加载中…泰伯篇的英语译文
(2016-09-12 22:37:15)
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论语泰伯篇 |
分类： 英语译文 |
https://upload.wikimedia.org/wikipedia/commons/e/e2/Gordon_Square,_Huntly.jpg
这个有四千来人的大村或小镇还可以吧？
詹姆斯
乐格，可能是他自己让人用中文叫他理雅各，出生在苏格兰爱丁堡北面一百多不到两百公里的小镇杭特雷，那年是1815，
也就是基度山恩仇记开篇时主人公从埃尔巴岛皇上手里拿到一封密信，那个皇上让滑铁卢这个名字不少人都知道的那一年。理雅各翻译过论语。这个泰伯篇标了1893年，不知道是否是写作年代，这年是雨果的《93年》故事的100年后，而90来年后的1984是乔治
- 奥威尔梦境中的年代，后来村上先生又让天吾和青豆在这年见过 两个月亮。
我得承认，对我来说，论语的中文版很难读，但读英文翻译却反而就容易得多；好像这么样的并不止我一个。就是不知道当年我们的先辈导师写论语时的所思所想是不是我们现在看到的这些英语译文所表达的意思。要想抠董文言文的论语太费劲太费时，我付不起，而搞通了这些古文对我又没有多大的实际意义，我只要知道个大概什么意思，记忆库里留下个我曾经有点印象但也不十分清楚的纪录，以后什么时间真想搞个究竟时多少有点方便就差不多了，所以眼前我不如就读读给普通人读的英语翻译就够了，你说呢？
論 語
Confucian
Analects
James Legge
,1893
泰伯第八
Book VIII:
T'âi-po
Chapter
1
子曰：“泰伯，其可謂至德也已矣。三以天下讓，民無得而稱焉。”
The exceeding
virtue of T'âi-po.
The Master
said, "T'âi-po may be said to have reached the highest point of
virtuous action. Thrice he declined the kingdom, and the people in
ignorance of his motives could not express their approbation of his
conduct."
Chapter
2
子曰：“恭而無禮則勞，愼而無禮則葸，勇而無禮則亂，直而無禮則絞。君子篤於親，則民興於仁。故舊不遺，則民不偷。”
The value of
the rules of propriety; and of example in those in high
stations.
1. The Master
said, "Respectfulness, without the rules of propriety, becomes
laborious bustle; carefulness, without the rules of propriety,
becomes timidity; boldness, without the rules of propriety, becomes
insubordination; straightforwardness, without the rules of
propriety, becomes rudeness.
2. "When those
who are in high stations perform well all their duties to their
relations, the people are aroused to virtue. When old friends are
not neglected by them, the people are preserved from
meanness."
Chapter
3
曾子有疾，召門弟子曰：“啟予足！啟予手！《詩》云：‘戰戰兢兢，如臨深淵，如履薄冰。’而今而後，吾知免夫！小子！”
The philosopher
Tsang's filial piety seen in his care of his person.
The philosopher
Tsang being ill, he cared to him the disciples of his school, and
said, "Uncover my feet, uncover my hands. It is said in the Book of
Poetry, 'We should be apprehensive and cautious, as if on the brink
of a deep gulf, as if treading on thin ice, I and so have I been.
Now and hereafter, I know my escape from all injury to my person. O
ye, my little children."
Chapter
4
曾子有疾，孟敬子問之。
曾子言曰：“鳥之將死，其鳴也哀；人之將死，其言也善。君子所貴乎道者三：動容貌，斯遠暴慢矣；正顏色，斯近信矣；出辭氣，斯遠鄙倍矣。籩豆之事，則有司存。”
The philosopher
Tsang's dying counsels to a man of high rank.
1. The
philosopher Tsang being ill, Meng Chang went to ask how he
was.
2. Tsang said
to him, "When a bird is about to die, its notes are mournful; when
a man is about to die, his words are good.
3. "There are
three principles of conduct which the man of high rank should
consider specially important:-- that in his deportment and manner
he keep from violence and heedlessness; that in regulating his
countenance he keep near to sincerity; and that in his words and
tones he keep far from lowness and impropriety. As to such matters
as attending to the sacrificial vessels, there are the proper
officers for them."
Chapter
5
曾子曰：“以能問於不能，以多問於寡，有若無，實若虛，犯而不校。昔者吾友嘗從事於斯矣。”
The admirable
simplicity and freedom from egotism of a friend of the philosopher
Tsang.
The philosopher
Tsang said, "Gifted with ability, and yet putting questions to
those who were not so; possessed of much, and yet putting questions
to those possessed of little; having, as though he had not; full,
and yet counting himself as empty; offended against, and yet
entering into no altercation; formerly I had a friend who pursued
this style of conduct."
Chapter
6
曾子曰：“可以託六尺之孤，可以寄百里之命，臨大節而不可奪也。君子人與？君子人也。”
A combination
of talents and virtue constituting a Chün-tsze.
The philosopher
Tsang said, "Suppose that there is an individual who can be
entrusted with the charge of a young orphan prince, and can be
commissioned with authority over a state of a hundred lî, and whom
no emergency however great can drive from his principles:-- is such
a man a superior man? He is a superior man indeed."
Chapter
7
曾子曰：“士不可以不弘毅，任重而道遠。仁以爲己任，不亦重乎？死而後已，不亦遠乎？”
The necessity
to the officer of compass and vigor of mind.
1. The
philosopher Tsang said, "The officer may not be without breadth of
mind and vigorous endurance. His burden is heavy and his course is
long.
2. "Perfect
virtue is the burden which he considers it is his to sustain;-- is
it not heavy? Only with death does his course stop;-- is it not
long?
Chapter
8
子曰：“興於《詩》，立於禮，成於樂。”
The effects of
poetry, proprieties, and music.
1. The Master
said, "It is by the Odes that the mind is aroused.
2. "It is by
the Rules of Propriety that the character is
established.
3. "It is from
Music that the finish is received."
Chapter
9
子曰：“民可使由之，不可使知之。”
What may, and
what may not be attained to with the people.
The Master
said, "The people may be made to follow a path of action, but they
may not be made to understand it."
Chapter
10
子曰：“好勇疾貧，亂也。人而不仁，疾之已甚，亂也。”
Different
causes of insubordination;-- a lesson to rulers.
The Master
said, "The man who is fond of daring and is dissatisfied with
poverty, will proceed to insubordination. So will the man who is
not virtuous, when you carry your dislike of him to an
extreme."
Chapter
11
子曰：“如有周公之才之美，使驕且吝，其餘不足觀也已。”
The
worthlessness of talent without virtue.
The Master
said, "Though a man have abilities as admirable as those of the
duke of Châu, yet if he be proud and niggardly, those other things
are really not worth being looked at."
Chapter
12
子曰：“三年學，不至於穀，不易得也。”
How quickly
learning makes men good.
The Master
said, "It is not easy to find a man who has learned for three years
without coming to be good."
Chapter
13
子曰：“篤信好學，守死善道。危邦不入，亂邦不居。天下有道則見，無道則隱。邦有道，貧且賤焉，恥也。邦無道，富且貴焉，恥也。”
The
qualifications of an officer, who will always act right in
accepting and declining office.
1. The Master
said, "With sincere faith he unites the love of learning; holding
firm to death, he is perfecting the excellence of his
course.
2. "Such a one
will not enter a tottering state, nor dwell in a disorganized one.
When right principles of government prevail in the kingdom, he will
show himself; when they are prostrated, he will keep
concealed.
3. "When a
country is well governed, poverty and a mean condition are things
to be ashamed of. When a country is ill governed, riches and honor
are things to be ashamed of."
Chapter
14
子曰：“不在其位，不謀其政。”
Every man
should mind his own business.
The Master
said, "He who is not in any particular office has nothing to do
with plans for the administration of its duties."
Chapter
15
子曰：“師摯之始，《關睢》之亂，洋洋乎盈耳哉。”
The praise of
the music-master Chih.
The Master
said, "When the music master Chih first entered on his office, the
finish of the Kwan Tsu was magnificent;-- how it filled the
ears!"
Chapter
16
子曰：“狂而不直，侗而不愿，悾悾而不信，吾不知之矣。”
A lamentation
over moral error added to natural defect.
The Master
said, "Ardent and yet not upright, stupid and yet not attentive;
simple and yet not sincere:-- such persons I do not
understand."
Chapter
17
子曰：“學如不及，猶恐失之。”
With what
earnestness and continuousness learning should be
pursued.
The Master
said, "Learn as if you could not reach your object, and were always
fearing also lest you should lose it."
Chapter
18
子曰：“巍巍乎，舜、禹之有天下也，而不與焉。”
The lofty
character of Shun and Yü.
The Master
said, "How majestic was the manner in which Shun and Yü held
possession of the empire, as if it were nothing to
them!"
Chapter
19
子曰：“大哉堯之爲君也！巍巍乎，唯天爲大，唯堯則之。蕩蕩乎，民無能名焉。巍巍乎，其有成功也。煥乎，其有文章。”
The praise of
Yâo.
1. The Master
said, "Great indeed was Yâo as a sovereign! How majestic was he! It
is only Heaven that is grand, and only Yâo corresponded to it. How
vast was his virtue! The people could find no name for
it.
2. "How
majestic was he in the works which he accomplished! How glorious in
the elegant regulations which he instituted!"
Chapter
20
舜有臣五人，而天下治。
武王曰：“予有亂臣十人。”
孔子曰：“才難，不其然乎？唐、虞之際，於斯爲盛。有婦人焉，九人而已，三分天下有其二，以服事殷。周之德，其可謂至德也已矣。”
The scarcity of
men of talent, and praise of the house of Châu.
1. Shun had
five ministers, and the empire was well governed.
2. King Wû
said, "I have ten able ministers."
3. Confucius
said, "Is not the saying that talents are difficult to find, true?
Only when the dynasties of T'ang and Yü met, were they more
abundant than in this of Châu, yet there was a woman among them.
The able ministers were no more than nine men.
4. "King Wan
possessed two of the three parts of the empire, and with those he
served the dynasty of Yin. The virtue of the house of Châu may be
said to have reached the highest point indeed."
Chapter
21
子曰：“禹，吾無間然矣。菲飲食而致孝乎鬼神，惡衣服而致美乎黻冕，卑宮室而盡力乎溝洫。禹，吾無間然矣。”
The praise of
Yü.
The Master
said, "I can find no flaw in the character of Yü. He used himself
coarse food and drink, but displayed the utmost filial piety
towards the spirits. His ordinary garments were poor, but he
displayed the utmost elegance in his sacrificial cap and apron. He
lived in a low, mean house, but expended all his strength on the
ditches and water channels. I can find nothing like a flaw in
Yü."
（《Confucian
Analects》）
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