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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/7315-0.txt b/7315-0.txt new file mode 100644 index 0000000..d476ccd --- /dev/null +++ b/7315-0.txt @@ -0,0 +1,1794 @@ +The Project Gutenberg EBook of Meng Xi Bi Tan, Volume 17-21 [1031-1095 +A.D.], by Kuo Shen + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Meng Xi Bi Tan, Volume 17-21 [1031-1095 A.D.] + +Author: Kuo Shen + +Release Date: May 10, 2009 [EBook #7315] +Release Date: January, 2005 +First Posted: April 11, 2003 + +Language: Chinese + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK MENG XI BI TAN, VOLUME 17-21 *** + + + + +Produced by Sally Yu + + + + + + + + +【卷十七 書畫】 + +藏書畫者,多取空名。偶傳為鐘、王、顧、陸之筆,見者爭售,此所謂「 + +耳鑒」。又有觀畫而以手摸之,相傳以謂色不隱指者為佳畫,此又在耳鑒 + +之下,謂之「揣骨聽聲」。歐陽公嘗得一古畫牡丹叢,其下有一貓,未知 + +其精粗。丞相正肅吳公與歐公姻家,一見曰:「此正午牡丹也。何以明之 + +?其花披哆而色燥,此日中時花也;貓眼黑睛如線,此正午貓眼也。有帶 + +露花,則房斂而色澤。貓眼早暮則睛圓,日漸中狹長,正午則如一線耳。 + +」此亦善求古人心意也。 相國寺舊畫壁,乃高益之筆。有畫眾工奏樂一 + +堵,最有意。人多病擁琵琶者誤撥下弦,眾管皆發「四」字。琵琶「四」 + +字在上弦,此撥乃掩下弦,誤也。余以謂非誤也。蓋管以發指為聲,琵琶 + +以撥過為聲,此撥掩下弦,則聲在上弦也。益之佈置尚能如此,其心匠可 + +知。 書畫之妙,當以神會,難可以形器求也。世之觀畫者,多能指摘其 + +間形象、位置、彩色瑕疵而已,至於奧理冥造者,罕見其人。如彥遠《畫 + +評》言:王維畫物,多不問四時,如畫花往往以桃、杏、芙蓉、蓮花同畫 + +一景。余家所藏摩詰畫《袁安臥雪圖》,有雪中芭蕉,此乃得心應手,意 + +到便成,故其理入神,迥得天意,此難可與俗人論也。謝赫云:「衛協之 + +畫,雖不該備形妙,而有氣韻,凌跨群雄,曠代絕筆。」又歐文忠《盤車 + +圖》詩云:「古畫畫意不畫形,梅詩詠物無隱情。忘形得意知者寡,不若 + +見詩如見畫。」此真為識畫也。 王仲至閱吾家畫,最愛王維畫《黃梅出 + +山圖》,蓋其所圖黃梅、曹溪二人,氣韻神檢,皆如其為人。讀二人事跡 + +,還觀所畫,可以想見其人。 《國史補》言:「客有以《按樂圖》示王 + +維,維曰:『此《霓裳》第三疊第一拍也。』客未然;引工按曲,乃信。 + +」此好奇者為之。凡畫奏樂,止能畫一聲,不過金石管弦同用「一」字耳 + +,何曲無此聲,豈獨《霓裳》第三疊第一拍也?或疑舞節及他舉動拍法中 + +,別有奇聲可驗,此亦不然。《霓裳曲》凡十三疊,前六疊無拍,至第七 + +疊方謂之疊遍,自此始有拍而舞作。故白樂天詩云:「中序擘騞初入拍。 + +」中序即第七疊也,第三疊安得有拍?但言「第三疊第一拍,」即知其妄 + +也。或說:嘗有人觀畫《彈琴圖》,曰:「此彈《廣陵散》也。」此或可 + +信。《廣陵散》中有數聲,他曲皆無,如潑攦聲之類是也。 畫牛、虎皆 + +畫毛,惟馬不畫。余嘗以問畫工,工言:「馬毛細,不可畫。」余難之曰 + +:「鼠毛更細,何故卻畫?」工不能對。大凡畫馬,其大不過盈尺,此乃 + +以大為小,所以毛細而不可畫;鼠乃如其大,自當畫毛。然牛、虎亦是以 + +大為小,理亦不應見毛,但牛、虎深毛,馬淺毛,理須有別。故名輩為小 + +牛、小虎,雖畫毛,但略拂拭而已。若務詳密,翻成冗長;約略拂拭,自 + +有神觀,迥然生動,難可與俗人論也。若畫馬如牛、虎之大者,理當畫毛 + +,蓋見小馬無毛,遂亦不□,此庸人襲跡,非可與論理也。又李成畫山上 + +亭館及樓塔之類,皆仰畫飛簷,其說以謂自下望上,如人平地望塔簷間, + +見其榱桷。此論非也。大都山水之法,蓋以大觀小,如人觀假山耳。若同 + +真山之法,以下望上,只合見一重山,豈可重重悉見,兼不應見其溪谷間 + +事。又如屋舍,亦不應見其中庭及後巷中事。若人在東立,則山西便合是 + +遠境;人在西立,則山東卻合是遠境。似此如何成畫?李君蓋不知以大觀 + +小之法,其間折高、折遠,自有妙理,豈在掀屋角也。 畫工畫佛身光, + +有匾圓如扇者,身側則光亦側,此大謬也。渠但見雕木佛耳,不知此光常 + +圓也。又有畫行佛,光尾向後,謂之順風光,此亦謬也。佛光乃定果之光 + +。雖劫風不可動,豈常風能搖哉! 古文「已」字從一、從亡,此乃通貫 + +天地人,與王字義同。中則為王,或左左中則為已。僧肇曰:「會萬物為 + +一已者,其惟聖人乎!子曰:『下學而上達。』人不能至於此,皆自成之 + +也。」得已之全者如此。 度支員外郎宋迪工畫,尤善為平遠山水,其得 + +意者有《平沙雁落》、《遠浦帆歸》《山市晴嵐》、《江天暮雪》、《洞 + +庭秋月》、《瀟湘夜雨》、《煙寺晚鐘》、《漁村落照》,謂之「八景」 + +,好事者多傳之。往歲小村陳用之善畫,迪見其畫山水,謂用之曰:「汝 + +畫信工,但少天趣。」用之深伏其言,曰:「常患其不及古人者,正在於 + +此。」迪曰:「此不難耳,汝先當求一敗牆,張絹素訖,倚之敗牆之上, + +朝夕觀之。觀之既久,隔素見敗牆之上,高平曲折,皆成山水之象。心存 + +目想:高者為山,下者為水;坎者為谷,缺者為澗;顯者為近,晦者為遠 + +。神領意造,怳然見其有人禽草木飛動往來之象,了然在目。則隨意命筆 + +,默以神會,自然境皆天就,不類人為,是謂活筆。」用之自此畫格進。 + +古文自變隸,其法已錯亂,後轉為楷字,愈益訛舛,殆不可考。如言有口 + +為吳,無口為天。按字書,「吳」字本從口、從夬,音捩。非天字也。此 + +固近世謬從楷法言之。至如兩漢篆文尚未廢,亦有可疑者。如漢武帝以隱 + +語召東方朔云:「先生來來。」解云:「來來,棗也。」按「棗」字從朿 + +,音刺。不從來。此或是後人所傳,非當時語。如「卯金刀」為「劉」, + +「貨泉」為「白水真人」,此則出於緯書,乃漢人之語。按劉字從 、音 + +酉。從金、如、、皆從扊,非卯字也。貨從貝,真乃從具,亦非一法,不 + +積壓緣何如此。字書與本史所記,必有一誤也。 唐韓偓為詩極清麗,有 + +手寫詩百余篇,在其四世孫奕處。偓天復中避地泉州之南安縣,子孫遂家 + +焉。慶歷中予過南安,見奕出其手集,字極淳勁可愛。後數年,奕詣闕獻 + +之。以忠臣之後,得司士參軍,終於殿中丞。 又余在京師見偓《送光上 + +人》詩,亦墨跡也,與此無異。 江南徐鉉善小篆,映日視之。畫之中心 + +,有一縷濃墨,正當其中;至於屈折處,亦當中,無有偏側處。乃筆鋒直 + +下不倒側,故鋒常在畫中,此用筆之法也。 鉉嘗自謂:「吾晚年始得匾 + +之法。」凡小篆喜瘦而長,匾之法,非老筆不能也。 《名畫錄》:「 + +吳道子嘗畫佛,留其圓光,當大會中,對萬眾舉手一揮,圓中運規,觀者 + +莫不驚呼。」畫家為之自有法,但以肩倚壁,盡臂揮之,自然中規。其筆 + +畫之粗細,則以一指拒壁以為準,自然均勻。此無足奇。道子妙處,不在 + +於此,徒驚俗眼耳。 晉、宋人墨跡,多是弔喪問疾書簡。唐貞觀中,購 + +求前世墨跡甚嚴,非弔喪問疾書跡。皆入內府。士大夫家所存,皆當日朝 + +廷所不取者,所以流傳至今。 鯉魚當脅一行三十六鱗,鱗有黑文如十字 + +,故謂之鯉。文從魚、裡者,三百六十也。然井田法即以三百步為一里。 + +恐四代之法,容有不相襲者。 國初,江南布衣徐熙、偽蜀翰林待詔黃筌 + +,皆以善畫著名,尤長於畫花竹。蜀平,黃筌並二子居寶、居實,弟惟亮 + +,皆隸翰林圖畫院,擅名一時。其後江南平,徐熙至京師,送圖畫院品其 + +畫格。諸黃畫花,妙在賦色,用筆極新細,殆不見墨跡,但以輕色染成, + +謂之寫生。徐熙以墨筆畫之,殊草草,略施丹粉而已,神氣迥出,別有生 + +動之意。筌惡其軋已,言其畫粗惡不入格,罷之。熙之子乃效諸黃之格, + +更不用墨筆,直以彩色圖之,謂之「沒骨圖」。工與諸黃不相下,筌等不 + +復能瑕疵,遂得齒院品。然其氣韻皆不及熙遠甚。 余從子遼喜學書,嘗 + +論曰:「書之神韻,雖得之於心,然法度必資講學。常患世之作字,分制 + +無法。凡字有兩字、三、四字合為一字者,須字字可拆。若筆畫多寡相近 + +者,須令大小均停。所謂筆畫相近,如『殺』字,乃四字合為一,當使『 + +乂』、『木』、『幾』、『又』四者大小皆均。如『菽』字,乃二字合, + +當使『上』與『小』二者,大上長短皆均。若筆畫多寡相遠,即不可強牽 + +使停。寡在左,則取上齊:寡在右,則取下齊。如從口、從金,此多寡不 + +同也,『吟』即取上齊:『釦』則取下齊。如從菽、從又、及從口、從胃 + +三字合者,多寡不同,則『叔』當取下齊,『喟』當取上齊。」如此之類 + +,不可不知,又曰:「運筆之時,常使意在筆前。」此古人良法也。 王 + +羲之書,舊傳唯《樂毅論》乃羲之親書於石,其他皆紙素所傳。唐太宗裒 + +聚二王墨跡,惟《樂毅論》石本,其後隨太宗入昭陵。朱梁時,耀州節度 + +使溫韜發昭陵得之,復傳人間。或曰:公主以偽易之,元不曾入壙。本朝 + +入高紳學士家。皇祐中,紳之子高安世為錢塘主簿,《樂毅論》在其家, + +余嘗見之。時石已破缺,末後獨有一「海」字者是也。其家後十餘年,安 + +世在蘇州,石已破為數片,以鐵束之。後安世死,石不知所在。或云:蘇 + +州一富家得之。亦不復見。今傳《樂毅論》,皆摹本也,筆畫無復昔之清 + +勁。羲之小楷字,於此殆絕。《遺教經》之類,皆非其比也。 王據陝 + +州,集天下良工畫壽聖寺壁,為一時妙絕。畫工凡十八人,皆殺之,同為 + +一坎,瘞於寺西廂,使天下不復有此筆。其不道如此。至今沿有十堵余, + +其間西廊「迎佛捨利」、東院「佛母壁」最奇妙,神彩皆欲飛動。又有「 + +鬼母」、「瘦佛」二壁差次,其余亦不甚過人。 江南中主時,有北苑使 + +董源善畫,尤工秋嵐遠景,多寫江南真山,不為奇峭之筆。其後建業僧巨 + +然,祖述源法,皆臻妙理。大體源及巨然畫筆,皆宜遠觀。其用筆甚草草 + +,近視之,幾不類物象;遠觀則景物粲然,幽情遠思,如睹異境。如源畫 + +《落照圖》,近視無功;遠觀村落杳然深遠,悉是晚景;遠峰之頂,宛有 + +反照之色。此妙處也。 + + +【卷十八 技藝】 + +賈魏公為相日,有方士姓許,對人未嘗稱名,無貴賤皆稱「我」,時人謂 + +之「許我」。言談頗有可采。然傲誕,視公卿蔑如也。公欲見,使人邀召 + +數四,卒不至。又使門人苦邀致之,許騎驢,逕欲造丞相廳事。門吏止之 + +,不可,吏曰:「此丞相廳門,雖丞郎亦須下。」許曰:「我無所求於丞 + +相,丞相召我來,若如此,但須我去耳。」不下驢而去。門吏急追之,不 + +還,以白丞相。魏公又使人謝而召之,終不至。公歎曰:「許市井人耳。 + +惟其無所求於人,尚不可以勢屈,況其以道義自任者乎。」 造捨之法, + +謂之《木經》,或雲喻皓所撰。凡屋有三分:去聲。自梁以上為上分,地 + +以上為中分,階為下分。凡梁長几何,則配極幾何,以為榱等。如梁長八 + +尺,配極三尺五寸,則廳堂法也,此謂之上分。楹若干尺,則配堂基若干 + +尺,以為榱等。若楹一丈一尺,則階基四尺五寸之類。以至承拱榱桷,皆 + +有定法,謂之中分。階級有峻、平、慢三等,宮中則以御輦為法:凡自下 + +而登,前竿垂盡臂,後竿展盡臂為峻道;荷輦十二人:前二人曰前竿,次 + +二人曰前絛,又次曰前脅;後一人曰後脅,又後曰後絛,未後曰後竿。輦 + +前隊長一人,曰傳倡;後一人,曰報賽。前竿平肘,後竿平肩,為慢道; + +前竿垂手,後竿平肩,為平道;此之謂下分。其書三卷。近歲土木之工, + +益為嚴善,舊《木經》多不用,未有人重為之,亦良工之一業也。 審方 + +面勢,覆量高深遠近,算家謂之「□術」,□文象形,如繩木所用墨斗也 + +。求星辰之行,步氣朔消長,謂之「綴術」。謂不可以形察,但以算筍綴 + +之而已。北齊祖亙有《綴術》二卷。 算術求積尺之法,如芻萌、芻童、 + +方池、冥谷、塹堵、鱉臑、圓錐、陽馬之類,物形備矣,獨未有隙積一術 + +,古法:凡算方積之物,有立方,謂六冪皆方者。其法再自乘則得之。有 + +塹堵,謂如土牆者,兩邊殺,兩頭齊。其法並上下廣,折半以為之廣以直 + +高乘之,以直高以股,以上廣減下廣,余者半之為勾。勾股求弦,以為斜 + +高。有芻童,謂如覆斗者,四面皆殺。其法倍上長加入下長,以上廣乘之 + +;倍下長加入上長,以下廣乘之;並二位,以高乘之,六而一。隙積者, + +謂積之有隙者,如累棋、層壇及灑家積罌之類。雖似覆鬥,四面皆殺,緣 + +有刻缺及虛隙之處,用芻童法求之,常失於數少。余思而得之,用爭童法 + +為上位;下位別列:下廣以上廣減之,余者以高乘之,六而一,並入上位 + +。假令積罌:最上行縱橫各二罌,最下行各十二罌,行行相次。先以上二 + +行相次,率至十二,當十一行也。以芻童法求之,倍上行長得四,並入下 + +長得十六,以上廣乘之,得之三十二;又倍下行長得二十四,並入上長, + +得二十六,以下廣乘之,得三百一十二;並二位得三百四十四,以高乘之 + +,得三千七百八十四。重列下廣十二,以上廣減之,余十,以高乘之,得 + +一百一十,並入上位,得三千八百九十四;六而一,得六百四十九,此為 + +罌數也。芻童求見實方之積,隙積求見合角不盡,益出羨積也。履畝之法 + +,方圓曲直盡矣,未有會圓之術。凡圓田,既能拆之,須使會之復圓。古 + +法惟以中破圓法拆之,其失有及三倍者。余別為拆會之術,置圓田,逕半 + +之以為弦,又以半徑減去所割數,余者為股;各自乘,以股除弦,余者開 + +方除為勾,倍之為割田之直徑。以所割之數自乘倍之,又以圓徑除所得, + +加入直徑,為割田之弧。再割亦如之,減去已割之弧,則再割之弧也。假 + +令有圓田,逕十步,欲割二步。以半徑為弦,五步自乘得二十五;又以半 + +徑減去所割二步,余三步為股,自乘得九;用減弦外,有十六,開平方, + +除得四步為勾,倍之為所割直徑。以所割之數二步自乘為四,倍之得為八 + +,退上一位為四尺,以圓徑除。今圓徑十,已足盈數,無可除。只用四尺 + +加入直徑,為所割之孤,凡得圓徑八步四尺也。再割亦依此法。如圓徑二 + +十步求弧數,則當折半,乃所謂以圓徑除之也。此二類皆造微之術,古書 + +所不到者,漫志於此。 蹙融,或謂之蹙戎,《漢書》謂之格五,雖止用 + +數棋,共行一道,亦有能否。徐德占善移,遂至無敵。其法以已常欲有餘 + +裕,而致敵人於嶮。雖知其術止如是,然卒莫能勝之。 予伯兄善射,自 + +能為弓。其弓有六善:一者性體少而勁,二者和而有力,三者久射力不屈 + +,四者寒暑力一,五者弦聲清實,六者一張便正。弓性體少則易張而壽, + +但患其不勁;欲其勁者,妙在治筋。凡筋生長一尺,干則減半;以膠湯濡 + +而梳之,復長一尺,然後用,則筋力已盡,無復伸弛。又揉其材令仰,然 + +後傅角與筋,此兩法所以為筋也。凡弓節短則和而虛,「虛」謂挽過吻則 + +無力。節長則健而柱,「柱」謂挽過吻則木強而不來。「節」謂把梢裨木 + +,長則柱,短則虛。節若得中則和而有力,仍弦聲清實。凡弓初射與天寒 + +,則勁強而難挽;射久、天暑,則弱而不勝矢,此膠之為病也。凡膠欲薄 + +而筋力盡,強弱任筋而不任膠,此所以射久力不屈,寒暑力一也。弓所以 + +為正者,材也。相材之法視其理,其理不因矯揉而直,中繩則張而不跛, + +此弓人之所當知也。 小說:唐僧一行曾算棋局都數,凡若干局盡之。余 + +嘗思之,此固易耳,但數多,非世間名數可能言之,今略舉大數。凡方二 + +路,用四子,可變八十一局,方三路,用九子,可變一萬九千六百八十三 + +局。方四路,用十六子,可變四千三百四萬六千七百二十一局。方五路, + +用二十五子,可變八千四百七十二億八千八百六十萬九千四百四十三局; + +古法:十萬為億,十億為兆,萬兆為秭。算家以萬萬為億,萬萬億為兆, + +萬萬兆為垓。今且以算家數計之。方六路,用三十六子,可變十五兆九十 + +四萬六千三百五十二億八千二百三萬一千九百二十六局。方七路以上,數 + +多無名可紀。盡三百六十一路,大約連書「萬」字四十三,即是局之大數 + +。萬字四十三,最下萬字是萬局,第二是萬萬局,第三是萬億局,第四是 + +一兆局,第五是萬兆局,第六是萬萬兆,謂之一垓,第七是萬垓局,第八 + +是萬萬垓,第九是萬億垓。此外無名可紀,但四十三次萬倍乘之,即是都 + +大數,零中數不與。其法:初一路可變三局,一黑、一白、一空。自後不 + +以橫直,但增一子,即三因之。凡三百六十一增,皆三因之,即是都局數 + +。又法:先計循邊一行為「法」,凡十九路,得一十億六千二百二十六萬 + +一千四百六十七局。凡加一行,即以「法」累乘之,乘終十九行,亦得上 + +數。又法:以自「法」相乘,得一百三十五兆八百五十一萬七千一百七十 + +四億四千八百二十八萬七千三百三十四局,此是兩行,凡三十八路變得此 + +數也。下位副置之,以下乘上,又以下乘下,置為上位;又副置之,以下 + +乘上,以下乘下;加一「法」,亦得上數。有數法可求,唯此法最徑捷。 + +只五次乘,便盡三百六十一路。千變萬化,不出此數,棋之局盡矣。 《 + +西京雜記》云:「漢元帝好蹴踘,以蹴踘為勞,求相類而不勞者,遂為彈 + +棋之戲。」余觀彈棋絕不類蹴踘,頗與擊踘相近,疑是傳寫誤耳。唐薛嵩 + +好蹴踘,劉鋼勸止之曰:「為樂甚眾,何必乘危邀頃刻之歡?」此亦擊踘 + +,《唐書》誤述為蹴踘。彈棋今人罕為之,有譜一卷,盡唐人所為。其局 + +方二尺,中心高,如覆盂;其巔為小壺,四角微隆起。今大名開元寺佛殿 + +上有一石局,亦唐時物也。李商隱詩曰:「玉作彈棋局,中心最不平。」 + +謂其中高也。白樂天詩:「彈棋局上事,最妙是長斜。」長斜謂抹角斜彈 + +,一發過半局,今譜中具有此法。柳子厚《敘棋》用二十四棋者,即此戲 + +也。《漢書注》云:「兩人對局,白、黑子各六枚。」與子厚所記小異。 + +如弈棋,古局用十七道,合二百八二九道,黑白棋各百五十,亦與後世法 + +不同。 算術多門,如求一、上驅、搭因、重因之類,皆不離乘除。唯增 + +減一法稍異,其術都不用乘除,但補虧就盈而已。假如欲九除者,增一便 + +是;八除者,增二便是。但一位一因之。若位數少,則頗簡捷;位數多, + +則愈繁,不若乘除之有常。然算術不患多學,見簡即用,見繁即變,不膠 + +一法,乃為通術也。 版印書籍,唐人尚未盛為之,自馮瀛王始印五經, + +已後典籍,皆為版本。慶歷中,有布衣畢昇,又為活版。其法用膠泥刻字 + +,薄如錢唇,每字為一印,火燒令堅。先設一鐵版,其上以松脂臘和紙灰 + +之類冒之。欲印則以一鐵范置鐵板上,乃密佈字印。滿鐵范為一板,持就 + +火煬之,藥稍鎔,則以一平板按其面,則字平如砥。若止印三、二本,未 + +為簡易;若印數十百千本,則極為神速。常作二鐵板,一板印刷,一板已 + +自布字。此印者才畢,則第二板已具。更互用之,瞬息可就。每一字皆有 + +數印,如之、也等字,每字有二十餘印,以備一板內有重複者。不用則以 + +紙貼之,每韻為一貼,木格貯之。有奇字素無備者,旋刻之,以草火燒, + +瞬息可成。不以木為之者,木理有疏密,沾水則高下不平,兼與藥相粘, + +不可取。不若燔土,用訖再火令藥熔,以手拂之,其印自落,殊不沾污。 + +昇死,其印為余群從所得,至今保藏。 淮南人衛樸精於歷術,一行之流 + +也。《春秋》日蝕三十六,諸歷通驗,密者不過得二十六、七,唯一行得 + +二十九;樸乃得三十五,唯莊公十八年一蝕,今古算皆不入蝕法,疑前史 + +誤耳。自夏仲康五年癸巳歲,至熙寧六年癸丑,凡三千二百一年,書傳所 + +載日食,凡四百七十五。眾歷考驗,雖各有得失,而樸所得為多。樸能不 + +用算,推古今日月蝕,但口誦乘除,不差一算。凡大歷悉是算數,令人就 + +耳一讀,即能暗誦;傍通歷則縱橫誦之。嘗令人寫歷書,寫訖,令附耳讀 + +之,有差一算者,讀至其處,則曰:「此誤某字。」其精如此。大乘除皆 + +不下照位,運籌如飛,人眼不能逐。人有故移其一算者,樸自上至下,手 + +循一遍,至移算處,則撥正而去。熙寧中撰《奉元歷》,以無候簿,未能 + +盡其術。自言得六七而已,然已密於他歷。 醫用艾一灼謂之一壯者,以 + +壯人為法。其言若干壯,壯人當依此數,老幼羸弱量力減之。 四人分曹 + +共圍棋者,有術可令必勝;以我曹不能者,立於彼曹能者之上,令但求急 + +;先攻其必應,則彼曹能者其所制,不暇恤局;則常以我曹能者當彼不能 + +者。此虞卿斗馬術也。 西戎用羊卜,謂之「跋焦」,卜師謂之「廝乩。 + +」必定反。以艾灼羊髀骨,視其兆,謂之「死跋焦。」其法;兆之上為神 + +明;近脊處為坐位,坐位者,主位也;近傍處為客位。蓋西戎之俗,所居 + +正寢,常留中一間,以奉鬼神,不敢居之,謂之神明,主人乃坐其傍,以 + +此占主客勝負。又有先咒粟以食羊,羊食其粟,則自搖其首,乃殺羊視其 + +五藏,謂之「生跋焦。」其言極有驗,委細之事,皆能言之。「生跋焦」 + +土人尤神之。 錢氏據兩浙時,於杭州梵天寺建一木塔,方兩三級,錢帥 + +登之,患其塔動。匠師云:「未布瓦,上輕,故如此。」方以瓦布之,而 + +動如初。無可奈何,密使其妻見喻皓之妻,賂以金釵,問塔動之因。皓笑 + +日:「此易耳。但逐層布板訖,便實釘之,則不動矣。」匠師如其言,塔 + +遂定。蓋釘板上下彌束,六幕相聯如胠篋。人履其板,六幕相持,自不能 + +動。人皆伏其精練。 醫者所論人鬚髮眉,雖皆毛類,而所主五藏各異, + +故有老而須白眉發不白者,或發白而鬚眉不白者,藏氣有所偏故也。大率 + +發屬於心,稟火氣,故上生;須屬腎,稟水氣,故下生;眉屬肝,故側生 + +。男子腎氣外行,上為須,下為勢。故女子、宦人無勢,則亦無須,而眉 + +發無異於男子,則知不屬腎也。 醫之為術,苟非得之於心,而恃書以為 + +用者,未見能臻其妙。如術能動鐘乳,按《乳石論》曰:「服鐘乳,當終 + +身忌術。」五石諸散用鐘乳為主,復用術,理極相反,不知何謂。余以問 + +老醫,皆莫能言其義。按《乳石論》云:「石性雖溫,而體本沈重,必待 + +其相蒸薄然後發。」如此,則服石多者,勢自能相蒸,若更以藥觸之,其 + +發必甚。五石散雜以眾藥,用石殊少,勢不能蒸,須藉外物激之令發耳。 + +如火少,必因風氣所鼓而後發;火盛,則鼓之反為害,此自然之理也。故 + +孫思邈云:「五石散大猛毒。寧食野葛,不服五石。遇此方即須焚之,勿 + +為含生之害。」又曰:「人不服石,庶事不佳;石在身中,萬事休泰。唯 + +不可服五石散。」蓋以五石散聚其所惡,激而用之,其發暴故也。古人處 + +方,大體如此,非此書所能盡也。況方書仍多偽雜,如《神農本草》最為 + +舊書,其間差誤尤多,醫不可以不知也。 余一族子,舊服芎藭。醫鄭叔 + +熊見之云:「芎藭不可久服,多令人暴死」。後族子果無疾而卒。又余姻 + +家朝士張子通之妻,因病腦風,服芎藭甚久,亦一旦暴亡。皆余目見者。 + +又余嘗苦腰重,久坐,則旅距十餘步然後能行。有一將佐見余日:「得無 + +用苦參潔齒否?」余時以病齒,用苦參數年矣。曰:「此病由也。苦參入 + +齒,其氣傷腎,能使人腰重。」後有太常少卿舒昭亮用苦參揩齒,歲久亦 + +病腰。自後悉不用苦參,腰疾皆愈。此皆方書舊不載者。 世之摹字者, + +多為行勢牽制,失其舊跡,須當橫摹之,泛然不問其點畫,惟舊跡是循, + +然後盡其妙也。 古人以散筆作隸書,謂之散隸。近歲蔡君謨又以散筆作 + +草書,謂之散草,或曰飛草。其法皆生于飛白,亦自成一家。 四明僧奉 + +真,良醫也。天章閣待制許元為江淮發運使課於京師。方欲入對,而其子 + +疾亟,暝而不食,惙惙欲死,逾宿矣。使奉真視之,曰:「脾已絕,不可 + +治,死在明日。」元曰:「觀其疾勢,固知其不可救,今方有事須陛對, + +能延數日之期否?」奉真曰:「如此似可,諸髒皆已衰唯肝臟獨過。脾為 + +肝所勝,其氣先絕,一髒絕則死。若急瀉肝氣,令肝氣衰,則脾少緩,可 + +延三日。過此無術也。」乃投藥,至晚乃能張目,稍稍復啜粥,明日漸蘇 + +而能食。元其喜。奉真笑曰:「此不足喜,肝氣暫舒耳,無能為也。」後 + +三日果卒。 + +【卷十九 器用】 + +禮書所載黃彝,乃畫人目為飾,謂之「黃目」。余游關中,得古銅黃彝, + +殊不然。其刻畫甚繁,大體似繆篆,又如闌盾間所畫回波曲水之文。中間 + +有二目,如大彈丸,突起。煌煌,所謂黃目也。視其文,彷彿有牙角口吻 + +之象。或說黃目乃自是一物。又余昔年在姑熟王敦城下土中得一銅鉦,刻 + +其底日「諸葛士全茖茖鳴鉦。」茖即古落字也,此部落之落。士全,部將 + +名耳。鉦中間鑄一物,有角,羊頭;其身亦如篆文,如今時術土所畫符。 + +傍有兩字,乃大篆「飛廉」字,篆文亦古怪;則鉦間所圖,蓋飛廉也。飛 + +廉,神獸之名。淮南轉運使韓持正也有一鉦。所圖飛廉及篆字,與此亦同 + +。以此驗之,則黃目疑亦是一物。飛廉之類,其形狀如字非字,如畫非畫 + +,恐古人別有深理。大底先王之器,皆不苟為。昔夏後鑄鼎以知神奸,殆 + +亦此類。恨未能深究其理,必有所謂。或日:「《禮圖》樽彝,皆以木為 + +之,未聞用銅者。」此亦未可質,如今人得古銅樽者極多,安得言無?如 + +《禮圖》「甕以瓦為之」,《左傳》卻有謠甕;律以竹為之,晉時舜祠下 + +乃發得玉律。此亦無常法。如蒲穀壁,《禮圖》悉作草稼之象,今世人發 + +古塚得蒲璧,乃刻文蓬蓬如蒲花敷時;彀壁如粟粒耳。則《禮圖》亦未可 + +為據。 禮書言罍畫雲雷之象,然莫知雷作何狀。今祭器中畫雷,有作鬼 + +神伐鼓之象,此甚不經。余嘗得一古銅罍,環其腹皆有畫,正如人間屋樑 + +所畫曲水。細觀之,乃是雲、雷相間為飾,乃所謂雲、雷之象也。今《漢 + +書》罍字作裛,蓋古人此飾罍,後世自失傳耳。 唐人詩多有言吳鉤者。 + +吳鉤,刀名也,刃彎。今南蠻用之,謂之葛黨刀。 古法以牛革為矢服, + +臥則以為枕。取其中虛,附地枕之,數里內有人馬聲,則皆聞之。蓋虛能 + +納聲也。 鄆州發地得一銅弩機。甚大,制作極工。其側有刻文日:「臂 + +師虞士,牙師張柔。」史傳無此色目人,不知何代物也。 熙寧中,李定 + +獻偏架弩,似弓而施榦鐙。以鐙距地而張之,射三百步,能洞重扎,謂之 + +「神臂弓」,最為利器,李定本黨項羌酋,自投歸朝廷,官至防團而死, + +諸子皆以驍勇雄於西邊。 古劍有沈盧、魚腸之名,沈音湛。沈盧謂其湛 + +湛然黑色也。古人以劑鋼為刃,柔鐵不莖榦;不爾則多斷折。劍之鋼者, + +刃多毀缺,巨闕是也。故不可純用劑鋼。魚腸即今蟠鋼劍也,又謂之松文 + +。取諸魚燔熟,褫去脅,視見其腸,正如今之蟠鋼劍文也。 濟州金鄉縣 + +發一古塚,乃漢大司徒朱鮪墓,石壁刻人物、祭器、樂架之類。人之衣冠 + +多品,有如今之帕頭者,巾額皆方,悉如今制,但無腳耳。婦人亦有如今 + +之垂肩冠者,如近年所服角冠,兩翼抱面,下垂及肩,略無小異。人情不 + +相遠,千餘年前冠服已嘗如此。其祭器亦有類今之食器者。 古人鑄鑒, + +鑒大則平,鑒小則凸。凡鑒窪則照人而大,凸則照人面小。小鑒不能全視 + +人面,故令微凸,收人面令小,則鑒雖小而能全納人面,仍復量鑒之小大 + +,增損高下,常令人面與鑒大小相若。此工之巧智,後人不能造。比得古 + +鑒,皆刮磨令平,此師曠所以傷知音也。 長安故宮闕前,有唐肺石尚在 + +。其制如佛寺所擊響石而甚大,可長八九尺,形如垂肺,亦有款志,但漫 + +剝不可讀。按《秋官大司寇》:「以肺石達窮民。」原其義,乃伸冤者擊 + +之,立其下,然后土聽其辭,如今之撾登聞鼓也。所以肺形者,便於垂。 + +又肺主聲,聲所以達其冤也。 熙寧中,嘗發地得大錢三十餘千文,皆「 + +順天」「得一」。當時在庭皆疑古無「得一」年號,莫知何代物。余按《 + +唐書》,史思明僭號鑄「順天」「得一」錢。「順天」其偽年號,「得一 + +」特以名鑄錢耳,非年號也。 世有透光鑒,鑒背有銘文,凡二十字,字 + +極古,莫能讀。以鑒承日光,則背文及二十字,皆透在屋壁上,了了分明 + +。人有原其理,以謂鑄時薄處先冷,唯背文上差厚,後冷而銅縮多。文雖 + +在背,而鑒面隱然有跡,所以於光中現。余觀之,理誠如是。然余家有三 + +鑒,又見他家所藏,皆是一樣,文畫銘字無纖異者,形制甚古。唯此一樣 + +光透,其他鑒雖至薄者皆莫能透。意古人別自有術。 余頃年在海州,人 + +家穿地得一弩機,其望山甚長,望山之側為小矩,如尺之有分寸。原其意 + +,以目注鏃端,以望山之度擬之,準其高下,正用算家勾股法也。《太甲 + +》曰:「往省括於度則釋。」疑此乃度也。漢陳王寵善弩射,十發十中, + +中皆同處,其法以「天覆地載,參連為奇,三微三小。三微為經,三小為 + +緯,要在機牙。」其言隱晦難曉。大意天覆地載,前後手勢耳;參連為奇 + +,謂以度視鏃,以鏃視的,參連如衡,此正是勾股度高深之術也;三經、 + +三緯,則設之於堋,以志其高下左右耳。余嘗設三經、三緯,以鏃注之發 + +矢,亦十得七八。設度於機,定加密矣。 余於關中得一銅匜,其臂有刻 + +文二十字日:「律人衡蘭注水匜,容一升。始建國元年一月癸卯造。」皆 + +小篆。律人當是官名。《王莽傳》中不載。 青堂羌善鍛甲,鐵色青黑, + +瑩徹可鑒筆發,以麝皮為線旅之,柔薄而韌。鎮戎軍有一鐵甲,櫝藏之, + +相傳以為寶器。韓魏公帥涇、原,曾取試之。去之五十步,強弩射之,不 + +能入。嘗有一矢貫扎,乃是中其鑽空;為鑽空所刮,鐵皆反捲,其堅如此 + +。凡鍛甲之法,其始甚厚,不用火,冷鍛之,比元厚三分減二乃成。其未 + +留頭許不鍛,隱然如瘊子。欲以驗未鍛時厚薄。如浚河留土筍也。謂之「 + +瘊子甲」。今人多於甲札之背隱起,偽為瘊子,雖置瘊子,但無非精鋼, + +或以火鍛為之,皆無補於用,徒為外飾而已。 朝士黃秉少居長安,游驪 + +山,值道士理故宮石渠,石下得折玉釵,刻為鳳首,已皆破缺,然制作精 + +巧,後人不能為也。鄭嵎《津陽門》詩云:「破簪碎細不足拾,金溝淺溜 + +和纓緌。」非虛語也。余又嘗過金陵,人有發六朝陵寢,得古物甚多。余 + +曾見一玉臂釵,兩頭施轉關,可以屈伸,合之令圓,僅於無縫,為九龍繞 + +之,功侔鬼神。世多謂前古民醇,工作率多鹵拙,是大不然。古物至巧, + +正由民醇故也。民醇,工不苟。後世風俗雖侈,而工之致力不及古人,故 + +物多不精。 屋上覆橑,古人謂之「綺井」,亦曰「藻井」,又謂之「覆 + +海」。今令文中謂之「斗八」,吳人謂之「罳頂」。唯宮室祠觀為之。 + +今人地中得古印章,多是軍中官。古之佩章,罷免遷死皆上印綬;得以印 + +綬葬者極稀。土中所得,多是沒於行陣者。 大駕玉輅,唐高宗時造,至 + +今進御。自唐至今,凡三至泰山登封。其他巡幸,莫記其數。至今完壯, + +乘之安若山岳,以措杯水其上而不搖。慶歷中,嘗別造玉輅,極天下良工 + +為之,乘之動搖不安,竟廢不用。元豐中,復造一輅,尤極工巧,未經進 + +御,方陳於大庭,車屋適壞,遂壓而碎,只用唐輅。其穩利堅久,歷世不 + +能窺其法。世傳有神物護之,若行諸輅之後,則隱然有聲。 + + +【卷二十 神奇】 + +世人有得雷斧、雷楔者,云:「雷神所墜,多於震雷之下得之。」而未嘗 + +親見。元豐中,予居隨州,夏月大雷震一木折,其下乃得一楔,信如所傳 + +。凡雷斧多以銅鐵為之;楔乃石耳,似斧而無孔。世傳雷州多雷,有雷祠 + +在焉,其間多雷斧、雷楔。按《圖經》,雷州境內有雷、擎二水,雷水貫 + +城下,遂以名州。如此,則「雷」自是水名,言「多雷」乃妄也。然高州 + +有電白縣,乃是鄰境,又何謂也? 越州應天寺有鰻井,在一大磐石上, + +其高數丈,井才方數寸,乃一石竅也,其深不可知,唐徐浩詩云:「深泉 + +鰻井開。」即此也,其來亦遠矣。鰻時出遊,人取之置懷袖間,了無驚猜 + +。如鰻而有鱗,兩耳甚大,尾有刃跡。相傳云:「黃巢曾以劍佛之。」凡 + +鰻出遊,越中必有水旱疫癘之災,鄉人常以此候之。 治平元年,常州日 + +禺時,天有大聲如雷,乃一大星,幾如月,見於東南。少時而又震一聲, + +移著西南。又一震而墜在宜興縣民許氏園中。遠近皆見,火光赫然照天, + +許氏藩籬皆為所焚。是時火息,視地中有一竅如杯大,極深。下視之,星 + +在其中,熒熒然。良久漸暗,尚熱不可近。又久之,發其竅,深三尺餘, + +乃得一圓石,猶熱,其大如拳,一頭微銳,色如鐵,重亦如之。州守鄭伸 + +得之,送潤州金山寺,至今匣藏,遊人到則發視。王無咎為之傳甚詳。 + +山陽有一女巫,其神極靈。予伯氏嘗召問之,凡人間物,雖在千里之外, + +問之皆能言。乃至人中心萌一意,已能知之。坐客方弈棋,試數白黑棋握 + +手中,問其數,莫不符合。更漫取一把棋,不數而問之,是亦不能知數。 + +蓋人心所知者,彼則知之;心所無,則莫能知。如季鹹之見壺子,大耳三 + +藏觀忠國師也。又問以巾篋中物,皆能悉數。時伯氏有《金剛經》百冊, + +盛一大篋中,指以問之:「其中何物?」則曰:「空篋也。」伯氏乃發以 + +示之,曰:「此有百冊佛經,安得曰空篋?」鬼良久又曰:「空篋耳,安 + +得欺我!」此所謂文字相空,因真心以顯非相,宜其鬼神所不能窺也。 + +神仙之說,傳聞固多,余之目睹二事。供奉官陳允任衢州監酒務日,允已 + +老,發禿齒脫。有客候之,稱孫希齡,衣服甚襤褸,贈允藥一刀圭,令揩 + +齒。允不甚信之。暇日,因取揩上齒,數揩而良,及歸家,家人見之,皆 + +笑日:「何為以墨染須?」允驚,以鑒照之,上髯黑如漆矣。急去巾,視 + +童首之發,已長數寸;脫齒亦隱然有生者。余見允時年七十餘,上髯及發 + +盡黑,而下髯如雪。又正郎蕭渤罷白波輦運,至京師,有黥卒姓石,能以 + +瓦石沙土手挼之悉成銀,渤厚禮之,問其法,石曰:「此真氣所化,未可 + +遽傳。若服丹藥,可呵而變也。」遂授渤丹數粒。渤餌之,取瓦石呵之, + +亦皆成銀。渤乃丞相荊公姻家,是時丞相當國,余為宰士,目睹此事,都 + +下士人求見石者如市,遂逃去,不知所在。石才去,渤之術遂無驗。石, + +齊人也。時曾子固守齊,聞之,亦使人訪其家,了不知石所在。渤既服其 + +丹,亦宜有補年壽,然不數年間,渤乃病卒。疑其所化特幻耳。 熙寧中 + +,予察訪過鹹平,是時劉定子先知縣事,同過一佛寺。子先謂余曰:「此 + +有一佛牙,甚異。」余乃齋潔取視之。其牙忽生捨利,如人身之汗,瘋然 + +湧也,莫知其數,或飛空中,或墮地。人以手承之,即透過;著床榻,摘 + +然有聲,復透下。光明瑩徹,爛然滿目。余到京師,盛傳於公卿間。後有 + +人迎至京師,執政官取入東府,以次流布士大夫之家。神異之跡,不可悉 + +數。有詔留大相國寺,創造木浮圖以藏之。今相國寺西塔是也。 菜品中 + +蕪菁、菘、芥之類,遇旱其標多結成花,如蓮花,或作龍蛇之形。此常性 + +,無足怪者。熙寧中,李賓客乃之知潤州,園中菜花悉成荷花,仍各有一 + +佛坐於花中,形如雕刻,莫知其數。暴干之,其相依然。或云:「李君之 + +家奉佛甚篤,因有此異。」彭蠡小龍,顯異至多,人人能道之,一事最著 + +。熙寧中,王師南征,有軍仗數十船,泛江而南。自離真州,即有一小蛇 + +登船。般師識之,曰:「此彭蠡小龍也,當是來護軍仗耳。」主典者以潔 + +器薦之,蛇伏其中。船乘便風,日棹數百裡,未嘗有波濤之恐。不日至洞 + +庭,蛇乃附一商人船回南康。世傳其封域止於洞庭,未嘗逾洞庭而南也。 + +有司以狀聞,詔封神為順濟王,遣禮官林希致詔。予中至祠下,焚香畢, + +空中忽有一蛇墜祝肩上,祝曰:「龍君至矣。」其重一臂不能勝。徐下至 + +幾案間,首如龜,不類蛇首也。子中致詔意日:「使人至此,齋三日然後 + +致祭。王受天子命,不可以不齋戒。」蛇受命,逕入銀香奩中,蟠三日不 + +動。祭之日,既酌灑,蛇乃自奩中引首吸之。俄出,循案行,色如濕胭脂 + +,爛然有光。穿一剪綵花過,其尾尚赤,其前已變為黃矣,正如雌黃色。 + +又過一花,復變為綠,如嫩草之色。少頃,行上屋樑。乘紙旛腳以船,輕 + +若鴻毛。倏忽入帳中,遂不見。明日,子中還,蛇在船後送之,逾彭蠡而 + +回。此龍常游舟楫間,與常蛇無辨。但蛇行必蜿蜒,而此乃直得,江人常 + +以此辨之。 天聖中,近輔獻龍卵,云:「得自大河中。」詔遣中人送潤 + +州金山寺。是歲大水,金山廬舍為水所漂者數十間,人皆以為龍卵所致。 + +至今櫝藏,余屢見之:形類色理,都如雞卵,大若五升囊;舉之至輕,唯 + +空殼耳。 內侍李舜舉家曾為暴雷所震。其堂之西室,雷火自窗間出,赫 + +然出簷,人以為堂屋已焚,皆出避之。及雷止,其捨宛然,牆壁窗紙皆黔 + +。有一木格,其中雜貯諸器,其漆器銀釦者,銀悉鎔流在地,漆器曾不焦 + +灼。有一寶刀,極堅鋼,就刀室中鎔為汁,而室亦儼然。人必謂火當先焚 + +草木,然後流金石,今乃金石皆鑠,而草木無一毀者,非人情所測也。佛 + +書言「龍火得水而熾,人火得水而災」,此理信然。人但知人境中事耳, + +人境之外,事有何限?欲以區區世智情識,窮測至理,不其難哉! 知道 + +者苟未至脫然,隨其所得淺深,皆有效驗。尹師魯自直龍圖閣謫官,過梁 + +下,與一佛者談。師魯自言以靜退為樂。其人曰:「此猶有所系,不若進 + +退兩忘。」師魯頓若有所得,自為文以記其說。後移鄧州,是時範文正公 + +守南陽。少日,師魯忽手書與文正別,仍囑以後事,文下極訝之。時方饌 + +客,掌書記朱炎在坐,炎老人,好佛學,文正以師魯書示炎曰:「師魯遷 + +謫失意,遂至乘理,殊可怪也。宜往見之,為致意開譬之,無使成疾。」 + +炎即詣尹,百師魯已沐浴衣冠而坐,見炎來道文正意,乃笑曰:「何希文 + +猶以生人見待?洙死矣。」與炎談論頃時,遂隱幾而卒。炎急使人馳報文 + +正,文正至,哭之甚哀。師魯忽舉頭曰:「早已與公別,安用復來?」文 + +正驚問所以,師魯笑曰:「死生常理也,希文豈不達此。」又問其後事, + +尹曰:「此在公耳。」乃揖希文,復逝。俄頃,又舉頭顧希文曰:「亦無 + +鬼神,亦無恐怖。」言訖,遂長往。師魯所養至此。可謂有力矣,尚未能 + +脫有無之見,何也?得非進退兩忘猶存於胸中歟? 吳人鄭夷甫,少年登 + +笠,有美才。嘉祐中,監高郵軍稅務。嘗遇一術士,能推人死期,無不驗 + +者。令推其命,不過三十五歲。憂傷感歎,殆不可堪。人有勸其讀《老》 + +《莊》以自廣。久之,潤州金山有一僧,端坐與人談笑間遂化去。夷甫聞 + +之,喟然歎息曰:「既不得壽,得如此僧,復何憾哉!」乃從佛者授《首 + +楞嚴經》,往還吳中。歲余,忽有所見,曰:「生死之理。我知之矣。」 + +遂釋然放懷,無復芥蒂。後調封州判官,預知死日,先期旬日,作書與交 + +遊親戚敘訣,及次敘家事備盡。至期,沐浴更衣。公捨外有小園,面溪一 + +亭潔飾,夷甫至其間,親督人灑掃及焚香。揮手指畫之間,屹然立化。家 + +人奔出呼之,已立僵矣:亭亭如植木,一手猶作指畫之狀。郡守而下,少 + +時皆至,士民觀者如牆。明日,乃就斂。高郵崔伯易為墓誌。略敘其事。 + +余與夷甫遠親,知之甚詳。士人中蓋未曾有此事。 人有前知者,數千百 + +年事皆能言之,夢寐亦或有之,以此知萬事無不前定。余以謂不然,事非 + +前定。方其知時,即是今日,中間年歲,亦與此同時,元非先後。此理宛 + +然,熟觀之可諭。或曰:「苟能前知,事有不利者,可遷避之。」亦不然 + +也。苟可遷避,則前知之時,已見所避之事;若不見所避之事,即非前知 + +。 吳僧文捷,戒律精苦,奇跡甚多。能知宿命,然罕與人言。余群從遘 + +為知制誥,知杭州,禮為上客。遘嘗學誦《揭帝咒》,都未有人知,捷一 + +日相見曰:「捨人誦咒,何故闕一句?」既而思其所誦,果少一句。浙人 + +多言文通不壽,一日齊心,往問捷,捷曰:「公更三年為翰林學士,壽四 + +十歲。後當為地下職仕,事權不減生時,與楊樂道待制聯曹。然公此時當 + +衣衰絰視事。」文通聞之,大駭曰:「數十日前,曾夢楊樂道相過云:『 + +受命與公同職事,所居甚樂,慎勿辭也。』」後數年,果為學士,而丁母 + +喪,年三十九歲。明年秋,捷忽使人與文通訣別;時文通在姑蘇,急往錢 + +塘見之。捷驚曰:「公大期在此月,何用更來?宜即速還。」屈指計之, + +曰:「急行,尚可到家。」文通如其言,馳還,遍別骨肉;是夜無疾而終 + +。捷與人言多如此,不能悉記,此吾家事耳。捷嘗持如意輪咒,靈變尤多 + +,缾中水咒之則湧立。畜一捨利,晝夜常轉於琉璃缾中。捷行道繞之,捷 + +行速,則捨利亦速;行緩,則捨利亦緩。士人郎忠厚事之至謹,就捷乞以 + +捨利,捷遂與之,封護甚嚴。一日忽失所在,但空缾耳。忠厚齋戒,延捷 + +加持,少頃,見觀音像衣上一物,蠢蠢而動,疑其蟲也,試取,乃所亡捨 + +利。如此者非一。忠厚以余愛之,持以見歸,予家至今嚴奉,蓋神物也。 + +郢州漁人擲網於漢水,至一潭底,舉之覺重。得一石,長尺餘,圓直如斷 + +椽,細視之,乃群小蛤,鱗次相比,綢繆鞏固。以物試抉其一端,得一書 + +卷,乃唐天寶年所造《金剛經》,題志甚詳,字法奇古,其末云:「醫博 + +士攝比陽縣令朱均施。」比陽乃唐州屬邑。不知何年墜水中,首尾略無霑 + +漬。為土豪李孝源所得,孝源素奉佛,寶佛其書,蛤筒復養之水中。客至 + +欲見,則出以視之。孝源因感經像之勝異,旋家財萬余緡,寫佛經一藏於 + +郢州興陽寺,特為嚴麗。 張忠定少時,謁華山陳圖南,遂欲隱居華山。 + +圖南曰:「他人即不可知。如公者,吾當分半以相奉。然公方有官職,未 + +可議此。其勢如失火家待君救火,豈可不赴也?」乃贈以一詩曰:「自吳 + +入蜀是尋常,歌舞筵中救火忙。乞得金陵養閒散,亦須多謝鬢邊瘡。」始 + +皆不諭其言。後忠定更鎮杭、益,晚年有瘡發於頂後,治不差,遂自請得 + +金陵,皆如此詩言。忠定在蜀日,與一僧善。及歸,謂僧曰:「君當送我 + +至鹿頭,有事奉托。」僧依其言至鹿頭關,忠定出一書,封角付僧曰:「 + +謹收此,後至乙卯年七月二十六日,當請於官司,對眾發之。慎不可私發 + +,若不待其日及私發者,必有大禍。」僧得其書,至大中祥符七年,歲乙 + +卯,時凌待郎策師蜀,僧乃持其書詣府,具陳忠定之言。其僧亦有道者, + +凌信其言,集從官共開之,乃忠定真容也。其上有手題曰:「詠當血食於 + +此。」後數日,得京師報,忠定以其年七月二十六日捐館。凌乃為之築廟 + +於成都。蜀人自唐以來,嚴祀韋南康,自此乃改祠忠定至今。 熙寧七年 + +,嘉興僧道親,號通照大師,為秀州副僧正。因游溫州雁蕩山,自大龍湫 + +回,欲至瑞鹿院。見一人衣布襦,行澗邊,身輕若飛,履木葉而過,葉皆 + +不動。心疑其異人,乃下澗中揖之,遂相與坐於石上,問其氏族、閭裡、 + +年齒,皆不答。鬚髮皓白,面色如少年。謂道親曰:「今宋朝第六帝也。 + +更後九年,當有疾。汝可持吾藥獻天子。此藥人臣不可服,服之有大責, + +宜善保守。」乃探囊出一丸,指端大,紫色,重如金錫,以授道親曰:「 + +龍壽丹也。」欲去,又謂道親曰:「明年歲當大疫,吳、越尤甚,汝名已 + +在死籍。今食吾藥,勉修善業,當免此患。」探囊中取一柏葉與之,道親 + +即時食之。老人曰:「定免矣。慎守吾藥,至癸亥歲,自詣闕獻之。」言 + +訖遂去。南方大疫,兩浙無貧富皆病,死者十有五六,道親殊無恙。至元 + +豐六年夏,夢老人趣之曰:「時至矣,何不速詣闕獻藥?」夢中為雷電驅 + +逐,惶懼而起,逕詣秀州,具述本末,謁假入京,詣尚書省獻之。執政親 + +問,以為狂人,不受其獻。明日因對奏知,上急使人追尋,付內侍省問狀 + +,以所遇對。未數日,先帝果不豫。乃使勾當御藥院梁從政持御香,賜裝 + +錢百千,同道親乘驛詣雁蕩山,求訪老人,不復見,乃於初遇處焚香而還 + +。先帝尋康復,謂輔臣曰:「此但預示服藥兆耳。」聞其藥至今在彰善閣 + +,當時不曾進御。 廬山太平觀,乃九天采訪使者祠,自唐開元中創建。 + +元豐二年,道士陶智仙營一捨,令門人陳若拙董作。發地忽得一缾,封鐍 + +甚固,破之,其中皆五色土;唯有一銅錢,文有「應元保運」四字。若掘 + +得之,以歸其師,不甚為異。至元豐四年,忽有詔進號九天采訪使者為應 + +元保運真君,遣內侍廖維持御書殿額賜之,乃與錢文符同。時知制誥熊本 + +提舉太平觀,具聞其事,召本觀主首,推詰其詳,審其無偽,乃以其錢付 + +廖維表獻之。 祥符中,方士王捷,本黥卒,嘗以罪配沙門島,能作黃金 + +。有老鍛工畢升,曾在禁中為捷鍛金。升云:「其法為爐灶,使人隔牆鼓 + +韝,蓋不欲人覘其啟閉也。其金,鐵為之,初自冶中出。色尚黑。凡百余 + +兩為一餅。每餅輻解,鑿為八片,謂之『鴉觜金』者是也。」今人尚有藏 + +者。上令上坊鑄為金龜、金牌各數百,龜以賜近臣,人一枚。時受賜者, + +除戚里外,在庭者十有七人,余悉埋玉清昭應宮寶符閣及殿基之下,以為 + +寶鎮;牌賜天下州、府、軍、監各一,今謂之「金寶牌」者是也。洪州李 + +簡夫家有一龜,乃其伯祖虛已所得者,蓋十七人之數也。其龜夜中往往出 + +遊,爛然有光,掩之則無所得。其家至今匱藏。 + + +【卷二十一 異事異疾附】 + +世傳虹能入溪澗飲水,信然。熙寧中,余使契丹,至其極北黑水境永安山 + +下卓帳。是時新雨霽,見虹下帳前澗中。余與同職扣澗觀之,虹兩頭皆笄 + +澗中。使人過澗,隔虹對立,相去數丈,中間如隔綃穀。自西望東則見; + +蓋夕虹也。立澗之東西望,則為日所鑠,都無所睹。久之稍稍正東,逾山 + +而去。次日行一程,又復見之。孫彥先云:「虹,雨中日影也,日照雨即 + +有之。」 皇祐中,蘇州民家一夜有人以白堊書其牆壁,悉似「在」字, + +字稍異。一夕之間,數萬家無一遺者;至於臥內深隱之處,戶牖間無不到 + +者。莫知其然,後亦無他異。 延州天山之巔,有奉國佛寺,寺庭中有一 + +墓,世傳屍毗王之墓也。屍毗王出於佛書《大智論》,言嘗割身肉以飼餓 + +鷹,至割肉盡。今天山之下有濯筋河,其縣為膚施縣。詳「膚施」之義, + +亦與屍毗王說相符。按《漢書》,膚施縣乃秦縣名,此時尚未有佛書,疑 + +後人傅會縣名為說。雖有唐人一碑,已漫滅斷折不可讀。慶歷中,施昌言 + +鎮鄜、延,乃壞奉國寺為倉,發屍毗墓,得千餘秤炭,其棺槨皆朽,有枯 + +骸尚完,脛骨長二尺餘,顱骨大如斗。並得玉環玦七十餘件,玉沖牙長僅 + +盈尺,皆為在位者所取;金銀之物,即入於役夫。爭取珍寶,遺骸多為拉 + +碎,但佇一小函中埋之。東上閣門使夏元象,時為兵馬都監,親董是役, + +為余言之甚詳。至今天山倉側,昏後獨行者往往與鬼神遇,郡人甚畏之。 + +余於譙亳得一古鏡,以手循之,當其中心,則摘然如灼龜之聲。人或曰: + +「此夾鏡也。」然夾不可鑄,須兩重合之。此鏡甚薄,略無焊跡,恐非可 + +合也。變使焊之,則其聲當銑塞;今扣之,其聲泠然纖遠。既因抑按而響 + +,剛銅當破,柔銅不能如此澄瑩洞徹。歷訪鏡工,皆惘然不測。 世傳湖 + +、湘間因震雷,有鬼神書「謝仙火」三字於木柱上,其字入木如刻,倒書 + +之。此說甚著。近歲秀州華亭縣,亦因雷震,有字在天王寺屋柱上,亦倒 + +書,云:「高洞楊雅一十六人火令章。」凡十一字,內「令章」兩字特奇 + +勁,似唐人書體,至今尚在,頗與「謝仙火」事同。所謂「火」者,疑若 + +隊伍若干人為「一火」耳。余在漢東時,清明日雷震死二人於州守園中, + +脅上各有兩字,如墨筆畫,扶疏類柏葉,不知何字。 元厚之少時,曾夢 + +人告之:「異日當為翰林學士,須兄弟數人同在禁林。」厚之自思素無兄 + +弟,疑此夢為不然。熙寧中,厚之除學士,同時相先後入學士院子:一人 + +韓持國維,一陳和叔繹,一鄧文約綰,一楊元素繪,並厚之名絳。五人名 + +皆從「系」,始悟弟兄之說。 木中有文,多是柿木。治平初,杭州南新 + +縣民家折柿木,中有「上天大國」四字。余親見之,書法類顏真卿,極有 + +筆力。「國」字中間「或」字,仍挑起作尖呂,全是顏筆,知其非偽者。 + +其橫畫即是橫理,斜畫即是斜理。其木直剖,偶當「天」字中分,而「天 + +」字不破,上下兩畫並一腳皆橫挺出半指許,如木中之節。以兩木合之, + +如合契焉。 盧中甫家吳中。嘗未明而起,牆柱之下,有光煟然。就視之 + +,似水而動。急以油紙扇挹之,其物在扇中滉漾,正如水銀,而光艷爛然 + +;以火燭之,則了無一物。又魏國大主家亦嘗見此物。李團練評嘗與余言 + +,與中甫所見無少異,不知何異也。余昔年在海州,曾夜煮鹽鴨卵,其間 + +一卵,爛然通明如玉,熒熒然屋中盡明。置之器中十餘日,臭腐幾盡,愈 + +明不已。蘇州錢僧孺家煮一鴨卵,亦如是。物有相似者,必自是一類。 + +余在中書檢正時,閱雷州奏牘,有人為鄉民詛死,問其狀,鄉民能以熟食 + +咒之,俄頃膾炙之類悉復為完肉;又咒之,則熟肉復為生肉;又咒之,則 + +生肉能動,復使之能活,牛者復為牛,羊者復為羊,但小耳;更咒之,則 + +漸大;既而復咒之,則還為熟食。人有食其肉,覺腹中淫淫而動,必以金 + +帛求解;金帛不至,則腹裂而死,所食牛羊,自裂中出。獄具案上,觀其 + +咒語,但日「東方王母桃,西方王母桃」兩句而已。其他但道其所欲,更 + +無他術。 壽州八公山側土中及溪澗之間,往往得小金餅,上有篆文「劉 + +主」字,世傳「淮南王藥金」也。得之者至多,天下謂之「印子金」是也 + +。然止於一印,重者不過半兩而已,鮮有大者。余嘗於壽春漁人處得一餅 + +,言得於淮水中,凡重七兩余,面有二十餘印,背有五指及掌痕,紋理分 + +明。傳者以謂泥之所化,手痕正如握泥之跡。襄、隨之間,故舂陵、白水 + +地,發土多得金麟趾褭□。妙趾中空,四傍皆有文,刻極工巧。褭□作團 + +餅,四邊無模範跡,似於平物上滴成,如今干柿,土人謂之「柿子金」。 + +《趙飛燕外傳》:「帝窺趙昭儀浴,多寀金餅,以賜侍兒私婢。」殆此類 + +也。一枚重四兩余,乃古之一斤也。色有紫艷,非他金可比。以刃切之, + +柔甚於鉛;雖大塊,亦可刀切,其中皆虛軟。以石磨之,則霏霏成屑。小 + +說謂麟趾褭□,乃婁敬所為藥金,方家謂之「婁金」,和藥最良。《漢書 + +注》亦云:「異於他金。」余在漢東一歲凡數家得之。有一窖數十餅者, + +余亦買得一餅。 舊俗正月望夜迎廁神,謂之紫姑。亦不必正月,常時皆 + +可召。余少時見小兒輩等閒則召之,以為嬉笑。親戚間曾有召之而不肯去 + +者,兩見有此,自後遂不敢召。景祐中,太常博士王綸家因迎紫姑,有神 + +降其閨女,自稱上帝后宮諸女,能文章,頗清麗,今謂之《女仙集》,行 + +於世。其書有數體,甚有筆力,然皆非世間篆隸。其名有藻牋篆、茁金篆 + +十餘名。綸與先君有舊,余與其子弟游,親見其筆跡。其家亦時見其形, + +但自腰以上見之,乃好女子;其下常為雲氣所擁。善鼓箏,音調淒婉,聽 + +者忘倦。嘗謂其女曰:「能乘雲與我游乎?」女子許之。乃自其庭中湧白 + +雲如蒸,女子踐之,雲不能載。神曰:「汝履下有穢土,可去履而登。」 + +女子乃襪而登,如履繒絮,冉冉至屋復下。曰:「汝未可往,更期異日。 + +」後女子嫁,其神乃不至,其家了無禍福。為之記傳者甚詳。此余目見者 + +,粗志於此。近歲迎紫姑者極多,大率多能文章歌詩,有極工者。余屢見 + +之,多自稱蓬萊謫仙。醫卜無所不能,棋與國手為敵。然其靈異顯著,無 + +如王綸家者。 世有奇疾者。呂縉叔以知制誥知穎州。忽得疾,但縮小, + +臨終公如小兒。古人不曾有此疾,終無人識。有松滋令姜愚,無他疾,忽 + +不識字。數年方稍稍復舊。又有一人家妾,視直物皆曲,弓弦界尺之類, + +視之皆如鉤,醫僧奉真親見之。江南逆旅中一老婦,啖物不知飽。徐德占 + +過逆旅,老婦愬以饑,其子恥之,對德占以蒸餅啖之,盡一竹簣,約百餅 + +,猶稱饑不已;日飯一石米,隨即痢之,饑復如故。京兆醴泉主簿蔡繩, + +余友人也,亦得饑疾,每饑立須啖物,稍遲則頓僕悶絕。懷中常置餅餌, + +雖對貴官,遇饑亦便齕啖。繩有美行,博學有文,為時聞人,終以此不幸 + +。無人識其疾,每為之哀傷。 嘉祐中,揚州有一珠,甚大,天晦多見。 + +初出於天長縣陂澤中,後轉入甓社湖,又後乃在新開湖中,凡十餘處,居 + +民行人常常見之。余友人書齋在湖上,一夜忽見其珠,甚近。初微開其房 + +,光自吻中出。如橫一金線。俄頃忽張殼,其大如半席,殼中白光如銀, + +珠大如拳,爛然不可正視。十餘里間林木皆有影,如初日所照;遠處但見 + +天赤如野火;倏然遠去,其行如飛;浮於波中,杳杳如日。古有明月之珠 + +,此珠色不類月,熒熒有芒焰,殆類日光。崔伯易嘗為《明珠賦》。伯易 + +,高郵人,蓋常見之。近歲不復出,不知所往。樊良鎮正當珠往來處,行 + +人至此,往往維船數宵以待現,名其亭為「玩珠」。 登州巨嵎山,下臨 + +大海。其山有時震動,山之大石皆頹入海中。如此已五十餘年,土人皆以 + +為常,莫知何謂。 士人宋述家有一珠,大如雞卵,微紺色,瑩徹如水。 + +手持之映空而觀,則末底一點凝翠,其上色漸淺;若回轉,則翠處常在下 + +,不知何物,或謂之「滴翠珠」。佛書:「西域有『琉璃珠』,投之水中 + +,雖深皆可見,如人仰望虛空月形。」疑此近之。 登州海中,時有雲氣 + +,如宮室、台觀、城堞、人物、車馬、冠蓋,歷歷可見,謂之「海市」。 + +或日「蛟蜃之氣所為」,疑不然也。歐陽文忠曾出使河朔,過高唐縣,驛 + +捨中夜有鬼神自空中過,車馬人畜之聲一一可辨,其說甚詳,此不具紀。 + +問本處父老,云:「二十年前嘗晝過縣,亦歷歷見人物。」土人亦謂之「 + +海市,」與登州所見大略相類也。 近歲延州永寧關大河岸崩,入地數十 + +尺,土下得竹筍一林,凡數百莖,根榦相連,悉化為石。適有中人過,亦 + +取數莖去,雲欲進呈。延郡素無竹,此入在數十尺土下,不知其何代物。 + +無乃曠古以前,地卑氣濕而宜竹耶?婺州金華山有松石,又如核桃、蘆根 + +、蛇蟹之類,皆有成石者;然皆其地本有之物,不足深怪。此深地中所無 + +,又非本土所有之物,特可異耳。 治平中,澤州人家穿井,土中見一物 + +,蜿蜿如龍蛇。大畏之,不敢角,久之,見其不動,試摸之,乃石也。村 + +民無知,遂碎之,時程伯純為晉城令,求得一段,鱗甲皆如生物。蓋蛇蜃 + +所化,如石蟹之類。 隨州醫蔡士寧常寶一息石,云:「數十年前得於一 + +道人。」其色紫光,如辰州丹砂;極光瑩,如映人;搜和藥劑;有纏紐之 + +紋;重如金錫。其上有兩三竅,以細篾剔之,出赤屑如丹妙。病心狂熱者 + +,服麻子許即定。其斤兩歲息。士寧不能名,忽以歸余。或雲「昔人所練 + +丹藥也。」形色既異,又能滋息,必非凡物,當求識者辨之。 隨州大洪 + +山作人李遙,殺人亡命。逾年,至秭歸,因出市,見鬻柱杖者,等閒以數 + +十錢買之。是時秭歸適又有邑民為人所殺,求賊甚急。民之子見遙所操杖 + +,識之,曰:「此吾父杖也。」遂以告官司。執遙驗之,果邑民之杖也, + +榜掠備至。遙實買杖,而鬻仗者已不見,卒未有以自明。有司詰其行止來 + +歷,勢不可隱,乃通隨州,而大洪殺人之罪遂敗。卒不知鬻杖者何人。市 + +人千萬,而遙適值之,因緣及其隱匿,此亦事之可怪者。 至和中,交趾 + +獻麟,如牛而大,通身皆大麟,首有一角。考之記傳,與麟不類,當時有 + +謂之山犀者。然犀不言有麟,莫知其的。回詔欲謂之麟,則慮夷獠見欺; + +不謂之麟,則未有以質之;止謂之「異獸」,最為慎重有體。今以余觀之 + +,殆天祿也。按《漢書》:「靈帝中平三年,鑄天祿、蝦□於平門外。」 + +注云:「天祿,獸名。今鄧州南陽縣北《宗資碑》旁兩獸,鐫其膊,一曰 + +天祿,一曰辟邪。」元豐中,余過鄧境,聞此石獸尚在,使人墨其所刻天 + +祿、辟邪字觀之,似緣似隸。其獸有角鬣,大鱗如手掌。南豐曾阜為南陽 + +令,題宗資碑陰云:「二獸膜之所刻獨在,制作精巧,高七八尺,尾鬣皆 + +鱗甲,莫知何象而名此也。」今詳其形,甚類交趾所獻異獸,知其必天祿 + +也。 錢塘有聞人紹者,常寶一劍。以十大釘陷柱中,揮劍一削,十釘皆 + +截,隱如秤衡,而劍鑞無纖跡。用力屈之如鉤,縱之鏗然有聲,復直如弦 + +。關中種諤亦畜一劍,可以屈置盒中,縱之復直。張景陽《七命》論劍曰 + +:「若其靈寶,則舒屈無方。」蓋自古有此一類,非常鐵能為也。 嘉祐 + +中,伯兄為衛尉丞,吳僧持一寶鑒來云:「齋戒照之,當見前途吉凶。」 + +伯兄如其言,乃以水濡其鑒,鑒不甚明,彷彿見如人衣緋衣而坐。是時伯 + +兄為京寺丞,衣綠,無緣遽有緋衣。不數月,英宗即位,覃恩賜緋。後數 + +年,僧至京師,蔡景繁時為御史,嘗照之,見已著貂蟬,甚自喜。不數日 + +,攝官奉祠,遂假蟬冕。景繁終於承議郎,乃知鑒之所卜,唯知近事耳。 + +三司使宅,本印經院,熙寧中,更造三司宅。處薛師政經始,宅成,日官 + +周琮曰:「此宅前河,後直太社,不利居者。」始自元厚之,自拜日入居 + +之。不久,厚之謫去,而曾子宣繼之。子宣亦謫去,子厚居之。子厚又逐 + +,而余為三司使,亦以罪去。李奉世繼為之,而奉世又謫。皆不緣三司職 + +事,悉以他坐褫削。奉世去,發厚卿主計,而三司官廢,宅毀為官寺,厚 + +卿亦不終任。 《嶺表異物誌》記鱷魚甚詳。余少時到閩中,時王舉直知 + +潮州,釣得一鱷,其大如船,畫以為圖,而自序其下。大體其形如鼉,但 + +喙長等其身,牙如鋸齒。有黃、蒼二色,或時有白者。尾有三鉤,極銛利 + +,遇鹿豕即以尾戟之以食。生卵甚多,或為魚,或為鼉、黿其為鱷者不過 + +一二。土人設鉤於大豕之身,筏而流之水中,鱷尾而食之,則為所斃。 + +嘉祐中,海州漁人獲一物,魚身而首如虎,亦作虎文;有兩短足在肩,指 + +爪皆虎也;長八、九尺。視人輒淚下。舁至郡中,數日方死。有父老云: + +「昔年曾見之,謂之『海蠻師』。」然書傳小說未嘗載。 邕州交寇之後 + +,城壘方完,有定水精捨泥佛,輒自動搖,晝夜不息,如此逾月。時新經 + +兵亂,人情甚懼。有司不敢隱,具以上聞,遂有詔令,置道場禳謝,動亦 + +不己。時劉初知邕州,惡其惑眾,乃舁像投江中。至今亦無他異。 洛中 + +地內多宿藏,凡置第宅未經掘者,例出掘錢。張文孝左丞始以數千緡買洛 + +大第,價已定,又求掘錢甚多,文孝必欲得之。累增至千餘緡方售,人皆 + +以為妄費。及營建廬捨,土中得一石匣,不甚大,而刻鏤精妙,皆為花鳥 + +異形,頂有篆字二十餘,書法古怪,無人能讀。發匣,得共金數百兩。鬻 + +之,金價正如買第之直,斸掘錢亦在其數,不差一錢。觀其窾識文畫,皆 + +非近古所有。數已前定,則雖欲無妄費,安可得也? 熙寧九年,恩州武 + +成縣有旋風自東南來,望之插天如羊角,大木盡拔。俄頃旋風捲入雲霄中 + +。既而漸近,乃經縣城,官捨民居略盡。悉捲入雲中。縣令兒女奴婢,捲 + +去復墜地,死傷者數人。民間死傷亡失者,不可勝計。縣城悉為丘墟,遂 + +移今縣。 宋次道《春明退朝錄》言:「天聖中,青州盛冬濃霜,屋瓦皆 + +成面花之狀。」此事五代時已嘗有之,余亦自兩見如此。慶歷中,京師集 + +禧觀渠中,冰紋皆成花果林木。元豐末,余到秀州,人家屋瓦上冰亦成花 + +。每瓦一枝,正如畫家所為折枝,有大花似牡丹、芍藥者。細藥如海棠、 + +萱草輩者,皆有枝葉,無毫髮不具,氣象生下,雖巧筆不能為。以紙搨之 + +,無異石刻。 熙寧中,河州雨雹,大者如雞卵,小者如蓮芡,悉如人蓮 + +芡,悉如人頭,耳目口鼻皆具,無異鐫刻。次年,王師平河州,蕃戎授首 + +者甚眾,豈克勝之符豫告邪? + + + + + + + + + +End of the Project Gutenberg EBook of Meng Xi Bi Tan, Volume 17-21 +[1031-1095 A.D.], by Kuo Shen + +*** END OF THIS PROJECT GUTENBERG EBOOK MENG XI BI TAN, VOLUME 17-21 *** + +***** This file should be named 7315-0.txt or 7315-0.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/7/3/1/7315/ + +Produced by Sally Yu + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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