第4章 八佾第三
3-1
孔子谓季氏八佾舞于庭：“是可忍也，孰不可忍也！”
The head of a powerful family of nobles in Confucius'native State employed eight sets of choristers (an Imperial prerogative) in their family chapel. Confucius, remarking on this, was heard to say! “If this is allowed to pass, what may not be allowed?”
【白话译文】
孔子的祖国鲁国掌权的贵族首领（季平子[19]）在家族祠堂的祭祀中雇用了八组乐队（一种皇家特权）。孔子听到这件事之后评论说：“如果这都能做，还有什么不可以做的呢？”
3-2
三家者以《雍》彻。子曰：“‘相维辟公，天子穆穆’，奚取于三家之堂？”
The members of the same powerful family mentioned above concluded the service in their chapel by chanting the hymn used only on occasions of Imperial worship. Confucius remarked on it, saying; "The words of the hymn begin—
'Surrounded by his nobles and princes!
August the Son of Heaven looks; '
“Now what is there in the chapel of this noble family to which those words of the hymn can be applied?”
【白话译文】
上面提到的权势贵族首领（季孙氏）在祭祀结束的时候，吟诵了一首只有在皇家祭祀中才能使用的诗。孔子评论此事说：“这首诗是这样开始的：‘王公贵族围四周，天子庄严而肃穆。’[20]在这个贵族的家族祠堂中，怎么能用这首诗的这几句来描述呢？”
3-3
子曰：“人而不仁，如礼何？人而不仁，如乐何？”
Confucius remarked! “If a man is without moral character, what good can the use of the fine arts do him? If a man is without moral character, what good can the use of music do him?”
【白话译文】
孔子说：“一个人如果没有高尚的品德，再好的技艺对他有什么用呢？一个人如果没有高尚的品德，再好的音乐对他有什么用呢？”
3-4
林放问礼之本。子曰：“大哉问！礼，与其奢也，宁俭；丧，与其易也，宁戚。”
A disciple asked what constituted the fundamental principle of art.
“That is a very great question.” replied Confucius! “but in the art used in social usages it is better to be simple than to be expensive; in rituals for the dead, it is better that there should be heartfelt grief than minute attention to observances.”
【白话译文】
一位学生（林放）问孔子，礼仪的基本原则是什么。“这个问题非常好。”孔子回答，“在社会礼仪的使用上，简单比奢华要好；在死者的追悼仪式上，发自内心的悲伤比为了引起别人的注意而过度治办要好。”
3-5
子曰：“夷狄之有君，不如诸夏之亡也。”
Confucius remarked! “The heathen hordes of the North and East, even, acknowledge the authority of their chiefs, whereas now in China respect for authority no longer exists anywhere.”*
[The watchword of Chinese chivalry is 尊王攘夷（Honour the king and break the heathen）.These four words, taken in their true sense and not in their common vulgar sense, have created the modern Japan of today.
Tennyson, interpreting the chivalry of Europe in the dialect of Europe, makes his knights of chivalry swear: — “To reverence the king as if he were their conscience, and their conscience as their king, To break the heathen and uphold the Christ.”]
【白话译文】
孔子说：“北方和东方的野蛮游牧民族，尚且知道尊重他们首领的权威，可是现在在中国，却不再有人尊重当权者。”*
[中国的骑士精神标榜“尊王攘夷”（维护君王荣誉，打击野蛮人）。正因为汲取了这四个字的真正含义而非其普通字面意思，才造就了今天的日本。
丁尼生[21]用欧洲方言解释欧洲的骑士精神时，以骑士的方式做出了他的宣言：“尊敬国王，就如他是我们的灵魂，我们的灵魂就是国王。打击异教徒，拥护救世主。”]
3-6
季氏旅于泰山。子谓冉有曰：“女弗能救与？”对曰：“不能。”子曰：“呜呼！曾谓泰山不如林放乎？”
The head of the powerful family of nobles mentioned in section 1of this chapter was going to offer sacrifice on the top of the Great T'ai Mountain (an Imperial prerogative）. Confucius then said to a disciple who was in the service of the noble! “Can you not do anything to save him from this?” “No!” replied the disciple! “I cannot.” “Ah, then!” answered Confucius! “it is useless to say anything more.But, really, do you think that the Spirit of the Great Mountain is not as Lin-fang?”*
（"The name of the disciple who asked the question in section 4 of this chapter. The point in the reference in this last sentence: we confess, we do not understand.）
【白话译文】
本章第一节提到的那个权势贵族头领（季孙氏）将要去泰山顶上祭天（一种帝王特权）。孔子听到后，对一个为该贵族工作的学生（冉有[22]）说：
“难道你就不能做点什么，劝阻他去祭天吗？”“不能。”冉有回答，“我阻止不了。”“啊，那么，”孔子回答，“那说什么也没用。但是，你是不是真的认为泰山之神还不如林放*呢？”
（向孔子提问的这个学生林放的名字出现在本章第四节。最后一句话的意思是：我们承认，我们理解不了。）
3-7
子曰：“君子无所争，必也射乎！揖让而升，下而饮，其争也君子。”
Confucius remarked! “A gentleman never competes in anything he wins; he courteously makes his bow before he advances to take his place among the winners; and, when he has lost he walks down and drinks his cup of forfeit. Thus, even in this case of competition, he shows himself to be a gentleman.”
【白话译文】
孔子说：“一位绅士，从不会在任何事情上与人争夺输赢——如果有的话，那必定是射箭。但即使是射箭比赛，当他获胜时，也会先礼貌地鞠躬，然后再登台领奖；当他失败时，也会坦然地走下来，默默地饮下苦酒。那么，即使是在这种竞争中，他也要表现出绅士风度。”
3-8
子夏问曰：“‘巧笑倩兮，美目盼兮，素以为绚兮。’何谓也？”子曰：“绘事后素。”子夏曰：“礼后乎？”子曰：“起予者商也，始可与言诗已矣。”
A disciple asked Confucius for the meaning of the following verse:
Her coquettish smiles!
How dimpling they are;
Her beautiful eyes!
How beaming they are;
O fairest is she
Who is simple and plain.
“In painting!” answered Confucius! “ornamentation and colour are of secondary importance compared with the groundwork.”
“Then art itself!” said the disciple! “is a matter of'secondary'consideration?”
“My friend!” replied Confucius! “you have given me an idea. Now I can talk of poetry with you.”*
（Beauty unadorned is adorned the most; the last line in Chinese is an exact translation of Horace's “simplex munditiis.” The English student may here remember Tom Moore's lines:
"Lesbia has a beaming eye.
But no one knows on whom it beameth."）
【白话译文】
一位学生（子夏）问孔子下面这首诗是什么意思：
Her coquettish smiles! 她那娇艳的笑容，
How dimpling they are; 是那么令人目眩；
Her beautiful eyes! 她那迷人的双眸，
How beaming they are; 是那么顾盼生辉；
So fairest is she! 她如此美妙动人，
Who is simple and plain.却又简单而淳朴。
（即《诗经》中的“巧笑倩兮，美目盼兮，素以为绚兮”。）
“在绘画中，”孔子回答，“和基本框架相比，修饰和色彩都是次要的。”
“那么艺术本身呢？”子夏问，“也是相对次要的吗？”
“我的朋友，”孔子回答，“你启发了我。现在我可以和你谈论诗了。”*
[未加修饰之美才是真正的美，中文最后一行是对贺拉斯[23]的Simplex Munditiis的准确翻译。英国学生可能记得托马斯·摩尔[24]的诗句：
“Lesbia has a beaming eye! 你看她喜上眉梢，
But no one knows on whom it beameth.却不知她对谁微笑。”]
3-9
子曰：“夏礼吾能言之，杞不足征也；殷礼吾能言之，宋不足征也。文献不足故也。足，则吾能征之矣。”
Confucius remarked to a disciple! “I can tell you of the state of the arts and civilization during the Hsia dynasty (say the Greek civilisation）；*but the modern State of Ts'I (say modern Greece) cannot furnish sufficient evidence to prove what I say.I can tell you of the state of the arts and civilization during the Yin dynasty (say Roman civilisation）；but the modern state of Sung (say Italy) cannot furnish sufficient evidence to prove what I say.The reason is because the literary monuments extant are too meagre! —otherwise I could prove to you what I say.”
[See note 6，chapter II, section 23（p. 84）.]
【白话译文】
孔子对一位学生说：“我可以告诉你夏朝（相当于古希腊文明）*的礼仪和文明，但现在的杞国（相当于当代希腊）却不能为我说的话提供充分的证明。我可以告诉你殷朝（相当于古罗马文明）的礼仪和文明，但现在的宋国（相当于意大利）却不能为我说的话提供充分的证明。这是因为现存的历史典籍太少了，否则我就能向你证明我所说的这些东西。”
（见第二章第二十三节备注。）
3-10
子曰：“禘自既灌而往者，吾不欲观之矣。”
Confucius remarked! “At the service of the great Ti sacrifice (the'Mass'in ancient China），I always make it a point to leave as soon as the pouring of the libation on the ground is over.”
【白话译文】
孔子说：“在举行盛大的国家祭祀典礼禘礼（古代中国最隆重的祭拜礼仪）时，当祭酒泼洒在地上，我总是在这个时候离开，不会再看下去。”
3-11
或问禘之说。子曰：“不知也。知其说者之于天下也，其如示诸斯乎！”指其掌。
Somebody asked Confucius for the meaning of the great Ti sacrifice mentioned above.
“I do not know!” answered Confucius. “One who understands its significance will find it as easy to rule the world as to look at this—thus: ” pointing to the palm of his hand.【白话译文】
有人问孔子上面提到的盛大祭祀的意思。“我不知道，”孔子回答，“能明白其重要性的人，就能很轻易地治理天下，就像看这手掌一样容易。”孔子一面说，一面指着自己的手掌。
3-12
祭如在，祭神如神在。子曰：“吾不与祭，如不祭。”
Confucius worshipped the dead as if he actually felt the presence of the departed ones. He worshipped the Spiritual Powers as if he actually felt the presence of the Powers.
He once remarked! “If I cannot give up heart and soul when I am worshipping, I always consider as if I have not worshipped.”
【白话译文】
孔子祭拜死者的时候，好像真的感觉到死者就在跟前。孔子祭拜神灵的时候，好像真的感觉到神灵存在。
有一次，孔子说：“祭拜的时候，如果我不能全心全意去做，总感觉好像根本没有祭拜。”
3-13
王孙贾问曰：“‘与其媚于奥，宁媚于灶。’何谓也？”子曰：“不然。获罪于天，无所祷也。”
An officer in a certain State asked Confucius, saying! “What is meant by the common saying'It is better to pray to the God of the Hearth than to the God of the House?'”
“Not so!” replied Confucius! “a man who has sinned against God! —it is useless for him to pray anywhere at all.”
【白话译文】
有个国家的一位官员（王孙贾[25]）问孔子：“俗话说：‘宁拜灶神，不拜门神。’这是什么意思？”
“不是这样的，”孔子回答，“如果一个人冒犯了上天，那么他在哪里祈祷都没用。”
3-14
子曰：“周监于二代，郁郁乎文哉！吾从周。”
Confucius remarked! “The civilization of the present Chou dynasty is founded on the civilization of the two preceding dynasties. How splendidly rich it is in all the arts! I prefer the present Chou civilization.”
【白话译文】
孔子说：“现在周朝的文明是建立在前两个朝代文明的基础上的，所有的艺术都那么辉煌灿烂！我更喜欢现在周朝的文明。”
3-15
子入太庙，每事问。或曰：“孰谓鄹人之子知礼乎？入太庙，每事问。”子闻之，曰：“是礼也。”
When Confucius first attended the service at the Sate Cathedral (Ancestral Temple of the reigning prince），he enquired as to what he should do at every stage of the service. Somebody thereupon remarked! “Who tells me that the son of the plebeian of Ts'ow*is a man who knows the correct forms?”
When Confucius heard of the remark, he said! “That is the correct form.”
（A district where Confucius'father had been Chief Magistrate.）
【白话译文】
当孔子第一次参加太庙[26]（古代君主的祖庙）祭祀活动的时候，每一个阶段他都要问别人该怎么做。有人马上议论道：“谁说这个从鄹地*来的平民之子懂得正确的礼法呢？”孔子听到这种评论后说：“凡事必问，这才是正确的礼法。”
（孔子的父亲曾担任过鄹邑大夫。）
3-16
子曰：“射不主皮，为力不同科，古之道也。”
Confucius remarked! “In archery, putting the arrow through the target should not count as points, because the competitors cannot all be expected to be equal in mere physical strength. At least, that was the old rule.”
【白话译文】
孔子说：“在射箭比赛中，把箭射穿靶子不应该计分，因为参赛者比的不仅仅是力气的大小。至少，这是一种古代的规则。”[27]
3-17
子贡欲去告朔之饩羊。子曰：“赐也！尔爱其羊，我爱其礼。”
A disciple wanted to dispense with the sheep offered in sacrifice in the religious ceremony held at the beginning of every month.
“What you would save!” said Confucius to him! “is the cost of the sheep; what I would save is the principle of the rite.”
【白话译文】
孔子的一位学生（子贡）想在每月初一的宗教仪式上把祭祀用的羊省下来。
“你想挽救的，”孔子对他说，“是那只羊，而我想挽救的却是这种礼。”
3-18
子曰：“事君尽礼，人以为谄也。”
Confucius remarked! “Men now account it servile to pay to their prince all the honours due to him.”*
[See note 9，section 5 of this chapter (p. 87）.]
【白话译文】
孔子说：“现在人们把本应按照礼仪侍奉君主的事情，都看作谄媚之事了。”*
（见本章第五节备注。）
3-19
定公问：“君使臣，臣事君，如之何？”孔子对曰：“君使臣以礼，臣事君以忠。”
The reigning prince of Confucius'native State asked Confucius how a prince should treat his public servant and how a public servant should behave to his prince.
“Let the prince!” answered Confucius! “treat his public servant with honour. The public servant must serve the prince, his master, with loyalty.”
【白话译文】
孔子祖国在位的君主（鲁定公[28]）问孔子，君主该如何对待臣下，臣下该如何对待君主。
孔子回答：“君主要按照礼的要求对待他的臣下，臣下也必须以忠诚对待他的君主。”
3-20
子曰：“《关雎》，乐而不淫，哀而不伤。”
Confucius remarked! “The first ballad in the Book of Ballads and Songs*expresses the emotions of love. It is passionate, but not sensual; it is melancholy, but not morbid.”
[See note 4，chapter II, section 2（p. 80）.]
【白话译文】
孔子说：“《诗经》*第一首诗歌表达了爱的情感。这首诗热烈而不淫乱，忧郁而不颓废。”
（见第二章第二节备注。）
3-21
哀公问社于宰我，宰我对曰：“夏后氏以松，殷人以柏，周人以栗，曰：‘使民战栗。’”子闻之，曰：“成事不说，遂事不谏，既往不咎。”
The reigning prince of Confucius'native State asked a disciple of Confucius about the emblems used on the altars to the Titular Genius of the land.*
The disciple answered! “The sovereigns of the House of Hsia planted the pine tree; the people of the Yin dynasty adopted the cypress; and the people of the present Chou dynasty has chosen the li (chestnut) tree as a symbol of awe (li) to the population.”
When Confucius afterwards heard of what the disciple said, he remarked! “It is useless to speak of a thing that is done; to change a course that is begun; or to blame what is past and gone.”
（The adoption of these emblems in old China is like the modern emblems of the “Rose” for England and not of “Fleur de lys” for the House of Bourbon in France.）
【白话译文】
孔子祖国的在位君主（鲁哀公）问孔子的一位学生（宰我[29]），祭祀土地神的神主应该用什么树木。*
这位学生回答：“夏朝君王选用松树，殷朝君王选用柏树，现在周朝的君王则选用栗树，是表示要让老百姓知道敬畏。”
后来，孔子听到了这位学生说的话，就说：“评价已经做过的事情是没有用的，要改变已经发生的事情也是没有用的，责备已经过去的事情也是没有用的。”[30]
（在古代中国，使用这些象征图案，就像现代英国使用“玫瑰”，法国波旁王朝皇宫使用“百合花”作为象征一样。）
3-22
子曰：“管仲之器小哉！”或曰：“管仲俭乎？”曰：“管氏有三归，官事不摄，焉得俭？”“然则管仲知礼乎？”曰：“邦君树塞门，管氏亦树塞门；邦君为两君之好有反坫，管氏亦有反坫。管氏而知礼，孰不知礼？”Confucius, speaking of a famous statesman (the Bismarck of the time），remarked! “Kuan Chung was by no means a great-minded man!”
“But!” said somebody! “Kuan Chung was simple in his life; was he not?”
“Why!” replied Confucius! “Kuan Chung had that magnificent Sansouci Pleasaunce of his. Besides, he had a special officer appointed to every function in his household.How can one say that he was simple in his life?”
“Well!” rejoined the enquirer! “but still, Kuan Chung was a man of taste who observed the correct forms; was he not?”
“No!” answered Confucius. “The reigning princes have walls built before their palace gates. Kuan Chung also had a wall built before his door.When two reigning princes meet, each has a special buffet.Kuan Chung also had his special buffet.If you say Kuan Chung was a man of taste, who is not a man of taste?”*
（It is curious that Kuan Chung, the Bismarck of ancient China, adopted the same motto in politics as that famous motto of the modern founder of the German empire. Du, ut des in Chinese 欲取之故与之。）
【白话译文】
孔子谈到一位著名的政治家（相当于那个时代的俾斯麦）时说：“管仲[31]绝对不是一位伟大的思想家！”
“但是，”有人问，“管仲生活简朴，难道不是吗？”
“什么？”孔子回答，“管仲有那么雄伟的府库；而且，他家的每项事务都有专人负责。怎么能说他生活简朴呢？”
“但是，”询问者辩论道，“管仲仍不失为一个恪守正确礼数的有品位的人，难道不是吗？”
“不是，”孔子回答，“在位国君在宫殿大门外建造照壁，管仲也在他的家门外建造照壁；两位国君见面时，各自有专用的饮食，而管仲也有自己专用的饮食。如果你说管仲是有品位的人，那么还有谁没品位呢？”*
（奇怪的是，管仲这位古代中国的俾斯麦[32]，在政治上居然和当代德意志帝国的创立者信奉相同的格言，用中文说就是“欲取之故与之”。）
3-23
子语鲁太师乐，曰：“乐其可知也。始作，翕如也；从之，纯如也，皦如也，绎如也，以成。”
Confucius remarked to the Grand Kapel Meister of his native State! “I think I know the way in which a piece should be played with a full orchestra. At first, the full volume of sound in the piece should be heard.Then, as you proceed, you must pay attention to and bring out each note of the piece, distinct and clear, but flowing, as it were, without break or interval! —thus to the end.”
【白话译文】
孔子对故国的大乐师说：“我认为我知道一个完整的乐队用什么方式演奏一首乐曲。首先，各种乐器合奏，声音渐高而华美；继而清晰流畅地奏出每一个音符本身的韵律，使之悠扬悦耳，音节分明，连续不断，直到演奏完毕。”
3-24
仪封人请见，曰：“君子之至于斯也，吾未尝不得见也。”从者见之。出曰：“二三子何患于丧乎？天下之无道也久矣，天将以夫子为木铎。”
An officer in command of a certain Pass on the frontier where Confucius on his travels was passing, asked for the permission to be presented to him, saying! “Whenever a wise man passes this way, I have always had the honour to wait upon him.”
When the officer came out of the interview he said to the disciples! “Gentlemen, why should you be concerned at your present want of official position! The world has long been without the order and justice of good government; now God is going to make use of your Teacher as a tocsin to awaken the world.”
【白话译文】
孔子周游列国经过某个前哨关卡，该关卡的长官请求见孔子，说：“每当有智慧的人路过这里，我总是很高兴能见到他。”于是孔子的学生引他去见了孔子。
当这位长官拜见完毕出来时，他对孔子的学生们说：“诸位，你们为何要为没有一官半职而发愁呢？天下已经很长时间没有秩序和公正，现在上天派你们的老师来警醒世人了。”
3-25
子谓《韶》：“尽美矣，又尽善也。”谓《武》：“尽美矣，未尽善也。”
Confucius, speaking of a famous piece of music (the most ancient then known in China），remarked! “It has all the excellence of the physical beauty of harmony; but it has not all the excellence of moral grandeur.” Speaking of another piece, of a more recent date, Confucius remarked! “It has all the excellence of the physical beauty of harmony; but it has not all the excellence of moral grandeur.”
【白话译文】
孔子谈到一首著名的乐曲（《韶》[33]，当时所知的中国最古老的音乐）时说：“这首乐曲的韵律节奏极其优美，而且极为庄严肃穆。”谈到另一首稍近一些的乐曲（《武》[34]）时，孔子说：“这首乐曲的韵律节奏虽然极其优美，但是不够庄严肃穆。”
3-26
子曰：“居上不宽，为礼不敬，临丧不哀，吾何以观之哉？”
Confucius remarked! “Possession of power without generosity; courtesy without seriousness; mourning without grief! —I have no desire to look at such a state of things.”
【白话译文】
孔子说：“拥有权势的人不能宽宏大量，行礼时不能严肃认真，参加丧礼时没有悲伤——这样的事情，我怎么看得下去呢？”