鐔津文集 11.48

11.48

世稱潮陽多君子。而林氏最盛。余初謁野夫先父田曹於杭。觀其寬明淳粹。力行古道為政。不齷齪飾吏事。乃信稱者之不妄美也。及會范陽。盧元伯語野夫仲父曰。巽先生者生而知。學六經探百氏。悉能極深研。幾聖人之道。卓然自得。以謂易者備三極之道。聖人之蘊也。獨病楊雄氏雖欲明之。而玄也未至。因著草範。將以大明易道之終始也。又謂興王者禮樂為大。復著禮樂書。以示帝王治政之始。本為儒不汲汲於富貴。而高節遠邁。追古聖賢之風教。余又益信林氏之盛也有在矣。是時田曹秩滿將趨闕下。而元伯南還余亦東適會稽。越是二年。余復來杭。且聞田曹寢疾于京師。有至于漸趨三年。野夫果扶行櫬歸葬故地。乘舟吳江而來。他日余往弔之焉。野夫伯仲皆悲戚癯瘠。殆不勝其哀。及戒行事且謂余曰。子盍歌以贈我歸。余因思林氏於潮陽為最盛。歌何以盡其美不若詞而布之。吾聞天生賢者。故以代天工。使輔相天地之道。是賢者宜壽且顯於位可也。則顏淵夭伯牛疾。孟軻轗軻荀況楊雄落莫於時。賈誼董仲舒數輩相望而不幸。不知運物者反何意邪。如南安田曹之仁其弟之智識。明德不二十未既大施而卒皆早世。雖明哲之士聞之。孰不為之惑哉。或者謂林氏之壽不在其躬而在其子孫乎。聞野夫刃取股肉以療其父。欲其病愈終不如志。君子謂之純孝也。野夫苟能率其伯仲履田曹之仁孝。同志巽先生之學。則林之壽其將有在篤實光輝益大乎後。元伯亦有道者也。於野夫為姻婭。苟與之營勵名節則林氏之盛美。豈止煥於潮陽與今日。將輝耀乎天下後世也矣。

The world praises Chaoyang as possessing many exemplary gentlemen, and the Lin clan is the most flourishing among them. When I first paid my respects to Yefu’s late father, the Director of the Agricultural Office, in Hangzhou, I observed his broad-mindedness, clarity, purity, and excellence. He diligently practiced the ancient Way in administering government, never stooping to petty contrivances to adorn administrative affairs. Thus I truly believed that those who praised him did not do so without justification. Later, when we met at Fanyang, Lu Yuanbo said to Yefu’s uncle: “Master Xun is one who knows [things] by birth; he has studied the Six Classics and explored the Hundred Schools, capable of investigating the depths and probing the subtleties, reaching almost to the Way of the sages, standing out independently and self-attained. He believed that the *Classic of Changes* fully embodies the Way of the Three Extremes and contains the profound treasury of the sages; he found fault only with Yang Xiong, who, though wishing to illuminate it, failed to fully reach the Mystery in his *Taixuan*. Thereupon he composed the *Caofan*, intending to grandly illuminate the beginning and end of the Way of the *Changes*. He also maintained that for rulers who bring about prosperity, rites and music are of foremost importance; thus he further composed a treatise on rites and music to display the beginning of an emperor’s governance. Originally a Confucian scholar, he did not greedily pursue wealth and honor; with lofty integrity he far surpassed his contemporaries, carrying forward the style and teachings of ancient sages and worthies.” I was thereby even more convinced that the flourishing of the Lin clan had solid grounds. At that time, the Director had completed his term and was about to proceed to the imperial court, while Yuanbo was returning to the south, and I was traveling east to Kuaiji. Two years later, I returned to Hangzhou and heard that the Director had fallen ill at the capital; it worsened gradually as three years approached. Yefu indeed escorted the coffin back for burial in their ancestral grounds, traveling by boat along the Wu River. On another day, I went to offer my condolences. Yefu and his brothers were all grief-stricken, emaciated, and haggard, barely able to bear their sorrow. When the time came to set out on his journey, he said to me: “Why do you not write a song to present to me upon my return?” I then reflected that the Lin clan is the most prominent in Chaoyang, and how could a song fully express its excellence? It would be better to state it in prose. I have heard that Heaven gives birth to worthies precisely so that they may take the place of Heaven’s works and assist the Way of Heaven and Earth. Such worthies ought to enjoy long life and rise to prominence in rank. Yet Yan Yuan died young, and Boniu fell ill; Meng Ke met with frustrations, while Xun Kuang and Yang Xiong were left in obscurity in their times; Jia Yi and Dong Zhongshu followed one after another, yet both met with misfortune. I know not what intention the Creator of Things has in acting contrary to this. Consider the benevolence of the Director of Nan’an and the wisdom and discernment of his younger brother: their brilliant virtues were not displayed for even twenty years before they could be widely applied, yet both passed away early. Even if wise and clear-sighted scholars hear of this, who among them would not be perplexed? Might one say that the longevity of the Lin clan lies not in their own persons, but in their sons and grandsons? I have heard that Yefu sliced flesh from his thigh to cure his father, wishing his illness to heal, though his intention was not realized in the end. Gentlemen praised this as pure filial piety. If Yefu can lead his brothers to tread upon the benevolence and filial devotion of the Director, and share the aspirations of Master Xun’s learning, then the longevity of the Lin clan will surely reside in a substantiality and brilliance that will grow even greater in the future. Yuanbo is also a man of the Way; he is related to Yefu by marriage. If he strives together with him to cultivate name and integrity, how could the glorious excellence of the Lin clan merely shine in Chaoyang and today? It will surely radiate throughout the world and future generations!