曾国藩-圣哲画像记 - Translated by Marianne Wang

圣哲画像记
PORTRAITS OF SAGES

国藩志学不早，中岁侧身朝列，窃窥陈编，稍涉先圣普贤魁儒长者之绪。驽缓
多病，百无一成；军旅驰驱，益以芜废。丧乱来平，而吾年将五十矣。往者，吾读
班固《艺文志》及马氏《经籍考》，见其所列书目，丛杂猥多，作者姓氏，至于不
可胜数，或昭昭于日月，或湮没而无闻。及为文渊阁直阁校理，每岁二月，侍从宣
宗皇帝入阁，得观《四库全书》。其富过于前代所藏远甚，而存目之书数十万卷，
尚不在此列。呜呼！何其多也！虽有生知之资，累世不能竞其业，况其下焉者乎！
故书籍之浩浩，著述者之众，若江海然，非一人之腹所能尽欤也。要在慎择焉而
已。余既自度其不逮，乃择古今圣哲三十馀人，命儿子纪泽图其遗像，都为一卷，
藏之家塾。后嗣有志读书取足于此，不必广心博骛，而斯文之传，莫大乎是矣。昔
在汉世，若武梁祠、鲁灵光殿，皆图画伟人事迹，而《列女传》亦有画像，感发兴
起，由来已旧。习其器矣，进而索其神，通其微，合其莫，心诚求之；仁远乎哉？
国藩记。
I, Zeng Guofan, did not begin my studies earlier. During my middle age I was admitted into the government and thus got a chance to take a peep at the scriptures and edicts and to hobnob with the noble and wise people. I am incompetent, blunt and infirm, and have achieved nothing by now. I have been serving in the army for so many years. The rebels are yet to be suppressed but I am nearly fifty years old. In the past I read Yi Wen Zhi by Ban Gu and Jing Ji Kao by Mr. Ma, and found that so many books and authors were listed in the bibliography. Some of them are as distinguished as the sun and the moon, and the rest are rather insignificant and obscure. Later I was appointed as a proofreader in Zhi Pavilion and Wenyuan Pavilion, and in each February I would accompany Emperor Xuanzong to visit the pavilions. I took this opportunity to go through Si Ku Quan Shu (Complete library in the Four Branches of Literature), and found that it was more complete than any other collections. But still there were more than a hundred thousand books listed that were not included in it. Alas! How many! Though I have a curious and industrious mind, I cannot read all these books even if I spend my whole life reading. There are too many writers and books, and it is not necessary for a person to read them all. It is more important for a person to choose the right ones to read. Now that I knew I could not read all of them, I chose the works of more than thirty people from the modern and ancient sages, and asked my son Jize to draw their portraits. Then I collected them in one volume and put them away in the family school. If anyone of my descendents wants to learn literature, it is enough for him to choose from this collection. Now that the books in this collection are grand enough, it will not be necessary for him to choose from a larger spectrum. In the past, during the Han Dynasty, there were portraits in Wuliang Temple and Lu Lingguang Shrine, and there were inserted illustrations in Lie Nu Zhuan, the Biography of Chaste Ladies, therefore I just follow this tradition. These portraits will help people learn the sages’ capabilities, investigate their philosophies, and comprehend the subtlety of their works. Thus, nobleness and uprightness will be naturally reinstalled in no time! Guofan notes.

尧舜禹场，史巨记言而已。至文王拘幽，始立文字，演《周易》。周孔代兴，
六经炳著，师道备矣。秦汉以来，孟子盖与庄、苟并称。至唐，韩氏独尊异之。而
来之贤者，以为可跻之尼山之次，崇其书以配《论语》。后之论者，莫之能易也。
兹以亚于三圣人后云。
The stories of Yao, Shun, Yu and Tang were recorded orally. Language was not created until during the reign of Juyou, Emperor Wen. After the creation of language the book Zhou Yi was produced. Then the philosophies of Zhou and Confucianism flourished, the six classical books were created, and the general principles were developed. After the Qin and Han Dynasties, Meng Zi rose and became as significant as Zhuang Zi and Xun Zi. In the Tang Dynasty, Mr. Han rose, and learned people in the Song Dynasty considered his works only second to those by Confucius. According to them, his works were comparable to Lun Yu (the Analects of Confucius), which opinion still prevails today. I believe he can be ranked after Master Zhou, Confucius and Meng Zi.

左氏传经，多述二周典礼，而好称引奇诞；文辞烂然，浮于质矣。太史公称庄
子之书皆寓言。吾观子长所为《史记》，寓言亦居十之六七。班氏闳识孤怀，不逮
子长远甚。然经世之典，六艺之旨，文字之源，幽明之情状，粲然大备。岂与夫斗
筲者争得失于一先生之前，姝姝而自悦者能哉！
Zuo recorded many rituals in the two Zhou Dynasties. There are many bizarre and unusual stories in his books. He always used flowery expressions, which make his works appear to be superficial. Tai Shi Gong said that there were many allegories in Zhuang Zi’s books, but I have noticed that in Zichang’s Shi Ji (Historical Records) sixty or seventy percent of the articles are allegories. Ban Gu was learned and original, but he was not as insightful as Zichang. However, his works are still classical, in-depth, original and delicate. Would he ever use his ingenuity to win favor from somebody, and become narcissistic and conceited?

诸葛公当扰壤之世，被服儒者，从容中道。陆敬舆事多疑之主，驭难驯之将，
烛之以至明，将之以至诚，譬若御驽马登峻坂，纵横险阻，而不失其驰，何其神
也！范希文、司马君实遭时差隆，然坚卓诚信，各有孤诣。其以道自持，蔚成风
俗，意量亦远矣。昔刘向称董仲舒王佐之才，伊、吕无以加；管、晏之属，殆不能
及。而刘歆以为董子师友所渐，曾不能几乎游、夏。以予现四贤者虽未逮乎伊、
吕，固将贤于董子。惜乎不得如刘向父子而论定耳。
In a time of turbulence and confusion, Mr. Zhuge covered himself with Confucian apparel, followed the law of nature and behaved deliberately. Lu Jingyu served an oversensitive master, and ruled over the unruly armies. He lighted candles to wait for the morning, and he remained faithful to his soldiers. It was so spectacular of him, because it was just like climbing steep mountains and crossing rugged roads at a fast speed on the back of a nag. Fan Xiwen and Sima Junshi had been demoted, but they remained faithful, resolute and dignified, therefore they are also respectable. In the past, Liu Xiang said that Dong Zhongshu had the capability to assist an emperor. According to him, Dong was comparable to Yi and Lu, and Guan and Yan were not as good. But according to Liu Xin, Dong had deceived his friends and was not even as capable as You and Xia. As far as I am concerned, even if these four sages are not as good as Yi and Lu, they are far better than Dong. It is a pity that I cannot discuss this face to face with Liu Xiang and his son.

自朱子表章周子、二程子、张子，以为上接孔孟之传。后世君相师儒，笃守其
说，莫之或易。乾隆中，闳儒辈起，训诂博辨，度越昔贤；别立徽志，号曰汉学。
换有来五子之术，以谓不得独尊。而笃信五号者，亦屏弃汉学，以为破碎害道，
(齿斤)(齿斤)焉而未有已。吾现五子立言，其大者多合于洙泗，何可议也？其训释
请经，小有不当，固当取近世经说以辅翼之，又可屏弃群言以自隘乎？斯二者亦俱
讥焉。
Zhu exalted Zhou, the two Cheng and Zhang. He regarded these people as great as Confucius and Meng Zi. Since then, the later generations have advocated for Confucianism uniformly. During the reign of Qianlong, many Confucians rose. They held discussions, discriminated the ancient sages, established a new philosophy and named it the Han Philosophy. They disregarded the theory of the five sages in the Song Dynasty and rebuked its authoritativeness. On the other hand, believers of the theory of the five sages also rebuked the Han Philosophy, saying it was unorthodox and heretical. As far as I am concerned, the general principles of the five sages comply with the theories of Zhu and Si, therefore they are beyond discussion. As for its instructions and lections, it is true that there are some minor weak points, but it will be enough to modify them with the instructions from the modern times. Why do people always look down upon other people’s ideas and behave in such a complacent and narrow-minded manner? This is the weakness of both of the theories.

西汉文章，如子云、相如之雄伟，此天地遒劲之气，得于阳与刚之美者也。此
天地之义气也。刘向、匡衡之渊懿，此天地温厚之气，得于明与柔之美者也。此天
地之仁气也。东汉以还，淹雅无惭于古，而风骨少聩矣。韩、柳有作，尽取扬、马
之雄奇万变，而内之于薄物小篇之中，岂不诡哉！欧阳氏、曾氏皆法韩公，而体质
于匡、刘为近。文章之变，莫可穷诘。要之，不出此二途，虽百世可知也。
As for articles in the Xi Han Dynasty, the grandeur of Ziyun and Xiangru’s articles is the vigor existing between the heaven and the earth; it derives from the beauty of masculinity, which is the integrity between the heaven and the earth. The profoundness in the works of Liu Xiang and Kuang Heng is the gentleness existing between the heaven and the earth; it derives from the beauty of femininity, which is the benevolence between the heaven and the earth. After the Eastern Han Dynasty, literary works are just as profound and elegant as the archaic ones, but the strength and integrity declined. Han and Liu had carried on the marvels of the works of Yang and Ma. But isn’t it deceptive that they accommodated them into such trivial essays! Both Ouyang and Zeng learned from Master Han, and their style is similar to that of Kuang and Liu. The variety of articles is infinite, but it is key to defer to the above rules to make the essays remembered.

余钞古今诗，自魏晋至国朝，得十九家，盖诗之为道广矣。嗜好趋向，各视其
性之所近，犹庶羞百味，罗列鼎俎，但取适吾口者，济之得饱而已。必穷尽天下之
佳肴辩尝而后供一摆，是大惑也；必强天下之舌，尽效吾之所嗜，是大愚也。庄子
有言：“大惑者，终身不解；大愚者，终身不灵。”余于十九家中，又笃守夫四人
者焉。唐之李、杜，宋之苏、黄，好之者十而七八，非之者亦且二三。余惧蹈庄子
不解不灵之讥，则取足于是终身焉已耳。
I have copied poems by nineteen poets from the Wei and Jin Dynasties to the modern times. There are many different styles of poems, each appealing to different groups of people. Poems of different styles are like different delicious dishes. They are presented on a table, and I will only choose those that appeal to my appetite. It will be puzzling for me to eat up all the delicious dishes in the world. And it will be stupid to force others to take what you like. Zhuang Zi said: “Those who are puzzled will never be sensible, and those who are stupid will never become smart.” I enjoy most the works by four people among the nineteen poets: Li and Du from the Tang Dynasty, Su and Huang from the Song Dynasty. I appreciate around 70% or 80% of their works but don’t like the rest 20% or 30%. I am warned off by the ridicule from Zhuang Zi about “insensible” and “stupid”. Therefore I only take a proportion that is enough for me.

司马子长，网罗旧闻，贯串三古而八书，颇病其略；班氏《志》较详矣，而断
代为书，无以现其会通；欲周览经世之大法，必自杜氏《通典》始矣。马瑞临《通
考》，杜氏伯仲之间，郑《志》非其伦也。百年以来，学者讲求形声、故训，专治
《说文》，多宗许、郑，少谈社、马。吾以许、郑考先王制作之源，杜、马辨后世
因革之要，其于实事求是，一也。
Sima Zichang included many unknown stories in his book and recorded the histories during three dynasties, but the eight books criticize his work as being too sketchy. On the other hand, while the history recorded by Ban Gu gives more attention to the details, he divided the history into periods and readers cannot get a general understanding on history from his book. If one intends to get an overview of all classical books, one must begin with Tong Dian (the General Classics) by Mr. Du. Ma Duan produced Tong Kao (the Encyclopedia Dealing With Biographical Notes), which is comparable with Du’s and far better than Zheng Zhi’s. Over the hundreds of years, scholars have been focused on the style of articles and the instructions from the ancestors. They have been studying on Shuo Wen Jie Zi (the Origin of Chinese Characters) and the works of Xu and Zheng, and have neglected Du and Ma. But I make use of the works of Xu and Zheng to verify the origins of the ancestors, and make use of the works of Du and Ma to find out the essentials for revolutions in the present time. The common end they share is to seek truths.

先王之道，所谓修已治人、经纬万汇者，何归乎？亦曰礼而已矣。秦灭书籍，
汉代诸儒之所掇抬，郑康成之所以卓绝，皆以礼也。杜君卿《通典》，言礼者十居
其六，其议已跨越八代矣！有宋张子、朱子之所讨论，马贵与、王伯厚之所纂辑，
莫水以礼为兢兢。我朝学者，以顾亭林为宗。国史《儒林传》□然冠首。吾读其
书，言及礼俗教化，则毅然有守先待后，舍我其谁之志，何其壮也！厥后张蒿庵作
《中庸论》，及江镇修、戴东原辈，尤以礼为先务。而秦尚书意曰，遂纂《五礼通
考》，举天下古今幽明万事，而一经之以礼，可谓体大而思精矣。吾图画国朝先正
遗像，首顾先生，次秦文恭公，亦岂无微旨哉！桐城姚鼐姬传，高邮王念孙怀祖，
其学皆不纯于礼。然姚先生持论阁通，国藩之粗解文章，由姚先生启之也。王氏父
子，集小学训信之大成，重乎不可见已。故以殿焉。
Emperors in the ancient times exercised their powers with an aim to cultivate themselves, to discipline others, and to systematize different principles and theories. What was their end? It was the ritual. Many books were burned in the Qin Dynasty. Then in the Han Dynasty the Confucians recollected the books, and Zheng Kangcheng was considered preeminent because he advocated rituals. 60% of the contents in the book Tong Dian (the General Classics) by Du Junqing deal with different rituals in eight dynasties. The discussions between Zhang and Zhu in the Song Dynasty, and the compilations of Ma Guiyu and Wang Bohou all deal with rituals. Scholars in the modern time regard Gu Tinglin as their model. I have read his books, and found that he is determined to carry on the traditional customs and rituals. How heroic he was! Shortly afterwards, Zhang Hao’an created Zhong Yong Lun (Discussion on the Doctrine of the Mean). Moreover, people including Jiang Shenxiu and Dai Dongyuan all advocate rituals. Qin Huitian, the Shangshu compiled a book named Wu Li Tong Kao (Encyclopedia for the Five Rituals), in which he classified and discussed everything on the earth in terms of rituals. The book is glorious and exquisite. The first portraits of the contemporary scholars I asked to be painted were Mr. Gu’s and Qin Wengong’s. Is there not a profound and subtle meaning in it? The theories of Yao Ding of the style Jichuan from Tongcheng and Wang Niansun, Wang Huaizu from Gaoyou are all not dedicated to rituals. However, Mr. Yao’s theories are grand and in-depth, and it is Mr. Yao who imparted rudimentary knowledge to me; Mr. Wang and his son have also developed general principles from trivial things. I have obtained ample benefits from them, therefore I also hang their portraits in the room.

姚姬传氏，言学问之途有三：曰义理，曰词章，曰考据。戴东原氏亦以为言。
如文、周、孔、孟之圣，左、庄、马、班之才，诚不可以一方体论矣。至若葛、
陆、范、马，在圣门则以德行而兼政事也。周、程、张、朱，在圣门则德行之科
也，皆义理也。韩、柳、欧、曾、李、杜、苏、黄，在圣门则言语之科也，所谓词
章者也。许、郑、杜、马、顾、秦、姚、王，在圣门则文学之科也。顾、秦于杜、
马为近，姚、王于许、郑为近、皆考据也。此三十二子者，师其一人，读其一书，
终身用之，有不能尽。若又有陋于此，而求益于外，譬若掘井九份而不及泉，则以
一井为隘，而必广掘数十百井，身老力疲，而卒无见泉之一日。其庸有当乎？
Yao Jichuan has said that there are three paths leading to knowledge, viz. argumentation, composition skill, and textual research. Dai Dongyuan shares his view. However, this theory does not apply to the sages such as Wen, Zhou, Confucius and Meng, as well as the talents such as Zuo, Zhuang, Ma and Ban. Ge, Lu, Fan, and Ma established themselves in the system of philosophies developed by sages with their sublime virtues and abilities in politics. Zhou, Cheng, Zhang and Zhu established themselves in the system of philosophies developed by sages with their sublime virtues. This is argumentation. Han, Liu, Ou, Zeng, Li, Du, Su and Huang established themselves in the system of philosophies developed by sages with their abilities in phraseology. This is style. Xu, Zheng, Du, Ma, Gu, Qin, Yao and Wang established themselves in the system of philosophies developed by sages with their abilities in literature. Gu and Qin are like Du and Ma, whereas Yao and Wang are like Xu and Zheng. This is textual research. If one can pick up one scholar from these thirty-two persons and read through one of his books, one’s entire life will be enlightened and benefited. It will be stupid if one thinks that these scholars are not illustrious enough and looks for guidance from other people. It will be just like the person who tries to build a well. He has dug a hole as deep as nine chi, but then he gives it up and digs hundreds of other holes. Till he is exhausted and grows old he still cannot build a single well.

自浮屠氏言因果祸福，而为善获报之说，深中于人心，牢固而不可破。土方其
占毕咿唔，则期报于科第禄仕；或少读古书，窥著作之林，则责报于遐迩之誉，后
世之名；纂述未及终编，辄冀得一二有力之口，腾播人人之耳，以偿吾劳也。朝耕
而暮获，一施而十报，譬若泊酒市脯，暄聒以责之贷者，又取培称之息焉。禄利之
不遂，则激幸于没世不可知之名。甚者至谓孔子生不得位，没而俎豆之报，隆于尧
舜。郁郁者以相证慰，何其陋欤！今夫三家之市，利析辎铁，或百钱逋负，怨及孙
子；若通(外门内上四下袁)贸易，瑰货山积，动逾千金；则百钱之有无，有不暇计
较者矣。商富大贾，黄金百万，公私流衍，则数十百结之费，有不暇计较者矣。均
是人也，所操者大，犹有不暇计其小者；况天之所操尤大，而于世人毫末之善，日
耳分寸之学，而一一谋所以报之，不亦劳哉！商之货殖同、时同，而或赢或细；射
策者之所业同，而或中或罢；为学著书之深浅同，而或传或否，或名或不名，亦皆
有命焉，非可强而几也。古之君子，盖无日不忧，无日不乐。道之不明，己之不免
为乡人，一息之或懈，忧也；居易以俟命，下学而上达，仰不愧而偏不怍，乐也。
自文王、周、孔三圣人以下，至于王氏，莫不忧以终身，乐以终身，无所于祈，何
所为报？己则自晦，何有干名？惟庄周、司马迁、柳宗元三人者，伤悼不遇，怨排
形于简册，其于圣贤自得之乐，稍违异矣。然被自借不世之才，非夫无实而汲汲时
名者比也。苟汲汲于名，则去三十二子也远矣。将适燕晋而南其辕，其于术不益疏
哉？
The Buddha has introduced the theory of karma, which people believe sincerely. Therefore people will read and learn industriously, hoping that one day they will win out in the imperial examinations and obtain a higher position. Once they have read one or two books and have got a glimpse at the classical works, they believe they deserve to be distinguished and reputable. Before they have completed writing or compiling their books they are already thinking of employing one or two eloquent people to publicize their works so as to compensate their efforts. They want to reap at sunset what they have just sown in the morning. They want to have compensations that are ten times of their efforts. It is like screaming obscenities at their debtors on the street and claiming for money several times of the principal. If they cannot get what they want, they will say the world does not understand their values. Some will even compare themselves with Confucius and feel comforted, who remained insignificant when he was alive. How base are these people! In a family that owns shop fronts in three markets, if the interest of a hundred Yuan is not collected in time the householder will chastise his children. In a well-off family that deals with large trades the householder will not mind losses amounting a hundred Yuan during the trades. For more wealthy merchants who have millions of gold, they will not mind losses amounting even a thousand Yuan. We are all human beings, but some people don’t mind trivial figures since they handle big transactions. Moreover, the benefits from the heaven are the greatest. Isn’t it fussy for some people in this world to require compensations for a superficial effort in learning or for a lip service? Trades are transacted in about the same values and at about the same time, but some are profitable while some are not. The skills of the shooters are about the same but some can hit the bull’s eye while some miss it. The talents of the writers are about the same but some works are remembered while some are not. This is all destined and cannot be changed. Gentlemen in the ancient times would experience the feelings of worry and cheerfulness every day. They were worried because they had puzzles in Tao, they did not want to be boorish lest they might slack off. They were cheerful because they were secluded and resigned to their destinies, they were erudite and influential, and remained indifferent whether they were favored or humiliated. Sages including Emperor Wen, Zhou, Confucius and Wang remained worried and cheerful all through their lives. When one does not have any requirements on others, how can one be rewarded? When one remains detached and resigned, why will one pursue fame? Only Zhuang Zhou, Sima Qian and Liu Zongyuan were a bit different from other sages. They felt resentful as they did not have the opportunity to maneuver their talents. But still those that are fishing for fame and compliment are far worse. Xun fished for fame, and he was really far worse than the thirty-two sages. If one heads one’s carriage for the south when one intends to visit the kingdoms Yan and Jin, one will only get farther away from one’s destination; if one studies for fame and compliment, one’s learning will be more and more rusty!