Vokabeltexte Chinesisch/ Vokabellektionen/ Lektion 716
Zeichen
Bearbeiten| Zeichen | Pinyin | Übersetzung | Lernhilfen |
|---|---|---|---|
凰 |
huang2 | Phönix | wiktionary Etymologie: |
妃 |
fei1 | (königl. od. kaiserl.) Konkubine, Ehefrau (eines Fürsten oder Prinzen), Prinzessin (als Ehefrau) | wiktionary Etymologie: |
悼 |
dao4 | trauern, traurig, lamentieren | wiktionary Etymologie: |
黩 |
du2 | entehren, korrupt, verantwortungslos, beschmutzt, lästern | wiktionary Etymologie: |
籴 |
di2 | Getreide kaufen, Getreide lagern | wiktionary Etymologie: |
Zusammengesetzte Wörter
Bearbeiten| Zeichen | Pinyin | Übersetzung |
|---|---|---|
凤凰 |
feng4 huang2 | Fenghuang ("chinesischer Phönix", chinesischer Glücksvogel) |
風凰 |
feng4 huang2 | (traditionelle Schreibweise von 凤凰), Chinesischer Phönix |
凤凰社 |
feng4 huang2 she4 | Der Orden des Phönix (Harry Potter Teil 5) |
凤凰卫视 |
feng4 huang2 wei4 shi4 | Phoenix Television, Phoenix TV |
凤凰城野狼队 |
feng4 huang2 cheng2 ye3 lang2 dui4 | Phoenix Coyotes |
哈利波特与凤凰社 |
ha1 li4 bo1 te4 yu3 feng4 huang2 she4 | Harry Potter und der Orden des Phönix |
凤凰城天港国际机场 |
feng4 huang2 cheng2 tian1 gang3 guo2 ji4 ji1 chang3 | Flughafen Phoenix |
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
妃子 |
fei1 zi3 | Konkubine |
贵妃 |
gui4 fei1 | kaiserliche Konkubine |
王妃 |
wang2 fei1 | königliche Konkubine; königliche Gemahlin |
珍妃 |
zhen1 fei1 | Zhenfei |
太妃糖 |
tai4 fei1 tang2 | Toffee, Karamellbonbon |
大公妃 |
da4 gong1 fei1 | Erzherzogin |
杨贵妃 |
yang2 gui4 fei1 | Yang Guifei |
楊貴妃 |
yang2 gui4 fei1 | (traditionelle Schreibweise von 杨贵妃), Yang Guifei |
回教国王妃 |
hui2 jiao4 guo2 wang2 fei1 | Sultanin |
回教國王妃 |
hui2 jiao4 guo2 wang2 fei1 | (traditionelle Schreibweise von 回教国王妃), Sultanin |
庄静皇贵妃 |
zhuang1 jing4 huang2 gui4 fei1 | Li Fei |
戴安娜王妃 |
dai4 an1 na4 wang2 fei1 | Diana Frances Spencer |
加冕的王妃 |
jia1 mian3 de5 wang2 fei1 | Kronprinzessin |
曹妃甸工业区 |
cao2 fei1 dian4 gong1 ye4 qu1 | Industriegebiet Caofeidian |
皇太子妃雅子 |
huang2 tai4 zi3 fei1 ya3 zi3 | Masako, Crown Princess of Japan |
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
悼念 |
dao4 nian4 | um jemanden trauern, trauern, jemandem nachtrauen |
追悼 |
zhui1 dao4 | nachweinend, trauernd, Denkmal |
哀悼 |
ai1 dao4 | Trauer, Beileid |
追悼会 |
zhui1 dao4 hui4 | Trauerfeier, Gedenkfeier |
追悼會 |
zhui1 dao4 hui4 | (traditionelle Schreibweise von 追悼会), Trauerfeier, Gedenkfeier |
周悼王 |
zhou1 dao4 wang2 | King Dao of Zhou |
週悼王 |
zhou1 dao4 wang2 | (traditionelle Schreibweise von 周悼王), King Dao of Zhou |
哀悼者 |
ai1 dao4 zhe3 | der Trauernde (ein Trauernder), die Trauernde |
悼念仪式 |
dao4 nian4 yi2 shi4 | Gedenkfeier |
被人哀悼 |
bei4 ren2 ai1 dao4 | beweinen, beweint |
人民悼念日 |
ren2 min2 dao4 nian4 ri4 | Volkstrauertag |
全国哀悼日 |
quan2 guo2 ai1 dao4 ri4 | Staatstrauer |
全國哀悼日 |
quan2 guo2 ai1 dao4 ri4 | (traditionelle Schreibweise von 全国哀悼日), Staatstrauer |
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
黩武 |
du2 wu3 | militaristic, to use military force indiscriminately |
穷兵黩武 |
qiong2 bing1 du2 wu3 | aggressiv, kriegslüstern |
黩武主义 |
du2 wu3 zhu3 yi4 | Militarismus |
Sätze
Bearbeiten| Zeichen | Pinyin | Übersetzung |
|---|---|---|
凤凰城是亚利桑那州的首府。 |
Phoenix ist die Hauptstadt von Arizona. (Mandarin, Tatoeba Martha landano ) |
| Zeichen | Pinyin | Übersetzung |
|---|
| Zeichen | Pinyin | Übersetzung |
|---|---|---|
庄的派对像是个追悼会。 |
Trangs Party war wie eine Totenwache. (Mandarin, Tatoeba Martha xtofu80 ) | |
寡妇为她的丈夫哀悼了很久。 |
Die Witwe betrauerte lange ihren Mann. (Mandarin, Tatoeba fucongcong Manfredo ) | |
俄罗斯对在人质事件中牺牲的人们表示哀悼。 |
Russia expresses regret for those lost in the hostage incident. (Mandarin, Tatoeba ydcok CN ) |
| Zeichen | Pinyin | Übersetzung |
|---|
| Zeichen | Pinyin | Übersetzung |
|---|
Lückentexte
Bearbeiten| Wikijunior: 太阳系/地球 Sonnensystem/Erde | Übersetzung Christian Bauer |
|---|---|
| 地球 的 表面 是 什么 样子 的？ | Welcher Art ist die Oberfläche der Erde? |
| 地球 的 表面 由 陆地 和 海洋 两 部分 组成。 | Die Oberfläche der Erde setzt sich aus den beiden Komponenten Festland und Meer zusammen. |
| 地球 中 最 靠近 地表 的 一层 岩石 叫做 Erdkruste。 | Die auf der Erde am Nächsten an der Oberfläche liegende Gesteinsschicht wird Erdkruste genannt. |
| Erdkruste 并不是 完整 的 一块， | Die Erdkruste ist kein vollständiges Einzelstück, |
| 而 是 分裂成 几块， | sondern sie teilt sich in mehrere Stücke auf |
| 每 一块 被 称做 地球 的 一个 板块。 | Jedes Stück wird eine tektonische Erdplatte genannt |
| 而 每 个 板块 上 露出 水面 的 部分 就 成了 陆地。 | Und die Teile auf jeder Platte, die sich oberhalb der Wasseroberfläche liegend zeigen, bilden das Festland |
| 板块们 都 是 在以 很慢 的 速度 不 断运 动 的， | Die Platten bewegen sich alle mit sehr langsamer Geschwindigkeit ununterbrochen. |
| 因此 我们 所 生活 的 陆地 也 是 随着 板块 的 移动 而 移动 的。 | Folglich bewegt und bewegt sich auch das Festland, auf dem wir leben, mit den Platten mit |
| 在 地球 的 表面 不同 的 地方 有着 不同 的 气候。 | Unterschiedliche Regionen auf der Erdoberfläche haben unterschiedliches Klima. |
| 有 的 地方 充满了 冰 和 雪 | Es gibt Regionen voller Eis und Schnee |
| (像 南极 和 北极)， | (wie z.B. der Südpol und der Nordpol). |
| 有的 地方 是 干燥 的 沙漠， | Es gibt Regionen, die trockene Wüsten sind |
| 有的 地方 是 温暖 潮湿 的 热带雨林， | Es gibt Regionen mit feuchtwarmen Regenwäldern |
| 有的 地方 是 四季 分明， | Es gibt Regionen mit deutlichen vier Jahreszeiten |
| 有的 地方 是 四季 温暖 如 春， | Es gibt Regionen in denen alle 4 Jahreszeiten warm wie ein Frühling sind |
| 还有 充满了 生机 的 非洲 草原， | und es gibt die afrikanischen Grasländer voller Lebensmöglichkeiten |
| 白雪 schneeweißen 的 高山， | mit schneebedeckten hohen Bergen |
| 起伏 连绵 的 丘陵， | mit ausgedehnten auf- und absteigenden Hügeln |
| 潮湿 危险 的 Sümpfen， | mit feuchten, gefährlichen Sümpfen |
| 等等。 | usw. |
| 陆地 和 海洋 的 比例 是 多少？ | Wie ist die Aufteilung zwischen Festland und Ozean? |
| 地球 表面 上 有 29% 的 陆地，71% 的 海洋。 | Auf der Erdoberfläche gibt es 29% Festland, 71% Ozean. |
| 陆地 主要 集中 在 北半球， | Die größte Konzentration des Festlands liegt in der Nordhalbkugel. |
| 分为 五个 主要 大陆： | Es teilt sich in 5 Kontinente auf: |
| 亚欧 大陆、 | Den eurasischen Kontinent |
| 非洲 大陆、 | den afrikanischen Kontinent |
| 美洲 大陆、 | den amerikanischen Kontinent |
| 澳大利亚 大陆 | den australischen Kontinent |
| 和 南极洲 大陆。 | und den antarktischen Kontinent. |
| 海洋 则 包括 太平洋、 | Die Ozeane umfassen den Pazifischen Ozean, |
| 大西洋、 | den Atlantischen Ozean |
| 印度洋 和 北冰洋 四个 大洋 及 其 附属 海域。 | den Indischen Ozean und den Arktischen Ozean. Zu diesen 4 Ozeanen kommen die ihnen angeschlossene Seegebiete. |
“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，并控制了国家。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？可以说这是荒淫无耻的齐庄公自找的。
Cui 杼的家臣东郭偃的姐姐，嫁给了齐国的 Tang 公。不久，Tang 公死了，她姐姐年轻守寡。Cui 杼在东郭偃的陪同下去吊丧，看到寡妇很漂亮，色心打动，让东郭偃去 说合，再嫁给他。东郭偃说不可，我们是同姓—–古代姓、氏是分开的，东郭和 Cui 氏都出自齐国公室姜姓，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 姜。这 Tang 姜是不安分的主，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 姜通奸就更方便 了。而 Cui 杼自己躲出去，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 姜，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犯上作乱， 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：那你要逃掉吗？晏子回答：君主的死是我的罪过吗？为什么要逃走？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，君主为国家社稷而逃亡，臣子也应为他而逃亡。如果君主为自己而死，为自己而逃亡，除非是他的私宠，其他的人 谁应当为他而死或随他逃亡呢？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，实在太无耻） 又怎么能为他逃亡？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哀悼，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，放荡无耻，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，虽桀纣之君，也要视之如尧舜，对其无限忠于无限热爱。
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.
Texte
Bearbeiten悼公之母死，哀公为之齐衰。有若曰：“为妾齐衰，礼与？”公曰：“吾得已乎哉？鲁人以妻我。”
Übersetzung James Legge
After the death of the mother of (his son, who became) duke Dao, duke Ai wore for her the one year's mourning with its unfrayed edges. You Ruo asked him, if it was in rules for him to wear that mourning for a concubine. 'Can I help it?' replied the duke. 'The people of Lu will have it that she, was my wife.'
是故因天事天，因地事地，因名山升中于天，因吉土以飨帝于郊。升中于天，而凤凰降、龟龙假；飨帝于郊，而风雨节、寒暑时。是故圣人南面而立，而天下大治。
Übersetzung James Legge
Then in accordance with (the height of) heaven they did service to Heaven, in accordance with (the lower position of) earth they did service to Earth; taking advantage of the famous hills they ascended them, and announced to Heaven the good government (of the princes). When thus at the felicitous spot (chosen for their capitals) they presented their offerings to God in the suburb and announced to Heaven (the general good government from the famous hills), the phoenix descended, and tortoises and dragons made their appearance. When they presented their offerings to God in the suburb the winds and rains were duly regulated, and the cold and heat came each in its proper time, so that the sage (king) had only to stand with his face to the south, and order prevailed all under the sky.
妇附于其夫之所附之妃，无妃。则亦从其昭穆之妃。妾附于妾祖姑，无妾祖姑则亦从其昭穆之妾。
Übersetzung James Legge
The (tablet of a) wife was placed after that of the wife (of the principal of the shrine), in which her husband's tablet was placed. If there had been no such wife, it was placed in the shrine of the wife of the high ancestor, according to the regular order of relationship. The (tablet of a) concubine was placed in the shrine of her husband's grandmother (concubine). If there had been no such concubine, then (it was placed in that of the concubine of the high ancestor) according to the regular order of relationship.
礼记-礼运
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Richard Wilhelm
BearbeitenSo ist es die Regierung, durch die der Fürst seine Person birgt. Die Regierung muß daher stets im Himmel wurzeln und die Bestimmung, die Er herabsendet, erfüllen. Wenn diese Bestimmung sich offenbart am Altar des Landes, heißt es, daß er die Erde nachahmt (in ihren Spenden). Wenn sie sich offenbart im Ahnentempel, so heißt sie Menschlichkeit und Gerechtigkeit. Wenn sie sich offenbart in Bergen und Strömen, so heißt sie Gedeihen und Segen. Wenn sie sich offenbart bei den Opfern für die fünf Hausgeister, so heißt sie feste Regel. Auf diese Weise hat der Heilige einen sicheren Schutz, in dem er seine Persönlichkeit bergen kann.
James Legge
BearbeitenIn this way government is the means by which the ruler keeps and protects his person, and therefore it must have a fundamental connection with Heaven. This uses a variety of ways in sending down the intimations of Its will. As learned from the altars of the land, these are (receptivity and docility) imparted to the earth. As learned from the ancestral temple, they are benevolence and righteousness. As learned from the altars of the hills and streams, they are movement and activity. As learned from the five sacrifices of the house, they are the statutes (of their various spirits). It is in this way that the sage rulers made provision for the safe keeping of their persons.
中国历史
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