原文

始兴县南二十里，有鼻天子冢，或以为象，然象之称天子何也？《史记》云：禹践天子位，尧子丹朱，舜子商均，皆有疆土，以奉先祀，服其服，礼乐如之。以客见天子，天子弗臣。象当时岂以天子之弟亦载天子旌旗为禹宾客，隐然有天子之望欤？其或尧为挚之弟，代为天子，象当时亦尝为禹所让，几几有代位之事，有鼻之人属望，因亦称之为天子欤？《山海经》称丹朱曰帝，则亦可称象天子欤？其葬始兴也，或当舜南巡狩，象尝朝见于南岳，因从舜以至曲江、始兴之间，象薨，即葬于其地欤？零陵县今有有鼻墟，而道州亦称有痺地。有痺者何？有鼻也。岂有鼻之地甚广，自零陵至始兴皆象之封内欤？然舜尝于曲江奏箫韶，曲江在始兴下流，舜崩葬九疑，而商均窆其阴。《大荒南经》称：赤水之东，苍梧之野，舜子商均所葬。舜崩而子弟陪葬，礼也。始兴密迩九疑，何当时臣庶不以象陪葬，抑象薨在舜陟方之先欤？《括地志》称：鼻亭神在道县北六十里。相传舜葬九疑，象尝至此，后人因立祠名鼻亭神。则象薨于舜陟方之后可知矣。传曰：舜葬苍梧，象为之耕。象，舜之弟也。耕者其为兄守视祭田欤？九州之大，舜乃封象有鼻以为其寝陵主，岂舜故有神灵，先知其将崩于苍梧欤？象既笃友爱之情，自宜遗命陪葬梧野。今二冢相望数百里而遥，岂舜神明之所安欤？《礼记》曰：舜葬苍梧，二妃不能从。或谓二妃葬衡山。衡山在零陵郡，地去苍梧不远。何当时二妃亦皆不得祔葬欤？吾闻象有神灵，宋时有掘鼻天子冢者，见铜人数十，拥笏列侍，俄闻墓中击鼓大呼噪，惧弗敢入。岂象时已有铜人殉葬之事欤？然零陵尝得白玉琯，乃西王母所献，而舜以殉葬者。则象冢中亦宜有异宝欤？舜之亲爱，天下莫不闻知，当烝烝乂时，象既为舜所化，必有功德于其国，国人之不敢犯斯冢也。自有虞时至宋，亦云久矣。舜崩，四海丧之如考妣，爱象者，所以爱舜也。舜放驩兜崇山以变南蛮，考《书疏》：崇山在衡岭之间，与有鼻不远。南蛮风俗于变为中华，意象必有力焉。南裔之人，为之建祠庙、守丘墓，必不偶然。予尝欲至其冢，立一丰碑，书之曰："古帝舜之弟有鼻国君之冢。"以示后人。或曰：按越灭吴，遂有南海，其后越为楚所灭，越王子孙自丹阳皋乡人始兴，有皋天子城。其曰鼻天子墓者，或越王子孙死葬始兴，因称墓曰皋天子不可知。鼻者，皋字之讹也。曰天子者，句践大霸称王，其子孙因僣称天子也。则亦一说也。

白话

中文

在始兴县城南边二十里处，有一座名为“鼻天子冢”的坟墓，有人认为这是象（舜帝的弟弟）的墓。但是，象为什么会被称为“天子”呢？《史记》记载：禹继承天子之位后，尧的儿子丹朱、舜的儿子商均，都分封有疆土，用来供奉祖先的祭祀，可以穿着他们父亲的天子服饰，使用相应的礼乐制度。他们以诸侯的身份朝见天子时，天子并不以臣子对待他们。那么，象当时会不会因为是天子的弟弟，也打着天子的旗号，作为禹的宾客，暗中怀有做天子的期望呢？又或者，像尧是挚的弟弟，最终继承了天子之位一样，象当时也曾被禹谦让过帝位，几乎就要发生取代禹而登基的事情，有鼻国的人民对他寄予厚望，因此也称他为天子呢？《山海经》称丹朱为“帝”，那么是否也可以称象为“天子”呢？关于他葬在始兴的原因，或许是当舜帝南巡时，象曾经在南岳衡山朝见过舜，然后跟随舜帝到了曲江、始兴一带，象去世后，就地安葬在了那里？现在零陵县有“有鼻墟”，道州也称有“有痺地”。“有痺”是什么意思？就是“有鼻”。难道有鼻国的疆域很广，从零陵一直到始兴都属于象的封地吗？然而，舜帝曾在曲江演奏《箫韶》乐，曲江在始兴的下游；舜帝驾崩后葬在九疑山，而他的儿子商均埋葬在山的北面。《大荒南经》说：赤水河的东边，苍梧的原野上，是舜帝儿子商均的葬地。帝王去世后，子弟陪葬在附近，这是合乎礼制的。始兴距离九疑山很近，为什么当时的臣民不把象也陪葬在舜帝陵旁呢？莫非象死在舜帝之前吗？《括地志》记载：鼻亭神在道县北边六十里。相传舜帝葬在九疑山后，象曾经到过这里，后人因此建立了祠庙，称为鼻亭神。这样看来，象应该是死在舜帝之后了。传说记载：舜帝葬在苍梧，象为他耕种。象是舜的弟弟。所谓的耕种，难道是为兄长守护祭祀用的田地吗？九州如此之大，舜帝却把象分封在有鼻国，让他作为自己陵寝的守护者，难道舜帝真有神灵，预先知道自己将驾崩在苍梧吗？象既然对兄长有如此深厚的友爱之情，理应留下遗嘱要求陪葬在苍梧的原野。如今两座坟墓相隔数百里之遥，难道舜帝的神灵会对此感到安心吗？《礼记》说：舜帝葬在苍梧，他的两位妃子娥皇、女英没能跟随。有人说两位妃子葬在衡山。衡山在零陵郡，距离苍梧不远。为什么当时两位妃子也不能合葬在舜帝陵旁呢？我听说象很有神灵，宋朝时曾有人挖掘鼻天子冢，看见几十个铜人，手持笏板排列侍立，忽然听到墓中传出击鼓和大声呼喊的声音，挖掘者害怕得不敢进入。难道象那个时代就已经有铜人殉葬的事情了吗？然而，零陵曾经出土过白玉琯，据说是西王母献给舜帝、而舜帝用它来殉葬的。那么象的墓中也应该有奇异的宝物吧？舜帝与其弟象的亲爱关系，天下没有人不知道，在政治清明、万物化育的时代，象既然已经被舜帝感化，必定对他的封国有功德，所以那里的百姓不敢侵犯这座坟墓。从虞舜时代到宋朝，时间也算很久远了。舜帝驾崩时，天下人都像哀悼父母一样哀悼他；人们敬爱象，也就是因为敬爱舜帝。舜帝曾将驩兜流放到崇山，以教化南方的蛮夷。考察《尚书》的注疏：崇山在衡山和五岭之间，距离有鼻国不远。南方蛮夷的风俗能够转变为中华习俗，想来象一定在其中出了力。南方边远地区的人民，为他建立祠庙、守护坟墓，一定不是偶然的。我曾经想去他的墓地，立一块高大的石碑，上面写道：“古代帝王舜的弟弟有鼻国国君之墓”，用来昭示后人。也有人说：根据历史记载，越国灭亡吴国后，占有了南海郡，后来越国又被楚国所灭。越王的子孙从丹阳郡皋乡迁入始兴县，那里有座“皋天子城”。所谓的“鼻天子墓”，或许是越王的子孙死后葬在始兴，因此称其墓为“皋天子”，后来“皋”字被误传为“鼻”字，这也是有可能的。至于称“天子”，是因为越王勾践成就霸业后称王，他的子孙于是也僭越地自称为天子。这也是一种说法。

英文

In Shixing County, twenty li (about 10 kilometers) south of the county seat, there is a tomb called "Bi Tianzi Zhong" (Tomb of the Nose Son of Heaven). Some believe it is the tomb of Xiang (Emperor Shun's younger brother). But why would Xiang be called "Tianzi" (Son of Heaven/Emperor)? The Records of the Grand Historian states: After Yu ascended the throne, Yao's son Danzhu and Shun's son Shangjun were both granted territories to maintain ancestral sacrifices; they could wear their fathers' imperial robes and use corresponding rites and music. When they visited the Son of Heaven as vassals, the Son of Heaven did not treat them as mere subjects. Could it be that Xiang, being the emperor's brother, also used the emperor's banners and flags as a guest of Yu, implicitly harboring aspirations for the throne? Or perhaps, just as Yao, Zhi's younger brother, eventually succeeded the throne, Xiang was once offered the throne by Yu, nearly succeeding him, and the people of the Youbi state placed their hopes in him, thus calling him Tianzi? The Classic of Mountains and Seas refers to Danzhu as "Di" (Emperor), so could Xiang also be called "Tianzi"? Regarding his burial in Shixing, perhaps when Emperor Shun was touring the south, Xiang had an audience with him at Mount Heng (Southern Marchmount), then followed Shun to the area between Qujiang and Shixing. When Xiang died, he was buried there? Currently, Lingling County has the "Youbi Ruins," and Dao Prefecture is also known to have "Youbi Land." What does "Youbi" mean? It means "Having a Nose" (You Bi). Could the territory of Youbi have been vast, stretching from Lingling all the way to Shixing as Xiang's fiefdom? However, Emperor Shun once performed the Xiaoshao music at Qujiang, which is downstream from Shixing; Shun died and was buried at Mount Jiuyi, and his son Shangjun was buried on the north side of the mountain. The Classic of the Great Wilderness: South states: East of the Red Water River, in the wilds of Cangwu, lies the burial place of Emperor Shun's son Shangjun. It is customary for sons and brothers to be buried near the emperor after his death. Shixing is very close to Mount Jiuyi, so why didn't the officials and commoners of that time bury Xiang near Emperor Shun as well? Could it be that Xiang died before Emperor Shun? The Kuodi Zhi (Comprehensive Gazetteer) records: The Bi Ting Shrine is sixty li north of Dao County. Legend says that after Shun was buried at Mount Jiuyi, Xiang once visited this place, and later generations built a shrine named Bi Ting Shrine in his honor. This suggests that Xiang died after Emperor Shun. Tradition says: Shun was buried at Cangwu, and Xiang farmed for him. Xiang was Shun's brother. Does "farming" mean tending the sacrificial fields for his elder brother? The Nine Provinces are vast, yet Emperor Shun enfeoffed Xiang in Youbi to be the guardian of his own tomb. Could Shun have possessed divine foresight, knowing he would die at Cangwu? Given Xiang's profound fraternal love, he should have left instructions to be buried near Shun in the wilds of Cangwu. Now, the two tombs are hundreds of li apart; would Emperor Shun's spirit rest easy with this? The Book of Rites says: Shun was buried at Cangwu, and his two consorts (Ehuang and Nüying) could not follow. Some say the two consorts were buried at Mount Heng. Mount Heng is in Lingling Commandery, not far from Cangwu. Why couldn't the two consorts be buried together with Emperor Shun either? I have heard that Xiang possesses spiritual power. During the Song Dynasty, someone tried to excavate the Bi Tianzi Tomb and saw dozens of bronze figures holding ceremonial tablets, lined up as attendants. Suddenly, sounds of drumming and loud shouts came from within the tomb, frightening the excavator away. Could it be that bronze burial figures already existed in Xiang's time? However, a white jade pipe, said to be a gift from the Queen Mother of the West that Shun used as a burial object, was once unearthed in Lingling. Therefore, shouldn't Xiang's tomb also contain extraordinary treasures? The affection between Shun and Xiang was known throughout the world. During that era of harmonious governance and enlightenment, Xiang, having been reformed by Shun, must have rendered meritorious service to his state, which is why the local people dared not desecrate this tomb. From the time of Yu Shun to the Song Dynasty is indeed a long period. When Shun died, the entire realm mourned him as they would their own parents; loving Xiang was a way of loving Shun. Shun banished Huandou to Mount Chong to civilize the southern barbarians. According to commentaries on the Book of Documents, Mount Chong lies between Mount Heng and the Five Ridges, not far from Youbi. Xiang must have played a role in transforming the customs of the southern barbarians into Chinese ways. It is surely not coincidental that the people of the southern frontiers built shrines and guarded his tomb for him. I once wished to visit his tomb and erect a tall stele inscribed: "Tomb of the Lord of Youbi State, brother of the ancient Emperor Shun," to inform posterity. Alternatively, some say: According to historical accounts, after the state of Yue conquered Wu, it acquired the Nanhai Commandery. Later, Yue was conquered by Chu. Descendants of the Yue kings migrated from Gaoxiang in Danyang to Shixing, where there is a "Gao Tianzi City" (City of the Gao Son of Heaven). The so-called "Bi Tianzi Tomb" might actually be the tomb of a descendant of the Yue kings who died and was buried in Shixing, hence originally called "Gao Tianzi Tomb," with "Bi" (nose) being a corruption of "Gao." As for the title "Tianzi," it stems from King Goujian of Yue achieving hegemony and proclaiming himself king, leading his descendants to presumptuously call themselves "Tianzi." This is also one possible explanation.

文化解读/分析

此条目体现了清初学者屈大均对地方历史文化与传说的浓厚兴趣和严谨考证精神。他围绕“鼻天子冢”这一具体地名与传说，展开了多方面的探讨：

1. 历史考证与传说辨析：屈大均首先质疑“鼻天子”称号的由来，并引经据典（《史记》、《山海经》、《括地志》、《礼记》、《尚书》等），试图将地方传说纳入中国上古史的叙事框架中，探讨其与舜、象兄弟关系及分封制度的联系。他对比不同文献记载，分析各种可能性，如象是否因舜的谦让或自身功绩而被尊称为“天子”，其墓葬地点与舜、商均、二妃墓葬地点的关系等。这种方法展示了传统士人融合文献考证与地方知识的治学特点。
2. 地方认同与文化融合：将始兴的墓冢与传说中的圣王舜及其弟象联系起来，反映了岭南地区试图融入和确认自身在中华文化正统叙事中地位的努力。屈大均推测象可能在舜帝南巡或流放驩兜、教化南蛮的过程中对岭南地区有所贡献，这为当地尊崇象、为其立祠守墓提供了合理解释，也将中原文化与岭南历史地理紧密结合。
3. 民间信仰与考古想象：条目中记述了宋代掘墓见铜人、闻鼓声呼噪的传说，反映了民间对古代墓葬的敬畏心理和对墓主神灵力量的想象。屈大均由此推测象墓中可能存在铜俑和异宝，这既是对传说的记录，也带有一定考古学色彩的推测。
4. 多元解释与开放性：在详细论证象为墓主人的可能性后，屈大均并未将其视为定论，而是提出了另一种可能性——该墓为越王后裔之墓，“鼻”为“皋”字之误。这体现了他对待地方历史传说的审慎态度，承认历史解释的多样性与复杂性。
5. 民俗价值：此条目记录了广东始兴地区关于“鼻天子冢”的传说、相关地名（有鼻墟、鼻亭神）以及可能的祭祀活动（立祠、守墓），是研究地方历史记忆、民间信仰和地名演变的重要资料。它揭示了历史人物如何在地方被记忆、被神化，并与具体的地理空间相结合，形成独特的地域文化景观。

关键词

鼻天子冢, 屈大均, 广东新语, 坟语, 始兴, 象, 舜, 有鼻国, 墓葬传说, 岭南文化, 历史考证, 民间信仰, 地名传说, 越国, 皋天子城