Wei Dan, courtesy name Yanshen, was born in Xiquyang, Julu County, Hebei Province. His grandfather Wei Luan served as the Governor of Guangzhou in the Wei state. His father Wei Jijing was the Minister of Agriculture for the Qi state. Their family was a well-respected family of scholars, with generations dedicated to literature. Wei Dan became an orphan at the age of fifteen, but he diligently studied, immersing himself in classics and history, excelling in writing and producing elegant and fluent prose.
The Prince of Boling in the Qi state, Gao Ji, heard of his reputation and appointed him as a secretary. Later, the Prince of Langye, Xiao Yan, became the Grand Commandant of the Capital and appointed Wei Dan as a military officer in the Armory Corps, later promoting him to Imperial Censor. Shortly after, he was involved in the compilation of the "Five Rites" with Left Deputy of the Imperial Secretariat Wei Shou, Minister of Personnel Yang Xiuzhi, and National Scholar Xiong Ansheng. He also collaborated with other scholars to compile the "Imperial Anthology." Upon completion, Wei Dan was appointed as an Attendant of the Imperial Guard and a Gentleman of the Palace Library. He then worked with Li Delin to compile national histories.
After the Northern Zhou Emperor Wu conquered the Qi state, Wei Dan was appointed as an official in the Department of Palace Attendants. When Emperor Wen of Sui, Yang Jian, ascended the throne, Wei Dan was sent as an envoy to serve as the Minister of Rites in the Office of the Chancellery. Soon after, he was appointed as a Cavalier of the Palace and sent as an envoy to the Chen state. Upon his return, he was appointed as an Attendant to the Crown Prince. The deposed Crown Prince Yang Yong held him in high regard, rewarding him with gifts on several occasions, asking him to annotate the works of Yu Xin, and to compile the "Garden of Laughter" and the "Collection of Poetry." Contemporaries praised his extensive knowledge. Years later, he was promoted to Director of the Imperial Library and continued his role as a tutor to the Crown Prince.
Emperor Wen of Sui, Yang Jian, felt that Wei Shou's writings were unfair and unbalanced, with descriptions of historical events being chaotic and inconsistent. For example, his "Book of the Central Revival" was full of contradictions. As a result, he ordered Wei Dan to write another book called "History of Wei." Wei Dan started writing from Emperor Daowu of Wei to Emperor Gong of Wei, comprising twelve annals and seventy-eight biographies. Additionally, he wrote a separate volume on historical analysis and another on writing style, along with an index, totaling ninety-two volumes. Wei Dan's historical writing style was very different from Wei Shou's:
First section: It is said that the Son of Heaven, who inherits the Mandate of Heaven and lays the foundation of the state, should never directly state their own name at any time. As stated in the "Guliang Commentary": "The highest does not have a name." "Quli" also states: "The Son of Heaven does not mention his lineage, and the feudal lords do not use their given names." If even the feudal lords do not directly mention their own names, how much more so the Son of Heaven! So why should the crown prince write his name? This is because, in front of his father, a son should refer to himself by name, as a matter of etiquette. Therefore, on the day of the ninth month of the sixth year of Duke Huan of Qi, Gongzi Tong was born. The "Spring and Autumn Annals" records: "Performed the rites of the crown prince." Du Yu's commentary states: "Gongzi Tong is also Duke Zhuang." Among the twelve sons, only Gongzi Tong was the eldest son born to the legitimate wife, so he was treated with the rites of the crown prince, as recorded in historical books. On the day he ascended the throne, he was honored with the title of ruler, without directly using his name, in accordance with the principles set forth in the "Spring and Autumn Annals," which is the subtle intention of the sages.
Paragraph 2: However, Sima Qian directly wrote the names of the princes of the Zhou Dynasty; when it came to the princes of the Han Dynasty, their names were deliberately omitted to elevate the Han Dynasty while disparaging the Zhou Dynasty, reflecting the sentiments of the subjects. I believe that while this rule was established, it may not reflect the true rationale. Why? The "Spring and Autumn Annals" and the "Book of Rites" both record that the names of the princes must be written, while the emperor does not directly mention his own name. This reflects the standards set by Confucius for evaluating figures and the titles of emperors, which does not necessarily imply superiority or inferiority between that era and later generations. Ban Gu, Fan Ye, Chen Shou, Wang Yin, and Shen Yue, who wrote historical books, each had their own approaches, leading to a muddled order of respect and hierarchy. By the time of Wei Shou, this practice became extreme, as they avoided the name of the heir apparent and only referred to the emperor by his style name, which was excessive! In the historical texts I write now, I avoid mentioning the emperor's name and refer only to the crown prince's style name to honor the monarch, diminish the subjects, and emulate the principles of the "Spring and Autumn Annals."
First paragraph: It is said that during the reign of the Five Emperors and the wise rulers of the Three Dynasties, they accumulated merits, with both civil and military achievements, passing on wisdom and virtue from generation to generation. No dynasty surpasses the Zhou. The reputation and status of Hou Ji does not even compare to the three kings of the Zhou Dynasty, and the posthumous titles only reach up to the three kings. These are the remarkable achievements of the past, serving as lessons for future generations. The Wei clan, before Emperor Wen, were just leaders of some tribes. The founding ancestors traced their lineage back twenty-eight generations of emperors and tried their best to elevate their status, contradicting the principles established by Yao and Shun and surpassing the etiquette of Duke Zhou. However, Emperor Dao Wu (Tuoba Gui) was initially just a small tribal leader who kept records with knots, lacking knowledge of laws and governance. He should have invited honest historians from the Southern Dynasties and the likes of Dong Zhuo to revise historical books, trimming and refining them to conform to the standards of official history. Instead, he covered up his mistakes and embellished the facts, which is akin to opening the floodgates of Bohai without building embankments; the flood in Xiangling is bound to happen! However, Emperor Dao Wu was born of a celestial being, with extraordinary supernatural abilities, so it is appropriate to honor him as the founding ancestor. Emperor Wen and Emperor Zhao Cheng established their dominance beyond the Great Wall, and the prosperity of the Wei state gradually rose. The foundation of their southern hegemony in the Central Plains began with them. During the rebellion of Changsun Jin, the blades clashed right in front of the emperor's throne; the crown prince sacrificed his life to protect his father, saving Emperor Zhao Cheng. At that time, Emperor Dao Wu's empress was pregnant, and the ancestral temple was preserved; the state had a rightful ruler, thanks to Emperor Xian Ming (Tuoba Shao). These three emperors deserve posthumous titles. As for what happened next, I won’t presume to comment.
Second paragraph: Let's talk about another matter. I believe that the downfall of Lord Jie of the Southern Chao Kingdom was recorded as being beheaded, while King Zhou of the Shang Dynasty was recorded as being beheaded, displayed on white banners for public viewing. King You died at Li Mountain, and King Li fled to the region of Zhi. These historical records have never concealed the truth; instead, they were written plainly with the purpose of advising people to do good, punish evil, and serve as a warning to future generations. However, Emperor Taiwu (Tuoba Tao) and Emperor Xianwen (Tuoba Hong) both died under abnormal circumstances, yet previous historical records recorded them as dying of natural causes, which reveals contradictions in the records. The act of killing a monarch was omitted from historical records, their names hidden. What is there to fear from these traitorous usurpers? When a nobleman errs, it should be as public and transparent as a solar or lunar eclipse. Who does not look up at the sun and moon? Especially when it comes to a confrontation with weapons in front of the emperor's throne, arrows hitting the Wangwu Mountain, how can such events possibly be concealed? The historical books I am writing now clearly and directly state the facts, without avoiding any truths. Furthermore, the deaths of Duke Yin and Duke Huan, and the deaths or exiles of Duke Min and Duke Zhao, are all truthfully recorded in the classics. Why should the truth be concealed across different dynasties?
The fourth point is about the decline of the Zhou Dynasty's rule, which is on the verge of collapse. The ruler of the Chu State personally went to ask about the fate of the Nine Tripods, and the Wu State also sent people to offer hundreds of livestock. This may seem like normal tribute on the surface, but in reality, it reflects that there is no longer any sense of loyalty to a monarch, and everyone is acting independently. Confucius revised the classics, noting the deaths of the vassal state rulers simply as "deceased," just like ordinary people. Starting from the Jin Dynasty, moral standards declined, the world became fragmented, some proclaimed themselves emperors while others called themselves kings, each ruling independently. While these vassal states were alive, envoys from various countries constantly came and went, giving the appearance of being hostile nations; but once they died, the history books recorded them simply as "deceased," with no distinction from common folk. Isn't it shameful how different their lives and deaths are? In our history books today, all vassal states in the Huaxia region are consistently referred to as "deceased," just like the Wu State and the Chu State.
Fifth, after Hu Su asked this question, Sima Qian answered him, and the reasoning was clear. However, later historians still did not understand. Dong Zhongshu and Sima Qian originally meant that the "Book of Documents" records the system of a peaceful and prosperous era, while the "Spring and Autumn Annals" records the method of restoring order from chaos. The methods of governance differ between times of peace and times of chaos. When the world is peaceful, historical texts straightforwardly record the merits of emperors; when the world is in great chaos, historical records tend to be more nuanced, with each historian adopting their own style, with no connection between them. Therefore, the saying "The Zhou Dynasty declined before the 'Spring and Autumn Annals' were written; during the reign of Yao and Shun, the 'Book of Documents' was recorded" reflects this distinction. "Since the establishment of the Han Dynasty, changes have been made to the calendar, clothing colors have been changed, and the people have done their best to sing the emperor's merits, but they still cannot fully express them. I am just recording historical events, and you compare it to the 'Spring and Autumn Annals,' which is really exaggerated!" Therefore, the method of writing historical texts in the form of annals and biographies originated from the "Book of Documents," not the "Spring and Autumn Annals." This distinction is clear. However, Fan Ye said, "The records in the 'Spring and Autumn Annals' are relatively brief, making it easy to overlook details, and now imitating it to write historical texts seems inadequate. The annals and biographies were developed by Sima Qian and Ban Gu; they can comprehensively record the deeds of a generation and provide detailed accounts of the significance of events, suitable for future generations to learn. Thus, it is better than the 'Spring and Autumn Annals,' and that's why I chose to adopt it in my writing." Consider Fan Ye's statement; he not only denies the methods of the sages but also misunderstands the original intention of Sima Qian. Sun Sheng claimed to study specific cases in depth and then elaborate on them. Wei Shou said, "The historical texts of the State of Lu have been completed, and those who have achievements have left behind models, but Sima Qian is confined to the annals and biographies, not learning from the ancients; this is the source of his writing, which we later generations cannot reach." Although they are modest and cautious, they revere the sages, yet they do not fully grasp the origins of the annals and biographies writing method.
I want to tell you all that Sima Qian, who wrote "Records of the Grand Historian" long ago, pioneered the biographical genre of historical writing. Later, many people wrote historical books, but each had a different writing style and perspective, whether favorable or unfavorable. It's enough to clearly document a person's life experiences and deeds as recorded in official history. If someone doesn't have any particularly noteworthy or cautionary deeds, there's really no need to write about them. Going on about them would just seem like excessive praise, making the text long-winded and repetitive. Take Qiu Ming, a figure of almost saintly status, who wrote his books in line with the sages' teachings. Expressions like "gentlemen say" are actually quite common; there's nothing remarkable about them; he just writes things directly. The history I'm writing now is somewhat inspired by him, as I plan to focus on characters who can serve as warnings or lessons. As for those who have neither benefits nor harms, I will not write about them specifically.
Wei Shou's "Book of Wei" is concise and clear, effectively addressing the issue of overly lengthy and verbose historical texts. The emperor really appreciated it after reading it. Not long after, Wei Shou passed away at sixty-five. He left behind a thirty-volume collection that has been passed down through the ages. His son, Wei Xinyan, was also quite well-known.
Wei Shou's younger brother, Wei Yanxuan, was also a man of letters, who served as the chief secretary of the Yangzhou General's Office and the magistrate of Weizhou. He had a son named Wei Manxing.
Lu Shuang, courtesy name Kaiming, was from Linzhang, Weijun. His grandfather, Lu Shunzong, served as the Governor of South Qingzhou in Northern Wei; his father, Lu Gaizhi, served as the Governor of Huozhou in Northern Qi. Lu Shuang was bright and clever from an early age, starting school at nine years old and able to recite more than two thousand characters daily. When Yang Zunyan, the Minister of Personnel of Northern Qi, saw him, he was very surprised and said, "The Lu family has been producing talented individuals for generations!" At the age of seventeen, he was appointed as Registrar by Yue, the Governor of Sizhou and Prince of Qinghe. He was later promoted to Imperial Secretary for Palace Attendants, and shortly after also served as Imperial Secretary in charge of Correspondence. He continued to rise in ranks and eventually became the Deputy Director of the Imperial Secretariat. After the fall of Northern Qi, Emperor Wu of Zhou heard of his reputation and summoned him along with over ten others, including Yang Xiuzhi and Yuan Shude, to the Guanzhong area. Most of the others brought a lot of luggage, but Lu Shuang only brought a few thousand scrolls of books. Upon arrival in Chang'an, he was appointed as an official with the title of Xuan Na Shangshi. After Emperor Yang Jian declared himself emperor, Lu Shuang was promoted to the position of Imperial Censor of the Crown Prince, and shortly after, he was promoted to the position of Groom of the Crown Prince. He also collaborated with the Left Imperial Secretary Yu Wenkai and others to compile the 70-volume "Records of the Eastern Palace." Because of his extensive knowledge and eloquence, whenever officials from the Chen State came to Chang'an, the court consistently sent him to welcome and assist them. In the 11th year of the Kaihuang reign, Lu Shuang passed away at the age of 53. The court posthumously granted him the titles of Yitong and Inspector of Xuanzhou, and bestowed one hundred bolts of silk upon him.
Lu Fayan studied very diligently, which was a good tradition in his family. Later, he became a court official. At first, his father Lu Shuang, when he was a stable hand, once suggested to the emperor: "The Crown Prince's sons have not been properly named yet. Please give them new names according to the meaning in the 'Spring and Autumn'." The emperor agreed. When the Crown Prince was deposed, the emperor angrily rebuked Lu Shuang, saying, "I personally chose the names for my grandsons. Don't you understand? Lu Shuang, you are really meddling! Those who incited the Crown Prince to rebel are also because of people like you. Although you are already dead, your descendants should all be stripped of their names and should never be recognized." Therefore, Lu Fayan was eventually stripped of his name because of this incident.
Hou Bai, a close friend of Lu Shuang from the same county, styled Junsu, loved learning, was talented, humorous, and witty, especially good at debating with excellent eloquence. He passed the imperial examination and became a scholar-official. He was easygoing and unpretentious, enjoyed sharing jokes and engaging in casual conversation, and many people liked to be close to him. Wherever he went, people flocked to him like a lively market. Yang Su was very close to him. Once, when Yang Su and Niu Hong went to court together, Hou Bai said to Yang Su, "The sun is about to set." Yang Su laughed and said, "Do you take me for cattle and sheep? Shouldn't I go home?" The emperor had heard of his reputation, summoned him for a conversation, was delighted, and appointed him to compile national history in the Secretariat. Every time he wanted to promote him, the emperor always said, "Hou Bai cannot handle official positions," and left it at that. Later, he was given a fifth-rank official salary, and a month later, he passed away unexpectedly. People at that time lamented his premature death. He wrote a book called "Chronicles of Notable Figures" in fifteen volumes, which has been passed down through the ages.
Du Taiqing, styled Shaoshan, was a native of Quyang in Boling. His father, Du Bi, was the Minister of Guard of 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 and later held positions such as Minister of Works in the Western Pavilion, Minister of the Household, Gentleman of the Imperial Archives, and Attendant of the Yellow Gate in the Imperial Secretariat. He was refined and always held himself to high moral standards. After Emperor Wu of the Zhou dynasty pacified the Qi dynasty, he returned to his hometown and taught the children using the "Book of Rites" and "Spring and Autumn Annals." In the early years of the Kaihuang reign, he was summoned to the court. Du Taiqing once referenced the "Monthly Ordinances," expanded upon it, and wrote a book called "The Book of Jade Lamps," consisting of twelve volumes. After presenting it to the Emperor, he was rewarded with two hundred bolts of silk. Due to his deafness, he was unable to fulfill official duties and requested to compile national history. The Emperor agreed and appointed him as a Gentleman of the Imperial Archives. Fourteen years later, he requested retirement, and the Emperor ordered him to return to his hometown while retaining his original title. He passed away at home a few years later. He left behind fifteen volumes of collected works and also wrote a "Record of Qi" in twenty volumes, both of which have been passed down through the ages. He had no children.
There was a brother named Rui, whose knowledge was not as good as his younger brother Taiqing, but he had better skills in officialdom. He later became the Governor of Kaizhou.
His son was named Gongshan, who loved learning from a young age, inherited the family's good traditions, and eventually passed away while serving as the County Magistrate of Anyang.
Gongshan's son was named Zhisong, who served as an Imperial Attendant during the Daye period.
Xin Deyuan, styled Xiaoji, was a native of Didao in Gansu. His grandfather, Xin Mu, served as the Governor of Pingyuan in the Wei kingdom, and his father, Xin Fu, was the Deputy Minister of the Imperial Secretariat. Xin Deyuan was quiet and studious from a young age, and at the age of fourteen, he was capable of writing beautifully crafted essays. As he grew older, he read extensively and gained a reputation early on. At that time, the Minister of Works and Grand Commandant of the Shangshu, Yang Zunyan, and the Palace Attendant and Shangshu Xin Shu were both famous figures. They both greatly respected Xin Deyuan and recommended him to Emperor Wenxuan.
Xin Deyuan was initially appointed as a court official, later also serving as an attendant cavalier and as a deputy envoy to the Kingdom of Liang. After that, he held the secretarial positions for the Prince of Fengyi and the Prince of Huashan. Chancellor Liu Ti wrote a special memorial recommending him, stating: "Xin Deyuan had a passion for ancient classics from a young age. His abilities grew as he aged. He was well-versed in the Six Classics and was well-versed in various schools of thought. His writing was both magnificent and exquisite, displaying respect and caution in his interactions, humble and courteous in his demeanor. He is truly an outstanding talent among the younger generation, a rare virtuous talent of today! He would surely contribute to the court and achieve great things." Thanks to Liu Ti's recommendation, Xin Deyuan was appointed as an attendant cavalier, later promoted to a position in the Ministry of Personnel as a Deputy Director, and also served as an attendant cavalier to the Imperial Secretariat. He also went on a mission to the Chen Kingdom, and upon his return, served as a court official at the Imperial Library, and later promoted to a supervisor in the Ministry of Personnel, and then promoted to a secretary in the Imperial Secretariat. Following the fall of the Qi Kingdom, Xin Deyuan served as a senior officer during the Zhou Dynasty. Later, he was urgently sent to Xiangzhou, where he encountered a rebellion instigated by Wei Jiong. Wei Jiong wanted him to become his Chief of Staff, but Xin Deyuan firmly refused and was left with no choice but to flee. After Emperor Yang Jian of the Sui Dynasty ascended the throne, Xin Deyuan was not reinstated for a long time, so he retired to Linluo Mountain, feeling unfulfilled; he wrote a piece titled "The Solitary Dwelling" to express his melancholy; unfortunately, most of this work has unfortunately not survived. Xin Deyuan maintained a good relationship with the Prefect of Wuyang, Lu Sidao, and they often interacted. Later, the Inspector of Weizhou, Cui Yanwu, falsely accused Xin Deyuan of forming factions and engaging in private dealings, fearing he might engage in conspiracies and schemes. As a result, Xin Deyuan was exiled to the south to fight in battles, and returned only a year later. The Director of the Imperial Secretariat, Niu Yan, recognized Xin Deyuan's talent and requested that he and the compiler Wang Shao collaborate on compiling the national history. Xin Deyuan utilized his spare time to complete the works "Annotations on the Three Commentaries on the Spring and Autumn Annals" in thirty volumes, and "Annotations on the Sayings of Yangzi" in twenty-three volumes.
After hearing about the reputation of Xindeyuan, King Yang Xiu of Shu invited him over. Xindeyuan spent several years there and was appointed as the King of Shu's aide. He was later promoted to the position of military advisor, and ultimately died while in office. He left behind a collection of twenty volumes of writings, along with another forty volumes titled "Political Instructions" and "Internal Instructions." His sons Xinsuchen and Xinzhenchen were also well-educated and proficient in writing.
Liu Bian, styled Guyan, originally from Hedong, moved to Xiangyang due to the Yongjia Rebellion. His grandfather served as a minister in the Liang Dynasty, while his father held a prominent official position. From a young age, Liu Bian was exceptionally intelligent, excelling in writing and having read nearly ten thousand books. He served as an Assistant Literary Official in the Liang Dynasty. Later, when Xiao Cha occupied Jingzhou, he appointed Liu Bian as Minister of the Imperial Secretariat, as well as the National Teacher and Minister of Personnel. After the fall of the Liang Dynasty, he was appointed as the Supervisor of the Household, Cavalier In Regular Attendance, and soon promoted to the Minister of the Interior. Due to his inability to handle official affairs, he resigned and became a military advisor to the Prince of Jin.
The Prince of Jin appreciated elegance and recruited many talented individuals, such as Zhuge Ying, Yu Shinan, Wang Zhou, Zhu Gao, and others, with over a hundred of them serving as his advisors. Among them, Liu Bian was the most talented. The Prince of Jin regarded him as a teacher and friend, always asking Liu Bian to refine his writings before presenting them to others. Once, upon returning from the capital, the Prince of Jin wrote a poem "Returning to the Fief" and asked Liu Bian to write the preface, which turned out to be exquisitely crafted. Initially, the Prince of Jin preferred Yu Xin's style in his writings, but after meeting Liu Bian, his writing style changed.
During the Ren Shou period, Liu Bian was appointed as a scholar of the Eastern Palace and was also given the official position of Imperial Secretariat, concurrently serving as the horse groom. The emperor was very close to him, often summoning him to the inner palace to drink and chat together. Liu Bian was exceptionally clever and articulate, always serving by the emperor's side. Whenever the emperor had a question, he answered effortlessly. He especially enjoyed drinking and had a witty sense of humor, which made the Crown Prince like him even more. Because Liu Bian understood Buddhist scriptures, the Crown Prince commissioned him to write "The Profound Teachings of the Lotus Sutra," which he completed in twenty volumes. The Crown Prince was very pleased with it and rewarded him generously, much more than others.
After Emperor Yang of Sui ascended the throne, Liu Bian was appointed as the Secretary of the Secretariat and titled the Duke of Hannan County. Every day after the morning court, the emperor would invite him into the palace for late-night chats, drinks, and reading. When the emperor and his concubines were drinking, when they were in high spirits, they would call Liu Bian to join them, sitting at the same table with the emperor and eating together; their relationship was as close as that of friends. The emperor felt that he couldn't see him often enough, so he had a puppet crafted with mechanisms that allowed it to sit, stand, and kneel, mimicking Liu Bian. In the moonlight, the emperor would have the palace maid place the puppet next to him while drinking, 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 very saddened and took a long time to recover. He posthumously promoted Liu Bian to Grand General and conferred upon him the posthumous title of Kang. Liu Bian had written the "Records of the Northern Expedition of the Prince of Jin" in fifteen volumes, as well as a collection of essays in ten volumes, which have been preserved through the ages.
Xu Shanxin, courtesy name Wuben, was a native of Gaoyang Beixincheng. His grandfather, Xu Mao, served as the Chief Clerk of the Crown Prince in the Liang Dynasty, as the Prefect of Shiping Commandery, as the Prefect of Tianmen Commandery, and as a Cavalry Attendant. His father, Xu Heng, served as Secretary of the Yellow Gate in the Liang Dynasty, and later held the positions of Director of the Imperial Bodyguard, Grand Master of the Palace, Minister of War Affairs, and concurrently as the Grand Compiler in the Chen Dynasty. Xu Shanxin became an orphan at the age of nine, raised by his mother, Lady Fan. He was intelligent from a young age, with a remarkable ability to comprehend and retain everything he heard. He was widely recognized for his extensive knowledge and wisdom. He had over ten thousand old books at home, all of which he read. At the age of fifteen, he was able to write articles. When he presented his writings to his father's friend, Xu Ling, Xu Ling was amazed and said to others, "This child is exceptionally talented, truly a prodigy!" He was first appointed as the Legal Officer of the Prince of Xin'an. Later, the Prince's Adviser Jiang Zong recommended him to take the imperial examination, and he passed as a Xiucai (a degree holder in the imperial examination), and was appointed as a Deputy Director of the Imperial Academy. He was later promoted to Attendant of the Imperial Academy, and concurrently appointed as a Compiler of Historical Records.
In the second year of Zhenming, he was appointed as the Gentleman of the Imperial Guards and sent as a diplomatic envoy to the Sui Dynasty. During the Sui Dynasty's attack on the Chen Dynasty, his diplomatic mission was completed, but he was unable to return home right away. He repeatedly requested to resign in mourning for the fallen Chen Dynasty, but the Emperor refused his requests and kept him at an inn. After the fall of the Chen Dynasty, the Sui Emperor sent word of the news to him. Xu Shanxin, dressed in mourning attire, wept inconsolably on the western steps, prostrating himself and crying towards the east for three days. The Sui Emperor issued an edict to comfort him. The next day, he was appointed as the Gentleman of the Imperial Guards and was rewarded with a set of clothes. Once he had stopped crying, he changed his clothes and came out to face the north, weeping and bowing in gratitude for the Emperor's decree. The next day in court, he wept uncontrollably, too grief-stricken to stand. The Sui Emperor looked around and said, "I have pacified the Chen Dynasty and only gained this man. He can remember his former master; he is my loyal subject!" He then assigned him to his original position in the Ministry of the Interior and rewarded him with a thousand pieces of cloth and twenty horses. Later, he followed the Sui Emperor to Mount Tai, and upon his return, was appointed as the Deputy Minister of Justice.
In the sixteenth year, a divine sparrow landed at Hanzhang Gate. The Sui Emperor summoned all the officials for a banquet to celebrate this auspicious event. During the banquet, Xu Shanxin requested paper and pen and wrote a poem titled "Ode to the Divine Sparrow," with verses as follows:
"I have heard that observing the heavens reveals the will of heaven; the ruler's virtue aligns with the laws, and observing the geography can reveal the ruler's dignity.
Rain and clouds move; the four seasons govern life and death; rivers flow and mountains stand, and thus, all things are formed.
The ruler is like thunder riding the flames, following the geese and commanding the phoenix, with jade hammers and measures descending, passing down golden tablets and golden cords."
And cultivate the spirit, warm and nourish animals and plants, a mysterious pearl hidden in the red waters, a clear mirror silent in the empty hall.
An aura of auspiciousness surrounds, good blessings gather, fame spreads throughout the southern country, surpassing the grandeur of the "Yunmen Music" and "Shao Music."
Our emperor reigns, expounds the great principles, counters the Taiji, resides in the Phoenix Palace, occupies the Dragon Throne.
Without speaking, take action, with the guidance of the stars, without solemnity, the throat bell opens and closes freely.
Reclaim the land of the Xia Dynasty, conquer the Shang Dynasty, pay homage to the monarch's grandeur, attend the grand celebration.
The territory is vast, peace reigns near and far, fame spreads far and wide, blessings are widely distributed.
There is no physical etiquette, majesty pervades the palace, silent music fills the entire palace.
Honor the elderly, personally inquire about the centenarians, care for the people.
Whether dwelling under the moon or basking in the sun, regardless of the people, come to request to serve as officials, showing submission.
Not only the northern border, the southern border has also found stability.
So the heavens will not be stingy with blessings, the earth will not be stingy with treasures, mountains and rivers will show strange phenomena, and the realm of the living and the dead will also reveal spiritual manifestations.
A multitude of auspicious signs continues to emerge.
The emperor is benevolent and righteous, so auspicious signs keep coming, and the nation's fortune is thriving.
At the grand ceremony in Dengfeng, the Yunting stands tall. The white inspection ceremony signifies successful governance, accompanied by the ritual of burning incense.
Although following the established rituals, the military and civil officials have drafted documents, the emperor modestly declines and does not take all the credit.
Such humility and modesty is truly unprecedented! Throughout history, which emperor can compare?
Therefore, divine birds appear, mysterious signs are particularly prominent, the white jade represents the rare iron artifacts, the red jade carries the precious red book.
The praises in Ban Gu's "Divine Jade" and the literary achievements of Cao Zhi's "Jia Jade" poem all pale in comparison to this auspicious occasion.
None can compare to the auspicious flying martial tent, the congratulatory text, the green papyrus, and the soaring red silk.
The imperial jade table is displayed, the golden gates open, revealing the image of a halo. Such auspicious signs have never been seen throughout the ages; they are a blessing bestowed by the heavens. The year is auspicious; the laws are harmonious; this is a sign of good fortune. The emperor rises early in the Hall of Contemplation. There is an auspicious bird soaring down. It glides slowly in front of the hall. The auspicious signs are symbols of a wise ruler, and the bird represents the sage's great treasure. According to ancient texts, the yellow bird is a symbol of auspiciousness. In the past, during the Han and Wei dynasties, auspicious signs were observed, but none compare to this. It is said that if one does not harm living beings, the phoenix will sing in harmony; if one does not destroy the environment, the dragon will coil peacefully. Therefore, Your Majesty, by ceasing the killings, birds and beasts gather around the palace, your kindness towards life touches the heavens and nurtures virtue.
I humbly present auspicious signs, hoping for a successful banquet. Li Qian lives in a remote place in the west, while Lu Ji grew up in the east. As a mere official, I feel quite ashamed in comparison to the great sages of the past! In this prosperous era, I take the liberty of offering this song as my humble contribution. Though this song stems from my humble thoughts, it represents my best effort to celebrate this prosperous age and pay homage to the wise predecessors. After all, compared to figures like Li Qian and Lu Ji, who are renowned in history, I am nothing. Yet, living in such a fortunate era, I feel compelled to contribute my modest efforts to the development of our nation. So please allow me to present this song. The opening of this piece extols the emperor's virtues, noting his establishment of a flourishing era, marked by boundless merits and remarkable achievements, all recorded clearly in history. The world is peaceful; the emperor is wise and martial, proficient in civil and military matters, governing the country with skill, bringing peace and prosperity, and continuous auspicious signs appearing—truly a remarkable scene of prosperity! Look, auspicious signs are descending from the heavens, the Five Elders ascending, mountain gods spitting out treasures, river gods nurturing wonders, all sorts of magical birds and beasts appearing, as if immortals have descended upon us, transforming the world into a paradise!
These auspicious omens are all gathered near the palace, indicating prosperity and blessings for the country. Kongtu presented red auspicious items, Xunwen presented white auspicious items, and various strange omens and magical signs continued to appear, truly a divine omen! The emperor accepted these tributes, and the heavens also approved of the emperor's rule, all of which was destined by the heavens and blessed by the gods! The courtiers were overjoyed by this, hoping for eternal peace and prosperity, with abundance and strength for the nation. Words of praise alone cannot capture the courtiers' excitement, who bowed deeply, wishing the emperor a long and prosperous life!
After this piece was written, it was presented to the emperor, who was very pleased and said, "I personally saw the divine bird in the past, and even watched it with the empress. Today, when I summoned the ministers, it just so happened to be mentioned. Shàn Xīn, you were present at that time and were able to immediately write this piece, with fluent prose and in one sitting. I had only heard of such talent before, and today I finally saw it!" The emperor then rewarded Shàn Xīn with two hundred pieces of cloth. In the seventeenth year, Shàn Xīn was promoted to Secretary of the Bureau. At that time, the palace's books and records were in disarray, so Shàn Xīn organized Ruan Xiaoxu's "Seven Records" and compiled his own "Seven Forests," writing general summaries for each section, categorizing the books, and indicating the authors' intentions, thus bringing order to the management of the books. He also recommended over a dozen scholars like Li Wenbo and Lu Congdian to correct errors in the classics.
In the first year of Rénshòu, Shàn Xīn acted as the acting Minister of the Imperial Secretariat. The following year, he also acted as the Deputy Minister of the Ministry of Rites, along with Niu Hong and others, to discuss establishing the systems of ritual and music, while retaining the positions of Secretary of the Bureau and Minister of the Imperial Secretariat. In the fourth year, Shàn Xīn stayed in the capital. Emperor Gao passed away at Renshou Palace, and Emperor Yáng secretly handled the funeral arrangements, first transferring Shàn Xīn from his post in the capital to be appointed as the Governor of Yán Province. Just as this was happening, Prince Han Liang rebelled, so Shàn Xīn never took up the new position.
In the first year of Daye, Shanxin was promoted to the Ministry of Rites and recommended Confucian scholar Xu Wenyuan as the National University Doctor, and promoted Bao Kai, Lu Deming, Chu Hui, and Lu Shida to become teachers. In the same year, Vice Minister Yang Da was sent to Jizhou as an ambassador, and because the emperor was very satisfied with his work, he rewarded him with five hundred bolts of cloth.
Yuwenshu, the Left Guard General, borrowed dozens of soldiers from his command every morning to do his private work, usually finishing in half a day. The Grand Secretary Liang Pi couldn't tolerate it and reported him. The emperor originally trusted Yuwenshu very much, initially handing the matter over to the judge for investigation. The result was that more than a thousand people said they had been borrowed by Yuwenshu. After more than twenty days of investigation, the judge, sensing the emperor's wishes, said that the soldiers had been borrowed for less than a day; even if there were many of them, it could not be considered a crime. When those soldiers heard this, they also changed their statements to say they had not been borrowed.
The emperor wanted to let Yuwenshu off, so he asked the ministers to discuss whether the matter was true. Most of the ministers said it was false; only Shanxin and a few others believed that Yuwenshu had violated the guard system by taking soldiers from the army to do private work; even if it was for less than a day, it was against the normal official duties. Moreover, the soldiers were on a duty rotation and had returned to their barracks, and had to be chased back to ask questions, but their statements were all different. Now it has been a month since the incident was revealed, the deceptive behavior is evident; how could he be let off? Su Wei, Yang Wang, and more than twenty others agreed with Shanxin's opinion, while others argued for Yuwenshu's exoneration. In the end, the emperor ultimately pardoned Yuwenshu.
A few months later, Yu Wen Shu began to falsely accuse Shan Xin again, saying, "When Chen Shubao died, Shan Xin went to the funeral with Zhou Luohou, Yu Shiji, Yuan Chong, and Cai Zheng. Shan Xin even wrote a eulogy praising Chen Shubao; that's quite audacious!" The emperor ordered an investigation and found it to be true, but Shan Xin referenced ancient precedents to justify his actions, and the issue eventually blew over, although the emperor was very unhappy. Later, the court historian said that the year of the emperor's ascension was the same as that of Emperor Yao, so Shan Xin said that the country was in mourning and it was not the time for celebrations. Yu Wen Shu encouraged the censor to go after Shan Xin, and as a result, Shan Xin was demoted by two ranks.
In the fourth year of Daye, Shan Xin submitted "Fangwuzhi" to the emperor. In the seventh year of Daye, Shan Xin followed the emperor to Zhuo County, when the emperor was personally leading the war. Shan Xin wrote another letter to the emperor, which ticked off the emperor and got him fired. That same year, he was reappointed as an official in the Ministry of Rites. In the ninth year of Daye, Shan Xin served as the Chief of the Left Yiwei, crossed the Liao River with the emperor, and was appointed the position of Jianjie Wei. The emperor once talked about the tokens given to the founding emperor when he received his mandate and asked about some supernatural matters, so he asked Shan Xin and Cui Zujun to team up on compiling ten volumes of "Records of the Strange and Supernatural."
At first, my father was a genuinely kind man, writing "The History of Liang," but he passed away before finishing it. So, I honored my father's last wish by continuing to write our family history and completed his aspirations. In the closing lines of the preface, I wrote about the purpose of writing this book:
Think carefully; in the beginning, everything in the world was chaotic, and then slowly there emerged a clear order. The movements of celestial bodies govern the passage of time, the earth nurtures all living things, leading to the growth of various forms of life. As humanity emerged, so too did kings and the distinctions of rank, all for the sake of social order. The kings receive blessings from heaven and the love of the people; they uphold the principles of fairness and justice, establish sound policies, attract talents, and govern the country. Some achieve unity through war, while others succeed through humility, but in the end, the result is always national unity and social stability.
From ancient times to the present, people have used writing to record history, documenting various events and speeches, and the tradition of recording official histories has gained greater significance. Many deeds from before the Yan and Huang Emperors are known only by name, and the specific circumstances are unclear; after the Huang Emperor, although the written records are vague, their achievements are very obvious. From hills to rivers, from decrees to rituals, from constellations to palaces, the Xia Dynasty's calendar and the Yin Dynasty's rituals have been handed down through the ages.
Later on, people began to distinguish directions and positions, discussing time and merit; each direction has its own name, and historical figures also have their own evaluations. Even if a country does something wrong, it must be recorded; even if a king does something wrong, it must be recorded in the annals. Therefore, those treacherous officials and villains, everyone fears them, much like a turtle’s shell or a mirror, their actions are transparent. Throughout the dynasties, those kings who dominated one region all claimed to be the masters of the world; they sought to glorify their ancestors, accumulating merits across generations. In what era has this not been the case?
During the reign of the Liang Dynasty, the country was peaceful, and the power of the Jiangnan region was strong, marking an unprecedented period of prosperity! Starting from Emperor Wu, a total of four emperors ruled, bringing the total reign to one hundred and four years. Emperor Wu came from modest origins but eventually ascended to the throne, rescuing society from various crises, ending the chaotic era, and creating a prosperous era for the Liang Dynasty. At that time, there were talented individuals in the court, and no talents went unrecognized among the people. The system of rites and music was well-established, and all laws were well executed. Emperor Wu was generous and kind, never killing the innocent, exhibiting great tolerance and seldom resorting to punishment. His rule was so great and worthy of praise.
However, later on, the invasion of minority ethnic groups from the north, spreading warfare, led to chaos in the Central Plains, which was a disaster like no other! The court, once orderly, had turned into a battlefield, and treasures fell into the hands of the enemy. As the old saying goes, "A family that accumulates good deeds will have blessings, and a family that accumulates bad deeds will have calamities!" Even with acts of benevolence and righteousness, the country ultimately fell. Was it fate or the result of human actions? I discuss this issue further in the "Preface" section.
My father had always dreamed of writing a book. He wrote 50 volumes of the "Book of Qi" and many volumes of the "Book of Liang," but he hadn't finished yet. The catalog recorded 108 volumes. After the fall of the Liang Dynasty, many books were destroyed, the walls of the tomb had collapsed, manuscripts were stolen, and even the book bags were destroyed. How could they possibly be found? Emperor Qin Shi Huang burned books and buried Confucian scholars, almost causing the loss of pre-Qin classics. Officials in the Han Dynasty only passed down knowledge orally, and those texts were lost. Much of what my father wrote was also lost. After the establishment of the Chen Dynasty, the court appointed me as a historian to complete the missing historical records. I had to rely solely on memory and oral traditions to accomplish this task. Following the original catalog, I have reorganized and revised it into 100 volumes. I have completed 65 volumes so far and submitted them to the court's archives.
I have always been kind-hearted since I was young, but I haven't accomplished much. During the Taijian era, I often submitted suggestions to the emperor. In the Zhide period, I was fortunate to be appointed as a historian by the court. I aimed to work diligently, conduct thorough interviews, and keep accurate records, striving to improve myself and fulfill the wishes of my ancestors. Unfortunately, I was not in good health when I was young, and I was introverted and rarely interacted with people, lacking ambition. I could only grasp Ban Gu's ideas through his writings, yet I had no idea what the author Wang Yin even looked like. Given my limited abilities and shallow understanding, I was appointed as a Lang official and responsible for compiling the "History of Chen," so this book has faced significant delays and remains unfinished.
In the second year of Zhenming, I went on a business trip as a court official, which left me homeless, delayed my journey, and caused me to fail in my mission. I wept uncontrollably at Wangduting, and later moved to a different residence to begin practicing medicine. The historical texts my family had collected were subsequently destroyed. Now only sixty-eight volumes remain, with missing pages and disarray. Since I returned to the capital, I have been restoring and refining them, and now there are probably about seventy volumes. Among them are: "Chronicles of Four Emperors" (8 volumes), "Concubines" (1 volume), and "Records of the Third Prince" (1 volume), collectively forming 10 volumes; "Biographies of Royal Princes and Dukes" (10 volumes); "Biographies of Court Officials" (20 volumes); "Biography of Imperial Relatives" (1 volume), "Biography of Filial Piety" (1 volume), "Biography of Loyal Officials" (1 volume), "Biography of Literary Garden" (2 volumes), "Biography of Confucian Scholars" (2 volumes), "Biography of Recluses" (1 volume), "Biography of Mathematicians" (1 volume), "Biography of Feudal Lords" (1 volume), forming a total of 10 volumes; "Biography of Stopping" (1 volume), "Biography of Women" (1 volume), "Biography of Favor and Happiness" (1 volume), "Biography of Barbarians" (2 volumes), "Biography of Traitors" (2 volumes), "Biography of Rebels" (2 volumes), "Narrative and Discussion" (1 volume), forming a total of 10 volumes. All the records concerning the historiographers were recounted by my father; I supplemented and refined the lists of characters. I also composed an additional piece titled "Narrative," placed at the end of "Narrative and Discussion." Ten years later, he was reassigned to Huaiyuan Town and promoted to the rank of Court Gentleman. Later, when the Turks laid siege to Yanmen Pass, he was temporarily appointed as the Left Guard General of the Wu Ben, leading the army from Jiangnan to stand guard in the imperial palace. When the emperor visited Jiangdu County, he recalled his merits and promoted him to the position of Grand Master of Counsel. However, he was later restored to his original position as a Lang in the Bureau of Review.
On the fourteenth year after the death of Emperor Yang of Sui, all the officials of the Sui Dynasty hurried to the court to congratulate the new regime, except for Shan Xin. Xu Hongren quickly went to persuade him: "The emperor is dead, General Yuwen (referring to Yuwen Huaji) has taken power, and all the court officials have gone to pay their respects. This is all fate; the times are changing. Why are you still hesitating?" Shan Xin became angry upon hearing this and refused to go with him. Xu Hongren had no choice but to mount his horse and plead, saying, "General, you have no ill will towards Yuwen Huaji; why do you have to seek death? This is truly heartbreaking!" He then went to report to Tang Fengyi and informed Yuwen Huaji of the situation. Yuwen Huaji sent someone to arrest Shan Xin and bring him to the court. Yuwen Huaji had initially intended to release him, but Shan Xin's attitude was poor, and he refused to come out willingly. Yuwen Huaji looked at his back and said, "This old man has a really bad temper!" So he ordered his men to seize him and shouted, "I originally wanted to let you go; how dare you be so disrespectful!" His men dragged him away and eventually killed him. He was sixty-one at the time of his death. Later, the King of Yue (Li Yuan) became emperor and posthumously conferred upon him the title of Left Guanglu Daifu and Duke of Gaoyang County, with the posthumous title of Wenjie. Shan Xin's mother, Lady Fan, was the daughter of Xiaocai, a court scholar from the Liang Dynasty. She became a widow at a young age and raised her child alone. She was knowledgeable and virtuous. When Emperor Gaozu learned of this, he ordered the imperial kitchen to send her fresh food regularly and often rewarded her. He also ordered Lady Fan to enter the palace to serve the empress and study, and bestowed upon her the title of Lady Yongle County. By the time of Shan Xin's death, Lady Fan was ninety-two years old. As she faced her son's body, she did not weep, but only touched the coffin and said, "He sacrificed himself for the country; my son’s sacrifice was not in vain!" She lay there without eating or drinking and passed away after more than ten days.
Li Wenbo, from Boling, was a person of integrity and honesty, especially diligent in learning, with a particular focus on studying the classics of Confucianism and the principles of governing a country. When he was studying, he would repeatedly ponder and think deeply about stories of the rise and fall of dynasties, loyal ministers, and righteous scholars. During the Kaihuang reign of Emperor Wen of Sui, he became a cavalry officer and was highly regarded by the Minister of Personnel, Xue Daoheng. Xue Daoheng often had him read historical books in the audience chamber and observed his conduct. If he came across effective policies, Li Wenbo would transcribe them; if he found any mistakes in the selection of officials, he would directly point out what was right and wrong. Xue Daoheng was always very happy to accept his opinions.
Later, Li Wenbo was transferred to the Secretariat, tasked with proofreading classical texts. He was a person of integrity, leading a simple yet contented life. Even in times of poverty, his noble character only grew more resolute, never associating with those in power, always upholding propriety and etiquette, and his colleagues all respected him. Knowing of his poverty, Xue Daoheng often invited him to his home and provided him with living expenses. Li Wenbo's insights into the rise and fall of governance, and the successes and failures in political matters, were as if it were second nature to him, but he lacked opportunities for advancement in his career. He gradually rose to the position of a copyist, then was sent to work as a county magistrate, but he went several years without any promotions.
Later, Xue Daoheng became the Minister of Personnel and met Li Wenbo in the Ministry of Personnel in the Eastern Capital. He deeply regretted that Li Wenbo's talent was going unrecognized, so he petitioned the court to make him an official. Xue Daoheng joyfully said to Prince Qi, Li Gang, "Today I finally met Wenbo, and I recommended him!" This shows Xue Daoheng's appreciation for and recognition of Li Wenbo. When Li Wenbo was in Luoyang, he visited Fang Xuanling, who saw him off at a crossroads and asked, "You have pursued righteousness all your life; you should be able to achieve something now, right? What have you done recently to rectify the current problems?" Li Wenbo immediately excitedly exclaimed, "To govern rivers well, one must first govern their sources; to rectify the end of things, one must first rectify the foundation. The foundation of governing the country is in chaos now; even if we dismiss ten corrupt county magistrates every day, what's the use?" He was outspoken, detested evil, and never feared the powerful, which defined his character. At that time, the government was increasingly corrupt, with many officials embezzling and breaking the law. Only Li Wenbo remained steadfast in his principles, and people therefore respected him even more. Later, chaos swept across the land, and Li Wenbo was displaced, his fate unknown. Initially, Wenbo worked as a palace librarian, where the son of Yu Shiji was also present, dressed ostentatiously and without modesty. Wenbo casually asked him his age, and he replied, "Eighteen." Wenbo then said to him, "When Jia Yi was eighteen, he was discussing important national matters. What are you trying to achieve by just focusing on your looks?" Later, when the Queen of Qin Xiaowang gave birth to a son, Gaozu was overjoyed and rewarded his officials differently. Wenbo's family was always poor, and when someone said he must be delighted, he replied, "The system of rewards and punishments exists to evaluate merit and faults. What does the birth of the prince's son have to do with us officials anyway? Why should we receive rewards for no reason?" He was always serious about following the rules, assessed merit and shortcomings, and ensured that rewards and punishments were fair and transparent.
Wen Bo originally studied Confucian classics, but later delved into historical texts and became well-versed in the teachings and discourses of various philosophical schools. He had a free-spirited personality, enjoyed discussing contemporary affairs, and was an accomplished writer. He wrote his ten-volume work, "Collection of Governing Principles," which was widely circulated in society.
Historical records mention figures like Ming Kerang and Wei Dan; some were exceptionally knowledgeable, and their writings were both elegant and fluent. They were praised as remarkable talents from the Yan and Zhao regions, as well as outstanding figures in the southeast region. They were highly regarded wherever they went and secured official positions. Although not all of them achieved success purely through their abilities, they certainly had their own principles and determination. Wei Dan's "Book of Wei" was regarded as concise and coherent in its time, worthy of being handed down through the ages. The others also produced their own works, each achieving varying levels of success, but they all dedicated themselves to writing and discourse, which is truly commendable!
