the marco polo project: 山说

好久没有爬山了，贴篇老早以前写的生活圆桌：

我在北京长大，这 Leben 亲密接触的第一座山就是香山。记忆中香山很高，当我费了老大的劲爬上山顶后，做了两件事：吃书包里的那块奶油面包，看远处那座天安门城楼。

后来有机会满世界游山玩水，爬了很多名山大川。给我留下印象最深的反而不是那些很高的山。我见过的最美的山是位于阿根廷帕塔格尼亚荒原西边的“塔山”，海拔只有3000多米，可因为 Breitengrad 高，仍然常年积雪。“塔山”有3个并在一起的顶峰，全都是直上直下的 Abhänge，没有立脚的地方。再加上那里的空气含水量大，山顶常年 eingehüllt 在云 und Nebel 之中，因此“塔山”居然以3000米的高度成为世界上最难登顶的山峰之一。

“塔山”的脚下有一个冰川，我就是在那里见到了刚从半山腰的营地里下来的几个职业登山家。他们个个面有菜色，因为常年不洗澡，浑身发臭。原来他们两星期前就在营地等天气预报，只要有一整天的晴天就准备冲顶。谁知等了十几天都没等到好天气，终于弹尽粮绝，只好 düster 下来了。当时我就想，以登山为职业的这帮人整天风 Camping，像一群苦行 Mönche，他们到底图什么呢？

这个疑问后来在云南得到了解答。我在丽江的一个酒吧遇到了一个纳西族登山家阿本，他是给外国登山队当向导的，爬过很多座8000米以上的高峰。和我见过的其他职业登山家一样，阿本人极瘦，酒量很大，精力旺盛。当桌子上的3瓶 Hochlandgerste 酒全都流进肚子之后，我问阿本：“你为什么喜欢登山？”阿本 starrte 布满血丝的眼睛看了我一眼，然后使劲地想了一秒钟，对我说：“我不喜欢登山，我只是喜欢登山回来以后的那几天假期。”

阿本告诉我，他最喜欢做的事就是登山回来后把自己关在屋子里，放上自己喜欢的音乐，一个人静静地待上一个礼拜不出门。“我爬山的时候最痛苦了，可我还是喜欢爬，因为我喜欢回忆，一个人在脑子里把爬山的细节和沿路的风景过一遍，那种感觉最美好。”

听了阿本的叙述，我终于明白了一个道理。真正的山不是为人类准备的。山上不适合人类居住，你永远无法征服它们。你所能做的只是到山上转一圈，山会告诉你一些事情，帮你从更高的角度看看你所生活的这个世界。然后你还是得下山，过着你的家常日子。只是别忘了每天朝山顶望一眼，想想山跟你说过的那些事情。

后来我又回到了北京定居，我所做的第一件事就是重游香山。我发现香山其实很矮，而且从山顶上望不到天安门了，只能看见颐和园的昆明湖。嗯，该写一篇《湖说》了

Tu Motuo

Übersetzung

On Mountains

I haven’t climbed a mountain for a while, in past articles, I used to write about the roundtable of life 贴篇老早以前写的生活圆桌：

I grew up in Beijing, and so the first mountain I had close contact with in this life was Xiangshan. In my memory, Xiangshan is very tall, and after I spent a lot of energy reaching the top, I did two things: I ate the piece of bread and butter that was in my bag, and looked at the distant Tiananmen gate.

Later, I had the opportunity to travel all over the world, and I climbed numerous mountains. But the ones that left the deepest impression were not the tallest ones. The most beautiful mountain I’ve seen is located in the West of the Argentinian Patagonia desert, “Tower mountain”, it’s only 3000 meter above sea level, but maybe because of the latitude, it still retains perennial snow. “Tower Mountain” has three peaks close together. All are straight cliffs, with no place to stand. If you add up the humidity levels in that place, the peaks are shrouded in fog all year long, and for that reason, “Tower Mountain”, with only 3000 meters is one of the most difficult mountains in the world to climb.

At the foot of “Tower Mountain”, there is a glacier, and there, I saw professional mountain-climbers coming down from the half-slope camp. They were covered in all sorts of colours, and because they hadn’t washed in years, they were also very smelly. They’d been in the camp for the last two weeks, waiting for the weather forecast, just one full day of sun, and they were ready to get up. But who would have expected that after ten days of waiting, they still wouldn’t have one day of nice weather, and finally exhausted, they had come down, crestfallen. At that time I thought, when this group of professional mountain-climbers spend the whole day camping, like a group of ascetic monks, what are they looking for in the end?

I received an answer to that question later, in Yunnan. At a bar in Lijiang, I met a Naxi mountaineer, Ah Ben, who led groups of foreign climbers, and he had climbed many peaks over 8000 meters. Like other professional mountain climbers I had seen, Ah Ben was very slim, a heavy drinker, and very energetic. After the three full bottles of barley wine on the table had all flown into his stomach, I asked Ah Ben: “Why do you like to climb?” Ah Ben stared at me with his bloodshot eyes, then thought deeply for a second, and told me: “I don’t like climbing, I just like the few days of vacation after I’ve come back from climbing.”

Ah Ben told me that his favourite thing after coming back was to lock himself inside the house, put on his favourite music, and stay in quietly for a week within getting out the door. “The times I’m climbing up the mountains are the most painful, but I still like climbing, because I like to remember, retrospectively running alone through the details of the climb and the landscape along the way in your mind, that is the most beautiful feeling.”

After listening to Ah Ben’s explanation, I finally understood one thing. A real mountain is not ready for humans. Mountains are not suitable for human habitation, and you will never be able to conquer them. All you can do is turn around from the top of the mountain, and the mountain will tell you a few things, helping you look at the world you live in form a higher perspective. Then you must still get down from the mountain, and live on your plain existence. Just don’t forget to look up to the mountain every day, and think of what the mountain told you.

Later, I settled back in Beijing, and the first thing I did was to revisit Xiang Shan. I discovered that Xiang Shan is actually very small, and furthermore, that you could no longer see Tiananmen Square from the top of the hill, just Kunming Lake at the Summer Palace. Well, now I need to write a piece “On Lakes”. Feng Qingyang: famous brand strategy expert. Currently CEO of Huiying World branding agency. Senior writer for ‘China Business’, ‘Economic Observer’, ‘Sales and Marketing’, ‘International PR’ and other front-line media.

Julien Leyre website

Das Buch der Riten

苏轼/苏东坡: 题西林壁

Su Shi/Su Dongpo (1037－1101): Thema an einer Wand des Xilin Tempels

Horizontal betrachtet sieht man eine Bergkette, von der Seite nur einen Gipfel

Aus der Ferne, aus der Nähe ist die Höhe auch nicht gleich

Man kennt nicht die wahre Identität des Hüttenbergs

nur weil man sich selbst in diesem Berg aufhält

Text

Richard Wilhelm

Der Meister sprach: »Der Edle wird einen Menschen nicht völlig nach seinen Reden beurteilen. Wenn der rechte Weg auf Erden herrscht, so tragen die Taten Zweige und Blätter; wenn der rechte Weg auf Erden fehlt, so tragen die Reden Zweige und Blätter.

Deshalb wird der Edle, wenn er zu jemand kommt, der eine Beerdigung hat und er ihm keinen Beitrag gewähren kann, ihn nicht fragen, wieviel Ausgaben er habe. Wenn er zu einem Kranken kommt, dem er nichts mitbringen kann, so wird er ihn nicht fragen, was er sich wünsche. Wenn ein Gast ihn besucht, den er nicht beherbergen kann, so wird er ihn nicht fragen, wo er zu wohnen gedenke. So ist der Verkehr eines Edlen wie Wasser, der Verkehr eines Gemeinen wie Süßwein. Der Edle ist unauffällig, aber hilfreich fördernd; der Gemeine ist honigsüß, aber richtet zugrunde.«

Der Meister sprach: »Der Edle lobt die Menschen nicht nur mit dem Munde; deshalb werden die Leute gewissenhaft. Wenn der Edle jemand fragt, ob er friert, so kleidet er ihn. Wenn er jemand fragt, ob er hungert, so speist er ihn. Wenn er etwas Gutes von einem Menschen erwähnt, so zeichnet er ihn aus ...«

Der Meister sprach: »Wenn man mit dem Munde gefällig ist und die Wirklichkeit entspricht dem nicht, so zieht man sich Unwillen und Haß zu. Darum wird der Edle, ehe er die Verantwortung eines Versprechens auf sich nimmt, sich lieber etwas unbeliebt machen ...«

Der Meister sprach: »Der Edle geht in seiner Anhänglichkeit an andere nicht vom Äußerlichen aus; denn man trifft Gemeine, die einem in Wirklichkeit fernstehen, aber dem Aussehen nach anhänglich sind; sie sind wie Räuber, die Mauern und Wände durchbrechen.«

Der Meister sprach: »Die Gefühle müssen wahr, die Reden geschickt sein.«

Der Meister hat gesagt: »Wenn in alter Zeit die weisen Könige der drei ersten Dynastien den lichten Göttern von Himmel[192] und Erde dienten, so gebrauchten sie vorher das Schildkröten- und Schafgarbenorakel. Sie wagten nicht, von sich aus zu entscheiden, wann sie dem Höchsten Gotte dienen sollten. Darum versäumten sie nicht die festgesetzten Tage und Monate und handelten nicht den Orakeln zuwider. Sie zogen nicht in derselben Sache das Schildkröten- und das Schafgarbenorakel mit der Absicht, daß sie einander widersprächen. Wichtige Sachen haben ihre festen Zeiten und Tage; geringe Sachen haben keine festen Zeiten und Tage, sondern man fragt das Orakel. Für äußere Angelegenheiten verwendet man ungerade Tage, für innere Angelegenheiten verwendet man gerade Tage. Man handelt nicht dem Orakel zuwider.«

James Legge

The Master said, 'The superior man does not consider that his wordsshow fully what a man is. Hence when right ways prevail in the kingdom, the branches and leaves (from the stem) of right conduct appear; but when there are not right ways in the kingdom, the branches and leaves ofwords appear. In accordance with this, when a superior man is by the side of one occupied with the mourning rites, and cannot contribute to assist him in his expenditure, he does not ask him what it is; when he is by the side of one who is ill, and cannot supply him with food, he does not ask what he would like; when he has a visitor for whom he cannot provide a lodging, he does not ask where he is staying. Hence the intercourse of a superior man may be compared to water, and that of a small man, to sweet wine. The superior man seems insipid, but he helps to perfection; the small man seems sweet, but he leads to ruin. It is said in the Xiao Ya (II, v, ode 4, 3), "He trusts the rogues that lie and sneak, And make things worse; Their duties shirked, their words so meek Prove but a curse."'

The Master said, 'The superior man does not confine himself to praising men with his words; and so the people prove loyal to him. Thus, when he asks about men who are suffering from cold, he clothes them; or men who are suffering from want, he feeds them; and when he praises a man's good qualities, he (goes on to) confer rank on him. It is said in the Lessons from the States (I, xiv, ode 1, 3), "I grieve; would they but lodge with me!"'

The Master said, 'Dissatisfaction and calamity will come to him whose lip-kindness is not followed by the corresponding deeds. Therefore the superior man will rather incur the resentment arising from his refusal than the charge of promising (and then not fulfilling). It is said in the Lessons from the States, "I wildly go; I'll never know Its smiles and chat again, To me you clearly swore the faith, Which now to break you're fain. Could I foresee so false you'd be? And now regrets are vain."'

The Master said, 'The superior man is not affectionate to others with his countenance (merely) as if, while cold in feeling, he could assume the appearance of affection. That belongs to the small man, and stamps him as no better than the thief who makes a hole in the wall.'

The Master said, 'What is required in feeling is sincerity; in words, that they be susceptible of proof.'

These were the words of the Master - 'The ancient and intelligent kings of the three dynasties all served the Spiritual Intelligences of heaven and earth, but invariably used the tortoise-shell and divining stalks. They did not presume to employ their own private judgment in the service of God. In this way they did not transgress in the matter of the day or month, for they did not act contrary to the result of the divination. The tortoise and the shell were not consulted in succession on the same point. For the great (sacrificial) services there wereseasons and days; for the smaller services these were not fixed. They fixed them by divination (near the time). (In divining) about external affairs they used the odd days; and for internal affairs, the even. They did not go against the (intimations of the) tortoise-shell and stalks.'

Übersetzungshilfe

Es ist noch keine Übersetzungshilfe vorhanden

Zurück zu Lektion 786 | Hoch zum Buch Vokabellektionen | Vor zu Lektion 788