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    Art is considered by many people to be no more than a decorative means of giving pleasure. This is not always the case, however, at times, art may be seen to have a purely functional side as well. Such could be said of the sandpaintings of the Navaho Indians of the American Southwest; these have a medicinal as well as an artistic purpose.

    According to Navaho traditions, one who suffers from either a mental or a physical illness has in some way disturbed or get in touch with the supernatural—perhaps a certain animal, a ghost, or the dead. To break away from this, the ill person or one of his relatives will employ a medical man called a "singer" to perform a curing ceremony which will attract a powerful supernatural being. During the ceremony, which may last from 2 to 9 days, the "singer" will produce a sandpainting on the floor. On the last day of the ceremony, the patient will sit on this sandpainting and the "singer" will rub the sick or injured parts of the patient's body with sand from a specific figure in the sandpainting. In this way the patient absorbs the power of that particular supernatural being and becomes strong. After the ceremony, the sandpainting is destroyed so its power won't harm anyone.

    The art of sandpainting is handed down from old "singers". The materials used are easily found where the Navaho settle: brown, red, yellow, and white sandstone, which is ground（研磨）much as corn is made into flour. The "singer" holds a small amount of this sand in his hand and lets it flow between his fingers onto a clean, flat surface on the floor, with a steady hand and great patience. He is thus able to create designs of stylized people, snakes and other creatures that have power in the Navaho belief system. The traditional Navaho doesn't allow copying sandpaintings, since he believes the supernatural powers that taught him the craft have forbidden this; however, such reproductions can in fact be purchased today in tourist shops in Arizona and New Mexico. These are done by either Navaho Indians or by other people who wish to preserve this craft.

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    贞现初，太宗谓萧瑀曰：“朕少好弓矢，自谓能尽其妙。近得良弓十数，以示弓工。乃曰：‘皆非良材也。’朕问其故，工曰：‘木心不正，则脉理多斜，弓虽刚劲而遣箭不直，非良弓也。’朕始悟焉。朕以弧矢定四方，用弓矢多矣，而犹不得其理；况朕有天下之日浅，得为理之意，固未及于弓；弓犹失之，而况于理乎？”自是诏京官五品以上更宿中书内省每召见皆赐坐与语询访外事务知百姓利害政教得失焉。

    贞观三年，太宗谓侍臣曰：“中书、门下，机要之司，擢才而居，委任实重。比来惟觉阿旨顺情，唯唯苟过，遂无一言谏诤者，岂是道理？若惟署诏敕、行文书而已，人谁不堪？何烦简择，以相委付？自今诏敕疑有不稳便，须执言，无得妄有畏惧，知而寝默。”

    贞观五年，太宗谓侍臣曰：“治国与养病无异也。病人觉愈，弥须将护，若有触犯，必至殒命。治国亦然，天下稍安，尤须兢慎，若便骄逸，必至丧败。今天下安危，系之于朕，故日慎一日，虽休勿休。然耳目股肱寄于卿辈，既义均一体，宜协力同心，事有不安，可极言无隐。倘君臣相疑，不能备尽肝膈，实为治国之大害也。”

      贞观六年，太宗谓侍臣曰：“看古之帝王，有兴有衰，犹朝之有暮，皆为蔽其耳目，不知时政得失。忠正者不言，邪谄者日进，既不见过，所以至于灭亡。朕既在九重，不能尽见天下事，故布之卿等，以为朕之耳目。莫以天下无事，四海安宁，便不存意。《书》云：‘可爱非君？可畏非民？’天子者，有道则人推而为主，无道则人弃而不用，诚可畏也。”魏征对曰：“自古失国之主，皆为居安忘危，处治忘乱，所以不能长久。今陛下富有天下，内外清晏，能留心治道，常临深履薄，国家历数，自然灵长。臣又闻古语云：‘君，舟也；人，水也。水能载舟，亦能覆舟。’陛下以为可畏，诚如圣旨。”

    贞观十九年，太宗谓侍臣曰：“朕观古来帝王，骄矜而取败者，不可胜数。朕恐怀骄矜，恒自押折，日旰而食，坐以待晨。每思臣下有谠言直谏，可以施于政教者，当拭目以师友待之。如此，庶几于时康道秦尔。”

（唐•吴兢《贞观政要•卷一•政体第二》）