1
《詩》、《書》之言女德尚矣。 [1]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，[2]若斯之類，並不兼書。 余但𢯱次才行尤高秀者，不必專在一操而已。
The Classic of Poetry and the Classic of Documents have always set the moral excellence of women among the highest concerns. [1] Whether one speaks of consorts who aid the state, wives who lift the household in virtue, recluses who spread integrity, or women who make luminous the norms of chastity, their excellence is of a single order; the standard histories, however, have largely passed them by. Hence, from the court's restoration onward, I have gathered their verified deeds and arranged them in this "Biographies of Exemplary Women. The empresses of the Ma, Deng, and Liang lines already appear in the earlier annals; Liang Shanze and Lady Li are narrated in their family chapters—[2] entries of that sort are not repeated in this collection. I record only those whose character and ability stand out; they need not exemplify one fixed type of virtue.
2
桓少君
Huan Shaojun.
3
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。
Bao Xuan of Bohai married a daughter of the Huan family whose courtesy name was Shaojun. Bao Xuan had studied under Shaojun's father, who admired his austerity and resolve and gave him his daughter; the dowry and wedding gifts were lavish. Bao Xuan was uneasy. "You were raised in comfort and are used to elegance," he told her, "while I am poor and plain; I cannot in good conscience accept this kind of display. She replied, "My father chose you for your virtue and restraint and sent me to serve you—to hold comb and towel was my appointed place. Now that I am your wife, I will follow wherever duty leads." Bao Xuan smiled. "If you truly mean it," he said, "that is all I could wish. She sent back every servant, gown, and piece of finery, put on plain homespun, and rode with him in a simple cart back to his village. After paying homage to her mother-in-law, she shouldered a jar and went out for water. Her conduct as a wife won praise throughout the countryside.
4
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[3]：『存不忘亡，安不忘危。』 [4]吾焉敢忘乎！」 永、昱已見前傳。
Under Emperor Ai, Bao Xuan rose to the rank of metropolitan commandant. His son Yong served as administrator of Lu when the dynasty was restored. Yu, Yong's son, once asked her lightly, "Grandmother, do you still remember our days with the handcart? She answered, "My husband's mother used to tell me [3], 'In peace remember danger; in good fortune remember ruin. [4] How could I ever forget!" Yong and Yu are already recorded in an earlier biography.
5
太原王霸妻
Wang Ba's wife of Taiyuan.
6
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，[5]見令狐子，沮怍不能仰視。 [6]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，[7]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：[8]「有是哉！」 遂共終身隱遯。
The wife of Wang Ba of Taiyuan was a woman whose maiden name history does not record. Wang Ba had resolved on integrity early; he declined repeated summons under Emperor Guangwu. Wang Ba is already recorded in the biography of recluses. His wife, too, was esteemed for intent and conduct. Wang Ba had been friends with Linghu Zibo, who rose to be chancellor of Chu; Zibo's son became the commandery's merit clerk. Zibo sent his son to call on Wang Ba with a full retinue—carriages, horses, and liveried attendants in perfect order. Wang Ba's son was working the fields; when he heard guests had come he dropped his plow and ran home—[5] but before Linghu's son he hung his head, too abashed to meet his eyes. [6] Wang Ba saw it and colored with shame; after their visitors left he took to his bed and stayed there. His wife pressed him; he refused until she blamed herself, then said, "Zibo and I were never equals, but today I saw his son—well dressed, at ease in company—while my sons look like wild boys, unkempt and ignorant of courtesy, [7] and they shamed themselves before a guest. A father's love runs deep; I had simply lost hold of myself." She answered, "You chose poverty and principle when you were young; rank never moved you. Is Zibo's station anything next to the height of your purpose? How could you betray the life you chose and let children shake you!" Wang Ba sat up and laughed. [8] "So it is after all!" They spent the rest of their days in reclusion together.
7
廣漢姜詩妻
Jiang Shi's wife of Guanghan.
8
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。 [9]
Jiang Shi of Guanghan married a daughter of Pang Sheng from the same command. Jiang Shi was devoted to his mother; his wife's deference matched his own. His mother preferred water from the river six or seven li away, so the wife went upstream every day to fetch it. One day a wind delayed her return; when the mother grew thirsty, Jiang Shi blamed his wife and dismissed her. She moved next door, spun day and night, bought fine food, and asked a neighbor to pass it to her mother-in-law as though from herself. After months of this the mother-in-law grew curious; the neighbor told her the whole story. Moved and ashamed, she called her daughter-in-law home and cherished her more devotedly than before. When their son drowned fetching distant water, she hid the truth from her mother-in-law and said he was away at school. The old woman loved sliced fish yet could not eat alone; the couple worked harder to prepare it and invited the neighbor to join her. Beside their house a spring appeared—fresh as river water—each morning yielding two carp for both mothers' tables. Disbanded Chimei troops passed their village, sheathed their arms, and said, "To trouble such filial sons would anger heaven and earth. In a year of famine they left Jiang Shi grain and meat; he accepted it and buried it, and every household nearby was spared harm. Editorial endnote [9]; see the commentary.
9
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 year three he was examined as filially pure and incorrupt; Emperor Ming issued an edict saying, "When great filial piety enters court, as for all those recommended, uniformly listen and place them on an equal footing. On that basis each was appointed gentleman of the interior. Jiang Shi was soon made magistrate of Jiangyang and died in that post. The district he governed flourished, and the people raised a shrine in his honor.
10
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，[10]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。
Zhou Yu of Pei took as wife Zhao Xiao's daughter, known as E. She had been trained in deportment, but Zhou Yu was reckless, wanton, and habitual in offense. Zhou Yu's father told her, "You come from a good family; guide your husband by principle. If he does not change, the fault is yours." She bowed and agreed, then told her attendants, "I am no Fan Ji or Wei consort; [10] that is why his father faults me. If I speak and he ignores me, his father will say I defied him—that guilt lands on me. If my husband obeys me, he has defied his own father for his wife—that is his father's disgrace. To live caught that way leaves nothing worth enduring!" She took her own life. Everyone who heard it mourned her.
11
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。 [11]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。 [12]
Cao Shishu of Fufeng married Ban Biao's daughter, Ban Zhao—courtesy name Huiban, also called Ji. She was learned and brilliantly able. Her husband died young; she lived with strict principle and judgment. Her brother Ban Gu was drafting the Book of Han when he died before finishing the eight tables and the astronomical treatise; Emperor He ordered her to the Eastern Institute library to complete his work. [11] The emperor often called her to court and had the empress and concubines study under her as pupils; she was known as "Great Scholar. Whenever exotic tribute arrived, he asked her to compose rhapsodies and hymns. Under Empress Dowager Deng she advised on state business. For her tireless attendance at court her son Cheng was enfeoffed marquis within the passes and rose to chancellor of Qi. When the Han shū first circulated, few could read it; Ma Rong of her commandery studied at her lectern, and later the court had his brother Xu finish the portions after her. Editorial endnote [12]; see the commentary.
12
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。 [13]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。 [14]昔夷齊去國，天下服其廉高； [15]太伯違邠，孔子稱為三讓。 [16]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。』 [17]由是言之，推讓之誠，其致遠矣。 今四舅深執忠孝，引身自退，[18]而以方垂未靜，拒而不許； 如後有毫毛加於今日，[19]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。
During Yongchu Deng Zhi, the empress dowager's brother, asked to resign to observe mourning for his mother; the empress dowager hesitated and consulted Ban Zhao. Ban Zhao memorialized: "Your Majesty combines supreme virtue with the open governance of Yao and Shun—your court hears every voice, even the reckless and the lowly. [13] Though unworthy, I dwell under such enlightenment—I would be wrong not to speak my utmost. Yielding and deference crown the virtues; the classics praise them, and the spirits answer with favor. [14] When Boyi and Shuqi quit their realm, the realm honored their purity; [15] Taibo left Bin; Confucius counted his act among the highest acts of yielding. [16] Such conduct lights a lasting name. The Lunyu says, 'Rule a state with ritual deference, and governance holds no puzzles.' [17] Sincere deference reaches far. Your four uncles hold to loyalty and filial duty and wish to withdraw; [18] you refuse because the frontiers are still unsettled; should any new blame attach to them, [19] a reputation once offered may never be offered again. Because you have asked me, I risk my life to say what little I know. My advice may be worthless—but even the smallest creature may show loyalty." The empress dowager accepted her advice. Deng Zhi and his brothers thereupon retired to their private residences.
13
作女誡七篇，有助內訓。 其辭曰：
She wrote Admonitions for Women in seven chapters for instruction within the women's quarters. The text begins:
14
鄙人愚暗，受性不敏，蒙先君之餘寵，賴母師之典訓。 [20]年十有四，執箕帚於曹氏，[21]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。 [22]夙夜劬心，勤不告勞，而今而後，乃知免耳。 吾性疏頑，教道無素，[23]恆恐子穀負辱清朝。 [24]聖恩橫加，猥賜金紫，[25]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！ [26]
"I am dull and slow by nature, yet I enjoyed my late husband's kindness and the teaching of the instructresses who raised me. [20] I entered the Cao family at fourteen; [21] more than forty years have passed. I have lived in fear of disgrace—disgrace that would shame my parents and burden both households. [22] I strained day and night without complaint; only now do I feel free of that dread. I am rough by nature and taught my son poorly; [23] I always feared Zigu might disgrace your luminous court. [24] Your grace piled favor on me—gold ribbon, purple sash; [25] more than a humble woman should ever expect. My sons can see to themselves; I worry for them no longer. But my daughters are soon to marry without steady training in a wife's duty; I fear they may shame their husbands' houses and disgrace our kindred. My illness has settled deep; my life hangs by a thread, and whenever I think of you girls I am overcome with sorrow. I have drafted seven chapters of Admonitions for Women; I want each of you to copy them out in full, that they may steady your conduct and serve you all your lives. Take them to heart, and press yourselves to live by them. Editorial endnote [26]; see the commentary.
15
卑弱第一：古者生女三日，臥之床下，弄之瓦塼，而齋告焉。 [27]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。 [28]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，[29]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，[30]執務私事，不辭劇易，[31]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[32]，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！
Humility and weakness, first chapter: in old custom, on the third day after a girl's birth she was placed under the bed, handed a potter's tile and brick, and the family fasted to report the event to the ancestors. [27] The bed showed that she was to be lowly and yielding, always beneath others. The tile and brick meant she must learn toil and accept the work that sustains a household. The fasting announced to the ancestors that one day she would inherit their rites. [28] Together these three rites sum up a woman's lifelong duty and what the canonical texts demand. Be deferential and courteous, put others before yourself, claim no credit for good deeds and do not shift blame for faults, bear insult without answering back, and live as if always in awe—that is the humility the rites prescribe. Rise before others and retire after them; [30] never shirk the household's work, easy or hard; [31] finish what you begin and keep every task neat—that is what it means to labor faithfully. Keep a composed manner and steady morals in serving your husband, guard your integrity in silence, avoid idle sport, and prepare offerings with scrupulous cleanliness—that is how you sustain the ancestral cult. When a woman truly fulfills these three, I have never known her to lack a good name or to suffer disgrace. Neglect any one of them, and neither honor nor safety can be counted on.
16
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。 [33]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。 [34]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。 [35]獨不可依此以為則哉！
Husband and wife, second chapter: their bond aligns yin and yang, reaches the spirits, embodies heaven and earth's first law, and stands among the greatest ties of human life. That is why the Book of Rites treats the relation of the sexes with such gravity, and the Classic of Poetry opens with the lesson of "Guanju". [33] Judged by that standard, the matter admits no carelessness. A husband without virtue cannot guide his wife; a wife without virtue cannot serve her husband. When he fails to lead her, dignity and good order collapse in the home; when she fails to serve him, moral duty frays between them. [34] For both partners the obligation is the same in kind. Men nowadays remember to train their sons and polish their bearing, yet forget that daughters must learn to honor a husband and uphold ritual. To school only boys and leave girls untaught is to shut one eye to half the household. The rites prescribe literacy at eight and full schooling at fifteen. [35] Why should girls be denied the same rule?
17
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。
Reverence and caution, third chapter: yin and yang are differently endowed, and men and women walk different paths. Active force is valued for firmness; yielding nature is valued for pliancy; men are praised for resilience, women for gentleness. Hence the proverb: "Bear a son fierce as a wolf and you still fret he may prove feeble; bear a daughter meek as a mouse and you still dread she may turn tiger." So it is said: self-cultivation begins in respect, and the safest guard against harshness is yielding. Reverent yielding is the cardinal rite of a woman's life. By reverence is meant constancy over time. By compliance is meant breadth of temper and ease of spirit. Constancy is knowing contentment and limits. Breadth of spirit shows itself in deference and lowliness. Husband and wife may dwell together all their days, yet intimacy in bedchamber easily slides into careless ease. Ease breeds careless speech, careless speech breeds indulgence, and indulgence breeds contempt for the husband. All of it springs from refusing limits. Facts may favor either side; words may be true or false. Each party clings to its version and quarrels follow. Quarrels open the door to rage, and rage from scorning humility. Unchecked contempt draws rebuke, and unbroken anger draws the lash. Marriage rests on duty and kindness; beatings erase the one, and public scolding erodes the other. When both are gone, the bond is broken.
18
婦行第四：女有四行，一曰婦德，二曰婦言，三曰婦容，四曰婦功。 [36]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。」 [37]此之謂也。
Womanly conduct, fourth chapter: virtue, speech, appearance, and work define her excellence. [36] Virtue does not require genius, nor speech a clever tongue, nor beauty a striking face, nor handiwork surpassing every other woman's. Calm, chaste, orderly, ashamed of wrong and mindful of rule in every motion—that is virtue. Pick words with care, avoid vulgar speech, and speak only when seasonable—that is proper speech. Keep body and dress clean, bathe as custom requires, and suffer no stain—that is seemly bearing. Diligence at loom and needle, no idle laughter, and neat provision for guests—that is woman's work. These four qualities are essential; none may be cast aside. Yet they cost little beyond a resolute mind. The ancients said, "Is humanity far from us? Desire it, and it is already here." [37] So Ban Zhao means to say.
19
專心第五：禮，夫有再娶之義，[38]婦無二適之文，故曰夫者天也。 [39]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，[40]入則亂髮壞形，出則窈窕作態，[41]說所不當道，觀所不當視，此謂不能專心正色矣。
Single-mindedness, fifth chapter: ritual allows a man remarriage; [38] a wife has no second pairing—her husband is her heaven. [39] One cannot outrun heaven, nor abandon one's husband. Offend the spirits and heaven punishes you; break ritual and your husband's favor cools. The Admonitions for Women says, "Gain your husband's heart and your life is fulfilled; lose it and your life is ended." Therefore you must win his true regard, yet not by flattery or cheap intimacy, but by steadfast intent and upright demeanor. Keep ritual in a pure heart, shut your ears to gossip and your eyes to temptation, dress modestly abroad and neatly at home, shun idle companies and the habit of loitering at the gate—that is single-mindedness. Frivolous motion, distracted senses, [40] disheveled at home yet painted for the street, [41] repeating gossip and staring where you should not—those betray a divided heart.
20
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； [42]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。」 [43]
Compliant yielding, sixth chapter: to please your husband once is to secure your whole life; to lose his heart is to end it forever. So runs the warning meant to steady a wife's purpose. How much less may you neglect your parents-in-law? Some bonds fray through fondness, others snap through duty. A husband's love counts for little when his parents condemn you—that is righteousness breaking kinship. What then should you do toward them? Nothing answers the case like yielding compliance. When she is wrong yet commands rightly, obey; [42] when she is wrong yet insists, still obey. Never argue fine points of justice with them. That is the yielding the rites demand. The Admonitions for Women adds, "A wife is shadow and echo to her household—who would withhold praise from her?" Closing quotation; editorial endnote [43].
21
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，[44]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。 《易》曰：「二人同心，其利斷金。 同心之言，其臭如蘭。」 此之謂也。 [45]夫嫂妹者，體敵而尊，恩疏而義親。 若淑媛謙順之人，[46]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。 [47]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，[48]順則婦之行。 凡斯二者，足以和矣。 《詩》云：「在彼無惡，在此無射。」 其斯之謂也[49]。
Harmony with sisters-in-law, seventh chapter: a wife pleases her husband because his parents love her, and they love her because his sisters speak well of her. Your credit or blame therefore rides on those young women; their goodwill you dare not lose. Many wives ignore this and refuse concord with the girls of the house—what folly! Apart from the sage, few go through life without fault. Yan Hui was honored for mending errors, and Confucius praised his refusal to repeat them—[44] how much more should women amend their ways! Even the worthiest wit cannot master every duty alone, yet harmony under the roof smothers slander, while division shouts fault abroad. That is the way the world works. The Book of Changes says, "Two people of one will can shear metal; words of one will smell sweet as orchids." So runs the moral of the passage. [45] Sisters-in-law stand as equals in the family and command respect; affection may be thin at first, but duty binds you close. A modest, good-hearted wife can build true friendship on duty, heap kindness on kindness until her virtues show and her faults stay hidden—then her in-laws boast of her, her husband delights in her, her name lights up the neighborhood, and honor reflects on her parents. The foolish boast before an elder sister-in-law and swagger over a younger one because they think themselves favored. Pride kills any hope of concord. When duty and kindness are broken, praise vanishes with them. Then good deeds stay dark while faults are shouted abroad; the mother-in-law turns bitter, the husband cold; gossip runs inside the gate and beyond; shame piles on the wife and disgraces both her parents and her husband. [47] That is the hinge on which honor and dishonor turn. Walk this path with care. If you would win your sisters-in-law, nothing serves like deference and yielding. [48] Modesty is the lever of character; yielding is the way of a wife. Together they are enough to keep the peace. The Classic of Poetry says, "She gave no cause for blame abroad nor for satiety at home." Ban Zhao means to say as much [49].
22
馬融善之，令妻女習焉。
Ma Rong admired the text and had his wife and daughters learn it by heart.
23
昭女妹曹豐生，[50]亦有才惠，為書以難之，辭有可觀。
Her full sister Cao Fengsheng, [50] was gifted as well; she composed a critique in elegant prose.
24
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。
She died past seventy; the empress dowager mourned in undyed silk and sent officials to oversee her obsequies. Her writings—rhapsodies, hymns, inscriptions, dirges, essays, glosses, laments, letters, treatises, memorials, and deathbed instructions—number sixteen pieces in all. Her daughter-in-law Lady Ding collected the corpus and added a laudation to the Great Scholar.
25
樂羊子妻
The wife of Yue Yangzi.
26
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，[51]廉者不受嗟來之食，[52]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） 〔𢇇〕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，[53]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 Yue Yangzi of Henan was a woman whose maiden name is not recorded. Once on the road Yue Yangzi picked up a lost gold ingot and brought it home to his wife. She told him, "Men of principle will not drink from Robber Spring, [51] nor will the upright take food tossed with a sneer; [52] how could you stain your honor by profiting from another's loss?" Shamed, he threw the gold away in the fields and went far to study under a master. A year later he returned; she knelt and asked why he had come back. Yangzi said, "Long traveling—I harbored longing; there is nothing else unusual. She went to her loom, drew a knife, and said, "This cloth began in the cocoon and took shape on the shuttle—one (silk) strand added to strand builds an inch, inch piled on inch until a full bolt is woven. Cut the warp now, and you throw away finished work and waste months of labor. You are gathering learning; you should master something new each day [53] and so perfect your character. To quit midway is no different from slashing this cloth!" Moved by her words, he went back to finish his course and stayed away seven years. She worked with her own hands to support his mother and sent him supplies on the road.
27
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。
A neighbor's hen strayed into their garden; her mother-in-law killed it secretly and served it, yet the wife refused the dish and wept over the meal. The old woman asked what troubled her. She answered, "I mourn our poverty that we must eat meat that is not ours." Ashamed, the mother-in-law threw the meat out.
28
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 bandits meant to assault her; they took her mother-in-law hostage first. Hearing the noise, she seized a knife and rushed out. They shouted, "Drop the blade and obey us, or we kill your mother-in-law!" She lifted her eyes to heaven, sighed, and cut her own throat. They did not harm the old woman. When the grand administrator heard of it, he immediately seized and killed the robbers, and bestowed silk on the wife, buried her with ritual, and titled her "Chaste and Righteous."
29
李穆姜
Li Mujiang of the Cheng family.
30
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。 [54]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。
Cheng Wenju of Hanzhong married Li Fa's sister, whose courtesy name was Mujiang. She bore two sons of her own and raised four sons by her husband's first wife. Cheng Wenju died in office as magistrate of Anzhong. [54] The four stepsons slandered her daily because she was not their birth mother, yet she only grew more tender, feeding and clothing them twice as generously as her own boys. Friends urged her, "Your stepsons are cruel—why not send them away?" She replied, "I mean to lead them by principle until shame turns them right." When the eldest stepson Xing lay near death, pity moved her to nurse him herself with broth and herbs. When he recovered he gathered his brothers and said, "Our stepmother's love is a gift from heaven. We repaid her like beasts, blind to her care. Her goodness only deepens; our guilt is beyond measure!" They marched to the Nan Zheng jail, confessed their mother's virtue and their own crimes, and asked to die for them. The case went up to the prefect, who exempted the household from service, let the sons return home to mend their ways, and watched them grow into worthy men.
31
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。 [55]令汝曹遵承，勿與俗同，增吾之累。」 諸子奉行焉。
Li Mujiang died in her eighties. On her deathbed she told her sons, "Your uncle Bodu is a man of insight. His essay on frugal burial states the matter perfectly. A sage's parting commands are themselves a pattern for the wise. [55] See that you follow them and do not swell my funeral with vulgar display." Her sons did as she asked.
32
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。
Xu Sheng of Wu married a Lü daughter called Rong. He was a wastrel in youth, so she ran the household alone to feed his mother. She pleaded with him to study, weeping whenever he strayed. Her father, furious at Xu Sheng, tried to take her back and remarry her. She cried, "Fate bound me to this man; duty allows no second vow!" She refused to leave him. Stung to remorse, he went abroad to study and won a name. When his province summoned him, bandits murdered him on the road to Shouchun. Prefect Yin Yao caught the killers. Rong met his hearse, then went to court and begged to face the murderer. Yin Yao consented. She beheaded the man with her own hands and offered his head at her husband's spirit seat. When raiders later threatened to rape her, she fled over a wall with swords at her heels. They shouted, "Yield and live, or die!" She answered, "I will not let outlaws defile this body!" They killed her. The same day a storm broke; the robbers trembled, begged heaven's pardon, and buried her with rites.
33
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：「婦奉箕箒而已，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：「妾姊高行殊𨘷，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，[58]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。 [59]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。
Yuan Wei of Runan married Ma Rong's daughter from Fufeng. Her courtesy name was Lun. Yuan Wei appears in an earlier biography. Ma Lun was clever and articulate from girlhood. The Ma household was wealthy, and her dowry was splendid. When the rites were first completed, Wei asked her, saying, "The wife serves only with broom and dustpan—why then surpassing precious splendor? She answered, "My parents loved me; I could not refuse their gifts. If you aspire to the austerity of Bao Xuan and Liang Hong, I am ready to live like Huan Shaojun and Meng Guang." He pressed again: "The world mocks a younger brother who outranks his elder. Your sister is still unwed; may you precede her?" She replied, "My sister's virtue is too high for a common husband; I am humbler and therefore married sooner." He again asked, saying, "Lord of Nan Commandery's learning exhausts the abstruse of the Way; his writing is patriarch of eloquence, [58]—yet in every post he held he was damaged by goods and wealth—why? She answered, "Confucius himself could not escape Wu Shu's slander; even Zilu faced Bo Liao's accusation. [59] A great tree draws the wind; my father is no exception." Yuan Wei had no reply; guests beyond the curtain blushed. Both husband and wife rose to honor in their day. Ma Lun died in her sixties.
34
倫妹芝，亦有才義。 少喪親長而追感，乃作申情賦云。
Her sister Ma Zhi was gifted and principled as well. Orphaned young, she later wrote the rhapsody Declaring Inner Feeling to voice her sorrow.
35
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。」 祿〔福〕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。
Pang Jun's mother, a daughter of the Zhao family in Jiuquan, was known as E. When her father was murdered, her three brothers had already died of sickness; the killer laughed, sure no one would avenge the dead. She hid her grief, hoarded blades, and for years waited in a curtained cart outside the killer's gate. More than a decade passed without a chance. She finally met him at the post-house and stabbed him dead. Then she walked to the magistrate and confessed. She said, "My father's blood is avenged; I await the law." Yin Jia, prefect of Lufu, admired her courage and offered to resign and flee with her. She refused. She told him, "To die once vengeance is done is my appointed fate; to bind a criminal and keep the jail is yours by office. I will not buy my life by corrupting the law!" An amnesty later spared her. Her gate was honored with an imperial plaque. Zhang Huan sent silks in tribute to her virtue.
36
劉長卿妻桓氏
Huan, wife of Liu Changqing of Pei.
37
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。 《詩》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」，[60]縣邑有祀必膰焉。 [61]
Liu Changqing of Pei married Huan Luan's daughter. Huan Luan is treated in an earlier biography. She had a son of five when her husband died; to avoid gossip she never went home to her parents. That boy died too at fifteen. Fearing men would force her to remarry, she sliced her own ear as a vow. Kinswomen urged her, "Your own folk mean you no harm; even if they did, you could prove your resolve through your women kin—why mutilate yourself?" She answered, "My late father held the title of Wugeng—first among scholars, teacher to the throne. Since his day our house has kept that rank; our men are known for loyalty, our women for chastity. The Classic of Poetry says, 'Bring no shame on your ancestors; refine the virtue they left you.'" So I marred my flesh to show you my mind." Prefect Wang Ji reported her virtue; the court carved her gate with the title "Righteous Huan Li" [60] and set aside sacrificial meat for her at every local rite. Editorial endnote [61]; see the commentary.
38
皇甫規妻
Huangfu Gui's widow.
39
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。 [62]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。
Huangfu Gui of Anding married a woman whose maiden name history omits. After his first wife died he took her as his second. She wrote his correspondence in a fine cursive hand and amazed his staff. When Huangfu Gui died she was still young and very beautiful. Dong Zhuo, as chancellor, heard of her and sent a hundred carriages, twenty horses, and treasure enough to choke the road as bride-price. She went to his gate in plain dress, knelt, and begged in words of bitter grief. Dong Zhuo ringed her with drawn swords and sneered, "My word bends the realm—can one widow defy it?" Seeing no escape, she rose and cursed him: "You barbarian cur—you have not yet poisoned the world enough! My husband's people bore unstained virtue for generations, and the Huangfu have served Han as loyal ministers, talents in both letters and arms. Are you anything but lackeys at his beck and call? How dare you dishonor the widow of an officer of Han!" He had her dragged into his yard, lashed her to the chariot pole, and ordered a beating. [62] She told the torturers, "Strike harder— a quick death would be mercy." She died under the wheels. Later men painted her likeness and titled her "Exemplar of Ritual."
40
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，[63]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） 〔奕〕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。
Yin Yu of Nanyang married Xun Shuang's daughter Cai, called Nüxun. She was clever and accomplished. She married into the Yin family at seventeen. At nineteen she bore a daughter; her husband died. Still in the bloom of youth, she dreaded being forced to remarry and guarded herself fiercely. When Guo Yi lost his wife, her father Xun Shuang pledged her to him [63] and feigned a fatal illness to lure her home. She came back only under duress, hiding a knife and vowing death. Her father had maids disarm her, bundle her into a cart, and watch her night and day. At Guo Yi's house she pretended delight, telling attendants, "I meant to die with the Yin family; force brought me here—my heart is not in this—what can I do?" She had four lamps lit, dressed in splendor, and invited Guo Yi to sit with her, talking on without pause. (Textual variant: also) Guo Yi, awed, dared not touch her and left at dawn. She then sent the maids to draw bathwater. She bolted the door, dismissed the servants, and wrote in chalk, "This body returns to Yin. "The character Yin was not yet completed when she feared someone would come; thereupon with sash and belt she hanged herself." They thought nothing of her delay until they found her dead and mourned her widely.
41
趙媛姜
Zhao Yuanjiang of the Sheng family.
42
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。
Sheng Dao of Qianwei married Zhao Yuanjiang. In 200 CE the province rose in revolt; Sheng Dao raised troops, failed, and he and his wife were condemned to die. At night she told him, "The law shows no mercy; flee now and save our line—I will stay in your cell and answer for you." He wavered and would not go. She struck his chains, packed him food and money, and thrust their five-year-old son Xiang into his arms. She posed as the prisoner through the night, fooling every question, then confessed the truth and went to the block. Father and son were later freed by amnesty. Sheng Dao never took another wife.
43
叔先雄
The filial daughter Shuxian Xiong.
44
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。
Shuxian Xiong of Qianwei was famed for filial piety. Her father Ni He served as county merit clerk early in the Yongjian era. The magistrate sent him with a letter to the prefect of Ba; he fell from the boat into the rapids and never came home. She wept day and night, resolved to follow him into the river, and sewed pearl-stuffed bags onto her two toddlers as she said farewell. When her kin relaxed their watch she rowed to the fatal rapid, wept, and leaped in. Her brother dreamed she said, "In six days Father and I will surface together." On the appointed day their bodies rose locked together. The county raised a stele with her likeness.
45
蔡文姬
Cai Yan, known as Wenji.
46
陳留董祀妻者，同郡蔡邕之女也，名琰，字文姬。 [64]博學有才辯，又妙於音律。 [65]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。
Dong Si of Chenliu married Cai Yong's daughter Yan, style Wenji. [64] She was learned, eloquent, and a master of music, [65] her first husband being Wei Zhongdao of Hedong. He died childless, and she returned to her father's house. During the Xingping turmoil Xiongnu raiders carried her off to the Left Worthy Prince's camp for twelve years, where she bore two sons. Cao Cao, who had loved her father, ransomed her with gold and jade and gave her to Dong Si.
47
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。 [66]乞給紙筆，真草唯命。」 於是繕書送之，文無遺誤。
When Dong Si faced execution as an agricultural colonel, she went to Cao Cao to plead for his life. The hall was full of notables when Cao Cao announced, "Cai Yong's daughter waits outside; I shall present her to you." She entered barefoot, hair wild, kowtowed, and spoke with such lucid grief that every face softened. Cao Cao said, "I pity you, yet the sentence is already sealed—what can I do?" She answered, "Your stables hold ten thousand steeds and your guard is legion—would one fast rider cost you the life of a dying man?" Moved, he commuted Dong Si's sentence. It was bitter cold; he gave her cap, shoes, and socks. Cao therefore asked, saying, "I have heard that in your lady's house formerly there were many tombs of documents—can you still remember and recognize them? She said, "My father left more than four thousand volumes, but war destroyed every one. Of those thousands I can still recite only some four hundred texts." Cao Cao said, "I will send ten scribes to take dictation from you." She answered, "Ritual forbids a woman to work alone with unrelated men. [66] Give me only paper and ink; I will write in regular or cursive hand, as you wish." She wrote out the entire corpus from memory without a single mistake.
48
後感傷亂離，追懷悲憤，作詩二章。 其辭曰：
Later she set down two poems on the sorrows of war and captivity. The first poem runs:
49
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。 斬𢧵無孑遺，尸骸相牚拒。 [67]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！
At the end of Han the throne slipped from grasp; Dong Zhuo trampled every norm of rule, dreaming of murder and usurpation, and began by slaughtering the good, then marched the court west, clutching the boy emperor as his shield. Loyal armies rose across the realm to punish that curse, while Zhuo's host rolled east, bronze and iron blazing in the sun. Heartland folk were soft before northern riders—every lance belonged to Hu and Qiang, who ringed cities and swept the fields till nothing stood, and left no living soul—only corpses stacked like timber. [67] Men's heads dangled from the saddlebows; women were stacked on the baggage train, then drove their captives on the long road into the passes, glancing back into gloom until the heart rots in the breast, tens of thousands herded like cattle, forbidden even to huddle with kin, kin who dared not whisper though they walked side by side, for a stray word meant the cry, 'Kill those Han dogs!' 'The camp blade waits—you will not be spared.'" Death itself seemed kinder than their endless curses, or the lash fell until poison and pain merged, so they wept by day and moaned through the night, unable to die, unable to live—no third road, O azure Heaven, what sin was ours to suffer such ruin! The frontier is not China; custom there knows little of right, frost and snow fill the camp, and Hu winds blow even in spring, fluttering through my coat, hissing in my ears, till memory of parents becomes a wound without end. Whenever rumor spoke of a traveler from home my heart leapt, yet each time the tale came from some other place than mine, until at last ransom reached me and my own kin arrived, freedom bought with the price of abandoning my sons, nature's bond still pulls the heart, though parting knows no reunion, and life and death stand apart—I could not frame a farewell, when my boy threw his arms about my neck and asked where I was going, "They say you are leaving—will you ever come back? You were always gentle—why are you cruel today? I am still a child—how can you turn away!" That sight shattered my vitals and left me half mad, I clung to them weeping, starting to leave yet turning back, while fellow captives watched our parting, envying me the road home yet crying as if their hearts would split, till the horses halted and the wheels would not turn, and every bystander wept with the travelers, Go—cut love away and race toward a distant sun, three thousand li of dust—when shall we meet again? Memory of the sons I bore breaks my breast in two. When I arrived, no kin remained within or without the gate. Walls crumbled into scrub, and courtyards choked with thorns. White bones lay in heaps, and none could say who they had been. Beyond the gate was no human voice, only jackals howling. Alone I faced only my shadow, and grief wore through my vitals. I climb a height to stare abroad and feel my spirit fly, and swoon as if dying while neighbors coax me back, forcing breath back into a life that holds no comfort, I gave my fate to a new husband and strove to mend my honor, yet exile's shame still haunts me—I dread being cast off again, for how many years does a life run when sorrow fills them all!
50
其二章曰：
The second poem says:
51
嗟薄〔祜〕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，[68]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，[69]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。 [70]歲聿暮兮時邁征，夜悠長兮禁門扄。 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 for my frail fate—clan scattered, household a single thread, my body dragged through the passes into Qiang land, dim valleys, endless roads, glancing east in vain, nights that grant no sleep, [68] hunger that allows no food, tears that never dry, spirit too crushed to choose death yet too shamed to lift my face, [69] that sunless land where yin gathers and summer snows, deserts blind with dust, scrub that never greens in spring, folk like beasts who feast on rancid meat and speak in tongues I cannot read, [70] years turn while barred gates lock the endless night, I pace the Hu hall and stare over empty courts, black clouds swallow moon and stars, north wind cutting cold, reed pipes wail, border horses answer, lone geese cry overhead, Hu musicians strike zithers in strains both clear and sad, grief swells the breast yet must be swallowed lest captors hear, ransom calls me home along a road that abandons the sons I bore, their voices chasing me till I stop my ears, clutching at my robes till I fall and rise with a ruined face, one backward glance shatters the heart between death and life,
52
【贊】
Eulogium (rubric).
53
贊曰：端操有蹤，幽閑有容。 區明風烈，昭我管彤。 [71]
The historian's summoning hymn: steadfast women leave tracks the world can follow; their virtue lights the norm of wifely duty for generations to read. Editorial endnote [71]; see the commentary.
54
【校勘記】
Collation notes (rubric).
55
二七八一頁五行梁嫕按：「嫕」原作𡡌，不成字，逕據殿本改，與梁竦傳合。 注同。
Collation: "the name graph for Lady Liang was corrected from a corrupt character to the cited text to match the Biography of Liang Song." The same emendation applies to the commentary.
56
二七八三頁一二行赤眉散賊經詩里集解引惠棟說，謂赤眉散賊不當至蜀，當依《華陽國志》作「東精」。 按：《華陽國志》云公孫述平後，東精為賊，掠害，不敢入詩里。 東精，人姓名也。
Collation: Hui Dong argues that disbanded Chimei troops could not have reached Shu; the text should read 'Dong Jing' per the Huayang Guo Zhi, which records that after Gongsun Shu's fall the bandit Dong Jing raided the region yet dared not enter Jiang Shi's village, Dong Jing being a personal name.
57
二七八四頁一〇行字惠班一名姬集解引沈欽韓說，謂陸龜蒙小名錄班昭字惠姬，文選李善注引范書正作「惠姬」，此誤衍「班一名」三字。
Collation: other sources give Ban Zhao's style as Huiji; the three characters 'Ban yiming' here are likely a scribal error,
58
二七八七頁一六行于以 （大） 〔奠〕之宗室牖 （戶） 〔下〕據汲本、殿本改。
Collation note: page 2787 line 16, reading yu yi, (Textual variant: great) offer sacrifice at the clan window (variant reading), (Textual variant: door) emended per the JI and Palace editions (note).
59
二七八八頁八行方斯二事按：汲本、殿本「事」作「者」。
Collation: "some editions read the cited text instead of the cited text in Ban Zhao's phrase,"
60
二七八八頁一二行詩關雎樂得賢女按：殿本「賢」作「淑」。
Collation: "the Palace edition reads the cited text where others have the cited text in the gloss on Guanju,"
61
二七九〇頁五行耳無塗聽按：汲本、殿本「塗」作「淫」。
Collation: JI and Palace editions use the cited text for the cited text in 'licentious listening,'
62
二七九〇頁六行視聽陜輸汲本、殿本「陜」作「陝」，集解引惠棟說，謂「陝」本作「{陝女}」，從女陝聲。 今按：馬敘倫讀兩漢書記謂「陜」字乃陜隘之「陜」，右方「夾」字從兩人，不從兩入。 說文「陜，俜也」。 俜者，三輔謂輕財者為俜。 然則陜有輕義也。 輸借為媮，陜輸亦輕脫也。
Collation: "the cited text/the cited text variants in Ban Zhao's text; Hui Dong discusses the original graph," Ma Xulun reads shan as in shan'ai, 'narrow pass,' and notes that the right-hand jia contains two ren components, not two ru. The Shuowen dictionary explains this word as meaning 'frivolous' or 'light'. In metropolitan slang ping meant someone careless with money, hence Ban Zhao's phrase implies frivolity or laxness. Editors read the second word as 'slippery,' so the phrase suggests moral looseness.
63
二七九三頁一行一 （絲） 〔𢇇〕而累據汲本改。 集解引沈欽韓說，謂說文「𢇇，織緝以糸貫杼也」。 類篇「𢇇，古還切」。
Collation: page 2793 line 1 (text break), (Textual gloss: silk) The rare character 𢇇 is emended per the JI edition, Collected explanation cites Shen Qinhan's view, saying the Shuowen states: "「𢇇, weaving gathers the threads through the shuttle with silk.」" The Lei pian: "「𢇇, read gu-huan cut.」"
64
二七九三頁一二行漢中程文矩妻者按：汲本、殿本「程」作「陳」。 原本正文作「程」，目則作「陳」。 又按：集解引惠棟說，謂《華陽國志》云「穆姜，安眾令程祇妻」，祇似文矩名，以「程」為「陳」，未詳孰是。
Collation: "some editions read Chen instead of Cheng for Li Mujiang's husband," "Originally the main text wrote the cited text while the table of contents wrote the cited text." Further note: collected explanation cites Hui Dong, saying the Huayang Guo Zhi records 'Mujiang, wife of Anzhong magistrate Cheng Qi'-Qi seems to be Wenju's name; whether the cited text or the cited text is correct is not settled.
65
二七九四頁三行出自天受按：汲本「受」作「愛」，殿本作「授」。
Collation: the phrase 'Heaven's endowment' varies as love or bestowal across editions,
66
二七九四頁一〇行於縣江泝濤 （迎） 婆娑〔迎〕神按：殿本考證引困學紀聞謂曹娥碑云「盱能撫節安歌，婆娑樂神，以五月五日迎伍君」，傳云「婆娑神」，誤也。 王先謙謂案文義是「婆娑迎神」，寫本誤倒。 今據改。
Collation note on a river name in the Cao E story, (Textual variant: welcome) Editors argue the text should read 'danced to welcome the god,' not 'danced the spirit,' following the stele inscription, Wang Xianqian says judging by the wording it should be 'suōyí welcome the spirit'; the manuscript reversed the characters. and the received text is corrected.
67
二七九四頁一三行父屍所在衣當沈按：「父」原訛「人」，逕據汲本、殿本改正。
Collation: "the cited text was misprinted as the cited text and is restored,"
68
二七九四頁一三行衣字或作瓜按：「瓜」原作「爪」，逕據汲本、殿本改正。
Collation: "the cited text was miswritten as the cited text and is fixed,"
69
二七九七頁一行 （福） 祿〔福〕長尹嘉義之錢大昕謂「福祿」當作「祿福」，詳見郡國志。 今據改。
Collation: page 2797 line 1, (Textual variant: blessing) "Lu district magistrate Yin Jia admired her": "Qian Daxin says the cited text should be the cited text; see the Treatise on Commanderies and Kingdoms." and the editions follow him.
70
二七九七頁八行號曰行義桓釐汲本、殿本「釐」作「嫠」，注同。 按：釐嫠古通。
Page 2797 line 8 'titled her Huan Li of Conduct and Righteousness': JI and Palace editions write the cited text for the cited text; commentary likewise. the two graphs being ancient variants,
71
二七九八頁三行跪自陳請按：汲本、殿本「請」作「情」。
Collation: "the cited text versus the cited text in Huangfu Gui's plea,"
72
二七九九頁一行 （亦） 〔奕〕敬憚之據汲本改。 按：殿本訛「弈」。
Collation: page 2799 line 1, (Textual variant: also) The graph for Guo Yi is emended per JI, Note: "Palace edition wrongly writes the cited text."
73
二七九九頁一行采因敕令左右辨浴汲本、殿本「辨」作「辦」。 按：辨辦古通。
Collation: the cited text/the cited text for 'prepare the bath,' again a common graphic swap,
74
二七九九頁四行 （壽） 〔嘉〕之子也集解本「壽」作「嘉」，校補謂各本皆訛，依魏志改。 今據改。
Collation: page 2799 line 4, (Textual variant: longevity) "of Jia's son": "collected explanation edition reads the cited text as the cited text; collation supplement says all editions err and should follow the Wei zhi." as the critical edition adopts,
75
二七九九頁一〇行孝女叔先雄者按：集解引錢大昕說，謂《華陽國志》云「符有先絡，僰道有張帛」，絡與帛協韻，則其名當為「絡」不為「雄」矣。 「雄」當是「雒」之訛，雒與絡同音。
Page 2799 line 10 'the filial daughter Shuxian Xiong': note: collected explanation cites Qian Daxin, saying the Huayang Guo Zhi records 'Fu had Xian Luo; Bodao had Zhang Bo'—luo rhymes with bo, so the name should be Luo, not Xiong. "Xiong must be a corruption of luo; luo sounds the same as luo in the paired names Xian Luo and Zhang Bo."
76
二七九九頁一〇行父泥和按：集解引惠棟說，謂「泥」一作「沈」，一作「江」，見益部耆舊傳。 又《華陽國志》云先尼和，以先為姓。
Collation: "the father's name appears as Ni, Shen, or Jiang in regional sources," while the Huayang Guo Zhi treats Xian as the clan name,
77
二八〇〇頁八行按：此注原錯在傳末，各本同，今依校補說移正。
A commentary block is relocated per editorial note,
78
二八〇一頁一一行要當以亭刃按：集解引沈欽韓說，謂「亭」蓋「事」之誤。 《前書》蒯通傳「事刃於公之腹」。 作亭止解，不可通。
Page 2801 line 11 'we shall put you to the camp blade': note: collected explanation cites Shen Qinhan, saying the cited text should be the error for the cited text. citing Han shu's 'set the blade' idiom, so the 'relay station' reading fails,
79
二八〇二頁一二行嗟薄 （祐） 〔祜〕兮遭世患據王先謙說改。 按：沈欽韓後漢書疏證謂「祐」當作「祜」，馮惟納詩紀正作「祜」。
Collation: opening words of Cai Yan's second poem, (Textual variant: blessing) The line is emended to jie bo hu per Wang Xianqian, Note: "Shen Qinhan's Collation Evidence for the Later Han says the cited text should be the cited text; Feng Weina's Poetry Record correctly writes the cited text."
80
《詩》謂「關雎，后妃之德也」。 《書》稱「釐降二女于媯汭，嬪于虞」。 尚，遠也。
Gloss: "the Classic of Poetry praises Guanju as the consort's virtue," The Documents states: "「He sent down his two daughters to the Gui bend, and they became wives to Yu.」" Here 'esteemed' carries the sense of 'held in high regard for long.'
81
嫕，梁竦女。 李姬，李固女也。
Lady Liang Yi is Liang Song's daughter, and Lady Li is Li Gu's daughter,
82
《爾雅》曰：「舅姑在則曰君舅、君姑，沒則曰先舅、先姑。」
The Erya says: "While parents-in-law live, call them lord father-in-law and lord mother-in-law; when they are gone, call them late father-in-law and late mother-in-law."
83
易繫辭之言也。
This references the appended commentary of the Changes.
84
鄭玄注《禮記》云：「耒，耜之上曲者也。 說文曰：『耒，手耕曲木。』」
Zheng Xuan's commentary on the Record of Rites says: "Lei is the bent upper part of the plowshare. The Shuowen defines the plow-handle as curved wood shaped for tilling by hand."
85
沮，喪也。 怍，慚也。
Ju here means downcast or dispirited. Zuo means to feel shame.
86
曹，輩也。
Cao means a group or set of people.
87
屈音渠勿反。
Qu is read in the qie-yun as qu-wu fan.
88
比，近也。 落，藩也。
Bi means 'close' or 'adjacent.' Luo here means a hamlet or fenced settlement.
89
《列女傳》曰：楚莊王好田獵，樊姬故不食鮮禽以諫王。 齊桓公好音樂，衛姬不聽五音以諫公。 並解具文苑傳也。
Fan Ji starved herself of game to reform King Zhuang, the Wei lady silenced her zithers to correct Duke Huan, full stories appear in the literary biography section,
90
踵，繼也。
Zhong means to take up and continue another's work.
91
融兄名續，見馬援傳。
Ma Rong's brother Ma Xu is noted in Ma Yuan's biography,
92
《前書》曰：「狂夫之言，明主擇焉。」 《詩》曰：「先人有言，詢于芻蕘。」
The Former Han says: "「The madman's words—the enlightened ruler chooses among them." 」The Poetry says: "「The former men had a saying—consult the grass and firewood cutters.」"
93
《易》曰：「謙尊而光。」 又曰：「鬼神害盈而福謙。」 《左傳》曰：「謙讓者，德之基也。」
The Changes says: "「Humility is honored yet radiant." 」It also says: "「Spirits harm the full and bless the humble." 」The Zuo Tradition says: "「Yielding and deferring are the root of virtue.」"
94
孟子曰：「聞伯夷之風者，貪夫廉，懦夫有立志。」
Mencius says: "「When they heard of Boyi's wind, the greedy grew incorrupt and the weak had firm resolve.」"
95
周太王有疾，太伯欲讓季歷，託採藥於吳。 時已居周，此言邠者，蓋本其始而言之也。
King Tai's illness prompted Taibo's feigned flight to Wu, though the text says Bin because it names their earliest home,
96
《論語》孔子之言也。 何有言若無有。
The following gloss quotes Confucius from the Analects, The idiom asks rhetorically what difficulty remains.
97
四舅謂騭、悝、弘、閶也。
The four Deng brothers are named Zhi, Kui, Hong, and Chang,
98
謂有纖微之過，則推讓之美失也。
warning that a hair's weight of new blame would ruin their reputation for yielding,
99
母，傅母也。 師，女師也。 《左傳》曰：「宋伯姬卒，待姆也。」 毛詩曰：「言告師氏，言告言歸。」
Here 'mother' denotes the instructing nurse, not the birth parent. Shi is the female tutor of deportment. The Zuo Tradition says: "「Bo Ji of Song died—she waited for her nurse.」" 」The Mao Poetry says: "「I tell my instructress, I tell her I am going home.」"
100
《前書》呂公謂高祖曰：「臣有息女，願為箕帚妾。」 言執箕帚主賤役，以事舅姑。
Lord Lü's offer of his daughter to Liu Bang, where the broom image means menial service to in-laws,
101
中，內也。
Zhong means 'within' the household.
102
素，先也。
Su means 'from the first' or 'habitually.'
103
三輔決錄曰：「齊相子穀，頗隨時俗。」 注云：「曹成，壽之子也。 司徒掾察孝廉，為長垣長。 母為太后師，徵拜中散大夫。」 子穀即成之字也。
The Sanfu Jue Lu says: "「The chancellor of Qi, Zigu, rather followed the customs of the age." 」The commentary says: "「Cao Cheng was Jia's son. noting his offices, and his mother's summons to court," and clarifies that Zigu is Cao Cheng's style,
104
《漢官儀》曰「二千石金印紫綬」也。
The Han Official Ceremonial states: "「Two-thousand-bushel officials bear gold seals with purple ribbons.」"
105
去矣猶言從今已往。
The phrase marks a turn to life from this point onward.
106
《詩·小雅》曰：「乃生女子，載寢之地，載弄之瓦。」 毛萇注云：「瓦，紡塼也。」 箋云：「臥之於地，卑之也。 紡塼，習其所有事也。」
The Poetry, Lesser Odes says: "「When a girl is born, lay her on the ground, give her a spinning brick to play with." Mao Chang's commentary says: 'Wa is the spinning brick.' 」The commentary says: "「Laying her on the ground shows her lowliness. and the brick as training for woman's work."
107
毛詩傳曰：「采蘋，大夫妻能循法度也。 能循法度，則可以承先祖供祭祀矣。」 「于以采蘋，南澗之濱。 于以采藻，于彼行潦。 于以盛之，惟筐及筥，于以湘之，惟錡及釜。 于以 （大） 〔奠〕之，宗室牖 （戶） 〔下〕。 誰其尸之？ 有齊季女。」
The Mao commentary on "Gathering the white duckweed" praises a wife who keeps ritual measure. Only such discipline fits her to assist the ancestral cult." The ode continues: "where to gather duckweed—by the southern stream, where to gather riverweed—in the pools along the lane, baskets and round hampers to hold them, tripods and kettles to steam them, Ode particle meaning 'where.' (Textual variant: great) reading 'offer' at the clan window instead of another graph, (Textual variant: door) with 'below' restored per the critical editions. Who will play host for the spirit? The stanza names the reverent maiden of Qi who will impersonate the bride."
108
不自名己之善也。
It glosses the line about not boasting of one's own virtue.
109
作，起也。
Zuo here means to rise early for work.
110
劇猶難也。
Ju describes tasks that are hard or taxing.
111
絜，清也，謂食也。 《左傳》曰「絜粢豐盛」也。
Jie describes pure, clean offerings, The Zuo Tradition says "pure grain, abundant and full."
112
《禮記》曰：「昏禮者，將合二姓之好，上以事宗廟，而下以繼後世也，故君子重之。」 《詩·關雎》，樂得賢女，以配君子也。
The Record of Rites says: "The wedding rite is about to join the good will of two surnames; above to serve the temple of the ancestors, below to continue posterity—therefore the gentleman esteems it." and pairs it with Guanju's theme of matching a worthy bride to her lord.
113
墮音許規反。 墮，廢也。
The graph duo is given fanqie spelling xu-gui, meaning 'to let fall' or 'to ruin.'
114
《禮記》曰：「八歲入小學。」
The Record of Rites says: "At eight years one enters the lesser learning."
115
禮記文也。
quoted from the same classic.
116
《論語》孔子之言也。
The line is another gloss drawn from the Analects of Confucius.
117
《儀禮》曰：「父在為母，何以期？ 至尊在，不敢伸也。 父必三年而後娶，達子志也。」
The Yili says: "While the father lives, for the mother why only one year? because the supreme parent still lives and curtails full expression, and a widower waits three years before remarriage to honor a son's grief."
118
《儀禮》曰：「夫者，妻之天也。 婦人不二斬者，猶曰不二天也。」
The Yili says: "The husband is the wife's Heaven. so she does not twice don the heaviest sackcloth—she cannot have two heavens."
119
陜輸，不定貌也。
The binome sketches fidgety, unreliable bearing.
120
窈窕，妖冶之貌也。
Yao-tiao means pretty in a flirtatious way.
121
不爾猶不然也。
Bu er answers 'not in that case.'
122
影響言順從也。
Shadow and echo image perfect compliance,
123
《論語》孔子曰：「顏回不貳過。」 《易》曰「顏氏之子，其殆庶幾乎！ 有不善未嘗不知，知之未嘗復行也。」
The Analects: Confucius said, "Hui did not repeat his faults." The Changes says, "Yan's son—perhaps he was nearly perfect! and once warned never stumbled twice."
124
金，物之堅者。 若二人同心，則其利可以斷之。 二人既同心，其芳馨如蘭也。 古人通謂氣為臭也。
Metal stands for hardness, so shared will cuts like a blade, and harmony smells sweet as orchids, where xiu means aroma, not stench,
125
淑，善也。 美女曰媛也。
Shu means virtuous or good, yuan labels a lady of striking beauty,
126
君子謂夫也。 《詩》曰：「未見君子，憂心忡忡。」
here 'gentleman' means her spouse, The Poetry says: "I have not seen my lord—my heart is anxious."
127
易繫辭之文也。
again from the Yi's wing,
128
韓詩周頌之言也。 射，厭也。 射音亦。 毛詩「射」作「斁」也。
from the Han school's Zhou song gloss, She here means surfeit or distaste, The word is read in the yi register, "The Mao text writes she as yi (reject)."
129
昭婿之妹也。
Cao Fengsheng was Ban Zhao's sister-in-law,
130
論言撰考讖曰：「水名盜泉，仲尼不漱。」。
The Lun heng's Chao kao chan says: "The spring named Robber—Confucius would not gargle from it."
131
解見文苑傳也。
Full discussion appears in the literary biography,
132
《論語》孔子曰：「君子日知其所亡，月無忘其所能。」 亡，無也。
The Analects: Confucius said, "The gentleman daily knows what he lacks; monthly he does not forget what he can do." wu means 'absent' or 'not yet,'
133
安眾，縣，屬南陽郡。
Anzhong lay in Nanyang commandery,
134
《前書》孝文帝、楊王孫、龔勝臨亡，並有遺令。
Han sources show worthies who dictated frugal burials,
135
娥投衣於水，祝曰：「父屍所在衣當沈。」 衣隨流至一處而沈，娥遂隨衣而沒。 「衣」字或作「瓜」。 見項原《列女傳》也。
E cast her garment on the water, praying, "Where my father's corpse is, let the garment sink." and followed it when it sank beneath the waves, some texts write 'melon' instead of 'garment,' per Xiang Yuan's Lienu zhuan recension,
136
《會稽典錄》曰：「上虞長度尚弟子邯鄲淳，字子禮。 時甫弱冠，而有異才。 尚先使魏朗作曹娥碑，文成未出，會朗見尚，尚與之飲宴，而子禮方至督酒。 尚問朗碑文成未？ 朗辭不才，因試使子禮為之，操筆而成，無所點定。 朗嗟歎不暇，遂毀其草。 其後蔡邕又題八字曰：『黃絹幼婦，外孫虀臼。』」
The Kuaiji dian lu says: "The magistrate of Shangyu, Du Shang, had a disciple Handan Chun, courtesy name Zili. still in his teens but already a prodigy, the magistrate commissioned Wei Lang, then challenged the youth to outdo him, and asked whether the draft was ready, Handan Chun wrote a flawless draft at one sitting, so Wei Lang tore up his own version, and Cai Yong added his famous riddle inscription."
137
融為南郡太守。
Ma Rong governed Nan commandery,
138
《論語》曰，叔孫武叔毀仲尼，子貢曰：「無以為也。 它人之賢者猶丘陵焉，猶可踰也。 仲尼如日月也，無得而踰焉。」 公伯寮愬子路於季孫。 孔子曰：「道之將行也與？ 命也。 道之將廢也與？ 命也。 公伯寮其如命何！」
The Analects says: Sunshu Wushu slandered Zhongni; Zigong said, "Do not do this. Zigong compares lesser worthies to surmountable hills, but Confucius is like the sun and moon," while Gongbo Liao slandered Zilu, Confucius said, "If the Way is going to prevail—is it fate? not on slander, whether the Way rises or falls, rests with Heaven, so what can a tale-bearer change?"
139
寡婦曰釐。
Li is an old word for widow,
140
膰，祭餘肉也。 尊敬之，故有祭祀必致其餘也。 《左傳》曰：「天子有事膰焉。」
fan is roast meat left after the offering, hence the court sends her sacrificial leavings in tribute, The Zuo Tradition says: "When the Son of Heaven performs the rite, lords receive fan."
141
周禮考工記曰：「軶長六尺。」 鄭眾曰：「謂轅端壓牛領者。」
The Zhou li Kaogong ji says: "The yoke-bar is six feet long." Zheng Zhong says: "It means the end of the pole that presses the ox's neck."
142
《魏書》奕字伯益， （壽） 〔嘉〕之子也，為太子文學，早卒。
Wei records give Guo Yi's style as Boyi, (Textual variant: longevity) identifying him as Cao Jia's son who died young as tutor to the heir,
143
列女後傳，琰字昭姬也。
A later Lienu zhuan calls Cai Yan Zhaoji instead of Wenji,
144
劉昭幼童傳曰：「邕夜鼓琴，絃絕。 琰曰：『第二絃。』 邕曰：『偶得之耳。』 故斷一絃問之，琰曰：『第四絃。』 並不差謬。」
Liu Zhao's You tong zhuan says: "Yong was playing the qin at night when a string broke. the daughter named the second string, Yong feigned luck, then broke another and she named the fourth, and she was never mistaken."
145
《禮記》曰：「男女不親授。」
The Record of Rites says: "Man and woman do not personally hand things to each other."
146
牚音直庚反。
Fanqie spelling zhi-geng for the graph cheng,
147
冥音暝。
The word means dim or dark.
148
北方近陰遠陽。
Ban Yan explains how the north leans toward shade and away from the sun.
149
兜離，匈奴言語之貌。
The binome mimics the sound of Xiongnu speech.
150
婦人之正其節操有蹤跡可紀者，及幽都閑婉有禮容者，區別其遺風餘烈，以明女史之所記也。 管彤，赤管筆，解見皇后紀。
The historian distinguishes women whose virtue leaves clear traces and gentle exemplars of the capital, setting forth their legacy for the record. The red brush is explained in the annals of the empresses.