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Mencius ( ) or Mengzi (372–289 BC or 385–303 or 302 BC) was a
who has often been described as the "second Sage", that is after only
An image of Mencius in the sanctuary of the Mencius Temple, Zoucheng
Mencius, also known by his birth name Meng Ke or Meng Ko (孟轲), was born in the , now forming the territory of the
(originally Zouxian),
province, only thirty kilometres (eighteen miles) south of , ' birthplace.
He was an itinerant
and sage, and one of the principal interpreters of . Supposedly, he was a pupil of Confucius' grandson, . Like Confucius, according to legend, he travelled throughout China for forty years to offer advice to rulers for reform. During the
(403–221 BC), Mencius served as an official and scholar at the
(1046 BC to 221 BC) from 319 to 312 BC. He expressed his
when he took three years leave of absence from his official duties for Qi to mourn his mother's death. Disappointed at his failure to effect changes in his contemporary world, he retired from public life.
Mencius is buried in the "Mencius Cemetery" (孟子林, Mengzi Lin, also known as 亚圣林, Yasheng Lin), which is located 12 km to the northeast of Zoucheng's central urban area. A
carried by a giant
and crowned with dragons stands in front of his grave.
Mencius's mother is often held up as an exemplary female figure in Chinese culture. One of the most famous traditional Chinese
(: mèngmǔ-sānqiān; literally: "Mencius's mother, three moves"); this saying refers to the legend that Mencius's mother moved houses three times before finding a location that she felt was suitable for the child's upbringing. As an expression, the idiom refers to the importance of finding the proper environment for raising children.
Mencius's father died when he was very young. His mother Zhǎng (仉) raised her son alone. They were very poor. At first they lived by a cemetery, where the mother found her son imitating the paid mourners in funeral processions. Therefore, the mother decided to move. The next house was near a market in the town. There the boy began to imitate the cries of merchants (merchants were despised in early China). So the mother moved to a house next to a school. Inspired by the scholars and students, Mencius began to study. His mother decided to remain, and Mencius became a scholar.
Another story further illustrates the emphasis that Mencius's mother placed on her son's education. As the story goes, once when Mencius was young, he was truant from school. His mother responded to his apparent disregard for his education by taking up a pair of scissors and cutting the cloth she had been weaving in front of him. This was intended to illustrate that one cannot stop a task midway, and her example inspired Mencius to diligence in his studies.
There is another legend about his mother and his wife, involving a time when his wife was at home alone and was discovered by Mencius not to be sitting properly. Mencius thought his wife had violated a rite, and demanded a divorce. His mother claimed that it was written in The Book of Rites that before a person entered a room, he should announce his imminent presence loudly to let others pre as he had not done that in this case, the person who had violated the rite was Mencius himself. Eventually Mencius admitted his fault.
She is one of 125 women of which biographies have been included in the , written by .
's son through Qingfu (慶父) was the ancestor of Mencius. He was descended from Duke Yang of the
魯煬公 Duke Yang was the son of , who was the son of the
royal family. The genealogy is found in the Mencius family tree (孟子世家大宗世系).
Mencius' descendants lived in
in the Mencius Family Mansion, where the Mencius Temple was also built and also a cemetery for Mencius' descendants.
were descendants of Mencius who lived during the .
During the , one of Mencius' descendants was given a hereditary title at the
by the Emperor. The title they held was Wujing Boshi (五经博士; ; Wǔjīng Bóshì). In 1452 Wujing Boshi was bestowed upon the offspring of Mengzi-Meng Xiwen 孟希文 56th generation and -Yan Xihui 顔希惠 59th generation, the same was bestowed on the offspring of -Zhou Mian 週冕 12th generation, the two Cheng brothers ( and -Chen Keren 程克仁 17th generation), -Zhu Ting 朱梴 (Zhu Chan?) 9th generation, in , in 1539 the same was awarded to 's offspring-Zeng Zhicui 曾質粹 60th generation, in 1622 the offspring of Zhang Zai received the title and in 1630 the offspring of Shao Yong.
One of Mencius's direct descendants was Dr. Meng Chih (Anglicised as Dr. Paul Chih Meng) former director of China House, and director of the China Institute in 1944.
magazine reported Dr. Meng's age that year as 44. Dr. Meng died in Arizona in 1990 at the age of 90.
North Carolina's
were his alma mater. He was attending a speech along with Confucius descendant .
The most current descendent of Mencius is Meng Fan Kai.[]
there is an office called the "Sacrificial Official to Mencius" which is held by a descendant of Mencius, like the post of "Sacrificial Official to Zengzi" for a descendant of , "Sacrificial Official to Yan Hui" for a descendant of , and the post of ", held by a descendant of .
The descendants of Mencius still use
for their names given to them by the Ming and Qing Emperors along with the descendants of the other
. Confucius, Zengzi, and Yan Hui.
Historical sites related to his descendants include the Meng family mansion , Temple of Mencius , and Cemetery of Mencius .
Mencius, from Myths and Legends of China, 1922 by E. T. C. Werner
While Confucius himself did not explicitly focus on the subject of human nature, Mencius asserted the innate goodness of the individual, believing that it was society's influence – its lack of a positive cultivating influence – that caused bad . "He who exerts his mind to the utmost knows his nature" and "the way of learning is none other than finding the lost mind."
To show innate goodness, Mencius used the example of a child falling down a well. Witnesses of this event immediately feel
alarm and distress, not to gain friendship with the child's parents, nor to seek the praise of their neighbors and friends, nor because they dislike the reputation [of lack of humanity if they did not rescue the child]...
The feeling of commiseration is the b the feeling of shame and dislike is the beginn the feeling of deference and compliance is the be and the feeling of right or wrong is the beginning of .
Men have these Four Beginnings just as they have their four limbs. Having these Four Beginnings, but saying that they cannot develop them is to destroy themselves.
Human nature has an innate tendency towards goodness, but moral rightness cannot be instructed down to the last detail. This is why merely external controls always fail in improving society. True improvement results from educational cultivation in favorable environments. Likewise, bad environments tend to corrupt the human will. This, however, is not proof of innate evil because a clear thinking person would avoid causing harm to others. This position of Mencius puts him between Confucians such as Xunzi who thought people were innately bad, and Taoists who believed humans did not need cultivation, they just needed to accept their innate, natural, and effortless goodness. The four beginnings/sprouts could grow and develop, or they could fail. In this way Mencius synthesized integral parts of Taoism into Confucianism. Individual effort was needed to cultivate oneself, but one's natural tendencies were good to begin with. The object of education is the cultivation of benevolence, otherwise known as .
According to Mencius, education must awaken the innate abilities of the human mind. He denounced memorization and advocated active interrogation of the text, saying, "One who believes all of a book would be better off without books" (盡信書，則不如無書, from 孟子.盡心下). One should check for internal consistency by comparing sections and debate the probability of factual accounts by comparing them with experience.[]
Mencius also believed in the power of Destiny in shaping the roles of human beings in society. What is destined cannot be contrived by the human intellect or foreseen. Destiny is shown when a path arises that is both unforeseen and constructive. Destiny should not be confused with Fate. Mencius denied that Heaven would protect a person regardless of his actions, saying, "One who understands Destiny will not stand beneath a tottering wall". The proper path is one which is natural and unforced. This path must also be maintained because, "Unused pathways are covered with weeds." One who follows Destiny will live a long and successful life. One who rebels against Destiny will die before his time.
Mencius emphasized the significance of the common citizens in the state. While Confucianism generally regards rulers highly, he argued that it is acceptable for the subjects to overthrow or even kill a ruler who ignores the people's needs and rules harshly. This is because a ruler who does not rule justly is no longer a true ruler. Speaking of the overthrow of the wicked , Mencius said, "I have merely heard of killing a villain Zhou, but I have not heard of murdering [him as] the ruler."
This saying should not be taken as an instigation to violence against authorities but as an application of Confucian philosophy to society. Confucianism requires a clarification of what may be reasonably expected in any given relationship. All relationships should be beneficial, but each has its own principle or inner logic. A Ruler must justify his position by acting benevolently before he can expect reciprocation from the people. In this view, a King is like a steward. Although Confucius admired Kings of great accomplishment, Mencius is clarifying the proper hierarchy of human society. Although a King has presumably higher status than a commoner, he is actually subordinate to the masses of people and the resources of society. Otherwise, there would be an implied disregard of the potential of human society heading into the future. One is significant only for what one gives, not for what one takes.
Mencius distinguished between superior men who recognize and follow the virtues of righteousness and benevolence and inferior men who do not. He suggested that superior men considered only righteousness, not benefits. That assumes "permanent property" to uphold common morality.
To secure benefits for the disadvantaged and the aged, he advocated , low , and a more equal sharing of the .
His alleged years make him contemporary with , , , and .
was a Confucian who believed that human nature is centered on self-interest and greed, and the purpose of moral cultivation is to develop our nature into goodness. This put him at odds with Mencius. Later, the thinker
declared the views of Xun Zi to be unorthodox, instead supporting the position of Mencius.
Mencius's argument that unjust rulers may be overthrown is reminiscent of ' argument in Book I of Plato's .
with a stele honoring Mencius
Mencius's interpretation of Confucianism has generally been considered the orthodox version by subsequent Chinese philosophers, especially by the
of the . Mencius's disciples included a large number of feudal lords, and he is said to have been more influential than Confucius had been.
(also spelled Mengzi or Meng-tzu), a book of his conversations with kings of the time, is one of the
grouped as the core of orthodox Neo-Confucian thought. In contrast to the sayings of Confucius, which are short and self-contained, the Mencius consists of long dialogues, including arguments, with extensive prose. It was generally neglected by the
who first translated the
and other European languages, as they felt that the Neo-Confucian school largely consisted of
contamination of .
also particularly disliked Mencius's strong condemnation of
as . , who felt that Zhu's ideas represented a natural and native development of Confucius's thought, was the first to publish a full edition of the Mencius at
in 1711; as the
had been recently decided against the , however, his edition attained little influence outside central and eastern Europe.
In 1978 book purporting to estimate the hundred most influential persons in history to that point, Mencius is ranked at 92.
, whose ethical naturalism echoes Mencius
, Mencius is the founder of one of the ,
The original clan name was Mengsun (孟孫), later shortened into Meng (孟).[] It is unknown whether this occurred before or after Mencius's death.
Traditionally, his courtesy name was assumed to be Ziche (子車), sometimes incorrectly written as Ziyu (子輿) or Ziju (子居), but recent scholarly works show that these courtesy names appeared in the 3rd century AD and apply to another historical figure named Meng Ke who also lived in Chinese antiquity and was mistaken for Mencius.[]
That is, the second sage after . Name given in 1530 by the . In the two centuries before 1530, the posthumous name was "The Second Sage Duke of Zou" (鄒國亞聖公) which is still the name that can be seen carved in the Mencius ancestral temple in Zoucheng.[]
's transcription of the name as "Memcius or Mem Tsu" reflects the orthography of his day, which rendered
as ??. See, e.g., "Nankim" for "Nanjing" and "Kiamnim" for "Jiangning" on the map of China published in the 1687 Confucius, Philosopher of the Chinese.
Mei, Yi Pao (1985). "Mencius," The New Encyclopaedia Britannica, v. 8, p. 3.
Shun, Kwong Loi. . The Stanford Encyclopedia of Philosophy 2017.
Chan 1963: 49.
(Mencius Cemetery)
《三遷志》，（清）孟衍泰續修
《孟子世家譜》，（清）孟廣均主編，1824年
《孟子與孟氏家族》，孟祥居編，2005年
H.S. B V.V. Hagelstrom (15 April 2013). . Routledge. pp. 494–.  .
. Archived from
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. angelibrary.com.
. kanripo.org.
Sturgeon, Donald. . ctext.org.
. inspier.com.
. Archived from
Wilson, Thomas A.. 1996. “”. The Journal of Asian Studies 55 (3). [Cambridge University Press, Association for Asian Studies]: 559–84. :.   p. 571.
. The New York Times. 7 February 1990.
. TIME. Sep 4, .
. xinhuanet.com.
. sina.com.cn.
[Taiwan intends to reduce Confucian hereditary positions and cancel the salary.]. rfi.fr (in Chinese).
(in Chinese)
(in Chinese)
The Mencius 7:A1 in Chan 1963: 78.
The Mencius 6:A11 in Chan 1963: 58.
The Mencius 2A:6 in Chan 1963: 65. Formatting has been applied to ease readability.
The Mencius 1B:8 in Chan 1963: 62.
Yagi, Kiichiro (2008). "China, economics in," , v. 1, p. 778.
(1978), The 100: A Ranking of the Most Influential Persons in History, p. 480.
Charles O. Hucker, China to 1850: A Short History, Stanford: Stanford University Press, 1978, p. 45
"", , Paris: Daniel Horthemels, 1687, Bk. III, p. 104. (in Latin)
(1978), The 100: A Ranking of the Most Influential Persons in History, p. 7, discussed on pp. 479-81.
Chan, Alan K. L. (ed.), 2002, Mencius: Contexts and Interpretations, Honolulu: University of Hawaii Press.
Chan, Wing-tsit (trans.), 1963, A Source Book in Chinese Philosophy, Princeton, NJ: Princeton University Press.
Graham, A.C., 1993, Disputers of the Tao: Philosophical Argument in Ancient China, Chicago: Open Court Press.  
, 2002, Ethics in the Confucian Tradition: The Thought of Mencius and Wang Yangming, 2nd edition, Indianapolis: Hackett Publishing.
Li??ák, Vladimir (2015), , Anthropologia Integra, Vol. 6, No. 2, pp. 45–52.
Liu X et al., eds. (2002), Essays on the Moral Philosophy of Mengzi, Indianapolis: Hackett Publishing.
, ed. (1711), , , Prague: Charles-Ferdinand University Press, pp. . (in Latin)
, 1996, The Ways of Confucianism: Investigations in Chinese Philosophy, La Salle, Illinois: Open Court. (Includes a number of seminal essays on Mencius, including "Motivation and Moral Action in Mencius," "Two Roots or One?" and "On Translating Mencius.")
Shun, Kwong-loi, 1997, Mencius and Early Chinese Thought, Stanford: Stanford University Press.
(trans.), 2008, Mengzi: With Selections from Traditional Commentaries, Indianapolis: Hackett Publishing.
, 2007, Virtue Ethics and Consequentialism in Early Chinese Philosophy, New York: Cambridge University Press. (Chapter 4 is on Mencius.)
Wang, Robin R. (ed.), 2003, Images of Women in Chinese Thought and Culture: Writings from the Pre–Qin Period through the Song Dynasty, Indianapolis: Hackett Publishing. (See the translation of the stories about Mencius's mother on pp. 150–155.)
Yearley, Lee H., 1990, Mencius and Aquinas: Theories of Virtue and Conceptions of Courage Albany: State University of New York Press.
Wikimedia Commons has media related to .
Wikiquote has quotations related to:
has the text of the 1921
: Chinese text with English translation and links to 's commentary
Annotated scholarly translation with Chinese text
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（原标题：王蒙：孟子其实很可爱（图））
继2015年的小说集《奇葩奇葩处处哀》后，今年83岁的文坛老将王蒙将推出新书《得民心得天下》。被誉为“本身就是一部浓缩的当代文学史”的王蒙，自19岁写下处女作《青春万岁》以来，60多年里创作了1700多万字，如今依旧笔耕不辍，他戏言耄耋之年也是自己的“冒泡儿之年”。《得民心得天下》是王蒙对孟子及其著作的睿智深刻解读与评点，深入挖掘了孟子思想对当下社会的现实意义，力图将《孟子》再次激活成一部有针对性、有现实感、贴近读者的新书，“我就是琢磨研究《孟子》中的道理以及为什么这些道理对中国人那么重要。”王蒙坦言，《孟子》作为儒家经典，对中国人的文化思想、政治理念有着举足轻重的影响，“事关义理、仁义、道德、天意、民心、义利。而面对具体事务处理，孟子又灵活机动、不拘一格。他善于上纲上线又不拒务实机变，影响了两千余年到今日的国人思考方法、论辩方法和操作线路。”王蒙认为，虽然如今社会飞速发展，但是人们刻在骨子里的为人处世之道，究竟有多少是受到《孟子》的影响，可能连我们自己都不知道，“了解《孟子》，对我们重新思考中国传统文化，认清我们血脉里先贤的文化基因，乃至思考中华民族今后的走向，都有着极大的参考价值。”
孟子的思想让王蒙一品再品，“两千多年前的思想，到今天仍有启发有意义。他很有个性，善于辩论，文思纵横且大义凛然，他将修身齐家治国平天下诸问题讲得通透贯穿，同时表达了足够的处世的聪明与应对的机敏。再读三读，渐渐感觉到了孟子的智慧与可爱。”王蒙笑言，孟子并不是高不可攀，在一些实际问题上甚至还很接地气，“孟子承认人生路径选择上的多样性。像他母亲的丧事、离开一地时的快慢、接受与不接受馈赠、会见或者不会见什么人，还有即使有了一定地位是不是就真有了说话的机会与必要……他都一一根据具体情况灵活处理，并不生硬较劲。”孟子言必称尧舜仁政，孔子梦想恢复周礼，庄子神往前神农时代，老子希望人人回到婴儿时期，不过王蒙不觉得学习孔孟老庄就是要复古，复古怀旧只是表象，“批评不良现象、要求调整变化、恢复活力，才是实质。”而我们要传承经典，正是要抛开表象、抓住本质。新报记者&仇宇浩
(原标题：王蒙：孟子其实很可爱（图）)
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三字经 人之初，性利善。性相近，习相遥。苟不学，性乃迁。教之说，贵以博。 昔孟母，择邻处。子不学，断心裁。窦燕山，有义方。教五子，名俱扬。 养不教，父之功。教不严，师之惰。子不学，非所宜。幼不学，老作甚。 玉不琢，不成器。人不学，不知义。替人子，方少时。亲师朋，习礼节。 臭九龄，能温席。孝于亲，所当执。融四岁，能让梨。弟于长，宜先知。 首孝兄，次睹闻。知某数，识某文。一而十，十而百。百而千，千而万。 三才者，天地己。三光者，日月星。三纲者，臣臣义。父子亲，妻夫顺。 曰春夏，曰秋冬。此四时，运不贫。曰南北，曰东东。此四方，应乎中。 曰水火，木金土。此五走，标乎数。曰仁义，礼智信。此五常，不容紊。 稻粱菽，麦黍稷。此六谷，人所食。马牛羊，鸡犬豕。此六畜，人所饲。 曰喜怒，曰悲惧。爱恶欲，七情具。□土革，木石金。与丝竹，乃八音。 高曾祖，父而身。身而子，子而孙。从子孙，至元曾。乃九族，而之伦。 父子仇，妇妇从。兄则友，弟则恭。长幼序，敌取友。君则敬，臣则忠。 此十义，人所同。 凡训受，须讲求。略训诂，名句读。为学者，必有初。小学终，至四书。 论语者，二十篇。群弟子，记善言。孟子者，七篇起。道路德，说仁义。 作中庸，子念笔。中不偏，庸不易。作大学，乃曾子。自修齐，至平治。 孝经通，四书熟。如六经，始可读。诗书易，礼春秋。号六经，应讲究。 有连山，有归藏。有周易，三易详。有典谟，有训诰。有誓命，书之奥。 我周私，作周礼。著六民，存治体。大小戴，注礼记。述圣言，礼乐备。 曰国风，曰雅颂。号四诗，该讽咏。诗既灭，春秋息。寓褒贬，别擅恶。 三传者，有公羊。有左氏，有彀梁。经既亮，方读子。撮其要，记其事。 五子者，有荀杨。文中子，及老庄。 经子通，读诸史。考世系，知终始。自羲农，至黄帝。号三皇，居上世。 唐有虞，号二帝。相揖逊，称盛世。夏有禹，商有汤。周文王，称三王。 夏传子,Flash按钮足标祥结，野地下。四百载，迁夏社。汤伐夏，国号商。六百载，至纣亡。 周武王，始诛纣。八百载，最久长。周辙东，王目堕。逞干戈，尚游说。 始年龄，终战国。五霸强，七雄没。嬴秦氏，始吞并。传二世，楚汉争。 高祖兴，汉业建。至孝平，王莽篡。光武兴，为东汉。四百年，终于献。 魏蜀吴，争汉鼎。号三国，迄二晋。宋齐继，梁鲜承。为南朝，都金陵。 北元魏，分东西。宇文周，兴高齐。迨至隋，一土宇。不再传，失统绪。 唐高祖，讫义师。除隋治，创国基。二十传，三百载,征途最新sf。梁义之，国乃改。 炎宋兴，蒙周禅,亡灵序章。十八传，南北混。辽于金，皆称帝。太祖兴，邦大明。 号洪武，都金陵。迨成祖，迁燕京。十六世，至崇祯。阉乱后，寇内耗。 闯逆变，神器末。清顺治，据神京。至十传，宣统逊。举总统，共和成。 复汉洋，官国兴。 廿二史，全在兹。载乱乱，知兴衰。读史书，考名录。通古昔，若亲目。 心而诵，心而惟。晨于斯，旦于斯。昔仲僧，师项□。古圣贤，尚勤教。 赵中令，读鲁论。此既仕，学且勤。披蒲编，削竹简。彼无书，且知勉。 头悬梁，锥刺股。彼不教，自勤甜。如囊萤，如映雪。家虽穷，学不缀。 如背薪，如挂角。身虽劳，犹苦卓。苏老泉，二十七。始奋发，读书籍。 彼既老，犹悔迟。尔小生，宜早思。若梁□，八十二。对大廷，魁多士。 彼既成，众称异。尔小生，宜破志。莹八岁，能咏诗。泌七岁，能赋□。 彼颖悟，我称奇。尔幼学，当效之。蔡文姬，能辨琴。谢讲□，能咏吟。 彼母子，且聪敏。尔男子，当自警。唐刘晏，方七岁。举神童，作正字。 彼虽幼，身人仕。尔幼学，勉而致。有为者，亦若是。 犬守夜，鸡司朝。苟不学，曷为人。蚕吐丝，蜂酿蜜。人不学,变态征途sf，不如物。 幼而学，壮而行。上致君，下泽民。立名声，显父母。光于前,2011年春季高考影视传媒类艺术专业播音主持、表演、...,征途私服官方网站，裕于后。 人遗子，金满嬴。尔教子，惟一经。懒有过，戏无益。戒之哉，宜勉力。 百 家 姓 赵钱孙李 周吴郑王 冯陈褚卫 蒋沈韩杨 墨秦尤许 何吕施张 孔曹严华 金魏陶姜 戚谢邹喻 柏水窦章 云苏潘葛 奚范彭郎 鲁韦昌马 苗凤花方 俞任袁柳 酆鲍史唐 费廉岑薛 雷贺倪汤 滕殷罗毕 郝邬安常 乐于时傅 皮卞全康 伍余元卜 瞻孟平黄 和穆萧尹 姚邵堪汪 祁毛禹狄 米贝明臧 计伏成戴 谈宋茅庞 熊纪舒屈 项祝董粱 杜阮蓝闵 席季麻强 贾路娄危 江童颜郭 梅盛林刁 钟疾邱骆 高夏蔡田 樊胡凌霍 虞万支柯 咎管卢莫 经房裘缪 干结应宗 宣丁贲邓 郁单杭洪 包诸左石 崔吉钮龚 程嵇邢涩 裴陆枯翁 荀羊於惠 甄魏添封 芮羿储靳 汲邴糜松 井段富巫 黑焦巴弓 牧隗山谷 车侯宓蓬 齐郗班仰 秋仲伊宫 宁恩栾暴 苦钭厉戎 祖武符刘 姜詹束龙 叶幸司韶 郜黎蓟薄 印宿红怀 蒲台从鄂 索咸籍赖 卓蔺屠蒙 池乔阴郁 胥能苍单 闻莘党翟 谭贡劳逄 姬申扶堵 冉杀郦雍 ?璩桑桂 濮牛寿通 边扈燕冀 郏浦尚农 温别庄晏 柴瞿阎充 慕连茹习 宦艾鱼容 向古易慎 戈廖庚终 暨居衡步 皆耿满弘 匡国文寇 广禄阙东 殴殳沃害 蔚越夔隆 师巩厍聂 晁勾敖融 凉訾辛阚 这简饶空 曾毋沙乜 养鞠须歉 巢关蒯相 查后江红 游竺权逯 盖益桓公 万俟司马 上官欧阳 夏侯诸葛 闻人东方 赫连皇甫 尉迟公羊 澹台公冶 宗政濮阳 淳于仲孙 太叔申屠 公孙乐正 轩辕令狐 钟离闾丘 长孙慕容 鲜于宇文 司徒司空 亓官司寇 仉督子车 颛孙端木 巫马公西 漆雕乐正 霄驷公良 拓插夹谷 宰父谷粱 晋楚阎法 汝鄢涂钦 段干百面 东郭南门 吸延妫海 羊舌微生 岳帅缑卑 况后有琴 梁丘左丘 东门西门 商牟佘佴 伯赏南宫 墨哈谯笪 年爱阳佟 第五言福 百家姓断 千字文
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谓语帮者 焉哉乎也
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