Liu Jun, courtesy name Xiaobiao, comes from a family in the plains. His father, Liu Ting, served as the Governor of Shixing in the Song Dynasty. Shortly after his birth, his mother took him back to their hometown. During the Taishi period of the Song Dynasty, Qingzhou was occupied by the Wei Kingdom. At the age of eight, Liu Jun was taken by soldiers to Zhongshan. There was a wealthy man in Zhongshan named Liu Shi, who took pity on Liu Jun and redeemed him with a large amount of silk, teaching him to read and write. Later, when the Wei people learned that Liu Jun had relatives in Jiangnan, they moved him to Sanggan. Liu Jun loved studying, but his family was poor, forcing him to stay with others while he studied hard. He would often read by the light of a hemp lamp from night until dawn, sometimes falling asleep with his hair catching fire, waking up and continuing to read all night without sleep, demonstrating remarkable perseverance.
During the Yongming period of the Qi Dynasty, Liu Jun finally returned from Sanggan. Feeling he was not well-read, he began to seek out books to read everywhere. Hearing that there were rare books in the capital, he went to borrow some. Cui Weizu from Qinghe praised him for being obsessed with books. At that time, Prince Ziliang of Jingling was recruiting talents, and Liu Jun tried to serve him through someone else, but the Minister of Personnel, Xu Xiaosi, suppressed him and only arranged for him to be a deputy of the King of Nanhai, which Liu Jun refused. During the reign of Emperor Ming, Xiao Yaoxin served as the governor of Yuzhou and appointed Liu Jun to handle the prisons, treating him exceptionally well. After Xiao Yaoxin's death, Liu Jun was not reassigned for a long time. During the Tianjian period, the court summoned him to the Western Province to work alongside He Zong proofreading books in the Secretariat.
Liu Jun's elder brother Liu Xiaoqing was the governor of Qingzhou back then, and Liu Jun took leave to visit him. He was caught carrying forbidden items and ended up losing his position after being reported to the authorities. Prince Ancheng, Xiao Xiu, was quite fond of Liu Jun's knowledge. Later, when he was transferred to Jingzhou, he invited Liu Jun to serve as an officer in his household and provided him with books to compile and edit, which he titled "Leiyuan." Before he could finish compiling it, Liu Jun resigned due to illness, fled to Ziyanshan in Dongyang, built a house there, and wrote a book called "Mountain Dwelling Record," and his writing was exceptional.
Later, Emperor Gaozu was on the lookout for talent, and many talented individuals were quickly promoted. Liu Jun was quite straightforward and didn't play the flattery game, so the Emperor Gaozu wasn't too fond of him and chose not to promote him. Consequently, Liu Jun wrote an article "On Fate" to share his thoughts, writing:
The master once discussed Guan Lu with several renowned figures, lamenting how their extraordinary talents went unrecognized. At that moment, beneath the red steps, I overheard their discussions and reported them back. I remarked that a scholar's fortunes are all a matter of fate. So, I took care to explain the will of heaven and briefly outlined it here.
I think Mr. Guan Lu is talented and intelligent, brimming with talent, and one of the few outstanding talents in the world. He is not an ordinary fortune-teller! But he only served as a junior minister and died at the age of forty-eight. Isn't this a rather meager reward from heaven? However, those with great talent don't always become high officials, while the greedy often rise to power. This has been a lament for many since ancient times, and Mr. Guan is not the only one. Therefore, who can truly grasp the complexities of life, fortune, and the rise and fall of fate? Zhong Ren clouds the origin of fate, and Zi Chang clarifies the doubts of fate. Those born in poverty say they will surely succeed in the future; those born noble say they are destined for success. A multitude of claims and odd theories abound. Xiao Yuan only discusses the foundation of fate, without explaining its development and changes; Zi Xuan only explains its development and changes, without clarifying its foundation. I'd like to offer my perspective: The Tao gives birth to all things; this is the Tao; all things naturally arise without a master; this is nature. Nature is simply how things appear; we do not know why it is so; all things can obtain it, yet we also do not know why they can obtain it. It drives the functioning of all things and shapes their forms, but it is not the work of man; all things are mixed together, yet it is not its power. When born, there is no fear of life or death, nor any resentment in dying; falling into deep springs is not out of anger, and rising to the clouds is not out of happiness. It is vast and changes everything; it is firm and pure, changing yet unchanging—that is fate. Fate is the destiny determined by heaven. It is decided in the dark, and will not change in the end. Ghosts and gods cannot intervene, sages cannot plan; the might to move mountains and part seas cannot change; short-lived people cannot change their fate in a short time; long-lived people cannot change their fate in a long time; even the most virtuous cannot transcend, nor can the wisest avoid. Therefore, during the reign of Xia Jie, the world was in chaos; during the reign of Tian Yi, there was a great drought. Duke Wen lost his influence (a metaphor for losing power), Confucius cut off his food (a metaphor for facing difficulties); Yan Hui lost his orchid (a metaphor for losing beautiful things), Ran Geng sang "Fu Yi" (a metaphor for a difficult life); Bo Yi and Shu Qi were killed for opposing tyranny, and Zi Yu was imprisoned for advising. If this is true for sages, how much more so for ordinary people! Take Wu Zixu, who was thrown into the river, Qu Yuan, who threw himself into the river; Jia Yi was exiled to Changsha, Feng Tang died old in the government office; the swan on Junshan, with broken wings, unable to soar; Jing Tong's phoenix, its wings broken, unable to fly.
Are these issues due to a lack of talent on their part or mistakes in their actions?
Next is the second paragraph:
These examples illustrate that even talented individuals may encounter misfortune, not because of their lack of ability or behavioral mistakes, but rather due to fate. Therefore, it is said that great talent may not necessarily lead to a successful career, while mediocre individuals may rise to high positions, which is the timeless mystery that has left people sighing throughout history. Mr. Guan Lu's experience is just a microcosm of this frustrating reality. "The Dao gives rise to all things; they are born but not possessed, which is called nature." This natural way, following a natural order, is not something that human effort can control. Even sages cannot escape the world's troubles, let alone us ordinary people. Therefore, instead of being entangled in the unfairness of fate, it is better to accept it calmly, to go with the flow of nature, which captures the true essence of life. Wu Yuan, Qu Yuan, Jia Yi, and Feng Tang were all tragic figures of their respective eras, but their talents and spirits are forever remembered by later generations. Mr. Guan Lu is also the same; his talent and contributions deserve our lasting admiration and study. "Fate is also a decree from heaven," perhaps this is the best interpretation of Mr. Guan's life.
It is said that in ancient Pei County, there were two brothers surnamed Liu, Liu Zhang and Liu Jing, both were top talents of their time. Elder brother Liu Zhang was like the Confucius of the Guanzhong region, proficient in the Six Classics, teaching with great skill and virtue, and having a noble character; he can be called a model of Confucianism. Younger brother Liu Jing had a firm ambition like autumn frost, a character as pure as Kunshan jade, noble and upright, not tainted by worldly dust. Both brothers came from humble backgrounds, yet they became famous throughout the world. Unfortunately, the highest official rank they achieved was merely a Gentleman of the Palace; they did not reach higher positions, and both brothers passed away, bringing the family's lineage to an end.
Thinking of the plight of these two brothers, I am reminded of the talented individuals in ancient times: those who possessed qualities as precious as jade and appearances as striking as gold, with extraordinary talents and outstanding excellence, were all rejected by the court of that time, their talents buried, eventually withering away like grass and perishing like deer. How many talented individuals lie forgotten, their bones scattered across the fields, countless and uncountable! This is like the fate of prime ministers and ordinary officials, like Rong Cheng, Peng Zu, children who died young, Yi Dun and Qian Lou, Yang Wen and Dun Qia, their destinies predetermined by heaven, not determined by personal abilities or strategies. So it is said, "life and death are predetermined, wealth and honor are in the hands of heaven," this is the truth being spoken.
However, fate is unpredictable, full of surprises; some people experience bitterness before sweetness, some experience good before bad, some achieve success without seeking it, and some rely on others to succeed. The changes and complexities of fate are endless, cyclical, and difficult to grasp. It cannot be understood through a single principle, nor measured by a single path. Its mysterious and unpredictable laws operate quietly, unseen, and unfelt. The manifestation of fate requires external factors, as well as the actions of individuals, just like how the emperor's crown and robes require officials to carry out their duties.
Some people see the rise of Tang and King Wu and attribute it to divine intervention; they hear about Confucius and Mozi and attribute their wisdom and insight to themselves; they witness the emergence of Peng Yue and Han Xin and think it is due to their bravery and skill in battle; they see Zhang Liang and Huan Kuan rise to high positions and believe it is due to their mastery of the classics. Little do they know, these are all the results of capable individuals who seize opportunities and act accordingly. Therefore, those who attribute success to fate actually have six misconceptions. Next, I will briefly discuss these six misconceptions.
Alas, being unattractive and physically weak is a natural difference; some live for a thousand years, some for decades; this is a predetermined lifespan. Intelligence varies; some are foolish, while others are geniuses; this is determined by fate. Therefore, these three points are dictated by fate, but honor and disgrace depend entirely on oneself. Some people can't even understand basic arithmetic. This is a kind of blindness.
Dragon horns and rhino horns are symbols of emperors, while turtle patterns and river eyes are the features of nobility. Looking into the mirror foretells punishment, while looking at the seal indicates promotion. Auspicious signs predict virtuous behavior, and the cries of clouds predict the rise of emperors. These signs manifest early on and are validated in later generations. If one can wield a sword like the ancient heroes, enter the palace, and ascend to the throne, yet does not understand the mysteries of the universe or the laws of destiny, this is another kind of blindness.
The empty mulberry fields turn into a vast sea, and the capital of Liyang becomes a paradise for fish and turtles. The Chu army slaughters the Han army, and the Sui River is blocked; the Qin army kills the Zhao army, and the sounds of slaughter shake the heavens and the earth. The raging fire on Kunlun Mountain consumes jade and precious stones; a severe frost overnight destroys grass and orchids. Even talents like Xia Yu and Shang Tang, as well as wise men like Yi Yin and Yan Hui, cannot resist such natural forces. This is the third kind of blindness.
Some people say that even the brilliant moon pearl will have flaws; even the jade ornament from the Xia Dynasty will have cracks. So, Uncle Ting died by the hands of the county magistrate, Sima Xiangru died by a court official, their talents were not lacking, their superiors were not unwise, but their brilliance was ultimately extinguished; isn't it because of their limited abilities? Like Zhu Fu Yan and Gong Sun Hong, failing the imperial examinations, submitting numerous memorials but none accepted, even reduced to herding pigs, abandoned by the local authorities. If they were to suddenly die young, would they not be mocked by the world, becoming like the likes of Cui and Ma? But later, some of them established the Eastern Pavilion, set up the Five Tripods, became famous and renowned overseas; isn't this a journey from ignorance to wisdom, from failure to success? Is it that honor and disgrace, rise and fall have a predetermined fate, that destiny has an end, and human fate has no autonomy? This represents the fourth kind of delusion.
The tiger roars and charges, the dragon soars in the clouds, so Emperor Shun was able to ascend the throne, Emperor Gaozu of Han, Liu Bang, and Emperor Wudi of Han were able to ascend to the throne, Xin Qiji was able to achieve success. However, there are few good people, but many bad ones; there are many foolish rulers, few wise rulers. Sweet herbs and weeds cannot coexist; owls and phoenixes cannot fly together. Therefore, only chaos and disorder can reach the clouds, while Zhong Rong and Su Shi are left to toil in the shadows. Believing that success or failure depends entirely on oneself, unrelated to destiny, this is the fifth kind of delusion.
Those barbaric people, with human faces yet beastly hearts, cruel and bloodthirsty, view killing as virtuous and betrayal as honorable. Even the fierce winds of Qingqiu and the savage beasts of Huaye pale in comparison to their brutality. Since the Jin Dynasty's decline and the world descended into chaos, those barbarians seized the opportunity and swiftly captured Luoyang, overthrew the Five Capitals, seized the lands of the former kings, and usurped the throne, contending with the Three Sovereigns and Five Emperors for dominance. Their tribes thrived and spread throughout the realm. Alas! Good is rewarded, and evil punished, but these are merely empty platitudes! Isn't it the case that people's fates are swayed by rise and fall, gain and loss? This represents the sixth form of delusion.
In the end, fate, as it is often called, is determined by heaven, which encompasses life and death, poverty and wealth, the rise and fall of nations, and fortune and misfortune. However, a person's intelligence and foolishness, as well as their kindness and wickedness, are shaped by their own actions. Not every immortal possesses the wisdom of Shun and Yu, and not every heart is as upright as Zhu Xi and Jun Tian. A person's talents are generally average and primarily depend on their postnatal education and cultivation. Just as white silk thread can be dyed into many colors, when abalones and orchids are placed together, they influence each other, altering their respective scents. Therefore, Ji Lu, having studied under Confucius, developed a tenacious character; King Mu of Chu trusted Pan Chong's scheme, leading to disastrous consequences. Although Shang Chen was wicked, his descendants thrived during a prosperous era; Zhong You, despite his noble character, could not escape the fate of being killed. This illustrates that morality is determined by a person's actions, while fortune and misfortune are dictated by fate. It is said that ghosts and deities punish the wicked, while heaven protects the virtuous. Thus, a single word from Duke Song caused the position of the Big Dipper to shift three times; the kings of the Yin and Shang dynasties brought ruin upon their own kingdoms, yet attracted clouds from afar to assist them. There are no definitive standards for good and evil, making it difficult to articulate the underlying reasons. Those who stand guard at the gates of the wealthy for rewards, and those who wish for their parents' passing to honor their graves, are all reflections of gentlemen striving for self-betterment. If good deeds go unrewarded, why should one bother to do good and leave a mark in history? This represents the mindset of the common folk.
The words of the sage may seem clear on the surface, but are actually profound; on the surface they are simple, but in reality they are subtle; the meaning is deep and hard to grasp, like the vastness of the Milky Way. At times, the sage uses teachings to inspire the lethargic, and sometimes will talk about fate to warn those who are arrogant. Accumulating good deeds leads to blessings; the absence of the phoenix is a sign of fate. Now, relying solely on the sage's brief words to explain the course of events, is this any different from discussing the changes in history with those on their deathbeds? King Zhao of Jing prayed for blessings, but the auspicious red clouds hung around; King Xuan of Zhou prayed for rain, but he ran out of all the jade used for sacrifices. Yu Sou amassed virtue and performed good deeds, yet he wasn't as renowned as Xun and Hua; Yan Nian was cruel and fierce, but not as cruel as Donglingzi. One good deed and one bad deed, but the outcomes of fortune and misfortune differ, and the trajectory of rise and fall is also different. Is this really how heaven operates? As it says in the Book of Songs, "When the wind and rain are gloomy, the rooster keeps crowing." So, how could a good person ever stop doing good deeds?
It is said that, in life, eating rice and meat, wearing leather and silk, watching captivating dances, and listening to melodious music are all essential to life and do not need to be pursued deliberately. As for a gentleman, cultivating oneself, practicing benevolence and righteousness, respecting parents and siblings, being loyal and upright, and gradually being influenced by rituals and music while following the teachings of the ancient sages—these are what a gentleman should pursue, not for the sake of personal gain. However, a gentleman is honest, follows the way of heaven, embraces his fate, understands that some things cannot be changed, and realizes that some things cannot be achieved through intelligence alone. They go where they need to go and come when they need to come, neither overly joyful in life nor sorrowful in death. Living in a luxurious palace doesn't thrill them, while living in a simple thatched hut doesn't trouble them. They don't grovel for wealth or status, nor do they fret over their desires. How could they feel the regret of being talented but unrecognized? The wisdom of such gentlemen lies in their tranquility and understanding of life's true values.
The article was finished, and Mr. Liu Zhao of Zhongshan wrote to me with doubts. We discussed back and forth twice, and I explained everything in detail to him. Later, Mr. Liu Zhao passed away, and I did not receive his reply. So I wrote a preface for him, saying: "Mr. Liu, you raised doubts, and I happened to have a funeral at home, so I couldn't reply to you in time. Later, you passed away, and your face and smile have become memories. Our previous discussions cannot be carried on. Later, someone found my article among his belongings. When I saw this article, I was filled with sorrow. The beauty of the article had not been appreciated by anyone, but the person was gone. The article was still new, but the weeds at his grave had already begun to grow. I couldn't help but cry, not knowing where to direct my grief. Although time flies like a racing carriage and flashes by like lightning, the scent of autumn chrysanthemums and spring orchids will linger forever. So I preserved the essence of the article and responded to your doubts again. If Mozi's words are not wrong, the discussions in the Xuan Chamber (the emperor's study) are grounded in truth, then the trees in Dongping would also lean westward; the springs of Mount Tai would also dance to the sound of the qin. But now, I can only stand by your grave, filled with regret!" It's a pity that many of his writings have not survived. He also wrote a self-preface, which can be summarized as: "I am a bit like Feng Jingtong, with three similarities and four differences between us. Why do I say that? Feng Jingtong, a man of great talent and ambition as firm as a rock; although I am not as good as him, I am also an upright and generous person, in this regard we are the same. Feng Jingtong encountered the ruler of a revival, but was ultimately not reused; I also met a wise emperor, but was also marginalized, this is the same. Feng Jingtong had a strong wife, so poor that she had to fetch water and pound rice herself; I also have a strong wife, leading my family to struggle, this is also the same."
"However, I am different from Feng Jingtong in some ways. During the Gengshi era, Feng Jingtong held military power and lived a life of riding across the battlefield, living a life of luxury and excess; I have lived a miserable and unhappy life from childhood to adulthood, and that's a difference. Feng Jingtong has a son named Zhongwen, who became a high-ranking official with a distinguished reputation; whereas I, like Boyi and Shuqi, have no descendants, which is another difference. Feng Jingtong was strong and vigorous, becoming more spirited as he grew older; I, however, have always been frail and sickly, with no way of knowing when I might die, which is yet another difference. Although Feng Jingtong eventually died, he is still revered by later generations, with his reputation growing ever stronger; whereas I, unknown and forgotten after death, will fade away like autumn grass, which is even more different. So, I decided to write this preface myself, leaving it to those who care about me." Jun lived in Dongyang, and many people from Wudi and Kuaiji followed him to study. In the second year of the Pu Tong era, he passed away at the age of sixty. His students respectfully called him Mr. Xuanjing. Liu Zhao, whose courtesy name was Mingxin, was from Weichang in Zhongshan. His ancestor Liu Yu, six generations before him, was the General of the Cavalry in the Jin Dynasty. Liu Zhao was good at writing from a young age, and his knowledge became extensive as he matured. He served as an official in the Qi Dynasty, starting as a court official and eventually becoming the Champion Attendant. In the early Tianjian years, he was appointed as the military aide to the King of Linyi, and later became the magistrate of Moling, before he passed away.
Xie Jiqing was from Yangxia in Chen County. His great-grandfather Xie Lingyun held the position of Interior Minister of Lichuan during the Song Dynasty; his father Xie Chaozong held the position of Chamberlain of the Yellow Gate during the Qi Dynasty; his ancestors were prominent figures in earlier dynasties. Xie Jiqing was known for his eloquence from a young age and was regarded as a child prodigy. Later, Xie Chaozong was demoted to Yuezhou due to a crime. When passing by Xintingzhu, Xie Jiqing couldn't bear to say goodbye to his father and jumped into the river! Fortunately, people nearby quickly rescued him before he could drown. After his father's death, he mourned so deeply during the mourning period that he surpassed the customary limits. After the mourning period, the court summoned him to become a student at the National University. Crown Prince Qi Wenhui personally oversaw the examination and said to Chief Priest Wang Jian: "Let's test him on the classics now." Wang Jian began to question, and Xie Jiqing responded fluently and without hesitation. Crown Prince Qi Wenhui was very impressed by him. Wang Jian said to others: "Xie Chaozong's life was not in vain!"
Xie Qi Qing comes from a remarkable background! His ancestors were powerful figures! His great-grandfather was Xie Lingyun, and his father was Xie Chaozong, both prominent figures. He was exceptionally intelligent from a young age—speaking eloquently—a true child prodigy! Later, his father got into trouble and was sent to Yuezhou. As he was leaving and passing by Xintingzhu, he couldn't bear to part with his father, and he even jumped into the river! Luckily, he was rescued, or he might have drowned. After his father passed away, he mourned deeply, far exceeding the standard mourning period. After mourning, the court appointed him as a student at the Imperial Academy. Crown Prince Qi Wenhui personally came to assess him and specifically told the examiner Wang Jian, "This Xie Qi Qing has profound knowledge of metaphysics; let's evaluate him on the classics." Wang Jian then began questioning him according to the Crown Prince's instructions, and Xie Qi Qing answered exceptionally well, impressing the Crown Prince greatly. After the exam, Wang Jian sighed and said, "Xie Chaozong lived a meaningful life; he had a great son!"
He was intelligent and eager to learn from a young age, knowledgeable and eloquent. He started as a courtier in the Kingdom of Yuzhang, then gradually rose to become a military officer and the wine officer for the prime minister, later becoming the magistrate of Ningguo County. Upon returning to the court, he served as a palace attendant, then as the principal clerk for Prince Jin'an, the Grand Commandant. In the early years of Tianjian, he was appointed as the secretary of the Prince of Poyang, the assistant minister in charge of the Three Public Offices, and soon became the censor-in-chief. Previously, when courtiers reached this position, people often remarked they were being sent to the south as a demotion. In this role, he felt increasingly discontented, often feigning illness and neglecting nearly all court affairs.
He was later transferred to the position of Assistant Minister of the Imperial Guard and gradually promoted to Minister of the Central Secretariat, Academician of the National University, and Deputy Minister of the Ministry of Revenue. He was very knowledgeable about historical allusions, and whenever the current Pushe Xu Mian had any questions, he would often go to him for answers. However, he was relatively carefree, living life on his own terms without being bound by the rules and regulations of the court. Once at a banquet in Leyou Garden, he left before getting drunk and ended up at a roadside wine stall, lifting the curtain of his carriage to drink with three guards in front of the carriage. Despite the many onlookers, he took it all in stride. Another time, he was reported for causing a ruckus while drinking with students in the attic of the yamen at night, wearing rough cloth shorts, and ended up getting fired. Shortly after, he was appointed as Academician of the National University again, then served as the Prefect of Hedong, but had to resign before his term was up due to illness. He then served as Chief Attendant to the Crown Prince and later was promoted to the Prince of Nanping's Chief Historian. After six years, the court ordered General Xiao Yuanzao, Marquis of Xichang, to lead the army on a northern campaign, and he volunteered for the role and was promoted to Chief Military Advisor, also being granted the title of Weirong General. The army suffered defeat at Guoyang, which resulted in his dismissal. I lived in Baiyang Shijing, and court friends often brought wine to my house to visit, so the house was always filled with guests. During that time, Zuo Cheng Yu Zhongrong also resigned and returned home. We had a lot in common and often had a blast together, sometimes cruising the countryside in an open carriage. When we got drunk, we'd sing with bells in hand, not caring what others thought. The Prince of Xiangdong in Jingzhou even wrote letters to comfort and encourage me.
I wrote back to him, saying: "Since I resigned from my official position, I have been living a secluded life in Nanpu, on the eastern outskirts, facing the sun and the wind every day, standing silently and pondering. I am grateful for your kind invitation to the banquet. We paddled a boat with osmanthus wood oars on the clear pond and spread a colorful mat by the shore of Zecu. The fragrance of orchids filled the air, and the wine cups were frequently raised as everyone listened to my casual banter, completely immersed in the delightful atmosphere. My eloquence was magnificent and flowed effortlessly; even the Yellow River's waters couldn't compare. Everyone exchanged glances, deeply moved and convinced, losing track of time during the day, and the night felt all too brief. Beautiful gatherings are always short-lived, as fleeting as clouds. Reflecting on those past moments, autumn has arrived in the blink of an eye. You have not forgotten me in your kindness and came to comfort me specially. Because the matter was done, I resigned from my post and returned home, not to rest. I have no desire for high office; I just want to live and work contentedly in the countryside. Farming is very hard work, which aligns with the lessons you imparted. I possess no gold or jade ornaments, nor treasures of wealth; but due to old age and illness, I find myself confined to bed, now over seventy. The dream-like life passes in an instant, and sorrow has always weighed on my heart. I know sorrow serves no purpose, so I seek ways to alleviate it. I strive to find clarity to purify my soul, to view your appointment as a source of nourishment for my spirit. I look in the mirror and see my aging appearance, but I hold this frail body dear, just as I would a motherwort plant. Thus, I admire your virtues and often reflect on the sages of the past; like Guiguzi, who secluded himself in the deep mountains, and Jieyu, who made great progress; some have hidden their names in slaughterhouses, while others have made their mark in the marketplace. Though these individuals have passed on, their influence endures. If the departed are aware, wouldn't they feel sorrow for me? If the departed could return, they would surely reunite with you and enjoy each other's company once more. Allow me, this old gardener, to also hear your teachings at your banquet."
As days go by, I am old and weak, unable to serve you often; I feel like a wild duck in flight, truly unworthy in comparison to you; I miss your grace and can only wash my face with tears.
Wow, these are all powerful figures! Although these men may not pay much attention to their reputation usually, they are very good to their family. His brother passed away early, and his nephew became an orphan at a young age, yet this man has raised him. When the nephew grew up and became an adult, he held many official positions, including positions such as Supervisor of the Qingguan Public Office and Chief Clerk, all of which were inseparable from the cultivation and guidance of this man. As a result, everyone speaks highly of him! Unfortunately, he passed away before receiving a promotion, leaving his writings to be passed down through the ages.
Liu Xie, with the courtesy name Yanhe, was from Ju County, Dongguan. His grandfather Liu Lingzhen was the younger brother of Liu Xiu, the Minister of Works of the Song Dynasty; his father Liu Shang was the Commandant of the Yue Cavalry. Liu Xie became an orphan at a young age, yet he was exceptionally studious. Coming from a poor family and remaining unmarried, he lived with the Buddhist monk You, diligently studying day after day for more than ten years. As a result, he became very knowledgeable, mastering various scriptures and classics, and categorizing and annotating them. The scriptures housed in Dinglin Temple were organized by him. During the Tianjian period, he was appointed by the court as an attendant to the Prince of Linchuan, Wang Hong, in the Central Army, and later promoted to the position of Cavalry Commissary. He was then sent abroad to serve as a county magistrate in Taimo, where he made notable achievements. He then served as an attendant to the King of Nankang, Renwei, and also served as an official in the Eastern Palace. At that time, the sacrifices at the Seven Temples had already transitioned to vegetarian dishes and fruits, but the agricultural sacrifices at the Second Suburbs still involved animal sacrifices. Liu Xie submitted a memorial suggesting that the Second Suburbs should also adopt vegetarian dishes and fruits, similar to the Seven Temples. The Emperor referred this matter to the Ministry of Personnel for deliberation, and ultimately followed Liu Xie's suggestion. He was then promoted to the position of Infantry Commandant and also served as an official. Crown Prince Zaoming had a particular fondness for literature and held him in high regard.
Initially, Liu Xie wrote fifty essays in "Wen Xin Diao Long," discussing the characteristics of various literary styles from ancient to modern times and classifying them. The preface of the book is written as follows:
The essence of literature is the heart of literature. In the past, Juanzi’s "Qin Xin" and Wangsun’s "Qiao Xin" embody beautiful sentiments, so they were used. Ancient works were created with meticulous care; how could they use the words of the masses to create masterpieces? The universe is vast, humanity is diverse, selecting the best, it is merely wisdom and artistry. Years pass quickly, spirits do not stay, soaring voices and solid reality, it is only a creation. Similar to the appearance of heaven and earth, inheriting the five elements, resembling eyes and ears to the sun and moon, the sound and energy to the wind and thunder, surpassing all things, it is already spiritual. The form is as fragile as plants, the name is harder than gold and stone, thus, gentlemen in this world must cultivate virtue and wisdom; how can they indulge in arguments? It cannot be helped.
I am already over thirty years old; I once dreamed at night of holding a red lacquerware and walking south with Confucius. Upon waking, I felt a profound joy. Ah, it is indeed difficult to meet a sage! Perhaps this is just a youthful dream of mine! Since there have been people in the world, there has not been anyone like Confucius!
To elaborate on the intentions of the sage, the best way to express the sage's intentions is through annotating the classics. However, scholars such as Ma Rong and Zheng Xuan have provided profound annotations of the classics; even if there is a deeper understanding, it is not enough to establish a new school of thought. Only the use of articles is the branches and leaves of the classics; the Five Rites rely on it for perfection, the Six Codes rely on it to function, the relationship between ruler and subject shines brighter, making state affairs clearer. A careful examination of their foundational sources reveals that all stem from the classics.
But since the passing of the sage, the forms of writing have become disordered. Writers now tend to seek novelty, speaking in an exaggerated and insincere way. Their works are overly adorned, resembling elaborate clothing and accessories, straying further from the fundamentals and leading to errors and confusion. In the "Book of Zhou," discussions of writing emphasize the fundamentals and key points; what different perspectives does Confucius offer on writing? The essence of different approaches to teaching writing lies in understanding the fundamentals. So, I pick up my pen and dip it in ink, and then I begin to write my essay.
Looking closely, there are many contemporary writers who write essays. Like Emperor Wei's "Canon," Prince Chen Si's "Preface to Books," Ying Yang's "Essay on Literature," Lu Ji's "Literary Fu," Liu Zhongqia's "The Literary Mind and the Carving of Dragons: Distinguishing the Masters," and Xiao Hongfan's "Hanlin Collection," they tend to focus on specific aspects of writing, rarely seeing the whole picture. Some comment on contemporary writers, some judge the writings of their predecessors, some discuss the elegance and vulgarity of writing in vague terms, and some only point out the main thematic ideas of the writings. Emperor Wei's "Canon" is thorough but lacks comprehensiveness; Prince Chen Si's "Preface to Books" is insightful but not practical; Ying Yang's "Essay on Literature" is fancy but rough; Lu Ji's "Literary Fu" is clever but scattered; "The Literary Mind and the Carving of Dragons: Distinguishing the Masters" is detailed but not very contributory; "Hanlin Collection" is superficial and lacks essence. Figures like Junshan and Gonggan, as well as Jifu and Shilong, discuss the meaning of writing in broad terms, occasionally offering some insightful views, but they have not been able to trace back to the roots and explore the fundamentals of writing. Failing to trace the teachings of ancient sages offers little benefit to future generations.
This work, "Wen Xin Diao Long," is rooted in Daoist philosophy, drawing on the wisdom of the sages, adhering to the standards of classical texts, while also embracing the flexibility of supplementary texts, and drawing inspiration from Chu Ci. It can be regarded as the cornerstone of literary works, achieving the highest form. When it comes to writing techniques, it distinguishes various styles, from the source to the result, from explanation to interpretation of meaning, from selection of materials to finalization, from expounding principles to summarizing and generalizing; the main ideas in the first part are quite clear. Regarding emotional expression and the structure of the piece, as well as the display of its charm, the portrayal of its momentum, the coherence of content, the use of sound, rhyme, and character forms—praising "Shi Xu," evaluating "Cai Li," lamenting "Zhi Yin," admiring "Cheng Qi," and the deep affection of "Xu Zhi"—all serve to control the chapters; the details in the second part are equally evident. The structure and titles reflect the numerological principles of the "Yi Jing," with only forty-nine chapters in the whole book. Writing a brief piece is easy, but organizing a substantial body of work is challenging. Even the smallest details are deeply embedded, some twists and turns of obscure meanings, seemingly close yet distant, countless things not recorded in the text. Once the evaluation of the work is complete, some viewpoints are similar to previous discussions, but this isn't a matter of deliberate imitation; rather, it's a reflection of objective principles; some viewpoints are different from previous discussions, but this is not intentional innovation, but the result of reasoning. Similarities and differences transcend time, and deep analysis only seeks compromise. It showcases elegant techniques and rich rhetoric, which can be said to be quite comprehensive. However, words often fall short of fully conveying thoughts, something even sages find hard to achieve, just like how can you measure the contents of a bottle with a ruler? In the vast expanse of the past, I've learned from my predecessors; for the uncertain future, I hope that future generations will take notice.
After finishing the article, it did not receive immediate recognition from the literati. Liu Xie held his article in high regard and wanted Shen Yue to evaluate it. Shen Yue was very influential at that time, and Liu Xie couldn't find him directly, so he took his books and waited for Shen Yue to come out. Then he stopped him in front of the carriage, looking like a street vendor. Shen Yue asked him to read it to him, took it very seriously, and said he deeply understood the principles of the article, often placing the book on his desk. Because Liu Xie was skilled in writing about Buddhism, he was invited to write inscriptions for pagodas in the capital and the epitaphs of famous monks. Later, the court ordered him and Master Hui Zhen to proofread scriptures together at Dinglin Temple. After completing the work, Liu Xie requested to become a monk, first burning his hair to show his determination. The court approved his request. He then became a monk in the temple and changed his name to Hui Di. Not long after, he passed away, and his collection of writings spread to the world.
Wang Ji, styled Wenhai, was from Linyi, Shandong. His grandfather, Wang Yuan, served as a Grand Master of Ceremonies in the Song Dynasty; his father, Wang Sengyou, was a valiant general in the Qi Dynasty. Wang Ji could write articles at the age of seven. As he grew older, he developed a love for learning, had a wide breadth of knowledge, and was very talented. Even the famous scholar Le An Ren Fang praised him. One time, he spontaneously composed a poem titled "Ode to the Candle" at Shen Yue's house, which Shen Yue greatly admired.
When the Qi Dynasty was about to collapse, he became an officer in the Champion General's household and gradually rose to the positions of Wubei and Jishi. During the Tianjian period of the Liang Dynasty of the Southern Dynasties, he served in succession as the chief clerk for Prince Ancheng, an official under the Three Dukes, and the head of the Ministry of Justice. He also served as the magistrate of Yuyao County and Qiantang County, but was dismissed twice. After a long time, he was appointed as the aide to the General of Light Chariots, Xiangdong Wang, and followed Xiangdong Wang to Kuaiji (now Shaoxing, Zhejiang). Within the jurisdiction of Kuaiji County were Yunmen Mountain and Tianzhu Mountain, where Wang Ji often went to explore, sometimes not returning for months at a time. Once, he wrote a poem in Xie Stream, with two lines reading: "The cicadas are noisy, the forest is quiet, the birds are singing, the mountains are even more secluded." At that time, everyone considered this poem particularly well-written and distinctive.
Later, he became a junior official at the Grand Marshal's Mansion and was later promoted to the position of Major General. However, he felt unfulfilled, so he often wandered the streets and didn't choose his friends carefully. When King Xiangdong was appointed to Jingzhou, he took him as a counselor of the Anxi Mansion and also served as the county magistrate. But he did not care about the county's affairs at all, spent his days drinking, and when someone came to complain, he would simply beat them and send them on their way. He died young, and his literary works have been preserved. His son, Wang Bi, was also talented in writing, but unfortunately passed away before his father.
He Si Cheng, with the courtesy name Yuan Jing, was from Tan County, Shandong. His father, He Jing Shu, had served as a military officer responsible for the eastern campaigns of the State of Qi and as the magistrate of Yu Hang County. Si Cheng was dedicated to his studies from a young age and was skilled in writing. He started as a secretary under King Nankang and gradually rose through the ranks to become the Left Attendant of King Ancheng, also holding the position of Doctor at the Imperial Academy, serving as a military officer during King Ancheng's inspection tours, and acting as a secretary. When accompanying King Ancheng to Jiangzhou, he wrote a poem titled "Visiting Mount Lu," which Shen Yue greatly admired, feeling his own skills were lacking. Shen Yue had a new house built outside the city with a pavilion and study, and had artisans carve the poem into the wall. Later on, Fu Zhao often asked He Si Cheng to write "A Poem for the Sacrificial Rites," noted for its rich language and elegance. Subsequently, He Si Cheng was appointed Minister of Justice.
In the fifteenth year of Tianjian, the emperor ordered the Grand Secretary to the Crown Prince, Xu Mian, to select some knowledgeable officials to compile the "Comprehensive Summary" in the Hualin Garden. Xu Mian recommended five people including He Sicheng. He Sicheng later rose to the position of the Imperial Secretary. Starting from the Song Dynasty and Qi Dynasty, this position held relatively little power, but during the early days of the Tianjian period, there was a strong emphasis on selecting candidates for this position. When officials in this position traveled, they could have three coachmen like the Second Minister, carrying a blue seal bag with the official seal engraved on it, because the seal of the official who was being impeached was carried in front. Eventually, He Sicheng was appointed magistrate of Moling County and also served as an Eastern Palace Attendant. Later, he was appointed as a Recorder Army Officer under Prince Anxiang Xiangdong, concurrently serving as an attendant. At that time, Xu Mian and Zhou She were highly valued by the court for their outstanding talents, and they both appreciated He Sicheng's knowledge, often taking turns inviting him to their homes. After the death of Crown Prince Zhaoming, He Sicheng was assigned as the magistrate of Yi County. He was later promoted to Middle Recorder Army Officer for Prince Xuanhui of Wuling and eventually passed away in office at the age of fifty-four. He left behind a collection of fifteen volumes of writings.
Initially, He Sicheng and his relatives He Xun and He Zilang were all famous for their writing skills. People often said, "Among the three brothers of the He family in the East Sea, He Zilang's talent is the greatest." When He Sicheng heard this, he said, "That's not quite right. If it's not true, then the best should be He Xun." He Sicheng meant that he himself was the best.
He Zilang, also known as Shiming, was talented from a young age, good at discussions, and often discussed learning with Zhou She, who deeply admired his profound insights. He once wrote a piece called "Defeated Mound Fu," imitating Zhuangzi's metaphor of "horse tamer" in "Autumn Water," and the piece was exceptionally well written. People praised him, saying, "He Zilang stands out among talented individuals." He served as a Cavalry Attendant and was later assigned as the magistrate of Gushan County. He passed away at the young age of twenty-four. His collected works were also passed down through the ages.
Liu Yao, courtesy name Shishen, is from Pingyuan. His grandfather, Liu Chengmin, served as the Governor of Songzhou in Northern Wei. His father, Liu Wenwei, was noted for his significant accomplishments in the "Book of Qi: Records of Good Governance." When Liu Yao was young, only a few years old, a famous monk named Seng Shao saw him and touched his head, saying, "This child will definitely become a great talent in the future!" At the age of thirteen, his father passed away, and his cries were particularly heart-wrenching. In the early Tianjian period, he became a Doctor of the Imperial Academy and also served as a military advisor to Prince Xuanhui of Yuzhang (Xiao Zong).
Lao Yao was especially studious, devouring a wide range of texts. Even scholars like Shen Yue and Ren Fang sometimes forgot things and would come to ask Lao Yao. Once, Lao Yao and Shen Yue were chatting, discussing the ritual wine vessel known as "Xizun" used in ancestral temples. Shen Yue said, "Zheng Xuan answered Zhang Yi's question by saying that the Xizun was engraved with a phoenix with a flowing tail. This kind of wine vessel has not survived, so it is impossible to restore it based on ancient practices." Lao Yao said, "This may not be correct. In ancient times, wine vessels were carved in the shape of birds and beasts from wood, with holes drilled in the top and back for pouring wine. During the Northern Wei period, burial goods were unearthed from the ground in Lu County, including a Xizun in the shape of a cow; during the Yongjia period of the Jin Dynasty, Cao Yi dug open the tomb of Duke Jing of Qi in Qingzhou and found two similar wine vessels, also in the shape of cows. These artifacts from both sites are ancient relics that sufficiently disprove Shen Yue's claim." Shen Yue listened and greatly agreed.
Shen Yue said again: "He Chengtian's 'Compendium of Literature' is rich and unique in content. The book records the deeds of Zhang Zhongshi and the Long-Necked King. Where did these things come from?" Lao Yao replied: "Zhang Zhongshi is described as being one foot two inches tall, and this record only appears in 'Lunheng.' The Long-Necked King is King Piqian. Zhu Jian'an's 'Record of Funan to the South' says he has never died from ancient times to the present." Shen Yue immediately took out these two books to check, and the findings matched Lao Yao's account perfectly. Shen Yue built a new house in the suburbs, and Lao Yao wrote two poems praising the new residence for him, and showed his own articles to Shen Yue. Shen Yue had the craftsmen carve these two poems on the wall. He also replied to Lao Yao: "I have a wide array of interests, which is quite unusual among most people. Although I enjoy the pleasures of the forest and valleys, I am often delayed by things. Busy all day long, I have long wanted peace of mind; fortunately, I can occasionally maintain a leisurely mood and pursue a quiet and broad life. I built this house in the eastern suburbs not merely for living, but to express my long-standing wishes, and sometimes to rest here. Zhongchang's place of residence, Xiu Liang once wrote praise for it, and I admire it greatly, but I find it hard to compare. You are very thoughtful to me, giving me two poems praising the new residence, with rich and ornate language, complete content, shining between the lines, making me feel that this place has suddenly become ten times better! It can be seen that the advantages of ornate language are plentiful! I will definitely have your poems carved in the attic, so I can appreciate them while sitting or lying down. I have also given names to your other articles. The admonitions in the mountain temple are often recited by those wise men, and reading them is delightful and beneficial for both body and mind, with meanings that extend far beyond this. In the future, let's make sure to discuss this together when we have the chance." It can be seen how much Shen Yue appreciates Lao Yao.
Once, Lao Yao was at Ren Fang's house, and someone brought wine for Ren Fang. The character "榐" was engraved on the wine vessel. Ren Fang asked Lao Yao, "Is this character correct?" Lao Yao replied, "It is written as '木' in Ge Hong's 'Zi Yuan'." Ren Fang said, "Drinking wine for a thousand days and still getting drunk, that must be nonsense." Lao Yao said, "In Guiyang Chengxiang, there's a type of wine that only gets you drunk once you get home; it's the same principle." Ren Fang was surprised, "I completely forgot about that; I never expected it." Lao Yao said, "This is recorded in Yang Yuanfeng's 'Zhi Jun Shi'. Yang Yuanfeng was from the Wei Dynasty, and this book also records his poetry, with the sentence 'Three layers, five levels, Shangxi Caili'." Ren Fang immediately checked Yang Yuanfeng's works, and Lao Yao was absolutely right. Wang Sengru was ordered to compile the family genealogy, so he came to ask about Lao Yao's family lineage. Lao Yao said, "Huan Tan's 'Xin Lun' says: 'The 'San Dai Shi Biao' by Tai Shi Gong and Sima Qian is arranged horizontally, and then pushed upwards diagonally, imitating the genealogy of the Zhou Dynasty.' So, by extension, our family likely traces its roots back to the Zhou Dynasty." Wang Sengru exclaimed, "That's something I’ve never heard before!" Zhou She also asked Lao Yao, "The Shangshu officials wear purple lotus pouches, supposedly called 'Qie Nang'; where does that come from?" Lao Yao replied, "In 'Zhang An Shi Zhuan', it says 'holding a pouch, a hairpin, and a brush, serving Emperor Xiaowu for decades.' Wei Zhao and Zhang Yan's annotations both say 'pouch, bag. Close ministers hairpin and brush, waiting for consultation'." Fan Xu compiled 'Zi Shu Yin Xun' and also came to consult Lao Yao. Lao Yao's vast knowledge and incredible memory were truly impressive.
Mr. Liu Yao was initially appointed by the court to help Zhou She compile the national history. Later, he was transferred to serve as the magistrate of Linjin County, where he made quite a name for himself. When his term was over, over three hundred locals rushed to the capital to ask the court to keep him, and the emperor approved. However, not long after, Mr. Liu fell ill and submitted his resignation, and after returning to court, he was appointed as a military officer in Prince Jin'an's residence.
Zhan Shi Xu Mian recommended Liu Yao, Gu Xie, and five others to compile the "Biannue" in Hualin Garden. After completing the book, Liu Yao was appointed as the Court Minister of Justice, but resigned again due to leg pain. During this time, he also wrote a piece called "Lin Ting Fu." Wang Sengru exclaimed, "Since the 'Jiaoju Fu,' there has been no such work!" In the first year of Putong, Liu Yao was appointed as Governor of Jiankang, and later promoted to Assistant Minister of the Imperial Secretariat; a few months later, he was transferred to Yicao Lang, and Xu Mian, who was the Minister of Defense, entrusted him with handling all the court documents and affairs.
Later, he was transferred to Magistrate of Yuyao County, where he served with integrity and refused all gifts. The Prince of Xiangdong even commended him for this. Afterwards, he returned to the Royal Court as a military advisor to Prince Xuanhui of Xiangdong, but when his mother passed away, he resigned to observe a period of mourning. After the mourning period, he returned to the Royal Court as a secretary, also serving as Palace Secretary for the Eastern Palace. In the first year of Datong, he was promoted to Colonel of Infantry, still serving as a secretary. Prince Zhaoming once said to him, "Although you do not like wine, you serve as the wine steward; this is to live up to the reputation of the ancients!" Shortly after, the court ordered him to act as the acting Literary Officer for Pei Ziye. After the death of Prince Zhaoming, a new palace was built, and according to custom, officials from the old palace were to be transferred, but Liu Yao was specifically retained by the court. He also annotated the "Cugui Fu" written by the prince, which was considered very knowledgeable.
Protector He Jingrong requested the court to promote Liu Yao to Royal Advisor at the Royal Court, and Emperor Gaozu said, "Liu Yao should first serve as the Deputy Minister of the Central Secretariat." He was then appointed as the Deputy Minister of the Central Secretariat. Shortly after, he was appointed as Military Advisor to Prince Pingxi of Xiangdong, still serving as a secretary and Zhi Zuo Zuo. Later, he was promoted to Left Minister of Personnel. In the second year of the Datong era, Liu Yao passed away at the age of fifty.
Liu Yao led a frugal life and had no particular hobbies. He is humble, never boasts about himself and does not speak ill of others. He follows Buddhism, often practicing compassion and bearing humiliation. After the death of his mother for seventeen years, he abstained from eating meat and ate vegetarian food. Before his death, he left instructions to be dressed in simple garments, buried in a modest coffin, and laid to rest in his family's old tomb without holding a grand funeral ceremony. His son followed his wishes in handling the funeral arrangements.
From a young age, Xie Zheng wrote many books, including "Essays on Elegance" in five volumes, "Commentary on Chu Ci Plants and Trees" in one volume, "Biographies of Eminent Scholars" in two volumes, "Records of the Eastern Palace" in thirty volumes, and "Catalog of Ancient and Modern Books" in five volumes, all of which have been preserved through the ages.
Xie Zheng, styled Xuandu, hails from Yangxia in Chenjun. His grandfather, Xie Jingren, was the Left Deputy of the Shangshu in the Song Dynasty; his great-grandfather, Xie Zhi, was the Chief Clerk of the Minister of Works in the Song Dynasty; and his father, Xie Jing, rose to prominence at a young age with his cousin Xie Mao. During the Qi Dynasty, Prince Liang of Jingling built a mansion in the west and attracted scholars, in which Xie Jing also participated. During the Longchang era, Xie Jing became an advisor to Emperor Ming, and later served as a secretary. He was later promoted to the position of Lang in the Imperial Library, then appointed as the Interior Minister of Jin'an. After the Emperor's conquest of the capital, Xie Jing served as a consultant in the Ba House and a Yellow Gate Attendant in the Liang Tower. In the early years of the Tianjian period, he continued to advance in rank, becoming the Minister of Agriculture, Director of the Imperial Secretariat, Left Minister of the People, General of Ming Wei, and Governor of Dongyang. The Emperor wanted him to be an attendant, but he declined due to his old age, requesting the title of Grand Master of the Golden Purple Light instead. Before he could receive it, he passed away.
Xie Zheng was bright from a young age. His father, Xie Jing, had great expectations for him and often told relatives and friends, "This child will definitely become someone great in the future. My only concern is that his life may not be long enough; if fate could allow him to live a few more years, I would have no regrets." As Xie Zheng grew up, he became graceful, eager to learn, and skilled in writing. He initially served as a court official under Wang Cheng in Anxi'an, later promoted to the position of Second Clerk in the Ministry of Finance, Secretary to the Prince of Yuzhang, while also serving in the Imperial Secretariat. He was later promoted to the position of Counselor for Northern Affairs, while keeping his position in the Imperial Secretariat. Xie Zheng was both a colleague and a good friend of Pei Ziye from Hedong and Liu Xian from Pei Guo. Pei Ziye once composed a poem called "An Ode to a Cold Night" for him, to which Xie Zheng replied with a poem called "Ode to a Friend." Once, when the Prince of Zhongshan from Wei was returning north, Emperor Gaozu held a farewell banquet for him in the Wude Hall, asking everyone to write thirty poems within a strict time limit of three quarters of an hour. Xie Zheng finished his poem in just two quarters of an hour, which was exceptionally well-written, and Emperor Gaozu even read it twice. He also penned a piece titled "Release of Captive Animals" for the Marquis of Linru, which also received high praise from the public.
In the year 454 AD, Zang Yan's father passed away, and he resigned from his official position to return home and go into mourning. Before the mourning period was completed, his mother also passed away, and he once again went into mourning. Later, the court issued a decree appointing him to the position of General Zhenwei and permitted him to return to his previous post. Once the mourning period was completed, he was appointed as the Deputy Minister of Personnel. Three years later, Crown Prince Zhaoming passed away, and Emperor Gaozu appointed Prince Jin'an as the Crown Prince, preparing to issue an edict. He specifically summoned Zang Yan, along with the Deputy Minister of Personnel He Jingrong and General Xuanhui Kong Xiuyuan, to discuss this matter. At that time, Zang Yan was young, and his rank was still relatively low, but he was already highly regarded. In the year 457 AD, he was promoted to Lang of the Central Secretariat, retaining his previous positions as Hongluqing and Sheren. In the year 459 AD, he was appointed as the Chief Historian for Prince Yuzhang and the Prefect of Nanlanling. In the year 462 AD, he died in office at the age of thirty-seven. His friend Wang Ji of Langye collected and compiled his works into twenty volumes.
Zang Yan, styled Yanwei, was a native of Ju County, Dongguan. His great-grandfather Zang Tao was the Left Minister of Rites during the Song Dynasty; his grandfather Zang Ning was the Right Deputy of the Shangshu of the Qi Dynasty; and his father Zang Leng served as a military officer in the Later Army. Zang Yan was filial from a young age. When his father passed away, he was so overwhelmed with grief that his health deteriorated. Despite his impoverished family, he was hardworking and eager to learn, always carrying books with him wherever he went. He initially served as the Attendant of Prince Ancheng and later rose to the position of Palace Attendant. His uncle Zang Weizhen was appointed as the Prefect of Jiangxia County and took Zang Yan with him on the assignment. On the way, Zang Yan composed the poem "Tun You Fu," which Ren Fang greatly admired upon seeing it. He also wrote the "Seven Calculations," noted for their elegance. Zang Yan was proud and somewhat aloof, never actively seeking out relationships with the powerful. The Deputy Xu Mian wanted to get to know him, but he consistently declined to meet.
He later rose to the position of Champion General, serving Xiangdong Wang as a scholar, and was promoted to the position of Light Chariot Officer of Wang Xuanhui, also serving as a secretary. Zang Yan was extremely knowledgeable and well-read, especially in the "Book of Han," and was capable of reciting the entire text from memory. Xiangdong Wang once personally tested him on the contents of the four classics, and Zang Yan was able to recall a specific detail from each volume, along with the author's name, without missing a single detail, showcasing his profound knowledge. When Xiangdong Wang moved to Jingzhou, Zang Yan followed him and successively served as a military officer in the Western Commandery and as a recording officer in Anxi. He also served as an inspector in Yiyang Commandery and Wuning Commandery, both inhabited by barbarian tribes. Previous commandery officials typically dispatched strong military forces to subdue the tribes, but Zang Yan only brought a few students with him, peacefully entering the tribal areas, where he managed to persuade the tribes to cease their misdeeds. When Xiangdong Wang was transferred to Shitou Shu as a military officer, Zang Yan was appointed as a recording officer in Anyou Commandery. Xiangdong Wang then moved to Jiangzhou, where Zang Yan served as a military advisor to the Southern Garrison, and eventually passed away there. His literary collection consists of ten volumes.
Fu Ting, known by his courtesy name Shi Biao. His father Fu Guang once served as the Governor of Yuzhang and was even featured in the "Biographies of Exemplary Officials." Fu Ting was exceptionally intelligent since childhood; he could read the "Classic of Filial Piety" and the "Analects" by the age of seven. As he grew up, he demonstrated exceptional talent and had a passion for writing, especially skilled in writing five-character regulated verse, his style resembled that of Xie Lingyun. His father's friend, Ren Fang from Le'an, was very impressed by him, often saying, "This child is truly unique." When the Qi dynasty was about to fall, he was recommended as a scholar by the local authorities, and his essays were regarded as the finest of the time. When Emperor Gaozu, Xiao Daocheng, launched his rebellion, Fu Ting went to Xinyin to meet him. Emperor Gaozu was very pleased to see him, noting he resembled Yan Hui, and took him as a military officer. He was only eighteen at the time. In the early years of the Tianjian era, he was appointed as a military advisor in the central army. He lived in Chaogou, teaching the "Analects" at home, drawing a crowd of students from the entire court. Later, he was promoted to the rank of Zheng in Jiankang, but was soon dismissed following accusations against him. After some time, he was appointed as an official in the Ministry of Rites, and later promoted to the position of military officer in the Western Central Army, where he served as magistrate of Jinling and Wukang. After resigning as magistrate and returning to his hometown, he built a house in the eastern suburbs, choosing never to hold an official position again. Fu Ting was well-known and adept at managing relationships from a young age. Many influential people in the court associated with him, making it impossible for him to remain in obscurity. At that time, the Supervisor Xu Mian fell ill and returned home to rest. Fu Ting wrote to him in an attempt to gauge his intentions, he wrote in the letter:
In the past, Stoddard would miss his friends, and a few days of longing was enough; Fusi would miss his friends, and ten days of longing was enough. So I know that the longing for friends, deep within the heart, is the same regardless of status. Furthermore, the bond between us is as deep as that of a father and son or brothers, and the friendship is as important as that of confidants. Your righteousness protects me, and your kindness envelops me. But now there is a vast distance between us, with mountains and rivers in between; although I occasionally hear news of you, I cannot meet you. The sigh of "Dongshan" doesn't imply that you can return to your post immediately; the west wind blows, reminding us of old friends; who wouldn't miss them? Now, I live quietly at home, alone, staring at my shadow, unable to shake off the loneliness. The autumn wind is chilly, the garden has changed, the outskirts are desolate, and the cold insects chirp. I can't express my thoughts directly, and my mind has nowhere to rest, so I often write poems and essays, producing a lot at once. Yang Xiong's writings are profound and could fill a jar; Hui Shi's knowledge is as vast as five carts, yet it seems disorganized. Today, I casually wrote a short piece, not daring to hope you would appreciate it, but to my surprise, you valued it so much that you wrote to me repeatedly, using up all the stationery, and the ink was worn down. I keep reading your letters, regretting that I was too presumptuous and disrespectful. In the past, Cao Zhi was reluctant to overly praise Chen Lin for fear of ridicule; now that I’ve written so many letters, am I being too wordy?
I live in seclusion in the countryside, cut off from the world, scraping by on poetry and essays. Thanks to your appreciation, I have the opportunity to serve the country, writing brief, easy-to-read pieces that uplift the spirit. From being neglected to the present honor, my mindset has changed drastically, dedicated to self-improvement. The days of luxury and abundance are behind me now; the former grandeur now only leaves behind a few simple items. This allows me to rise above worldly prejudices and nurture grand aspirations; I can devote myself to learning and constantly improving myself. I take inspiration from Liu Hou's retreat and Han Qing's resignation; I miss the Eastern Capital, long for Mount Heng; I deeply appreciate your kindness and wisdom. Although all of this makes me feel fortunate, I still feel confused. Even in peaceful times, I would still choose to withdraw; having fulfilled my ambition of "Yu Geng," I will return to the countryside. Those who are idle, like Zhan Shi, just stand by and watch; those who are carefree, like Ning Sou, will be at ease. It can be seen that a gentleman helps the world, not for personal gain. I dream of wandering the mountains and rivers like Chi Songzi, but who can achieve it? I hope to bring prosperity to the country during the Ren Shou period. Even if I stay silent, the seasons will keep turning. By then, the people will live in peace and happiness, and the officials will not be greedy; the white horse will no longer cry out in the empty valley, and even the butcher will reap generous rewards. Isn't that wonderful? Isn't that wonderful? The ancient Du Zhen lived in seclusion in a deep room, and Lang Zong lived in the mountains and wilderness. This is hard to accomplish and not my goal. Jing Dan is noble, and Sima Xiangru transcends the secular world. They still come and go in the homes of the nobles and move among the villagers. They think this is the best path, and I've always envied them. I’m considering coming to visit you, broom in hand, out of respect, to offer my services during the agricultural off-season, without the need for your invitation.
Although I sincerely want to write articles, I lack the skill to meet popular tastes. My writings are akin to coarse pickles, merely reflecting my personal preferences. Therefore, I take no shame in my roughness, nor do I fear the perils of the Dragon Gate. The ancients respected and appreciated Jingqing, and Meng Gong recognized Zhongwei; the admiration shared among ordinary people is truly remarkable, let alone being appreciated by you, which is even more invaluable. Recently, due to the lack of good paper and ink, I have not written much. I dare to follow in the footsteps of Dongfang Shuo and present my writings to you, esteemed Prime Minister, hoping you might highlight my shortcomings and assist me in revising and refining them. If I can earn your esteemed recognition, I will strive even harder.
Sincerely,
(Original text, not translated)
Reading your letter again, the abundance of your letters and the richness of their content deeply move me. Every detail in your letter, from your actions to your thoughts and feelings, is expressed with vividness, touching me profoundly. The profound thoughts that emerge from your words make me unable to help but sincerely admire you. You have made quite a name for yourself in Xiongzhou at such a young age, entering the court, being well-read and proficient in the six arts. Your talent and demeanor are impressive, akin to the renowned steed of Lu or the graceful white crane soaring in the sky. Now that you have been entrusted with an important task to govern fertile land, there will undoubtedly be prosperity akin to Wucheng and poetry celebrated like in Tongxiang; how could you settle for a mundane existence like those ordinary folks? You are in your prime and deserve recognition and opportunity, donning an official cap and stepping onto the path of service.
But you long to distance yourself from the clamor of the world, seeking inner peace. You have realized that fame and fortune are burdens in life, understanding that being overly full can lead to excess. Therefore, you choose to distance yourself from the world, and I find that truly admirable. Moreover, you lead a simple, desire-free life, in the desolate fields, all alone, yet you can immerse yourself in studying the thoughts of Confucianism and Taoism, losing yourself in study and remaining unfazed by fame or disgrace. This is truly admirable; our life paths are so different! I can only miss you from afar, tossing and turning at night, like the echo of a white horse in an empty valley, like a recluse in seclusion eagerly awaiting. I know all too well that poverty and loneliness can be shameful, and it is difficult to stand alone in the world, so you should abandon your secluded life and join the ranks of the court, in order to balance seclusion and success; wouldn't that be wonderful!
My abilities are not enough to assist the king; my talents fall short of what the country deserves. I can only diligently carry out the tasks assigned to me by the court, without any slack. My abilities are limited, and the road ahead is long; I am overwhelmed with guilt. If the world is peaceful, why would people like Yao and Shun need to serve as officials? I am considering using my illness as an opportunity to live a more leisurely life. If the roads are clear, without wars, able to peacefully engage in the establishment of rituals and music, able to leave a lasting legacy before retiring to the countryside, that would be my greatest happiness. However, I've always been frail and prone to illness; recently, I have been suffering from dizziness, and my body feels as weak as a child's. With a mountain of official duties piling up, I am unable to handle them; I can only endure the discomfort and push through, not because I aspire to be a recluse and withdraw from the world. If the heavens could give me more time, I would definitely fulfill my duties diligently.
I feel unworthy of your dreams, which makes writing to you feel inadequate; after reading your letters over and over, I always sense that something is missing. Where do your peaceful detachment and those ethereal white clouds ultimately lead?
I wrote you a letter, and after you received it, you read it carefully and repeatedly recited it—I truly couldn’t put it down! In ancient times, Wang Can was exceptionally talented and gained fame through Cao Cao's patronage; Mi Heng was clever and perceptive, and he too rose to prominence with Kong Rong's backing. Comparing myself to them, I really feel unworthy! If you can turn my writings into a book, I’d love for it to be featured prominently. Please don’t let my writings just circulate in your hands; let the literati lament over them! If you want to see me, remember to give me advance notice. I’d love to visit you anytime. I’ll send you some local treats next time. It’s sad to think about the country’s decline; it always weighs on my heart. I hope to see you soon; this letter cannot fully express my longing.
Later, he became an official and was appointed as the Governor of the Southern Books Office, but was impeached for corruption and bribery. Afraid of punishment, he changed into a Taoist robe and hid for a long time, only emerging after receiving a pardon and then moved into Daxin Temple. By chance, Prince Shaoling was appointed as the Governor of Jiangzhou and took him to garrison there. Prince Shaoling loved literature and highly valued him, so he returned to the secular world. Later, he followed Prince Shaoling to be transferred to Yingzhou, was summoned to the capital to serve as the Intendant of Jingzhao, and arrived in the summer, returning to the capital after some time. During the Taiqing period, he traveled around Wuxing and Wu County, and passed away during the rebellion of Hou Jing. He left behind ten volumes of 'Ersuo' and twenty volumes of his collected works.
His son was aware of his fate and initially followed his father to serve the Prince of Shaoling, serving as the chief scribe. In troubled times, the Prince of Shaoling was defeated in battle and fled from Yingzhou, but his son, aware of his fate, chose to align himself with Hou Jing. Due to his father's unsuccessful career, he held a grudge against the court and wholeheartedly served under Hou Jing. When Hou Jing attacked Yingzhou and besieged Baling, he was responsible for drafting all the military documents. After Hou Jing seized power, his son became the Chamberlain of the Imperial Seal, exerting significant power and influence in both the court and among the populace. When Hou Jing was defeated and captured, he was executed in secret while in prison. His younger brother, Chui, who was also talented, was initially favored by the Prince of Shaoling and eventually rose to positions as a scribe, assistant scribe, and military officer.
Yu Zhongrong, whose courtesy name was Zhongrong, was a native of Yanling in Henan. He was the sixth-generation grandson of Yu Bing, the Minister of Works during the Jin Dynasty. His grandfather, Yu Hui, served as the Deputy Censor of the Imperial Censorate in the Song Dynasty, and his father, Yu Yi, served as the Secretary to the Prince of Shaoling during the Qi Dynasty. Zhongrong lost his parents at a young age and was raised by his uncle, Yu Yong. Growing up, he kept to himself, dedicating himself to studying day and night, never parting from his books. He initially served as a military officer in Anxi. At that time, his uncle, Yu Yong, was already quite prominent, and the Minister of Personnel, Xu Mian, wanted to arrange for Yu Yong's son, Yu Yanying, to serve as an official in the palace. Yu Yong tearfully said, "My nephew lost his parents at a young age, and he is quite talented. I want to give the official position that was originally meant for Yanying to Zhongrong." Xu Mian agreed, and Zhongrong was appointed as an attendant to the Crown Prince. He later rose to the position of Chief Clerk for Prince Ancheng. At that time, Liu Xiaobiao from Pingyuan also served under Prince Ancheng, and both Zhongrong and Liu Xiaobiao were valued by Prince Ancheng for their knowledge. He was later promoted to the position of Judicial Officer of Jin'an. He then served as the county magistrate of Yongkang, Qiantang, and Wukang, with no notable achievements in local governance and frequently facing accusations. After a long time, he was appointed as Deputy Secretary to Prince Ancheng, preparing to follow Prince Ancheng out of the palace. The Crown Prince, reflecting on their past, hosted a special banquet to bid him farewell and presented him with a poem: "Sun Sheng ascends the Yang Road, Wu Zi visits the Chao County. Not like Fan Lin's elevation, setting up wine by the Hua Palace." People were quite envious of him at that time. He was later promoted to Military Advisor to the Prince of Wuling in Anxi. He then became the Deputy Left Minister of Personnel but was dismissed for misconduct.
Yu Zhongrong was knowledgeable and famous at a young age, but he had a bad temper, was fond of drinking, and liked to make sensational and grandiose remarks, so many colleagues didn't like him. He only got along well with Wang Ji and Xie Jiqing, who were also not very particular, so they often drank together, indulging themselves without caring about their reputation. After some time, he was appointed as a military advisor, and later was appointed as the magistrate of Yi County. During the turmoil of the Taiqing period, he traveled to Kuaiji, where he fell ill and passed away at the age of seventy-four.
Yu Zhongrong transcribed thirty volumes of "The Writings of the Masters," twenty volumes of "Geography," three volumes of "Biographies of Notable Women," and twenty volumes of his own writings, all of which have been passed down through the ages.
Lu Yungong, styled Zilong, was from Wu County. His grandfather Lu Xian served as a provincial governor, and his father Lu Wan served as the Chief Historian of Ningyuan. Lu Yungong was able to recite "The Analects" and "The Book of Songs" by the age of five, read "The History of Han" at nine, and had a remarkable memory. His great-grandfather Lu Cui and a man from the Pei state, Liu Xian, once asked him ten questions, and Lu Yungong answered them all fluently without any mistakes, which astonished Liu Xian.
As he grew up, Lu Yungong was exceptionally studious and talented. He was recommended by the local authorities to become a scholar. He gradually rose through the ranks and became a military advisor to the Prince of Xuanhui of Wuling and the Prince of Pingxi of Xiangdong. Previously, Lu Yungong had written a stele for the Taibo Temple, and when the Wu Xing Prefect Zhang Zan passed by and read his article, he remarked, "This is truly the Cai Yong of our time!" Later, Lu Yungong was promoted to oversee talent selection, and his abilities were reported to the Emperor Gaozu. The Emperor summoned him and appointed him as an official in the Ministry of Rites. He also served as a writer in Shouguang Province. Shortly after, he was soon promoted to the position of writer, and continued to climb the ranks to become a member of the Imperial Secretariat, overseeing writing.
Lord Lu was also particularly good at playing chess. One night, while serving the emperor, his hat accidentally brushed against the candle flame. Emperor Gaozu smiled and said, "The candle flame is burning your sable hat." In fact, Emperor Gaozu was planning to promote Lord Lu to the position of courtier, which is why he made such a joke. At that time, a boat shaped like a catfish was newly built in Tianyuanchi. The boat was broad and short, and Emperor Gaozu often enjoyed boating in his leisure time. Only a few people in the court, such as Taichang Liu Zhilin, Guozi Jiao Zu, and Right Guard Zhu Yi, could accompany him. However, Lord Lu, despite holding a relatively low position at the time, was also able to participate, showing the emperor's favor towards him. In the first year of the Taiqing era, Lord Lu passed away at the age of thirty-seven. Emperor Gaozu was deeply saddened and personally issued an edict that read, "The Yellow Gate Attendant and Chief of the Imperial Secretariat, Lord Lu, had noble character and outstanding talent, a standout among his peers. His sudden death has deeply saddened me. I hereby decree a day of mourning, a reward of fifty thousand coins, and the distribution of forty rolls of cloth."
Zhang Zuan was an official in Xiangzhou at that time, and he wrote a letter to Yun Gong, Shu Xiang, and his older brother Yan Zi, saying: "I have received your letter and heard that the talented son of Brother Xian and Brother Shu Xiang, the unfortunate Huangmen, has passed away. This is not just a tremendous loss for your family, but also a profound sorrow for all of us who knew him. It is truly unbearable! Brother Xian's son and Brother Shu Xiang have shown extraordinary talent since childhood, and I have seen it with my own eyes; there is no need to say more. They are naturally gifted, as natural as holding oranges and pears; they are principled, motivated not by external rewards. In their studies, they are diligent and quick to learn; in discussions, they can think deeply and have unique insights. In their teens, they were already proficient in poetry and various skills, standing out among their peers, and their poems are widely circulated. I am of a similar age to them. We respect each other and share a deep friendship, to the point of forgetting the differences in age and status. We spent day and night together for a whole year, studying classics from morning till night. Most of my friends I have known in my life have passed away; how many can I remember? As for my own life, I will live as long as I can; the greatest joy in life is being with dear friends. Your younger brother was transferred to Xiaoxiang, and I said goodbye to him at the ferry in Luoyang, and we were even more reluctant to part. We stayed outside the capital that night, prolonging our farewell, shaking hands; it was truly unbearable to endure the pain of separation. I have been traveling for many years and have been beset by illness, physically and mentally exhausted, and have not had much contact with people for a long time. I can only dictate this letter, as my handwriting is messy, which I truly regret. When I traveled between Beijing and Luoyang, I made many friends who have since gone their separate ways; only you and your family still keep in touch with me. No matter how far apart we are, it will not affect our feelings towards each other; no matter how the world changes, our friendship will not change. Having lived away from home for many years, I long to return to my hometown, hoping to resume our friendship soon. But this parting may very well become a separation that lasts through two lifetimes! At the time of parting, who can guarantee that we will see each other again in the future? I am worried that I am old and weak, and may no longer be able to interact with you as before. I never expected your family, in its prime, to face such misfortune; it is truly regrettable! Thinking of the deep friendship between us and the excellent qualities of your family, I really don't know what to say about this. As I write this letter to express my sorrow, my words feel somewhat disordered."
" "
Yun Gong's cousin was also a talented individual, renowned for his literary skill. He had served as a Lang of the Central Secretariat, tutor to Prince Xuan Cheng, Assistant Minister to the Crown Prince, and Minister of Justice, but he passed away before Yun Gong. Both his works and Yun Gong's writings have been preserved through the ages.
Ren Xiaogong, also known as Xiaogong, was from Huainan. His great-grandfather was a farmer who rose to become the Governor of Nanyuzhou during the Song Dynasty. Xiaogong's father passed away when he was young, but he was exceptionally filial to his mother, a fact that everyone knew. He worked hard at his studies, despite the family's poverty and limited access to books, often borrowing books to read. He could recite everything he read flawlessly. His maternal grandfather Qiu Ta had known the Emperor's ancestors, and upon learning of Xiaogong's talents, the Emperor summoned him to serve as a historiographer in the palace.
Initially, he served as a court official, later being promoted to Assistant Minister of Culture for Shouguang Province, and shortly after also served as an attendant in the Central Secretariat. The Emperor ordered him to write the inscription for the Jianling Temple, and also to write the preface for the Emperor's collected works, both of which were written in an exceptionally grand style. From then on, he became the sole custodian of the court's literary affairs. Xiaogong wrote quickly and excellently, completing tasks immediately upon receiving imperial edicts, as if it required little effort from him. Each time he presented his work to the Emperor, he was praised and rewarded with gold, silver, and treasures. When he was young, Xiaogong studied Buddhist scriptures under the guidance of Monk Yun from the Xiao Temple, becoming well-versed in Buddhist philosophy. He later became a vegetarian and devoutly practiced Buddhism. However, he had a somewhat proud and arrogant disposition, believing his abilities to be superior to others, causing him to regard his peers with disdain, which led many to dislike him.
In the second year of Taiqing, Hou Jing rebelled, and his forces laid siege to the city. Xiaogong requested to recruit soldiers under General Xiao Zhengde, stationed on the south bank. When the enemy approached, Xiao Zhengde and his troops surrendered to the enemy. Xiaogong hurried to the imperial palace, only to find the gates closed, so he ran to the Eastern Palace. Eventually, the enemy breached the city walls, and he met his end in battle. His writings have been passed down through the generations.
Yan Xie, courtesy name Zihe, was from Linyi in Langya. Seven generations ago, his ancestor Yan Han served as an Attendant, National Teacher, and Marquis of Xiping during the Jin Dynasty, who was quite an impressive figure. His father Yan Jianyuan was also a knowledgeable and virtuous person. Initially, when Emperor Qihe was the vassal king of Jingzhou, he appointed Yan Jianyuan as a military aide; later, when Emperor Qihe ascended the throne in Jiangling, he appointed Yan Jianyuan as an imperial secretary, and shortly after, he also served as a minister. Later, when the founding emperor of the Later Zhao Dynasty usurped the throne, Yan Jianyuan went on a hunger strike to protest and died a few days later. The founding emperor, upon hearing this, lamented, "I became emperor by following the mandate of heaven and gaining the support of the people. What does this have to do with the scholars and officials? Yan Jianyuan actually died because of this!"
Yan Xie lost his father at a young age and was raised by his uncle's family. He was renowned from a young age for his talent and demeanor. He was well-read in a wide range of literature, especially in cursive and clerical scripts. He initially served as an attendant in the government office of the Kingdom of Xiangdong and later also served as a registrar. When Emperor Sizong was the Prince of Jingzhou, Yan Xie was promoted to be the chief clerk. At that time, there was another person named Gu Xie working in the prince's mansion, with similar learning and abilities, so they were both referred to as "Er Xie" in the prince's mansion. Later, Yan Xie's uncle Chenjun Xie Jian passed away, and out of gratitude for his uncle's upbringing, Yan Xie observed mourning rituals in accordance with the etiquette for uncles. He was highly respected by the people at that time. Yan Xie was known for his integrity and indifference to fame and fortune, often declining the court's summons and preferring to work in the prince's mansion. In the fifth year of Datong, Yan Xie passed away at the age of forty-two. Emperor Sizong deeply mourned his passing and even wrote a poem titled "Nostalgia" to mourn him. In the poem, he writes, "Broad-minded and elegant, trustworthy and sincere. Though your talents had yet to fully bloom, your virtues were already exceptional."
Yan Xie's "The Legend of the Immortals of Jin" in five volumes and "Strange Events of the Sun and Moon" in two volumes were both unfortunately destroyed in a fire.
Yan Xie had two sons, named Yan Zhiyi and Yan Zhitui, both of whom gained fame early on. Yan Zhitui later served as an official during the Chengsheng period, reaching the rank of Regular Official and Palace Secretary.
Yao Cha, Minister of Personnel of the Chen Dynasty, once said: Emperor Wen of Wei remarked that few ancient literati were able to maintain their integrity. Why is this so? Because literati, with their remarkable talents and overflowing creativity, are prone to arrogance and hubris. The more powerful tend to look down on princes and kings, while those less powerful dare to look down on their peers. This often leads to trouble and misfortune. Are the cases of Qu Yuan and Jia Yi being exiled, and Huan Wen and Feng Yan being marginalized confined to just one generation? All of this stems from the arrogance that talent can bring! Scholars and officials now live in a time of peace and prosperity, able to freely display their talents without fear of suppression or misfortune as in the past, which is indeed a blessing! Liu Xie believed this was predestined. Predestined, this is rarely mentioned by sages. Forcing interpretations contradicts the sages' true intentions.
