柯九思〈晚香高潔圖〉
百四十一[1]
尹和清以朱光庭記伊川語呈閱，伊川云：「所記若不得某之心，徒彼意耳。」（參觀《朱子語類》卷九十七。）按尚未圓融，當云：「若彼不自得之心，則徒某意耳。」道理與意見，貌每同而心則異。六祖所謂「法華轉」與「轉法華」（《五燈會元》卷二），其為功課一也。故石頭〈參同契〉曰：「契理亦非悟。」（卷五）蓋道理究是非，意見爭人我。一無町畦，一有門戶。Hegel 諧聲曰：「意見者，一己見也 (Die Meinung ist mein)」(參觀
Hegel, Philosophy of Right, Eng. tr.
by T.M. Knox, p. 373n; Phänomenologie des
Geistes: “Ihre Wahrheit ist in dem Gegenstande als meinen Geganstande oder im Meinen”,
Ausg. wählte texte, S. 89; 又Grillparzers
Werke, hrsg. S.
Hock, II, S. 319: “Allein der Glaube hat keinen. / Was mein ist, ist nur Meinen.”)
。可參觀希臘哲人論 Opinion 別於 Knowledge (參觀
Plato, Republic, 477C 11)；康德論 “Philosophie in Philodoxie zu verwandeln” (Krit. d. rein. Vernunft, “Vorrede zur 2ten Auflage”, “Philosophischen
Bibliothek”, Leipsig, Bd. 37a, S. 22)，皆此意。Santayana, Three
Philosophical Poets, p. 21: “What is logically a truism may often be, imaginatively,
a great discovery”; Hegel, Philosophie
der Geschichte, Reclam, S. 46 on the important difference between “eine
Wahrheit nur abstrakt festgehalten” & “zur konkreten Entwicklung
fortgegangen”; Keats to J.H. Reynolds: “for axioms in philosophy are not axioms
until they are proved upon our pulses” (Letters,
ed. H.E. Rollins, I, p. 279); Letter to George & Georgiana Keats: “Nothing
ever becomes real till it is experienced — Even a proverb is no proverb to you
till your Life has illustrated it” (II, p. 80); Nietzsche, Also sprach Zarathustra, “Vom Vorübergehen” 論 “den Affen
Zarathustra”, 又六百八十四則。又 E.D.
Hirsch, Jr., Wordsworth & Schelling,
pp. 75-6: “nonradical development” 。
《二程外書》卷十二上蔡自記少日見伊川一作明道：「伊川曰：『近日事如何？』某曰：『天下何思何慮？』伊川曰：『是則是有此理，賢卻發得太早』」云云。蓋恐其口頭禪，非真得之心耳。鵲巢和尚答白香山所謂「三歲孩兒雖道得，八十老人行不得」（《傳燈錄》卷四）是也。又二百三十二則。Kierkegaard 云：“There
are many people who reach their conclusions about life like schoolboys: they
cheat their master by copying the answer out of a book without having worked
the sum out for themselves” (A
Kierkegaard Anthology, ed. R. Bretall, p. 19). 憶
Josiah Royce 亦云：“The beginner is always wrong no matter what he
says”，皆此意。而發揮最親切有味者，莫如 J.H. Newman 之論 “Real assent”
之異於 “Notional
assent”: “Great truths float on the surface of society, admitted by all, valued
by few, exemplifying the poet’s adage, ‘Probitas laudatur et alget,’ until
changed circumstances, accident, or the continual pressure of their advocates
force them upon its attention... Let us consider, too, how differently young
& old are affected by the words of some classic author, such as Homer or
Horace. Passages, which to a boy are but rhetorical commonplaces, neither
better nor worse than a hundred others which any clever writer might supply,
which he gets by heart & thinks very fine, & imitates, as he thinks,
successfully, in his own versification, at length come home to him, when long
years have passed, & he has had experience of life, & pierce him, as if
he had never before known them, with their sad earnestness & vivid
exactness” (A Grammar of Assent,
Burns, Oates, & Co., pp. 714-5; cf. Mill, A System of Logic, IV. iv. para. 6). Plutarch: “How A Man May
Become Aware of His Progress in Virtue”, 7: “Antiphanes said humorously that in
a certain city words congealed with the cold the moment they were spoken, &
later, as they thawed out, people heard in the summer what
they had said to one another in the winter; it was the same way, he asserted,
with what was said by Plato to men still in their youth; not until long
afterwards, if ever, did most of them come to perceive the meaning, when they
had become old men” (Moralia, tr. by F.C. Babbitt, “The Loeb Classical Library”,
I, p. 421). 此事後來 Rabelais (Pantagruel,
iv, 55-56), Addison (Tatler, no.
254), Raspe (Travels & Surprising
Adventures of Baron Munchausen, Pt. I, ch. 6) 敷陳為諧謔之資，世人無知其用意可與 Newman 發明者矣。又 Butler (Hudibras,
I, 198) 亦引作比喻用。又 Selected Letters of Sydney Smith (The World’s Classics), p. 215。又六九六則。Cf. Marcel Proust, La Prisonnière,
II, 187: “On entend rétrospectivement quand on a compris.” 談藝亦然，故 Coleridge, Lectures & Notes
on Shakespeare, ed. T. Ashe, p. 81: “It would be a hopeless symptom, as
regards genius, if I found a young man with anything like perfect taste.” Maginn,
The Maxims of Sir Morgan O’Doherty: “In
literature & in love we generally begin in bad taste” (L.P. Smith, Reperusals & Recollections, p. 192 引). 近見 D.G. James, The Romantic Comedy, pp. 178-9 謂
Newman 用意與 Coleridge, Lay
Sermon, I 以 “notions”
別於 “ideas”
相似，則牽強附會：“Notions... depthless abstractions... reference to
particular facts” 與 “ideas...
loving... productive... great principles of our religion”，二事之性質迥異者也；“Real assent” 與 “notional
assent”，乃一事而境界不同耳。Newman: “Mathematical ideas, real as they are, can
hardly properly be called living” (Essay
of Development of Christian Religion, cited in James, p. 179). 庶幾
Coleridge 之說矣。（James 好為深沉之思，而識不銳，學頗陋，故議論每穿鑿，筆舌亦滯複，如再三言 Coleridge 之 “disillusioned
with”, “rejected” Schelling (pp. 162, 164, 198)，而於 Schelling
之書，以及 René
Wellek, Immanuel Kant in England, pp.
78-80, 96-100 論 Coleridge 始終未脫 Schelling 窠臼之說，胥未寓目，故不知 Coleridge 大判斷處胥本 Schelling，即若 pp. 241 ff. 所稱述
Coleridge 論 “Greek-classical-finite”
vs. “Gothic-Romantic-Infinite” 是一例也，數數道 Kant 與 Spinoza，亦屬耳食。又詳究 Coleridge
與 Newman 異同，而不知 Ch.
Broicher 早有攷訂，參觀 Wellek, p. 276。）
《隨園詩話》卷十五說楊升庵「一桶水傾如佛語」，謂本徐騎省云：「《楞嚴》、《法華》，不過以一桶水傾入彼一桶中，傾來倒去，還是此一桶水，毫無餘味」云云。《楊文公談苑》云：「徐鉉不信佛，江南中主以《楞嚴經》令觀，旬餘，曰：『臣讀之數過，見其談空之說，似一器中傾出，復入一器中，都不曉其義。』」（曾慥《類說》卷五十三）《大般湼槃經‧卷四十‧憍陳如品第十三》云：「阿難持我所說十二部經，一經於耳曾不再問，如瀉瓶水置之一瓶。」《觀佛三昧海經‧觀相品第三之三》：「五百釋子稱阿難：汝獨聰明揔持佛語，猶如瀉水置於異器。」《二程遺書》卷三伊川曰：「禪家之言性，猶太陽之下置器，其間方圓小大不同，特欲傾此於彼爾，然太陽幾時動？」楊龜山《二程粹言》卷二云：「人之性猶器，受光於日。佛氏言性，猶置器日下，傾於彼爾，固未嘗動也。」疑即本騎省語，比喻極似 Epictetus,
III, iii 論 Soul（見第十九則引）。
百四十二[2]
《北夢瑣言》卷七：「杜荀鶴詩：『舊衣灰絮絮，新酒竹篘篘。』韋莊詩：『印將金鎖鎖，簾用玉鈎鈎。』」按陸龜蒙詩「辯伏南華論指指，才非玄晏借書書」，一字而虛實兩用，殊見巧思，遂於律詩對仗中別創一格。仿製者甚多，余《談藝錄》二二四頁略舉數聯，然皆字義異而字音同，尚未窮態極變也。《鑒誡錄》卷八載高駢、羅隱聯句：「青蠅被扇扇離席，白澤遭釘釘在門。」《楊誠齋集》卷六四部叢刊本〈秋暑〉云：「剩暑不蒙蕉扇扇，細雲聊債月梳梳。」阮圓海《詠懷堂詩外集》乙部〈石巢夜起看月〉云：「久拜兩疏疏，穩作陶潛潛。」《涑水紀聞》卷三：路沖出句云：「佳果更將新合合」，王嗣宗對句云：「惡人須用大枷枷」。《疑雨集》卷一〈寄懷弢仲秣陵〉第一首云：「見説人歸歸雁後，那堪淚落落花前。」梁章鉅《試律叢話》卷三云：「嘉慶間翰詹大考〈春風扇微和〉，一卷云：『似扇仄能扇平物，惟風平解風仄人。』」《南亭四話》卷五云：「翁二銘嘗為一字三音巧對，以難羅茗香。出句云：『孫行音杏者挑行音形李，上太行音杭山。』羅對云：『服不音猛氏穿不如字借，走華不音敷注。』」又卷七：「某君嘗取一字數音者，湊成聯語。上云：『大讀如泰上老君請大讀如代王大讀如杜吃大讀如字菜。』下云：『阿讀如屋彌陀佛問阿讀如挨姨阿讀如字要阿讀如窩膏。』」更後來居上矣。「屋」字當作「烏」，音更近。【［補百四十二則］《呂留良詩集》〈和甫界之見余金釘釘玉稱稱句以為奇絕界之另擬赤國雄冠猶冠首南雷重擔不擔肩一聯再賦二首索兩君和〉：「……新茶上市磨茶磨，白葛花衣去葛衣。愛畫時携棕拂拂，量松親解帶圍圍。……瓦當平當去硯松煙積，羽扇扇平茶雪浪涵。鈿盒藏金金鎖鎖，白花如玉玉簪簪。」[3]】
吳仰賢《小匏菴詩話》卷三云：「漁洋〈秋柳詩〉末章：『新愁帝子悲今日，舊事公孫憶往年。』一句切秋，一句切柳，直是無聊。」按吳言是也。漁洋意盡詞窮，遂以試帖所謂「分詠法」或「分詮題字法」撐持耳。試律如紀文達〈其人如玉〉云：「每當吟宛在，輒欲賦溫其」；陳秋舫〈心清聞妙香〉云：「居然如水定，信有不言芳」；李振翥〈天河洗甲〉云：「人皆欣放馬，水不隔牽牛」；許善長《碧聲吟館談麈》卷三載館閣體詩〈詠出恭〉云：「七條嚴婦戒，四品請夫封」（王用臣《斯陶說林》卷十二「請」作「受」），皆此體也。《小匏菴詩話》卷十：「詞曹銷寒會，舉一大事一小物為題，成七律一聯，如金鶴清詠天下地理圖及梨云：『尺幅星𨇠環樂國，一盤風味薦哀家。』以此法作試帖詩，蔑不工矣。」李家瑞《停雲閣詩話》卷八：「陳少香師偕燦記少客吳門時，與王少摩、趙花雨等鬥酒，置牙籤數十，分貯兩筒，依座分掣，掣得者照所註何事，各賦七言一句，須對偶和諧，如『鈴聲急雨三更驛報馬──盧小鳧，擔影斜陽十畝田糞桶──周蓉漵』；『鄉老昂頭看日月告示──康子蘭，通人掩鼻歎文章屁臭──黃玉芙』。」《碧聲吟館談麈》卷一有所謂「織錦」者，如汪本銓〈詠妓女與苕帚〉云：「春深小院花無主，風定間階葉有聲」；潘鐸前題云：「莫向東山戀絲竹，願依北斗掃欃鎗」；馬沅〈詠魁星與承塵〉：「曾將彩筆干牛斗，未許空梁落燕泥。」《清人雜劇二集》張聲玠《題肆‧遇美有感詩》云：「昨朝湖上遇多嬌，心愛區區把手招。一夜相思眠不得，有如頭頸擱腰刀。」末二句謂「想殺」，亦「分詠」體。《南亭四話》卷四：「某君工作搭題詩，詠鬍子與牛皮曰：『刺吻每能遭妾慍，傷心猶自向人吹。』」「搭題詩」正所謂「分詠」也。晚清詩鐘盛行，奄有此體，遂無人知其本始試帖者矣。成誤菴書《古詩存‧凡例》論〈璇璣圖〉云：「謂之絕技則可，謂之詩則不可」（《天咫偶聞》卷四引），正可移評。
百四十三[4]
Menander, Eng. tr. by F.G. Allinson (“The Loeb Classical
Library”). Davus: “Oh, Getas, have
you not loved?” Getas: “No, for I
never had my belly full” (p. 297). 按參觀 Deipnosophists, Bk. VI, 270: Achaeus : “In an empty belly no love
of the beautiful can reside”; Euripides: “Love dwells where plenty is, but in a
hungry man, no!” (tr. by C.B. Gulick, “The Loeb Classical Library”, vol. III,
p. 215)，即飽暖思淫之意。然亦有不盡然者，Diderot, Jacques
le Fataliste 載 Jacques 傷膝寄居人家，夜聞主人與婦共歎貧不聊生，主人欲好合，婦曰：「每困窘時，汝輒使我育兒 (Parce qu’on est dans la misère vous me faites un
enfant)，寧不知正以多兒為苦耶？Jacques 因思無衣無食每多男多女，蓋人之大倫，事之最儉，貧人一無所費而可以慰勞忘苦 (On ne fait jamais tant d’enfants que dans les
temps de misère. Rien ne peuple comme les gueux. C’est le seul plaisir qui ne
coûte rien; on se console pendant la nuit, sans frais, des calamités du jour.)
(Oeuvres Complètes, éd. Assézat, T.
VI, pp. 27-28)，又 Zola, L’Assommoir,
ch. v: “Boche disait que les enfants poussaient sur la misère comme les
champignons sur le fumier.” 馮夢龍《廣笑府》卷五云：「一人三餐無食，夫妻枵腹上床。妻嗟嘆不已，夫曰：『我今夜連要打三個拐，以當三餐。』妻從之。次早起來，頭暈眼花，站腳不住，謂妻曰：『此事妙極，不惟可當飯，且可當酒。』」D.H. Lawrence 則云：“F.
says, ‘I don’t think a man can love
much if he eats much;” “That’s a common saying among my lower class, ‘She’s not
bad — but I’d rather have a good dinner’” (Letters
of D.H. Lawrence, p. 58, p. 59).
Fr. 23: “A fat hog lay upon his
snout... If I desired some appropriate form of death this one alone appears as
euthanasia: prone on my back to lie, with well-creased paunch, fat, scarce
uttering a word, with upward panting breath, & eat & eat & say: ‘I
rot for very pleasure (σήπομ' ὑπὸ τῆς ἡδονῆς)’” (p. 317). 按勝於
Horace, Epist., I.
iv. 15-16 寫 “Epicuri de
grege porcum” 多矣。十六世紀德國以 “Epicuri
sche saw”為詈人語，見 A. Taylor, Problems
in German Literary History of the 15th and 16th Centuries, p. 34。《東坡志林》卷一云：「二措大相與言志，一曰：『我平生不足，惟睡與飯耳，他日得志，當飽吃飯了便睡，睡了又吃飯。』一云：『我則異於是，當吃了又吃，何暇復睡耶？』」云云，尚未知臥食之樂也。
Fr. 63: “Heroes are bred by lands
where livelihood comes hard” (p. 319). 按
Herodotus, ix, 122: “We never find that the same soil produces delicacies &
heroes.”
Fr. 334: “like a jackass at a
musicale” (ὄνος λὐρας) (p. 409). 按又見 Fr. 527 (p. 461)。據
Allinson 註謂全語當作：“An ass listened to a lyre, a sow to a trumpet.” 按全語載 The Deipnosophists, Bk. VIII, 349 (vol. IV, p. 83)。又
Lucian, The Ignorant Book-Collector: “You
are like the donkey that listens to the lyre & wags his ears” (“The Loeb
Classical Library”, tr. by W.M. Harman, vol. III, p. 179). 蓋可與對牛彈琴參觀。Ariosto, Orlando Furioso,
XXXIV, xix: “Tanto apprezza costumi o virtù ammira, Qaanto l’asino fa il suon
della lira” (Ed. Ulrico Hoepli, p. 398). 又 Negromante 中，Nibbio 譏其主人 Maestro Iachelino 貌若淹博，而於學問如驢與牛之聞琴瑟，矇然無解 (e sa di queste e dell'altre scienzie /che sa l’asino
e’l bue di sonar gli organi) (Fr. de Sanctis, History of Italian Literature, Eng. tr. Joan Redfern. P. 475)，更點出「牛」字矣。又 Erasmus, In Praise of Folly (George
Allen & Unwin’s “Pocket Crowns”, no. 14), p. 190: “Taunting him with the
Greek proverb, όνος προς λύραν, ad lyram
asinus.” E.R. Curtius, Europ. Lit. und
Lat. Mittelalter, S. 105: “Das griechische Sprichwort ‘der Esel ist taub
für die Laute’ war dem Mittelalter durch Boethius cons. I pr. 4 bekannt.” 平景蓀《霞外捃屑》卷十引《巵林》卷三云：「《弘明集‧牟子理惑論》曰：『公明儀為牛彈清角之操，伏食如故。非牛不聞，不合其耳矣。轉為蚉䖟之聲，孤犢之鳴，即奮耳，蹀躞而聽。』《通俗編》卷二十八云：『《韻鶴軒筆談》曰今俗語本此。』《越諺賸語》卷下引《五燈會元》惟簡答僧問云：『對牛彈琴。』《北江詩話》卷三曰：『《莊子‧齊物論》：「非所明而明之。」郭象注：「是猶對牛鼓簧耳。」今人「對牛彈琴」或本於此。』《四庫提要》評陳懋仁《析酲漫錄》云：『如謂「對牛彈琴」為俗諺，引李石《續博物志‧卷九‧牛聾聵》「面牛鼓簧」是也，不知此見牟融《解惑論》。』《易林》亦謂：『牛馬聾聵。』」（以上皆平氏所引。）《齊東野語》卷十四記其蒙師姚鎔〈喻白蟻文〉云：「物之不靈，告以話言而弗聽，俗所謂『對馬牛以誦經』是已」云云，是宋人又有此諺，可參觀。J.B. Morton, Hilaire
Belloc, p. 125: “It was, in a phrase of John Phillimore which Belloc loved
to quote, ‘like reading Theocritus to a cow.’”
Fr. 545: “I call a fig a fig, a
spade [literally, ‘scoop’] a spade” (τὰ σῦκα σῦκα,
τὴν σκάφην σκάφην λέγων). 按 Oxford Book of English Proverbs, p. 502: “To call a spade a spade” 條僅引 “Ficus,
ficus, ligonem, ligonem vocat”，未引此。
Fr. 651: “Marriage is an evil, but a
necessary evil (ἀναγκαῖον κακόν)” (p. 514). 按 Fr,
532: “For a woman is necessarily an evil (ἀνάγκη γὰρ γυναῖκ' εἶναι)” (p. 481) 即 “Malum est
mulier, sed necessarium malum.” 所昉。Hesiod, The
Theogony, 585 謂女人為 “the
beautiful evil” (kalὸn kakὸn[5])
(Hesiod, tr. H.G. Evelyn-White, “The
Loeb Classical Library, p. 123). Cf. D’Annunzio on woman as the “nemica
necessaria” (Anthony Rhodes,
The Poet as Superman, p.
198): Plato, Theaetetus,[6]
176a: “If Good exists, Evil exists necessarily” (cf. Plotinus, I, vii, 6-7).
Fr. 657, p. 517: “A mother loves her
child more than a father does, for she knows it’s her own while he but thinks
it’s his.” Cf. Oxford Book of English
Proverbs, p. 228.
百四十四[7]
柯九思《丹邱生集》五卷。敬仲集久不傳，向衹在顧俠君《元詩選》窺一斑。此乃繆筱珊、曹君直合輯本也。敬仲墨竹，推文與可後一人；若以詩論，則丹邱直率，去丹淵之勁鍊遠矣。同時交遊中，書畫名家趙子昂、倪元瓚詩亦出其上。
卷二〈跋王羲之感懷帖〉：「晉之政無足言者，後世曰『寶晉』，政以羲之書故耳。」按參觀米南宮《畫史‧題詞》謂唐代五王之功業，不如薛稷之二鶴。
卷三〈宮詞〉：「夜深回步玉闌東，香燼龍煤火尚紅。折得海棠無覓處，依然遺卻月明中。九」
〈酬陸友仁城南雜詩〉每首皆以「尺五城南」四字起：「尺五城南可墾田，勢隨高下接平川。十年沃野連千里，能減東吳漕運船。七」
卷四〈山館〉：「山館無人日日開，巖深林密曉猿哀。移文恐到人間世，羸馬春風獨自來。」
〈上馬〉：「眼昏身手鈍，上馬怕風沙。只好扶藜杖，循籬看菊花。」
百四十五[8]
陳鴻壽《種榆仙館詩鈔》二卷，求為佚麗，甚纖薄，固尚不如碧城仙館也。多詠物詩，亦無一工者，惟卷上〈詠白鴨〉云：「恐亂鵝羣名自喚，漫疑鷗伴色相同。」稍有思致。
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