1.14 [14] 景公欲使楚巫致五帝以明德晏子諫

齊景公打算讓楚國巫女招請五帝神靈來表明德行，晏子進諫

【原文】

楚巫微（導）〔道〕裔款以見景公，侍坐三日，景公說之。楚巫曰：“公，明神（主之）〔之主〕，帝王之君也。公即位〔十〕有七年矣，事未大濟者，明神未至也。請致五帝，以明君德。”景公再拜稽首。楚巫曰：“請巡國郊以觀帝位。”至于牛山而不敢登，曰：“五帝之位在于國南，請齋而后登之。”公命百官供齋具于楚巫之所，裔款視事。晏子聞而見于公曰：“公令楚巫齋牛山乎？”公曰：“然。致五帝以明寡人之德，神將降福于寡人，其有所濟乎？”晏子曰：“君之言過矣。古之王者，德厚足以安世，行廣足以容眾，諸侯戴之，以為君長；百姓歸之，以為父母。是故天地四時和而不失，星辰日月順而不亂。德厚行廣，配天象時，然后為帝王之君，（神明）〔明神〕之主。古者不慢行而繁祭，不輕身而恃巫。今政亂而行僻，而求五帝之明德也？棄賢而用巫，而求帝王之在身也？夫民不茍德，福不茍降。君之帝王，不亦難乎？惜夫！君位之高，所論之卑也。”公曰：“裔款以楚巫命寡人曰：‘試嘗見而觀焉。’寡人見而說之，信其道，行其言。今夫子譏之，請逐楚巫而拘裔款。”晏子曰：“楚巫不可出。”公曰：“何故？”對曰：“楚巫出，諸侯必或受之。今信之以過于內(nèi)，不知；出以易諸侯于外，不仁。請東楚巫而拘裔款。”公曰：“諾。”故曰送楚巫于東，而拘裔款于國也。

【今譯】

楚國有個叫微的女巫通過裔款來見齊景公，陪伴景公坐談了三天，景公很欣賞她。楚巫說：“您是神靈選定的君主，帝王般的明君。您即位十七年了，功業(yè)之所以還沒有大的成就，是因為神靈還沒有到來。請讓我招引五帝之靈，來彰明您的德行。”景公拜了兩拜叩頭致謝。楚巫又說：“請讓我到城郊去觀測五帝所在的方位。”到了牛山腳下，楚巫不敢上山，說：“五帝所在的方位在都城以南，請讓我齋戒之后再登山。”景公命令百官準備好齋戒的用具送到楚巫的住所，讓裔款負責這件事。晏子聽說之后來見景公，說：“您讓楚巫齋戒祭祀牛山嗎？”景公說：“是的。招請五帝之靈來彰明我的德行，神靈就會賜福于我，應(yīng)該會對我有所幫助吧？”晏子說：“您說的不對！古時候的圣王，道德高尚足以安定天下，恩澤廣布足以包容百姓，諸侯們擁戴他，視其為君主；百姓們歸附他，視其為父母。所以一年四季和諧而不失調(diào)，日月星辰有序而不混亂。道德高尚、恩澤廣布，順應(yīng)天意、合乎時令，然后才可以成為帝王般的明君，神靈眷顧的英主。古時候的帝王不放縱行事而頻繁地祭祀，不輕視自身而倚靠巫祝。現(xiàn)在政教混亂而且行為不正，能夠求來五帝之靈來彰明您的德行嗎？拋棄賢良之臣而去重用巫祝，能夠求得帝王之業(yè)嗎？百姓不會隨便感激您，福氣也不會隨便降臨到您身上。您的帝王之業(yè)，不是很難實現(xiàn)嗎？可惜啊！您的地位這么高貴，所說的話卻是這么卑微。”景公說：“裔款引薦楚巫給我時說：‘請您試著見見她、觀察她。’我看見她就很欣賞，聽信了她的道術(shù)，踐行她的言論。現(xiàn)在您責問我，請我驅(qū)逐楚巫、拘捕裔款。”晏子說：“楚巫不能驅(qū)逐出齊國。”景公說：“為什么？”晏子說：“楚巫離開齊國之后，一定會有其他諸侯收留。您因為相信她已經(jīng)在國內(nèi)犯下錯誤，這已經(jīng)很不明智；再放她離開齊國去危害其他諸侯，這是不仁義。請您放逐楚巫到東海之濱并拘捕裔款。”景公說：“好。”因此（景公）就把楚巫放逐到東海之濱，而把裔款拘禁在都城。

Through the mediation of Yi Kuan,Wei,a female shaman from Chu,^[2] was granted an audience w ith Duke Jing. For three days she sat in attendance w ith Duke Jing,who was pleased w ith her.

The shaman from Chu said: “You,M y Duke,are a sovereign w ith the stature of the bright spirits and a ruler of the caliber of Emperors and Kings.^[3] My Lord,seventeen years ago you acceded to your position,but your deeds have not been fully successful because the bright spirits have not descended.^[4] I request permission to summon the Five Emperors in order to make your virtue shine forth,my Lord.”

The Duke bowed twice,w ith his forehead touching the ground.

The shaman from Chu continued: “Perm it me to make a tour of inspection to the suburbs of the capital in order to identify the place where the Five Emperors are going to reveal themselves.”^[5]

When the shaman arrived at Mount Niu,^[6] she did not dare to ascend it,saying: “The site for the Five Emperors to present themselves is south of the capital. I would like to perform a purification ceremony first and then ascend the mountain.”

The Duke gave orders to the various officials to prepare the purification utensils at the site indicated by the shaman from Chu. Yi Kuan took charge of the matter.

Yanzi heard of this and went for an audience w ith the Duke,saying: “Did you order the shaman from Chu to purify herself in order to ascend Mount Niu,My Duke?”

The Duke said: “Yes,she is going to summon the Five Emperors in order to make my virtue shine forth,and then the spirits w ill shed their blessings upon me. Will that not be helpful?”

Yanzi said: “Your words are w rong. The virtue^[7] of the ancient kings was substantial enough to pacify the entire world. Their conduct was broad enough to accommodate the multitude. The regional princes supported them and regarded them as rulers and as superiors; the people gave them their allegiance and regarded them as their own parents. For these reasons,Heaven and Earth and the four seasons were in faultless harmony. Stars,planets,sun,and moon traversed their regular courses w ithout disorder. It was only after their substantial virtue and broad conduct corresponded w ith the Heaven and accorded w ith the seasons that they could become rulers of the caliber of Emperors,kings and sovereigns of the stature of the bright spirits. The ancients were not negligent in their conduct,nor did they multiply their sacrifices unduly. They did not belittle themselves by relying on shamans. Now the government is in disorder,conduct is deviant,and you seek the illustrious virtue of the Five Emperors? You discard the worthy,and yet you use a shaman and you want the Five Emperors and the Three Kings to manifest themselves in your presence? The people do not acknow ledge virtue w ithout good cause; good fortune does not befall upon you w ithout good cause; is it then not difficult,my Lord,to realize your aspirations regarding the Five Emperors and the Three Kings? What a pity! M y Lord,your position is noble but your arguments are low ly.”

The Duke said: “It was Yi Kuan who directed me,in regard to the Chu shaman,saying: ‘Test her and observe the results.’ I received the shaman for an audience and was pleased with her. I put faith in her way and followed her words. Now you,my master,have criticized this,and you would have me expel the shaman from Chu and put Yi Kuan into custody.”

Yanzi said: “The shaman from Chu should not leave the country.”

The Duke said: “Why so?”

Yanzi answered: “If the shaman from Chu is allowed to leave the country,then some regional princes or other is bound to take her in. You,M y Duke,trusted her and thereby committed an error w ithin your domain; this is not w ise. If you let her leave the country she w ill,from w ithout,affect the regional princes for the worse; this is inhumane. Please send the shaman from Chu to the East^[8] and put Yi Kuan in custody.”

The Duke said: “Very well,” and then^[9] he sent the shaman from Chu to the East and placed Yi Kuan into custody w ithin the capital.

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注釋

[1]The Five Emperors were the legendary rulers of high antiquity. Different listings of names of these Five Emperors exist. The usual list includes the Yellow Em peror 黃帝,Emperor Zhuan Xu 顓頊 ,Emperor Ku 帝嚳 and Emperors Yao 堯 and Shun 舜.

[2]Wu 巫 is a female shaman but in the Chunqiu period,it could also mean a male shaman.

[3]I.e.,the Five Emperors (see note 78 above) and the Three Kings of antiquity,Yu 禹,Tang 湯 and Wu 武,the founders of the X ia,Shang and Zhou royal dynasties.

[4]The Zuozhuan,B 3.32.3/65/25,reads 國之將興,明神降之— “W hen a state is about to prosper,bright spirits descend there to inspect its virtue.”

[5]The shaman is looking for the proper venue to perform as a medium through which the Five Emperors would reveal themselves.

[6]Another example of the author’s artificial topography: the present Mount Niu 牛山(Ox M ountain) is located tw enty-five m iles south of Linzi 臨淄 the historical capital of Qi. It cannot be found on the historical maps of the Chunqiu period (722–480 BCE) but only on the maps of the Warring States period (480–221 BCE) onwards.

[7]得→德 (YZCQ-ICS,6,n. 4).

[8]Qi was situated in the East; therefore,sending one to the East meant expelling the person almost all the w ay to the seashore or,in other words,to a place from which there was no exit.

[9]Either omit yue 曰 or replace it with qiu 囚 (JS,54/16).