原文
御史季公本，谪簿揭阳，以化民为事，约为条规。乡立约长以总其教，约副以助其决，约正司训诲，约史主劝惩，知约掌约事，约赞修约仪，月朔会民读约讲义，数约复为一总约，以察诸约之邪正。月终，轮二人至县，传训诲语。行之二年，风俗移革，境内以宁。顺德何公淡知滨州，取吕氏乡约，教民榜行之，每乡慎选老人，亲为演说大义，使训闾里，按季稽考，民以恶闻，则召其乡老。泣谓之曰：“吾不能化若，与若不能化乡，其罪一也。然吾则罪首也。民苟三犯，吾当自劾求退，于若何如。”各惭谢而去，讼为之稀。顺德黄公著知安溪，俗喜构讼。市师以爰书训其子弟，公痛除其弊，授以《孝经》，俗为之变。东莞林公培知新化，仿古敛散法，置义仓一十五所，均口赋，以粮为差。建社学，率二十一里一区，选行谊为师，与诸生言，朔望父老言，约法皆首、明伦，使还相告教，作四诫诗，令童子诵之，修古乡射礼于学宫。南海刘公焕知程乡，创小学四斋，聚童蒙肄业，月试分五等，率三十贯给之。又捐千缗市田为小学租，使学掾主之。宁都丁公积知新会，申明洪武礼制，参以朱文公四礼仪节，为《礼式》一书，每乡择三老主之，月朔进于庭，礼其能者，其不肖者榜门示耻，良家子游惰者聚庑下，使口诵《小学》，亲为讲解。顺德黄公璋知南康，立旌善惩恶二牌于要地，善恶直书其名，人服其公。之数君子者，皆以教养为务，所谓学道爱人者也，是皆可以为州县之法。
白话
中文
御史季本先生，被贬为揭阳县主簿后，把教化百姓作为自己的职责，制定了乡约的条规。乡里设立约长来总管教化事务，设立约副来协助决策，设立约正负责训导教诲，设立约史主管奖劝与惩戒，设立知约掌管乡约具体事务，设立约赞负责乡约的礼仪。每月初一召集民众诵读乡约条文并讲解其意义，若干个乡约再合并设立一个总约，用来考察各个乡约的好坏。每月月底，轮流派两人到县衙，传达训导教诲的指示。这样施行了两年，当地风俗得到改变，境内得以安宁。顺德人何淡先生担任滨州知州时，采用了宋代吕氏兄弟创立的《吕氏乡约》，教导民众并张榜公布施行。每个乡都谨慎挑选德高望重的老人，由何公亲自为他们解说乡约大义，让他们回去教导乡里。每季度进行考核，如果有百姓做了坏事被知道了，何公就召见该乡的乡老，流着泪对他们说：“我没能教化好你的乡民，和你没能教化好乡里，罪过是一样的。然而我是罪魁祸首。如果乡民屡教不改犯错三次，我就应当弹劾自己请求离职，你们觉得如何？”乡老们各自惭愧地道歉离去，（此后）诉讼案件因此减少了。顺德人黄著先生担任安溪知县时，当地百姓喜欢挑起诉讼，市集上的教书先生甚至用诉讼文书来教导子弟。黄公坚决革除这种弊病，改用《孝经》来教导民众，风俗因此改变。东莞人林培先生担任新化知县时，仿效古代收粮备荒救灾的方法，设立了十五处义仓，根据人口平均分摊赋税，并以粮食多少作为等级差别。兴建社区学校（社学），大约每二十一里设一个学区，选拔品行端正的人担任教师。他与学生们交谈，每月初一、十五和父老们交流，乡约的法规都以“明伦”（阐明人伦关系）为首要，让大家回去后互相转告教导。他还创作了四首劝诫诗，让儿童们诵读，并在学宫恢复古代的乡射礼（一种寓教于乐的射箭礼仪）。南海人刘焕先生担任程乡（今梅州）知县时，创办了设有四个斋（班级或学馆）的小学，聚集儿童入学读书，每月进行考试并分为五个等级，大约给予三十贯钱的奖励或资助。他又捐出一千贯钱购买田地作为小学的经费来源（学田），让管理教育的属吏负责此事。江西宁都人丁积先生担任新会知县时，重申明朝洪武年间的礼制，并参考朱熹《家礼》中的四种礼仪规范，编写了《礼式》一书。每个乡挑选三位德高望重的长者（三老）主持乡里的礼仪事务，每月初一到县衙汇报，对做得好的进行奖励，对做得不好的则在其家门口张榜公布以示羞辱。对于那些游手好闲的良家子弟，则把他们聚集在官署的廊庑下，让他们口诵《小学》（朱熹编撰的蒙学读物），丁公亲自为他们讲解。顺德人黄璋先生担任南康知府时，在交通要道设立“旌善”、“惩恶”两块牌子，直接在上面写明行善者和作恶者的姓名，人们都佩服他的公正无私。这几位先生，都把教育和养育百姓作为自己的首要任务，可以说是做到了“学道爱人”（学习圣贤之道并关爱人民）。他们的做法，都可以作为州县治理的法则。
英文
Mr. Ji Ben, an Imperial Censor who was demoted to Registrar of Jieyang County, took the edification of the populace as his duty and established regulations for a Village Compact (Xiāngyuē). Within the villages, a Compact Chief (Yuēzhǎng) was appointed to oversee educational matters, a Compact Deputy (Yuēfù) to assist in decisions, a Compact Instructor (Yuēzhèng) to handle teaching and admonition, a Compact Recorder (Yuēshǐ) to manage rewards and punishments, a Compact Manager (Zhīyuē) to administer compact affairs, and a Ritual Assistant (Yuēzàn) to manage compact ceremonies. On the first day of each lunar month, the populace was gathered to read the compact articles and have their meanings explained. Several village compacts were further organized under a General Compact (Zǒngyuē) to monitor the performance of individual compacts. At the end of each month, two representatives were sent in rotation to the county office to receive instructions. After implementing this for two years, local customs were transformed, and peace prevailed within the territory. Mr. He Dan from Shunde, serving as Prefect of Binzhou, adopted the Lü Family Village Compact (from the Song Dynasty), educated the people with it, and promulgated it publicly. In each village, respected elders were carefully selected, and Prefect He personally explained the main principles to them, tasking them with instructing their communities. Quarterly assessments were conducted. If a resident became known for misconduct, Prefect He would summon the village elders and tearfully tell them: "My failure to edify your villager and your failure to edify the community are the same offense. However, I bear the primary responsibility. If a villager commits offenses three times despite instruction, I shall impeach myself and request dismissal. What say you?" The elders would depart in shame after apologizing, and lawsuits subsequently decreased. Mr. Huang Zhu from Shunde, serving as Magistrate of Anxi County, found that the local populace was fond of instigating lawsuits; market teachers even used legal documents to instruct children. Magistrate Huang resolutely eradicated this malpractice, introduced the "Classic of Filial Piety" (Xiàojīng) for instruction, and the customs consequently changed. Mr. Lin Pei from Dongguan, serving as Magistrate of Xinhua County, imitated ancient methods of grain collection and distribution for relief, establishing fifteen charity granaries (Yìcāng). He equalized the poll tax, using grain amounts as the basis for assessment tiers. He established community schools (Shèxué), roughly one per district of twenty-one li, selecting individuals of upright conduct as teachers. He conversed with students, and on the first and fifteenth of each month, he spoke with the village elders. The compact regulations prioritized "Clarifying Human Relationships" (Mínglún), encouraging people to inform and teach one another. He also composed four admonitory poems for children to recite and revived the ancient Village Archery Ritual (Xiāngshè Lǐ) at the local academy. Mr. Liu Huan from Nanhai, serving as Magistrate of Chengxiang County (present-day Meizhou), established a primary school with four halls/sections (Sìzhāi), gathering young children for education. Monthly examinations were held with five grades, and rewards or stipends amounting to roughly thirty strings of cash were distributed. He also donated a thousand strings of cash to purchase land to generate income (school land) for the primary school, appointing an education clerk to manage it. Mr. Ding Ji from Ningdu (Jiangxi), serving as Magistrate of Xinhui County, reaffirmed the ritual system of the Ming Hongwu era, referencing the four ritual procedures from Zhu Xi's "Family Rituals" (Jiālǐ), and compiled a book titled "Ritual Forms" (Lǐshì). In each village, three respected elders (Sānlǎo) were chosen to preside over local rituals. They reported to the county court on the first of each month. Those who performed well were honored, while the doors of those who performed poorly were posted with notices of shame. Idle sons from good families were gathered under the eaves of the government office, made to recite the "Elementary Learning" (Xiǎoxué, a primer by Zhu Xi), and Magistrate Ding personally explained it to them. Mr. Huang Zhang from Shunde, serving as Prefect of Nankang Prefecture, erected two signboards, "Commend Goodness" (Jīngshàn) and "Punish Evil" (Chěng'è), in prominent locations, directly inscribing the names of virtuous and wicked individuals. The people admired his impartiality. These gentlemen all made educating and nurturing the people their priority, embodying what is meant by "learning the Way and loving the people" (Xué Dào Ài Rén). Their methods can all serve as models for prefectural and county governance.
文化解读/分析
“乡约”条目集中展示了明清时期地方官员（其中多位与广东有渊源）如何运用“乡约”这一儒家化的基层社会治理工具来“化民成俗”，体现了深刻的文化内涵和治理智慧。
- 乡约的本质与功能：乡约是一种基于儒家伦理、带有半官方性质的基层社会组织和行为规范。其核心目标是通过道德教化、礼仪约束、相互监督和劝善惩恶来改良社会风气，维护社会秩序，减少诉讼，实现儒家理想中的和谐社会。它体现了国家权力试图通过非强制性的道德手段向基层社会渗透的努力。
儒家“教养”理念的实践：文末点明这些官员“皆以教养为务”，体现了儒家“为政以德”、“政者正也”以及地方官“亲民如子”的理念。他们不仅关注百姓生计（如林培设义仓），更重视道德教育和风俗改造（化民）。手段多样，包括：
- 制度建设：制定乡规民约，设立乡约组织（季本）。
- 经典教化：推广《孝经》、《小学》等儒家经典，取代不良习俗（黄著、丁积）。
- 礼仪规范：恢复古礼（如乡射礼），制定礼仪手册，强调“明伦”（林培、丁积）。
- 教育普及：兴办社学、小学，资助学童（林培、刘焕）。
- 道德感化：官员以身作则，言传身教，甚至“泣谏”乡老（何淡）。
- 奖惩机制：公开表彰善行、曝光劣迹（黄璋、丁积）。
- 治理模式的多样性：条目列举了不同官员在不同地区的实践，展现了乡约推行的灵活性和因地制宜的特点。有的重组织建设（季本），有的借鉴成熟模式（何淡用吕氏乡约），有的针对具体弊病（黄著针对好讼），有的结合经济民生（林培设义仓），有的强调礼制建设（丁积），有的重视基础教育（刘焕），有的善用舆论监督（黄璋）。
- 精英治理与民众参与：乡约的推行依赖于地方官员（精英）的主导，但也需要基层力量（如约长、约副、乡老、三老、行谊之士）的参与和配合。官员通过选拔、指导、考核这些基层代表，将治理意图传达并落实到乡里。
- 文化传承与社会变迁：屈大均记录这些事迹，不仅是为了表彰先贤，更是希望将这些成功的治理经验作为“州县之法”推广开来，以应对他所处时代（清初）的社会问题，体现了士大夫阶层对于传承儒家治理智慧、改善世道人心的责任感。
总之，“乡约”条目是研究中国古代基层社会治理、儒家伦理实践、地方官员职责以及明清社会风俗变迁的重要文献，它生动地展示了传统中国如何尝试通过道德教化和制度建设相结合的方式来管理社会、塑造民众。
关键词
乡约, 村规民约, 基层治理, 儒家, 教化, 风俗改造, 季本, 何淡, 黄著, 林培, 刘焕, 丁积, 黄璋, 吕氏乡约, 孝经, 小学, 义仓, 社学, 乡射礼, 礼制, 明伦, 教养, 学道爱人, 广东新语, 屈大均, 明朝, 清朝, 地方官员