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詩書之言女德尚矣。若夫賢妃助國君之政，哲婦隆家人之道，高士弘清淳之風，貞女亮明白之節，則其徽美未殊也，而世典咸漏焉。故自中興以後，綜其成事，述為列女篇。如馬、鄧、梁后別見前紀，梁嫕、李姬各附家傳，若斯之類，並不兼書。餘但鹑次才行尤高秀者，不必專在一操而已。 |
| | The sayings of poetry and books have long emphasized women's virtue. If a virtuous consort assists the ruler in governance, if a wise woman upholds the principles of family conduct, if an eminent scholar promotes a pure and sincere style, or if a chaste woman demonstrates clear and upright virtue, then their noble virtues are not different; yet all these have been omitted from historical records. Therefore, since the reign of the Middle Revival (Zhongxing), summarizing their accomplishments, I compose this as the "Biographies of Exemplary Women." Those such as Empresses Ma, Deng, and Liang are separately recorded in previous chronicles; Liang Yi and Lady Li each have their accounts appended to the family biographies. Cases like these are not included here. The rest are merely listed in order of those whose conduct and virtue were especially outstanding, without being limited solely to one particular virtue.
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勃海鮑宣妻者，桓氏之女也，字少君。宣嘗就少君父學，父奇其清苦，故以女妻之，裝送資賄甚盛。宣不悅，謂妻曰：「少君生富驕，習美飾，而吾實貧賤，不敢當禮。」妻曰：「大人以先生脩德守約，故使賤妾侍執巾櫛。既奉承君子，唯命是從。」宣笑曰：「能如是，是吾志也。」妻乃悉歸侍御服飾，更著短布裳，與宣共挽鹿車歸鄉里。拜姑禮畢，提甕出汲。脩行婦道，鄉邦稱之。 |
| | The wife of Buhai Bao Xuan was the daughter of Huan Shi, surnamed Shaojun. Xuan had once studied under Shaojun's father, and the father admired his integrity and hardship; therefore, he gave his daughter to him in marriage with a lavish dowry and gifts. Xuan was displeased, and said to his wife: "Shaojun, you were born into wealth and indulgence, accustomed to fine adornments. I am truly poor and lowly; I dare not accept such a marriage." His wife said: "My father, because you cultivate virtue and observe restraint, has sent me, your humble servant, to serve you in domestic duties. Now that I have become the wife of a gentleman, I shall obey your commands without question." Xuan smiled and said: "If you can do as such, this is my wish indeed." The wife then returned all the luxurious clothing and ornaments, changed into a simple short cloth skirt, and together with Xuan pulled a deer cart back to their hometown. After completing the ceremony of greeting her mother-in-law, she carried a jar to draw water from the well. Observing the virtues of a wife and mother, she was praised by people in her hometown.
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宣、哀帝時官至司隸校尉。子永，中興初為魯郡太守。永子昱從容問少君曰：「太夫人寧復識挽鹿車時不？」對曰：「先姑有言：『存不忘亡，安不忘危。』吾焉敢忘乎！」永、昱已見前傳。 |
| | During the reigns of Emperor Xuan and Emperor Ai, Bao Xuan rose to the position of Sili Jiao Wei (Inspector General). His son Yong served as Tai Shou (Governor) of Lu Jun at the beginning of the Middle Revival. Yong's son Yu, speaking calmly to Shaojun, asked: "Madam, do you still remember the time when you pulled a deer cart?" She replied: "My late mother-in-law once said: 'When living, do not forget those who have passed away; when at peace, do not forget the dangers.'" How could I dare to forget!" Yong and Yu have already been mentioned in previous biographies.
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太原王霸妻者，不知何氏之女也。霸少立高節，光武時，連徵不仕。霸已見逸人傳。妻亦美志行。初，霸與同郡令狐子伯為友，後子伯為楚相，而其子為郡功曹。子伯乃令子奉書於霸，車馬服從，雍容如也。霸子時方耕於野，聞賓至，投耒而歸，見令狐子，沮怍不能仰視。霸目之，有愧容，客去而久臥不起。妻怪問其故，始不肯告，妻請罪，而後言曰：「吾與子伯素不相若，向見其子容服甚光，舉措有適，而我兒曹蓬髮歷齒，未知禮則，見客而有慚色。父子恩深，不覺自失耳。」妻曰：「君少修清節，不顧榮祿。今子伯之貴孰與君之高？柰何忘宿志而慚兒女子乎！」霸屈起而笑曰：「有是哉！」遂共終身隱遯。 |
| | The wife of Taiyuan Wang Ba was the daughter of an unknown family. Wang Ba, when young, upheld lofty principles; during the reign of Emperor Guangwu, he was repeatedly summoned to office but refused to serve. Wang Ba has already been mentioned in the biography of recluses. His wife was also noted for her noble aspirations and conduct. lineno Wang Ba once formed a friendship with Linghu Zibo of the same commandery; later, Zibo became Chancellor of Chu, and his son served as Gongcao (a local official) in the commandery. Her son Bo ordered his own sons to present a letter to Wang Ba, providing carriages, horses, and attendants, all with dignified composure. At that time, Wang Ba's son was plowing in the field; upon hearing of a guest's arrival, he dropped his plow and hurried home. Seeing the descendants of Linghu, he felt ashamed and could not look up. Wang Ba looked at him with a face full of shame; after the guests left, he lay in bed for a long time without getting up. His wife was surprised and asked why, but he first refused to tell her. Only after his wife pleaded for blame did he finally say: "I am not at all comparable to your elder brother. Earlier, I saw how refined and well-dressed his son was, with every action measured and proper; yet my own sons have unkempt hair and coarse manners, knowing nothing of etiquette or propriety, and they showed shame when meeting guests." "This is because the bond between father and son is deep; I could not help but feel ashamed." His wife said: "You, since your youth, have cultivated a pure character and paid no heed to honor or wealth. Now, whose virtue is higher—your elder brother's position of nobility or yours?" How could you forget your lifelong aspirations and feel ashamed because of a son or daughter!" Wang Ba sat up with a smile and said: "Indeed, that is true!" They then lived together in seclusion for the rest of their lives.
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廣漢姜詩妻者，同郡龐盛之女也。詩事母至孝，妻奉順尤篤。母好飲江水，水去舍六七里，妻常泝流而汲。後值風，不時得還，母渴，詩責而遣之。妻乃寄止鄰舍，晝夜紡績，市珍羞，使鄰母以意自遺其姑。如是者久之，姑怪問鄰母，鄰母具對。姑感慚呼還，恩養愈謹。其子後因遠汲溺死，妻恐姑哀傷，不敢言，而託以行學不在。姑嗜魚鱠，又不能獨食，夫婦常力作供鱠，呼鄰母共之。舍側忽有涌泉，味如江水，每旦輒出雙鯉魚，常以供二母之膳。赤眉散賊經詩里，弛兵而過，曰：「驚大孝必觸鬼神。」時歲荒，賊乃遺詩米肉，受而埋之，比落蒙其安全。 |
| | The wife of Guanghan Jiang Shi was the daughter of Pang Sheng, from the same commandery. Jiang Shi served his mother with utmost filial piety; his wife especially showed deep devotion in her obedience and respect. The mother preferred to drink water from the river, which was six or seven li away from their home; his wife often went upstream to draw it. Later, when a storm occurred and she could not return on time, the mother became thirsty, and Jiang Shi scolded her and sent her away. The wife then stayed at a neighbor's house, spinning day and night to raise money for delicacies, and had the neighbor's mother secretly give them to her mother-in-law. After this went on for a long time, the mother-in-law became suspicious and asked the neighbor's mother, who gave her a full account. The mother-in-law was moved with shame and called her back home, after which she treated her with even greater care and respect. Later, their son died while fetching water from a distant place; the wife, fearing that her mother-in-law would grieve, did not dare to tell her and instead falsely claimed he had gone away for studies. The mother-in-law loved fish slices, but could not eat them alone; therefore, the husband and wife often worked hard to provide fish, calling on their neighbor's mother to share it with her. Suddenly, a spring began to gush up beside their house, its water tasting like that of the river. Every morning, it produced two carp fish, which were regularly used to supply food for both mothers. When the scattered bandits of Chimi passed through Jiang Shi's village, they relaxed their weapons and went by, saying: "Disturbing such great filial piety would surely anger ghosts and gods." At that time there was a famine, so the bandits left rice and meat for Jiang Shi. He accepted it but buried it; as a result, all the people in his village were spared from harm.
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永平三年，察孝廉，顯宗詔曰：「大孝入朝，凡諸舉者一聽平之。」由是皆拜郎中。詩尋除江陽令，卒于官。所居治，鄉人為立祀。 |
| | In Yongping 3 (AD 60), he was recommended as a filial and upright official. Emperor Xianzong issued an edict: "A man of great filial piety should be summoned to court; all those who are nominated shall be assessed fairly." Because of this, they were all appointed as Langzhong (Attendants in the palace). Jiang Shi was soon appointed as Jiangyang Ling and died while holding office. At the place where he served, the local people built a shrine in his honor.
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沛郡周郁妻者，同郡趙孝之女也，字阿。少習儀訓，閑於婦道，而郁驕淫輕躁，多行無禮。郁父偉謂阿曰：「新婦賢者女，當以道匡夫。郁之不改，新婦過也。」阿拜而受命，退謂左右曰：「我無樊衛二姬之行，故君以責我。我言而不用，君必謂我不奉教令，則罪在我矣。若言而見用，是為子違父而從婦，則罪在彼矣。生如此，亦何聊哉！」乃自殺。莫不傷之。 |
| | The wife of Pei Jun Zhou Yu was the daughter of Zhao Xiao from the same commandery, surnamed A. From a young age she learned etiquette and instruction, was well-versed in the ways of being a wife; however, Yu was arrogant, licentious, and impetuous, often behaving with impropriety. Yu's father Wei said to A: "Your daughter-in-law is the daughter of a virtuous woman; you should guide your husband with virtue. If Yu does not change, it will be your fault as his wife." A bowed and accepted the command. Afterward, she said to those around her: "I lack the conduct of Lady Fan or Lady Wei; therefore my husband holds me accountable. If I speak and he does not listen, then my lord will surely think that I do not obey his commands, and the blame will fall on me." If he listens to me, it would mean a son disobeys his father but follows his wife; then the blame will be on him. To live in such circumstances—what is there left for me!" She then committed suicide. All who heard of it were deeply moved by her tragedy.
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扶風曹世叔妻者，同郡班彪之女也，名昭，字惠班，一名姬。博學高才。世叔早卒，有節行法度。兄固著漢書，其八表及天文志未及竟而卒，和帝詔昭就東觀臧書閣踵而成之。帝數召入宮，令皇后諸貴人師事焉，號曰大家。每有貢獻異物，輒詔大家作賦頌。及鄧太后臨朝，與聞政事。以出入之勤，特封子成關內侯，官至齊相。時漢書始出，多未能通者，同郡馬融伏於閣下，從昭受讀，後又詔融兄續繼昭成之。 |
| | The wife of Fufeng Cao Shishu was the daughter of Ban Biao from the same commandery; her name was Zhao, courtesy name Huiban, also known as Ji. She was erudite and possessed great talent. Shishu died young, and she observed the rites of widowhood with virtue and propriety. Her elder brother Ban Gu wrote the Book of Han, but had not completed its eight tables and the chapter on astronomy before he died. Emperor He issued an edict ordering Zhao to continue his work at Dongguan Zangshuge (the Eastern Pavilion Library) and complete it. The emperor summoned her into the palace on several occasions, ordering Empress Dowager and other noble ladies to take her as their teacher; she was given the title "Dajia." Whenever there were tributes or rare items presented, the emperor would always issue an edict for Dajia to compose a rhapsody or eulogy. When Empress Dowager Deng took power and presided over court affairs, she participated in political matters as well. Because of her diligent service in and out of the palace, her son Cheng was specially enfeoffed as Guannei Hou (a marquis within the pass), and later held office up to that of Qi Xiang. At the time, when the Book of Han was first published, many could not understand it. His fellow commandery native Ma Rong knelt beneath the pavilion to study under Zhao; later, the emperor also ordered Ma Rong's elder brother, Xu, to continue and complete her work.
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永初中，太后兄大將軍鄧騭以母憂，上書乞身，太后不欲許，以問昭。昭因上疏曰：「伏惟皇太后陛下，躬盛德之美，隆唐虞之政，闢四門而開四聰，采狂夫之瞽言，納芻蕘之謀慮。妾昭得以愚朽，身當盛明，敢不披露肝膽，以效萬一。妾聞謙讓之風，德莫大焉，故典墳述美，神祇降福。昔夷齊去國，天下服其廉高；太伯違邠，孔子稱為三讓。所以光昭令德，揚名于後者也。論語曰：『能以禮讓為國，於從政乎何有。』由是言之，推讓之誠，其致遠矣。今四舅深執忠孝，引身自退，而以方垂未靜，拒而不許；如後有毫毛加於今日，誠恐推讓之名不可再得。緣見逮及，故敢昧死竭其愚情。自知言不足采，以示蟲螘之赤心。」太后從而許之。於是騭等各還里第焉。 |
| | In the first year of Yongchu, Grand General Deng Zhong, the empress dowager's elder brother, requested to resign from office due to grief over his mother's death. The empress dowager did not wish to grant this and consulted Zhao on the matter. Zhao therefore submitted a memorial, saying: "I humbly consider that Your Majesty the Empress Dowager possesses noble virtue and upholds the righteous governance of Tang and Yu. You have opened four gates to listen widely, seeking advice from even the foolish and blind, accepting the plans of humble commoners. I, Zhao, though foolish and aged, have been fortunate to serve in such an enlightened age; how could I dare withhold my true thoughts but offer them with utmost sincerity?" I have heard that the virtue of humility and yielding is most precious; therefore, ancient texts praise it, and gods and spirits bestow blessings. In the past, Boyi and Shuqi left their country, and all under heaven admired their integrity and lofty virtue; Taibo left Bin, and Confucius praised him for his three acts of yielding. This is how they illuminated noble virtue and earned a name that would be celebrated in later generations. The Analects says: "If one can govern the country with propriety and yielding, what difficulty would there be in administration?" From this we may see that sincerity in yielding can achieve great results. Now, the four uncles have deeply demonstrated loyalty and filial piety by requesting to step down themselves; yet because the border regions are still unsettled, you refuse their request. If later there is even a slight addition to today's circumstances, I truly fear that the name of yielding will no longer be attainable. Because this matter concerns you directly, I dare to risk my life and express my humble sentiments fully. I know that my words may not be worthy of consideration; yet this is but the earnest heart of a lowly insect." The empress dowager heeded her advice and granted permission. Thus, Zhong and others each returned to their homes.
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作女誡七篇，有助內訓。其辭曰： |
| | She composed Seven Admonitions for Women, which served as a helpful guide for inner instruction. The text reads:
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鄙人愚暗，受性不敏，蒙先君之餘寵，賴母師之典訓。年十有四，執箕帚於曹氏，于今四十餘載矣。戰戰兢兢，常懼黜辱，以增父母之羞，以益中外之累。夙夜劬心，勤不告勞，而今而後，乃知免耳。吾性疏頑，教道無素，恆恐子穀負辱清朝。聖恩橫加，猥賜金紫，實非鄙人庶幾所望也。男能自謀矣，吾不復以為憂也。但傷諸女方當適人，而不漸訓誨，不聞婦禮，懼失容它門，取恥宗族。吾今疾在沈滯，性命無常，念汝曹如此，每用惆悵。閒作女誡七章，願諸女各寫一通，庶有補益，裨助汝身。去矣，其勗勉之！ |
| | I am a humble and foolish woman, naturally slow-witted. I have received the lingering favor of my late father and relied on the classical teachings of my mother and teachers. At fourteen, I became a wife in the Cao family, holding the broom and dustpan; now it has been more than forty years. I have lived in constant fear and caution, always dreading disgrace or humiliation that would bring shame to my parents and add burdens to the family both inside and out. Day and night I have labored with a devoted heart, working diligently without complaining of fatigue; only now do I feel as if I may finally be free from such burdens. My nature is coarse and stubborn, and I have never received proper instruction; I often fear that my son will bring disgrace to the clear government of our time. The emperor's grace has been bestowed upon me unexpectedly, granting me gold and purple robes; this is truly beyond what a humble person like I could ever hope for. My son can now manage his own affairs; I no longer worry about him. But I am distressed that my daughters, who are now about to marry into other families, have not been gradually taught and instructed in the proper conduct of a wife. If they do not know the rites for women, I fear they will behave improperly in their new homes and bring shame upon our family. Now that my illness lingers on, and life is uncertain, thinking of you all in this way fills me with sorrow. I have written Seven Admonitions for Women in my spare time; I hope each of you will copy one, so that it may offer some benefit and help to your own conduct. Farewell! Strive and encourage yourselves!
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卑弱第一：古者生女三日，臥之床下，弄之瓦塼，而齋告焉。臥之床下，明其卑弱，主下人也。弄之瓦塼，明其習勞，主執勤也。齋告先君，明當主繼祭祀也。三者蓋女人之常道，禮法之典教矣。謙讓恭敬，先人後己，有善莫名，有惡莫辭，忍辱含垢，常若畏懼，是謂卑弱下人也。晚寢早作，勿憚夙夜，執務私事，不辭劇易，所作必成，手跡整理，是謂執勤也。正色端操，以事夫主，清靜自守，無好戲笑，絜齊酒食，以供祖宗，是謂繼祭祀也。三者苟備，而患名稱之不聞，黜辱之在身，未之見也。三者苟失之，何名稱之可聞，黜辱之可遠哉！ |
| | First, Humility and Weakness: In ancient times, when a girl was born on the third day, she would be placed beneath the bed, given tiles or bricks to play with, and a ritual offering would be made. Placing her beneath the bed signified that she was humble and weak, destined to serve others. Giving her tiles or bricks indicated that she should become accustomed to labor, for the purpose of diligent service. Making a ritual offering and informing the ancestors signified that she would take on the responsibility of continuing ancestral rites and sacrifices. These three things are the conventional duties for women, the standard teachings of propriety and law. Being humble, yielding, and respectful; putting others before oneself; not claiming credit for good deeds but not shying away from blame when wrongdoing occurs; enduring humiliation and disgrace with patience; always maintaining a sense of fear and caution—this is what it means to be humble and subservient. Going to bed late and rising early, not fearing hard work day or night; attending to duties and private matters without complaint, whether easy or difficult; completing all tasks successfully and keeping one's hands clean and orderly—this is what it means to diligently serve. Maintaining a dignified demeanor and upright conduct in serving one's husband; keeping oneself clean, quiet, and reserved, avoiding frivolous laughter or playfulness; preparing pure and orderly food and drink to offer to ancestors—this is what it means to continue the rites of sacrifice. If these three qualities are truly possessed, yet one still suffers from a bad reputation or disgrace upon oneself, such a person has never been seen. If these three qualities are lost, how can one hope for a good reputation or escape disgrace?
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夫婦第二：夫婦之道，參配陰陽，通達神明，信天地之弘義，人倫之大節也。是以禮貴男女之際，詩著關雎之義。由斯言之，不可不重也。夫不賢，則無以御婦；婦不賢，則無以事夫。夫不御婦，則威儀廢缺；婦不事夫，則義理墮闕。方斯二事，其用一也。察今之君子，徒知妻婦之不可不御，威儀之不可不整，故訓其男，檢以書傳，殊不知夫主之不可不事，禮義之不可不存也。但教男而不教女，不亦蔽於彼此之數乎！禮，八歲始教之書，十五而至於學矣。獨不可依此以為則哉！ |
| | Second, Husband and Wife: The relationship between husband and wife corresponds to the balance of yin and yang; it connects with divine wisdom. It embodies the great principles of heaven and earth and is a fundamental virtue in human relationships. Therefore, propriety highly values the relationship between men and women; the Book of Songs highlights the meaning of "Guan Ju." From this it is clear that such a matter cannot be taken lightly. If the husband is not virtuous, he will have no way to lead his wife; if the wife is not virtuous, she will have no way to serve her husband. If a husband does not lead his wife, then dignity and decorum fall into disarray; if the wife does not serve her husband, moral principles will be neglected. Between these two matters, their purpose is one and the same. Observing the gentlemen of today, they only know that wives must be led and decorum must be maintained; thus, they teach their sons with books and classics to discipline them. Yet they do not realize that a wife must serve her husband and that propriety and righteousness must still exist. To teach only sons but not daughters is not also to be blinded by the distinction between male and female! According to rites, girls begin learning to read at eight years old, and by fifteen they should have reached a level of study. Is it not possible to follow this as an example!
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敬慎第三：陰陽殊性，男女異行。陽以剛為德，陰以柔為用，男以彊為貴，女以弱為美。故鄙諺有云：「生男如狼，猶恐其尪；生女如鼠，猶恐其虎。」然則修身莫若敬，避彊莫若順。故曰敬順之道，婦人之大禮也。夫敬非它，持久之謂也。夫順非它，寬裕之謂也。持久者，知止足也。寬裕者，尚恭下也。夫婦之好，終身不離。房室周旋，遂生媟黷。媟黷既生，語言過矣。語言既過，縱恣必作。縱恣既作，則侮夫之心生矣。此由於不知止足者也。夫事有曲直，言有是非。直者不能不爭，曲者不能不訟。訟爭既施，則有忿怒之事矣。此由於不尚恭下者也。侮夫不節，譴呵從之；忿怒不止，楚撻從之。夫為夫婦者，義以和親，恩以好合，楚撻既行，何義之存？譴呵既宣，何恩之有？恩義俱廢，夫婦離矣。 |
| | Third, Reverence and Caution: Yin and yang have different natures; men and women differ in conduct. Yang values firmness as virtue, while yin employs gentleness for function; men value strength as noble, and women find weakness beautiful. Hence a vulgar saying goes: "To bear a son is like giving birth to a wolf; one still fears he may be weak; to bear a daughter is like giving birth to a mouse; one still fears she may become a tiger." Therefore, in cultivating oneself, nothing is better than reverence; in avoiding strength, nothing is better than yielding. Hence it is said: The way of reverence and yielding is the great rite for women. Reverence means nothing other than perseverance. Yielding means nothing other than being broad-minded and generous. Perseverance is knowing when to stop and be content. Being broad-minded means valuing respect and humility. The bond between husband and wife should last a lifetime without separation. In the intimacy of shared living quarters, familiarity may lead to disrespect. Once disrespect arises, words will become excessive. Once words become excessive, indulgence and recklessness will surely follow. When indulgence arises, the heart of disrespect toward one's husband is born. This stems from not knowing when to stop and be satisfied. In matters of life, there are right and wrong; in words, there is truth and falsehood. The upright cannot avoid contention, while the unjust cannot escape litigation. Once disputes and arguments arise, anger and resentment will follow. This arises from not valuing respect and humility. If a wife disrespects her husband without restraint, reprimands will follow; if anger does not cease, punishment with canes and beatings will come. For those who are husband and wife, virtue brings harmony and affection; kindness fosters love and union. Once caning and beating occur, what virtue remains? Once reprimands have been issued, where is the kindness to be found? When both virtue and affection are abandoned, husband and wife part ways.
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婦行第四：女有四行，一曰婦德，二曰婦言，三曰婦容，四曰婦功。夫云婦德，不必才明絕異也；婦言，不必辯口利辭也；婦容，不必顏色美麗也；婦功，不必工巧過人也。清閑貞靜，守節整齊，行己有恥，動靜有法，是謂婦德。擇辭而說，不道惡語，時然後言，不厭於人，是謂婦言。盥浣塵穢，服飾鮮絜，沐浴以時，身不垢辱，是謂婦容。專心紡績，不好戲笑，絜齊酒食，以奉賓客，是謂婦功。此四者，女人之大德，而不可乏之者也。然為之甚易，唯在存心耳。古人有言：「仁遠乎哉？我欲仁，而仁斯至矣。」此之謂也。 |
| | Fourth, the Conduct of a Wife: A woman has four virtues: first, moral virtue; second, proper speech; third, graceful appearance; and fourth, domestic skills. When it comes to the virtue of a wife, one need not possess exceptional talent or brilliance; her words need not be eloquent and persuasive; her appearance need not be beautiful in looks; her skills need not surpass others in craftsmanship. Being clean, tranquil, chaste, and orderly; maintaining one's virtue with integrity; having a sense of shame in one's conduct; behaving with propriety at all times—this is called the moral virtue of a wife. Choosing one's words carefully, avoiding harsh speech; speaking only at appropriate times and in ways that do not annoy others—this is called proper speech for a wife. Washing away dirt and filth, wearing clean and fresh clothing, bathing at appropriate times so that the body remains clean and free from disgrace—this is called graceful appearance. Dedicating oneself to spinning and weaving, not indulging in frivolous laughter; preparing clean food and drink for guests—this is called domestic skills. These four virtues are the great moral qualities of women, none of which can be lacking. Yet practicing them is very easy; it lies only in having the right mindset. Ancients said: "Is benevolence far away? If I wish for benevolence, then benevolence will arrive." This is what it means.
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專心第五：禮，夫有再娶之義，婦無二適之文，故曰夫者天也。天固不可逃，夫固不可離也。行違神祇，天則罰之；禮義有愆，夫則薄之。故女憲曰：「得意一人，是謂永畢；失意一人，是謂永訖。」由斯言之，夫不可不求其心。然所求者，亦非謂佞媚苟親也，固莫若專心正色。禮義居絜，耳無塗聽，目無邪視，出無冶容，入無廢飾，無聚會群輩，無看視門戶，此則謂專心正色矣。若夫動靜輕脫，視聽陜輸，入則亂髮壞形，出則窈窕作態，說所不當道，觀所不當視，此謂不能專心正色矣。 |
| | Fifth, Devotion: According to rites, a husband may have the right to remarry, but there is no such provision for a wife to marry twice. Hence it is said that "the husband is heaven." Heaven cannot be escaped; the husband cannot be abandoned. If one's conduct offends the deities, heaven will punish them; If there is a violation of rites and virtue, the husband will treat her coldly. Hence the Female Code says: "To find favor with one man means eternal completeness; To lose favor with one person means eternal separation." From this, it is clear that a wife must strive to win her husband's heart. Yet what is sought is not flattery or insincere affection, but rather wholehearted devotion and a dignified manner. Maintaining purity in rites and virtue, not listening to idle gossip with one's ears, not looking at improper sights with one's eyes; when going out, not displaying a flirtatious appearance; when coming home, not neglecting proper adornment; not gathering with groups of people or idly watching the gates—this is what is meant by wholehearted devotion and dignified conduct. If a woman behaves carelessly in her movements and actions, listens to or watches improper things; when indoors she appears disheveled and untidy, and when outdoors she adopts coy postures and flirtatious expressions; if she speaks of what should not be spoken and looks at what should not be seen—this is said to be lacking in wholehearted devotion and proper conduct.
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曲從第六：夫得意一人，是謂永畢；失意一人，是謂永訖。欲人定志專心之言也。舅姑之心，豈當可失哉？物有以恩自離者，亦有以義自破者也。夫雖云愛，舅姑云非，此所謂以義自破者也。然則舅姑之心柰何？固莫尚於曲從矣。姑云不爾而是，固宜從令；姑云爾而非，猶宜順命。勿得違戾是非，爭分曲直。此則所謂曲從矣。故女憲曰：「婦如影響，焉不可賞。」 |
| | Sixth, Obedience: To gain the favor of one person means eternal completeness; lando To lose the favor of one person is to face eternal separation. this is what people mean when they speak of a woman's steadfast and devoted heart. How could one possibly lose the favor of in-laws? There are things that part due to lost affection, and there are also those that break apart because of a lack of righteousness. Even if the husband claims love, but in-laws say it is wrong—this is what is called breaking apart due to a lack of righteousness. Then how should one deal with the feelings of in-laws? Certainly, nothing is more important than yielding and obeying. If the mother-in-law says it is not so when in fact it is, one should still follow her command; If the mother-in-law says you are wrong, it is still advisable to follow her command. One must not defy right or wrong, nor argue over who is in the right or wrong. This is what is called yielding and obeying. Hence the Female Constitution says: "A wife should be like an echo or shadow—how could she not be praised?"
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和叔妹第七：婦人之得意於夫主，由舅姑之愛己也；舅姑之愛己，由叔妹之譽己也。由此言之，我臧否譽毀，一由叔妹，叔妹之心，復不可失也。皆莫知叔妹之不可失，而不能和之以求親，其蔽也哉！自非聖人，鮮能無過。故顏子貴於能改，仲尼嘉其不貳，而況婦人者也！雖以賢女之行，聰哲之性，其能備乎！是故室人和則謗掩，外內離則惡揚。此必然之埶也。《》曰：「二人同心，其利斷金。同心之言，其臭如蘭。」此之謂也。夫嫂妹者，體敵而尊，恩疏而義親。若淑媛謙順之人，則能依義以篤好，崇恩以結援，使徽美顯章，而瑕過隱塞，舅姑矜善，而夫主嘉美，聲譽曜于邑鄰，休光延於父母。若夫憃愚之人，於嫂則託名以自高，於妹則因寵以驕盈。驕盈既施，何和之有！恩義既乖，何譽之臻！是以美隱而過宣，姑忿而夫慍，毀訾布於中外，恥辱集于厥身，進增父母之羞，退益君子之累。斯乃榮辱之本，而顯否之基也。可不慎哉！然則求叔妹之心，固莫尚於謙順矣。謙則德之柄，順則婦之行。凡斯二者，足以和矣。《》云：「在彼無惡，在此無射。」其斯之謂也。 |
| | Seventh, Harmony with Sisters-in-Law: A woman gains favor from her husband through the love of her in-laws; the affection of in-laws for a woman comes from praise by her younger sisters-in-law. From this, it follows that my reputation and criticism depends entirely on the words of my younger sisters-in-law; thus, their favor must not be lost. Few realize that one cannot afford to lose the favor of younger sisters-in-law and thus fail to cultivate harmony in order to gain their affection—how shortsighted this is! Unless one is a sage, few can be without faults. Therefore, Yanzi was valued for his ability to correct mistakes, and Zhongni praised those who remained steadfast—how much more so should this apply to women! Even with the conduct of a virtuous woman and the wisdom of an intelligent nature, how could one be perfect in all things! Therefore, when family members are harmonious, slander is concealed; but if relations inside and outside the household grow distant, evil rumors will spread. This is an inevitable situation. The Yi Jing says: "When two people are of one heart, their unity can cut through metal." "Words spoken in harmony carry a fragrance like orchids." This is what it means. An elder sister-in-law and a younger one are of equal status but hold positions of respect; their bond may lack deep affection, yet they share a close sense of duty. If a virtuous and humble woman is present, she can rely on righteousness to strengthen good relations, honor kindness to build support, making her virtues prominent while concealing faults. In this way, in-laws will commend her goodness, the husband will praise her beauty, her reputation will shine among neighbors, and glory will extend to her parents. If a foolish woman is present, toward an elder sister-in-law she may falsely claim status to elevate herself; toward a younger one, she may take advantage of favor to become arrogant and conceited. Once arrogance is displayed, how can harmony exist! When affection and duty are both violated, what reputation could possibly be achieved! Therefore, virtues are concealed while faults become public; the mother-in-law becomes angry and the husband resentful. Slander spreads within and outside the family, shame gathers upon her person, bringing disgrace to her parents and adding burdens to a gentleman's reputation. This is the root of honor and disgrace, and the foundation for prosperity or misfortune. How important it is to be cautious! Therefore, the most important quality in seeking a younger sister-in-law is certainly humility and obedience. Humility is the handle of virtue; obedience is the conduct of a wife. These two qualities, when present, are sufficient to bring harmony. The Shijing says: "There is no hatred for her there; there is no resentment toward her here." This is what it refers to.
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馬融善之，令妻女習焉。 |
| | Ma Rong valued this teaching and had his wife and daughters study it.
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昭女妹曹豐生，亦有才惠，為書以難之，辭有可觀。 |
| | Zhao Nümei Cao Fengsheng was also talented and wise; she wrote a letter to challenge him, with words that were impressive.
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昭年七十餘卒，皇太后素服舉哀，使者監護喪事。所著賦、頌、銘、誄、問、注、哀辭、書、論、上疏、遺令，凡十六篇。子婦丁氏為撰集之，又作大家讚焉。 |
| | Zhao died in his more than seventieth year. The empress dowager dressed in plain mourning robes and mourned him, sending envoys to oversee the funeral arrangements. He wrote fu, song, ming, bei, wen, zhu, aici, shu, lun, shangshu, yiling, and other works, totaling sixteen pieces. His daughter-in-law Ding Shi compiled them together and also composed a eulogy for the great lady.
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河南樂羊子之妻者，不知何氏之女也。羊子嘗行路，得遺金一餅，還以與妻。妻曰：「妾聞志士不飲盜泉之水，廉者不受嗟來之食，況拾遺求利，以污其行乎！」羊子大慚，乃捐金於野，而遠尋師學。一年來歸，妻跪問其故。羊子曰：「久行懷思，無它異也。」妻乃引刀趨機而言曰：「此織生自蠶繭，成於機杼，一絲而累，以至於寸，累寸不已，遂成丈匹。今若斷斯織也，則捐失成功，稽廢時月。夫子積學，當日知其所亡，以就懿德。若中道而歸，何異斷斯織乎？」羊子感其言，復還終業，遂七年不反。妻常躬勤養姑，又遠饋羊子。 |
| | The wife of Yueyangzi from Henan was the daughter of an unknown family. Yueyangzi once walked on a road and found a piece of lost gold, which he returned to his wife. His wife said: "I have heard that a man of lofty aspirations will not drink water from the Bandit Spring, and an upright person will not accept food given with contempt. How much more so should one not pick up lost property for profit, which would sully his conduct!" Yueyanguser was greatly ashamed and threw the gold into the field before going far away to seek a teacher for study. After one year, he returned home, and his wife knelt down to ask why. Yueyangzi said: "I have been away for a long time and missed you; there is nothing else unusual." His wife then took a knife, approached the loom, and said: "This cloth is made from silkworm cocoons and woven on the loom. It starts with one thread, accumulating gradually to reach an inch, and continuing without pause, it eventually becomes a full bolt of fabric." If you now cut this weaving, then all the effort will be wasted, and time and months will be lost in vain. You have been accumulating learning; each day you should strive to know what you lack, so as to cultivate virtue. What difference is there between abandoning your studies halfway and cutting this weaving?" Yueyangzi was moved by her words, returned to complete his studies, and did not return home for seven years. His wife often worked diligently to support her mother-in-law and also sent food from afar to Yueyangzi.
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嘗有它舍雞謬入園中，姑盜殺而食之，妻對雞不餐而泣。姑怪問其故。妻曰：「自傷居貧，使食有它肉。」姑竟棄之。 |
| | Once, a chicken from another household mistakenly entered their yard; the mother-in-law secretly killed and ate it. His wife wept before the chicken without eating anything. The mother-in-law was surprised and asked why. His wife said: "I am ashamed of our poverty, which has caused you to eat meat that does not belong to us." The mother-in-law eventually gave it up.
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後盜欲有犯妻者，乃先劫其姑。妻聞，操刀而出。盜人曰：「釋汝刀從我者可全，不從我者，則殺汝姑。」妻仰天而歎，舉刀刎頸而死。盜亦不殺其姑。太守聞之，即捕殺賊盜，而賜妻縑帛，以禮葬之，號曰「貞義」。 |
| | Later, a bandit who intended to violate the wife first took her mother-in-law hostage. When his wife heard about it, she took up a knife and went out. The bandit said: "If you drop your knife and follow me, you will be safe; if not, I will kill your mother-in-law." His wife looked up to the sky in sorrow, took her knife, and cut her own throat. The bandit did not kill her mother-in-law either. When the governor heard about it, he immediately captured and killed the bandit. He also bestowed silk and brocade upon her wife, gave her a proper burial in accordance with rites, and posthumously honored her as "Zhengyi" (upright and virtuous).
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漢中程文矩妻者，同郡李法之姊也，字穆姜。有二男，而前妻四子。文矩為安眾令，喪於官。四子以母非所生，憎毀日積，而穆姜慈愛溫仁，撫字益隆，衣食資供皆兼倍所生。或謂母曰：「四子不孝甚矣，何不別居以遠之？」對曰：「吾方以義相導，使其自遷善也。」及前妻長子興遇疾困篤，母惻隱自然，親調藥膳，恩情篤密。興疾久乃瘳，於是呼三弟謂曰：「繼母慈仁，出自天受。吾兄弟不識恩養，禽獸其心。雖母道益隆，我曹過惡亦已深矣！」遂將三弟詣南鄭獄，陳母之德，狀己之過，乞就刑辟。縣言之於郡，郡守表異其母，蠲除家徭，遣散四子，許以脩革，自後訓導愈明，並為良士。 |
| | The wife of Cheng Wenju from Hanzhong was the elder sister of Li Fa, also from the same commandery. Her courtesy name was Mujiang. She had two sons by her husband and four sons by a previous wife. Cheng Wenju served as the magistrate of Anzhong, where he died in office. The four sons, because their mother was not their biological mother, grew increasingly resentful and disrespectful. However, Mujiang showed kindness, warmth, and love, nurturing them even more diligently; she provided for their clothing and food in amounts double what would be given to her own children. Someone once told the mother: "These four sons are extremely disrespectful; why don't you live separately from them to keep your distance?" She replied: "I am guiding them with righteousness, hoping they will naturally turn toward goodness." When the eldest son from her previous marriage fell seriously ill, his mother naturally felt compassion and personally prepared medicine and food for him, showing deep affection. After the illness lasted a long time but eventually improved, Xing called his three younger brothers and said: "Our stepmother is kind and benevolent; this comes from her innate nature. We brothers failed to recognize her kindness, our hearts as cruel as those of beasts." "Although her maternal virtue has grown even greater, our faults and wickedness have also become very deep!" So he took his three younger brothers to the Nanzheng prison, declared their mother's virtue, described their own faults in detail, and requested to be punished. The county reported the matter to the commandery, and the commandery governor submitted a memorial praising their mother. He exempted her family from corvée labor, dismissed the four sons, and allowed them to reform themselves. From then on, with more thorough instruction, they all became virtuous men.
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穆姜年八十餘卒。臨終敕諸子曰：「吾弟伯度，智達士也。所論薄葬，其義至矣。又臨亡遺令，賢聖法也。令汝曹遵承，勿與俗同，增吾之累。」諸子奉行焉。 |
| | Mujiang died in her eightieth year or later. On her deathbed, she instructed her sons: "My younger brother Baidu is a wise and capable man." His arguments for simple burial are most profound. Moreover, his final instructions before death were in line with the teachings of sages and virtuous men." I command you all to follow them diligently. Do not conform to vulgar customs, for it will add to my disgrace." The sons followed her instructions accordingly.
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孝女曹娥者，會稽上虞人也。父盱，能絃歌，為巫祝。漢安二年五月五日，於縣江泝濤迎婆娑神，溺死，不得屍骸。娥年十四，乃沿江號哭，晝夜不絕聲，旬有七日，遂投江而死。至元嘉元年，縣長度尚改葬娥於江南道傍，為立碑焉。 |
| | Cao E, the filial daughter, was a native of Shangyu, Kuaiji. Her father, Xu, could play stringed instruments and sing; he served as a shaman or priest. On the fifth day of the fifth month, in the second year of the Han'an era (143 AD), he drowned while going upstream along the river to perform a ritual for the worship of the 婆娑 deity and his body was never recovered. Cao E, who was fourteen years old at the time, followed along the river weeping and wailing day and night without ceasing. After seventeen days, she threw herself into the river and died. In the first year of Yuajia (151 AD), the county magistrate Du Shang reburied Cao E by the roadside on the southern bank of the river and erected a stele in her honor.
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吳許升妻者，呂氏之女也，字榮。升少為博徒，不理操行，榮嘗躬勤家業，以奉養其姑。數勸升修學，每有不善，輒流涕進規。榮父積忿疾升，乃呼榮欲改嫁之。榮歎曰：「命之所遭，義無離貳！」終不肯歸。升感激自厲，乃尋師遠學，遂以成名。尋被本州辟命，行至壽春，道為盜所害。刺史尹耀捕盜得之。榮迎喪於路，聞而詣州，請甘心讎人。耀聽之。榮乃手斷其頭，以祭升靈。後郡遭寇賊，賊欲犯之，榮踰垣走，賊拔刀追之。賊曰：「從我則生，不從我則死。」榮曰：「義不以身受辱寇虜也！」遂殺之。是日疾風暴雨，雷電晦冥，賊惶懼叩頭謝罪，乃殯葬之。 |
| | The wife of Xu Sheng from Wu was the daughter of the Lü family, courtesy name Rong. Xu Sheng was young and a gambler, neglecting his conduct and virtue; Lü Rong often worked diligently in managing the household to support and care for her mother-in-law. She repeatedly advised Xu Sheng to study and improve himself, and whenever he did something wrong, she would weep and offer gentle advice. Lü Rong's father grew angry at Xu Sheng over time and summoned her to arrange for her remarriage. Rong sighed and said: "What fate has brought me must be accepted; by virtue, I cannot abandon or betray him!" She finally refused to return home. Xu Sheng, moved and inspired by her devotion, worked hard to improve himself, sought a teacher from afar for study, and eventually became famous. Later he was appointed by his native commandery but on the way to Shouchun, he was killed by bandits. The regional governor Yin Yao captured the bandits responsible. Lü Rong met his funeral procession on the road, and upon hearing of it, went to the state capital and requested permission to personally avenge her husband's death. Governor Yin Yao granted her request. Lü Rong then personally beheaded the criminal and used his head to offer a sacrifice to her husband's spirit. Later, when bandits attacked the commandery and intended to violate her, Lü Rong climbed over a wall and fled. The bandits drew their swords and pursued her. The bandit said: "Follow me and you will live; resist, and you will die." Lü Rong replied: "Virtue forbids me from allowing my body to be dishonored by bandits!" She was then killed. On that day, a fierce wind and heavy rain fell, accompanied by thunder and lightning, darkening the sky. The bandits were terrified, knelt to apologize for their crime, and then gave her a burial.
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汝南袁隗妻者，扶風馬融之女也。字倫。隗已見前傳。倫少有才辯。融家世豐豪，裝遣甚盛。及初成禮，隗問之曰：「婦奉箕嶹而已，何乃過珍麗乎？」對曰：「慈親垂愛，不敢逆命。君若欲慕鮑宣、梁鴻之高者，妾亦請從少君、孟光之事矣。」隗又曰：「弟先兄舉，世以為笑。今處姊未適，先行可乎？」對曰：「妾姊高行殊毙，未遭良匹，不似鄙薄，苟然而已。」又問曰：「南郡君學窮道奧，文為辭宗，而所在之職，輒以貨財為損，何邪？」對曰：「孔子大聖，不免武叔之毀；子路至賢，猶有伯寮之愬。家君獲此，固其宜耳。」隗默然不能屈，帳外聽者為慚。隗既寵貴當時，倫亦有名於世。年六十餘卒。 |
| | The wife of Yuan Wei from Ru nan was the daughter of Ma Rong from Fufeng. Her courtesy name was Lun. Yuan Wei has already been mentioned in the previous biography. Lü Lun was talented and eloquent from a young age. Ma Rong's family had long been wealthy and powerful, and the wedding arrangements were very grand. When the marriage ceremony was first completed, Yuan Wei asked her: "A wife's duty is merely to sweep and cook; why are such extravagant and luxurious items being given?" She replied: "My kind mother shows deep affection, so I dare not refuse her wishes." "If you wish to emulate the lofty virtue of Bao Xuan and Liang Hong, I also request to follow in the footsteps of Shaogjun and Meng Guang." Yuan Wei said again: "If a younger brother is promoted before an elder one, it has always been a source of ridicule in the world. Now that my older sister is still unmarried, can I be married first?" She replied: "My elder sister has a noble character and unique virtue but has not yet met an ideal match. She is unlike me, who is humble and mediocre, to be married merely by chance." Yuan Wei then asked: "Your father, the Magistrate of Nanjun, has exhausted his life studying profound truths and is a master of literary excellence. Yet wherever he held office, he always suffered financial losses. Why is that?" She replied: "Confucius, the great sage, was not free from slander by Wu Shu; Zilu, who was extremely virtuous, still had to endure accusations from Boliáo. My father has encountered this; it is only natural." Yuan Wei was silent and could not refute her, while those listening outside the tent felt ashamed. Since Yuan Wei was favored and esteemed at that time, Lü Lun also gained a reputation in society. She died when she was over sixty years old.
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倫妹芝，亦有才義。少喪親長而追感，乃作申情賦云。 |
| | Lü Lun's younger sister, Lü Zhi, also had talent and virtue. After losing her parents at a young age, she felt deep sorrow and longing, so she composed the Fu of Shenqing (Expression of Feelings).
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酒泉龐淯母者，趙氏之女也，字娥。父為同縣人所殺，而娥兄弟三人，時俱病物故，讎乃喜而自賀，以為莫己報也。娥陰懷感憤，乃潛備刀兵，常帷車以候讎家。十餘年不能得。後遇於都亭，刺殺之。因詣縣自首。曰：「父仇已報，請就刑戮。」福祿長尹嘉義之，解印綬欲與俱亡。娥不肯去。曰：「怨塞身死，妾之明分；結罪理獄，君之常理。何敢苟生，以枉公法！」後遇赦得免。州郡表其閭。太常張奐嘉歎，以束帛禮之。 |
| | The mother of Pang Yu from Jiuquan was a daughter of the Zhao family, surnamed Zhao, with the courtesy name E. Her father was killed by a man from the same county, and at that time Zhao E had three brothers who were all ill and died. The murderer rejoiced and congratulated himself, thinking there would be no one to take revenge on him. Zhao E secretly harbored resentment and anger, so she prepared weapons in secret and often waited for the murderer's family while hiding behind a curtained carriage. For more than ten years, she could not find an opportunity. Later, she encountered him at Duding and stabbed and killed him. She then went to the county office to turn herself in. She said: "I have avenged my father's death; please carry out the punishment on me." The county magistrate Fu Lu, moved by her virtue, unfastened his official seal and sash and wanted to flee with her. Zhao E refused to leave. She said: "To fulfill my grudge and die for it is my clear duty; To bear the crime and handle justice is your regular responsibility. How could I dare to live in disgrace and distort public law!" Later, she was pardoned through a royal amnesty. The state and commandery officials honored her family's gate with commendation. Zhang Huan, the Taichang, praised her highly and presented her with a bundle of silk as a sign of respect.
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沛劉長卿妻者，同郡桓鸞之女也。鸞已見前傳。生一男五歲而長卿卒，妻防遠嫌疑，不肯歸寧。兒年十五，晚又夭歿。妻慮不免，乃豫刑其耳以自誓。宗婦相與愍之，共謂曰：「若家殊無它意；假令有之，猶可因姑姊妹以表其誠，何貴義輕身之甚哉！」對曰：「昔我先君五更，學為儒宗，尊為帝師。五更已來，歷代不替，男以忠孝顯，女以貞順稱。《》云：『無忝爾祖，聿脩厥德。』是以豫自刑翦，以明我情。」沛相王吉上奏高行，顯其門閭，號曰「行義桓釐」，縣邑有祀必膰焉。 |
| | lineno The wife of Liu Changqing from Pei was the daughter of Huan Luan, also from the same commandery. Luan has already been mentioned in previous records. She gave birth to a son who was five years old when Zhang Changqing died; her wife, to avoid suspicion and impropriety, refused to return home for mourning. When the child reached fifteen, he died young in the evening. Her wife, fearing she could not avoid suspicion, decided to mutilate her ears beforehand as a vow of self-discipline. The relatives and in-laws felt pity for her and together told her: "Your family has no other intentions; Even if there were, it would still be possible to express sincerity through your mother-in-law and sisters-in-law; why value righteousness so highly while undervaluing yourself so greatly!" She replied: "In the past, my late husband was a five-time Grand Tutor; he studied Confucianism and became its leader, honored as an imperial teacher. Since the five generations of Grand Tutors, our family has remained undiminished through successive dynasties; men have become famous for loyalty and filial piety, while women have been praised for their chastity and obedience. The Book of Songs says: "Do not bring shame to your ancestors; diligently cultivate virtue." Therefore, I have decided to punish myself in advance to demonstrate my feelings." Wang Ji, the magistracy of Pei, submitted a memorial praising her noble conduct, honoring her family's gate and giving it the title "Hangyi Huanli." In every sacrifice ceremony in the county, offerings were made to her.
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安定皇甫規妻者，不知何氏女也。規初喪室家，後更娶之。妻善屬文，能草書，時為規荅書記，眾人怪其工。及規卒時，妻年猶盛，而容色美。後董卓為相國，承其名，娉以軿輜百乘，馬二十匹，奴婢錢帛充路。妻乃輕服詣卓門，跪自陳請，辭甚酸愴。卓使傅奴侍者悉拔刀圍之，而謂曰：「孤之威教，欲令四海風靡，何有不行於一婦人乎！」妻知不免，乃立罵卓曰：「君羌胡之種，毒害天下猶未足邪！妾之先人，清德奕世。皇甫氏文武上才，為漢忠臣。君親非其趣使走吏乎？敢欲行非禮於爾君夫人邪！」卓乃引車庭中，以其頭縣軶，鞭撲交下。妻謂持杖者曰：「何不重乎？速盡為惠。」遂死車下。後人圖畫，號曰「禮宗」云。 |
| | The wife of Huangfu Gui from Anding was a daughter of an unknown family. Huangfu Gui had initially lost his wife, and later remarried her. His new wife was good at writing prose and could write cursive script; she often drafted letters for Huangfu Gui, which surprised many people with their skill. When Huangfu Gui died, his wife was still in her prime and had a beautiful appearance. Later, when Dong Zhuo became the Chancellor, he heard of her reputation and sent a hundred palanquins, twenty horses, slaves, servants, money, and silk to escort her along the road. The wife then dressed simply and went to Dong Zhuo's gate, kneeling before him to plead her case with very sorrowful words. Dong Zhuo ordered his attendants and servants to draw their swords around her, saying: "My power and authority are meant to make the whole world bow; how can they not be effective on a single woman!" Knowing she could not escape, the wife stood and scolded Dong Zhuo, saying: "You are a descendant of the Qiang barbarians; is it still not enough that you have poisoned the world?!" My ancestors were men of pure virtue for generations. The Huangfu family produced men of literary and martial excellence, loyal ministers to the Han dynasty. Are you not a mere subordinate official sent by your superiors? How dare you act in an unseemly manner toward the wife of my lord!" Dong Zhuo then dragged her to the courtyard, hanged her head from a pole, and beat her with whips. The wife said to those holding the sticks: "Why is it not severe enough?" Quickly finish your task as a favor." She then died under the cart. Later, people painted her portrait and called her "Li Zong."
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南陽陰瑜妻者，潁川荀爽之女也，名采，字女荀。聰敏有才蓺。年十七，適陰氏。十九產一女，而瑜卒。采時尚豐少，常慮為家所逼，自防禦甚固。後同郡郭奕喪妻，爽以采許之，因詐稱病篤，召采。既不得已而歸，懷刃自誓。爽令傅婢執奪其刃，扶抱載之，猶憂致憤激，敕衛甚嚴。女既到郭氏，乃偽為歡悅之色，謂左右曰：「我本立志與陰氏同穴，而不免逼迫，遂至於此，素情不遂，柰何？」乃命使建四燈，盛裝飾，請奕入相見，共談，言辭不輟。亦敬憚之，遂不敢逼，至曙而出。采因敕令左右辨浴。既入室而掩戶，權令侍人避之，以粉書扉上曰：「尸還陰。」「陰」字未及成，懼有來者，遂以衣帶自縊。左右翫之不為意，比視，已絕，時人傷焉。 |
| | The wife of Yin Yu from Nanyang was the daughter of Xun Shuang from Yingchuan, named Cai, courtesy name Nuxun. She was intelligent and talented in various arts. At seventeen, she married the Yin family. When she was nineteen and had given birth to a daughter, Yin Yu died. At that time, Cai was still young and beautiful; she often feared being pressured by her family to remarry, so she took great precautions to protect herself. Later, Guo Yi from the same commandery lost his wife; Xun Shuang promised Cai to him and falsely claimed he was seriously ill, summoning her. She went reluctantly and carried a blade with her as a vow of self-protection. Xun Shuang ordered his attendants to seize the blade from her and carry her away, still fearing she might become enraged; he gave strict orders for strong protection. After the girl arrived at Guo's family, she pretended to show a cheerful expression and said to those around her: "I had originally vowed to be buried with Yin's family in the same grave, but I could not avoid being forced into this situation. My sincere feelings have been unfulfilled; what can I do?" She then ordered the lighting of four lamps, dressed herself in fine attire, and invited Guo Yi to meet her. They conversed together without ceasing. Guo Yi was also respectful and fearful of her, so he dared not pressure her further and left at dawn. Cai then ordered those around her to prepare a bath for her. After entering the room and closing the door, she temporarily ordered the attendants to leave, then wrote on the door with powder: "My corpse will return to Yin." Before she could finish writing the character for "Yin," fearing someone might come, she hanged herself with her sash. Those around her played and paid no attention; when they finally looked, she was already dead, and people at the time mourned for her.
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犍為盛道妻者，同郡趙氏之女也，字媛姜。建安五年，益部亂，道聚眾起兵，事敗，夫妻執繫，當死。媛姜夜中告道曰：「法有常刑，必無生望，君可速潛逃，建立門戶，妾自留獄，代君塞咎。」道依違未從。媛姜便解道桎梏，為齎糧貨。子翔時年五歲，使道攜持而走。媛姜代道持夜，應對不失。度道已遠，乃以實告吏，應時見殺。道父子會赦得歸。道感其義，終身不娶焉。 |
| | The wife of Sheng Dao from Qianwei was a daughter of the Zhao clan from the same commandery, with the courtesy name Yuanjiang. In the fifth year of Jian'an (200 AD), there was chaos in Yizhou, and Sheng Dao gathered a group to raise arms. When his rebellion failed, he and his wife were captured and imprisoned, facing death. Yuanjiang told Sheng Dao at night: "The law has fixed punishments, and there is certainly no hope for survival. You should quickly escape and establish a family; I will remain in prison to take your place and bear the blame." Sheng Dao hesitated and did not agree at first. Yuanjiang then removed Sheng Dao's shackles and prepared food and money for him. Their son, Xiang, was five years old at the time; she told Sheng Dao to take him and flee. Yuanjiang took her husband's place in the night, responding to interrogations without revealing any inconsistencies. After she was sure Sheng Dao had escaped far away, she told the truth to the officials and was executed immediately. Sheng Dao and his son were later pardoned and returned home. Touched by her virtue, Sheng Dao never married again for the rest of his life.
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孝女叔先雄者，犍為人也。父泥和，永建初為縣功曹。縣長遣泥和拜檄謁巴郡太守，乘船墯湍水物故，尸喪不歸。雄感念怨痛，號泣晝夜，心不圖存，常有自沈之計。所生男女二人，並數歲，雄乃各作囊，盛珠環以繫兒，數為訣別之辭。家人每防閑之，經百許日後稍懈，雄因乘小船，於父墯處慟哭，遂自投水死。弟賢，其夕夢雄告之：「卻後六日，當共父同出。」至期伺之，果與父相持，浮於江上。郡縣表言，為雄立碑，圖象其形焉。 |
| | The filial daughter Shuxian Xiong was a native of Qianwei. Her father, Ni He, served as the county official in charge of records during the early years of Yongjian. The county magistrate sent Ni He to deliver a letter and pay respects to the governor of Ba Jun. While traveling by boat, he fell into turbulent water and died; his body was lost and did not return home. Xiong felt deep grief and resentment, wailing day and night; she no longer wished to live and often planned to drown herself. She had two children, both only a few years old; Xiong made small bags for each of them and filled them with pearls and rings to tie around the children's bodies. She often said farewell words to them. Her family members always tried to prevent her, but after about a hundred days they became slightly lax. Xiong then took a small boat to the place where her father had died and wept bitterly before throwing herself into the water and dying. Her younger brother, Xian, that night dreamed of Xiong telling him: "Six days from now, I will come out with my father." On the appointed day he waited for her, and indeed, she appeared holding hands with her father, floating on the river. The commandery and county officials reported this to higher authorities, had a monument erected in honor of Xiong, and painted her image on it.
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陳留董祀妻者，同郡蔡邕之女也，名琰，字文姬。博學有才辯，又妙於音律。適河東衛仲道。夫亡無子，歸寧于家。興平中，天下喪亂，文姬為胡騎所獲，沒於南匈奴左賢王，在胡中十二年，生二子。曹操素與邕善，痛其無嗣，乃遣使者以金璧贖之，而重嫁於祀。 |
| | The wife of Dong Si from Chenliu was the daughter of Cai Yong from the same commandery; her name was Yan, courtesy name Wenji. She was well-versed in learning and eloquent, and also skilled in music and musical theory. She married Wei Zhongdao from Hedong. After her husband died without children, she returned to live with her family. During the Xingping period, when chaos prevailed across the land, Wenji was captured by Hu cavalry and taken to the Left Chanyu of the Southern Xiongnu. She lived among the Hu for twelve years and gave birth to two sons. Cao Cao, who had long been on good terms with Cai Yong, was grieved that he had no descendants. He therefore sent envoys to redeem Wenji with gold and jade and arranged for her to remarry Dong Si.
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祀為屯田都尉，犯法當死，文姬詣曹操請之。時公卿名士及遠方使驛坐者滿堂，操謂賓客曰：「蔡伯喈女在外，今為諸君見之。」及文姬進，蓬首徒行，叩頭請罪，音辭清辯，旨甚酸哀，眾皆為改容。操曰：「誠實相矜，然文狀已去，柰何？」文姬曰：「明公廄馬萬匹，虎士成林，何惜疾足一騎，而不濟垂死之命乎！」操感其言，乃追原祀罪。時且寒，賜以頭巾履襪。操因問曰：「聞夫人家先多墳籍，猶能憶識之不？」文姬曰：「昔亡父賜書四千許卷，流離塗炭，罔有存者。今所誦憶，裁四百餘篇耳。」操曰：「今當使十吏就夫人寫之。」文姬曰：「妾聞男女之別，禮不親授。乞給紙筆，真草唯命。」於是繕書送之，文無遺誤。 |
| | Dong Si was a Tuntian Duyi, who broke the law and was sentenced to death; Wenji went to Cao Cao in person to plead for him. At that time, high-ranking officials and famous scholars as well as envoys from distant regions were seated in the hall. Cao Cao said to his guests: "The daughter of Cai Bojie is outside; I will now present her to you all." When Wenji entered, she had disheveled hair and walked barefoot, kneeling to plead for clemency. Her voice was clear and eloquent, her words filled with sorrowful grief; all those present were moved and changed their expressions. Cao Cao said: "I truly feel compassion for you, but the official documents have already been sent out; what can be done?" Wenji said: "Your Excellency has ten thousand horses in your stables, and tigersoldiers as numerous as a forest. Why not spare one swift horse to save the life of someone on the brink of death!" Cao Cao was moved by her words and thus rescinded Dong Si's sentence. ლ At that time it was also cold, so he gave her a headscarf, shoes, and socks as gifts. Cao Cao then asked: "I have heard that your family once had many books and records; are you still able to remember them?" Wenji said: "In the past, my late father was granted about four thousand volumes of books. After years of hardship and wandering, none have survived." What I can now recite from memory are only some four hundred or so passages." Cao Cao said: "I will now have ten clerks come to you to write them down." Wenji said: "I have heard that according to the rites, men and women should observe distinctions; it is not proper for me to personally hand them over." "I beg you to provide paper and brushes. Whether in regular or cursive script will be as your command." Thus, she carefully wrote out the texts and sent them; not a single word was omitted or incorrect.
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後感傷亂離，追懷悲憤，作詩二章。其辭曰： |
| | Later, moved by sorrow over the chaos and separation, she recalled past events with grief and anger, composing two poems. The verses read:
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| | 列女傳: |
漢季失權柄，董卓亂天常。志欲圖篡弒，先害諸賢良。逼迫遷舊邦，擁主以自彊。海內興義師，欲共討不祥。卓眾來東下，金甲耀日光。平土人脆弱，來兵皆胡羌。獵野圍城邑，所向悉破亡。斬涞無孑遺，尸骸相牚拒。馬邊縣男頭，馬後載婦女。長驅西入關，迥路險且阻。還顧邈冥冥，肝脾為爛腐。所略有萬計，不得令屯聚。或有骨肉俱，欲言不敢語。失意機微閒，輒言斃降虜。要當以亭刃，我曹不活汝。豈復惜性命，不堪其詈罵。或便加棰杖，毒痛參并下。旦則號泣行，夜則悲吟坐。欲死不能得，欲生無一可。彼蒼者何辜，乃遭此厄禍！邊荒與華異，人俗少義理。處所多霜雪，胡風春夏起。翩翩吹我衣，肅肅入我耳。感時念父母，哀歎無窮已。有客從外來，聞之常歡喜。迎問其消息，輒復非鄉里。邂逅徼時願，骨肉來迎己。己得自解免，當復棄兒子。天屬綴人心，念別無會期。存亡永乖隔，不忍與之辭。兒前抱我頸，問母欲何之。「人言母當去，豈復有還時。阿母常仁惻，今何更不慈？我尚未成人，柰何不顧思！」見此崩五內，恍惚生狂癡。號泣手撫摩，當發復回疑。兼有同時輩，相送告離別。慕我獨得歸，哀叫聲摧裂。馬為立踟躕，車為不轉轍。觀者皆歔欷，行路亦嗚咽。去去割情戀，遄征日遐邁。悠悠三千里，何時復交會？念我出腹子，匈臆為摧敗。既至家人盡，又復無中外。城郭為山林，庭宇生荊艾。白骨不知誰，從橫莫覆蓋。出門無人聲，豺狼號且吠。煢煢對孤景，怛吒糜肝肺。登高遠眺望，魂神忽飛逝。奄若壽命盡，旁人相寬大。為復彊視息，雖生何聊賴！託命於新人，竭心自勗厲。流離成鄙賤，常恐復捐廢。人生幾何時，懷憂終年歲！ |
| | In the later Han dynasty, authority was lost; Dong Zhuo disrupted the natural order. He plotted to usurp power and commit regicide, first killing the virtuous and capable men. By force he compelled the relocation of the old capital, holding the emperor hostage to strengthen his own power. Within the realm, righteous armies arose, wishing together to punish this ill-omened man. Dong Zhuo's forces marched eastward; their armor gleamed in the sunlight. The people of the plains were weak and fragile, while the invading troops were all Hu and Qiang barbarians. They hunted in the fields and besieged cities; wherever they went, everything was destroyed. The people of Lai were slaughtered without a single survivor; corpses lay piled up, blocking each other. ล Horsemen beheaded men at the county of Nan Tou, while women were loaded onto carts behind them. They advanced swiftly westward into the Guan region, where the roads were perilous and obstructed. Looking back, all was dark and desolate; my liver and spleen rotted away with grief. They captured tens of thousands in their raids, but could not allow them to gather together. Some were captured with family members; they wished to speak but dared not utter a word. At the slightest sign of displeasure, they would say that captives should be executed or sold into slavery. They threatened with swords: "We will not let you live." How could one still care for life, when unable to bear their curses and abuse? Some were beaten with sticks or canes; the pain was unbearable. ල In the morning, they wept and walked in sorrow; at night, they sat and mournfully sang. To die was not possible, to live offered no hope at all. What crime had the heavens committed, that they should suffer such a calamity! The frontier is different from the civilized world; its people lack moral principles. There are frequent frosts and snows, while Hu winds blow even in spring and summer. They fluttered my clothes, blowing solemnly into my ears. Thinking of the times and missing my parents, I sighed endlessly with sorrow. When a visitor came from outside, hearing this always brought joy. I would greet and ask for news, but it was never from my hometown. By chance I encountered a long-cherished wish fulfilled: my family came to welcome me back. I had already been freed from bondage, but now must abandon my sons once more. Blood ties bind the heart; thinking of parting, I know there will be no time for reunion. Life and death are forever separated; I cannot bear to say goodbye. My son ran up, embraced my neck, and asked his mother where she was going. "People say that your mother is leaving," he said, "will you ever return?" "Mother has always been kind and compassionate; why now are you so unkind?" "I am still a child, how could you not think of me!" At this sight, my heart shattered; I became dazed and lost to madness. I wept aloud, holding and caressing them with trembling hands, hesitating again as I turned back. At the same time, my fellow captives came to see me off and bid farewell. They envied that I alone was allowed to return, crying out in sorrow so piercing it seemed to tear the air. The horse stood still, hesitating; the cart refused to move forward. Onlookers all sighed with emotion; even passersby wept audibly. Farewell, farewell—cutting away from emotional ties, I hasten on my journey into the distant future. Three thousand miles stretch out before me; when will we meet again? Thinking of my children born from my own body, my chest and heart are crushed with sorrow. Upon arriving home, I found that all my family had perished; there were no relatives inside or outside the household left. The city walls had become hills and forests; weeds and thorny plants grew in the courtyard. White bones lay scattered, no one knew whose they were; they lay haphazardly without any covering. Going out the door, there was no sound of people; jackals and wolves howled and barked. Alone I faced my lonely shadow, my heart filled with anguish that devoured my liver and lungs. Climbing high to gaze into the distance, suddenly my spirit seemed to fly away. It was as if my life had come to an end; those around me tried to console me. I forced myself to continue breathing, but what was the point of living? I entrusted my fate to a new husband, and with all my heart I urged myself on. After years of wandering, I became humble and lowly; I often feared being cast aside once more. How many days does a human life have? My heart has been burdened with sorrow for years!
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| | 列女傳: |
其二章曰： |
| | The second poem reads:
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| | 列女傳: |
嗟薄祐兮遭世患，宗族殄兮門戶單。身執略兮入西關，歷險阻兮之羌蠻。山谷眇兮路曼曼，眷東顧兮但悲歎。冥當寢兮不能安，飢當食兮不能餐，常流涕兮眥不乾，薄志節兮念死難，雖苟活兮無形顏。惟彼方兮遠陽精，陰氣凝兮雪夏零。沙漠壅兮塵冥冥，有草木兮春不榮。人似禽兮食臭腥，言兜離兮狀窈停。歲聿暮兮時邁征，夜悠長兮禁門赖。不能寐兮起屏營，登胡殿兮臨廣庭。玄雲合兮翳月星，北風厲兮肅泠泠。胡笳動兮邊馬鳴，孤雁歸兮聲嚶嚶。樂人興兮彈琴箏，音相和兮悲且清。心吐思兮匈憤盈，欲舒氣兮恐彼驚，含哀咽兮涕沾頸。家既迎兮當歸寧，臨長路兮捐所生。兒呼母兮號失聲，我掩耳兮不忍聽。追持我兮走煢煢，頓復起兮毀顏形。還顧之兮破人情，心怛絕兮死復生。 |
| | Alas, my shallow blessings have led me to suffer in this troubled age; my clan has perished and our family is now alone. I was captured and taken westward into the passes, enduring hardships as I passed through Qiang and Man territories. The valleys were vast and the road stretched endlessly; looking east with longing, I could only sigh in sorrow. At night I lay down but could not rest; hungry, I had no appetite. Tears flowed constantly, my eyes never drying. My weak will and virtue made it hard to face death; though I survived in disgrace, I felt no shame or dignity left. Only there did the sun's brilliance seem distant; even in summer, cold air condensed and snow fell. The desert was blocked by dust, dark and gloomy; though there were grasses and trees, they did not flourish in spring. People lived like beasts, eating foul and stinking food; their words were crude and indecent, their forms strange and unseemly. The year draws to its end as time moves forward; the night is long and the gates of my confinement remain closed. I could not sleep, rising in restless anxiety; I climbed onto a Hu palace terrace to gaze over its vast courtyard. Dark clouds gathered and obscured the moon and stars; northern winds howled, cold and piercing. The Hu flute sounded, and border horses neighed; a lone wild goose returned, its cries echoing mournfully. Musicians played the qin and zheng; their harmonious sounds were both sorrowful and clear. My heart overflowed with thoughts, my chest filled with anger; I wished to release my sorrow but feared startling others. I stifled my grief and wept, tears soaking my neck. My family has come to welcome me home; facing the long road ahead, I must leave behind my own children. The child called for his mother in a voice full of wails and cries; I covered my ears, unable to bear the sound. He chased after me, running alone with desperate steps; he fell down again and again, his face ruined by grief. Looking back at him broke my heart; my sorrow was so intense it felt as if I had died and come to life again.
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| | 列女傳: |
贊曰：端操有蹤，幽閑有容。區明風烈，昭我管彤。 |
| | Commentary: She maintained virtue with consistency, and in seclusion she displayed grace and composure. Her moral clarity and noble spirit shine brightly, illuminating the red tube of history for us to see.
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