辜鸿铭译
Translated by Gu Hongming
八佾第三
（一）
孔子谓季氏:“八佾舞于庭，是可忍，孰不可忍也？”
辜译
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?
”鲁国的掌权贵族首领季平子在家族祠堂的祭祀中雇佣了八组乐队（六十四人），而这是一种皇家才能享有的特权。孔子听到后评论说：“如果这都能做，还有什么做不出来的呢？”
（二）
三家者以《雍》彻。子曰：“‘相维辟公，天子穆穆’，奚取于三家之堂？”
辜译
The members of the same powerful family mentioned above concluded the service in their chapel by chanting the hymn used only on occasions ofImperial 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? ”
上面提到的权势贵族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。孔子评论说：“这首诗是这样开始的：‘王公贵族围四周，天子庄严而肃穆。’在这个贵族的家族祠堂中，用这首诗的这几句来描述合适吗？”
（三）
子曰：“人而不仁，如礼何？人而不仁，如乐何？”
辜译
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? ”
孔子说：“一个人如果没有高尚的品德，再完善的礼仪制度对他来说有什么用呢？一个人如果没有高尚的品德，再动听的音乐对他来说又有什么用呢？”
辜解
一伙人用暴力在一个一直守寡的老太太家里进行抢劫比赛，因比赛过于激烈，致使房屋着火。这时他们会怎么办呢？乱臣会说：“把这个老太婆赶出去！”贼子则会说：“让她赔偿我们的损失，然后继续为我们看管房屋。”而正人君子会奉劝他们说：“如果你们实在没有诚意和本钱赔偿老太太的损失，至少也应该诚恳地向她表达歉意。最起码，有一件事你们应该做到，那就是以后要规矩一点。”如果整个社会人而不仁，人而无礼，那么会混乱成什么样子呢？
（四）
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。”
辜译
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.”
孔子的学生林放问孔子，礼仪的本质是什么。“这是个很有意义的问题呀！”孔子回答说，“对于一般的社会礼仪来说，与其奢华，不如简朴；比如就丧礼而言，应有发自内心的悲伤，而不该只是为了引起别人的关注。”
（五）
子曰：“夷狄之有君，不如诸夏之亡也。”
辜译
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.”
孔子说：“北方和东方的异教游牧民族，尚且尊重他们首领的权威，可是现在在中国，不再有人尊重当权者了。”
辜解
孟子曰：“春秋无义战。”中国历史上的春秋时期正如现在的欧洲，是一个混乱而又经常发生战争的时期。当时中国封建统治的体系已完全崩溃，从而产生了带有新思想的新的社会秩序，即民主的社会秩序。不幸的是，人们并没有理解这种关于在良好基础之上建立此种新式社会的思想。随着对严格的封建习惯的依附和敬畏，即对王权统治敬畏的结束，封建主义基本的和必要的国际基础，即对当权者的敬畏业已烟消云散。所以生活在那个时代的孔子说：“夷狄之有君，不如诸夏之亡也。”
（六）
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？”
辜译
The head of the powerful family of nobles mentioned in section 1 of this chapter was going to offer sacrifice on the top of the Great Tai Mountain [anImperial 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 theGreat Mountain is not as Lin Fang? ”
季孙氏将要去泰山上祭天（这是一种帝王特权），孔子听到后对为该贵族工作的学生冉有说：“难道你不能劝阻他去祭天么？”“不能。”冉有回答，“我阻止不了。”“啊，那么，”孔子回答，“说什么也没用了。你是不是认为泰山之神还不如林放懂礼？不然怎么会接受这不合规矩的祭祀呢？”
（七）
子曰：“君子无所争，必也射乎！揖让而升，下而饮，其争也君子。”
辜译
Confucius remarked, “A gentleman never competes in anything he does, ——except perhaps in archery. But even then, when 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.”
孔子说：“君子一般不会与人相争。就算有所争，那也该是在射箭场上。但即使是射箭比赛，获胜者也会先礼貌地鞠躬，然后才登台领奖；而失败者会走下台来饮下苦酒。就是说即使是在这种竞争中，他也会表现出绅士风度。”
辜解
某天，我被一位西方友人邀请至其家中赴宴，在座的中国人只有我一个，所以各位西方朋友都让我坐首座。宴会间谈到中西方的礼教问题，主人问我说：“孔子的教化有何好处？请您谈一谈。”我回答说：“刚才诸君退让，都不肯坐首座，这就是孔子的教化。如果今天施行的是竞争的教化方式，以优胜劣败为主，那么势必要大家决个胜负以后，才能动筷子，如此恐怕今天的聚会大家都吃不到饭了啊！”满座皆大笑。《易传》曰：“道也者，不可须臾离也。”孔子六经所谓的道，是君子之道。世界上必然先有君子之道，然后人们才知道礼让，否则人们互不相让的话，那么即使是吃饭的时候，也会发生官司；喝酒的地方，也会刀剑相向。我所谓的有没有道义，关乎人类之存亡，就是这个意思。
（八）
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。”
辜译
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;
How fairest is she,
Who is simple and plain.“
In painting, ” answered Confucius, “ornamentation and colour are of secondary importance compared with the ground-work.”“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.”
孔子的学生子夏问孔子下面这首诗是什么意思：她娇艳的笑容令人目眩，她迷人的双眸顾盼生辉；她如此美妙动人，就像是洁白的布上画着美丽的花纹。（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，“原本的素白背景是最重要的，和它相比，修饰和色彩都是次要的。”
“那么艺术（《论语》中原指礼）本身呢？”子夏问，“也是相对次要的问题吗？”
“子夏，”孔子回答，“你启发了我。现在我可以和你谈论诗了。”
（九）
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。”
辜译
Confucius remarked to a disciple, “I can tell you of the state of the arts and civilisation during the Hsia dynasty [say the Greek civilisation];but the modernState 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 civilisation 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.”
孔子对一位学生说：“我可以告诉你夏朝（相当于西方的古希腊文明）的艺术（《论语》中原指礼）和文明状况，但现在的杞国（夏朝的后代国，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）的艺术和文明状况，但现在的宋国（殷朝的后代国，相当于当代意大利）却不能为我说的话提供充分的证明。这是因为现存的典籍和贤者都不够的缘故，否则我就能引来向你证明我所说的了。”
（十）
子曰：“禘自既灌而往者，吾不欲观之矣。”
辜译
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.
”孔子说：“在举行盛大的国家祭祀典礼中（这是古代中国最隆重的祭拜礼仪，只有天子才能举行），在祭酒泼洒在地上后，我就会在这个时候离开，不想再看下去。”
（十一）
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。
辜译
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.”
有人向孔子请教关于盛大祭祀的理论。“我不知道。”孔子回答，“知道的人对于治理天下，应该会像把东西摆在这里一样容易吧！”一边说一边指着自己的手掌。
（十二）
祭如在，祭神如神在。子曰：“吾不与祭，如不祭。”
辜译
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.”
孔子祭拜死者的时候，便好像死者真的就在身前。而在祭拜神灵的时候，则好像神灵真的存在。
孔子曾说：“每回我祭拜的时候，如果不能使自己沉入其中，就会觉得跟没有祭拜一样。”
（十三）
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。”
辜译
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.”
某个国家的官员王孙贾问孔子：“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。”
辜解
除了理雅各博士以及其他一两个学者的工作之外，欧洲人获知中国文学主要是通过小说的翻译，而且那些小说都不是最好的，只是一些符合他们阶层的最通俗的读物。威妥玛爵士责备中国文学“智力贫乏”，正是指的这一类垃圾小说。但是限于语言，研习汉语的西方人很难读懂中国真正的儒学经典。而这些儒学经典中所包含的“令人尊敬的教义”，一定不是他所评论的那样“功利和世俗”。正如孔子在回答一位大夫的话时说：“获罪于天，无所祷也。”孟子也说：“生，我所欲也；义，我所欲也。二者不可得兼，舍生而取义者也。”
（十四）
子曰：“周监于二代[插图]，郁郁乎文哉！吾从周。”
辜译
Confucius remarked, “The civilisation of the present Chou dynasty is founded on the civilisations of the two preceding dynasties. How splendidly rich it is in all the arts ! I prefer the present Chou civilisation.
”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。”
（十五）
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。”
辜译
When Confucius first attended the service at the State Cathedral（AncestralTemple of the reigning prince）, lie 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.”
当孔子参加祭祀活动的时候，每一个阶段他都要问该做什么。有人马上议论道：“谁说这个从鄹地来的平民（孔子的父亲梁纥）之子知晓正确的礼法？”孔子听到这种评论后说：“这正是正确的礼法。”
（十六）
子曰：“射不主皮，为力不同科，古之道也。”
辜译
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.”
孔子说：“比箭时射穿箭靶不应该计分，因为参赛者比的不仅仅是力气的大小。这是古代就流传下来的规则。”
（十七）
子贡欲去告朔之饩羊。子曰：“赐也！尔爱其羊，我爱其礼。”
辜译
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.”
孔子的学生子贡想在每月初一的告朔仪式上把祭祀用的活羊去掉不用。“赐啊，”孔子对他说，“你想省去的只是那只羊，而我爱惜的却是那种礼。”
（十八）
子曰：“事君尽礼，人以为谄也。”
辜译
Confucius remarked, “Men now account it servile to pay to their prince all the honours due to him.”
孔子说：“如今人们把一切按照礼仪侍奉君主的事情，都看作是谄媚之事了。”
（十九）
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。”
辜译
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.”
孔子祖国的在位君主鲁定公问孔子：“君主该如何对待臣下，臣下该如何对待君主？”
孔子回答：“假如君主按照礼的要求对待臣下，臣下也会以忠诚对待君主。”
（二十）
子曰：“《关雎》，乐而不淫，哀而不伤。”
辜译
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.”
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，忧愁而不哀伤。”
辜解
我相信，《诗经》第一篇《关雎》是世界上最古老的爱情歌曲，两年前我曾在《北京每日新闻》上翻译过，那首诗这样描写理想的中国女性：“关关雎鸠，在河之洲；窈窕淑女，君子好逑。”意思是：鸟儿在天空相互召唤，它们徘徊在河对岸的小岛上。温婉可亲的少女啊，正配做君子的新娘！
“窈窕”的含义与“悠闲”相似，“窈”的字面意义是隐退的、温顺的、腼腆的，而“窕”则是有吸引力的、和悦可亲的。“淑女”是指纯洁、贞洁的女子。这样，你就能从这首最古老的诗歌中看到中国女性典范的三个基础品质：喜欢悠闲；腼腆或pudeur（羞怯、知耻），由debonair（和悦可亲）表达的无以言说的优雅和魅力；最后是纯洁或贞洁。简而言之，典型的中国女人是贞洁的，是腼腆的，也是有吸引力且和悦可亲的。
（二十一）
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。”
辜译
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.”
鲁国君主鲁哀公问孔子的学生宰我说：“祭祀土地神的神主应该用什么树木？”宰我回答：“夏朝选用松树，殷朝选用柏树，现在周朝选用栗树，意思是要让老百姓战战栗栗。”
后来，孔子听到了宰我说的话，责备宰我说：“评价已经做过的事情是没有用的，已经发生的事情也是不能改变的，责备已经过去的事情也是没有用的。”
（二十二）
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？”
辜译
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 SansouciPleasaunce 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? ”
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（姬姓，管氏，名夷吾，字仲。春秋时齐国人。齐桓公的宰相，辅助齐桓公成为诸侯霸主）绝对不是一位伟大的思想家！”
有人疑惑道：“但不是说他的生活很简朴吗？”
孔子回答：“他有辉煌的府库，其中有大量来自于百姓的市租，而且家中的每项事务都有专人负责，这怎么能说生活简朴呢？”
“但是，”询问者辩论道：“他应该仍不失为一个恪守正确礼数的人吧？”
“我不这样看，”孔子回答，“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，各自有专用的饮食器具，而管仲也有自己专用的饮食器具。如果你说管仲算得上是恪守礼数的人，那还有谁不算呢？”
辜解
我的同乡李惟仁，曾诋毁曾国藩说：“曾国藩和管仲一样，得到君王赏识以后，就非常专权，实行国家政令如烈火一般，像他们这样虽然功劳很大，但也是卑劣之人。”我认为曾国藩的功劳和气节都是不可轻易否定的，但其学术和对天下大事的谋划，确实有不满人意之处。《文正公日记》中他自己也说：“古人有得名望如予者，未有如予之陋也。”有人问，曾国藩的陋处在哪里呢？我回答说：“看一看南京制台的衙门，其规模之笨拙，工艺之粗糙，大而无当，便能知道曾国藩的鄙陋之处。”
（二十三）
子语鲁大师乐，曰：“乐其可知也。始作，翕如也；从之，纯如也，皦如也，绎如也，以成。”
辜译
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.”
孔子对鲁国的大乐师说：“我认为我了解一个完整的乐队应该用什么方式演奏一首乐曲。开始演奏的时候，声音渐高而华美，音调热烈；继续下去，每一个音符本身的韵律便明显地跳动出来，悠扬悦耳，连续不断，就这样一直到演奏完毕。”
（二十四）
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。”
辜译
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.” Confucius' disciples accordingly presented him.
When the officer came out of the interview he said to the disciples,“Gentlemen, why should you he 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.”
孔子周游列国经过一个叫“仪”的关卡，该关卡的长官请求见孔子，说：“每当君子路过这里，我总是很期待能见到他。”孔子的学生于是引他去见了孔子。
当这位长官拜见完毕出来时，他对孔子的学生们说：“你们几位为何要为没有官职而发愁呢？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。”
（二十五）
子谓《韶》:“尽美矣，又尽善也。”谓《武》:“尽美矣，未尽善也。”
辜译
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; it has also 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.”
孔子谈到一首著名的乐曲《韶》（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，而且还显得庄严肃穆。”而谈到另一首稍近一些的乐曲时却说：“这首乐曲的韵律节奏虽然极其优美，但是不够庄严肃穆。”
（二十六）
子曰：“居上不宽，为礼不敬，临丧不哀，吾何以观之哉？”
辜译
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.”
孔子说：“拥有权势的人不宽宏大量，行礼时不严肃认真，参加丧礼时不悲哀，这种情况我怎么看得下去呢？”