Add texts for brandt ch 21

docs/brandt.md

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   - [ ] make build script to aggregate lexicon + make text file to be checked into repo to track changes
+  - [ ] include English definitions from glosses in aggregated lexicon
+  - [ ] aggregated lexicon page
   - [x] use curly quotes in main text
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     - [ ] check/proofread/fill in missing Cantonese readings in `.vocab.tsv`
     - [ ] align transcribed Chinese + English sentences
     - [ ] write Chinese -> English gloss
+
+<!-- ([①-⑳㉑-㊷]) -->

texts/brandt-ch21-1.passage.md

@@ -4,4 +4,46 @@
 
 ---
 
+聊齋誌異 勞山道士 (續)
+Strange Stories from the Liao Studio - The Taoist Priest of Lao-shan Mountain. The Taoist Priest of Lao-shan Mountain (continued)
+
+俄一客曰。蒙賜月明之照。乃爾寂飲。何不呼嫦娥來。
+Suddenly one of the guests said, "We sit here enjoying the moonlight. But we drink alone. Why not call up Ch'ang-E?"
+
+乃以箸擲月中。見一美人。自光中出。初不盈尺。至地。遂與人等。
+Whereupon he threw a chopstick into the moon, and they saw a beautiful girl coming forth from the light, at first not more than a foot high; but on touching the ground she became as tall as a man.
+
+纖腰秀項。翩翩作霓裳舞。
+She had a slender waist and a beautiful neck and fluttered gracefully in the "Colored Garment" dance.
+
+已而歌曰。仙仙乎。而還乎。而幽我於廣寒乎。其聲清越。烈如簫管。
+When the dance was finished, she sang, "Fairies! Fairies! Do you return? Do you intend to send me (back) to my (lonely) palace of the moon?" Her voice was clear sonorous and ringing like a flute.
+
+歌畢。盤旋而起。躍登儿上。驚顧之間。已復爲箸。三人大笑。
+At the end of the song she turned round, jumped up on the table and before the astonished eyes of all, became again a chopstick. The three friends laughed loudly.
+
+又一客曰。今宵最樂。然不勝酒力矣。其錢我於月宮。可乎。
+Another guest said, "This evening we are very happy, but we have drunk enough. Let us take a parting drink in the palace of the moon!"
+
+三人移席。漸入月中。眾視三人。坐月中飲。鬚眉畢見。如影之在鏡中。
+So the three moved their feast, and gradually walked into the moon, where all saw them sitting and drinking, their beards and eyebrows plainly seen as though reflected in a mirror.
+
+移時月漸暗。門人然燭來。則道士獨坐而客杏矣。几上肴核尙存。壁上月。紙圓如鏡而己。
+After a while the moon darkened. The disciples brought lighted candles, and found the priest sitting alone. The guests had disappeared. Viands were still upon the table. The moon on the wall was merely a paper, round like a mirror.
+
+道士問眾飲足乎。曰足矣。足宜早寝。勿惧樵蘇。衆諾而退。王竊忻慕。歸念遂息。
+"Has everybody had enough to drink?" asked the priest. "Quite enough" replied the disciples. "In that case", (said the priest), "you had better retire early so as not to be late for the fuel gathering (to-morrow morning)". And so they retired. Wang was very much pleased, and all his longing for home was forgotten.
+
+又一月。苦不可忍。而道士並不傳教一術。心不能待。
+Another month passed, and the hardships became unbearable. Moreover the priest had not taught him any magical skill, and he could stand it no longer.
+
+辭曰。弟子數百里受業仙師。縱不能得長生術。或小有傳習。亦可慰求教之心。
+(Therefore) he took his leave saying, "I have come many miles to receive your instructions. Though I cannot obtain the secret of immortality, still if I should receive instruction in some minor art, it also would satisfy my cravings for knowledge.
+
+今開兩三月。不過早樵而暮歸。弟子在家未請此苦。
+In these two or three months just passed, there has been nothing but going out early to gather fuel and returning in the evening. At home I have not been accustomed to these hardships."
+
+(未完)
+(to be continued)
+
 ---

texts/brandt-ch21-2.passage.md

@@ -4,4 +4,16 @@
 
 ---
 
+法律適用條例(續)
+RULES FOR THE APPLICATION OF LAWS (continued).
+
+第六條。凡在中國有住所或居所之外國人。依其本國法。及中國法同有禁治產之原因者。得宣告禁治產。
+Article 6. A foreigner who has his domicile or residence in China and, according to both his national law and the law of China, has reasons to be interdicted may be declared as interdicted.
+
+第七條。前條規定於準禁治產者適用之。
+Article 7. The provision of the last preceding article is applicable to quasi-interdiction.
+
+第八條。凡在中國有住所或居所之外國人。生死不明時祇就其在中國之財產。及應依中國法律之法律關係。得依中國法爲死亡之宣告。
+Article 8. When a foreigner who has his domicile or residence in China is not known to be alive or dead, a declaration of death may be made according to Chinese law only in respect to his property in China and legal relations based on Chinese law.
+
 ---

texts/brandt-ch21-3.passage.md

@@ -2,6 +2,176 @@
 
 <center>Adapted from the 1927 book by J. Brandt</center>
 
+## THE FINAL PARTICLES (`歇語字`)
+
+The Wenli-style abounds with so called final particles. These particles usually have no individual meaning, and are used only to show the end of a clause, a pause or a respite in a sentence.
+
+These particles are:
+
+<center>Single: `也` `焉` `焉` `耳` `爾` `夫` `已`</center>
+
+<center>Compound: `也已` `已矣` `矣夫` `已夫` `耳矣` `云爾` `而已` `而已矣` `也已矣` `已矣夫`</center>
+
+Of these particles 也 and 矣 are most frequently used, and the way of their use is so much alike that it is very difficult to establish a definite rule when one of the two is to be used. or when the other. The explanations given on this subject by the Chinese teachers are very vague and unconvincing (examples 1, 2, 3, 4, 8, 9, 10).
+
+也 is often used in the middle of sentences. at the end of correlated clauses and also after individual words or expressions giving emphasis to them (ex. 5, 6, 7, 8, 32, 38).
+
+焉 is very similar to 也, but comparatively less used. Like 也, it is found often at the end of correlated clauses (ex. 4, 11, 12, 14, 25, 26).
+
+焉 is also used in combination with the interrogative par ticles to complete interrogative clauses (see less. XXIII, grammatical section, ex. 7).
+
+耳 and 爾, besides playing the part of final particles, at the same time mean: "simply", "only" (ex. 15, 16, 17, 18, 19, 20).
+
+夫 as a final particle has an exclamatory force giving a strong emphasis to the preceding sentence. (ex. 21, 22).
+
+已 gives a strong emphasis to the previous assertion (ex. 23).
+
+也已 and 已矣 greatly emphasize the preceding sentence, "yes," "indeed" (ex. 24, 25, 26, 27).
+
+矣夫 has an exclamatory force (ex. 28, 29, 30).
+
+已夫 gives emphasis to the preceding assertion (ex. 31).
+
+耳矣 and 云爾, like 耳 and 爾 mean: "simply", "only" (ex. 32, 33, 34).
+
+而已 and 而已矣 impart to the sentence a shade of exclusiveness: "only", "nothing more", "that is all" (ex. 35, 36, 37, 38).
+
+也已矣 gives a strong emphasis to the preceding statement (ex. 39, 40, 41).
+
+已矣夫 has a force of exclamation of grief: "all over!" "alas!" (see 已矣乎, less XXII, grammatical section, ex. 11, 12).
+
 ---
 
+① 見義不爲。無勇也。
+To see what is right and not to do (it) is want of courage. He who offends against Heaven has none to whom he can pray.
+
+② 獲罪於天。無所禧也。
+Riches and honors are what men desire.
+
+③ 富與貴。是人之所欲也。
+When we see men of worth we should think of equalling them. When we see men of a contrary character we should turn inwards and examine ourselves.
+
+④ 見賢思齊焉。見不賢。而內自省也。
+And now there is not (such another).
+
+⑤ 今也則亡。
+With one like Tz'u, I can begin to talk about the odes.
+
+⑥ 賜也。始可與言詩已矣。
+While he (Confucius) lived, he was glorious. When he died, he was bitterly lamented. How is it possible to attain unto him?
+
+⑦ 其生也榮。其死也哀。如之何其可及也。
+The Master said, "The faults of men are characteristic of the class to which they belong.
+
+⑧ 子曰。人之過也。各於其黨。觀過。斯知仁矣。
+By observing a man's faults, it may be known that he is virtuous.
+
+⑨ 朝聞道夕死可矣。
+If a man in the morning hear the right way, he may die in the evening (without regret).
+
+⑩ 三年無改於父之道。可謂孝矣。
+(If the son) for three years does not deviate from the way of his father, he may be called filial.
+
+⑪ 君子疾沒世而名不稱焉。
+The superior man dislikes (the thought) of his name not being mentioned after his death.
+
+⑫ 眾惡之必察焉。眾好之必察焉。
+When the multitude hates a man, it is necessary to examine into the case. When the multitude likes a man, it is necessary to examine into the case.
+
+⑬ 過而不改。是謂過兔。
+To have faults and not to reform them--this, indeed, should be pronounced as having faults.
+
+⑭ 君子之過也。如日月之食焉。過也。人皆見之。
+The faults of the superior man are like the eclipses of the sun and moon. He has faults, and all men see them.
+
+⑮ 前言戲之耳。
+What I said was only in sport.
+
+⑯ 直好世俗之樂耳。
+I only like the common music of the present day.
+
+⑰ 古之爲市者。以其所有易其所無者。有司者治之耳。
+Of old time, the market dealers exchanged the articles which they had for others which they had not, and simply had certain officers to keep order among them.
+
+⑱ 堯舜與人同耳。
+Yao and Shun were just the same as other men.
+
+⑲ 其在宗廟朝廷。便便言。唯謹爾。
+When he (Confucius) was in the (prince's) ancestral temple, or in the Court, he spoke minutely on every point, but cautiously.
+
+⑳ 象往入舜宮。舜在牀琴。象曰。鬱陶思君爾。
+Hsiang went into Shun's palace, and there was Shun on his couch playing his lute. Hsiang said, "(I am come) simply because I was thinking anxiously about you".
+
+㉑ 惟我與爾。有是夫。
+It is only you and I who have attained unto this.
+
+㉒ 率天下之人。而禍仁義者。必子之言夫。
+Your words would certainly lead all men on to reckon benevolence and righteousness to be calamities.
+
+㉓ 王之所大欲可知已。
+What your Majesty greatly desires may be known.
+
+㉔ 可謂好學也已。
+(Of such a person) it may be said that he indeed loves to learn.
+
+㉕ 四十五十而無聞焉。斯亦不足畏也已。
+If he reaches the age of forty or fifty, and has not made himself heard of, then (1) indeed he will not be worth being regarded with respect.
+
+㉖ 年四十而見惡焉。其終也已己。
+When a man at forty is the object of dislike, he will always continue what he is (he will end in this).
+
+㉗ 士見危致命。見得思義。祭思敬。喪思哀。其可已矣。
+The scholar, seeing threatening danger. (is prepared) to sacrifice his life. When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. In mourning, his thoughts are sad. Such a man commands our approbation indeed!
+
+㉘ 苗而不秀者。有矣夫。秀而不實者。有矣夫。
+There are cases in which the blade springs, but the plant does not go on to flower. There are cases where it flowers, but no fruit is subsequently produced.
+
+㉙ 子。道其不行矣夫。
+The Master said, "How is the path (of virtue) untrodden!"
+
+㉚ 今日我疾作。不可以執弓。吾死矣夫。
+To day I feel unwell, (so that) I cannot hold my bow. I am a dead man!
+
+㉛ 今亡已夫。
+Now there are no such things.
+
+㉜ 人之易其言也。無責耳矣。
+Men's being ready with their tongues arises simply from their not having been reproved.
+
+㉝ 其爲人也。發憤忘食樂以忘憂不知老之將至云爾。
+He is a man, who in his eager pursuit (of knowledge) forgets his food, who so rejoices (at its attainment) that () he forgets his sorrows, and who does not perceive that old age is coming on.
+
+㉞ 子曰。若聖與仁。則吾豈敢。抑爲之不厭。誨人不倦。則可謂云爾已矣。
+The Master said, "The sage and the man of perfect virtue; how dare I (rank myself with them)? However (1) it may be said of me, that (I strive) to become such (2) without satiety, and teach others without weariness."
+
+㉟ 不過如此而已。
+So it is, and that is all.
+
+㊱ 二者而已。
+Only (these) two.
+
+㊲ 君子於其言無所苟而已矣。
+(What) the superior man (requires) is just that in his words there may be nothing incorrect (荷).
+
+㊳ 古之愚也直今之愚也詐而已矣。
+The stupidity of antiquity (showed itself) in straight-forwardness; the stupidity of the present day (shows itself) in sheer deceit.
+
+㊴ 周之德。其可謂至德也已矣。
+The virtue of the house of Chou may be said to have reached the highest point indeed.
+
+㊵ 日知其所亡。月無忘其所能。可謂好學也已矣。
+He, who from day to day recognises what he has not, and from month to month does not forget what he has attained (lit. can), may be said indeed to love to learn.
+
+㊶ 子日不日如之何如之何者。吾未如之何也已矣。
+The Master said, "When a man is not (in the habit of) saying, " What shall I think of this? What shall I think of this?" I can indeed do nothing with him!"
+
+㊷ {a:鳳鳥}不至。河不出圖吾已矣夫。
+The Master said, "The "Feng" bird does not come; the river sends forth no map: it is all over with me!"
+
 ---
+
+# a
+
+鳳 is the male of a fabulous bird, which is said to appear when a sage ascends the throne or when right principles are going to triumph in the world.
+
+In the time of Emperor Fu-hsi (伏羲) a monster, with the head of a dragon, and the body of a horse, rose from the water, being marked on the back so as to give the first of the sages the dea of his diagrams.