yrh's blog

中國歷史文選的作業，要求將《經籍纂詁》中關於“語”字的相關條目全部找出，然後查找出所有引文出處，予以矯正，然後合併義項，最後按照《漢語大字典》的體例彙編成文。純辛苦。

語
《說文》：“語，論也。人言，吾聲。”
（一）上聲，yǔ【唐韻】魚舉切；【廣韻】牛倨切；【正韻】偶許切。魚部；
（二）去聲，yù【集韻】牛據切；【正韻】魚巨切。魚部。

（一）yǔ
⑴言～，說出的話。《禮記·文王世子》：“～使能也。”鄭玄注曰：“～，言也。”又《廣雅詁林·釋詁·四》：“……～……言也。……～者，敘之言也。”又《戰國策·秦策》：“樂羊反而～功。”姚宏註曰：“～，言也。”又《禮記·中庸》：“故君子～大。”孔穎達疏：“～猶說也。”
⑵言說，談說，敘說。《禮記·中庸》：“故君子～大。”鄭註曰：“～，說也。”又《禮記·文王世子》 ：“既歌而～。”鄭註：“～，談說也。”又《釋名·釋言～》：“～，敘也，敘己所欲說也。”
⑶闡明義理。《禮記·射義》：“揚觶而～。”鄭註：“～，謂說義理也。”
⑷指在周代時人在郊學談論經文。《禮記·文王世子》 ：“凡～於郊者。”鄭玄註曰：“～謂論說於郊學”，孔穎達正義曰：“～謂論課學士才能也。”
⑸答述，回答。《周禮·大司樂》：“興、道、諷、誦、言、～。”鄭玄注曰：“發端曰言，答述曰～。”；又《論～·序》：“名曰《論～》。”何晏《論～集解》釋文曰：“答述曰～。”又《楚辭·放言》：“言～訥譅兮。”《楚辭章句》註曰：“出口為言，相答曰～。”
⑹答難，論難，解答別人提出的問題。《禮部韻略》引《字林》：“論難曰～。”《廣韻》引《字林》曰：“答難曰～。”又《說文》：“直言曰論，答難曰～。”又《詩·公劉》 ：“於時～～。”毛亨傳曰：“直言曰言，論難則～。”孔穎達疏曰：“答難曰～，謂二人相對”
⑺諺～，諺言。《孟子·萬章上》：“～云盛德之士。”赵岐注曰：“～者，諺～也。”
⑻震卦。《易·繫辭上傳》：“或默或～。”《易·繫辭上傳》：“則言～以為階。”《易·繫辭上傳》：“～以其功下人者也。”《易·繫辭下傳》：“～，成器而動者也。”以上各條《周易集解》皆引虞翻注曰：“震為～。”
⑼指氣在肝中。《素問·刺禁論》：“其動為～。”王冰注曰：“肝在氣為～。”
⑽空～，指虛說。《昭明文選·與山巨源絕交書》 ：“金空～同知有達人”李善註曰：“空～，猶虛說也。”
⑾～～，指喜，高興的樣子。《廣雅·釋訓》：“～～，喜也。”
⑿國～，指對古代各國君臣對話商議得失的記載。《釋名·釋典藝》：“國～，記諸國君臣相與言～、謀議之得失也。”
⒀又～，指事后重新論說。《禮記·文王世子》：“以待又～。”鄭玄注曰：“又～為後復論說也。”
⒁通“悟”，明白，覺悟，參透的意思。《莊子·漁父》：“甚矣，子之難～也。”《經典釋文》曰：“下‘～’本或作‘悟’。”
⒂通“篽”或“籞”。《漢書·閩粵王傳》：“樓船軍卒錢唐轅終古斬徇北將軍，為～兒侯。”顏師古註曰：“～字或作篽，或作籞，其音同。”《左氏桓十四年經》：“鄭伯使其弟～來盟。”《榖梁傳》作“篽”。
⒃人名。《史記·趙世家》 ：“肅侯。”《史記索隱》引《世本》：“（肅侯）原名～。”《史記·蘇秦傳》，《索隱》作“言”。《史記索隱》案：《世本》云肅侯名言。

（二）yù
為他人說话。《禮記·雜記》：“言而不～。”郑玄注曰：“言，言己事。為他人說為～。”

 THE RULE OF ST. BENEDICT
 The "Holy Rule" of St. Benedict, composed in Italy about 530, defined the form of monastic life that came to be accepted throughout the western church.  In the seventh and eighth centuries, many monasteries in northern Europe that had originally been founded by Irish monks adopted the Benedictine rule.

 How the Monks Shall Sleep. They shall sleep separately in separate beds. They shall receive positions for their beds, after the manner of their characters, according to the dispensation of their abbot. If it can be done, they shall all sleep in one place. If, however, their number do not permit it, they shall rest by tens or twenties, with elders who will concern themselves about them. A candle shall always be burning in that same cell until early in the morning. They shall sleep clothed, and girt with belts or with ropes; and they shall not have their knives at their sides while they sleep, lest perchance in a dream they should wound the sleepers.
 Concerning the Manner of Receiving Brothers. When any new corner applies for conversion, an easy entrance shall not be granted him: but, as the apostle says, "Try the spirits if they be of God." Therefore, if he who comes perseveres in knocking, and is seen after four or five days to patiently endure the insults inflicted upon him, and the difficulty of ingress, and to persist in his demand: entrance shall be allowed him, and he shall remain for a few days in the cell of the guests. After this, moreover, he shall be in the cell of the novices, where he shall meditate and eat and sleep. And an elder shall be detailed off for him who shall be capable of saving souls, who shall altogether intently watch over him, and make it a care to see if he reverently seek God, if he be zealous in the service of God, in obedience, in suffering shame. And all the harshness and roughness of the means through which God is approached shall be told him in advance. If he promise perseverance in his steadfastness, after the lapse of two months this Rule shall be read to him in order, and it shall be said to him: Behold the law under which thou dost wish to serve; if thou canst observe it, enter; but if thou canst not, depart freely. If he have stood firm thus far, then he shall be led into the aforesaid cell of the novices; and again he shall be proven with all patience. And, after the lapse of six months, the Rule shall be read to him; that he may know upon what he is entering. And, if he stand firm thus far, after four months the same Rule shall again be re-read to him. And if, having deliberated with himself, he shall promise to keep everything, and to obey all the commands that are laid upon him: then he shall be received in the congregation; knowing that it is decreed, by the law of the Rule, that from that day he shall not be allowed to depart from the monastery, nor to shake free his neck from the yoke of the Rule, which, after such tardy deliberation, he was at liberty either to refuse or receive.

      本笃规程
      大约在530年的意大利，圣本笃写就了“神圣戒律”，规范了修道院的生活模式，这模式后来在整个西方世界的教堂中被广为接受。在七世纪和八世纪的北欧，许多原来是由爱尔兰僧侣建立的教堂都采纳了圣本笃戒律。
 
      僧侣们应当如何就寝。大家应当在分隔开的床上单独就寝。每人按院长的分配，领取适合本人生活的床位。如果可能的话，大家应当睡在同一个地方。即便人数实在太多，他们也应以十个或二十个人一组，和照料他们的前辈同室就寝。每寝室该有一盏灯持续点燃，直到晨初。他们应当和衣而睡，衣服应以皮带或绳子系紧。同时在他们就寝时不应该在身旁放置刀具，以防在睡梦中伤及别人。
      关于收受教友的方式。当有人请求皈依上帝时，绝不能轻易允许，而应像十二使徒说的那样：“试验他们的灵魂是否真属上帝。”倘若四、五天后，发现来人尚能忍受所加的慢待及进会的留难，且继续扣门，继续申请，则可收容他，并让他首先在客房中暂住数日。在此之后，应引来人至初学院，让他在其中默想，饮食，睡眠。给他派去一个善于拯救灵魂，能够完全专心致志地看护他的年长者，年长者要注意他是否虔诚地寻求上帝，是否热衷于侍奉上帝、顺从及受辱。要事先告诉他在追随上帝的过程中所要经历的艰难困苦。如果他承诺做到坚定不移，那么在两个月之后，这些戒律就应依次向他朗读，并告诉他：“这便是你所期望遵循的法令，如果你能够遵循，就进来吧，如果不能，请自行离去。”如果他能坚持至此，那么他应被带到前述的初学院中，在这里再次考验他的耐性。然后，在六个月以后，应向他诵读戒律，使他知道他今后将会过上怎样的生活。如果他仍能坚持，那么在四个月之后，应再次向他诵读相同的戒律。在经过深思熟虑并承诺遵循一切戒律，服从一切指令后，他便应在会众中被接纳为成员。但他应知道，按戒律的规定，自那天起，他不得离开修道院，也不能摆脱戒律的约束——在此之前，他已有足够长的时间自由地选择是拒绝还是接受戒律的约束。

      “你所见到的，都不过是自己的想象；你以为是自己的，只不过是种偶然。握的越紧越是徒然。此之谓我执。”
——梁文道《我执》

  Arrangement of Their Towns.  Subterranean Dwellings.  It is well known that the nations of Germany have not cities, and that they do not even tolerate closely contiguous dwellings.  They live scattered and apart, just as a spring, a meadow, or a wood has attracted them.  Their village they do not arrange in our fashion, with the buildings connected and joined together, but every person surrounds his dwelling with an open space, either as a precaution against the disasters of fire, or because they do not know how to build.  No use is made by them of stone or tile; they employ timber for all purposes, rude masses without ornament or attractiveness.  Some parts of their buildings they stain more carefully with a clay so clear and bright that it resembles painting, or a coloured design.  They are wont also to dig out subterranean caves, and pile on them great heaps of dung, as a shelter from winter and as a receptacle for the year's produce, for by such places they mitigate the rigour of the cold.  And should an enemy approach, he lays waste the open country, while what is hidden and buried is either not known to exist, or escapes him from the very fact that it has to be searched for.
  Their Children. Laws of Succession. In every household the children, naked and filthy, grow up with those stout frames and limbs which we so much admire.  Every mother suckles her own offspring and never entrusts it to servants and nurses.  The master is not distinguished from the slave by being brought up with greater delicacy.  Both live amid the same flocks and lie on the same ground till the freeborn are distinguished by age and recognized by merit.  The young men marry late, and their vigour is thus unimpaired.  Nor are the maidens hurried into marriage; the same age and a similar stature is required; well-matched and vigorous they wed, and the offspring reproduce the strength of the parents.  Sister's sons are held in as much esteem by their uncles as by their fathers; indeed, some regard the relation as even more sacred and binding, and prefer it in receiving hostages, thinking thus to secure a stronger hold on the affections and a wider bond for the family.  But every man's own children are his heirs and successors, and there are no wills.  Should there be no issue, the next in succession to the property are his brothers and his uncles on either side.  The more relatives he has, the more numerous his connections, the more honoured is his old age; nor are there any advantages in childlessness.
  Hereditary Feuds. Fines for Homicide.   It is a duty among them to adopt the feuds as well as the friendships of a father or a kinsman.  These feuds are not implacable; even homicide is expiated by the payment of a certain number of cattle and of sheep, and the satisfaction is accepted by the entire family, greatly to the advantage of the state, since feuds are dangerous in proportion to the people's freedom.

     城镇的布置：地下居所。众所周知的是，在日耳曼国家中是没有城市的，他们甚至难以容忍毗邻的居所。他们一旦发现水源、草场、森林便定居下来，所以形成了如此分散的居所。他们并不像今天的我们这样布置他们的村庄。我们的建筑相互连结，而他们却都在他们的居所周围留下了广阔的空间，或者是为了提防火灾，或者是因为他们根本不知道如何建筑。他们完全不使用石材或砖瓦，而用粗糙而未经修饰的木材满足一切需要。在屋子的某些部位他们更为仔细地使用清晰明亮的粘土着色，看起来就像是油画或者有色的图样。他们还常常挖掘地下洞穴，在其中堆积成堆的粪便，作为寒冬中的避所及年终的粮仓，因为在其中他们能够缓解严寒。而当敌人靠近，使村庄变成一片荒芜的时候，他却不知道在洞穴中藏起埋下的事物，使其不会被敌人发现。
     他们的后代：继承法。在所有家庭中，孩子光腚、肮脏，却长成令我们羡慕的健壮躯干与四肢。母亲们亲自哺乳她的后代，绝不会将其交给仆人或奶妈。一个孩子并不会因为生于奴隶主的家中而受到更为精心的呵护，从而有别于奴隶。他们共同生活，在同样的环境中成长，直到主人家的孩子因年岁而显示出区别，因功绩而受认可。青年男子很晚才结婚，因而他们的精力能够得到保存。少女也不急于出嫁，因为她们要求与男方具有相近的年龄及身高。他们相配并精力充沛，因而他们的后代也就能够拥有其父母的力量。外甥在舅父的家中会受到在自己父亲家中同样的尊重，甚至部分人会认为甥舅关系是更为神圣而有约束力的，从而更情愿收养外甥，因为他们认为这样能够确保在感情上更为稳固的把握以及在家族中更为广阔的联系。尽管如此，但由于每一个人的孩子都是他的嗣子及继承者，因此遗嘱也就毫无必要了。如果没有后代，便轮到他的兄弟和叔舅继承他的财产了。一个人拥有越多亲戚，亲戚关系越庞杂，其晚年地位就越高。无儿无女没有任何的好处。 
     世仇：对杀人的罚款。在他们当中，继承其父亲或族人的不和及友谊是一种义务。这些不和并非不可取代的。即便是犯了杀人这样的重罪，也只需补偿一定数量的牛群及羊群，而整个家族都会对此非常满意，这样做很大程度上是为了国家的利益，因为在人们能够为所欲为的情况下不和实在是十分危险的。

 SALVIANUS: THE BURDEN OF TAXATION
 
 The Christian priest Salvianus (ca. 400-ca. 480) wrote the following description of conditions in Gaul during the middle years of the fifth century.  He sought to explain the barbarian invasions as a judgment of God that the Romans had brought upon themselves by their own wickedness.
 
 1）But what else can these wretched people wish for, they who suffer the incessant and even continuous destruction of public tax levies.  To them there is always imminent a heavy and relentless proscription.  They desert their homes, lest they be tortured in their very homes.  They seek exile, lest they suffer torture. The enemy is more lenient to them than the tax collectors.  This is proved by this very fact, that they flee to the enemy in order to avoid the full force of the heavy tax levy.  This very tax levying, although hard and inhuman, would nevertheless be less heavy and harsh if all would bear it equally and in common.  Taxation is made more shameful and burdensome because all do not bear the burden of all.  They extort tribute from the poor man for the taxes of the rich, and the weaker carry the load for the stronger.  There is no other reason that they cannot bear all the taxation except that the burden imposed on the wretched is greater than their resources.... But to your will, 0 rich men, we the poor accede.  What you, the few, order, we all pay.  What is so just, so humane?  Your decrees burden us with new debts; at least make your debt common to us all.  What is more wicked and more unworthy than that you alone are free from debt, you who make us all debtors?
 2) Do we think we are unworthy of the punishment of divine severity when we thus constantly punish the poor?  Do we think, when we are constantly wicked, that God should not exercise His justice against all of us?  Where or in whom are evils so great, except among the Romans?  Whose injustice so great except our own?  The Franks are ignorant of this crime of injustice.  The Huns are immune to these crimes.  There are no wrongs among the Vandals and none among the Goths.  So far are the barbarians from tolerating these injustices among the Goths, that not even the Romans who live among them suffer them.
 3) Therefore, in the districts taken over by the barbarians, there is one desire among all the Romans, that they should never again find it necessary to pass under Roman jurisdiction.  In those regions, it is the one and general prayer of the Roman people that they be allowed to carry on the life they lead with the barbarians.  And we wonder why the Goths are not conquered by our portion of the population, when the Romans prefer to live among them rather than with us.  Our brothers, therefore, are not only altogether unwilling to flee to us from them, but they even cast us aside in order to flee to them.

      萨尔维安卢斯：课税的重荷
 
      在公元五世纪中叶，基督教牧师萨尔维安卢斯（公元400-公元480）写下了以下对高卢生活状况的描述。他试图将野蛮人的入侵解释为罗马人因自身的邪恶而带来的上帝审判。
 
      1）然而这些可怜的人们又能够期望什么，他们遭受着不绝乃至无尽的由公共税收所带来的破坏。他们时刻面临着残酷无情的放逐。他们抛弃家园，以免就在他们自己的家中受到折磨。他们寻求放逐，以免受到折磨。对他们来说，敌人都要比那些收税人更为仁慈。他们投奔敌人以躲避沉重的税收这一事实证明了这一点。尽管税收是如此的严苛及非人道，然而如果社会中的所有人能够平等共同地承担税负的话，那将会显得没那么沉重及严苛。由于这属于所有人的税负却并没有由所有人共同承担，课税因而显得更为可耻及累赘。他们自穷人处剥削钱财作为富人的税金，让弱者承担强者的重担。若不是他们强加在那些可怜的人们身上的税收远超他们的财力范围，要不然他们是不会难以承担所有课税的……但是我们这些穷人而没有一个富人，答应你们的要求。你们这少数人下令缴纳多少，我们就缴纳多少。什么是正义的，人道的？你们的法令让我们承担新的债务，或者至少让我们所有人共同承担你的债务。而又有什么比你们独自免于债务却使我们所有人都成为负债者更加邪恶和不值的呢？
      2）难道我们能够认为在我们不断迫害穷人的同时，我们能免于神的严苛的惩罚吗？难道我们能够认为在我们如此不易地邪恶的同时，上帝不应该在我们身上践行他的正义？除了在罗马人之中，哪里或者在谁之中还有如斯强烈的邪恶？除了我们之外谁人有如此大的不公平？法兰克人对不公之罪恶是无知的。匈奴人对这种罪恶是免疫的。在汪达尔人与哥特人中不存在这样的错误。在哥特人中，野蛮人们距离这不公是如斯遥远，以至于即便是生活于其中的罗马人也能够免于斯难。
      3）因此，在那些被野蛮人们夺去的地区中，所有的罗马人都有一个同一个心愿：他们永远不必再次回到罗马人的管辖之下。在那些地区中，有一个唯一及普遍的祈祷：他们可以继续他们与野蛮人们的生活。而在那些罗马人情愿跟野蛮人而非我们生活在一起的时候，我们却在疑惑为什么哥特人并没有被我们的部分人口征服。因此，我们的兄弟，不仅完全不愿从他们处投奔我们，还会抛弃我们从而能够逃奔他们。