傅先生名山，字青主，一字公他，阳曲人。祖霖，官山东、辽海参议。父之谟，明经授徒，号离垢先生。
山生而颖异，读书十行并下，过目辄能成诵。年十四，督学文太清拔入庠。继文者，袁临候先生继咸也，一见
深器之，准食饩。檄取读书三立书院时，时以道学相期许，山益发愤下帷。袁每云∶“山，文诚佳，恨未脱山
林气耳。”崇祯丙子，继咸为直指张孙振诬诋下狱。山徒步走千里外，伏阙讼冤。孙振怒，大索山，山敝衣褴
褛，转徙自匿，百折不回，继咸冤得白。当是时，山义声闻天下。后继咸官南方，数召山，山终不往。
国朝定鼎，自九江执继咸北上，山乃潜入都，密候继咸起居。继咸见杀，山收其遗 而归。山性至孝，父
之谟病笃，朝夕稽颡于神，愿以身代。旬日父愈，人谓孝通神明不异。黔娄云∶执亲丧，哀毁特甚，苫块水饮，
不茹疏果。友爱诸季，先人遗产，弟荡费强半，终身无怨色。弟殁，抚遗孤过于己子。失偶时年二十七，子眉
甫五龄，旁无外家媵，”誓不复娶。于里党姻戚，竭力 其缓急，为人分别有让，恭俭下人。与人言∶根据于忠孝，
谋事要于诚实。盖其敦浓彝伦，根本自然，非有强也。自李自成犯京师，明庄烈皇帝殉国，山遂绝意进取，弃
青衿为黄冠，号石道人。 衣草履，时遨游于平定、祁汾间，所至有墨痕笔迹。工诗赋，善古文词，临池得二
王神理，该博古今典籍，百家诸子，靡不淹贯。大叩大鸣，小叩小鸣，复自托绘事写意，曲尽其妙。精岐黄术，
邃于脉理，而时通以儒义，不拘拘于叔和、丹溪之言。踵门求医者户常满，贵贱一视之。家故饶，至是渐益窭，
安贫乐道泊如也。屋舍田园，多为细人窃据，概置不问。康熙戊午，诏举博学宏词，廷臣交章荐山，山坚以老
病辞。当事者立迫就道，道称股病不能行，肩舆舁入都，卧旅邸不赴试。满汉王公九卿、贤士大夫，下逮马医
夏畦、市井细民，莫不重山行义，就见者罗溢其门，子眉送迎常不及。山但欹倚榻上言∶“衰老不可为礼”。
诸贵人益以此重山，弗之怪也。明年三月，吏部验病入告，奉旨，傅山文学素着，念其年迈，特授内阁中书，
着地方官存问，遂得放归。归愈澹泊，自甘僻居远村，不入城府。然钦其名者益众，率纡道往见，冀得一面为荣。又六
年卒，远近会葬者，数千百人。山所着有《性史》、《十三经字区》、《周易偶释》、《周礼音辨条》、《春秋人名韵、地
名韵》、《两汉人名韵》等书。
嵇礼斋曰∶昔者尝怪先生值尧舜之世，笃志高尚，恳辞征辟，何其果也。及读汉史，见周党、王霸之为人，
初不辱于新莽，建武复辟，连征不起，乃知士各有志。先生盖有道而隐者也，彼诚见夫有明末季，上下交征利，
卒灭亡于寇盗之手，固己心寄夫长林丰草矣，宁复以青紫为荣耶？至若义白知己之冤，其贤于世之平居师友相
亲慕，临难背负，不一引手救，漠然若不相识者，亦远矣。古云∶民生于三，事之如一，惟其所在则致死焉。
先生真无愧哉！
赞曰∶于惟先生，得圣之清；讼冤奔讣，蒙难不惊。辞荣却聘，先民是程，功在名教，百世景行。
傅先生名山，字青主，又字公他，是阳曲人。祖父傅霖，曾任山东、辽东参议官。父亲傅之谟，以明经身份授徒教书，号离垢先生。
傅山生来聪慧特异，读书能一目十行，看过就能背诵。十四岁时，督学文太清将他选拔进入庠序（学校）。接替文太清职位的是袁继咸先生，两人初次见面便深深赏识他，准许他领取廪膳（享受公家供给的粮食）。当时檄令取入三立书院读书，时常以道学修养互相期许，傅山更加发愤努力，放下帷帐闭门苦读。袁继咸常说：“傅山的文章确实很好，遗憾的是未能摆脱山野之气。”崇祯丙子年，袁继咸被巡按御史张孙振诬陷诋毁而下狱。傅山徒步奔走千里之外，在宫门前叩阙申诉冤情。张孙振大怒，大肆搜捕傅山，傅山身穿破旧衣衫，辗转流徙自我隐藏，历经磨难也不回头，最终使袁继咸的冤屈得以昭雪。当时，傅山的义气名声传遍天下。后来袁继咸在南方做官，多次召见傅山，傅山始终没有前往。
清朝定都北京后，从九江逮捕袁继咸北上，傅山于是潜入京城，秘密探视袁继咸的生活起居。袁继咸被杀后，傅山收敛其遗体并带回故乡。傅山天性极其孝顺，父亲傅之谟病重时，他早晚向神灵磕头祈祷，愿意用自己的身体代替父亲受病。十多天后父亲痊愈，人们说他的孝心通达神明，与古人无异。正如黔娄所说：为父母守丧时，因哀痛而形体消瘦特别严重，睡在草荐上，枕着土块，只喝水吃粗粮，不吃蔬菜水果。（傅山）友爱各位弟弟，先人的遗产中，弟弟荡费掉了大半，他终身没有怨恨之色。弟弟去世后，抚养遗孤超过对待自己的儿子。妻子去世时他年仅二十七岁，儿子傅眉才五岁，旁边没有娘家亲属帮忙，他发誓不再娶妻。对于乡里乡亲及姻亲戚属，他竭力帮助他们解决急难，为人处世懂得谦让，恭敬节俭，待人谦逊。与人交谈：依据在于忠孝，谋划事情重在诚实。大概是因为他敦厚浓厚的伦理道德，根本出于自然，并非勉强为之。自从李自成进犯京师，明朝庄烈皇帝殉国，傅山便断绝了进取仕途的念头，抛弃秀才身份改穿道士服，号石道人。穿着草鞋布衣，时常在平定、祁县、汾州一带遨游，所到之处留下墨迹笔痕。擅长诗歌辞赋，精通古文词章，书法深得王羲之、王献之神韵，广博地通晓古今典籍，诸子百家，无不深入贯通。敲得重响得大，敲得轻响得小，又自托于绘画写意，穷尽其妙处。精通岐黄医术，深究脉理，同时常以儒家义理贯通其中，不拘泥于王叔和、朱丹溪的言论。登门求医的人家门口常常坐满，无论贵贱一视同仁。家中原本富裕，至此逐渐变得贫穷，安于贫困，乐于道义，淡泊宁静。屋舍田园，多被小人窃据，一概放置不问。康熙戊午年，朝廷诏举博学宏词科，朝臣纷纷上章推荐傅山，傅山坚决以年老多病推辞。当权者立刻强迫他上路，他声称腿部患病不能行走，坐着轿子被抬入京城，躺在旅馆不去参加考试。满汉王公九卿、贤士大夫，下至马医农夫、市井平民，没有人不看重傅山的品行义气，前来拜见的人挤满了他的家门，连儿子傅眉送客迎客都来不及。傅山只是斜靠在榻上说道：“衰老之人无法行礼。”各位贵人因此更加看重傅山，并不责怪他。第二年三月，吏部查验病情上报，奉旨称傅山文学素来著名，考虑到他年迈，特授予内阁中书一职，命令地方官员慰问，于是得以放归家乡。回家后更加淡泊，甘愿僻居偏远村庄，不入城市府衙。然而钦慕他名声的人越来越多，大多绕道前往拜见，希望得到一面之缘视为荣耀。又过了六年去世，远近参加葬礼的有数千百人。傅山所著书籍有《性史》、《十三经字区》、《周易偶释》、《周礼音辨条》、《春秋人名韵、地名韵》、《两汉人名韵》等书。
嵇礼斋说：过去我曾奇怪先生处于尧舜那样的盛世，却立志高尚，恳切地拒绝征召聘任，为何如此果断。等到读汉朝历史，看到周党、王霸的为人，起初不被新莽羞辱，建武年间再次征辟，连续征召都不起用，才知道士人各有志向。先生大概是得道而隐居的人啊，他确实看到了明朝末年，上下互相争夺利益，最终灭亡于寇盗之手，本来心里就寄托于长林丰草（隐居生活），哪里还会以高官显爵为荣呢？至于像他为知己申辩冤屈，那些贤德远超世上平时师友之间相互亲近仰慕，遇到灾难时背信弃义，不肯伸手救援，冷漠得像不认识的人，相差太远了。古话说：百姓生于天地君父三者，侍奉他们应如一，在哪里就在哪里效死。先生真是无愧啊！
赞曰：只有这位先生，得到了圣人的清高；为冤屈奔走报丧，遭受灾难而不惊慌。辞去荣华，拒绝聘召，以先贤为榜样，功德在于名教，百世受人景仰践行。
Mr. Fu, whose given name was Shan (Mountain), courtesy name Qingzhu (Green Master), and also Gongta, was a native of Yangqu. His grandfather, Fu Lin, served as a Canyi (Assistant Administrator) in Shandong and Liaodong. His father, Fu ZhiMo, taught students after obtaining the Mingjing degree, and was known by the pseudonym Ligou Xiansheng (Master Li Gou).
Shan was born exceptionally intelligent; he could read ten lines at a glance and recite them immediately after reading. At the age of fourteen, the Provincial Education Commissioner Wen Taiqing selected him to enter the Xiang (local school system). His successor, Yuan Jixian, appreciated him deeply upon their first meeting and allowed him to receive official grain rations. When summoned to study at the Sanli Academy, they often encouraged each other with moral cultivation (Daoxue); Shan became even more diligent, lowering his curtains to study in seclusion. Yuan often said, "Shan's writing is indeed excellent, but I regret that he has not yet shed the rustic air." In the Bingzi year of the Chongzhen reign, Yuan Jixian was imprisoned due to false accusations by the Censor Zhang Sunzhen. Shan walked a thousand li to petition at the palace gates for Yuan's innocence. Enraged, Zhang Sunzhen ordered a massive search for Shan. Shan, wearing tattered clothes, moved secretly from place to place, unyielding despite numerous setbacks, ultimately clearing Yuan's name. At that time, Shan's reputation for righteousness spread throughout the empire. Later, when Yuan held office in the south and summoned Shan several times, Shan never went.
After the Qing dynasty established its capital, Yuan Jixian was arrested in Jiujiang and taken north. Shan then secretly entered the capital to monitor Yuan's living conditions. After Yuan was executed, Shan collected his remains and returned them home. Shan was naturally extremely filial. When his father Fu ZhiMo was critically ill, Shan kowtowed to the spirits morning and night, wishing to take his father's illness upon himself. Ten days later, his father recovered; people said his filial piety reached the gods, just like the ancients. As Qianlou stated: "In mourning for one's parents, one suffers greatly from grief, sleeping on straw mats, using earth blocks as pillows, drinking only water, and eating no vegetables or fruits." Shan loved his younger brothers dearly. Although his brothers squandered more than half of their inheritance, Shan bore no resentment throughout his life. After a brother died, he raised the orphan better than his own children. When his wife died at age twenty-seven, his son Mei was only five years old, and there were no maternal relatives to help. He vowed never to remarry. He did his utmost to help neighbors and relatives in emergencies, showing humility and generosity in interactions, being respectful, frugal, and modest towards others. In conversation, he emphasized loyalty and filial piety as the foundation, and honesty in planning affairs. His profound ethical conduct stemmed naturally, not from coercion. Since Li Zicheng attacked the capital and the Emperor Zhuanglie of Ming perished, Shan abandoned his ambition for official career, gave up his scholar's robe for a Daoist habit, and took the pseudonym Shidao Ren (Stone Daoist Man). Wearing grass shoes and coarse clothes, he traveled frequently between Pingding, Qi County, and Fen Zhou, leaving calligraphy and paintings wherever he went. He excelled in poetry and prose, mastered the spiritual essence of Wang Xizhi and Wang Xianzhi in calligraphy, and was broadly learned in ancient and modern classics and the Hundred Schools of Thought. He responded proportionally to inquiries ("strike hard, sound loud; strike soft, sound soft") and also expressed himself through freehand painting, capturing subtleties perfectly. He was proficient in Traditional Chinese Medicine (TCM), deeply understanding pulse diagnosis (Maili), and often integrated Confucian principles into his medical practice, not strictly adhering to the theories of Wang Shuhe or Zhu Danxi. The door of his house was often full of patients seeking treatment; he treated nobles and commoners alike. Though originally wealthy, he gradually became poor, remaining content in poverty and devoted to the Way (Dao). Houses and fields were occupied by petty people, which he ignored. In the Wuwu year of the Kangxi reign, an edict called for scholars of broad learning and literary talent; court officials recommended Shan repeatedly, but he firmly declined citing old age and illness. Officials forced him to travel; he claimed leg disease prevented walking and was carried in a sedan chair to the capital, where he lay in an inn refusing to take the exam. Princes, ministers, scholars, down to horse doctors, farmers, and commoners, all respected Shan's character and righteousness. Visitors crowded his door, overwhelming his son Mei who could barely manage greetings. Shan merely leaned on his couch saying, "I am too old to perform rites." The nobles respected him even more for this and did not blame him. In the third month of the following year, the Ministry of Personnel verified his illness and reported it. An imperial decree stated that since Shan was renowned for literature and was elderly, he was specially appointed as Zhongshu (Secretariat Official) in the Grand Secretariat, with local officials instructed to visit him. He was thus allowed to return home. He became even more indifferent to fame, willingly living in remote villages, avoiding cities. However, those who admired him increased, detouring to visit him, considering it an honor to see him. Six years later, he passed away. Thousands gathered from near and far for his funeral. Shan's works include *Xingshi* (History of Nature), *Shisan Jing Ziqu* (Character Zones of the Thirteen Classics), *Zhouyi Oushi* (Occasional Explanations of the Book of Changes), *Zhouli Yinbian Tiao* (Items on Pronunciation Differentiation of Rites of Zhou), *Chunqiu Renming Yun, Diming Yun* (Rhymes of Names and Places in Spring and Autumn Annals), *Lianghan Renming Yun* (Rhymes of Names in Two Han Dynasties), etc.
Ji Lizhai said: "I once wondered why Mr. Fu, living in an era like Yao and Shun, maintained high aspirations and earnestly refused recruitment, acting so decisively. Upon reading Han history and seeing figures like Zhou Dang and Wang Ba, who did not compromise under Xin Mang and refused repeated summons during Jianwu, I realized scholars have different ambitions. Mr. Fu was truly a Daoist recluse. He clearly saw that in the late Ming, everyone sought profit, leading to destruction by bandits. His heart was already attached to forests and grasses (seclusion); how could he value high office? Furthermore, his righteousness in avenging a friend's injustice far exceeds those who pretend friendship in peace but turn away in disaster, cold as strangers. As the ancients said: 'People are born of Heaven, Earth, and Sovereign/Parent; serve them equally, and die for them where they are.' Mr. Fu was truly without shame!"
Eulogy:
Behold this gentleman, inheriting the purity of the Sages;
Running to plead grievances and report deaths, unshaken by calamity.
Declining glory and refusing appointments, following the example of ancestors;
His merit lies in moral teaching, revered and imitated for a hundred generations.