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纪昀《阅微草堂笔记》卷十九 滦阳续录一 在线阅读

[移动版] 作者:纪昀

诚谋英勇公言,畅(chang)春(chun)苑前有(you)小(xiao)溪,直夜内侍每(mei)云阴月黑,辄见空中朗然(ran)悬一(yi)星,共相诧异(yi),辗转寻视,乃见光(guang)自溪中出(chu),知为宝(bao)气,画计(ji)取之,得一(yi)蚌(bang)(bang),横径(jing)四五寸,剖视得二珠,缀合为一(yi),一(yi)大(da)一(yi)稍(shao)小(xiao),巨似(si)枣,形以(yi)壶芦,不(bu)(bu)敢私(si)匿,遂以(yi)进。御(yu)至今用为朝(chao)冠之顶。此乾(qian)隆初事也(ye)。小(xiao)溪不(bu)(bu)能产巨蚌(bang)(bang),蚌(bang)(bang)珠未闻有(you)合欢,斯由(you)命圣人因地呈(cheng)符瑞,寿跻九旬(xun),康强如昔,岂(qi)偶然(ran)也(ye)哉。

莲(lian)以(yi)夏开,惟避(bi)暑山庄之(zhi)莲(lian)至秋(qiu)乃开,较(jiao)(jiao)长城以(yi)内迟(chi)一月有余。然花虽晚(wan)开,亦(yi)复晚(wan)谢(xie),至九月初(chu)旬(xun),翠盖红衣(yi),宛然尚在。苑中每与菊花同瓶对插,屡(lv)见(jian)于圣(sheng)制(zhi)诗中。盖塞外(wai)地寒,春来较(jiao)(jiao)晚(wan),故(gu)夏亦(yi)花迟(chi),至秋(qiu)早寒,而不早凋,则莫明其理。今岁恭读圣(sheng)制(zhi)诗注(zhu),乃知苑中池沼,汇武列水之(zhi)三源,又引温(wen)泉以(yi)注(zhu)之(zhi),暖气内涵,故(gu)花能耐冷也。

戴遂(sui)堂先生,讳亨,姚(yao)安公癸已同年也。罢齐河令(ling)归(gui),尝馆(guan)余(yu)家(jia)。言其先德(de)本浙江人(ren)(ren),心(xin)思巧密(mi),好与(yu)西洋人(ren)(ren)争胜,在(zai)(zai)钦天(tian)(tian)监(jian)与(yu)南(nan)怀仁(ren)忤--怀仁(ren)西洋人(ren)(ren),官(guan)(guan)钦天(tian)(tian)监(jian)正,遂(sui)徒铁岭,故先生为铁岭人(ren)(ren)。言少时(shi)见先人(ren)(ren)造一鸟铳,形若琵琶,凡火药铅丸(wan)皆(jie)贮于(yu)铳脊,以机(ji)轮(lun)开闭,其机(ji)有二(er),相(xiang)衔如牝牡,扳一机(ji)则火药铅丸(wan)自(zi)落筒中(zhong),第二(er)机(ji)随之(zhi)(zhi)并动,石激火出而铳发(fa)矣。计二(er)十(shi)(shi)八发(fa),火药铅丸(wan)乃尽,始需重贮,拟献于(yu)军营,夜梦一人(ren)(ren)诃责曰:上帝好生,汝如献此(ci)(ci)器,使流(liu)布人(ren)(ren)间,汝子(zi)孙无噍类矣。乃惧而不(bu)(bu)(bu)献。说(shuo)此(ci)(ci)事时(shi),顾其侄(zhi)秉(bing)瑛--乾隆乙丑进(jin)士,官(guan)(guan)甘肃高台知(zhi)县(xian),曰:今尚在(zai)(zai)汝家(jia)乎?可(ke)取(qu)来一观。其侄(zhi)曰:在(zai)(zai)户部(bu)学习时(shi),五弟之(zhi)(zhi)子(zi)窃以质钱(qian),已莫可(ke)究(jiu)诘矣。其为实已亡失(shi),或爱(ai)惜(xi)不(bu)(bu)(bu)出,盖(gai)不(bu)(bu)(bu)可(ke)知(zhi)。然此(ci)(ci)器亦(yi)奇矣。诚谋英勇公因言,征乌什时(shi),文(wen)成(cheng)公与(yu)毅勇公明公,犄角为营,距寇垒(lei)约(yue)里(li)许(xu),每相(xiang)往(wang)来,辄有铅丸(wan)落马前后,幸不(bu)(bu)(bu)为所中(zhong)耳。度鸟铳之(zhi)(zhi)力,不(bu)(bu)(bu)过(guo)三十(shi)(shi)余(yu)步,必(bi)不(bu)(bu)(bu)相(xiang)及,疑沟(gou)中(zhong)有伏,搜之(zhi)(zhi)无见。皆(jie)莫明其故,破敌之(zhi)(zhi)后,执(zhi)俘讯之(zhi)(zhi),乃知(zhi)其国宝器有二(er)铳,力皆(jie)可(ke)及一里(li)外,搜索得(de)(de)之(zhi)(zhi),试(shi)验不(bu)(bu)(bu)虚。与(yu)毅勇公各分其一,毅勇公征缅甸殁(mo)于(yu)阵,铳不(bu)(bu)(bu)知(zhi)所在(zai)(zai)。文(wen)成(cheng)公所得(de)(de)今尚藏(zang)于(yu)家(jia),究(jiu)不(bu)(bu)(bu)知(zhi)何(he)术制作也。

宋(song)代有神臂弓,实巨弩也,立于地(di)而踏其(qi)(qi)(qi)机(ji),可三百(bai)步(bu)外贯铁(tie)甲,亦(yi)曰克敌弓。洪容斋(zhai)试词科有克敌弓铭是也。宋(song)军拒金,多倚此(ci)(ci)为利器,军法(fa)不(bu)(bu)得遗(yi)失一具。或败不(bu)(bu)能携(xie),则宁碎之,防(fang)敌得其(qi)(qi)(qi)机(ji)轮仿制(zhi)也。元世祖灭宋(song),得其(qi)(qi)(qi)式,曾(ceng)用以(yi)(yi)制(zhi)胜,至明乃(nai)不(bu)(bu)得其(qi)(qi)(qi)传。惟永乐大典(dian)尚全(quan)载其(qi)(qi)(qi)图说,然(ran)其(qi)(qi)(qi)机(ji)轮一事(shi)一图,但有长短宽(kuan)窄之度(du),与其(qi)(qi)(qi)牝牡凸凹之形,无(wu)一全(quan)图。余(yu)与邹念乔侍郎穷数日之力,审谛逗合,讫无(wu)端(duan)绪(xu),余(yu)欲钩摹其(qi)(qi)(qi)样(yang),使西(xi)(xi)洋人料(liao)理之,先师刘文正公曰:西(xi)(xi)洋人用意至深,如算术借(jie)根法(fa),本中法(fa),流入(ru)西(xi)(xi)域,故(gu)彼国谓(wei)之东来法(fa),今从学算,反秘(mi)密不(bu)(bu)肯尽言,此(ci)(ci)弩既相(xiang)传利器,安知不(bu)(bu)阴(yin)图以(yi)(yi)去,而以(yi)(yi)不(bu)(bu)解(jie)谢我乎?永乐大典(dian)贮在(zai)翰苑,未必后来无(wu)解(jie)者,何(he)必求之于异国。余(yu)与念乔乃(nai)止(zhi)。维此(ci)(ci)老(lao)成,瞻言百(bai)里,信(xin)乎?所见者大也。

贝(bei)勒春晖主人(ren)(ren)(ren)(ren)言(yan),热河碧霞元君庙--俗谓(wei)(wei)之(zhi)(zhi)娘(niang)娘(niang)庙,两(liang)庙塑地(di)狱变相,西厢(xiang)一鬼(gui)卒(zu),惨(can)淡可(ke)畏,俗所(suo)谓(wei)(wei)地(di)方(fang)鬼(gui)也(ye)。有(you)人(ren)(ren)(ren)(ren)见其(qi)出买杂物,如柴(chai)炭之(zhi)(zhi)类,往(wang)往(wang)堆(dui)积于庙内(nei)。问之(zhi)(zhi)土人(ren)(ren)(ren)(ren)信然,然不(bu)为人(ren)(ren)(ren)(ren)害,亦(yi)习(xi)而(er)相忘。或曰鬼(gui)不(bu)烹饪,是安用此?左传曰:石不(bu)能言(yan),物或凭焉;其(qi)他精怪(guai)欤(yu)?恐久且为患,当早(zao)图之(zhi)(zhi)。余谓(wei)(wei)天地(di)之(zhi)(zhi)大,一气化生,深(shen)山大泽,何(he)所(suo)不(bu)有(you),热河穹(qiong)崖巨壑(he),密迩民居,人(ren)(ren)(ren)(ren)本(ben)近彼(bi),彼(bi)遂近人(ren)(ren)(ren)(ren),于理(li)当有(you)之(zhi)(zhi)。抑或草木(mu)之(zhi)(zhi)妖,依其(qi)本(ben)质,狐狸之(zhi)(zhi)属,原其(qi)故居,借形幻化,丽诸(zhu)土偶,于理(li)当亦(yi)有(you)之(zhi)(zhi)。要皆(jie)造(zao)物所(suo)并育也(ye)。圣人(ren)(ren)(ren)(ren)以魑(chi)魅魍魉(liang)铸于禹鼎,庭氏(shi)方(fang)相列于周官(guan),去(qu)其(qi)害民者而(er)已。原未尝尽除异类,既不(bu)为害,自(zi)可(ke)听其(qi)去(qu)来。海客狎鸥,忽翔不(bu)下,机心一起,机心应(ying)之(zhi)(zhi),或反胶胶扰(rao)扰(rao)矣。

宛平(ping)陈(chen)鹤龄(ling)(ling),名永(yong)年,本富(fu)主,后稍落。其弟永(yong)泰先(xian)亡,弟妇求(qiu)析箸,不(bu)(bu)得(de)已从(cong)之(zhi)(zhi)(zhi)。弟妇又曰:兄公男子(zi)(zi)能经理,我(wo)一(yi)孀妇,子(zi)(zi)女(nv)又幼(you),乞与(yu)产(chan)三(san)分(fen)之(zhi)(zhi)(zhi)二(er)。亲族皆曰不(bu)(bu)可。鹤龄(ling)(ling)曰:弟妇言是,当(dang)从(cong)之(zhi)(zhi)(zhi),弟妇又以孤寡,不(bu)(bu)能征埔(pu)负,欲以赀(zi)财当(dang)二(er)分(fen),而己积年未偿借券,并利(li)息(xi)计(ji)算,当(dang)鹤龄(ling)(ling)之(zhi)(zhi)(zhi)一(yi)分(fen),亦曲从(cong)之(zhi)(zhi)(zhi)。后借券皆索取无著,鹤龄(ling)(ling)遂大(da)贫。此乾隆(long)丙午事也(ye)。陈(chen)氏先(xian)无登(deng)科(ke)者,是年鹤龄(ling)(ling)之(zhi)(zhi)(zhi)子(zi)(zi)三(san)立(li),竟举于乡。放榜之(zhi)(zhi)(zhi)日,余(yu)同年李步玉居与(yu)相近,闻(wen)之(zhi)(zhi)(zhi)喟然曰:天道(dao)固(gu)终不(bu)(bu)负人(ren)。

南皮张浮(fu)差(cha),名景(jing)运,即著秋(qiu)坪新语者(zhe)(zhe)也(ye)(ye)。有一子早亡,其妇缢以殉。缢处壁上(shang),有其子小像,高尺余,眉目如(ru)生(sheng)(sheng),其迹似画非画,似墨(mo)非墨(mo)。妇固不解(jie)画,又无(wu)人(ren)能(neng)(neng)为(wei)追写,且寝室亦非人(ren)所能(neng)(neng)到,是时亲党毕集,均莫测(ce)所自(zi)来。张氏纪氏为(wei)世姻(yin),纪氏之(zhi)(zhi)(zhi)(zhi)女适张者(zhe)(zhe)数十人(ren),张氏之(zhi)(zhi)(zhi)(zhi)女适纪者(zhe)(zhe)亦数十人(ren),众目同(tong)观,咸诧为(wei)异。全谓(wei)此(ci)烈妇精诚(cheng)之(zhi)(zhi)(zhi)(zhi)至(zhi)极,不为(wei)异也(ye)(ye)。盖神(shen)之(zhi)(zhi)(zhi)(zhi)所注,气即聚(ju)焉(yan)(yan),气之(zhi)(zhi)(zhi)(zhi)所聚(ju),神(shen)亦凝(ning)焉(yan)(yan),神(shen)气凝(ning)聚(ju),象(xiang)即生(sheng)(sheng)焉(yan)(yan),象(xiang)之(zhi)(zhi)(zhi)(zhi)所丽,迹即著焉(yan)(yan)。生(sheng)(sheng)者(zhe)(zhe)之(zhi)(zhi)(zhi)(zhi)神(shen)气动乎(hu)此(ci),亡者(zhe)(zhe)之(zhi)(zhi)(zhi)(zhi)神(shen)气应乎(hu)彼,两相翕合,遂结此(ci)形。故曰(yue)缘心生(sheng)(sheng)象(xiang),又曰(yue)至(zhi)诚(cheng)则(ze)金(jin)石为(wei)开也(ye)(ye)。浮(fu)差(cha)录其事迹,征士大夫之(zhi)(zhi)(zhi)(zhi)歌咏,余拟为(wei)一诗,而其理精微,笔(bi)力不足以阐发,凡数易稿,皆(jie)不自(zi)惬,至(zhi)今(jin)耿(geng)耿(geng)于(yu)(yu)心,姑录于(yu)(yu)此(ci),以昭幽明之(zhi)(zhi)(zhi)(zhi)感,诗则(ze)期诸异日(ri)焉(yan)(yan)。

神仙(xian)(xian)服(fu)饵,见(jian)于杂(za)书者之(zhi)一(yi)(yi),或亦偶遇(yu)其人(ren),然不(bu)得(de)其法(fa),则反能为(wei)害。戴遂堂先生言(yan),尝(chang)见(jian)一(yi)(yi)人(ren)服(fu)松脂十(shi)余年,肌肤充溢(yi),精神强固,自(zi)以为(wei)得(de)力(li),然久(jiu)而(er)觉腹中(zhong)小不(bu)适,又久(jiu)而(er)病燥结(jie),润以麻仁(ren)之(zhi)类(lei)不(bu)应,攻以硝黄(huang)之(zhi)类(lei),所遗者细仅一(yi)(yi)线。乃悟松脂粘挂(gua)于肠中(zhong),积渐凝结(jie)愈厚(hou),则其窍愈窄(zhai),故束而(er)至是也(ye)。无药(yao)可(ke)医,竟困顿至死。又见(jian)一(yi)(yi)服(fu)硫黄(huang)者,肤裂(lie)如(ru)磔,置(zhi)冰(bing)上(shang)痛乃稍减。古诗服(fu)药(yao)求神仙(xian)(xian),多为(wei)药(yao)所误,岂不(bu)信哉。

长城以外,万山环抱,然皆坡陀如冈阜,至王家营迤东,则嶔崎秀拔,皴皱皆含画意。盖天开地献,灵气之所钟故也。有罗汉峰,宛似一僧趺坐,头顶胸腹臂肘历历可数;有磬锤峰,即水经注所称武列水,侧有孤石云举者也,上丰下锐,屹若削成,余修热河志时,曾蹑梯挽绠至其下,乃无数石卵与碎砂凝结而成,亘古不圮,莫明其故;有双塔峰,亭亭对立,远望如两浮图拔地涌出,无路可上,或夜闻上有钟磬经呗声,昼亦时有片云往来。乾隆庚戌,命守吏构木为梯,遣人登视,一峰周围一百六步,上有小屋,屋中一几一香炉,中供片石,镌王仙生三字。一峰周围六十二步,上种韭二畦,塍畛方正,如园圃之所筑,是决非人力所到,不谓之仙,踪灵迹不得矣。耳目之前,惝恍莫测尚如此,讲学家执其私见,动曰:此理之所无,不亦颠乎。距双塔峰里许有关帝庙,住持僧悟真云:乾隆壬寅,一夜大雷雨,双塔峰坠下一石佛,今尚供庙中,然仅粗石一片,其一面略似佛形而已。此事在庚戌前八年,毋乃以此峰尚有灵异,欲引而归诸彼法欤?疑以传疑,并附著之。

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