Zeichen
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
焕 | huan4 | glänzend |
褔 | fu4 | komplex, doppelt |
厦 | sha4 | Anwesen, stattliches hohes Gebäude [ auch: xia4 ], Hochhaus |
谕 | yu4 | anordnen, bestellen, Yu |
裘 | qiu2 | Fell, Fell (gegerbt), Pelzmantel, Qiu |
Zusammengesetzte Wörter
Es handelt sich hauptsächlich um Wörter, die in den folgenden Texten vorkommen.
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
反之 | fan3 zhi1 | dagegen |
五官 | wu3 guan1 | Gesichtszüge, die fünf Sinnesorgane (Ohr, Auge, Mund, Nase, Zunge) |
不齐 | bu4 qi2 | unsymmetrisch |
先河 | xian1 he2 | Priorität ??? Anfang, Beginn |
土木 | tu3 mu4 | errichtend |
被俘 | bei4 fu2 | gefangen genommen sein |
保卫 | bao3 wei4 | Bewachung, Schutz, Verteidigung, beschützen, bewachen, verteidigen |
被打败 | bei4 da3 bai4 | bezwingen |
空缺 | kong4 que1 | freie Arbeitsstelle, Leere |
勒索 | le4 suo3 | Erpressung, erpressen |
金银 | jin1 yin2 | Wertsachen, liquide Mittel |
于谦 | yu2 qian1 | Yu Qian |
抗击 | kang4 ji1 | erwehren, widerstehen |
无价 | wu2 jia4 | unbezahlbar, Kostbarkeit |
价值 | jia4 zhi2 | Bonität, Ehrenhaftigkeit, Stellenwert, Wert, Wertigkeit, Wertsache, wert sein |
无价值 | wu2 jia4 zhi2 | Armseligkeit, kostbar, nichtig, wertlos |
答应 | da1 ying4 | Zusage, versprechen, zusagen |
回国 | hui2 guo2 | ins Heimatland zurückkehren |
严密 | yan2 mi4 | fest, straff, dicht, streng und genau, pingelig |
软禁 | ruan3 jin4 | Hausarrest |
Sätze und Ausdrücke
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
来日于温明园中，召集百官，谕以废立 | lai2 ri4 yu2 wen1 ming2 yuan2 zhong1/zhong4 ， zhao4 ji2 bai3 guan1 ， yu4 yi3 fei4 li4 | Tomorrow, assemble all of the officials in the Garden of Warmth and Brightness, and proclaim the deposing of the emperor. (Wikisource: Romance of the Three Kingdoms 三國演義/第003回) |
宣谕曰： | xuan1 yu4 yue1 ： | They then read a decree out loud: (Wikisource: Romance of the Three Kingdoms 三國演義/第003回) |
望娘娘宣大将军入宫谕止之 | wang4 niang2 niang2 xuan1 da4 jiang1/jiang4 jun1 ru4 gong1 yu4 zhi3 zhi1 | We would like for you (the queen) to summon the supreme general to the palace, and command him to stop (Wikisource: Romance of the Three Kingdoms 三國演義/第003回) |
其为舆马衣裘也，足以逸身暖骸而已矣 | qi2 wei2/wei4 yu2 ma3 yi1 qiu2 ye3 ， zu3 yi3 yi4 shen1 nuan3 hai2 er2 yi3 yi3 | Sie hatten Wagen und Pferde, Kleider und Pelze, gerade genug, um es sich bequem zu machen und den Leib zu wärmen. (Lü Bu We Richard Wilhelm) |
经房裘缪 | jing4 fang2 qiu2 miao4 | 干解应宗 (Hundert Familiennamen) |
Lückentexte
the marco polo project: 男子将收来废铁当枕头 朋友串门方知是炸弹
中新网福州9月24日电 (王焕林)福州一收废品男子周某将收来废铁当枕头，24日，朋友来串门发现这块废铁枕头 in Wahrheit 是一颗炸弹，周某 eilig 报警求助。
9月24日下午15时许，福建福州城门派出所接到报警求助，报警人周某称在自家发现一个炸弹，要求民警赶快到现场。
民警抵达现场时发现，一个长约 50cm，直径约 18cm 的条状 verrostetes 金属疑似航空炸弹。
原来，报警人周某长期从事收购废品，收购的废铁一般堆放在住处角落里。据周某回忆，此次发现的炸弹是其一个月前由城门村收购过来的，当时没有特别注意就顺手丢在一边，堆放在自己睡觉的床头下，当起了“枕头”，直至今天下午朋友到周某家里才发现 dass es in Wahrheit 是炸弹。
目前，该物品已移送有关部门技术处理。
Ein Mann hält versehentlich eine Bombe für ein Kissen
Zhongxin net. Fuzhou. Sept 24th (Wang Huanlin) A scrap metal worker/recycler from Fuzhou, Zhou Mou began using a scrap piece of metal he’d found as a pillow. On the 24th, a friend dropped in and discovered that this ‘metal pillow’ was in fact a bomb. In all haste, Zhou Mou went to the police for help.
At 3pm, the Fuzhou urban police department received a report for assistance that a man named Zhou Mou had discovered a bomb at his residence and is seeking immediate assistance at the scene.
Upon arriving at the scene, police discovered a 50cm X 18 cm long rusted metal bomb, suspected to have been from an aircraft.
According to police, as Zhou Mou had long dealt in scrap metal, there was a pile of it in the corner. From Zhou Mou’s recollection, the bomb they had just discovered was bought from a dealer at the city gate a month ago. At the time, he wasn’t being particularly attentive and merely piled it to one side at the foot of his bed, making it his ‘pillow’ until that afternoon when his friend popped in and discovered it was a bomb.
Presently, the materials have been sent for processing to the relevant departments.
Texte
Das Buch der Riten
Tan Gong (Teil 2)
曾子曰：“晏子可谓知礼也已，恭敬之有焉。”有若曰：“晏子一狐裘三十年，遣车一乘，及墓而反；国君七个，遣车七乘；大夫五个，遣车五乘，晏子焉知礼？”曾子曰：“国无道，君子耻盈礼焉。国奢，则示之以俭；国俭，则示之以礼。”
Übersetzung James Legge
Zeng-zi said, 'Yan-zi may be said to have known well the rules of propriety;-he was humble and reverent! You Ruo said, 'Yan-zi wore the same (robe of) fox-fur for thirty years. (At the burial of his father), he had only one small carriage (with the offerings to be put into the grave); and he returned immediately from the grave (without showing the usual attentions to his guests). The ruler of a state has seven bundles of the offerings, and seven such small carriages for them; a Great officer has five bundles of the offerings, and five such small carriages. How can it be said that Yan-zi knew propriety?' Zeng-zi replied, 'When a state is not well governed, the superior man is ashamed to observe all ceremonies to the full. Where there is extravagance in the administration of the state, he shows an example of economy. If the administration be economical, he shows an example of (the strict) observance' of all rules.'
Yu Zao
礼不盛，服不充，故大裘不裼，乘路车不式。
Übersetzung James Legge
If the ceremony were not very great, the (beauty of the) dress was not concealed. In accordance with this, when the great robe of fur was worn, it was without the appendage of one of thin silk to display it, and when (the king) rode in the grand carriage, he did not bend forward to the cross-bar (to show his reverence for any one beyond the service he was engaged on).
Ji Yi
曾子曰：“孝有三：大孝尊亲，其次弗辱，其下能养。”公明仪问于曾子曰：“夫子可以为孝乎？”曾子曰：“是何言与！是何言与！君子之所为孝者：先意承志，谕父母于道。参，直养者也，安能为孝乎？”
Übersetzung James Legge
Zeng-zi said, 'There are three degrees of filial piety. The highest is the honouring of our parents; the second is the not disgracing them; and the lowest is the being able to support them.' (His disciple), Gong-ming Yi, said, 'Can you, master, be considered (an example of a) filial son?' Zeng-zi replied, 'What words are these? What words are these? What the superior man calls filial piety requires the anticipation of our parents' wishes, the carrying out of their aims and their instruction in the path (of duty). I am simply one who supports his parents; how can I be considered filial?'
Zi Yi
子曰：“长民者，衣服不贰，从容有常，以齐其民，则民德壹。《诗》云：‘彼都人士，狐裘黄黄，其容不改，出言有章，行归于周，万民所望。’”
Übersetzung James Legge
The Master said, 'When the heads of the people use no (improper) variations in their dress, and their manners are always easy and unconstrained, and they seek thus to give uniformity to the people, the virtue of the people does become uniform. It is said in the Book of Poetry (II, viii, ode i, i), "In the old capital they stood, With yellow fox-furs plain; Their manners all correct and good, Speech free from vulgar stain. Could we go back to Zhou's old days, All would look up to them with praise."'
礼记-学记
Text
Richard Wilhelm
Der Sohn eines guten Schmelzers muß Pelze nähen lernen. Der Sohn eines guten Bogenmachers muß Siebe machen lernen. Wenn man zum erstenmal ein Pferd anspannt, so bindet man es hinten an, damit der Wagen vor dem Pferdchen läuft. Der Edle denkt über diese drei Dinge nach, dann wird sein Sinn auf die Wissenschaft gerichtet werden.
Die Lernenden der alten Zeit suchten das Gemeinsame in den Dingen und das Übereinstimmende in den verschiedenen Klassen. Der Rhythmus der Trommel hat keine Stellung innerhalb der fünf Töne, aber die fünf Töne ohne ihn klingen nicht harmonisch. Das Wasser hat an sich keine Stellung innerhalb der fünf Farben, aber die fünf Farben lassen sich ohne es nicht malen. Das Lernen hat an sich keine Beziehung zu den fünf Sinnen, aber die fünf Sinne lassen sich ohne es nicht ordnen. Der Lehrer hat an sich keine Beziehung zu den fünf Arten der Trauer, aber die fünf Trauerarten ohne ihn sind nicht echt.
Ein Edler sprach: Das große Leben ist nicht einseitig brauchbar, der große Sinn ist kein Gerät (nicht dinglich); die große Wahrheit kennt keine Bindungen, die große Zeit ist nicht festgelegt. Wenn man diese vier Dinge erforscht, so wird man den Sinn auf die Erkenntnis der Wurzel richten.
Wenn die Könige der drei Dynastien den Gewässern opferten, so opferten sie zuerst den Strömen und dann den Meeren; denn jene sind Ursprung, diese die Wirkungen. Das heißt sich der Wurzel zuwenden.
James Legge
The son of a good founder is sure to learn how to make a fur-robe. The son of a good maker of bows is sure to learn how to make a sieve. Those who first yoke ahorse place it behind, with the carriage going on in front of it. The superior man who examines these cases can by them instruct himself in (the method of) learning.
The ancients in prosecuting their learning compared different' things and traced the analogies between them. The drum has no special relation to any of the musical notes; but without it they cannot be harmonised. Water has no particular relation to any of the five colours; but without it they cannot be displayed. Learning has no particular relation to any of the five senses; but without it they cannot be regulated. A teacher has no special relation to the five degrees of mourning; but without his help they cannot be worn as they ought to be.
A wise man has said, 'The Great virtue need not be confined to one office; Great power of method need not be restricted to the production of one article; Great truth need not be limited to the confirmation of oaths; Great seasonableness accomplishes all things, and each in its proper time.' By examining these four cases, we are taught to direct our aims to what is fundamental.
中国历史
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