告曰：“某贤于某若干纯”。奇则曰奇，钧则曰左右钧。
Übersetzung James Legge
When the superintendent announces to them on the left and right that the arrows are all used up, he requests them to pitch again. When an arrow enters, he kneels, and puts down a counter. The partners of the guest are on the right, and those of the host on the left. When they have done pitching, he takes up the counters, and says, 'They have done pitching, both on the left and right; allow me to take the numbers.' He then takes the numbers two by two, and leaves the single counters. After this he takes the single counters, and gives the announcement, saying, "Such and such a side has the better by so many doubles, or naming the number of the singles.' If they are equal, he says, 'Left and right are equal.'
Xiang Yin Jiu Yi[Bearbeiten]
亨狗于东方，祖阳气之发于东方也。洗之在阼，其水在洗东，祖天地之左海也。尊有玄酒，教民不忘本也。
Übersetzung James Legge
The dogs were boiled on the eastern side (of the courtyard) - in reverential acknowledgment of the fact that the vivifying and expanding power in nature issues from the east. The washings took place at the eastern steps, and the water was kept on the east of the washing-place;--in reverential acknowledgment of the fact that heaven and earth have placed the sea on the left. The vessel contained the dark-coloured liquid - teaching the people not to forget the original practice (at ceremonies).
Yan Yi[Bearbeiten]
设宾主，饮酒之礼也；使宰夫为献主，臣莫敢与君亢礼也；不以公卿为宾，而以大夫为宾，为疑也，明嫌之义也；宾入中庭，君降一等而揖之，礼之也。 古者周天子之官，有庶子官。庶子官职诸侯、卿、大夫、士之庶子之卒，掌其戒令，与其教治，别其等，正其位。国有大事，则率国子而致于大子，唯所用之。若有甲兵之事，则授之以车甲，合其卒伍，置其有司，以军法治之，司马弗正。凡国之政事，国子存游卒，使之修德学道，春合诸学，秋合诸射，以考其艺而进退之。
席，小卿次上卿，大夫次小卿，士、庶子以次就位于下。献君，君举旅行酬；而后献卿，卿举旅行酬；而后献大夫，大夫举旅行酬；而后献士，士举旅行酬；而后献庶子。俎豆、牲体、荐羞，皆有等差，所以明贵贱也。
君举旅于宾，及君所赐爵，皆降再拜稽首，升成拜，明臣礼也；君答拜之，礼无不答，明君上之礼也。臣下竭力尽能以立功于国，君必报之以爵禄，故臣下皆务竭力尽能以立功，是以国安而君宁。礼无不答，言上之不虚取于下也。上必明正道以道民，民道之而有功，然后取其什一，故上用足而下不匮也；是以上下和亲而不相怨也。和宁，礼之用也；此君臣上下之大义也。故曰：燕礼者，所以明君臣之义也。
诸侯燕礼之义：君立阼阶之东南，南乡尔卿，大夫皆少进，定位也；君席阼阶之上，居主位也；君独升立席上，西面特立，莫敢适之义也。
Übersetzung James Legge
Anciently, among the officers of the kings of Zhou, there was one called the shu-dze. He was charged with the care of the sons of the feudal lords, the high dignitaries who were the Great officers, and (other) officers,--the eldest sons who occupied the next place to their fathers. He managed (the issuing) to them of (all) cautions and orders; superintended their instruction in all they had to learn and (the art of self-)government; arranged them in their different classes; and saw that they occupied their correct positions. If there were any grand solemnity (being transacted) in the kingdom, he conducted them-these sons of the state-and placed them under the eldest son, the heir-apparent, who made what use of them he thought fit. If any military operations were being undertaken, he provided for them their carriages and coats of mail, assembled for them the companies of a hundred men and of five men (of which they should have charge), and appointed their inferior officers, thus training them in the art of war - they were not under the jurisdiction of the minister of War. In all (other) governmental business of the state, these sons of it were left free, their fathers' eldest sons, without public occupation, and were made to attend to the cultivation of virtuous ways. In spring, (the shu-dze) assembled them in the college; and in autumn, in the archery (hall), that he might examine into their proficiency, and advanced or degraded them accordingly.
The meaning of the ceremony of the banquet at the feudal courts (may be thus described):-The ruler stood on the south-east of (his own) steps on the east, having his face towards the south, fronting the ministers or dignitaries who were nearest to him. They and all the (other) Great officers came forward a little, taking each his proper station. The ruler's mat is placed at the top of the eastern steps - there is the station of the host. The ruler alone goes up and stands on his mat; with his face to the west he stands there by himself - showing that no one presumes to place himself on a par with him.
Guests and host having been arranged, according to the rules for the ceremony of drinking in the country districts, (the ruler) makes his chief cook act for him in presenting (the cup) - a minister may not presume to take on himself any usage proper to the ruler. None of the (three) kung and no high minister has the place of a guest; but the Great officers are among the guests,-because of the doubts that might arise, and to show the jealousy (which such great men in that position might create). When the guests have entered to the middle of the courtyard, the ruler descends a step and bows to them - thus courteously receiving them.
The ruler sends the cup round among the guests in order; and when he has given a special cup to any, they all descend, and bow twice, laying at the same time their heads to the ground; after which they ascend, and complete their bowing - thus showing the observance due from subjects. The ruler responds to them, for every act of courtesy must be responded to - illustrating the observances due from the ruler and superiors. When ministers and inferiors do their utmost to perform service for the state, the ruler must recompense them with rank and emoluments. Hence all officers and inferiors endeavour with their utmost strength and ability to establish their merit, and thus the state is kept in tranquillity, and the ruler's mind is at rest. (The principle) that every act of courtesy must be responded to, showed that rulers do not receive anything from their inferiors without sufficient ground for doing so. The ruler must illustrate the path of rectitude in his conduct of the people; and when the people follow that path and do good service (for the state), then he may take from them a tenth part (of their revenues). In this way he has enough, and his subjects do not suffer want. Thus harmony and affection prevail between high and low, and they have no mutual dissatisfactions. Such harmony and rest are the result of the ceremonial usages. This is the great idea in the relation between ruler and subject, between high and low - hence it is said that the object of the banquet was to illustrate the idea of justice between ruler and subject.
The mats were arranged so that the dignitaries of smaller rank occupied the place next (in honour) to those of higher; the Great officers, the place next to the lower dignitaries. The officers and sons of concubines (also) took their places below in their regular order. The cup being presented to the ruler, he begins the general pledging, and offers the cup to the high dignitaries. They continue the ceremony, and offer the cup to the Great officers, who offer it in turn to the (other) officers, and these finally offer it to the sons of concubines. The stands and dishes, with the flesh of the animals, and the savoury viands, were all proportioned to the differences of rank in the guests:-and thus the distinction was shown between the noble and the mean.
Mengzi[Bearbeiten]
Wiederholung[Bearbeiten]
| Mengzi, Liang Hui Wang I | Übersetzung Richard Wilhelm |
|---|---|
| 王说曰： | Der König (war erfreut und) sprach: |
| 《诗》云：他人有心，予 vermag zu ermessen 之。 | Im Buch der Lieder heißt es: Anderer Leute Sinn vermag ich zu ermessen. |
| 夫子之谓也。 | Das geht auf Euch, Meister. |
| 夫我乃行之，反而求之，不得吾心。 | Obwohl es meine eigne Tat war, habe ich mich dennoch vergeblich darüber besonnen, wie ich es eigentlich gemeint habe. |
| 夫子言之，于我心有戚戚焉。 | Ihr, Meister, sprecht es aus und habt genau meine innerste Gesinnung getroffen. |
| 此心之所以合于王者，何也？ | Inwiefern paßt nun diese Gesinnung dazu, König der Welt zu sein? |
| 曰：有复于王者曰： | Mong Dsï sprach: Wenn jemand Euch berichten würde: |
| 吾力足以举百钧，而不足以举一羽； | Ich besitze zwar genügend Stärke, um dreißig Zentner zu heben, aber nicht genug, um eine Feder zu heben; |
| 明足以察秋毫之末，而不见舆薪， | ich bin helläugig genug, um die Spitze eines Flaumhaars (Herbsthaar der Tier) zu untersuchen, aber einen Heuwagen sehe ich nicht |
| 则王许之乎？ | würdet Ihr das hingehen lassen? |
| 曰：否。 | Der König verneinte. |
| 今恩足以及禽兽， | Mong Dsï fuhr fort: Nun ist Eure Milde so groß, daß sie sich selbst auf Tiere erstreckt, |
| 而功不至于百姓者， | und doch reicht ihre Wirkung nicht bis zu Eurem Volk. |
| 独何与？ | Wie ist denn das nur? |
| 然则一羽之不举，为不用力焉； | Allein, daß jener die Feder nicht aufhebt, kommt davon, daß er seine Stärke nicht ausübt; |
| 舆薪之不见，为不用明焉， | daß der andere den Heuwagen nicht sieht, kommt daher, daß er seine Scharfsichtigkeit nicht ausübt; |
| 百姓之不见保，为不用恩焉。 | daß Eure Leute keines Schutzes genießen, kommt daher, daß Ihr Eure Gnade nicht ausübt. |
| 故王之不王，不为也，非不能也。 | Darum, daß Ihr nicht König der Welt seid, ist Unterlassung, nicht Unfähigkeit. |
礼记-投壶[Bearbeiten]
Text[Bearbeiten]
Richard Wilhelm[Bearbeiten]
Pfeilwerfen
Bei diesem Kapitel haben James Legge und Richard Wilhelm anscheinend unterschiedliche Varianten. Das Kapitel erscheint daher hier nur auszugsweise.
Die Sitte des Pfeilwerfens bestimmte, daß der Wirt die Pfeile reichte, der Schießmeister das Gefäß1 zum Abrechnen reichte und ein Diener den Krug reichte.
Der Wirt lud ein und sprach: »Ich habe ein paar krumme Pfeile und einen schiefen Krug, darf ich die Gäste bitten, sich zu vergnügen?« Der Gast sprach: »Ihr habt uns bewirtet mit starkem Wein und schönen Speisen, und nun wollt Ihr uns dazuhin noch dieses Vergnügen machen? Ich erlaube mir abzulehnen.«
Der Wirt sprach: »Diese krummen Pfeile und der schiefe Krug sind nicht würdig, abgelehnt zu werden. Ich erlaube mir nochmals zu bitten.« Der Gast sprach: »Ihr habt uns bewirtet mit starkem Wein und schönen Speisen, und nun wollt Ihr uns dazuhin noch dieses Vergnügen machen? Ich erlaube mir wirklich abzulehnen.« Der Wirt sprach: »Diese krummen Pfeile und der schiefe Krug sind nicht würdig, abgelehnt zu werden. Ich erlaube mir nochmals wirklich zu bitten.« Da erhob sich der Gast und sprach: »Da es mir nicht gelingt abzulehnen, dürfte ich es da wagen, Eurem Befehl nicht ehrerbietig nachzukommen?« Darauf verneigte sich der Gast zweimal, um die Pfeile zu empfangen. Der Wirt wandte sich zur Seite und sprach: »Es kommt mir nicht zu.« Darauf verneigte sich der Wirt zweimal oberhalb der Oststufen, um die Pfeile dem Gast zu überreichen. Der Gast wandte sich zur Seite und sprach: »Es kommt mir nicht zu.«
James Legge[Bearbeiten]
According to the rules for Pitch-pot, the host carries the arrows in both his hands put together; the superintendent of the archery carries in the same way the stand on which the tallies were placed; and an attendant holds in his hand the pot. The host entreats (one of the guests), saying, 'I have here these crooked arrows, and this pot with its wry mouth; but we beg you to amuse yourself with them.' The guest says, 'I have partaken, Sir, of your excellent drink and admirable viands; allow me to decline this further proposal for my pleasure.' The host rejoins, 'It is not worth the while for you to decline these poor arrows and pot; let me earnestly beg you to try them.' The guest repeats his refusal, saying, 'I have partaken (of your entertainment), and you would still further have me enjoy myself;--I venture firmly to decline.' The host again says, "It is not worth the while for you to decline these poor arrows and pot; let me earnestly beg you to try them,' and then the guest says, 'I have firmly declined what you request, but you will not allow me to refuse;--I venture respectfully to obey you.' The guest then bows twice, and signifies that he will receive (the arrows). The host wheels round, saying, 'Let me get out of the way;' and then at the top of the steps on the east, he bows to the guest and gives him the arrows. The guest wheels round, and says, 'Let me get out of the way.'
中国历史[Bearbeiten]
Übersetzungshilfe[Bearbeiten]
Es ist noch keine Übersetzungshilfe vorhanden