Cui Ruo, courtesy name Qishu, was from Wucheng County in Qinghe Prefecture. His grandfather Cui Xiu served as the Inspector of Qingzhou in Northern Wei, and his father Cui Zhongwen served as the Administrator of Gaoyang in the Qi Kingdom. Their family had been prominent for generations. At the age of sixteen, the Administrator wanted him to take on a role as a county official, but he declined. When he was young, he was close friends with Lu Sidao from Fanyang and Xin Deyuan from Longxi. He immersed himself in his studies, proud and indifferent to others' opinions. He even posted a sign at his doorstep saying, "No one is allowed to enter this house unless they have read five thousand volumes!" Over the years, he became extremely knowledgeable and well-versed in many subjects.
He excelled in writing and passed the imperial examination, earning the title of Xiucai during the Qi Dynasty, eventually rising to the position of Assistant Cavalry Officer. Later, he was promoted to Imperial Censor. He also took part in revising the "Five Rites" with Xiong Ansheng, Ma Jingde, and others, as well as the revision of laws and regulations. He was then appointed as an Assistant Cavalry Officer and sent as an envoy to Chen Guo. Upon his return, he served at the Wenlin Institute. He successively held the positions of Palace Attendant, Attendant of the Ministry of Rites, and Assistant Cavalry Officer. Cui Ruo and Li Ruo from Dunqiu were both well-known, and people at the time said, "Among the numerous talents in the capital, only Cui Ruo and Li Ruo stand out." "The capital is full of talents, Cui Ruo and Li Ruo shine brightly."
After the fall of the Qi Dynasty, Cui Ruo returned to his hometown and initially served as a magistrate in the county, later becoming the chief clerk in the province. In the fourth year of Emperor Wen of Sui's reign, the court summoned him to serve as a Gentleman of the Imperial Secretariat, and shortly after, he also served as an Attendant in the Ministry of the Interior. A few years later, he served as an Assistant Cavalry Officer in the Straight-Arrow Guard and was once again sent as an envoy to Chen Guo. Upon his return, he was appointed as an Assistant Cavalry Officer of the Household. At that time, Duke Yang Su of Yue held great power and valued Cui Ruo's family background, wanting to marry his daughter to Cui Ruo's son, Cui Xuanzong. The betrothal gifts were very extravagant.
On the day of the wedding, the guests were all high-ranking officials. Yang Su sent someone to greet Cui Ao on horseback, but Cui Ao intentionally dressed in shabby clothes and arrived on a donkey. Yang Su asked Cui Ao to sit in the seat of honor, but Cui Ao acted disdainfully, exhibiting arrogance and rudeness, and spoke in a very impolite manner. Yang Su was furious and stormed out, immediately calling off the banquet. A few days later, Cui Ao came to apologize, but Yang Su treated him the same as always. During the reign of Ren Shou, Cui Ao died in the capital at the age of seventy-two. He was survived by his son, Cui Shiji.
Zhuge Ying, whose courtesy name was Han, was from Jiankang in Danyang. His grandfather Zhuge Quan served as the Prefect of Lingling during the Liang Dynasty, and his father Zhuge Gui served as the Prefect of Yiyang. Zhuge Ying could write essays at the age of eight. He initially served as an aide to the Prince of Shaoling during the Liang Dynasty and later rose to the position of secretary. During the Hou Jing rebellion, he fled to Northern Qi and worked as an attendant at the Wenlin Academy. He later served as a Doctor of the Imperial Academy and an Attendant to the Crown Prince. After Northern Zhou conquered Northern Qi, he did not find a suitable official position, so he withdrew from public life for over ten years, focusing on studying the Zhouyi and other classical texts, the Book of Songs, the Book of Documents, Zhuangzi, and Laozi, achieving a deep understanding of these classical works. He was known for his integrity and eloquence, and was highly regarded by Prince Yang Guang, who appointed him as a military aide and later as secretary. When Yang Guang became the Crown Prince, he appointed Zhuge Ying as the Director of the Imperial Pharmacy. After Emperor Yang of Sui ascended the throne, Zhuge Ying was promoted to the position of Gentleman of Letters and was highly favored by the emperor. He frequently visited the palace and was entertained by the emperor, even sharing meals and sleeping quarters with the empress and concubines. Zhuge Ying took this opportunity to speak negatively about others to the emperor, which earned him the nickname "Yi Ge" (with "Yi" meaning indulgent). Later, due to their long friendship, Emperor Yang granted him the position of a Palace Attendant. Emperor Yang also often bestowed poems upon Zhuge Ying, with the last few lines being:
"In the Longzhou Garden, lecturing at the Sicheng Gate. Delving deep into principles and theories, discussing talents and brilliance. Recording the truth with fairness, guiding future generations."
It is evident that Emperor Yang treated him favorably. Later, during Emperor Yang's campaign against the Tuyuhun people, Zhuge Ying was posthumously elevated to the rank of Senior Minister. He passed away during a northern expedition, at the age of seventy-seven.
Zhuge Ying had an irritable temperament and often quarreled with Liu Bian. Emperor Yang of Sui repeatedly scolded them, but they didn't stop. Later, Emperor Yang grew distant from Zhuge Ying. Zhuge Ying left behind twenty volumes of collections, including *Records of the Northern Inspection Tour of the Imperial Carriage* in three volumes, *Records of the Road to Jiangdu* in one volume, *Records of Ancient and Modern Luoyang* in one volume, and *Catalog of Horses* in two volumes, all of which have endured through the ages. He had a son named Zhuge Jiahui.
Sun Wanshou, styled Xianqi, was from Wuqiao in Xindu. His grandfather, Sun Bao, served as a Cavalier Attendant in the Wei Dynasty, and his father, Sun Linghui, was a National Scholar in the Qi Dynasty. When Sun Wanshou was fourteen years old, he studied the Five Classics with Xiong Ansheng from Fucheng and developed a solid grasp of their principles. He also extensively read the writings of various philosophers and historical texts. He was skilled in writing and had a witty way of speaking. When the people of Boling saw him, they found him quite remarkable. During the Northern Qi Dynasty, he became an official when he was seventeen. After Emperor Yang of Sui declared himself emperor, Teng Muwang summoned him to serve as a literary official. Due to a minor infraction regarding his appearance, he was sent to serve on the border in Jiangnan. Later, the military commander Yu Wenshu brought him in to manage military documents. Sun Wanshou was originally a scholar, elegant and composed, but suddenly joining the military made him feel uncomfortable and unappreciated. He wrote a five-character poem to his friends in the capital city to express his sentiments.
Jia Yi was in Changsha, Qu Yuan was by the Xiang River, and Jiangnan, this miasma-filled place, has always been a gathering place for exiled officials. I am not a capable official and have never had any talent since childhood, wanting to soar but lacking wings, wanting to sing but unable to catch the dawn. How did someone who only knows how to write end up as a soldier wielding a gun? I drift like a puppet, abandoned and alone, like a fierce dog. After losing everything, I drifted to the west, not that I intended to head east. It was only in my later years that I passed through Hangu Pass and arrived in Jingkou in the spring. Jingkou City lies near the mountains, like a fierce beast lying in wait; at the mouth of the Yangtze River, you can see the Cowherd Star and the Weaver Girl Star. The area near the Cowherd Star and the Weaver Girl Star is filled with evil spirits, and fierce, brutal people have gathered in droves. Xi Chao has just entered the court as an official, Wang Can has just started to enlist. I carry food on my back at the foot of Chu Mountain, wearing armor by the Wu River. The waves of the Wu River are vast, the Chu Mountains rise and fall continuously. The waves splash with sunlight, and mist swirls under tall trees. I win over the people of Yue with my debates and touch the hearts of the people of Shu with my writing. Lu Zhonglian only saves people in danger, but I don't seek credit. After drifting outside for so many years, I often miss my hometown, scratching my head. It's not that I don't plant daylilies, or that I lack wine to drink! It's been several years since I left my hometown county, and it's been three autumns since I bid farewell to my relatives and friends. My lofty ambitions remain unfulfilled, yet I've aged prematurely. My mood is a chaotic tangle, like twisted hemp, lost in daydreams of the past. I used to play in the capital and met like-minded people when I was young. Dining at Nan Guan, riding in Xi Garden. People from Hejian County love to read, while those from Dongping County value talent. My eloquence is amazing, my words are clear and thorough. On duty at Fengchi, playing at Lingge. Good places, good colleagues, good scenery, everyone invites each other. Boating on Kunming Lake, riding to the Wei River Bridge. Holding a purification ritual at Baoqiao, hosting a banquet in the eastern suburbs. The wine in Yicheng is brewed, and the new song of Yangdi is also out. The crows call in the trees at night, and the pheasants fly in the morning. Fine dust falls under the beams, and long sleeves sway gently in hand. Joyful moments come one after another, and my worries fade away. It feels like just yesterday was a dream, yet now I feel so incredibly lonely. Suddenly caught up in worldly conflicts, drifting thousands of miles like waves. The wheels keep turning, and the fluttering flags struggle against the wind and rain. From a high vantage point, my hometown lies beyond the white clouds. When I look back, the lonely city walls deepen my melancholy. Cranes call in Huating at night, and orioles sing in the secluded valley in the morning. Once the connection is broken, it's hard to resume, and the soul is often startled. Our family is on good terms with the Qunji family, and my hometown is in Zoulu. If you happen upon any southbound geese, please ask them to check in on my relatives back home.
This is the second paragraph:
Time flies so fast; it has been many years since leaving my hometown, and it has been several autumns since saying goodbye to relatives and friends. The ambitions of my youth have faded with the passing of time, my hair has turned white early, just like a withered willow. My mind is in chaos, lost in thoughts of the good times of the past. I recall my days in the capital, where I met a few kindred spirits when I was young. I remember having dinner at Nan Guan and taking a ride in Xi Yuan. The people of Hejian County love reading, and the officials of Dongping County cherish talent. I have a way with words, able to persuade others with clarity and insight. I once served at Fengchi and often visited Lingge for leisure. The scenery there is beautiful, and my colleagues are all outstanding; we often played together. I once rowed on Kunming Lake and rode a horse to Wei Shui Bridge. I took part in purification ceremonies at Baqiao and attended grand banquets in the eastern suburbs. The fine wine of Yicheng has been brewed, and new songs are heard from Yangdi. At night, crows caw in the trees, and in the morning, partridges fly in the fields. Fine dust falls under the beams, and my long sleeves flutter gently in the breeze. At that time, I was extremely happy; all worries disappeared. Looking back now, it seems like yesterday, but now I find myself feeling incredibly lonely. Since becoming embroiled in the world's turmoil, I feel like drifting in a vast ocean, uncertain of when I can find rest. Life is like a constantly turning wheel, and my fluttering flag cannot withstand the ravages of wind and rain. I climb to a high place, gaze into the distance, and see my hometown beyond the white clouds. Looking back, the solitary city walls amplify my sorrow. Cranes cry in Huating at night, and orioles sing in the secluded valley in the morning; these sights stir my longing for home. The connection with my hometown has been severed; my heart feels restless, and my soul often feels unsettled. My family and the Qunji family have a good relationship, and my hometown is in the Zoulu region. If I encounter southbound geese, I hope they might check in on my relatives back home and see how they're faring.
After this poem spread to the capital, it became particularly popular at the time, and people from all over the country who liked it would copy it onto walls for admiration. Later, when he returned to his hometown, he did not receive a single promotion for more than a decade. It was not until the Ren Shou period that he was appointed as the chief historian of Prince Yuzhang, but this was not his desired position. Prince Yuzhang was later appointed to the land of Qi, and he became the literary official under the King of Qi. Many royal officials were killed at that time, so he grew increasingly anxious, and he resigned from his position under the pretext of illness. After a long time, he was appointed as the Chief Justice of Dali, and ultimately passed away while serving in office at the age of fifty-two. He left behind ten volumes of collected works.
Wang Zhen, courtesy name Xiaoyi, was a native of Dongliu in Liangzhou. He was intelligent and studious from a young age, starting to study at the age of seven, mastering the "Book of Songs," "Book of Rites," "Zuo Zhuan," "Book of Changes," and various works of the Hundred Schools of Thought, with a wide-ranging knowledge. He excelled in writing, did not pursue a career in business, and often enjoyed reading and reciting. In the early years of the Kaihuang reign, the Prefect of Bianzhou, Fan Shulue, recommended him as the chief clerk, and later he was appointed as the county magistrate through an examination, but he was not fond of this either, so he resigned and returned home. After Emperor Yang of Sui ascended the throne, Prince Qi Yang Jian was stationed in Jiangdu, and upon hearing of his reputation, he wrote to summon him, saying:
It is said that precious jade and stones lie hidden in the mountains, illuminating the corridors and courtyards; magical swords are buried in the ground, with the aura of the sword reaching into the sky. Therefore, Mo Su could stand out and move Lord Pingyuan; Sun Shu'ao could be employed and govern the East Sea. However, I consider myself mediocre in talent and have long admired those as talented as you, longing to meet you for quite some time. Now that the sweltering summer is drawing to a close, the cool breeze should be arriving soon, just like the dew atop the mountain heralding the coolness. I am looking forward to the opportunity to meet you and share this wonderful time with you.
My life is very simple, with a front garden and a back garden, leisurely and content, as if I were surrounded by mountains and rivers; I usually just play the piano and read books, living a life away from the hustle and bustle. Thinking of Sima Xiangru's resignation and retirement, although he wrote "Fengshan Wen," he ultimately fell ill; Tao Yuanming also resigned to return to the countryside, leaving behind "Returning Home." To be as carefree and graceful as they were is truly a great joy in life! As for those who visit the northern suburbs or western gardens of Yangzhou, although I have heard of names like Ying Shao, Liu Xiang, and stories of Shentu Jia and Mu Sheng, I have never actually met them. You are exceptionally talented, renowned worldwide, knowledgeable, and your writing is exquisite, yet you live secluded in the area of Hengshan and Biyang, like having a treasure yet being lost in a realm. Your virtue and purity are truly admirable! Therefore, I specially sent someone to express my respect; I hope you will come, with a longing greater than hunger and thirst! I hope you can set aside your pride and accept my sincere invitation. My letter may not fully convey my thoughts; please forgive me; it is quite challenging to express everything I want to say. When Zhenzhi arrives, Wang treats him as an honored guest, sending inquiries about his well-being every day. He also requested Zhenzhi's collection of writings, and Zhenzhi politely declined, saying:
Mr. He Deren asked me to show him some of the immature articles I had written before. In the past, those powerful figures, like Zhou Gongdan, were able to communicate with immortals; like Confucius, their articles embodied the heavenly way, and their noble aspirations influenced You Xia (referring to You Li and Xiahou Ying), whose influence extended to Qu Yuan and Song Yu, whose exemplary works are passed down in the "Book of Songs" and "Chu Ci." Later sages regarded them as their teachers! However, times have changed, and everyone has gone their separate ways, from the fresh literary style of the Zhengshi era to the ornate style of the Yuankang era; everyone claims to have mastered precious treasures, yet who would admit to being ordinary? I was born in a period of war, grew up in turbulent times, never reached the level of ancient scholars, and my talent pales in comparison to others. By the time peace came to the world, much time had passed; although I lived in a good house, I always felt a sense of poverty and incompetence. I once lost my way in Yanjing, took a wrong turn in Handan, and returned home feeling discouraged. I never expected the emperor to see my articles; it was truly astonishing! The emperor even sent a noble carriage to transport my humble writings, which truly honored me. The emperor allowed me to take three months' worth of provisions to return to the court and have the opportunity to serve the court again. I journeyed to the capital, following in the footsteps of my predecessors. Yet, like an ordinary person, I spent my days singing and tapping on clay pots, unable to achieve the harmony of Huang Zhong Dalu, and returned home discouraged every night; how could I ever compare to those predecessors?
Thinking about my life, I have experienced a lot and have many thoughts and feelings. However, due to the frailties of old age, I have forgotten many things. I have poured my heart into writing thirty-three volumes of essays. I look up to those lofty sages and realize how distant I am from them; I delve into the profound and elusive knowledge and realize how difficult it is to reach them. I am so close to those sage figures, yet feel utterly inadequate. I fear being as unmanageable as a true dragon, and worry about being as unremarkable as a common pig. I can only pen these words with sincere trepidation to express my feelings.
King Qi read the collection I presented and liked it very much, rewarding me with four fine horses. Later, I presented "Jiangdu Fu," and King Qi rewarded me with one hundred thousand guan and two horses. Not long after, due to a serious illness, I returned to my hometown and ultimately passed away in my hometown.
Yu Chuo, style name Shi Yu, was from Yuyao, Zhejiang. His father, Yu Xiao, served as a counselor under King Shixing of the Chen dynasty. Yu Chuo was very tall, standing at eight feet, and was exceptionally handsome and exceptionally knowledgeable and talented, especially in cursive and clerical script. General Fu Zi of the Chen dynasty was renowned at the time. After reading the articles written by Yu Chuo, he remarked to others, "Yu Lang's literary talent is unparalleled!"
Yu Chuo first served as a Doctor of the Imperial Academy in the Chen Dynasty, then was promoted to be the secretary to Prince Yongyang. After the fall of the Chen Dynasty, Prince Jin of the Sui Dynasty, Yang Guang, recruited him as a scholar. During the Daye era of the Sui Dynasty, he was later promoted to Secretary Scholar and, following the emperor's orders, he, along with the secretary Yu Shinan, the assistant Yu Zizhi, and others, compiled over ten books including "Changzhou Yujing." The books Yu Chuo helped to write received the emperor's praise each time, but his official position remained unchanged. He started as a junior proofreader, and due to his service near the imperial palace, he was granted the title of Xuanhui Wei. Later, he was promoted to Assistant to the Editor, and he, along with Yu Shinan, Yu Zizhi, and Cai Yungong, often resided in the palace, specializing in writing articles for the emperor to read, receiving the emperor's favor.
Once, Emperor Yang of Sui led troops to conquer Liaodong. While stationed in Linhai, the emperor spotted an unusually large bird and found it curious, so he asked Yu Chuo to write an inscription to commemorate the occasion. The inscription read as follows:
(Original poem preserved here)
In the eighth year of the Daye era, in the summer of the Ren Shen year, on the Bing Zi day of the fourth month, the emperor subdued Liaodong and Jieshi, returning triumphantly. The emperor's chariot headed south, the flags went west, and they set up camp in Linhai, within Lincheng County. The scenery was breathtaking, truly a place fit for immortals!
The royal camp was set up outside the flag gate, spanning across numerous hills, with tents and pavilions encircling, overlooking a huge valley. The emperor ordered the cessation of the clamor of carriages and horses, disembarked from the light vehicles, comforted the people and prayed for peace throughout the realm, walking upon the white sands and leisurely strolling across the green meadows. This scene was like the Han Dynasty emperor surveying the fields, and like the imperial family of the Han Dynasty inspecting the Yellow River, evoking the expansive spirit of hunting along the Fen River, and yearning for the immortal realm akin to that of Penglai Island.
The whole atmosphere is solemn and dignified, with various ceremonies proceeding in an orderly manner. In addition, the Emperor's virtue has spread far and wide, quelling rebellions and averting disasters. The auspicious aura subtly influences all directions; even the sea waves have grown tranquil. The sunlight shines brightly, auspicious clouds stretch out beautifully, the sky and earth are vast, and the sea is clear.
In this short period of time, a miraculous occurrence suddenly took place: two beautiful birds, as white as cranes, descended from the sky. They were over ten feet tall, with a wingspan of roughly one zhang, their feathers radiating a frosty glow, and their beaks and claws gleaming with a red luster. They danced gracefully like phoenixes, leaping, pecking the ground, flying, and hovering around the Emperor's carriage, displaying an endearing closeness. Their presence was not summoned by the sound of a zither or the striking of stones, but by the Emperor's virtue calling them.
These birds were indeed the celestial steeds of immortals, the sovereigns of the avian realm. How could they be compared to the green birds of the Queen Mother of the West or the red geese of the East Sea? Though one might desire to inscribe this event upon the stones of Mount Hua, it seems somewhat inappropriate; though one might want to record this event on Mount Zou, it appears insufficiently perfect. Nonetheless, these events have been chronicled in historical records for posterity to witness. Given the Emperor's immense merit and radiant virtue, rich in sincerity and depth, and such touching deeds happening, why must one insist on engraving stones on famous mountains?
As a humble subject, I can only commemorate this in the heavens: (here is a couplet of poetry, original text can be quoted)
As for Yu Chuo, he was appreciated by the emperor for his participation in the campaign to subdue the Three Hans. The emperor personally led the expedition, vowing to restore the achievements of Great Yu in water management, and commanded the military camp himself. The six armies set out together, quickly pacifying the Three Hans, with the manifestation of divine punishment that struck fear across the land. After the war ended, the world was at peace, and the people lived and worked happily, while the army also withdrew from the camp. The emperor toured various places, pausing amidst the mountains and rivers, feeling relaxed and deeply moved. He saw beautiful scenery, with auspicious birds soaring above, signs of auspiciousness that filled him with joy. "Golden platform, silver palaces, clouds floating, mountains standing tall," this breathtaking scenery stirred his emotions and also attracted the songs of the birds, like a beautiful melody. These birds were gentle and lovely, as if close to humans, and would always accompany this land. The emperor greatly appreciated this scene and ordered it to be recorded. Due to his military achievements in Liaodong, Yu Chuo was appointed to the position of Jianjie Wei. However, he was arrogant and looked down on everyone, considering no one worthy of his regard. Zhuge Ying earned the emperor's favor due to his vast knowledge, but Yu Chuo often looked down on him, which led to a rivalry between them. The emperor once asked Zhuge Ying about Yu Chuo's character, and Zhuge Ying bluntly stated, "Yu Chuo is a rough character." The emperor agreed with this. At that time, the Minister of Rites, Yang Xuangan, was proud, yet he treated Yu Chuo with respect and became friends with him. Yu Chuo often interacted with Yang Xuangan. His relative, Yu Shinan, once advised him, "The emperor is suspicious by nature, but you are getting too close to Xuangan. If you cut off ties with Xuangan, the emperor will see that you've changed your ways and won't hold it against you; otherwise, you will eventually bring disaster upon yourself." Yet, Yu Chuo dismissed this advice.
Later, someone reported that Yu Chuo had lent the military books in the palace to Yang Xuangan, which greatly angered the emperor. After Yang Xuangan's rebellion failed, his property was confiscated, and his concubines were sent to the palace. The emperor inquired about Yang Xuangan's usual associates, and Yang Xuangan's concubine revealed Yu Chuo. The emperor ordered Zheng Shanguo, the Grand Minister, to thoroughly investigate the matter. Yu Chuo defended himself, saying, "It was just a normal interaction, just sharing drinks and conversation with Yang Xuangan, without any ulterior motives." The emperor still did not believe him and exiled him to Qiemu. Yu Chuo died shortly after arriving in Chang'an. The authorities were hot on his trail, so he secretly crossed the Yangtze River, changed his name, and claimed to be Wu Zhuo. He first went to Dongyang and then later made his way to Xin'an, where he found refuge with the magistrate of Xin'an, Tian Shui Xindade, who sheltered him.
Over a year later, Yu Chuo was recognized by someone due to a land dispute and a lawsuit, and was eventually captured by the authorities and beheaded in Jiangdu at fifty-four. The poems and writings he left behind are still passed down to this day. Xindade, that guy, was ordered to eliminate a group of bandits and did an especially good job, earning the support of the common people. However, he and Chuo were both arrested by the authorities' envoys. His wife cried and said, "I always advised you not to hide those scholars, and now this has happened, it's really heartbreaking!" Xindade smiled and said, "I originally wanted to help the old guy (referring to Chuo) escape, but instead I was reported; it's my fault. I should die to apologize to Chuo."
Coincidentally, at that time, the court announced that those facing capital punishment could be spared if they killed enemies. The people of Xin'an County knelt before the envoys and pleaded, "Xindade's life is hanging by a thread! If Xindade is gone, our Xin'an County will be finished!" Moved by their pleas, the envoys let Xindade go after the bandits. The emperor was furious at first, but upon learning about this, he had the envoy executed in a fit of rage, thus saving Xindade's life.
Wang Zhou, courtesy name Chengji, was from Langya Linyi. His grandfather, Wang Jun, was the Minister to the Crown Prince of the Liang Dynasty; his father, Wang Xiang, was the Attendant of the Yellow Gate in the Chen Dynasty. Wang Zhou showed great talent from a young age, serving as a legal advisor to Prince Poyang in the Chen Dynasty. He later rose to the position of the Prince's Gentleman and the literary official of Prince Dongyang. After the fall of the Chen Dynasty, Prince Yang Guang of Jin appointed him as a scholar. During the Reign of Renshou, he followed Liu Fang to fight against Linyi, distinguished himself, and was appointed as the commander-in-chief. In the early years of the Daye period, he became a junior compiler, and Emperor Yang of Sui admired his outstanding writing skills.
Emperor Yang of Sui often returned from Luoyang, the eastern capital, to Chang'an, the western capital, and ordered grand banquets to be held nationwide to celebrate. He even composed a five-character poem and asked Wang Zhou to compose a poem as well. The poem written by Wang Zhou was:
"The markets of Heluo are celebrated, the passes of Xiaohanchuan are profound. Zhou's camp in Qufu, Han's spring advice in Fengchun. The great lord is the bud of two generations, the imperial residence thrives in two capitals. Proudly pointing to the east, the heavenly steeds gallop to the west. Displaying the wheels and jade axles in unison, the officials shine in golden armor. A thousand gates host the rare guests, the four directions are filled with chariots and pedestrians. This festival marks the end of spring, the divine terrace blooms with splendid flowers. The imperial sentiments touch the timely objects, the sagacious thoughts belong to the mulberry and elm. In the edict, the hundred-year-old elders are asked, the grace is given during the five-day libation. The common people endure the melting and casting, how can they respond to the grand furnace?"
Emperor Yang was very pleased with the poem and said to his courtiers, "With grandeur and farsightedness, these are the characteristics of Wang Zhou; with elegant language and moist literary style, these are the characteristics of Wang Chengji; with exquisite ideas and innovative reasoning, he can rival Yu Xin. Anything surpassing him cannot be called a poem." Many of Emperor Yang's poems were extended by Wang Zhou. Wang Zhou was celebrated alongside Yu Chuo, and their friendship was strong, serving as role models for many younger generations. Later, Wang Zhou followed Emperor Yang of Sui to conquer Liaodong and was promoted to a court gentleman.
Wang Zhou's character is relatively straightforward, not one to sweat the small stuff, thinks of himself as quite the talent, and is fed up with the mediocrity in the government. He often comes off as arrogant and rude, which has offended many people. Zhuge Ying was jealous of his talent and spoke ill of him in front of the emperor several times, but the emperor appreciated his talent, so he was not punished. Yang Xuangan, the Minister of Ceremonies, was a humble guy and got along well with Wang Zhou, often visiting his home. After Yang Xuangan's rebellion failed, Wang Zhou and Yu Chuo were both exiled to the border. Wang Zhou escaped, secretly returned to the Jiangzuo area, was nabbed by the authorities, and was put to death. He was fifty-six years old that year. Many of his poems have survived through the ages.
Wang Zhou's elder brother, Wang Shen, whose courtesy name was Yuangong, was well-educated and knowledgeable about many subjects. He was famous in the Jiangzuo area at a young age. He served as the Prince's Stable Master and Middle Secretary in the Chen Dynasty. After the Chen Dynasty fell, he and Wang Zhou became scholars side by side. When Emperor Yang of Sui ascended the throne, he was appointed as a Secretariat Gentleman and later died in office.
Yu Zizhi, from Yingchuan, Henan, was the son of Yu Chi, who served as the commander of the Imperial Guards in the Chen Dynasty. Yu Zizhi loved learning from a young age, had a stable personality, and wasn't one for indulgence. He held official positions in the Chen Dynasty as a military officer in the Prince of Yuzhang's court and as an assistant in the Ministry of Propagation of Virtue. After the fall of the Chen Dynasty, he went to Chang'an but couldn't find a good job. Later, Prince Jin Yang Guang heard of him and recruited him as an academic. During the reign of Emperor Yang of the Sui Dynasty, Yu Zizhi was appointed as a junior librarian.
Yǔ Zìzhí is very talented in writing, particularly adept at writing five-character poems. He is modest and cautious, not one to socialize casually, so he is particularly favored by Emperor Yang Guang. Whenever Emperor Yang Guang writes, he always shows it to Yǔ Zìzhí first, allowing him to point out flaws and offer critiques. If Yǔ Zìzhí thinks something is not good, Yang Guang will make changes, sometimes several times, until Yǔ Zìzhí gives his approval; only then will he publish it. This demonstrates the level of trust and respect the Emperor had for him! Later, Yǔ Zìzhí also served as a court attendant, responsible for recording the Emperor's words and actions.
Later, Yuwen Huaji rebelled, and Yǔ Zìzhí followed the Emperor north, enduring a bumpy journey in a makeshift open carriage. Due to extreme fatigue and emotional distress, he fell ill and eventually died on the road. He left behind ten volumes of writings that have been preserved throughout history.
Pan Hui, styled Boyan, was a native of Wu County. He was intelligent and studied the "Book of Rites" with Zheng Zhuo, the "Book of Songs" with Shi Gong, the "Book of Documents" with Zhang Chong, and the "Zhuangzi" and "Laozi" with Zhang Ji, grasping the key concepts of each. He was especially skilled in the "Records of the Grand Historian," "Book of Han," and "History of the Later Han." He excelled in both writing and debating. Jiang Zongguang, the Secretary of the Chen Dynasty, sought out scholars, and Pan Hui visited him, held in high regard. After leaving his official post, Pan Hui was appointed as the Gentleman of the Kingdom of New Cai and was later selected as the Prefect of the Guesthouse.
During the Sui Dynasty, Wei Dan was sent to visit the Chen Dynasty, and Chen Dynasty sent Pan Hui to receive him. Wei Dan wanted to report back to the Sui Emperor, so he drafted a memorial, writing: "I respectfully acknowledge your kindness; you even went so far as to host a farewell banquet." Pan Hui believed that "respectfully present" was more formal and solemn than "respectfully offer," which comes off as somewhat casual, so he did not submit this memorial. Wei Dan immediately refuted, saying: "The annotations of the 'Book of Rites' state: 'The essence of etiquette lies in respect.' The 'Book of Songs' says: 'For mulberry and catalpa trees, one must be respectful.' The 'Classic of Filial Piety' says: 'Offering sacrifices at ancestral temples must be solemn and grand.' It also says: 'Not respecting and loving parents is considered a violation of etiquette.' Confucius feared the anger of the heavens, and King Tang's respect and reverence for virtue increased day by day. Sacrificing at ancestral temples is very important; the heavens, fathers, and monarchs are all very esteemed. These four embody the same kind of respect; there is no differing opinion across the Five Classics. I don't know why you think the word 'respect' is too light; what's your basis for that?" Pan Hui countered: "When I mentioned 'respect,' I didn't completely think it was light; it's just that the usage differs, which changes the meaning. 'Book of Rites' emphasizes respect; this is a common saying, like how men 'change their names upon reaching adulthood,' the annotations say 'use a respectful name only after reaching adulthood.' In 'Spring and Autumn Annals,' it records Ji Que, and between husband and wife, it also says 'respect each other.' There are sayings about respecting sons by giving them names, as well as about husbands respecting wives; can all of these really be considered extremely respectful? For example, 'respectfully thank the gentlemen' is obviously not a noble occasion; 'young master respects and loves' is only said to guests and friends; 'respectful inquiry' and 'respectful report' have similar meanings; 'respectful listening' and 'respectful response'—how does this relate to hierarchy? So one must understand the meaning of 'respect'; while it isn't light, it can sometimes be used flexibly in spoken language. Now saying 'respectfully present,' that's why it raises doubts. I'm just providing an example, not definitive evidence." Wei Dan could not refute, so he had to change the memorial.
After the fall of the Chen Dynasty, Pan Hui became a provincial scholar, and King Xiao of Qin, Yang Jun, heard of his reputation and summoned him to serve as a scholar. He once followed Yang Jun to the capital city, and on the way, Yang Jun asked Pan Hui to compose a poem while riding on horseback. After riding for a short distance, he completed it and named it "Ode of Gratitude." Yang Jun was very impressed. He then asked him to write a piece called "Ten Thousand Words" and to compile a dictionary called "Rhyme Compilation."
The origin of writing dates back a long time. It began with Fu Xi observing celestial phenomena and creating a calendar, and later with Shi Zhou helping Emperor Huangdi by observing animal footprints to understand geography. This led to the birth of the Eight Trigrams, followed by the emergence of divinatory texts, gradually phasing out the method of knotting records, and the appearance of classics.
For instance, dragon totems found along the Yellow River, oracle bone inscriptions found on the backs of divine tortoises in Luoyang, as well as green silk books and white bamboo slips, which recorded the achievements of the Xia and Shang dynasties; golden ropes and jade inscriptions that symbolized the political power of the Yin and Shang dynasties. From oracle bone inscriptions to the inscriptions on the bronze vessels of the Western Zhou, and then to the classics compiled by Confucius, they all recorded history from afar, explained both hidden and visible matters, reflecting divine will and shedding light on human affairs. These documents were produced with such exquisite craftsmanship, the auspicious signs were so prominent, that they have been able to be passed down through generations, standardizing names and terms, becoming the voice of the people, the models for future emperors, praised and described, immortalized for generations.
After the establishment of the Sui Dynasty, the achievements of the Three Sovereigns and Five Emperors were revisited, comparable to the sun, moon, and stars, expanding territories externally, and promoting virtue and good governance internally. Their accomplishments were inscribed on Mount Tai and Mount Song, engraved on bells and cauldrons. They thrived in rituals and music, taught in schools, studied the customs and traditions of the people, and gathered and preserved folk songs.
Our Qin King, with extraordinary talent, overflowing with creativity, remarkable literary talent, and extensive knowledge, has been studying Chu Ci since childhood, excelling in expressing emotions; proficient in the Book of Changes, skilled in exploring profound truths. He respects Confucianism, loves ancient culture, and has a deep understanding of classic works such as the Book of Songs, Book of Documents, and Book of Rites, and is very knowledgeable in various disciplines. He always discusses the importance of education during his travels, and when he hunts, he always carries historical books.
He widely recruits talented individuals, humbly seeks advice, spares no effort to collect talents and classics, and rewards those with ability. Therefore, everyone strives to improve themselves, competes with each other, to repay the nation's generosity.
That year, when the quail fire star appeared, the moon moved to the Yi Ze constellation, the Qin King was calm, and he came to the edge of the bamboo grove by the swamp, leaning against the rocky outcrop near the cinnamon tree. The clear spring water and beautiful scenery enriched his spirit, guests gathered, and his teachings were widely spread.
So he began to discuss a range of academic topics, study various books, and discovered numerous errors and inconsistencies in the primary education textbooks. Although the rituals of the Zhou Dynasty and the laws of the Han Dynasty attempted to incorporate this knowledge, a plethora of strange theories and differing interpretations emerged.
Additionally, there were textual errors and phonetic discrepancies; works like "San Cang" and "Ji Jiu Pian," while retaining certain passages, only explained the form of characters separately. Inferring rhythm based on phonetics is even more challenging; balancing ancient and modern perspectives makes achieving subtlety difficult.
Later, Li Deng's "Sheng Lei" and Lv Jing's "Yun Ji" were released, although they initially distinguished between clear and muddy sounds and palace and feather tones, they lacked a solid foundation, were overly simplistic, and fell short of the demands of poetry and prose.
Therefore, the King of Qin personally ordered the distinction between right and wrong, outlined the main points, organized chapters, summarized old laws, developed new methods, ensured sound correspondences, and provided annotations and detailed explanations of interpretations, using classics as evidence. He extensively incorporated works such as "Chu Ci," "Book of Songs," and writings from various schools of thought. After a lot of hard work, he finally completed the thirty volumes of "Rhyme Compilation."
This work can be cherished in renowned mountain repositories, like a precious cluster of jade, surpassing the uncertainty of gold hanging in the balance. I have been specially commissioned, as someone of limited knowledge, to write this preface. My abilities are limited, my thoughts are many, my mood feels like ashes, and my writing lacks vitality.
I am merely fulfilling my duty with a grateful heart, daring to use my poor words to write this preface. I hope that the great scholars of the Qi and Lu regions, the talented individuals of Chu and Zheng regions, and the virtuous gentlemen of Xihe will not ridicule my ignorance, and that the talented scholars of Dongli may help me refine this preface.
Shortly thereafter, Jun passed away. Prince Jin Guang invited him to take up the position of scholar in Yangzhou, asking him and other scholars to compile a book called "Jiangdu Collection of Rites." Prince Jin also asked Hui to write a preface for him, which contained:
...(Here should be the content of the preface written by Hui, but the original text does not provide it, so it cannot be translated)...
The practice of rituals has reached its zenith! It harmonizes with the natural laws of heaven and earth, radiating brightly like the sun and the moon. Its origin can be traced back to the era of the Three Sovereigns and Five Emperors, and its content encompasses four fundamental moral principles. Before people even lived in caves, the principles of rituals had already begun to take root; starting from divinations on tortoise shells, animal bones, and tracks of birds and beasts, the specific practices of rituals gradually emerged. Although the original intent of rituals is both simple and profound, not confined to offerings such as jade and silk, the evolution of ritual systems from the Xia to the Shang Dynasty attests to its existence.
Officials in charge of temple sacrifices and ceremonial rituals maintain the harmony and stability of the country, fostering a sense of reverence for the divine among the people. Values like morality and righteousness are deeply intertwined with the norms of etiquette. Every action of the people should adhere to these norms in order to achieve peace and happiness. Just as a seal protects against water damage when stamped, this is more than a simple metaphor for farming and fertilizing.
From the burning of books and burying of Confucian scholars in the Qin Dynasty to the Han and Wei Dynasties, the system of etiquette underwent significant changes. The extensive knowledge of Shusun Tong and the deep insights of Gaotang Long attracted numerous experts and scholars. The architects of the etiquette system worked swiftly, akin to a gust of wind, gradually perfecting the articles of etiquette and increasing the branches. The emperor sat on the throne, handling state affairs and improving the calendar and ceremonial system.
Whether through the exchange of chariots, horses, and letters or through favorable weather, they all reflect the norms and functions of etiquette. Collecting classics and literature from various regions, drawing on the best practices from various sources, and holding grand sacrificial activities at Mount Taishan and Lingtai, the system of rites and music was perfected, encompassing the essence of past generations. Officials such as the Chancellor, Grand Commandant, Governor of Yangzhou, and Prince of Jin all held lofty positions and virtues, making immense contributions to the country.
Residing in places like the Zhou Dynasty and Shaoling, their accomplishments resonated throughout Henei and the Chu region, excelling in both civil and military affairs, and possessing multiple talents. They wore armor to guard the borders, donned court attire to govern the regions, recruited talents, and built government offices. In addition, they developed education, attracted talent, restored the glory of the Jixia Academy, and promoted the culture of the Sishui region. There was nothing they left unexamined, and nothing they could not accomplish.
As for the elaborate decorations within the ritual system, as well as the debates on various schools of thought, including criminal law, Confucianism, and Mohism, in academies and the Hanlin Academy itself, in various academic discussions, and even in the daily work of courtiers and imperial physicians, one can see people striving for excellence in rituals, distinguishing truth from falsehood.
As the nature and language of rituals change with the times, the ritual system has been constantly improved and developed. The records of "Ming Tang" and "Qu Tai," the writings of the Nangong and Dongguan schools, the explanations by Zheng Xuan, Wang Su, Xu Guang, and He Xun, and the commentaries by Cui Hao, Qiao Zhou, He Yan, and Yu Chan, although the classics are vast like the sea, contain little truly valuable content.
In my spare time after completing my official duties, I diligently studied ritual classics, organized and compiled these materials, eliminated the extraneous details and distilled the essence, and finally completed this work entitled "Jiangdu Collected Rituals." The book consists of twelve volumes and one hundred and twenty scrolls, with the number of scrolls inspired by the square and round forms of the sun and moon, used to compare the movement of stars, illustrating the norms of national and social order, as well as the principles of human ethics.
In the past, officials in places like Guimeng and Suihan also imitated the emperor's ceremonial system, but their records have not been passed down. My work stands alongside the crude inscriptions on stone and the antiquated pyramids. Thus, "Pei Wang Tong Lun" not only surpasses earlier works, but "Ning Shuo Xin Shu" is also superior to previous books.
Thanks to the grace of the emperor, I have had the honor of traveling to renowned mountains and rivers and have been honored with the emperor's praise and commendation. I humbly present this work to express my gratitude.
After Emperor Yang of Sui ascended to the throne, he ordered Hui, Lu Congdian, Chu Liang, Ouyang Xun, and other literary officials to assist Yang Su in writing the "Book of Wei." When Yang Su died, this project was halted. Later, Hui was appointed as a scholar in Jingzhao County. Yang Xuangan's brothers held him in high regard and frequently visited him. After Yang Xuangan's rebellion failed, those connected to him faced repercussions. Because Hui and Yang Xuangan were friends, the emperor was very unhappy with him, and the authorities took advantage of the situation and reassigned him to a minor registrar position in Weiding County, Xihai County. Hui felt deeply dissatisfied and died of illness when he arrived in Longxi.
Du Zhengxuan, courtesy name Shenhui, was originally from Jingzhao. His ancestor, a man named Man, served as a Lang in Shizhao and later settled in Ye City. From his ancestor Man to Du Zhengxuan, several generations earned their livelihood through literature. Du Zhengxuan was particularly intelligent, knowledgeable, and well-read. His brothers, all under twenty years old, were well-known in the Sanhe area for their excellent writing. During the Kaihuang period, he passed the imperial examination, and in the examination strategy of the Ministry of Personnel, Du Zhengxuan answered questions as quickly as a machine gun, his writing seemingly effortless. At that time, Yang Su was very talented but arrogant. Du Zhengxuan held his ground in debates, which irked Yang Su. After a long time, Linyi presented a white parrot. Yang Su immediately summoned Du Zhengxuan and urged him repeatedly. When Du Zhengxuan arrived, Yang Su immediately asked him to write a poem. Du Zhengxuan was rushed at the time, but he picked up the pen and finished writing. Upon reading it, Yang Su was surprised to find that it required no revisions. He then asked him to write more than ten different types of articles, all of which were quickly completed, with elegant language and coherent reasoning. Yang Su then exclaimed, "This is a true scholar; I am no match for him!" He was subsequently appointed as a military officer to Prince Jin, later promoted to the office of Prince Yuzhang, and ultimately passed away while still in office. His younger brother, Du Zhengcang, also made a name for himself.
Du Zhengzang, whose courtesy name was Weshan, was particularly studious and skilled in writing. Before the age of twenty, he passed the imperial examination and was appointed as an assistant military officer in Chenzhou, later becoming a county magistrate. By the time of the Da Ye era, he was already well-versed and passed the imperial examination. He and his two brothers were all highly regarded by the court for their writing skills. He wrote over a hundred pieces including epitaphs, elegies, memorials, praises, poems, and essays. He also wrote a book called "The Style of Writing," which greatly helped later scholars. It was considered a guide to writing, and even Goryeo and Baekje studied this book, calling it the "Du Family's New Book."
Du Jingzhao, also known as Chang Dezhi, was well-educated and an accomplished writer, eventually becoming a secretary to Prince Qin. After Prince Qin's death, he visited the imperial palace and wrote a five-character poem that received widespread acclaim. He also wrote an essay called "On Brothers," which was highly praised for its wisdom.
There was a man named Yin Shi in Hejian, who was knowledgeable and skilled in writing and rose to prominence early in his life. During the Renshou era, he became a secretary to King Han, who held him in high regard. However, after King Han's defeat, Yin Shi committed suicide. His relatives Zhengqing and Yanqing were also talented and well-known in society.
Another man from Hejian, named Liu Shanjing, was well-versed in knowledge and particularly skilled in writing. He held positions such as Assistant Imperial Secretary and Prince's Attendant. He wrote "Chou De Zhuan" in thirty volumes, "Zhu Liu Pu" in thirty volumes, and "Si Sheng Zhi Gui" in one volume, which have been passed down through generations.
Zu Junyan, from Fanyang, was the son of the Shangshu Puyi of the Qi dynasty. Despite being short and awkward in speech, he was highly knowledgeable. During the late Da Ye era of the Sui dynasty, he became secretary of the county in Dongping. When the county was attacked by Zhai Rang and later controlled by Li Mi, Li Mi held him in high esteem and appointed him as a secretary. After Li Mi's defeat, Zu Junyan met his end at the hands of Wang Shichong.
Kong Deshao from Kuaiji was a talented individual who rose to the position of county official in Jingcheng. After Dou Jiande declared himself king, he appointed Kong Deshao as the Minister in the Central Secretariat, responsible for drafting official documents. Following Dou Jiande's defeat, Kong Deshao was killed.
Liu Bin from Nanyang, also talented, served as an assistant in charge of official documents in Xindu. Dou Jiande appointed him as a secretary in the Central Secretariat. After Dou Jiande's failure, he became Liu Ta's assistant in the Central Secretariat and fled with Liu Ta to the Turks, and then disappeared without a trace.
Historical records state: Emperor Wen of Wei once said, "In ancient and modern times, most literary figures do not pay attention to their behavior, and few can establish themselves based on reputation and integrity." This statement holds true! Individuals such as Wang Zhou, Yu Chuo, Cui Nao, and Xiao Yi were often either arrogant and dismissive of worldly affairs, or highly learned but faced unfortunate fates, occupying lowly positions while feeling discontented, their ambitions fluctuating and looking down on officials. As a result, they were often abandoned due to their recklessness, or encountered misfortune due to their jealousy and conflicts with the powerful, a fate shared by Zhao Yi of Hanyang and Ni Heng of Pingyuan. Thus, they often left them with regrets and remorse, rarely meeting a good end. However, their knowledge of ancient classics and their eloquent writing were like exquisite branches in the Denglin and beautiful jade from Kunshan! During the unification of the Sui Dynasty, many outstanding talents emerged, but only about a dozen were truly exceptional. The three Zhengxuan brothers were among them, all exceptionally talented, which is quite an achievement!
