1. 好汉子不赶乏兔儿。

1. A good man doesn't chase a weary rabbit.

2. 兔子满山跑，仍旧归老巢。

2. Rabbits run all over the mountains, yet they still return to their old nest.

3. 赶两只兔子，一只都捉不着。

3. Chase two rabbits, and you won't catch either.

4. 兔子不吃窝边草。

4. Rabbits do not eat the grass around their nests.

5. 兔子逗老鹰，没事找事。

5. The rabbit is taunting the eagle, looking for trouble.

6. 跑兔没抓住，卧兔也跑了。

6. The running rabbit was not caught, and the lying rabbit also ran away.

7. 兔子转山坡，转来转去还得回老窝。

7. The rabbit turns around the hillside, turning and turning, and in the end, it has to return to its old nest.

8. 兔子成精比老虎厉害。

8. Rabbits becoming spirits are more formidable than tigers.

9. 兔子叫门，送肉来了。

9. The rabbit is knocking at the door, bringing meat.

10. 兔子跳起来好打，山鹰飞起来好打。

10. It's easy to hit a rabbit when it jumps, and it's easy to hit an eagle when it flies.

11. 不见兔子不撒鹰。

11. "If you don't see the rabbit, don't let the hawk loose." (Literally: "Not seeing the rabbit, don't loose the hawk.") This idiom means "Don't act prematurely; wait for the right conditions or evidence before taking action."

12. 兔子吃年糕，闷心。

12. Rabbits eat rice cakes, feeling satisfied.

13. 兔子靠腿狼靠牙，各有各的谋生法。

13. Rabbits rely on their legs, wolves on their teeth; each has its own way of making a living.

14. 免子尾巴长不了。

14. The rabbit's tail can't be long.

15. 兔子啥时候也架不了辕。

15. Rabbits can never pull a cart.

16. 放着卧兔不拿，去拿跑兔。?>

16. Why not take the lying hare but go after the running one?

17. 兔毫无优劣，弄管有巧拙。

17. There is no inherent good or bad in rabbits; the skill in handling them varies.

18. 割草打兔子，捎带干的。

18. Mowing the grass and catching rabbits, doing it by the way.

19. 兔子急了也咬人。

19. A rabbit, when desperate, will also bite.

20. 宁可守株待兔，不可缘木求鱼。

20. It is better to wait for a rabbit in front of the tree than to fish in the air.

21. 兔子蹦到油锅里，送上嘴的一盘好菜。

21. The rabbit jumps into the pot of oil, becoming a delicious dish on the plate.

22. 心里塞着个兔子。

22. Feeling stuffed with a rabbit.

23. 不管兔子怎么叫，该种豆子还得种。

23. No matter how the rabbit cries, the beans still need to be planted.

24. 拿不着兔子扒狗吃。

24. Can't catch a rabbit, so eat a dog instead.

25. 咱四九城的老北京人在入秋后有“吃秋”之俗，民间亦有“立秋炖大肉”的俗语。为什么要吃秋呢？这与先民们把夏季称为恶季，夏老虎有关，旧京时环境卫生差各种疫病丛生，害病后体质瘦弱；又因数伏时节气候酷热潮湿，人们常出现胸闷不适、四肢无力、出汗较多、精神萎靡、胃纳欠佳等症状，使人体日渐消瘦，所谓“一夏无病三分虚”，古人称这些症状为“苦夏”。老北京还有“秋季补的好，冬天病不找”的俗语。正因上述的缘故老北京传承着吃秋进补的习俗。吃秋，老北京时不同的阶层人们有不同的吃法。一般中下层的百姓人家讲究“吃秋鲜儿”他们认为吃新粮吃新的蔬果最富有营养。俗语曾有“去暑找黍，白露割谷”之说，入秋后各住户中的主妇们要尝鲜儿，常去购买新上市的玉米（即玉蜀黍）面、玉米渣、高粱米，新小麦磨成的白面，用这些新粮为老少一家人蒸制出美味的枣窝头、枣馒头、懒龙、花卷以及玉米渣粥、高粱米饭等花样主食，或者割点肉买点新上市的韭菜、茴香、小白菜制作出馋人的水饺、锅贴、菜团子、糊饼、馅盒子等。家境较好的四合院人家入秋后常烹制红烧肉、红烧鱼、炖鸡鸭等富含蛋白质的肉类佳肴来贴秋膘。而旧京的一些社会名流、文人墨客、演艺界名伶们的吃秋则非常讲究，常携家人或约好友下饭庄饭馆。聚餐，饮酒品尝名肴或吃北京风味的烤鸭烤肉涮肉等名吃。一些人还有手提着全聚德的烤鸭或水果等相互馈赠之俗。这些吃秋及送礼之俗曾是旧京街市及四合院一道市井秋景儿。另外秋季正是山货水果蔬菜丰收之时，在旧京庙市上和街市果局里及胡同里都有吆喝售卖旧京郊区盛产的核桃、栗子、柿子、苹果、京白梨、山里红，以及平谷或桃郎家园的枣儿等山货，百姓们常尝鲜儿并储存起来。如今北京人的生活无限美好，饮食上大肉大鱼常吃再不缺营养去贴秋膘，人们在进入秋冬后更需多吃些蔬果五谷杂粮平衡膳食，以使人体更加康健益寿延年。

25. The old Beijing people in the four cities have the custom of "eating autumn" after the autumn equinox, and there is also the folk saying "Stewed pork on the first day of autumn." Why do people eat autumn? This is related to the ancient people calling summer the "evil season" and the "summer tiger." In the old days of the capital, the environment was poor, and various diseases were prevalent, making the body weak after falling ill; also, because the climate was extremely hot and humid during the Dog Days, people often experienced symptoms such as chest tightness, lack of energy, excessive sweating, listlessness, and poor appetite, causing the body to gradually thin down, which is what is called "three parts empty after a summer without illness." The ancients called these symptoms "the bitterness of summer." There is also the saying in old Beijing, "Good nourishment in autumn, no disease in winter." Because of the above reasons, the old Beijing people have passed down the custom of eating autumn to replenish their bodies. When eating autumn, people of different social strata in old Beijing have different ways of eating. Generally, the common people emphasize "eating autumn fresh produce," believing that eating new grains and fruits and vegetables is the most nutritious. There is a saying, "Look for millet to beat the summer heat, and cut millet on the White Dew." After the autumn equinox, housewives in each household often taste the fresh produce, often buying new corn flour (i.e., corn), corn bran, sorghum, and white flour made from new wheat. Using these new grains, they steam delicious dates, date mantou, lazy dragons, braided buns, and various staple foods such as corn bran porridge and sorghum rice. Or they might buy some meat and fresh vegetables such as new green onions, fennel, and baby bok choy to make delicious dumplings, potstickers, vegetable balls, pancake, and stuffed pastries. Well-off courtyard houses often cook braised pork, braised fish, stewed chicken and ducks, etc., which are rich in protein, to add weight during the autumn. While some social celebrities, literati, and famous actors in the old capital have very particular ways of eating autumn, often taking their families or inviting friends to restaurants. They would have meals together, drink wine, and taste famous dishes or Beijing-style roast duck, roast meat, and hotpot, etc. Some people even have the custom of carrying Quanjude's roast duck or fruit as gifts to each other. These customs of eating autumn and giving gifts were once a bustling autumn scene on the streets of the old capital and in the courtyard houses. Additionally, autumn is the time when mountain produce, fruits, and vegetables are abundant. In the temple market and fruit shops on the streets of the old capital and in the alleys, there were shouts of selling walnuts, chestnuts, persimmons, apples, Beijing white pears, hawthorns, and dates from Pinggu or Taolang Garden, and other mountain produce. The common people often tasted the fresh produce and stored it. Nowadays, the life of Beijing people is infinitely beautiful, and they often eat meat and fish, so they no longer lack nutrition to add weight in autumn. After entering autumn and winter, people need to eat more vegetables, fruits, grains, and杂粮 to balance their diet, so that the body can be healthier and live longer.

26. 灵堂设置和祭奠：人死后的停丧日期因家境不同而有长有短。除“四天接三五天埋”和极贫之家不计时日外，有七天、九天、十一天、十三天和三

26. Funeral arrangements and mourning: The duration of the period of mourning after someone's death varies according to family circumstances, with some being longer or shorter. Apart from the cases where the period of mourning is not counted for those with "four days to receive and five to six days to bury" and extremely poor families, there are also periods of seven, nine, eleven, thirteen days, and thirty days.

27. 七七（四十九天）种种日期，都是三日接三，出殡前一天伴宿，其中念多少棚经是随便的。早年人死后很少借庙宇移灵办事的，都是在本宅搭棚办事。人死的当天一方面准备棺殓，一方面就招棚铺搭棚。搭棚是平地立杆，顷刻便成楼台，和杠夫抬杠全是北京特有的技术。所搭的棚按不同季节区分质料：冬日搭“暖棚”、“布棚”；夏日搭“凉棚”、“席棚”，凡四面上一半玻璃的叫做“玻璃棚”。以形式分：大富之家可搭“起脊棚”、“三殿两卷棚”、“一脊一平棚”，有脊棚只能用在丧事上。中等人家都搭“平棚”，上素玻璃。下等人家好的可以搭“一撒竿凉棚”，次的只能支“布帐子”。丧事灵前应有“月台”，并有头二三号之分。头号月台上有天井，可以由前、左、右设阶，二号稍小一点，三号设天井，只前方一阶。穷家没有月台，可以平地安栏杆，再穷连栏杆都可不用。有身分的人家，棺木例加红锦

27. The 27th day (forty-nine days) and other dates, all are connected in groups of three. The day before the funeral, there is a night of accompaniment. The number of scriptures recited is arbitrary. In the past, it was rare for people to borrow temples to transfer the spirit after death; everything was done in the ancestral home. On the day of death, while preparing the coffin, the tents for the event are also set up. Setting up tents involves driving poles into the ground on flat land, and in no time at all, they become pavilions, and the technique of carrying the coffin is unique to Beijing. The tents set up are differentiated by material according to different seasons: in winter, "warm tents" and "cloth tents" are set up; in summer, "cool tents" and "mat tents" are set up. Any tent with half glass on all four sides is called a "glass tent." In terms of form, wealthy families can set up "gable tents," "three halls and two pavilions," or "one gable and one flat tent," and gable tents can only be used for funerals. Middle-class families usually set up "flat tents" with plain glass. Poor families can set up a "single pole tent" at best, and only "cloth tents" at worst. At the funeral, there should be a "moon platform" in front of the spirit, with first, second, and third divisions. The first division moon platform has a courtyard with steps on the front, left, and right. The second division is slightly smaller, and the third division has a courtyard with only one step on the front. Poor families without a moon platform can place railings on the ground, and even poorer families may not use railings at all. Families with status usually add red brocade to the coffin.

28. “落地罩”，左右设幔帐，由外看不见守灵的丧家妇女。灵前扎素花灵帏，前挂白布灵帏，棺前设红锦大坐椅，椅前设灵桌，桌上设“闷灯”和五供。旗籍世家还在桌前设矮桌，上放“锡奠池”，池左设“执壶”和“奠爵”，备来宾奠酒致祭。如遇皇帝赐奠或尊长上辈致奠，即改设高茶几，以便立奠。汉人不设奠池，体统的人家设高茶几，预放香炉燃炭，备檀香，为来宾拈香致祭。次一等的即在五供内高香炉中放五炷高香或白速定，白纸黏妥，来宾举香后，仍插入炉中。月台中心设蓝布拜垫，上罩红毯，表示丧家不敢请来宾跪素垫，而由来宾自行揭去红毯以示谦逊。

28. "Ground canopy," with curtains on both sides, concealing the mourning women guarding the deceased from being seen from the outside. In front of the coffin, a plain flower canopy is arranged, with a white cloth canopy hanging in front, and a red brocade grand armchair is placed in front of the coffin. In front of the chair, an altar table is set up, on which "damp lamp" and five offerings are placed. Flag household families also set up a low table in front, with a "tin offering pool" placed on it, to the left of which there are "grip pot" and "offering cup," prepared for guests to pour wine in honor of the deceased. If the emperor offers a libation or senior relatives offer a libation, a high tea table is set up instead, for the purpose of standing to offer the libation. Han people do not set up an offering pool; families with dignity set up a high tea table, pre-arranging an incense burner with burning charcoal, and preparing sandalwood, for guests to light incense in honor of the deceased. The next level down places five sticks of incense or white incense sticks in a high incense burner within the five offerings, and the white paper is properly粘妥. After the guests light the incense, it is still inserted into the burner. In the center of the moon platform, a blue cloth kneeler is placed, covered with a red carpet, indicating that the mourning family dares not ask guests to kneel on a plain kneeler, and instead, guests are to remove the red carpet themselves to show modesty.

29. 老北京的育儿包含大量满族习俗。老北京皆知“子孙娘娘”、“送子娘娘”，是众“娘娘”中重要的一位。不少人家（不论旗汉）在家里供奉着这位娘娘。无子者供之，是为了求子。有子者供之，是为了保佑孩子健康成长。这位“娘娘”原籍关外，是满人进关时带到北京的，其原名叫做forifodo omosi mama，是满族萨玛信仰中的“保婴之神”。原称mama是满语，意思是“奶奶”，即祖母，进关后依汉俗而改称为“娘娘”，可能是汉俗称女神为“娘娘”吧。依北京旧俗，生子满三天必须“洗三”。老北京开玩笑说“人有两个三，先洗三，后接三”。自从洗三那天开始，老北京的育儿中是满汉舍璧的混合习俗。先说“挂线”。洗三之日可以挂线，弥月（满月）之日也可以挂线。自姥娘家始（满族称外祖母为姥娘。（红楼梦》中有尤老娘，即是。姥姥一称是华北汉族的称

29. Child-rearing in old Beijing includes a large number of Manchu customs. Everyone in old Beijing knows about the "Daughter-in-Law of the Gods" and the "Child-Giving Goddess," who is one of the most important among the "Goddesses." Many households (irrespective of being Manchu or Han)供奉 this goddess at home. Those without children offer to her in the hope of having a child, while those with children offer to her for the child's healthy growth. This "Goddess" originally hails from beyond the Great Wall and was brought to Beijing by the Manchu people. Her original name was forifodo omosi mama, which is the "Child-Saving God" in the Manchu faith of Saama. The original "mama" is a Manchu word, meaning "grandmother," or the grandmother. After entering the Great Wall, it was renamed "Goddess" according to Han customs, possibly because the Han people called goddesses as "Goddesses." According to the old Beijing customs, a newborn child must have a "Three-Day Bath" after three days. The old Beijing people joke that "people have two threes, first the three-day bath, then the welcome party for the third month." From the day of the three-day bath, the child-rearing practices in old Beijing were a blend of Manchu and Han customs. Let's talk about "hanging the thread" first. The three-day bath and the one-month celebration (full moon) are both suitable for hanging the thread. Starting from the day of the three-day bath, the child-rearing customs in old Beijing were a mix of Manchu and Han practices. The first practice to mention is "hanging the thread." This can be done on the day of the three-day bath and also on the day of the one-month celebration. Starting from the day of the three-day bath, the child-rearing practices in old Beijing were a blend of Manchu and Han customs. The practice of "hanging the thread" is one of them. The thread can be hung on the three-day bath and also on the one-month celebration. The tradition of hanging the thread originated from the grandmothers' house (the Manchu people call their grandmothers as "grandma." In "Dream of the Red Chamber," there is a character named You Lao Niang, which is a case in point. The term "grandma" is a term used by the Han people in North China.

30. 法），亲戚皆可挂线，当然本家长辈也可给孩子挂线。挂线就是用蓝白二色棉线挂在孩子脖子上。老北京不论旗汉皆有此举。“线”实际上来自满族习俗。满族萨玛信仰有“背灯换索”、“柳树枝求福”请祭。“线”就是由“索”演变而来的。依满族旧俗，为了孩子健康，用蓝白二色线和碎布条捻成“索”，挂在孩子脖子上。祭“佛多妈妈”（即前述forifodo omosi mama），并用柳树枝与神板相连。祭毕，将“索”从孩子脖子上取下，放入“妈妈口袋”里，挂在西墙神板下面。这是纯满族旧俗，来自其久远先世。满人入关将此俗带人北京，成了老北京习俗。再有，洗三之日，用艾蒿煮水给孩子沐浴，这时有“添盆”之俗。添盆就是亲友来贺时，将铜钱放入孩子沐浴用的盆里。这是汉族的古老习俗，但后来北京旗人的孩子洗三之日，没有不添盆的。挂线和添盆说明北京育儿是满汉合壁。满族人原不信佛教，而自古即保持其萨玛信仰。满人入关日久，至清中后期，满人从汉人学得与信佛有关的一些举动。依汉族古老习俗，最好将不好养活的孩子送到庙里，拜和尚为师。这个孩子虽仍养在家里，但认为是已经出家为僧，称为“记名和尚”。家长每年送给庙里一些钱以为谢礼。认为这样一来，孩子已不是在家人，而已成出家人，“三灾八难”不侵害出家人，不好养活的孩子就逃脱了灾难。人们开玩笑称这样的孩子为“小和尚”。还有的记名和尚由其和尚师傅赐以法名，就更带佛教色彩了。这样的孩子长大成人，至于婚配之年，必须“还俗”后始可议婚。怎样还俗昵？原来有一番仪式。孩子成年后，家长与老和尚商议要当，订出日期。到这一天，家长带孩子到庙里，先拜佛，然后拜和尚师傅。事先己在殿门口摆下一条板凳。礼拜完毕，老和尚手执木棍一根，朝孩子打去，孩子忙躲避，往外跑，老和尚追。孩子跑到殿口，只见有一条板凳拦路，孩子从凳上一跃而过，跑出庙外，仪式完成。这个仪式称为“跳墙”，这个孩子叫做“跳墙的和尚”。一跳了墙，就由僧返俗就是还俗。还俗后即是俗人，就可以议婚了。这是纯汉族习俗。到清代后期，满族人家的孩子娇生惯养，所以不少到庙里记名的，后来跳墙还俗。不但一般旗人如此，连王公宗室家也有这样的。“抓周”是汊族的古老传统，满族原无此俗。满族原来的习俗是生男孩在门口挂弓箭，并无周岁抓物的举动。清代末期，满人家也效汉俗而行，也抓周，但与汉族稍有区别。满族男孩抓周时，备有小弓小箭，还有小刀之类，总之不失其先世的狩猎传统。女眷跪拜兔儿爷，兔子因繁殖能力极强而被认为是生殖的象征，在正月十五，全家女眷跪拜兔儿爷，以佑人丁兴旺。但兔儿爷被祭拜完后就成了儿童玩具。北京的兔儿爷造型滑稽，穿上武将服装，还骑着虎。天津有兔二爷，造型就简单多了，更像兔子。兔儿爷是北京文化里所独有的。

30. (According to the law), relatives can also arrange this, of course, the elder members of the family can also arrange it for the children. Arranging it means hanging a blue and white cotton string around the child's neck. This is a practice among the old Beijing people, regardless of being Manchu or Han. The "string" actually comes from the Manchu custom. The Manchu Shamanic belief has practices such as "changing ropes with a candle" and "praying for blessings with willow branches." The "string" is evolved from "ropes." According to the old Manchu custom, in order to ensure the child's health, blue and white strings and pieces of rags were twisted into "ropes" and hung around the child's neck. The "forifodo omosi mama" (as mentioned earlier) was worshipped, and willow branches were connected to the spirit board. After the sacrifice, the "rope" was taken off the child's neck and placed in the "Mama's pocket," hanging under the spirit board on the west wall. This is a pure Manchu old custom, coming from their distant ancestors. When the Manchus entered the capital, they brought this custom to Beijing, which became the old Beijing custom. Furthermore, on the third day of the child's bath, mugwort water is used to bathe the child, and there is the custom of "adding a pot." Adding a pot means that when relatives come to congratulate, they put copper coins into the pot used for the child's bath. This is an ancient Han custom, but later, on the third day of the bath for children of Beijing's Manchu, there was no one who did not add a pot. The practice of hanging the string and adding a pot shows that child-rearing in Beijing is a blend of Manchu and Han traditions. The Manchus originally did not believe in Buddhism but have maintained their Shamanic beliefs since ancient times. After the Manchus entered the capital for a long time, in the middle and late Qing Dynasty, the Manchus learned some actions related to Buddhism from the Han people. According to the ancient Han custom, the best thing to do with a child who is difficult to raise is to send them to a temple to be a monk's apprentice. This child, although still raised at home, is considered to have become a monk, and is called a "named monk." The parents give some money to the temple every year as a gift. It is believed that in this way, the child is no longer a layperson but a monk, and the "three disasters and eight difficulties" do not harm monks, thus escaping disasters for children who are difficult to raise. People jokingly call such children "little monks." Some named monks are given names by their monk masters, which gives it a more Buddhist color. When these children grow up, when it comes to marriageable age, they must "return to the laity" before they can consider marriage. How to return to the laity? Originally, there was a ritual. After the child reaches maturity, the parents discuss with the old monk and set a date. On this day, the parents take the child to the temple, first worship the Buddha, and then the monk master. A plank is already set up in front of the hall. After worshiping, the old monk holds a wooden stick and hits the child, who quickly dodges and runs out. The old monk chases after the child. When the child reaches the mouth of the hall, they see a plank blocking the path. The child jumps over the bench and runs out of the temple, completing the ritual. This ritual is called "jumping over the wall," and the child is called a "monk who jumped over the wall." Once over the wall, the monk returns to the laity, which is the same as returning to the laity. After returning to the laity, they are considered ordinary people and can discuss marriage. This is a pure Han custom. By the late Qing Dynasty, the children of Manchu families were pampered and spoiled, so many were named at temples and later returned to lay life. This was not only true for ordinary Manchu people but also for noble families. "抓周" (catching the week) is an ancient Han tradition, which the Manchu originally did not have. The original custom of the Manchu was to hang bows and arrows at the door for a newborn son, without the practice of picking up objects at one year old. In the late Qing Dynasty, the Manchu families also followed the Han custom of catching the week, but there were slight differences. When the Manchu boys caught the week, they had small bows, arrows, and small knives, etc., in short, maintaining their ancestors' hunting tradition. Women knelt down to worship the "Rabbit God," as rabbits are considered symbols of fertility due to their strong reproductive ability. On the 15th day of the first lunar month, all the women in the family knelt down to worship the Rabbit God, for the sake of prosperity of the family. However, after the Rabbit God was worshipped, it became a children's toy. The Rabbit God in Beijing has a comical appearance, dressed in a warrior's costume and even riding a tiger. Tianjin has the "Second Rabbit God," which is much simpler, looking more like a rabbit. The Rabbit God is unique to Beijing culture.

31. 北京年节习俗南北城也各有不同。一般来说，北城文化好铺张，比较重面子，南城文化玩的心态比较重，比如花鸟鱼虫，多来自南城。北城有荷花市场，多以文人雅士为主，而南城有天桥，像大兵黄那样骂大街的也成了艺人，位列八大怪之一。过去南城艺人到北城表演，在曲目上要做修改，力求内容更文雅一些。老北京年节关键词吃年夜吃素馅饺子从现在的眼光看，传统北京的年夜饭不科学，肉比较多，且以肥肉为主，这样的暴饮暴食容易引发胆囊炎等，有害健康。但老北京人晚上吃的却是素馅饺子，因为要敬神，而且制作复杂，比如要把胡萝卜切丁，用香油煸炒。北京年夜饭不一定要有鱼，老北京不是产鱼区，所以对吃鱼没有特别的规矩，大户人家有吃鲤鱼要吃全身的说法，并不普及。在庙会上，卤煮火烧一般大户人不吃，因为不是“正经肉”，但豆汁却是宫廷与民间都吃的。宫廷喝豆汁是为了餐前解腻，这和穷人当饭吃不一

31. Beijing's festival customs differ between the northern and southern cities. Generally speaking, the northern city culture likes to be extravagant and values face more, while the southern city culture is more about the attitude of play, such as birds, flowers, fish, and insects, which are mostly from the southern city. The northern city has a lotus market, mainly dominated by literati and scholars, while the southern city has Tiangqiao, where people like Huang Dabing who curse on the street have also become artists, ranking among the "Eight Eccentrics." In the past, southern city artists performing in the northern city had to modify their repertoire, striving for more elegant content. The old Beijing's key words for the New Year's Eve celebration, eating New Year's Eve dumplings with vegetarian filling, from today's perspective, the traditional Beijing New Year's Eve dinner is not scientific, with a lot of meat, mainly fatty meat. Such excessive eating and drinking can easily trigger gallbladder disease and other health issues. However, the old Beijing people ate vegetarian dumplings at night because they had to honor the gods, and the preparation was complex, such as cutting carrots into cubes and stir-frying with sesame oil. It is not necessary to have fish at the Beijing New Year's Eve dinner, as old Beijing was not a fish-producing area, so there were no special rules about eating fish. Wealthy families had the saying that if they ate crucian carp, they had to eat the whole fish, but this was not widespread. At the temple fair, the braised tripe and braised bun are generally not eaten by wealthy families because they are not "real meat," but soy milk is eaten both by the court and the people. The court drinks soy milk to relieve the greasiness before meals, which is different from the poor who eat it as food.

32. 样，两者做法也不太一样。穿旧棉袄洗染成新过年要添给孩子新衣裳，但过去大多数北京人生活不富裕，因此往往是把旧棉袄拆了，洗一遍，染色，重新缝起来，这就算是新衣服了。冬天很冷，洗完的衣服一旦结冰，就不好干，所以多用“烘笼”，烘笼为铁制，把洗完的衣服挂上去，用家中取暖的炉子烤干，往往需要一天。此外，一般家庭会买靛青，和衣服一起煮，30分钟后，再用热的淘米水泡一下，这样衣服就重新被染了一遍蓝色，使旧布看上去和新布一样，但这样染来的布比较容易掉色，不经洗。住破五之后修老房老北京都住平房，取暖条件不太好，此外，下雪后屋顶的瓦会被压坏，而大部分房子都有漏水的情况，必须赶在春季前检修，否则一旦下雨，房屋就有塌的危险。北京春节期间是不可以修房子的，只有等到正月初五“破五”后才能动工。特别是房屋比较简单的崇文等地区，一到破五各家都在修房子，渐形成了“破五修房子”的习俗。玩舞狮不舞龙过去北京不允许舞龙，因为龙代表皇权，只能宫廷中太监舞给皇帝玩，事先必须有特赦才可进行。宫中舞的是“火龙”，龙体透明，内置点燃的油灯，在黄昏或夜晚时进行，蔚为壮观。舞狮在北京比较普遍，但北京舞狮不像南狮，没有过多的杂技技巧，主要讲究威武庄严。初期很简单，是一块布，狮头用泥巴或纸浆做成，非常丑陋，几乎全是秃的。而南狮相对精细，但造型更像猫，没有狮子的威风。

32. As such, the methods of both are not very similar. It was the custom to wear old cotton jackets and dye them new to celebrate the New Year, and to add new clothes for the children. However, in the past, most Beijing people did not live in wealth, so it was often the case that the old cotton jackets were taken apart, washed once, dyed, and then sewn back together, which was considered as new clothes. In winter, when the clothes were washed and froze, it was difficult to dry them, so "oven" was often used more. The oven was made of iron, where the washed clothes were hung up to be dried by the stove used for heating at home, which usually took a whole day. In addition, most families would buy indigo and boil it with the clothes together. After 30 minutes, they would soak the clothes in hot wash water, so that the clothes would be dyed blue again, making the old fabric look as new. However, the fabric dyed this way was more likely to fade and not durable. After the fifth day of the Chinese New Year, people would repair old houses. Old Beijing residents lived in flat houses, and the heating conditions were not good. Moreover, after it snowed, the tiles on the roof could be damaged by the weight, and most houses had leak problems, which had to be repaired before spring, otherwise the houses would be at risk of collapsing once it rained. It was forbidden to repair houses during the Beijing Spring Festival, and construction could only begin after the fifth day of the lunar New Year, known as "Pai Wu". Especially in areas like Chongwen where the houses were relatively simple, on the fifth day of the New Year, every family would start repairing their houses, gradually forming the custom of "repairing houses on the fifth day". Lion dances were more common in Beijing, but Beijing lion dances were not as acrobatic as the southern lion dances, mainly emphasizing their majestic and solemn nature. In the early days, they were very simple, just a piece of cloth with a lion head made of mud or paper mache, which was very ugly and almost completely bald. The southern lion was relatively refined, but its shape was more like a cat, lacking the majestic aura of a lion.

33. 已出嫁的女儿不可以回娘家，早餐忌吃稀饭（否则出门遇大雨）、荤食及药品，忌打碎家具（包括盘、碗、酒具等易碎物品），否则要连说“岁岁平安”。此外，白天不可午睡。初一不能说不吉利的话，如果小孩说了，要用手纸擦嘴，以示小孩的嘴与屁股一样，说了没有什么效力。

33. A married daughter is not allowed to return to her natal home, and it is forbidden to eat congee for breakfast (otherwise, you might encounter heavy rain when you go out), meat, and medicine. It is also forbidden to break household items (including plates, bowls, and drinking utensils, etc. that are easily broken), otherwise you have to keep saying "may you be safe year after year." Moreover, it is not allowed to take a nap during the day. On the first day of the lunar new year, it is forbidden to say anything inauspicious. If a child says something inauspicious, you should use toilet paper to wipe the child's mouth, symbolizing that the child's mouth is as effective as their buttocks, and what they say has no real power.