嗟来之食全文阅读？英文双语对照

白话释义：

齐国有严重的饥荒。黔敖在路边准备好饭食，以供路过的饥饿的人来吃。有个饥饿的人用衣袖蒙着脸，脚步拖拉，两眼昏昏无神地走来。

黔敖左手端着食物，右手端着汤，说道：“喂！来吃吧！”那个饥民抬起头看着他，说：“我正因为不吃别人施舍的食物，才落得这个地步！”黔敖追上前去向他道歉，但他最终因为不吃而饿死了。曾子听到这件事后说：“恐怕不用这样吧！黔敖无礼呼唤时，当然可以拒绝，但他道歉之后，就可以去吃。”

原文：

不食嗟（jiē）来之食齐大饥。黔敖为食于路，以待饿者而食之。有饿者，蒙袂辑屦，贸贸然而来。黔敖左奉食，右执饮，曰：“嗟！来食！”扬其目而视之，曰：“予惟不食嗟来之食，以至于斯也！”从而谢焉，终不食而死。曾子闻之，曰：“微与！其嗟与，可去，其谢也，可食。”

此文出自西汉戴圣所著的《礼记》。

写作背景：

据传为孔子的七十二弟子及其学生们所作，西汉礼学家戴圣所编，孔子教授弟子的《诗》《书》《礼》《乐》《易》《春秋》“六经”，是中国古典文化中最高哲理的载体。

但是文古义奥，不易通读，因而多做解读以辅助理解，六经中的“《礼》”，后来称《仪礼》，主要记载周代的冠、婚、丧、祭诸礼的“礼法”，受体例限制，几乎不涉及仪式背后的“礼义”。

而不了解礼义，仪式就成了毫无价值的虚礼。所以，七十子后学在习礼的过程中，撰写了大量阐发经义的论文，总称之为“记”，属于《仪礼》的附庸。

秦始皇焚书坑儒后后，西汉能见到的用先秦古文撰写的“记”依然不少，《汉书·艺文志》所载就有“百三十一篇”。

《隋书·经籍志》说，这批文献是河间献王从民间征集所得，并说刘向考校经籍时，又得到《明堂阴阳记》《孔子三朝记》《王史氏记》《乐记》等数十篇，总数增至二百十四篇。

由于《记》的数量太多，加之精粗不一，到了东汉，社会上出现了两种选辑本，一是戴德的八十五篇本，习称《大戴礼记》。

二是戴德的侄子戴圣的四十九篇本，习称《小戴礼记》。《大戴礼记》流传不广，北周卢辩曾为之作注，但颓势依旧，到唐代已亡佚大半，仅存三十九篇，《隋书》《唐书》《宋书》等史乘的《经籍志》甚至不予著录。

《小戴礼记》则由于郑玄为之作了出色的注，而风光无限，畅行于世，故后人径称之为“《礼记》”。

文章赏析：

“不食嗟来之食”这句名言是说为了表示做人的骨气，绝不低三下四地接受别人的施舍，哪怕是让自己饿死。那饥饿的人之所以不吃黔敖的食物，是因为黔敖一副傲气，视穷人为猪狗，他的施舍带有侮辱性。中国的传统尤其看重做人要有骨气，用通俗的话来说，人活的是一口气，即使受苦受难，也不能少了这口气。

还有一些类似的说法，比如人穷志不短，宁为玉碎不为瓦全，人要脸，树要皮……都表示了对气节的看重，对人的尊严的强调，对人的精神的重视

这一传统观念依然有其存在的价值与合理性。在人的精神和肉体之间，在精神追求和物质追求之间，在人的尊严和卑躬屈膝之间，前者高于、重于后者。

在二者不能两全的情况下，宁可舍弃后者，牺牲后者，不使自己成为行尸走肉，衣冠禽兽。人之所以为人，而非行尸走肉，区别大概正在这里。

Colloquial paraphrase:

Neat state-owned and serious be hard pressed for money. Guizhou Ao gets ready in roadside dietary, will in order to lay transient hungry person eat. The person that has a hunger is covering a face with sleeve, the pace is slow, two faint to go without divine ground.

Guizhou Ao left hand is carrying food, the right hand is carrying boiling water, say: "Hello! Will eat! " that famine victim raises a head to look at him, say: "I because do not eat others eleemosynary food, just get this degree! " before Guizhou Ao is overtaken, go apologizing to him, but he is final because do not eat and starved to death. Ceng Zi hears this after the event to say: "Be afraid need not such! When Guizhou Ao Moli is called, can refuse of course, but after he apologizes, can eat. Can eat..

Textual:

Do not feed lament (Ji ē ) come feed neat big be hungry. Guizhou Ao Wei feeds Yu Lu, in order to wait for hunger person and feed. The person that have hunger, unconscious sleeve collect Ju, trade trade comes however. Guizhou Ao Zun Feng is fed, right hold drink, say: "Lament! Will feed! " raise its look and inspect, say: "Grant to but not to feed food handed out in contempt, so that this also! " thank Yan thereby, be not fed eventually and die. Of Ceng Ziwen, say: "Small with! Its lament and, can go, its Xie Ye, can feed. Can feed..

The Western Han Dynasty of this article out wears sanctuary to write " The Book of Rites " .

Writing setting:

The 72 child that are Confucius as it is said and its students are made, ceremony of the Western Han Dynasty learns the home to wear sanctuary to make up, of Confucius professor disciple " poem " " book " " ceremony " " happy " " easy " " age " " 6 classics " , it is the carrier of highest philosophic theory in Chinese classic culture.

But Wen Guyi abstruse, not easy read through, do more consequently unscramble understand in order to assist, in 6 classics " " ceremony " " , say later " gift gift " , of Zhu Li of the coronal with main account acting week, marriage, funeral, hold a memorial ceremony for " ceremony law " , accept restriction of stylistic rules and layout, involve ceremonial backside scarcely " ceremony justice " .

And do not understand ceremony justice, the ceremony became the formalism of good for nothing. So, 70 child hind in learning the process in Xi Li, compose a large number of elucidate the paper of classics justice, of floorboard for " write down " , belong to " gift gift " appendage.

Qin Shi emperor burns a book after hole scholar, visibility of the Western Han Dynasty arrives with first of Qin Guwen compose " write down " still many, " annals of art article of Chinese book · " be carried have " 131 " .

" mark of record of classics of · of book of the Sui Dynasty " say, this batch of document are display between the river earning is collected between Wang Congmin, when saying Liu Xiang checks school classics record, get again " bright hall yin and yang is written down " " 3 face write down Confucius " " Wang Shi is written down " " happy write down " etc tens of piece, gross is added reach 2004.

As a result of " write down " the amount is too much, together with choice is wide differ, arrived the Eastern Han Dynasty, appeared socially two kinds pick part this, 85 be Dai De this, be used to says " Dadaili is written down " .

49 when the 2 nephews that are Dai De wear emperor this, be used to says " small Dai Li is written down " . " Dadaili is written down " circulate not wide, argue of Lu of the Northern Zhou Dynasty ever did it to note, but declining tendency as before, already died to Tang Dynasty comfort most, put 39 only, " Sui Shu " " Tang Shu " " Song Shu " those who wait for history " classics record mark " do not grant to write even collection.

" Xiaodai The Book of Rites " because Zheng Xuan did it,note outstandingly, and scene is infinite, free goes at the world, way of reason later generations says for " " The Book of Rites " " .

The article admires analyse:

"Do not feed food handed out in contempt " this logion is the moral integrity that says to be an upright person to express, accept the almsgiving of others not humbly absolutely, even if be,make oneself starved to death. That hungry person does not eat the food of Guizhou Ao, because,be deputy air of arrogance of Guizhou Ao Yi, inspect dog of poor factitious pig, his almsgiving contains contemptuous sex. Chinese tradition sees redo person want to have integrity especially, with common saying for, what the person lives is at a heat, although live in misery, also cannot little this tone.

Still have a few similar views, person poor keep in mind is not for instance short, rather jade is broken do not be tile complete, the person wants a face, the tree wants a skin... showed pair of moral courage value, to the emphasis of the person's dignity, to the attention of the person's spirit

This one traditional idea still has the value that its exist and rationality. Between the person's spirit and body, between mental pursuit and corporeal pursuit, the dignity in the person and grovel between, former prep above, overweight is latter.

In both cannot below the circumstance of be satisfactory to both sides, would rather abandon latter, sacrificial latter, do not make oneself become an utterly worthless person, brute. The person is a person, an utterly worthless person of and rather than, distinction is here probably.