| | 風俗通三... : |
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| | 風俗通三... : |
序云：風者，天氣有寒煖，地形有險易，水泉有美惡，草木有剛柔。俗者，含血之類，象之而生，百里不同風，千里不同俗。周秦常以八月遣輶軒使者，採異代芳言，藏之祕府。及嬴氏之亡，遺棄殆盡。蜀人嚴君平有千餘言，林閭翁孺者，才有梗槪與揚雄注續。二十七年，凡九千字。張竦云：「懸諸日月不刋之書，余雖不才，敢比隆于斯人？」 |
| | The preface says: "Wind refers to the weather having cold and warm conditions, terrain having dangerous or easy features, water sources being good or bad, and grasses and trees being firm or soft." Customs refer to the beings with blood, who imitate each other in their ways of life; within a hundred li there may be different winds, and within a thousand li there may be different customs. The Zhou and Qin dynasties often sent light chariot envoys in the eighth month to collect elegant sayings from different generations, which were then stored in secret government archives. When the house of Ying fell, these records were almost entirely abandoned. Yan Junping of Shu had over a thousand words; there was also Linlv Wengru, whose work contained only a brief outline and some additions by Yang Xiong. In the twenty-seventh year, it totaled nine thousand characters. Zhang Song said: "A book that can be hung among the sun and moon, uncarved by time—although I am not talented, how dare I compare my achievements to those of such a person?"
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神農者，神，信也；農，濃也。其德濃厚若神。五帝：黄帝、顓頊、帝嚳、堯、舜也。黄，光也；顓，專也；頊，信也；嚳，考也；堯，高也；舜，推也，修也，言推德行，修堯之緒。三王，《禮號諡記》云：夏、禹、殷湯、周武王。禹，輔也；湯，昌也；王，往也，言天下所歸往。五伯，《春秋》云：齊桓、晉文、秦繆、宋襄、楚莊。伯者，白也，長也，言其咸建五長，功實明白。伯者，把也，言其把持天下之政。 |
| | Shennong means "Divine Farmer"—"shen," meaning divine or supernatural; "nong," meaning farmer. "Nong" means thick or rich. His virtue is so profound and thick as to be like a deity. The Five Emperors: Huangdi, Zhuanxu, Dikou, Yao, and Shun. "huang," means light or brightness; "zhuan," means exclusive or devoted; "xu," means trustworthiness or faithfulness; "kou," means to examine or scrutinize; "Yao," means high or lofty; Shun, meaning to promote and cultivate. It refers to promoting virtue and conduct, cultivating the legacy of Yao. The Three Kings: According to the "Ri Hao Shi Ji," they are Xia, Yu, Yin Tang, and King Wu of Zhou. Yu means assistant or helper; Tang means flourishing or prosperous; "Wang" means going, indicating that the whole world looks up to and follows him. The Five Hegemons: According to "Chunqiu," they are Duke Huan of Qi, Duke Wen of Jin, Duke Mu of Qin, Duke Xiang of Song, and Duke Zhuang of Chu. The term "Bo" means white or clear, as well as elder or leader; it indicates that they all established five leaderships and their achievements were clearly evident. "Bo" also means to grasp or hold, indicating that they held the political power of the world in their hands.
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按秦昭王太后始臨朝也。 |
| | According to records, it was Empress Dowager Xiaowang of King Zhao of Qin who first assumed regency powers.
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| | 風俗通三... : |
牧守長不宜數易。按《尚書》有考績。孔子曰：「如有用我者，期月而已，三年有成。」鄭子產從政三年，民乃歌之。賢聖尚須漸進，況中才乎？數易豈不紛錯也？ |
| | Governors and magistrates should not be frequently replaced. According to the "Shangshu," there are evaluations of performance. Confucius said: "If someone were to employ me, within a month things would be in order, and after three years there would be results." Zi Chan of the State of Zheng governed for three years, and then the people sang praises about him. Even sages and virtuous men require gradual progress; how much more so for those with average talent? Would frequent changes not lead to confusion and disorder?
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古制本無奴婢，奴婢皆是犯事者。奴者，頑劣；婢者，卑陋。 |
| | The ancient system originally had no slaves or servants; those who became slaves were all people who had committed offenses. "Nu" means stubborn and wicked; "Bi" means lowly and vulgar.
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里語云：「取官漫漫，怨死者半。」昔在清平之世，使明恕君子哀矜折獄，尚有怨言，況在今時耶？ |
| | A local saying goes: "The path to officialdom is long and arduous, with half of those who resent it dying along the way." In times past when there was peace and clarity, even if enlightened and compassionate gentlemen took pity on the accused in court cases, there were still complaints; how much more so is this true in our time?
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光武車駕徙都洛陽，載素簡紙經凡二千兩。董卓盪覆王室，天子西移，中外倉卒，所載書七十車，于道遇雨，分半投棄。卓又燒焫觀閣，經籍盡作灰燼。所有餘者，或作囊帳。先王之道幾湮滅矣。 |
| | Emperor Guangwu moved his imperial carriage to make Luoyang the capital, carrying plain bamboo slips and paper scriptures totaling two thousand catties. Dong Zhuo overturned the royal court, and as the Son of Heaven moved westward, in both the capital and the provinces there was great haste. The books carried amounted to seventy carts; on the way they encountered rain, so half were discarded. Dong Zhuo also set fire to the pavilions and halls, reducing all the classics and books to ashes. What little remained was sometimes used as sacks or tents. The ways of the former kings have nearly been obliterated.
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俗說有功得賜金者，皆黄金也。按《孫子兵書》：「日費千金。」千金，百萬錢也。陳平間楚千金，贈二疏金五十斤，並黄金也。或云：一金亦是一萬錢也。 |
| | Popular belief says that those who received rewards in gold for their meritorious service were given yellow gold. According to "The Art of War" by Sunzi: "Daily expenses amount to a thousand catties of gold." A thousand catties (of gold) is equivalent to one million coins. Chen Ping used a thousand jin of gold to bribe the Chu, and presented fifty jin of gold as a gift to the two Shus; these were all yellow gold. Some say: one "jin" is also equivalent to ten thousand coins.
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不養併生三子。俗說似六畜妨父母。按《春秋》、《國語》：越王時民生二子與之餼，生三子與之乳母，遂滅強吳。何害之有？ |
| | They did not raise them together, and three sons were born separately. Popular belief says that if a person resembles one of the six domestic animals, it may harm their parents. According to "Chunqiu" and "Guoyu": During the time of King Goujian of Yue, when a family gave birth to two children, they were provided with food; if three children were born, a wet nurse was given. This eventually led to the destruction of the powerful state of Wu. What harm is there in that?
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不舉父同月子，俗云妨父。按《左傳》：魯桓公子與父同月，因名子同。漢明帝亦與光武同月生。 |
| | It was customary not to raise a son born in the same month as his father, for it was said this would harm the father. According to "Zuo Zhuan": Duke Huan of Lu had a son born in his own month, and thus named the child Zitong. Emperor Ming of Han was also born in the same month as Emperor Guangwu.
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不宜歸生，俗云令人衰。按人婦好以女易他男，故不許歸。 |
| | It is considered inappropriate to return home during childbirth, for popular belief says it causes misfortune. According to records, a woman named Hao exchanged her daughter for another man's son, so she was not allowed to return home.
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封泰山，俗說岱宗上有金篋玉策，能知人年壽脩短。武帝探得十八，因倒讀之曰「八十」。按岱宗封者，立石高一丈二尺，刻之曰：「事天以禮，立身以義，事父以孝，成名以仁，四方之內，莫不師服。」刻石紀號，著功績也。其時武帝已年四十七，因何更得十八？若言倒讀，神無福矣。余承乏東嶽，忝素六載，數經祈祀，咨問長老，更上泰山者云：「無金篋玉牒探壽之事。」 |
| | Mount Tai is enshrined; popular belief says there are golden boxes and jade tablets on Mount Dai Zong that can reveal the length of a person's life. Emperor Wu retrieved eighteen, then read it backward as "eighty." According to records, when Mount Tai was enshrined, a stone pillar one zhang and two chi high was erected, inscribed with the words: "Serve Heaven with propriety, conduct oneself with righteousness, honor one's father with filial piety, achieve fame through benevolence; within all directions, none shall not follow as an example." Inscribing stones and recording titles is a way to document achievements. At that time, Emperor Wu was already forty-seven years old; how could he then obtain the number eighteen? If one speaks of reading it backward, then the deity has no blessing. I have served in the East Peak, holding an office for six years. I have participated in numerous prayers and sacrifices, consulted with elders, and those who have ascended Mount Tai say: "There is no such thing as exploring golden boxes or jade tablets to determine longevity."
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東方朔是太白精，黄帝時作風后，堯時作務成子。後又生于越，在越作范蠡，在齊作鴟夷子。言其變化無常也。按朔滑稽之雄，俗人因以怪語附之，安得神耶！ |
| | Dongfang Shuo was the essence of Taibai; during the time of Huangdi, he served as Fenghou, and during Yao's reign, he was known as Wuchengzi. Later, he was reborn in Yue, where he became Fan Li, and in Qi, where he was known as Chi Yizi. This is said to indicate that his transformations were unpredictable and ever-changing. According to records, Shuo was a master of humor; common people attached strange tales to him out of admiration—how could he be considered a deity!
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彭城相袁元服，父伯楚作光祿卿，于服中生子，自謂年長，不孝莫大于無後，故收舉之。君子不隱其過，因以「服」作字。按元服名，賀母汝南人，祖名京，作侍中時，安帝加元服，百官來賀。垂出而孫兒生，喜其嘉會，因名作「賀」字，元服。服父伯楚，歷典三郡，早喪妻，不肯娶。臨終勑子：「便留葬，無取汝母喪柩。若亡者有知，往來不難；若無知，只為煩耳。」清高若此，豈有服中生子而名作「賀」！ |
| | Yuan Yuanfu, the magistracy of Pengcheng, whose father Yuan Bochu served as Guanglu Qing, gave birth to a son during mourning. He claimed that since he was older in age, nothing is more unfilial than having no descendants; therefore, he decided to raise and accept the child. A gentleman does not conceal his faults, so he used "fu" as a character in reference to this event. According to records, Yuanfu's name was He Mu, a native of Ru'nan. His ancestor named Jing served as Shizhong when Emperor An bestowed the adult cap (yuanfu) ceremony; officials from all ranks came to congratulate him. Just as he was about to leave, his grandson was born. Delighted by this auspicious coincidence, they named him "He," hence the name Yuanfu. Yuanfu's father, Bochu, held administrative posts in three commanderies and passed away early after losing his wife; he refused to remarry. On his deathbed, he gave orders to his son: "Bury me as soon as possible and do not bring your mother's coffin." "If the deceased have consciousness, it is no difficulty for them to come and go; if they are unconscious, then it would only be a bother." To be so upright and noble as this, how could there possibly have been the birth of a son during mourning rites that led to being named "He"!
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汝南王叔漢，父子方出遊，二十餘年不還。叔漢作尚書郎，有人告子方死于汝南，即遣兄伯三往迎喪。叔漢即發哀詔，書賻錢二十萬。既而子方從蒼梧還，叔漢詣闕乞納賻錢，受虚妄罪。靈帝詔將相大夫會議之。博士任敏議曰：「凡人中壽七十，視父同儕亡，可製服也。子方在遠，人指其處不可驗也，罪不可加焉。」詔書還錢，復本官。 |
| | Wang Shuhan of Ru'nan, father and son, were just going out for a tour and did not return for more than twenty years. Shuhan served as Shangshulang, and when someone reported that his son Fang had died in Ru'nan, he immediately sent his elder brother Bo San to go and fetch the funeral. Shuhan immediately issued a mourning decree and provided twenty thousand coins as a 赙 gift. Not long after, Fang returned from Cangwu, and Shuhan went to the palace to request the return of the 赙 money, thus incurring a punishment for false accusations. Emperor Ling issued an edict summoning generals, ministers, and high officials to hold a conference on the matter. Doctor Ren Min proposed: "Generally, people live up to seventy years; if one sees their father's contemporaries die, it is appropriate to observe mourning rites. Zifang was far away, and the location pointed out by others could not be verified; therefore, a crime cannot be imposed." The imperial decree returned the money and restored his original post.
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汝南張妙會杜士，士家娶婦，酒後相戲，張妙縛杜士，捶二十，又懸足指，士遂致死。鮑昱決事云：「酒後相戲，原其本心，無賊害之意，宜減死也。」 |
| | Zhang Miao of Ru'nan met Du Shi. The Shi family had married a wife, and after drinking alcohol they played around with each other. Zhang Miao tied up Du Shi, beat him twenty times, then hung his feet by the toes, and Shi died as a result. Bao Yu ruled on the case: "Since it was after drinking and playing around, considering their original intentions, there was no intent to commit murder; therefore, his death penalty should be reduced."
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汝南周翁仲婦產一女，會屠者妻產一男。翁仲妻宻以錢易屠者之男。後翁仲作北海相，使見鬼主簿周光與兒同祭先塋。主簿回謂翁仲曰：「祭所但見屠兒弊衣繿縷，持刃割肉，别有人帶青綬，仿偟東廂不進，何也？」翁仲乃持劒問妻，妻具陳其事。翁仲曰：「凡有子者，欲承先祖。先祖不享，何用？」遂以車馬送還屠家，乃迎其女。女已嫁賣餅人，取歸，適安平李文思。文思官至南陽太守。神不歆非類明矣，豈得養他人子乎？ |
| | Wu Zong's wife of Ru'nan gave birth to a girl at the same time as the butcher's wife gave birth to a boy. Wu Zhong's wife secretly exchanged money for the butcher's son. Later, Wu Zhong became magistracy of Beihai and had the spirit-seeing clerk Zhou Guang perform a joint sacrifice with his son at their ancestral tomb. The clerk returned and told Wu Zhong: "At the sacrificial site, I only saw the butcher's son in tattered clothes, holding a knife to cut meat. There was another person wearing a blue sash who hesitated near the eastern wing but did not proceed. Why is that?" Wu Zhong then took up his sword and questioned his wife, who fully confessed to what had happened. Wu Zhong said: "Those who have sons wish to carry on the legacy of their ancestors. If the ancestors do not accept offerings, what use is it?" He then sent carriages and horses to return the child to the butcher's family and welcomed his daughter instead. The girl had already married a man who sold steamed buns; she was taken back and later became the wife of Li Wensi of Anping. Wensi held office up to Tai Shou (Governor) of Nanyang. It is clear that spirits do not favor those who are not of the same kind; how then could one raise another man's child?
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陳留有富翁，年九十，無男，娶田舍女，一宿身死。後產一男，至長，女曰：「我父娶一宿身亡，此子非父之子。」遂爭財，數年不決。丞相邴吉決云：「老翁兒無影，不耐寒。」其時八月中，取同歲小兒，俱解衣試之，老翁兒獨呼寒。日中行，果然無影。遂以財與之。 |
| | There was a wealthy old man in Chenliu, who was ninety years old and had no sons. He married a country girl, but she died the same night after spending one night with him. Later, the woman gave birth to a son. When he grew up, his daughter said: "My father married her for one night and died; this child is not my father's son." They then quarreled over the property, and the dispute lasted for several years without resolution. Chengxiang Bing Ji decided: "The old man's son has no shadow; he cannot endure the cold." It was mid-August at that time. They took a child of the same age and undressed both children to test them, but only the old man's son cried out from the cold. At noon when they walked outside, it turned out that he indeed cast no shadow. They then gave the property to her.
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潁川有兄弟同居，兩婦俱懐姙。長婦數月胎傷不言，知產期至，俱卧產房。候弟婦產得一男，夜盜之，因爭，三年不決。丞相黄霸，殿前令以兒去兩母各十步，叱兩婦，令爭取之。長婦抱持甚急，兒大啼。弟婦恐傷，放之。長婦色喜，弟婦愴然。霸曰：「此弟婦子也。」即劾長婦，果然伏罪。 |
| | In Yingchuan, there were brothers who lived together, and both their wives became pregnant. The elder wife had a miscarriage several months earlier but did not speak of it; when she learned the due date was approaching, both wives lay in the birthing room together. They waited for the younger wife to give birth and she had a son; that night, the elder wife stole the child, leading to an argument which lasted three years without resolution. Chengxiang Huang Ba ordered that the child be placed ten paces away from both mothers in front of the hall, and he scolded the two wives, commanding them to fight for it. The elder wife clung tightly to the child, who cried loudly. Afraid of harming it, the younger wife let go. The elder wife's expression was joyful, while the younger wife looked sorrowful. Ba said: "This child belongs to the younger wife." He immediately impeached the elder wife, and she indeed confessed her crime.
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臨淮有一人持一疋縑，到市賣之，遇雨，披之。後有一人求庇廕一頭之地，雨霽，共爭之。丞相薛宣決曰：「縑直數百，何用紛紛？」遂中斷，各與半，續察之。縑主稱寃不已，後人有喜色。宣知其情，考而伏之。 |
| | In Linhuai, there was a man who carried one bolt of silk to the market to sell it; when he encountered rain, he put it on as a cloak. Later, another person asked for shelter in one spot of shade; after the rain stopped, they quarreled over it together. Chengxiang Xue Xuan decided: "The silk is worth hundreds of coins; why the fuss?" He then cut it in half and gave each man a portion, continuing to observe them. The owner of the silk kept crying out about his injustice, while the other person showed signs of joy. Xue Xuan understood their intentions and investigated them, leading to a confession.
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周公樂曰《勺》，勺者，斟酌先祖之道。武王樂曰《武》，武功定天下也。舜樂曰《韶》，韶者，紹堯也。堯樂曰《大章》，章者，彰也。帝嚳樂曰《五英》，英者，華也。劉向云：「商，章也，物成就可章度也。角，觸也，物觸地載芒角而生也。宮者，中也。徴者，祉也，物盛大而繁祉。羽者，宇也，物聚藏，宇覆之。聞宮聲使人温潤而廣大，聞商聲使人方正而好義，聞角聲使人齊整而好禮，聞徴聲使人隱惻而博愛，聞羽聲使人善養而好施。」 |
| | Zhou Gong Yue said: "The 'Shao' (a musical piece)." Shao means measuring out the way of ancestors with care and deliberation. Wu Wang's music was called "Wu," meaning martial achievements that secured the empire. Shun's music was called "Shao," which means continuing Yao's legacy. Yao's music was called "Dazhang," where "zhang" means to illuminate or make clear. Emperor Ku's music was called "Wuying," in which "ying" means splendor or brilliance. Liu Xiang said: "Shang, meaning 'zhang,' indicates that things have matured and can be measured and displayed." Jue means "chu," indicating that when things touch the earth, they sprout with sharp points or horns. Gong means central or middle. Zhi means "zhi," indicating that things flourish and bring abundant blessings. Yu means "yu," meaning when things gather and are stored, they are sheltered by the universe or sky. Hearing the Gong tone makes people warm, gentle, and broad-minded; hearing the Shang tone makes people upright and fond of righteousness; hearing the Jue tone makes people orderly and respectful toward rituals; hearing the Zhi tone makes people compassionate and loving to others broadly; hearing the Yu tone makes people good at nurturing and generous in giving."
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琵琶，近世樂家所作，不知誰也。以手琵琶，因以得名。長三尺五寸，法天地人與五行也；四絃，象四時。 |
| | The pipa was created by musicians of recent times, but it is unknown who exactly made it. It is played with the hands, hence its name "pipa." It measures three feet and five inches in length, symbolizing Heaven, Earth, humanity, and the Five Elements; Its four strings represent the Four Seasons.
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《易》云：利見大人。大人與聖人，其義一也。 |
| | The Yijing says: "It is advantageous to meet a great man." A great man and a sage are one in meaning.
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《論語》云：「君子上達。」臧孫紇曰：「後有達者，將在孔丘乎？」 |
| | The Lunyu says: "A junzi (gentleman) reaches upward." Zang Sun He said: "In the future, will there be a great man in Kong Qiu?"
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儒者，區也，别古今賢愚。章帝時以賈逵曰通儒，時人語曰：「問事不休賈長頭。」 |
| | A Ru (Confucian scholar) is one who distinguishes between ancient and modern sages and fools. During the reign of Emperor Zhang, Jia Kui was called a "tongru" (a scholar with comprehensive knowledge). At that time, people said: "If you have questions without end, ask Master Jia."
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《禮》云：「羣居五人，長者必異席。」今呼權貴作長者，非也。 |
| | The Li says: "When five people gather together, the elder must sit on a different mat." Nowadays, calling powerful and noble individuals "zhangzhe" is incorrect.
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《管子》云：「先生施教，弟子則之。」非知古之道，是師者之稱。諸生、弟子、學者非一，故曰諸。先生者當如醒，學者譬如醉，言生俱醉，獨有醒者。 |
| | The Guanzi says: "A senior teacher imparts instruction; the disciple follows it." Not knowing the ancient way is not what a teacher's title should be. Scholars, disciples, and students are of different kinds, hence the term "zhu." A senior teacher should be like one who is awake; a scholar is like someone drunk. The saying means that among those who study, all are drunk except the awakened ones.
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祭酒。《禮》云：「飲酒必祭，尊其先也。」孫卿在齊，最是老師，故三稱祭酒。 |
| | Ji Jiu. The Li says: "When drinking wine, one must make an offering; this is to honor the ancestors." Sun Qing was in Qi and was considered the most senior teacher, so he was three times called "Ji Jiu."
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士。《詩》云：「殷士膚敏，髦士俊秀，雅士博達。列士有不易之分，處士隱居放言。」 |
| | Shi. The Shi Jing says: "The people of Yin were sensitive and capable; the noble scholars were outstanding, and the refined scholars were broad-minded and knowledgeable." "Scholars have an unchangeable status, while recluses live in seclusion and speak freely."
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| | 風俗通三... : |
《易》云：「師貞，丈人吉。」非徒尊老，須德行先人也。《傳》云：「杖德莫如信者，其恩德可信杖也。」 |
| | The Yijing says: "A teacher who is upright brings good fortune to the elder." It does not merely mean respecting the elderly, but also requires virtue and conduct that surpass others. The Zhuan says: "No one is more worthy of support than those with trustworthiness; their virtue and kindness are trustworthy and can be relied upon."
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| | 風俗通三... : |
《禮》云「十尺曰丈，成人之長也。」夫者，膚也。言其智膚敏弘教也，故曰丈夫。 |
| | The Li says, "Ten chi (Chinese feet) is called zhang, the height of an adult." Fu means skin. It refers to a man whose wisdom is quick and capable of spreading teachings widely, hence the term "zhangfu" (adult male).
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| | 風俗通三... : |
《論語》云：「匹夫匹婦。」《傳》云：「一晝一夜成一日，一男一女成一室。」按古人男女作衣用二疋，今人單衣故言匹。 |
| | The Lunyu says: "A common man and his wife." The Zhuan says: "One day and one night make a single day; one man and one woman form a household." According to the ancients, two bolts of cloth were used for making clothes for men and women; now that people wear single-layer garments, hence the term "pi."
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| | 風俗通三... : |
夫人當龍變起，不繋鄉里。若止繫風俗，見善不徙，故謂之俗人。 |
| | When a great transformation occurs, a noble lady should not be bound by her hometown or native place. If one is merely tied to customs and does not move toward goodness when seen, such a person is called an ordinary person of the world.
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| | 風俗通三... : |
《禮》言：簡不肖。按生子鄙陋，不似父母曰不肖。今人謙辭，亦曰不肖。 |
| | The Li says: "Discard the unworthy." If a child is vulgar and unattractive, unlike his parents, he is called "buxiao" (unworthy). Nowadays, it is also used as a modest expression. People say "buxiao."
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| | 風俗通三... : |
《方言》曰：「人不事事而放蕩謂之無賴，不可恃賴也。」猶高祖謂太上皇云：「大人以臣無賴也。」 |
| | The Fangyan says: "A person who does not engage in any work and behaves recklessly is called 'wulai,' meaning one cannot be relied upon." This is similar to Emperor Gaozu saying to his father, the Taishang Huang: "Father, you think I am a good-for-nothing."
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| | 風俗通三... : |
司徒中山祝恬，字伯休，公車徴，在道得溫疾，過友人謝著。著拒不受，至汲郡，止客舍。舍六七日，諸生見恬轉劇，欲告汲令。恬曰：「友人尚不相容，汲令不相識，告之何益！死生命也，不須醫藥。」諸生潛告汲令，令即汝南應融。聞之大驚，至疾所，泣曰：「伯休不世英才，當作國家幹輔，何乃默止客舍，不遣人知？」融遂躬御而歸，親自侍疾，疾漸損。融謂伯休曰：「吉凶不諱，憂怖交心，已備凶具，對之悲喜。」伯休停傳舍數十日，遂去，拜侍中、尚書令，又拜司隷，薦融自代，歷典五郡。謝著不為公府所取。 |
| | Situ Zhongshan Zhu Tian, courtesy name Boxiu, was summoned by the imperial court via public carriage. While on his way, he contracted a fever and passed through the home of his friend Xie Zhe. Zhe refused to accept him, and when he arrived at Ji Jun, he stayed in a guesthouse. After staying for six or seven days, the students saw that Zhu Tian's condition was worsening and wanted to report it to the magistracy of Ji. Zhu Tian said: "Even my friend does not accept me; Magistrate Ji and I are strangers. What good would it do to report this?" "Life and death are matters of fate, no need for medicine or treatment." The students secretly informed the magistracy of Ji, who was then Ru'nan Ying Rong. Upon hearing this, he was greatly shocked and went to where Zhu Tian was ill. He wept and said: "Boxiu is a rare talent of his generation; he should become the backbone of the state, how could you silently stop at an inn without sending word?" Rong then personally drove him back and took care of his illness himself; Zhu Tian's condition gradually improved. Rong said to Boxiu: "I do not avoid speaking of good or ill fortune, and my heart is filled with worry and fear. I have already prepared for the worst; facing this situation brings both sorrow and joy." Boxiu stayed at the relay station for dozens of days, then left and was appointed as Shizhong (Attendant-in-Ordinary) and Shangshu Ling (Minister of the Secretariat). He later became Sili (an official title), recommended Ying Rong to succeed him, and served as governor in five commanderies. Xie Zhe was never recruited by the public offices.
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| | 風俗通三... : |
彭城孝亷張子矯議云：「若君臣不得相襲作名，周穆王諱滿，至定王時有王孫滿；厲王諱胡，莊王之子名胡。」 |
| | Pengcheng Xiaolian Zhang Zijiao argued: "If rulers and ministers cannot inherit names from one another, for example, King Mu of Zhou avoided the name 'Man,' yet during the reign of King Ding there was a Wang Sun Man; King Li avoided the name "Hu," but his son, King Zhuangwang, had a son named Hu."
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| | 風俗通三... : |
俗云：「五月到官，至免不遷。」今年有茂才除蕭令，五月到官，破日入舍，視事五月，四府所表，遷武陵令。余為營陵令，正觸太歲，主簿令余東北上，余不從。在事五月，遷太山守。 |
| | The common saying goes: "If one assumes office in May, they will not be promoted until their term ends." This year there was a talented scholar appointed as magistracy of Xiao, who assumed office in May. On the day he arrived at his residence, he began official duties for five months. Recommended by four offices, he was promoted to magistracy of Wuling. When I served as magistracy of Yingling, it coincided with the year of Tai Sui (the direction to avoid). The clerk ordered me to proceed in the northeast direction, but I did not follow. After serving for five months, I was promoted to governor of Taishan.
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| | 風俗通三... : |
《楚辭》云：「風伯，飛亷也。」按《周禮》：「祀風師，箕星也。主簸揚，能致風氣。戊戌之神作風伯，故丙戌日祀于西北。」 |
| | The Chu Ci says: "Feng Bo is Feilian." According to the Zhou Li: "Offer sacrifices to Fengshi, which refers to the star Ji. It is in charge of winnowing and can bring about wind. "The deity of Wu Xu is Feng Bo, so on Bing Xu day, he was worshipped in the northwest."
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| | 風俗通三... : |
按《周禮》：「雨師，畢星也。土中之衆莫若水，故雨稱師。丑之神作雨師，故己丑日祀于東北。」 |
| | According to the Zhou Li: "Yushi refers to the star Bi. Among all things in the earth, none is more effective than water; hence rain is called 'Shi' (master). "The deity of Chou creates Yushi, so on Ji Chou day, he was worshipped in northeast."
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| | 風俗通三... : |
桓帝元嘉中，京師婦女作愁眉、啼粧，墜馬髻，折腰步，齲齒笑。愁眉者，細而折；啼粧者，薄拭眼下，似啼痕；墜馬髻，側在一邊；折腰步，足不任體；齲齒笑，若齒痛。此事並出梁冀。傳曰：「趙王好大眉，人間皆半額；齊王好廣領，國人皆沒項；齊王好細腰，後宮有餓死者。」京師有胡服、胡帳、胡牀、胡箜篌、胡笛、胡舞。按董卓時，胡兵填塞是也。 |
| | During the Yuanjia period of Emperor Huan, women in the capital city adopted sorrowful eyebrows, tear-stained makeup, horse-falling hairstyles, bent-waist steps, and toothy smiles. The "sorrowful eyebrows" were thin and angular; "Tear-stained makeup" meant lightly applying color under the eyes to resemble tear stains; "The horse-falling hairstyle" was worn on one side; 偻 "The bent-waist step" meant the feet could not support the body properly; "A toothy smile" appeared as if suffering from a toothache. This custom originated with Liang Ji. The records say: "When the King of Zhao favored thick eyebrows, people in the land all painted half their foreheads; "When the King of Qi preferred wide collars, the people of his state all buried their necks; "When the King of Qi favored slim waists, some in the palace starved to death." In the capital city there were Hu-style clothing, Hu tents, Hu beds, Hu konghou (a type of zither), Hu flutes, and Hu dances. According to records, this was during the time of Dong Zhuo when Hu troops filled the city.
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| | 風俗通三... : |
靈帝宮中遊西園，駕四白駞，躬自操轡，公卿倣效，價與馬齊。 |
| | Emperor Ling rode in the Xiyuan garden, pulling four white camels himself by the reins. The high officials imitated him, and the price of such camels equaled that of horses.
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| | 風俗通三... : |
桓帝世，謠言：「直如弦，死道邊；曲如鈎，反封侯。」梁冀欲樹幼主，李固欲立清河王。梁冀遂奏，李固死于獄中，曝屍路邊。如鈎梁冀，如弦李固。 |
| | During Emperor Huan's reign, a folksong circulated: "Straight as a bowstring, yet dying by the roadside; Crooked as a hook, yet returning to become a marquis." Liang Ji wanted to install a young emperor, while Li Gu wished to place Prince Qinghe on the throne. Liang Ji then submitted a report, and Li Gu died in prison with his body exposed by the roadside. Like a hook—Liang Ji; like a bowstring—Li Gu.
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| | 風俗通三... : |
「千里草，何青青？十日卜，不得一日生。」此董卓字也。青青，暴盛貌。 |
| | "Thousand-mile grass, how green it is? Ten days of divination, yet not a single day brings life." This is the name Dong Zhuo. "Green and lush"—describing sudden prosperity.
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| | 風俗通三... : |
秦漢以來，尊者號室作宮，已前貴賤無别。 |
| | Since the Qin and Han dynasties, those of high status called their dwellings "palaces," while before that there was no distinction between noble and common.
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| | 風俗通三... : |
按《世本》，鮌作城郭。城，盛也；郭，大也。 |
| | According to Shi Ben, Gun built city walls and moats. "Cheng"—to contain; "Guo"—greatness.
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| | 風俗通三... : |
按天子有外屏，令臣下屏氣息。 |
| | lodash According to the system, the Son of Heaven had an outer screen, which required his ministers and subordinates to hold their breath and restrain themselves.
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菀，菀蘊也，薪蒸之所蘊積。 |
| | "Yuan"—means accumulation; it refers to the place where firewood is piled up and stored.
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| | 風俗通三... : |
孫子云：「金城湯池而無粟者，太公、墨翟不能守之。」 |
| | Sunzi said: "Even a golden city with boiling moats, if lacking grain, cannot be defended by Tai Gong or Mo Di."
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| | 風俗通三... : |
郡者，羣也。《左傳》云：「上大夫受縣，下大夫受郡。」至始皇，方以郡監縣。縣，平也。 |
| | "A jun"—means a group. The Zuo Zhuan says: "Senior officials received xian (districts), while junior officials received jun (commanderies)." It was not until the First Emperor that commanderies were established to supervise districts. "Xian"—means equality.
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| | 風俗通三... : |
傳舍。按使者傳言，乃得舍于傳也。 |
| | Relay station. According to the system, envoys who transmitted messages were allowed to stay at relay stations.
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| | 風俗通三... : |
南北曰阡，東西曰陌。 |
| | North-south roads are called qian; east-west roads are called mo.
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| | 風俗通三... : |
按《易傳》：「上古之時，草居露宿，冬則山南，夏則山北。有恙蟲善與人作患，故人平居曰無恙。」 |
| | According to the Yichuan: "In ancient times, people lived in grass huts and slept outdoors; in winter they dwelled on the southern slopes of mountains, and in summer on the northern slopes. "There were yiang insects that were good at causing illness to people; hence, when a person was living normally, it was said they 'had no yiang.'"
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| | 風俗通三... : |
城門失火，禍及池魚。俗說池與魚，人姓字，居近城門也。按城門失火取池水，故魚皆死。 |
| | When the city gate catches fire, the fish in the moat suffer. The common explanation is that "Chi" and "Yu" were a person's surname and given name, who lived near the city gate. When a fire broke out at the city gate, water was drawn from the moat, so all the fish died.
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| | 風俗通三... : |
獄自三王制肉刑始有。獄，夏曰下臺，周曰囹圄，令人思諐改惡。「獄」字二犬守言，無情狀犬，亦得之。「囚」字，罪人置諸圓土，故「囚」字從囗中人。「罪」字，本從自，辛苦憂之。秦皇謂「辠」字似皇，故改作罪。 |
| | Prisons began to exist since the Three Sovereigns established corporal punishments. "Yu"—in the Xia dynasty it was called Xiatai, in the Zhou dynasty Lingyu; these names were meant to make people reflect on their crimes and reform their evil deeds. The character "yu" depicts two dogs guarding words, implying that even without evidence, one could be accused—this is also true. The character "qiu" (prisoner) represents a criminal placed in a round enclosure, hence the character is composed of a person within a square. The character "zui" (crime) originally contained the element "zi," expressing hardship and worry. Qin Shi Huang considered the character "zui" resembled the word for emperor, so he changed it to its current form.
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| | 風俗通三... : |
會稽多淫祀。家貧不得牛祀者，死作牛鳴。太守第五倫，嚴科絕之。 |
| | Huiji had many superstitious and excessive sacrifices. Those too poor to afford an ox for sacrifice would, upon death, cry out like a cow. The governor Di Wu Lun strictly enforced regulations and abolished such practices.
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| | 風俗通三... : |
桂陽太守李叔堅，少時作州從事，家有狗作人立。叔堅曰：「此狗喻人，人行何害？」叔堅作縣令，解冠榻上，狗戴之而走。叔堅曰：「此狗誤觸冠纓，冠纓挂其耳矣！」犬復與人竈前畜火，隣里告之。叔堅曰：「狗能畜火，幸不煩人。」犬遂暴死，叔堅至大位。 |
| | Li Shujian, the magistracy of Guiyang, when he was young and serving as a state official, had a dog in his family that stood on its hind legs like a human. Shujian said: "This dog is symbolic of people; what harm can such behavior cause?" When Shujian served as a county magistrate, he placed his hat on the couch, and the dog put it on and ran off. Shujian said: "This dog accidentally touched the hat's tassels, which got caught in its ears!" The dog then kept a fire at the family stove, and neighbors reported it to him. Shujian said: "A dog that can keep a fire is fortunate not to trouble people." The dog soon died suddenly, and Shujian rose to a high position.
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