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《诗经》与《论语》
（附Arthur Waley的译文）
《诗经》The book of Songs是我国最早的诗歌集，约在公元前六世据说是孔子编选的，共305篇，大都是从周初到春秋中期的作品。虽然至今还有学者认为《诗经》不可能是孔子编选的，但司马迁的说法显然更有根据。司马迁在《孔子世家》这样写孔子选编《诗经》：“古者《诗》三千余篇，及至孔子，去其重，取可施于礼义，上采契，后稷，中述殷周之盛，至幽、厉之缺，始于衽席，故曰：《关睢》之乱以为《风》始，《鹿鸣》为《小雅》始，《文王》为《大雅》始。《清庙》为《颂》始。三百五篇孔子皆弦歌，以求会《韶》《武》《雅》《颂》之音。礼乐自此可得而过，以备王道，成六艺。”
《论语》9·14 也可以证明孔子确曾编集过《诗经》：
《论语》9·14子曰：“吾自卫返鲁，然后乐正，《雅》、《颂》各得其所。”
The Master said, It was only after my return from Wei to Lu that music was revised, Court pieces and Ancestral Recitations being at last properly discriminated.
鲁哀公十一年，孔子游说列国十四年后从卫国回到鲁国。另外的版本写成“反鲁”。这时，孔子已经六十五岁，此后他专心致力于著述，编选《诗经》。所以说“然后乐正，《雅》、《颂》各得其所。”此语录被司马迁引用于《孔子世家》。
下面一条语录多少可以旁证孔子编选《诗经》的过程：（“唐棣di之华，偏其反而。岂不尔思？室是远而。”可能是孔子没有选进《诗经》的一首当时流行的民歌。请读语录：
《论语》9·30 “唐棣di之华，偏其反而。岂不尔思？室是远而。”子曰：“未之思也，夫何远之有？” （“偏其反而”：有书注释为“翩翩地翻动”，这里被译成How swiftly it fies back! “它多么快地飞回来！”我注）
The flower branch of the wild cherry 
How swiftly it fies back!
It is not that I do not love you:
But your house is far away.
  The Master said, He did not really love her. Had he done so, he would not have worried about the distance.
孔子非常重视用《诗经》教育弟子与儿子。《论语》多次提到《诗经》的教育作用。
《论语》17·9 子曰：“小子何莫学夫诗？诗可以兴，可以观，可以群，可以怨；迩之事父，远之事君，多识于鸟兽草木之名。” 
The Master said, Little ones, Why is it that none of you study the Songs? For the Songs will help you to incite people’s emotions, to observe their feelings, to keep company, to express your grievances. They may be used at home in the service of one’s father; abroad, in the service of one’s prince. Morever, they will widen your acquaintance with the names of birds, beasts, plants and trees.
下面一条语录更是具体针对儿子孔鲤而言，孔子特别强调： “不学诗，无以言。”请读：
《论语》16·13 陈亢问于伯鱼曰：“子亦有异闻乎？”对曰：“未有也。尝独立，鲤趋而过庭。曰：‘学诗乎？’对曰：‘未也。’‘不学诗，无以言。’鲤退而学诗。他日，又独立，鲤趋而过庭。曰：‘学礼乎？’对曰：‘未也。’‘不学礼，无以立。’鲤退而学礼。闻斯二矣。” 陈亢退而喜，曰：“问一得三，闻诗，闻礼，又闻君子之远其子也。” 
Tzu-chin questioned Po Yu saying, As his son you must after all surely have heard something different from what the rest of us hear. Po Yu replied saying, No. Once when he was standing alone and I was hurrying past him across the courtyard, he said, Have you studied the Songs? I replied saying, No. (He said) If you do not study the Songs, you will find yourself at a loss in conversation. So I retired and studied the Songs. Another day he was again standing alone, and as I hurried across the courtyard, he said, Have you studied the rituals? I replied saying, No. (He said) If you do not study the rituals, you will find yourself at a loss how to take your stand. So I retired and studied the rituals. These two things I heard from him.
Tzu-chin came away delighted, saying, I asked about one point, but got information about three. I learnt about the Songs, about the rituals, and also learnt that a gentleman keeps his son at a distance.
陈亢是孔子的学生，名亢，字子禽。孔子的儿子名鲤，字伯鱼。“子亦有异闻乎？”这里的“子”指孔鲤，不是指孔子。“闻君子之远其子”：听到道德高尚的孔子并不偏爱自己的儿子。可见孔子对待学生与儿子不分厚薄，一视同仁，爱之以德，要求都很严格。
孔子办教育的目的是培养“学而优则仕”的君子。孔子本人虽然政坛失意，但他一直关心政治，有自己的政治理想，他希望自己的弟子能成为施“仁政”的政治家。他认为弟子们学会《诗经》，对于从政大有帮助。请读如下语录：
《论语》13·5 子曰：“诵《诗》三百，授之以政，不达。使于四方，不能专对，虽多，亦奚以为？”
The Master said, A man may be able to recite the three hundred Songs; but, if when given a post in the government, he cannot turn his merits to account, (他不能发挥自己的长处，) or when sent on a mission to far parts he cannot answer particular questions, however extensive his knowledge may be, of what use is it to him?
如下语录带有总结性质：
《论语》8·8 子曰：“兴于《诗》，立于礼，成于乐。”
The Master said, Let a man be first incited by the songs, then given a firm footing by the study of ritual, and finally perfected by music.
《论语》共20章，第二十章只有三条关于君子从政的语录，可以说是全书的结束语，而最后一条是衡量“君子”的三条标准，从“知言”对君子的重要性就可推论《诗经》重要的教育或教养作用。请读：
《论语》20·3孔子曰：“不知命，无以为君子也；不知礼，无以立也；不知言，无以知人也。” 
The Master said, He who does not understand the will of Heaven cannot be regarded as a gentleman. He who does not know the rites cannot take his stand. He who does not know the rites cannot take his stand. He who does not understand words, cannot understand people.
孔子非常重视《诗经》的思想性。《论语》2·2子曰：“《诗》三百，一言以蔽之曰：‘思无邪。’”
The Master said, If out of the three hundred Songs I had to take one phrase to cover all my teaching, I would say ‘Let there be no evil in your thoughts.’
《诗经》最先（比如在孔子当时）只名叫《诗》，汉武帝时定为“五经”之一，以后才称《诗经》。《诗经》对中国文化的影响是深远的。“诗云”与“子曰”成了君子大人、文人墨客常用的词汇。
《诗经》共305篇，由《风》、《雅》、《颂》三部分组成。《雅》与《颂》大都是对帝王将相的赞歌或祭祀颂词，当时的人们（包括弟子们与孔子的儿子）当然会认为是思想性、政治性很强的作品；但对于《风》或《国风》，特别是其中十来篇爱情诗，他们不能没有疑问。于是便有了下面的语录：
《论语》17·10 子谓伯鱼曰：“女为《周南》、《召南》矣乎？人而不为《周南》、《召南》，其犹正墙面而立也与！”
The master addressed Po Yu saying, Have you done the Chou nan and the Shao Nan yet? He who has not even done the Chou nan and the Shao Nan is as though he stood with his face pressed against a wall!
这又是孔子对儿子提到学习《诗经》的重要。《周南》与《召南》分别是《诗经·国风》的第一篇与第二篇的附标题，标明该诗来自什么地方。比如《诗经·国风》的第一篇、因此也是整个《诗经》的第一篇标题是《关睢》——这是许多人耳熟能详人的一篇。包括十五个《国风》，也就是十五个“国家”或“地域”的民歌，共160首。它们反映当地的风土民情，孔子认为具有教化作用。因此孔子认为：一个人如果不搞、不从事《周南》、《召南》的工作，不去学习、研读它们，那就简直像是面对着墙壁，不能前进。严重地说，甚至像头撞南墙，鼻青脸肿，甚至头破血流哩！
值得赞赏的是，孔子在《诗经》里选收了不少爱情诗，甚至把“关睢”放在《国风》之首，“关睢”实际上也就成了《诗经》的第一篇。即使如有些学者所说，《诗经》不是孔子编选的，那也表明孔子并不排斥或反对《诗经》原来的安排。何况《论语》还有这样的语录：
《论语》3·20 子曰：“《关睢（音虽）》乐而不淫，哀而不伤。” 
The Master said, The ospreys! Pleasure not carried to the point of debauch; grief not carried to the point of self-unjury.
《论语》8·15 子曰：“师挚zhi之始，《关睢》之乱，洋洋乎盈耳哉。”
The Master said, When Chih the Chief Musician led the climax of the Ospreys, what a grand flood of sound filled one’s ears!
鲁国的乐师名挚zhi。有书注释：古代奏乐，开端称“始”，结束称“乱”。这个“乱”字解释得有些勉强。看来这里孔子是按照或顺着当时的主流舆论这样说的，这话实在看不出太多的贬义。上引司马迁的话就有这样的说法：“《关睢》之乱以为《风》始”；何况还有这样的语录：
《论语》3·20 子曰：“《关睢（音虽）》乐而不淫，哀而不伤。”
总之，孔子的思想开明与开放，远在后来的封建文人之上。历史的事实表明：《诗经》的精华在《风》，《风》里的十来首爱情诗是历久弥新的千古佳品。
英国翻译家威廉·詹宁斯Willian Jennings于1891年翻译出版了《诗经》的韵文全译本。威廉·詹宁斯对《诗经》评价极高，认为在思想性方面超过罗佰特·彭斯Robert Burns、乔治·科登·拜伦Geoge Cordon Byron、海涅Heine。他也像司马迁那样，特别赞扬《诗经》的音乐之美。他说：“没有一行诗不可以在最隆重的场合高声朗诵；无论是在东方还是在西方，没有一部文学作品可以博得这样的赞誉。”
《论语》中多处引用《诗经》的原话或内容。举例如下：
《论语》1·15 子贡曰：“贫而无谄（音产），富而无骄，何如？”子曰：“可也。未若贫而乐道，富而好礼者也。” 子贡曰：“《诗》云：‘如切如磋，如琢如磨。’其斯之谓与？”子曰：“赐也！始可与言《诗》矣，告诸往而知来者。”
Tzu-chin questioned Po Yu saying, As his son you must after all surely have heard something different from what the rest of us hear. Po Yu replied saying, No. Once when he was standing alone and I was hurrying past him across the courtyard, he said, Have you studied the Songs? I replied saying, No. (He said) If you do not study the Songs, you will find yourself at a loss in conversation. So I retired and studied the Songs. Another day he was again standing alone, and as I hurried across the courtyard, he said, Have you studied the rituals? I replied saying, No. (He said) If you do not study the rituals, you will find yourself at a loss how to take your stand. So I retired and studied the rituals. These two things I heard from him.
Tzu-chin came away delighted, saying, I asked about one point, but got information about three. I learnt about the Songs, about the rituals, and also learnt that a gentleman keeps his son at a distance.
Tzu-kung said, ‘Poor without cadging, rich without swagger.’ What of that? The Master said, Not bad. But better still, ‘Poor, yet delighting in the Way, rich, yet a student of ritual.’ Tzu-kung said, The saying of the Songs《诗经》, 
As thing cut, as thing filed, 
As thing chiselled, as thing polished 
refers, I suppose, to what you have just said? The Master said, Ssu, how I can really begin to talk to you about the Songs, for when I allude to sayings of the past, you see what bearing they have on what was to come after. (how I can really begin to talk to you about the Songs, 注意：这句不是疑问句，这样才能翻译“始可与言《诗》矣”； 子贡把《诗经》the Songs说的理解为“精益求精”、“好上加好”，“百尺竿头，更进一步。”孔子于是称赞他能举一反三，温故知新。
我注)
《论语》3·8 子夏曰：“‘巧笑倩qian兮，美目盼兮，素以为绚兮，’何谓也？”子曰：“绘事后素。”曰：“礼后乎？”子曰：“起予者商也，始可言《诗》已矣。”（子夏名商。我注）
Tzu-hsia asked. Saying, What is the meaning of 
Oh the sweet smile dimpling,
The lovely eyes so black and white!
Plain silk that you would take for coloured stuff.
The master said, The painting comes after the plain groundwork.
Tzu-hsia said, Then ritual comes afterwards? The Master said,
Shang it is who bears me up. At last I have someone with whom I can discuss the Songs!
《论语》7·13 子在齐闻《韶》，三月不知肉味，曰：“不图为乐之至于斯也。”
When he was in Chi the Master heard the Succession, and for three months did not know the taste of meat. He said I did not picture to myself that any music existed which could reach such perfection as this.
《论语》7·17 子所雅言，《诗》、《书》、执礼，皆雅言也。（《书》指《尚书》，《尚书》与《诗经》都是古籍中常引用的。我注）
The occasions upon which the Master used correct pronunciation were when reciting the Songs or the Books and when practising ritual acts. At all such times he used the correct pronunciation.
《论语》8·3 曾子有疾，召门弟子曰：“启予足，启予手。诗云：‘战战兢兢，如临深渊，如履薄冰。’而今而后，吾知免夫，小子！” （“战战兢兢，如临深渊，如履薄冰。”引自《小雅》。“吾知免夫”：我知道避免这种情况。意译为“我得以避免这种祸害”。我注）
When Master Tseng was ill he summoned his disciples and said, Free my feet, free my hands. The Song says”
In fear and trembling 
With caution and care,
As though on the brink of a chasm,
As though treading thin ice.
But I feel now that whatever may betide I have got through safely, my little ones.
《论语》8·4曾子有疾，孟敬子问之。曾子言曰：“鸟之将死，其鸣也哀；人之将死，其辞也善。君子所贵者三：动容貌，斯远暴慢矣；正颜色，斯近信矣；出辞气，斯远鄙bi倍矣。笾bian豆之事，则有司存。”（出辞气：发出或使出友好善意的语气，不怪声怪调。鄙bi倍：“倍”同“背”，表示“违背人情事理”；笾bian豆：祭祀的器具，“笾”是竹蓝，“豆”指盛贡品的盘碗。有司：主管祭祀的官。我注）
When Master Tseng was ill, Ment Ching Tzu came to see him. Master Tseng spoke to him saying, When a bird is about to die its song touches the heart. When a man is about to die, his words are of note （带着哀伤的语气；note语气，语调）. There are three things that a gentleman, in following the Way, places above all the rest: from every attitude, every gesture that he employs he must remove all trace of violence or arrogance（傲慢）; every look that he composes in his face must betoken (vt.表示) good faith; from every word that he utters, from every intonation, he must remove all trace of coarseness（粗野）or impropriety（不当行为）. As to the ordering of ritual vessels and the like, there are those whose business it（it最好删去）is to attend to such matters.