（附礼二首 附录《霜红龛集》）
独子同忧患，于今乃别离，乾坤留古道，生死见心知。贯械还余草，传灯不以诗，悠悠千载业，努力慰相
思。
江州求死不得，至今只得为其从容者。闻黄冠入山养母，甚善，甚善！此时不可一步出山也。有诗一册付
曲沃锡 ，属致门下藏之山中矣。可到未？（乙酉冬季）
前诗到未？若未到门下，不可往取，可属西河曹孝廉硕公缓颊取之，必藏之门下。所目今着《经观》、《史
观》二书，《经观》薄就矣，《史观》尚未竟，不知能终竟此业否？晋士惟门下知我甚深，不远盖棺，断不敢负
门下之知，使异日羞称袁继咸为友生也。
丙寅初秋宜春袁继咸袁山
（原载《池北偶谈》）
傅山，字青主，一字公之他，太原人。母梦老比丘而生，生复不啼。一瞽僧至门云∶“既来，何必不啼？”
乃啼。六岁食黄精，不乐谷食，强之，乃复食。读十三经、诸子史，如宿通者。崇祯十年，袁临候继咸，督学山
西，为巡按御史张孙振诬劾被逮。山橐 左右，伏阙上书，白其冤。谕德马君常世奇，作山右二义士传（谓山与
汾阳薛宗周），比之裴瑜、魏劭。乱后，梦天帝赐黄冠衲衣，遂为道士装。医术入神，有司以医见则见，不然不
见也。康熙戊午，征聘至京师，以老病辞。己未，与范阳杜樾，俱授内阁中书舍人归里。山工八分隶及金石篆刻
，画入逸品。子眉，字寿髦，亦工画，作古赋数十篇。常鬻药四方，儿子共 车，暮抵逆旅，辄篝灯课读经史骚赋选诸
书，诘旦成诵，乃行；否即与杖。
（附有两封书信，附录于《霜红龛集》中）
独自承受忧患，如今却不得不分离，天地之间留存着古人的道义，生死关头方见真心相知。身戴刑具却仍有余力如野草般坚韧，传承学问不靠诗歌而靠实践，这绵延千年的事业，需努力以慰藉彼此的思念。
江州（指袁继咸被囚之地）求死不能，至今只能从容面对。听说你身着道士服装入山奉养母亲，非常好，非常好！此时切不可踏出山门一步。有一册诗作托付给曲沃的锡某，嘱咐他送到门下收藏在山中。能送达吗？（乙酉年冬季）
前面的诗作送达了吗？如果还未到达门下手中，不可亲自去取，可嘱托西河的曹孝廉曹硕公从中说情取回，务必收藏在门下手中。目前我正在撰写《经观》、《史观》两部书，《经观》已初步完成，《史观》尚未结束，不知能否最终完成这项事业？山西士人中只有您最了解我，只要我还活着（未盖棺），绝不敢辜负您的知遇之恩，以免日后羞愧地称袁继咸为朋友。
丙寅年初秋 宜春人袁继咸 袁山
（原文载于《池北偶谈》）
傅山，字青主，又字公之他，太原人。他的母亲梦见老比丘而生下他，出生后却不啼哭。一位盲僧来到门口说：“既然来了，何必不哭？”于是他才啼哭。六岁时吃黄精，不喜欢谷物食物，强迫他吃，才恢复进食。阅读十三经、诸子百家及史书，如同前世通晓一般。崇祯十年，袁临候袁继咸担任山西学政，被巡按御史张孙振诬告弹劾而被逮捕。傅山随身携带文书，伏在宫阙之上上书，为他辩白冤屈。谕德马世奇（字君常）写了《山右二义士传》（指傅山与汾阳薛宗周），将他们比作裴瑜、魏劭。战乱之后，傅山梦见天帝赐予他道士帽和僧衣，于是便穿上道士装束。医术高超入神，官府若以医生身份召见才接见，否则不见。康熙戊午年，被征召聘至京师，以年老多病为由推辞。己未年，与范阳杜樾一同被授予内阁中书舍人一职后回乡。傅山擅长八分隶书及金石篆刻，画作属于逸品。儿子傅眉，字寿髦，也擅长绘画，创作古赋数十篇。傅山常在各地卖药，儿子共同推车，傍晚抵达旅店，就点灯督促诵读经史、骚赋选等书籍，早晨背诵完毕，才出发；否则就用杖责罚。
(Attached are two letters, appended to *Shuanghong Kan Ji* [Collection of Frost-Redded Nook])
Enduring hardships alone, now we must part; within the universe, ancient righteousness remains, and in life and death, true understanding is revealed. Bound in shackles, yet resilient as grass; transmitting the lamp of knowledge not through poetry, but through action. This endless work spanning millennia, strive hard to comfort our mutual longing.
In Jiangzhou (referring to where Yuan Jixian was imprisoned), seeking death is impossible; for now, one can only face it with composure. I hear you have entered the mountains wearing a Taoist crown to care for your mother—excellent, excellent! At this time, you must not take a single step out of the mountain. A volume of poems has been entrusted to Xi from Quwo, with instructions to deliver them to your residence for storage in the mountains. Have they arrived? (Winter of Yichou year)
Have the previous poems arrived? If they have not reached your hands, do not go to retrieve them yourself. You may ask Cao Shuogong, a Xiaocong (scholar who passed provincial exams) from Xihe, to intercede and retrieve them, ensuring they are stored safely at your residence. Currently, I am writing two books: *Jingguan* [Observations on Classics] and *Shiguan* [Observations on History]. *Jingguan* is nearly complete, but *Shiguan* is unfinished. I wonder if I will be able to finish this endeavor? Among the scholars of Jin (Shanxi), only you understand me deeply. As long as I remain alive (before the coffin lid is closed), I dare not betray your trust, lest I feel ashamed to call Yuan Jixian my friend in the future.
Early Autumn of Bingyin Year, Yuan Jixian (Zishan) of Yichun
(Originally published in *Chibe Outan* [Odd Tales from the North Pond])
Fu Shan, courtesy name Qingzhu, also known as Gongzhituo, was from Taiyuan. His mother dreamed of an old Buddhist monk before giving birth to him, and he did not cry upon birth. A blind monk came to the door and said, "Since you have come, why not cry?" Then he cried. At six years old, he consumed *Polygonatum sibiricum* (Huangjing, Huang Jing) and disliked grain food; when forced, he resumed eating. He read the Thirteen Classics, various philosophical schools, and histories as if he had understood them in a past life. In the tenth year of Chongzhen, Yuan Jixian, styled Linhou, served as the Education Commissioner of Shanxi. He was arrested after being falsely impeached by Censor Zhang Sunzhen. Fu Shan carried documents with him, prostrated himself before the palace gates, and submitted a memorial to clear his冤 (injustice). Ma Shiqi (courtesy name Junchang), a Yu De (Imperial Tutor), wrote *Biographies of Two Righteous Men of Shanxi* (referring to Fu Shan and Xue Zhouzhou of Fenyang), comparing them to Pei Yu and Wei Shao. After the chaos of war, Fu Shan dreamed that the Heavenly Emperor bestowed upon him a Taoist crown and a monk's robe, so he adopted the attire of a Taoist priest. His medical skills were miraculous; he would only see officials if summoned in his capacity as a physician, otherwise refusing to meet them. In the Wuwu year of Kangxi, he was conscripted and invited to the capital, but declined due to old age and illness. In the Jiwu year, along with Du Yue from Fanyang, he was appointed as a Zhongshu Sheren (Secretariat Attendant) in the Grand Secretariat and returned to his hometown. Fu Shan excelled in Bafen clerical script and stone/seal carving; his paintings belonged to the "Yi" (Elegant/Untrammeled) category. His son, Fu Mei, courtesy name Shoumao, was also skilled in painting and composed dozens of ancient-style fu (rhapsodies). Fu Shan often traveled to sell medicine, with his son pushing the cart together. Upon arriving at an inn in the evening, he would light a lamp and supervise the recitation of classics, histories, and selections of Sao and Fu literature. They had to memorize them by dawn before departing; otherwise, they were punished with a cane.