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himself ruler in his place?" The soldiers

all laughed and chuckled.

King Fung had murdered his ruler, but that crime is not mentioned here in connexion with him, because he was not subject to king Ling, and the text would not allow to Ts'oo [the right] to punish him. It is a part of the righteousness of the Ch'un Tsew to employ the noble to regulate the mean, and the worthy to regulate the bad, but not to employ the disorderly to regulate disorder. Do we not have the same sentiment in what Confucius said, "Let a man who himself cherishes what is wicked punish another, and that other will die without submitting to him?":

十有九年二章五章夏五月 戊辰,許世子止弒其君買。冬 葬許悼公。

The nineteenth year, parr. 2 and 5.

In summer, in the fifth month, on Mow-shin, Che, heir-son of Heu, murdered his ruler Mae. In winter, there was the burial of duke Taou of Heu.

公羊傳日, 未討,何以 書葬。不成于弑, 曷為不成于弒止進藥而 藥殺也,

止進藥而藥殺,則曷為 加弒焉爾.譏子道之不盡 也。

穀梁傳日,日弒正卒也, 正卒,則止不弒也,不弒而

止日,我與 日弑責止也.

夫弒者,不立乎其位,以與 其弟,哭泣餅粥

容,未踰年而死,故君子 即止自責而責之也。

其譏子道之不盡奈何。 日卒時葬,不使止爲弒 曰,樂正子春之視疾也,復 加一飯,則脫然愈,復損飯則脫然愈,復加一衣 則脫然愈復損一衣,則脫 然愈,止進藥而藥殺,是以 君子加弒焉爾。

曰,子旣生,不免乎水火 母之罪也。覊貫成童,不 師傅,父之罪也。就師學問 無方心志不通,身之罪 也。心志通而名譽不

日,許世子止弒其君買,聞,友之罪也。名譽旣聞,

是君子之聽止也。葬許悼有司不舉,有司之罪也有 公,是君子之赦止也,赦止 者,免止之罪辭也。

The Chuen of Kung-yang says:-'How do we have the burial recorded here, while the ruffian [-murderer] was not yet punished? The thing did not amount to a murder.

How did it not amount to a murder?
Che gave [his father] medicine, and

司舉之王者不用王者之 過也。許世子不知嘗藥,累 .

The Chuen of Kuh-leang says:-'The mention of the day along with the murder shows that the death was a natural one. As it was so, Che did not murder [his father]. Though he did not murder him, it is said that he did;-to reprove In these circumstances why does the Che. Che said, "I am the same as a text say that Che murdered him? To censure Che for not fully discharg-father's place." On this he resigned the murderer, and will not stand in my ing the duty of a son.

the medicine killed him.

How does it censure his failure in that? Yoh-ching Tsze-ch'un, when watching his sick [father], would give him an additional dish of rice, [and watch] eagerly whether it made him better; or he would give him a dish less, and watch the result eagerly. He would put on him a garment more, or a garment less, than usual, in the same way. Che gave the medicine, and the medicine killed [his father], and therefore the superior man charged him with murdering him.

In the [former] entry that 'Che, heirson of Heu, murdered his ruler Mae," the superior man allows the charge against Che; in the [second] entry about the burial of duke Taou, he pardons Che. He pardons Che, that is, he withdraws the charge against him.'

State to his brother Hwuy, wept and wailed, and lived on congee, without taking a grain of rice, till in less than a year he died. The superior man here reproves him according as he reproved

himself.

The specification of the day of the death and of the season of the burial does not allow Che to lie under the charge of murdering his father.

When a son is born, if he escape not death from fire or water, it is the crime of his mother; if he have grown up to a boy with two tufts of hair, and do not go to a teacher, it is the crime of his father; if he go to a teacher, and his studies are desultory, and his mind do not become intelligent, it is the crime of himself; if he become intelligent, and the fame of his name be not heard of, it is the crime of his friends; if the fame of his name be heard of, and the officers do not bring him into notice, it is the crime of the officers; if the officers bring him to notice, and the king do not employ him, it is the fault of the king. The heir-son of Heu did not know [his duty] to taste the medicine [for the ruler], and that ruler was involved [in the conse quences of his ignorance].

定公元年一章二章。 元年 春,王。夏,六月, 戊辰、公卽位。

The first year of duke Ting, parr. 1, 2.

In the [duke's] first year, in spring, the king's.......In summer, in the sixth month, on Mow-shin, the duke came to the vacant seat. 公羊傳曰,定何以無正月。 穀梁傳日,不言正月,定 正月者,正卽位也,定無正 無正也 月者,即位後也,

卽位何以後昭公在外,得 入,不得入,未可知也。

定之無正,何也昭公之終。 非正終也,定之始,非正始也。 昭無正終,故定無正始 不言即位,要在外也,殯,然

曷為未可知,在季氏也。 定哀多微辭,主人習其讀 後即位也。 而問其傳,則未知己之有 罪焉爾。

癸亥公之喪至自乾侯 則曷為以戊辰之日,然後 卽位。正棺於兩楹之間,然 後卽位子沈子曰,定君乎 國,然後即位。

卽位不日,此何以日。錄乎 内也。

The Chuen of Kung-yang says: How is it that Ting has no first month [in his first year]?

[The mention of] the first month is to

定無正,見無以正也。 踰年不言卽位,是有故公 也,言即位,是無故公也。即 位授受之道也先君無正 終,則後君無正始也,先君 有正終,則後君有正始 戊辰,公即位,謹之也,定 之卽位,不可不察也,公卽 位何以日也。戊辰之日,然 後即位也。

癸亥公之喪至自乾侯 何為戊辰之日,然後即位

adjust the [ruler's] coming to the [vacant]也。正君乎國,然後卽位也。

seat; and Ting's having no first month is

because his coming to the [vacant] seat 内之大事日,即位君之大

was later.

How was it later?

[The coffin of ] duke Ch'aon was [still]

outside [the State], and whether it would

be allowed to enter or not was not yet

known.

How was it not yet known?

It depended on the Head of the Ke

family.

In(the records about] Ting and Gae

事也,其不日, 何也。 以年

決者不以日決也。

此則其日,何也。著之也。 何著焉 踰年即位,厲也,

於厲之中又有義焉。

未殯,雖天子之命猶不

敢,况臨諸臣乎。

there are many obscure expressions. If 周人有喪,魯人有喪,周

they the rulers--had read the text and

inquired about its explanation, they would 人弔,鲁人不弔,周人日,固 not have known whether they were 吾臣也使人可也,鲁人曰,

charged with crime or not.

As it was on Kwei-hae that duke 吾君也,親之者也使大夫

[Chaon's] coffin came from Kan-how,則不可也,故周人弔,魯人

[Ting] ascended the [vacant] seat?

how was it that it was Mow-shin before 不用,以其下成康為未久也。 君至尊也, 去之殯面

When the coffin had been placed right

between the two pillars, then he ascended

the [vacant] seat. My master Shin-tsze

said, ‘When the funeral rites of the

往弔,猶不敢,况未殯而臨 諸臣乎,

[former] ruler had been settled in the State, then [the new ruler] took the [vacant] seat.

The day of taking that seat should not be given;-how is it given here?

It is a record of what took place in Loo itself,'

The Chuen of Kuh-lëang says:-'The text does not mention the first month, because Ting had no first month [in his first year].

Why had Ting no first month?

Because duke Chaou's death was not a proper death, and Ting's commencement of his rule was not a proper commencement. As Chaou's was not a proper death, Ting could not have a proper beginning. It is not said [here] that he came to the [vacant] seat, because [Chaou's] coffin was outside the State.

The coffin was now placed in state, and so he took the [vacant] seat. Ting's having no first year shows that there was something which prevented him from having it. But the reason of its not being said that he came to the vacant seat when the year [in which duke Ch'aou died] was expired, was that [the coffin] of the former duke was [still outside]. The notice of coming to the [vacant] seat was the regular way of declaring that the State was passed from one ruler to another. If the former did not die a proper death, the latter could not have a proper beginning; and vice versa. The notice that duke [Ting] came to the [vacant] seat on Mow-shin, is an instance of the care observed [in such a matter; it was necessary that Ting's accession should be thus definitely marked. How is the day of the duke's accession given?

[To show that] it was on the day Mow-shin.

It was on Kwei-hae that duke [Ch'aou's] coffin came from Kan-how;how was it not till Mow-shin that [Ting] took the [vacant] seat?

The proper ceremonies in the State must be gone through for the [former] ruler, before that could be done. Shintsze said, "When the coffin was placed right between the two pillars, his successor took the [vacant] seat."

The great affairs within a State were mentioned with the day. The taking the [vacant] seat was a great affair for the ruler; why is it [generally] given without the day?

It was made to commence with the year, and not regulated by the day. Why then is the day given here? To give emphasis to it.

In what way does it give emphasis to it?

To have taken the [vacant] seat when

the year was expired, would have been hazardous; and besides there was a point of righteousness in the case. Before the coffin [of his predecessor] was set in state, a prince would not dare to show himself as ruler to the ministers, even though he had the charge of the son of Heaven. There might be a death equally in Chow and in Loo. From Chow a message of condolence would be sent, but not from Loo. In Chow they would say, " He was our subject; we may send to condole [on his death]." In Loo they would say, “ He was our ruler. Was like our fathor. We cannot send a great officer [to offer our condolences]." In this way from Chow they sent to condole, but not from Loo, for the time was not long removed from Ching and K'ang. The king was the most honourable; yet [the new ruler of Loo] would not dare to leave his father's coffin, and go to Chow on a visit of condolence; how much less would he show himself as ruler to the ministers, before the coffin was placed in State!

哀公六年七章八章齊陽生

入于齊。齊陳

弒其君茶。

The sixth year of duke Gae, parr. 7, 8.

Yang-săng of Ts'e entered [the capital of] that State. Chin

K'eih of Ts'e murdered his ruler T'oo.

公羊傳日,弒而立者,不以 當國之辭言之,此以當國 之辭言之,何。為諼也。

穀梁傳日,陽生入而弒其 君,以陳 主之何也。不以

陽生君茶也。

其不以陽生君茶,何也陽 生正茶不正

不正,則其日君何也.茶雖 不正已受命矣。

此其爲諼奈何。景公謂陳 乞日,吾欲立舍何如。陳乞 日, 所樂乎為君者,欲立之 則立之,不欲立,則不立,君 如欲立之,則臣請立之。陽 生謂陳乞日,吾聞子蓋將 不欲立我也,陳乞日夫千 言弗受也

入者,内弗受也,茶弗正. 何用弗受。以其受命,可以

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