Ming Ke Rang, courtesy name Hong Dao, was from Pingyuan, Ge County. His father, Shan Bin, held the position of Minister of Ceremonies, which is akin to a prime minister, during the Liang Dynasty. Ke Rang had a passion for Confucian culture from a young age, excelled in debates, and read nearly ten thousand volumes! He studied the rituals and related discussions of the "Three Rites" in depth and was extremely proficient in ancient divination tools like tortoiseshells and bamboo slips, as well as knowledge of calendars and astronomy. At the age of fourteen, he became a legal officer for the Prince of Xiangdong.
At that time, the scholar Zhu Yi was lecturing on "Laozi" in Yixian Hall, and Ke Rang went to listen. There were some bamboo plants growing next to Yixian Hall, and Zhu Yi asked Ke Rang to spontaneously compose a poem in praise of the bamboo. Ke Rang picked up his brush and quickly finished writing the poem, with the last line reading: "If it weren't for your great appreciation, who would value this pure heart?" Zhu Yi was thoroughly impressed by his talent. He later held various positions, including Minister of Works, Deputy Director of the Imperial Secretariat, and Cavalry Attendant Official, and also served concurrently as a Doctor at the National University and as an Assistant in the Imperial Secretariat, continuing to advance in his career. After the fall of the Liang Dynasty, he returned to Chang'an, where Emperor Ming of the Northern Zhou summoned him and appointed him as a scholar at Linzidi Palace. Soon after, he was promoted to Senior Officer of the Imperial Writings and then further promoted to Assistant Historiographer. He also served as the Tutor to the Prince of Wei, as well as the Prefect of Handong and Prefect of Nanchen.
After Emperor Wu ascended the throne, he summoned him back to the court, appointed him as a Lu Gate Scholar, and had him revise the new calendar with the Court Astronomer. Later, he was appointed as Yitong Sanqi, promoted to Sidaifu, granted the title of Count of Licheng County, and given a fief of five hundred households. After Emperor Wen of Sui, Yang Jian, proclaimed himself emperor, he was appointed as the Crown Prince's Inner Attendant, later promoted to Lüelingling, and his title was further elevated to Marquis. The Crown Prince was very respectful to Keren, treating him like a teacher and showing him great favor. Whenever rare delicacies from various regions were received as tribute, these were bestowed upon him. At that time, the Eastern Palace actively sought talented individuals from across the realm, but in terms of profound knowledge, few could surpass him. Later, the court decreed that he revise the ritual system and music alongside Niu Hong and others from the Ministry of Rites, and he modified and improved many aspects of the court's regulations. In the fourteenth year of the Kaihuang era, he resigned from his official position due to illness and was appointed as Tongzhi Sanqi Changshi. He passed away at the age of seventy. Emperor Wen of Sui deeply regretted his passing and bestowed upon him five hundred bolts of cloth and three hundred measures of rice; the Crown Prince additionally gifted him two thousand bolts of silk, one hundred thousand coins, a set of court attire, and a coffin. He authored a work titled "Xiao Jing Yi Shu," a volume titled "Records of Ancient and Modern Emperors," four volumes of "Literary Categories," a volume of "Continuation of the Record of Eminent Monks," and twenty volumes of poetry and prose.
His son, Ming Yuqing, achieved the rank of Simen Lang. Later, when Prince Yang Dong declared himself emperor, he became the Guozi Jijiu. Wei Dan, whose courtesy name was Yanshen, hailed from Quyang, Julu in Hebei. His grandfather, Wei Luan, served as the Governor of Guangzhou during the Northern Wei dynasty. His father, Wei Jijing, was the Grand Minister of Agriculture during the Qi Dynasty. The family was a prestigious literary lineage, with generations devoted to the literary profession. Wei Dan lost his parents and became an orphan at the age of fifteen, but he diligently studied, immersing himself in historical and literary works, excelling in writing, characterized by a magnificent style and fluent prose.
The King of Boling in the state of Qi, Gao Ji, heard of his reputation and appointed him as his advisor. Later, when King Xiao Yan of Langye was appointed as the Governor-General of the Capital Region, he appointed Wei Dan as a military officer in the Department of Armor, later promoting him to the position of Imperial Attendant Historiographer. Not long after, he, along with Minister of Works Wei Shou, Minister of Personnel Yang Xiuzhi, and National Scholar Xiong Ansheng, participated in the compilation of the "Five Rites." He also collaborated with some scholars to compile the "Imperial Collection." After completing the writing, Wei Dan was appointed as the Attendant of the Palace and a member of the Imperial Secretariat. Following this, he worked with Li Delin to compile the national historical records.
After the Northern Zhou Emperor Wu conquered Northern Qi, Wei Dan was appointed as a Junior Advisor of the Palace. Later, when Emperor Wen of Sui, Yang Jian, ascended the throne, Wei Dan was sent abroad to serve as the Assistant Minister of Rites. Shortly after, he was appointed as a Cavalry Attendant and sent as an envoy to the state of Chen. Upon his return, he was appointed as the Prince's Attendant. The former Crown Prince Yang Yong held him in high regard, rewarding him with gifts and requesting his annotations on the "Collected Works of Yu Xin," as well as his compilation of the "Garden of Laughter" and the "Anthology of Ci Lin." Many at the time praised his extensive knowledge. Several years later, he was promoted to the position of Imperial Compiler, while still serving as the Prince's Academician.
Emperor Wen of Sui believed that the writings of Wei Shou were inaccurate and that his work "Records of the Middle Prosperity" was disorganized, so he ordered Wei Dan to write a separate "History of Wei." Wei Dan started from Emperor Dao Wu of Northern Wei and continued until Emperor Xiao Gong of Northern Wei, writing a total of twelve volumes of annals and seventy-eight biographies, as well as separate volumes on historical commentary and structure, including a table of contents, totaling ninety-two volumes. Wei Dan's historical work differed in many ways from that of Wei Shou.
First paragraph: I've heard that the Son of Heaven inherits the Mandate of Heaven and lays the foundation of the state, and should not use his own name at all times. As noted in the "Guliangzhuan," "The highest has no name." The "Quli" also states: "The Son of Heaven does not speak out, and the feudal lords do not give birth to names." Even the feudal lords do not openly use their own names, let alone the Son of Heaven! So why does the Crown Prince need to write his name? This is because a son should address himself by name in front of his father, as a matter of etiquette. Therefore, on the day of Dingshen in the sixth year of Duke Huan of Qi, Gongzi Tong was born, and the "Spring and Autumn Annals" records: "He was raised in the manner of the Crown Prince." Du Yu's annotations state: "Gongzi Zhuang was also Duke Huan's son." Among the twelve sons, only Gongzi Tong was the eldest son born to the legitimate wife, so he was treated with the etiquette of the Crown Prince, as recorded in historical books. On the day he ascended the throne, he was addressed as the ruler, not by his name directly, which is the principle of the "Spring and Autumn Annals" and the subtle intention of the sages.
Second paragraph: Take Sima Qian, for example: he wrote the names of the Crown Princes from the Zhou Dynasty directly, but avoided doing so for those from the Han Dynasty; this was to honor the Han Dynasty while diminishing the Zhou Dynasty, expressing the position of a subject. In my opinion, although this rule has been established, it may not be the true rationale. Why? Both the "Spring and Autumn Annals" and the "Book of Rites" record that the Crown Prince must write his name, while the Son of Heaven does not need to publicly use his name. This is the standard by which Confucius praises and criticizes individuals, the naming conventions for emperors, rather than a measure of superiority or inferiority among dynasties. Historians such as Ban Gu, Fan Ye, Chen Shou, Wang Yin, and Shen Yue all have different ways of writing, and the order of respect and inferiority is also messy. By the time of Wei Shou, it was even more excessive, as he avoided writing the name of the Crown Prince and only wrote the title of the Son of Heaven, which is even more incorrect. In the historical work I am currently writing, I avoid using the emperor's name and instead use the title of the Crown Prince, in order to honor the monarch and belittle the subjects, following the principles of the "Spring and Autumn Annals."
Speaking of it, during the era of the Five Emperors, the wise rulers of the Five Emperors, the outstanding talents of the Three Dynasties accumulated both civil and military merits. None surpasses the Zhou Dynasty. Although the reputation and status of Hou Ji are not as esteemed as those of the emperors of the Zhou Dynasty, he was only posthumously honored with the title of the Third King. However, these are the glorious achievements of their predecessors, and also a model for future generations to emulate! The Wei clan was just some tribal leaders before Emperor Wen, with their lineage tracing back to the twenty-eighth generation of emperors; they tried to elevate their status, contradicting the political principles established by Yao and Shun, and surpassing the ritual system of the Duke of Zhou. However, Emperor Dao Wu (Tuoba Gui) was initially just a tribal leader, without formal education. He should have invited honest historians like those in the Southern Dynasties and Dong Zhuo to revise historical records, trimming and polishing them to conform to the norms of official history. However, he chose to cover up mistakes and embellish the facts, which is like breaking the dam of the Bohai Sea without repairing the embankment; the disaster at Xiangling (referring to floods) is inevitable! However, Emperor Dao Wu was ultimately born of a heavenly woman, possessing extraordinary spiritual energy, worthy of being honored as the ancestor. Emperor Ping Wen and Emperor Zhao Cheng dominated the frontier, and the power of the Wei state gradually grew stronger, laying the foundation for the ambition of "conquering the south" (referring to the aspiration to unify the Central Plains) that started with them. During the rebellion of Changsun Jin, the flames of war reached the Emperor's side; the Crown Prince sacrificed himself to protect Emperor Zhao Cheng, allowing him to escape unharmed. At this time, Empress Xianming was pregnant, the imperial ancestral temple was preserved, and the state had a strong foundation; this was truly a remarkable act of filial piety, and Empress Xianming's contribution was indeed significant. It is appropriate to confer posthumous titles upon these three generations of emperors. As for what transpired afterward, I would not dare to comment indiscreetly.
Secondly, I believe the downfall of King Jie of the Nan Chao and the defeat of King Zhou of Shang in the Battle of Muye were all directly recorded in historical books, with their beheaded bodies displayed publicly and their heads hung on white flags. King You of Zhou died at Mount Li, while King Li of Zhou fled to the land of Zhi. These historical records did not conceal anything but were written directly with the purpose of admonishing people to do good and punish evil, leaving a warning for future generations. The causes of death of Emperor Taiwu of Wei and Emperor Xianwen were not natural deaths, but previous historical books recorded them as dying of old age, which reveals contradictions in the wording. The names of the ministers who assassinated the rulers were omitted. What is there to fear from these treacherous officials? Even a gentleman's mistakes are like solar or lunar eclipses; although flawed, who doesn't admire them? Moreover, how could such events in the palace be concealed? The historical records I am writing now are straightforward and dare not avoid the facts. In addition, the deaths of Duke Yin, Duke Huan, Duke Min, and Duke Zhao, who were either killed or expelled, were all accurately recorded by Qiu Ming (Sima Qian) in historical books, especially considering the different dynasties, such events should be recorded accurately!
The fourth point is this: the rule of the Zhou Dynasty has deteriorated to an intolerable level. The King of Chu personally went to inquire about the weight of the Nine Tripods, and the State of Wu sent people to offer a large number of livestock, which shows that the vassals of that time completely disregarded the Son of Heaven and ruled independently. Confucius revised the classics, recording the fates of these vassals simply as "death." Starting from the State of Jin, virtue declined, and the realm fell into chaos, with some declaring themselves emperors and others declaring themselves kings, each establishing their own official system. While these vassals were alive, they exchanged messengers, appearing as if they were hostile nations; but when they died, the historical books simply wrote "death" for them, just like ordinary commoners. The stark contrast between their lives and deaths—shouldn't they feel ashamed? The historical records we are currently compiling for all vassal states in the Huaxia region are treated the same as those of the State of Wu and the State of Chu, all simply recorded as "death."
The fifth point is this: Hu Su posed this question, and Sima Qian answered it; his meaning had been clearly expressed. However, subsequent historians failed to grasp Sima Qian's intent. What Dong Zhongshu and Sima Qian were actually conveying was that "The Book of Documents" records the institutions of a peaceful and prosperous era, while "Spring and Autumn Annals" records the methods of pacifying chaotic times. The situations of peace and chaos differ, and the methods of writing history also differ. In times of peace, the achievements of emperors are recorded directly; during times of great chaos, the recorded content tends to be vague and ambiguous, with each school of thought having its own interpretations, and there is no connection between them. Therefore, the saying goes, "The Zhou Dynasty declined, and the 'Spring and Autumn Annals' were written; the times of Yao and Shun were prosperous, and 'The Book of Documents' was recorded" illustrates this point. "After the establishment of the Han Dynasty, the calendar was changed, clothing was replaced, and courtiers praised the emperor's merits with all their might, but still could not fully express them. What I call the narration of historical events, you compare it to 'Spring and Autumn'; this is quite mistaken." Thus, the writing method of historical books in the Annals and Biographies style originated from "The Book of Documents," not "Spring and Autumn Annals"; this is quite evident. However, Fan Ye stated: "The records in the 'Spring and Autumn Annals' are relatively brief and easy to omit details, and the current imitations seem insufficient. The Annals and Biographies style was developed by Sima Qian and Ban Gu; it can comprehensively record the deeds of a generation and detailedly describe the significance of events, making it well-suited for later scholars to study, which is why later people continued to use this method." Consider Fan Ye's words: not only rejecting the sages' methods, but also misunderstanding Sima Qian's original intention. Sun Sheng claimed to carefully study specific examples and then elaborate on them. Wei Shou remarked: "The historical books of the state of Lu have been revised, and those who have achievements have left behind models, but Sima Qian stuck to the Annals and Biographies style and did not learn from the ancients; this is probably because the era and environment he was in did not reach the level of the ancients." Although they were modest and cautious, they did not dare to go against the sayings of the sages, but they did not truly grasp the origins of the Annals and Biographies writing style.
Speaking of Wei Shou, he believed that Sima Qian's creation of biographical history writing was written by too many people, and regardless of their character, everyone could be included in the history books. He believed that as long as other people's life stories were honestly recorded in official history, those with no particularly noteworthy deeds that wouldn't serve as warnings to future generations did not need to be written about. Writing the same things over and over felt as verbose as writing inscriptions and eulogies. He believed that talented individuals like Zuo Qiu Ming could write plain language like "A gentleman says" in accordance with the sages' teachings, and for ordinary matters, it was sufficient to just write them directly. Therefore, when writing history books himself, he followed this style, only writing about those that could serve as cautionary tales, while those with no benefits or harms did not need to be written about.
Wei Shou's "Book of Wei" was very concise and clear, completely different from the verbose and lengthy history books, and even the emperor praised him for his writing! Not long after, Wei Shou died at the age of sixty-five. He left behind thirty volumes of his collected works, which have been preserved through the ages. His son, Wei Xinyin, also gained fame.
Wei Shou's younger brother, Wei Yanxuan, was also a cultured man who worked as a secretary in the Yangzhou General's Office and held the title of Sima in Weizhou. He had a son named Wei Manxing.
Lu Shuang, courtesy name Kaiming, was a native of Wei Commandery, from Linzhang. His ancestor Lu Shunzong served as the Governor of Southern Qingzhou during the Northern Wei Dynasty, and his father Lu Gaizhi served as the Governor of Huozhou during the Northern Qi Dynasty. Lu Shuang was intelligent from a young age, starting school at the age of nine and could recite more than two thousand characters in a single day. When the Minister of Works of the Northern Qi Dynasty, Yang Zunyan, saw him, he was amazed and said, "The Lu family really knows how to produce talent!" At the age of seventeen, he was appointed Registrar by Gao Yue, the Governor of Sizhou and Prince of Qinghe during the Northern Qi Dynasty. He was later promoted to Attendant of the Imperial Court and concurrently served as the Imperial Secretary in charge of editing documents, eventually rising to the position of Assistant Librarian. After the fall of the Northern Qi Dynasty, Emperor Wu of the Zhou Dynasty heard of his reputation and summoned him along with over ten others, including Yang Xiuzhi and Yuan Shude, to Chang'an. While others brought numerous belongings, Lu Shuang brought only several thousand scrolls of books. Upon arriving in Chang'an, he was appointed Senior Clerk of the Palace Library. After Emperor Yang Jian of the Sui Dynasty proclaimed himself emperor, Lu Shuang was promoted to the position of Crown Prince's Inner Supervisor, and shortly after, he was promoted to the position of Imperial Stable Master of the Crown Prince. He, along with the Left Imperial Secretary Yu Wenkai and others, co-authored the seventy-volume "Records of the Eastern Palace." The court recognized his profound knowledge and eloquence, frequently sending him to greet and assist visitors from the south. In the eleventh year of the Kaihuang reign, Lu Shuang passed away at the age of fifty-three. The court posthumously appointed him as the General of the Right and Inspector of Xuanzhou, and bestowed one hundred bolts of silk upon him.
Lu Fayan was a diligent student, which was influenced by his family's values. Later, he became a court official. At the beginning, his father Lu Shuang, who worked as a stable hand, once suggested to the emperor, "The Crown Prince's sons still do not have suitable names; please allow me to give them new names according to the principles of the 'Spring and Autumn Annals'." The emperor agreed. However, after the Crown Prince was deposed, the emperor, infuriated, reproached Lu Shuang, saying, "I myself named my grandson; don't you understand? Lu Shuang, you are meddling too much! This person was also responsible for inciting the Crown Prince's bravery. Although he is already dead, his descendants should be excluded and never employed." Therefore, Lu Fayan was ultimately dismissed because of this incident.
Hou Bai, a good friend from the same county as Lu Shuang, also known as Jun Su, loved learning, was talented, and had a witty and humorous personality, especially excelling at debating. He passed the imperial examination and became a scholar-official. He was easygoing, without airs, liked to say humorous and witty things, and many people enjoyed interacting with him. Wherever he went, crowds gathered around him like at a marketplace. Yang Su had a good relationship with him. Once, when Yang Su and Niu Hong were returning from court together, Hou Bai said to Yang Su, "The sun is setting." Yang Su laughed and replied, "Are you treating me like a sheep or cow that it's time to go home?" The emperor, having heard of his reputation, summoned him for a discussion, was quite pleased, and appointed him to compile national history in the Secretariat. Whenever the emperor considered promoting him, he would say, "Hou Bai cannot handle official positions," and stop. Eventually, he was granted a fifth-rank salary, but a month later, he passed away. People at that time lamented his unfortunate fate. He wrote a book called "Records of Outstanding Deeds" in fifteen volumes, which has been handed down through generations.
Du Taiqing, courtesy name Shaoshan, was from Quyang in Boling. His father, Du Bi, was the Chief of Imperial Guards in the Qi dynasty. Du Taiqing loved learning from a young age, read extensively, and excelled in writing. He served as a Court Official in the Qi dynasty, holding positions such as Jijiu in the Western Pavilion of the Minister of Works, Hucu of the Minister of Rites, Zuo Zuo Lang, and Attendant of the Yellow Gate. He was an elegant individual, always demanding high moral standards of himself. After Emperor Wu of the Zhou dynasty pacified the Qi dynasty, he returned to his hometown and taught the classics of "The Book of Rites" and "The Spring and Autumn Annals" to children. In the early years of the Kaihuang period, he was summoned to the court. Du Taiqing once referred to the "Yueling," elaborated on it, and wrote a book called "Yuzhu Baodian" in twelve volumes. When he presented this book, the emperor granted him two hundred bolts of silk. Du Taiqing was deaf and unable to fulfill official duties, so he requested to edit the national history. The emperor agreed and appointed him as Zuo Zuo Lang. Fourteen years later, he submitted a memorial requesting retirement, and the emperor ordered him to return to his hometown while retaining his original title. Years later, he passed away at his home. He left behind fifteen volumes of collected writings and authored twenty volumes of "Records of Qi," which have been passed down through the ages. He had no sons.
I had a brother named Rui, whose knowledge was inferior to that of my younger brother Taiqing, but he was far more capable in handling affairs than his younger brother. He later became the Governor of Kaizhou.
My son Gongshan loved learning from a young age and inherited our family's good moral values, but tragically, he passed away young while serving as the magistrate of Anyang.
Gongshan's son, who is my grandson, named Zhisong, became an Attendant in the Palace during the Daye era.
Xin Deyuan, courtesy name Xiaoji, was from Dida County in Gansu. His grandfather, Xin Mu, served as the Prefect of Pingyuan in the Wei Kingdom, and his father, Xin Fu, served as the Deputy Chief of the Ministry of Personnel. Xin Deyuan was calm and eager to learn from a young age, and at the age of fourteen, he was able to write excellent essays. As he matured, he read widely and gained fame at an early age. At that time, the Minister of Personnel in the Qi Kingdom, Yang Zunyan, and the Minister of the Imperial Palace, Xin Shu, were both famous figures. Upon meeting Xin Deyuan, they held him in high regard and recommended him to Emperor Wenxuan.
Xin Deyuan was first appointed as a Court Attendant, then concurrently served as a Gentleman of the Outer Court and Vice Envoy to the Liang Kingdom. Later, he successively served as the secretary for the Prince of Fengyi and the Prince of Huashan. The Minister of the Central Secretariat, Liu Ti, recommended Xin Deyuan, stating: "He loved ancient classics from a young age, and as he grew older, he became more accomplished. He was well-versed in the Six Classics and had a wide range of knowledge in various schools of thought. His writings were magnificent and elegant, with a clear and noble style. He was respectful and cautious at home, and humble and prudent among friends. He is truly a talented scholar among the younger generation, a rare talent today, and will surely be loyal in his duties and make great achievements." Therefore, Xin Deyuan was appointed as a Gentleman of the Outer Court, later promoted to the position of a department official, and also served as an Attendant Cavalier. He was then sent as an envoy to the Chen Kingdom, and upon his return, he served at the Imperial Academy, later being appointed as a department official in the Ministry of Personnel, and further promoted to be an Imperial Secretary.
After the downfall of the Qi Kingdom, he served as a Senior Officer in the Northern Zhou. Once, he was sent urgently to Xiangzhou, but arrived during a rebellion led by Wei Jiong, who wanted him to serve as his Chief Commandant. Xin Deyuan firmly refused and had to escape. After Emperor Yang of the Sui Dynasty ascended the throne, Xin Deyuan was not employed for a long time, so he retreated to Linluo Mountain, feeling unfulfilled, he wrote the "Ode to Seclusion" to express his feelings, the details of which are not elaborated. Xin Deyuan had a good relationship with Lu Sidao, the Prefect of Wuyang, and they kept in touch. However, the Inspector of Weizhou, Cui Yanwu, falsely accused Xin Deyuan of forming factions and pursuing personal interests, suspecting him of having some sinister plot. As a result, Xin Deyuan was exiled to the southern battlefield to quell the rebellion in Nanning and returned a year later. The Director of the Imperial Secretariat, Niu Yan, recognized Xin Deyuan's talent and requested that he and the Compiler of the Imperial Library, Wang Shao, collaborate on compiling the national history. Xin Deyuan dedicated his spare time to writing "Annotations on the Three Commentaries on the Spring and Autumn Annals," comprising thirty volumes, and "Annotations on the Words of Yangzi," comprising twenty-three volumes.
After hearing about the reputation of Xin Deyuan, King Yang Xiu of Shu invited him, where he was appointed as a court official and stayed there for several years. He was later promoted to the position of military advisor and eventually died while in office. He left behind a collection of twenty volumes and authored twenty volumes each of "Political Instructions" and "Internal Instructions." His sons, Xin Suchen and Xin Zhengchen, were also diligent students and showed great literary talent.
Liu Bian, with the courtesy name Guyan, originally from Hedong, relocated to Xiangyang because of the Yongjia Rebellion. His grandfather served as a minister in the Liang Dynasty, while his father held a high-ranking official position. Liu Bian was intelligent from a young age, skilled in writing, passionate about reading, and had likely read over ten thousand books. He served as a junior official in the Liang Dynasty, initially as a junior official in the Imperial Secretariat. Later, when Xiao Cha occupied Jingzhou, he appointed Liu Bian as a minister, also serving as the National University Libationer and the Minister of Personnel. After the fall of the Liang Dynasty, he was appointed as the Grand Commandant and a regular attendant at the Palace, but due to disagreements with his superiors, he resigned from his position and later went to work as a military advisor under the Prince of Jin.
The Prince of Jin appreciated elegance and recruited over a hundred talented scholars, such as Zhuge Ying, Yu Shinan, Wang Zhou, and Zhu Gang, who became the Prince of Jin's advisors, with Liu Bian standing out as the most formidable. The Prince of Jin treated him as both a teacher and a friend, always asking Liu Bian to revise his writings before sharing them with others. Once, when the Prince of Jin returned from the capital, he wrote a piece called "Returning to the Feudal Lord" and asked Liu Bian to write an introduction, which was truly magnificent. At first, the Prince of Jin preferred to emulate the writing style of Yu Xin, but after befriending Liu Bian, his writing style evolved.
During the Ren Shou period, Liu Bian was appointed as the Scholar of the Eastern Palace and was also given the title of Superintendent of the Imperial Secretariat, concurrently serving as a stable hand. Prince Jin treated him very well, often calling him to the inner chambers to drink and chat together. Liu Bian was particularly intelligent and eloquent, often serving by the Crown Prince's side. Whenever there was a question, he could respond with ease. He also loved drinking and had a humorous way of speaking, which made the Crown Prince like him even more. Because Liu Bian enjoyed Buddhist scriptures, the Crown Prince asked him to write a commentary on the "Lotus Sutra," which consisted of twenty volumes, and presented it to the Crown Prince. The Crown Prince was very pleased with it, rewarding him generously, far exceeding what others received.
After Emperor Yang of Sui ascended to the throne, Liu Bian was appointed as Secretary and granted the title of Duke of Hannan County. Every morning after the Emperor returned from court, he would have Liu Bian enter the palace to chat, drink, and read together until evening. When the Emperor and the Empress Consorts drank together, they would invite Liu Bian to join them, sitting at the same table with the Emperor as if they were friends. The Emperor felt regretful that he couldn't meet Liu Bian often, so he had a wooden figure made, equipped with mechanisms that allowed it to sit, stand, and kneel, resembling Liu Bian exactly. At night, under the moonlight, the Emperor would have palace maids place the wooden figure next to him, drinking together, raising their glasses to each other, and laughing heartily. Later, when Liu Bian accompanied the Emperor to Yangzhou, he fell ill and died at the age of sixty-nine. The Emperor was profoundly saddened and posthumously granted him the title of Grand General, with the posthumous name of Kang. He had written the "Records of Prince Jin's Northern Expedition" in fifteen volumes, as well as a collection of ten volumes, which have been passed down to this day.
Xu Shanxin, courtesy name Wuben, hails from Gaoyang Beixincheng. His grandfather, Xu Mao, served as the Chief Secretary to the Prince during the Liang Dynasty, as well as the Prefect of Shiping County, Prefect of Tianmen County, and Cavalier Attendant of the Imperial Court. His father, Xu Heng, rose to the position of Yellow Gate Attendant in the Liang Dynasty, and later served as the Director of the Imperial Guard, Grand Master of the Palace Attendants, Minister of War, and also served as Grand Compiler during the Chen Dynasty. Xu Shanxin became an orphan at the age of nine, raised by his mother, Fan. He was intelligent from a young age, with a remarkable ability to comprehend and retain what he heard. He was well-educated and widely read, earning the admiration of those around him. He had over ten thousand old books at home, and he read them all. At the age of fifteen, he was already writing articles. When he showed his writing to his father's friend, Xu Ling, Xu Ling was extremely surprised and exclaimed, "This child is exceptionally gifted—a true prodigy!"
He was initially appointed as the legal assistant to the King of New An. Later, the Prince's Secretary-General Jiang recommended him to take the exam, and he passed with high scores, being appointed as an official in charge of financial support. He was later promoted to deputy minister and then appointed as a historian scholar. In the second year of Emperor Wen of the Sui Dynasty, he was promoted to be a cavalry attendant and then sent as an envoy to the Sui court. Just as Emperor Wen of Sui was attacking the Chen Dynasty, although he completed the mission, he could not return right away, so he repeatedly submitted requests for resignation. The emperor did not allow it and kept him in the imperial guesthouse. After the fall of the Chen Dynasty, Emperor Wen of Sui sent someone to inform him of the news. Xu Shanxin, wearing mourning attire, cried bitterly at the western steps, lying prostrate on the ground and crying towards the east for three days. The emperor issued a decree to console him. The next day, the emperor issued an edict for him to come to the residence, appointing him as a cavalry attendant and granting him a set of clothes. After Xu Shanxin finished crying, he changed his clothes in his room, emerged and stood facing north, tears in his eyes, and once again thanked and accepted the edict. The next day, he attended court, weeping in the court, overcome with grief to the point of unsteadiness. Emperor Wen of Sui turned to those around him and said, "I have subdued the Chen Dynasty and gained such a talented individual. Since he can remember his former lord, he is my loyal subject!" The emperor ordered him to serve in his previous role at the Ministry of Civil Affairs, granting him a thousand bolts of cloth and twenty horses. Later, he followed the emperor to Mount Tai, and after returning, he was appointed as an attendant minister of the Ministry of Justice. In the sixteenth year of Kaihuang, a divine bird descended at Hanzhang Gate. Emperor Wen of Sui summoned all the officials to host a celebratory banquet and shared this auspicious news with everyone. Xu Shanxin requested paper and a pen during the banquet and wrote a poem titled "Ode to the Divine Bird," in which he wrote: "I have learned that observing the heavens reveals the will of heaven, and during Emperor Qianyuan’s reign, harmony with the heavens is achieved; examining the land reveals the state of the country, and the vast territory represents the nation's dignity."
Rain nourishes the clouds, which brings about the cycle of the four seasons; rivers flow and mountains stand tall, shaping all things.
You are the ruler of the Zhen hexagram riding on the Li hexagram, the successor of the wild goose and the phoenix, the emperor descended with jade hammers and golden tablets.
You cultivate the spirits of the people, warming the lives of animals and plants, the mysterious pearls glimmer in the crimson waters, the clear mirror reflects in the empty hall.
All is suffused with auspiciousness and blessings, various gifts are gathered, your reputation spreads to the south, even surpassing the fame of the "Yun" and "Shao" music.
You are the emperor ruling over us, elucidating grand principles, countering the Tai Chi, residing in the Phoenix Palace, holding the Dragon Chart.
Without speaking, you guide and direct; without being strict, the auspicious sounds resonate.
You have reclaimed the land of the Xia Dynasty, conquered the seas of the Shang Dynasty, your prestige reflects your nobility, you have risen to the heights of Xianchang.
Your blessings cover the world, bringing peace near and far, your achievements are known far and wide, your grace is extended to all corners of the land.
Without tangible rituals, majesty is displayed in the government palace; without audible music, auspicious signs are revealed in the grand hall. You personally inquire about the centenarians in the nursing home, care about the struggles of the people, and keep the people in your heart. Whether on hot slopes or chilly thresholds, in desolate wilderness or bustling cities, people of all kinds come to you for help. Not only the submission of the Han Xianyu from the North, even the wolves in the deep mountains submit; the southern border is stable, and nearby cities are no longer anxious. Therefore, heaven will not withhold blessings, the earth will not withhold treasures, mountains and rivers will show wonders, and the mysterious will reveal wonders. You frolic with white cranes, sipping sweet nectar, where half the scenery is lush green and half is vibrant red, and the waxing and waning of the sun and moon all show auspicious signs. You embody compassion and consistently uphold righteousness; the arrival of auspicious signs is like this, and the flourishing scene is like this. At the grand enthronement ceremony, the white ceremonial guard stands in the cloud pavilion, signifying successful governance, conducting a sacrificial rite, and making offerings to the Xuan Gui.
Although the established rituals were observed and the military riders drafted documents, the Son of Heaven declined to act and refused to take credit.
Is there anyone as humble and deferential as you? Among the seventy-two lords, none can compare to you!
Therefore, the divine birds appear, the profound auspicious signs are particularly prominent, the white bird symbolizes the remarkable qualities of the iron ruler, and the red bird carries a red book, symbolizing a noble status.
Ban Gu's "Divine Libation" praises the merits of Emperor Wu and Dai Wen, while Cao Zhi's "Fine Libation" poem praises your merits.
It is preferable to the flying military tent that comes to offer congratulations, the literary palm coming to present gifts, the green reeds being brushed and shining, and preparing to soar on the red carpet.
The jade table is placed in the court, the emperor enjoys himself among the screens, the golden door opens every morning, leaving the reflection of the halo.
Throughout the ages, such a grand occasion has never been heard of before; the blessings summon signs from the depths of the unseen, and they are fulfilled on this day.
This year is the year of Shangzhang, the laws are harmonious, the profound festivals are celebrated, and Xuan Ying leads the seasons.
The Supreme has not yet requested garments, rising early in the Hall of Contemplation.
Auspicious birds are soaring down.
It moves forward slowly, sometimes walking, sometimes stopping, gathering and observing in front of the imperial throne. Auspicious signs are symbols of the wise ruler's rest; the bird of omen is a treasure, representing the sage. According to the "Kao Yi You", it is noted that "Xuan Yuan had a yellow bird with a red head, standing beside the sun." The divination interprets this as "the response of the earth spirit." The "Li Ji Ming Zheng" also states that "if the sacrifice is appropriate, the yellow bird will gather." In the past, the Han Dynasty constructed the Hall of Supreme Harmony, and the Wei Dynasty established the Palace of Literature. Once, I visited Yongqiu, where Li Qian lived in a remote western area, while Lu Ji grew up in the east. As a minor official, I feel truly ashamed compared to the talented individuals of the past. In this era, which is even more prosperous than before, I may have limited abilities, but I still wish to do my best and humbly offer this praise:
(The original text of the praise should be inserted here, but it is missing and cannot be translated)
It begins by stating that at the dawn of the world, all things flourish; the merits of heaven are unfathomable, and the natural way of heaven is nameless. The changes in the world adhere to the old ways, with all signs of auspiciousness heralding the arrival of a prosperous era. Heaven blesses the great Sui Dynasty; our emperor is wise and martial, with achievements in both civil and military affairs at their peak. The territory of the great Sui Dynasty is vast, encompassing the Fen and She River basins. Everything is renewed, presenting a scene of peace and prosperity.
The emperor's wise decisions demonstrate the emperor's path, as seven guardian spirits and five immortals descend to earth. The mountain god reveals the secrets of heaven, the river god nurtures treasures, black birds fly up to the altar, green fish lie beneath the altar. Red crows fly by, white pheasants dance in the wind, resting on the noble virtues of Adi, singing auspicious omens on Qishan. These auspicious signs all come to the palace to congratulate the emperor, with various blessings converging, blessings extending. Kongtu presented red offerings, Xunwen presented white offerings; each strange event, each auspicious sign, all amazing.
The jade tablet, the attendant adorned with jewels, are all the will of heaven, the protection of the spirits. We, the officials, also participate, forever loyal to the country, playing a harmonious tune. Songs cannot fully express our joy, dances cannot fully show our excitement; I can only bow in gratitude, wishing the emperor a long and prosperous life.
After finishing this article, I submitted it to the founding emperor, who was very pleased. He said, "I saw the divine bird with my own eyes, and even watched it with the empress. This morning, when I summoned the ministers, I happened to mention this matter. Shanyou, you were present, and you were able to immediately write this article, with smooth wording and in one go. I had only heard tales of such things before, and today I finally saw it with my own eyes." As a result, the emperor rewarded me with two hundred bolts of silk.
In the seventeenth year, I was appointed as the Secretary of the Secretariat. At that time, the collection of palace texts was in disarray, so I organized Ruan Xiaoxu's "Seven Records" and compiled the "Seven Forests," each accompanied by a general preface. I also provided a detailed explanation of the author's intentions in the table of contents and classified the texts. I also recommended more than ten scholars such as Li Wenbo and Lu Congdian to rectify errors in the texts.
In the first year of Renshou, I served as the acting Palace Attendant. In the second year, I also acted as the Deputy Minister of Rites, discussing the rites and music system with Niu Hong and others, while the positions of the Secretariat Chief and Palace Attendant remained unchanged. In the fourth year, I stayed in the capital. Emperor Gaozu died at Renshou Palace, and Emperor Yang had him buried in secret. However, when Prince Han Liang rebelled, I did not assume the position. In the first year of Daye, Shan Xin was promoted to Deputy Minister of Rites, and then he recommended Xu Wenyuan as a National Academy Scholar, promoting Bao Kai, Lu Deming, Chu Hui, and Lu Shida to official positions, allowing them to become teachers. That year, Vice Chancellor Yang Da was sent as an ambassador to Jizhou, and because the emperor was very satisfied with his work, he rewarded him generously with five hundred rolls of cloth. General of the Left Guard Yu Wenshu borrowed dozens of soldiers from his unit daily for personal tasks, usually finishing in half a day. Grand Secretary Liang Pi could no longer tolerate it and lodged a complaint against him. The emperor originally trusted Yu Wenshu very much and initially handed the matter over to a judge for investigation. As a result, more than a thousand people said they had been borrowed by Yu Wenshu to work. After more than twenty days of investigation, the judge, sensing the emperor's inclination, stated that although the soldiers had worked for less than a day, even though there were many of them, it could not be considered together, and even if it were true, it would not be considered a crime. Upon hearing this, the soldiers also changed their testimonies, claiming they had not been borrowed for work. The emperor wished to exonerate Yu Wenshu, so he called for a discussion among the ministers to determine the truth of the matter. The majority of the ministers declared it to be false.
But Shanxin feels differently. He said that Yu Wenshu mobilized troops from the army to engage in personal tasks; although it did not take a full day, it affected the duty of the army, which deviates from standard official duties. Many of those soldiers had already returned home on leave, and we had to send people to track them down, but they all provided different accounts. A month has now passed, and the truth has finally emerged. This is clearly an act of deceit; how can we let him off? Su Wei, Yang Wang, and more than twenty others agreed with Shanxin's statement, but others felt that Yu Wenshu should be let off. Ultimately, the matter was dismissed, but the emperor remained quite displeased.
A few months later, Yu Wenshu falsely accused Shanxin, saying, "When Chen Shubao died, Shanxin, Zhou Luohou, Yu Shiji, Yuan Chong, and Cai Zheng went to the funeral together. Shanxin even wrote a eulogy praising Chen Shubao. Do you dare to give Chen Shubao a posthumous title now?" The emperor called Shanxin to ask, and Shanxin explained, citing ancient precedents. In the end, the matter passed, but the emperor was very unhappy about it.
Later, the Bureau of Historiography noted that the year of the emperor's ascension coincided with that of Yao Di, but Shanxin said that the country was still in mourning and it was inappropriate to hold celebrations. Yu Wenshu had the censor accuse Shanxin, and Shanxin was demoted by two ranks. In the fourth year of Daye, Shanxin wrote "Fangwuzhi" to offer to the emperor. In the seventh year of Daye, Shanxin followed the emperor to Zhuo County, where the emperor was commanding troops in an eastern campaign. Shanxin wrote a memorial to the emperor, which provoked the emperor's ire and resulted in his dismissal. That year, he was reappointed as the chief attendant. In the ninth year of Daye, Shanxin became the Chief Historian of the Left Yiwei and crossed the Liao River with the emperor, being bestowed the title of Jianjie Wei. The emperor once mentioned the token of trust given to Gaozu upon his appointment, then asked about ghosts and gods, and instructed Shanxin and Cui Zujun to compose "Records of the Strange and Supernatural," totaling ten volumes.
At first, my father, with a kind heart, wrote "History of Liang," but regrettably passed away before he could complete it. I then took on his unfinished work and continued to write family letters, thereby fulfilling my father's final wish. In the conclusion of the "Preface to the Biography," I articulated the purpose behind writing this book:
Think about it seriously; in the beginning, the world was in chaos before gradually taking shape. The laws of nature governed the passage of time, and the mountains, rivers, and land nurtured all living things. Once humans came into existence, rulers, hierarchical systems, and social order emerged. Rulers received blessings from heaven and love from the people; they should prioritize justice, establish good policies, attract talent, and lead the country's development. Both war and peace have their merits; the ultimate aim of the systems of rituals and music is unity. From dynastic changes to the establishment of systems, the role of historical records gradually became more evident, recording historical events and the words and deeds of individuals, which became an essential duty of historians. Starting from the era of the Yan Emperor's agricultural civilization, many things were left only as names, with the details of the processes missing; from the era of the Yellow Emperor, though the historical texts were often obscure and difficult to interpret, their significance became increasingly clear. Historical records are like traversing mountains and rivers, collecting various teachings and regulations, and like starlight, passing down the Xia Dynasty's calendar and the Shang Dynasty's rituals. Eventually, historical records began to emphasize accuracy in direction and position, recording time and achievements, distinguishing between east, west, south, and north, and documenting the titles of different individuals. Even notorious figures like Taotie would be recorded in the annals of history, claiming their own place. A country’s wrongdoings will also be recorded, and even if a king makes mistakes, it will be recorded. Thus, traitors and villains are despised by the people, much like looking into a clear mirror. Throughout the ages, every generation claimed to be the rightful rulers of the world, seeing the governance of the world as their duty, accumulating merits across generations. What era hasn’t been like this?
Speaking of the rule of the Liang Dynasty's emperors over the realm, they established a country in Jiangnan, a prosperity like never before! Starting from the reign of Emperor Wu, which lasted forty-eight years, followed by another fifty-six years of rule, there were four emperors in total. Emperor Wu came from a humble background, later ascending to the throne, rescuing the people from peril, changing the social climate, and walking the unique path of an emperor. At that time, the court was full of talented individuals, and there was no shortage of talents among the people. The system of rites and music was well-established, and the legal system was complete. Emperor Wu was kind and generous; he rarely killed anyone and implemented tolerant policies, creating a peaceful country—he was truly a good emperor! Unfortunately, later on, the northern invasions by minority ethnic groups led to turmoil and chaos, a disaster of unprecedented scale, causing great chaos in the country and facing a huge crisis. The imperial palaces turned into battlefields, and the treasures were looted, leading to the decline of the country's prosperity. This brings to mind the saying, "Fortune can lead to disaster, and benevolence can lead to a nation's downfall." Is it fate or man-made? I offer a different analysis, which is detailed in the volume titled "Preface."
My father had always wanted to write a book. He authored fifty volumes of the "Book of Qi" and started writing a biographical history in the style of the "Book of Liang." He had written a part of it, but it was not completed; the table of contents listed a total of one hundred and eight volumes. Eventually, the Liang Dynasty fell, resulting in the destruction of all the books. The walls of the tomb had collapsed; nothing remained; even the cloth bags that had stored the books had rotted, so how could anyone find books now? Qin Shihuang burned books and buried scholars; nearly all the classics bequeathed by previous kings were lost, and during the Han Dynasty, the texts were lost as ministers only transmitted them orally. The books my father wrote were lost at that time. After the establishment of the Chen Dynasty, the emperor appointed me as the imperial historiographer to complete the missing historical materials. Relying on memory, I diligently reconstructed the texts piece by piece. I revised it according to the original catalog and have now completed six collections, totaling fifty-eight volumes, which I have submitted to the imperial palace.
I have always been kind-hearted since I was young, but unfortunately I was born at the wrong time, and I didn’t have the chance to study properly. During the Taijian era, I petitioned the court several times to share my thoughts. It wasn't until the Zhide period that I was eventually appointed as a historian by the court. At that time, I was determined to work diligently and keep accurate records, hoping to make a difference and fulfill the aspirations of my ancestors. However, when I was young, I was in poor health, my family was poor, I had few friends, life was quite difficult, and I had little opportunity to improve myself. I had only read a few books by others and heard some opinions from others; even though I had read Wang Yin's works, I had never met him. In addition, my abilities were limited, my knowledge was shallow, and I was appointed as a court official responsible for writing the "History of Chen," which caused significant delays in completing this book.
In the second year of the Zhengming era, as a court official, I was dispatched on a mission, only to find my hometown had been destroyed, forcing me into exile and delaying my journey, leaving the task unfinished. I cried inconsolably at Wangdu Pavilion, and I then relocated to another residence and began practicing medicine. The old books at home were later burned. Now only sixty-eight volumes remain, but they are scattered and out of order. Since I returned to the capital, I have been repairing and organizing them, and I now have around seventy volumes. Among these are the "Records of the Four Emperors," which consist of eight volumes; "Concubines," one volume; "Records of the Third Prince," one volume; totaling ten volumes; "Biographies of the Royal and Noble Families," ten volumes; "Biographies of the Ministers," twenty volumes; "Biography of the Relatives," one volume; "Biography of Filial Piety," one volume; "Biography of Loyal Officials," one volume; "Biography of Literary Garden," two volumes; "Biography of Confucian Scholars," two volumes; "Biography of Recluses," one volume; "Biography of Numerology," one volume; "Biography of Feudal Lords," one volume; totaling ten volumes; "Biography of Restraint," one volume; "Biography of Women," one volume; "Biography of Favor and Happiness," one volume; "Biography of Barbarian Bandits," two volumes; "Biography of Treasonous Officials," two volumes; "Biography of Rebel Officials," two volumes; "Discussion and Explanation of Biographies," one volume; totaling ten volumes.
All the records called historians were spoken by my father before, and the contents recorded in the archives are what I have tried my best to supplement and improve. I also wrote an additional piece titled "Discussion," which is placed at the end of the "Biographies of Discussion."
Ten years passed; he was transferred back to Huaiyuan Town, promoted, and became a courtesy official. Later, when the Turks besieged Yanmen Pass, he was temporarily appointed as the Left Guard General, leading the army from Jiangnan to stand guard in the palace. The emperor went to Jiangdu County for an inspection tour, commemorating his previous achievements, and promoted him again to become a Grand Master of Discussions. However, not long after, he was asked to return to his original position as an attendant minister.
In the fourteenth year, the day Yang Guang (Hua Ji) executed Yang Yong, all the Sui Dynasty officials rushed to the court to offer their congratulations, but Shan Xin did not go. Xu Hongren hurried to tell him, "The emperor has died; General Yuwen (Yuwen Hua Ji) has taken power, and all the court officials have gone to congratulate. This is all fate; changes in personnel happen. Why are you still hesitating?" Shan Xin was angry as soon as he heard this, refusing to follow him. Xu Hongren, helpless, mounted his horse, weeping, and said, "General, you have no ill will towards Yuwen Hua Ji; why do you insist on seeking death? It's so tragic!" He then went to inform Tang Fengyi, informed Yuwen Hua Ji of the situation, and sent someone to bring Shan Xin to the court. Yuwen Hua Ji ordered his release, but Shan Xin was not happy, without even a hint of a smile. Yuwen Hua Ji looked at him and said, "This man is incredibly arrogant!" He then ordered him to be arrested, scolding, "I was going to let you go, but you had the audacity to be so disrespectful!" His subordinates pulled him back and forth, ultimately leading to his death at the age of sixty-one. Later, King Yue (Yang Dong) proclaimed himself emperor and posthumously conferred upon him the title of Left Guanglu Grand Master, Duke of Gaoyang County, and granted him the posthumous title Wenjie.
The compassionate mother Fan Shi, daughter of the filial official Xiao Cai of the Liang Dynasty, was widowed at a young age and raised her children alone. She was well-educated and of noble character. When Emperor Yang Jian learned of her situation, he ordered the imperial kitchen to regularly send her fresh provisions and often sent rewards to her. One time, the Emperor even ordered Fan Shi to enter the palace to study with the Empress, and later conferred upon her the title of Lady of Yongle County. After her son's tragic death, Fan Shi was already ninety-two years old. Facing her son's body, she did not weep but gently caressed the coffin, saying, "He died for his country; my son was truly remarkable!" She then lay there, refusing to eat or drink, and passed away after more than ten days.
Li Wenbo, hailing from Boling, was a remarkably upright and honest individual who loved learning and was particularly dedicated to studying Confucian classics and principles of governance. When he read about the rise and fall of dynasties and stories of loyal officials and righteous scholars, he thought deeply and reflected at length. During the reign of Emperor Wen of Sui, he became a commander of the imperial cavalry and was held in high regard by the Minister of Personnel, Xue Daoheng. Xue Daoheng often had him study historical texts in the audience chamber and observe his ability to handle matters. If he encountered good governance methods, Li Wenbo would quickly transcribe them; if he encountered mistakes in selecting talents, he would assess the advantages and disadvantages. Xue Daoheng consistently appreciated his insights and frequently implemented his suggestions.
Later, Li Wenbo was transferred to work in the Secretariat, in charge of proofreading classical texts. He was upright, lived a simple life, yet remained calm and peaceful. Although he frequently struggled to make ends meet, he always maintained high moral integrity, never mingling casually with the powerful, and always strictly observing etiquette and laws. His colleagues respected him and even feared him. Xue Daoheng was aware of his impoverished situation, often invited him to dinner at his home, and also offered him financial help. Li Wenbo was very knowledgeable about the rise and fall of governance in history, but he did not have much luck in officialdom. He gradually rose to the position of a copyist, later transferred to be a county magistrate, but he failed the assessment and remained unpromoted for several years.
Later, Xue Daoheng was promoted to a high-ranking official in the capital, and when he met Li Wenbo in the Eastern Capital, he deeply regretted that his talents were being overlooked. He then requested the court to appoint him to a position. Xue Daoheng happily told Prince Qi Li Gang, "Today I finally met Li Wenbo, and I recommended him to the court!" This illustrates Xue Daoheng's recognition and support for Li Wenbo. When Li Wenbo was in Luoyang, he once visited Fang Xuanling, who kindly escorted him to the street corner. Fang Xuanling asked him, "You have pursued righteousness all your life; now that you have become an official, you should be able to achieve something significant, shouldn't you? What have you done recently to eliminate corruption and promote integrity?" Li Wenbo immediately excitedly exclaimed, "To govern the flow of water properly, you must first purify the source; to rectify the end of things, you must first rectify the foundation. Now the water source is in chaos; even if ten corrupt county magistrates were removed every day, what difference would it make?" He was forthright and outspoken, never shying away from challenging the powerful, all due to his character.
At that time, the court was becoming increasingly corrupt, with rampant embezzlement and corruption. Only Li Wenbo always maintained high moral integrity, and as a result, he earned even greater respect from others. Later, the nation descended into chaos, and Li Wenbo wandered around, ultimately vanishing without a trace.
At first, Wenbo served as a junior clerk in the palace, where the son of Yu Shiji was also present. The young man was dressed flamboyantly and showed no humility. Wenbo casually asked him how old he was, and he replied, "Eighteen." Wenbo then said to him, "When Jia Yi was eighteen, he was already discussing important matters. You, on the other hand, are busy dressing up. What exactly are you trying to achieve?"
Later, when the queen of King Xiaowen gave birth to a son, Gaozu was delighted and rewarded his ministers with varying gifts. Wenbo's family was always poor, and when someone said he must be happy, he replied, "The reward system is used to measure merits and demerits. What does the queen giving birth to a son have to do with us officials? Why should we be rewarded for no reason?" He always handled matters seriously in accordance with the system, assessing merits and demerits, ensuring that rewards and punishments were fair and reasonable, with no concealment.
Wenbo originally studied Confucian classics, then read historical books, and was very knowledgeable about the teachings and discussions of various philosophers. He naturally enjoyed discussions and was skilled at writing, writing the ten-volume "Collection of Governance Principles," which gained great popularity at the time.
Historical records mention people like Ming Kerang and Wei Dan, who were not only well-versed and eloquent in their writings but also highly regarded talents in both the Yan and Zhao regions and the southeast. They were valued wherever they went, obtaining official positions. Their appointments were not mere coincidences; they reflected their own value. Wei Dan's "Book of Wei" was regarded as concise, clear, and worthy of being passed down through generations. Each of these individuals had their own works, with varying degrees of achievement, but they all dedicated themselves to writing and speaking, which is truly remarkable!
