Sun Wanshou, courtesy name Xianqi, was a native of Wuqiang, Xindu, Hebei. His grandfather, Sun Bao, was a Cavalry Attendant in the State of Wei; his father, Sun Linghui, was a National Scholar of the State of Qi. At the age of fourteen, Sun Wanshou studied the Five Classics with Xiong Ansheng from Fucheng, likely grasping their core principles, and read extensively from various historical texts. He excelled in writing, and his speech was elegant and witty. The people of Boling found him quite remarkable. During the Qi Dynasty, seventeen-year-old Sun Wanshou was appointed as a court official. After the founding emperor ascended the throne, Prince Teng Mu summoned him to serve in literature, but his disheveled appearance led to him being sent to the borders of Jiangnan. Later, the military commander Yu Wenshu called him to oversee military documents. Sun Wanshou was originally a scholar, gentle and elegant; suddenly joining the military left him feeling out of place, and he grew increasingly melancholic. Feeling powerless, he could only write poetry to ease the sorrow in his heart; this poem was intended for his friends in the capital.
Jia Yi was in Changsha, Qu Yuan was by the Xiang River, this miasma-ridden place in Jiangnan has always been a gathering place for officials who have been demoted. I am not a shrewd official; I have been clumsy since I was young, unable to navigate officialdom. I want to fly but have no wings, and I want to sing but can't catch the morning. Alas, how did someone who only knows how to write end up as a soldier wielding a gun and fighting! I drift like a discarded puppet, no different from a feral dog. After setbacks, I drifted to the west, not that I intended to go east. It was only in my later years that I came out of Hangu Pass and arrived in Jingkou in spring. Jingkou City faces the mountains where fierce beasts roam, and at the Tianjin ferry crossing, you can see the Cowherd Star and the Weaver Girl Star. The vicinity of the Cowherd and Weaver Girl stars is filled with malevolent spirits, and ferocious and brutal people have gathered in groups. Back in the day, Xi Chao had just entered the court, and Wang Can had just joined the army. I carried dry rations on the edge of the Chu Mountains and wore armor by the Wujiang River. The Wujiang River's waves are vast, while the Chu Mountains appear particularly chaotic. The raging waves splash sunlight, and under tall trees, clouds and mist swirl. In Yuedi, I always impressed others with my eloquence, and in Shudi, I also wrote many articles. Lu Zhonglian only cared about saving the country, but I never thought about seeking fame and fortune. After wandering outside for so many years, homesickness often makes me scratch my head and sigh. It's not that I didn't plant xiang grass, or that I have no wine to drink! It's been several years since I left my hometown, and three autumns have passed since I left my relatives and friends. Ambitions unfulfilled, but I have already felt the changes in life; my temples have turned white prematurely. My mind is in turmoil, daydreaming about the past. I used to play in the capital, and in my youth, I also met kindred spirits. I once had coarse tea and plain rice at the Southern Pavilion and rode in a luxurious carriage in the West Garden. The people of Hejian County love to read, and the people of Dongping County cherish talent. I have a way with words and can converse with immortals, and my speech is clear and insightful. I once stood guard at Fengchi and often visited Linge. The scenery there is beautiful, with many guests; everyone inviting each other, it's very lively. I once boated on Kunming Lake and rode a horse over the Weishui Bridge. I held purification ceremonies by the Ba River and attended grand banquets in the eastern suburbs. The fine wine of Yicheng has just been brewed, and the new songs of Yangzhai have just come out. At night, crows caw in the trees, and in the morning, pheasants fly in the fields. Fine dust falls from the rafters; I wear long sleeves and hold a wine glass in my hand—how pleasant. It was truly a time of three joys, when all my sorrows melted away. Now looking back, it seems like just yesterday, but now everything has changed, and all that remains is loneliness. Once embroiled in worldly disputes, wandering thousands of miles, like the waves, undulating unpredictably. The gears of fate keep turning, and the high-flying flag cannot withstand the wind and rain. Looking from a high place, my hometown is beyond the white clouds. Looking back, there is only a lonely city, adding a few more worries. In Huating, the night brings the cry of cranes, and in the secluded valley, the morning brings the song of orioles. But these cannot soothe my broken heart; I am often fearful and restless. Our family is well-connected with the Qunji family; my hometown is in the Zoulu area. If you see any southbound geese, please send my regards to my hometown relatives and check if they are well.
This is the second paragraph:
Actually, I left my hometown many years ago. I left my relatives and friends during the autumn harvest season. The ambitions of my youth have faded with time; my hair has turned prematurely white, like a willow. My heart is in turmoil, like a tangled ball of yarn, always thinking about the good times of the past. In my youth, I roamed the capital and even made a few close friends. I once enjoyed simple meals at Nan Guan and rode in luxurious carriages in Xi Yuan. The people of Hejian County love to read, and the people of Dongping County cherish talent. I am eloquent, able to converse with immortals, and my speech is clear and insightful. I have been on duty at Fengchi and often played at Lingge. The scenery there was beautiful, bustling with guests who invited each other, creating a lively atmosphere. I once rowed on Kunming Lake and rode horses across the Wei River Bridge. By the Ba River, I participated in purification rituals and attended grand banquets in the eastern suburbs. The fine wine of Yicheng has just been crafted, and the new songs of Yangzhai have just been released. At night, crows caw in the trees; in the morning, partridges fly in the fields. Fine dust falls from the beams as I wear long sleeves, holding a wine glass—how comfortable. Back then, I felt an immense joy, and all my worries vanished. Now, looking back, it seems like just yesterday, but a long time has passed, and I feel an overwhelming sense of loneliness. Ever since I became entangled in worldly disputes, I have been drifting like waves, endlessly fluctuating. The gears of fate keep turning, and the high-flying flag cannot withstand the wind and rain. I ascend to a high vantage point, gazing into the distance, with my hometown lying beyond the white clouds. I turn around, looking at the lonely city, feeling an even deeper sense of discomfort. At night, the sound of cranes comes from Huating, and in the early morning, the song of orioles comes from the secluded valley. Yet, none of this can soothe my broken heart; I often feel frightened and uneasy. My family has a good relationship with the Qunji family, and my hometown lies in the Zoulu region. If you encounter southbound geese, please ask them to send my regards to my relatives back home and check on their well-being.
After this poem spread to the capital city, it quickly gained popularity, and people across the country admired it so much that they copied it onto walls. Later, when he returned to his hometown, he struggled to get promoted for over a decade. It was not until the Ren Shou period that he was summoned to serve as the Chief Historian for Prince Yu of Yuzhang, a position he was not fond of. Prince Yu of Yuzhang was later appointed to the land of Qi, and he became the literary officer of the King of Qi. Many royal officials were being executed at that time, so he became even more uneasy and resigned from his post, claiming illness. After a long time, he was appointed as the Director of the Dali Court of Justice, and eventually died in office at the age of fifty-two. He left behind a ten-volume collection that has been handed down through generations.
Wang Zhen, styled Xiaoyi, was from Dongliu, Liangjun. He was clever and bright from a young age, and at the age of seven, he developed a love for learning. He was well-versed in the Book of Songs, the Book of Rites, the Zuo Commentary, the Book of Changes, and the works of various scholars, with an extensive breadth of knowledge. He excelled in writing, was indifferent to family wealth, and always enjoyed reading and reciting. During the Kaihuang period, the Prefect of Bianzhou, Fan Shulue, recommended him as the registrar, and later he passed the imperial examination and was appointed as a county guard, but this was also not to his liking. So he resigned and went back home, claiming he was ill. After Emperor Yang of Sui ascended the throne, Prince Qi Yang Jian was stationed in Jiangdu. Hearing of his reputation, he wrote a letter summoning him, he wrote:
They say there is a precious jade hidden in the mountains, shining brightly between the corridors; there is a divine sword buried underground, with a force that reaches the heavens, surpassing the stars. Therefore, only talents like Mozi can truly shine and move Lord Pingyuan; only talents like Sun Shu'ao can be employed to govern the East Sea. As for me, being of mediocre talent, I have always admired people with talents like yours and hoped to make friends with you. This wish has been long-standing. Now that the weather is hot, I look forward to the cool autumn breeze arriving soon; just like the fairy palm on the mountaintop, eagerly awaiting the cool dew to nourish. I believe the time is right for us to gather and have a meaningful exchange.
In my daily life at home, I leisurely enjoy the landscape, play the zither, read books, and live a life far away from the hustle and bustle. Just like Sima Xiangru, who resigned from office and went on to write "Fengshan" after retiring to Maoling; and Tao Yuanming, who also resigned from office and retired to Pengze, leaving behind "Returning Home." What could be more satisfying than this leisurely and refined life? Although I hold an important position overseeing education in Yangzhou and Yuezhou, handling cases in court daily, and busy with affairs, I have always longed for a retreat to the countryside. As for those officials and nobles who sail in Beizhu and dine in Xiyuan, like Ying Shao and Liu Xiang, I can only hear their names; those literati and scholars who visit Yan State, I seldom have the opportunity to meet them.
You, talented and renowned, knowledgeable and eloquent, are living in seclusion between Hengshan and Miyang, possessing great talent yet remaining hidden away, insisting on self-improvement, which is truly regrettable! Therefore, I am sending someone to express my sincere invitation; my desire to meet you is more pressing than hunger, and I hope you can set aside your concerns and sincerely accept the invitation. I won’t elaborate further to avoid sounding artificial or pretentious, having lofty aspirations that are difficult to achieve. Words cannot fully express my feelings. I am truly ashamed.
When Zhenzhi arrives, Wang will welcome him as a guest and send him daily greetings. He also asked for his collection of writings, to which Zhenzhi humbly replied:
Mr. He Deren asked me to show him some of the less-than-stellar articles I had written before. Those powerful figures from the past, like Zhou Gongdan, were talented and able to commune with spirits and deities; like Confucius, their writing was excellent, their thoughts aligned with the Dao, and their noble aspirations influenced generations, with their influence still echoing in the works of Qu Yuan and Song Yu. Their writings were as exquisitely crafted as dragon carvings, leaving their mark in the "Book of Songs" and "Chu Ci." Later sages revered and learned from them as ancestral masters. However, times change, everyone has their own aspirations, and from the Zhengshi era to the Yuankang era, the literary styles have evolved. Everyone claims to possess precious treasures; who would ever admit to being mediocre?
I was born in a time of war, grew up in a turbulent world, with shallow knowledge and no outstanding talents. Finally catching up to a time of peace and prosperity, time slips by. Although I live in a good house, I often feel a sense of poverty and shame. I once got lost in Yan Ying, went the wrong way in Handan, and returned feeling disheartened. I never expected that the emperor would take notice of my articles; it truly wasted the emperor's valuable time and effort, like using a royal carriage to carry a rat or precious pearls to hunt birds. The emperor even gave me three months' worth of provisions, granted me an official position, and sent me to work in the Huainan region, following the footsteps of the court. I toiled alongside ordinary folks, traveled with fast horses in the same place, singing and banging on pots all day, completely lacking any elegance, returning home only at night. How could I ever measure up to the sages of old?
Thinking about my life, I have gone through a lot and have profound reflections. However, as I've grown older, I have forgotten many things. Now, the only things I can write about now amount to thirty-three volumes. As I gaze up at those lofty figures, I realize how distant the path of cultivating immortality is. When I peek into the realm of sages, I understand how difficult it is to catch up with them. I am so close to those noble figures, yet I find myself too busy, afraid that I might suddenly descend like a true dragon and ashamed that I would return like a mere white pig. I can only sit at my desk, penning letters to convey my emotions, feeling both fearful and excited in my heart.
When Prince Qi read the collection of my essays, he was quite impressed and rewarded me with four fine horses. After I completed the "Jiangdu Fu," Prince Qi rewarded me with one hundred thousand coins and two horses. Not long after that, due to my deteriorating health, I resigned from my official post and returned to my hometown, where I eventually passed away.
Yu Chao, whose courtesy name was Shi Yu, was from Yuyao, Zhejiang. His father, Yu Xiao, served as a counselor to King Shixing of the Chen Dynasty. Yu Chao was exceptionally tall, standing at eight feet. He was not only handsome and talented but also had a vast breadth of knowledge, especially excelling in cursive and clerical script calligraphy. Fu Zi, the Left Guard General of the Chen Dynasty, was quite renowned at that time. After reading Yu Chao's writings, he exclaimed to those around him, "Yu Lang's literary talent is unparalleled!"
Yu Chuo started as a Doctor of Letters in the Chen Dynasty and was later promoted to serve as the secretary to Prince Yongyang. After the downfall 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, Yu Chuo was promoted to the position of secretarial scholar, and the emperor commanded him, along with the secretarial officer Yu Shinan and the assistant secretary Yu Zhi, to compile more than ten books, including "Changzhou Yujing." The emperor was very pleased with Yu Chuo's writings, praising them continuously, but his official position did not rise much. He started as a junior clerk and was later promoted to assistant secretary. He, along with Yu Shinan, Yu Zhi, and Cai Yungong, often worked in the imperial palace, specializing in writing articles. The emperor held them in high regard, and they enjoyed a close relationship.
On one occasion, the emperor led his troops to campaign against Liaodong. While stationed in Linhai, he saw a very large bird and found it to be quite strange, so he commanded Yu Chuo to compose an inscription to commemorate the event. The inscription read:
(Original text of the poem is retained here, without translation)
In the eighth year of Daye, in the summer of the Ren Shen year, on the day of Bing Zi in April, the emperor pacified Liaodong and Jieshi, and triumphantly returned. The emperor's chariot headed south, and the flags moved west, stopping in Lincheng County in Linhai. The mountains and rivers there were beautiful, as if from a fairyland!
The imperial camp was set up on a hill outside the flag gate, with tents and palaces surrounding it, overlooking a huge valley. The emperor ordered a halt to the noisy carriages and horses and got off his light sedan chair to pacify the people and pray for peace throughout the country. He even walked on the soft sand, treading upon the lush green grass. This scene evoked the imagery of King Wen of Zhou surveying Qishan and Emperor Gaozu of Han gazing longingly at Penglai Island.
The whole atmosphere was solemn and majestic, especially with the Emperor's virtuous reputation spreading far and wide, putting an end to border conflicts and subtly bringing auspicious influences to remote areas. The sunlight was abundant, auspicious clouds lingered, the sky and earth were vast, and the sea was crystal clear.
At that moment, a pair of auspicious birds suddenly appeared, pure white like herons, descending from the sky. They were over ten feet tall and about a zhang in length, their feathers shining with a frosty brilliance, and their beaks and claws gleaming with red light. They flew and frolicked around the Emperor's carriage, demonstrating an extraordinary closeness. This was not due to music or stone tapping, but because of the Emperor's holy virtue.
They were truly celestial steeds, the monarchs of all birds! How could they be compared to the Queen Mother of the West's azure bird or the East Sea's red goose? While inscribing achievements on Mount Hua or Mount Tai may not fully capture this grand occasion, historical records will remain for future generations to witness. Moreover, given the Emperor's immense virtue and the miraculous signs that have appeared, why must they be engraved on famous mountains?
I humbly bow in gratitude and take the liberty to record this:
It is said that Yu Chuo, who followed the Emperor on the eastern expedition, was formidable in battle, quickly pacifying the Three Hans with great military achievements. The Emperor was pleased, with both civil and military affairs in order, and the people enjoying peace and prosperity in a golden era. Upon returning triumphantly, the Emperor even paused to take in the scenery along the way, filled with high spirits! When they reached the seaside, the Emperor was captivated by the beauty there, with celestial birds and immortal cranes arriving to pay their respects, a genuine omen of good fortune! Impressed by the scenery, the Emperor had it recorded. In recognition of his remarkable achievements, the Emperor promoted Yu Chuo.
But this Yu Chuo was a bit arrogant and dismissive, full of himself and looking down on others. The Emperor had a close advisor named Zhu Ge Ying, who was very knowledgeable, but Yu Chuo always looked down on him, which created a rift between them. One time, the Emperor asked Zhu Ge Ying for his opinion on Yu Chuo, and Zhu Ge Ying directly said, "Yu Chuo is rude!" The Emperor nodded, clearly agreeing. Yu Chuo had a close relationship with the powerful Yang Xuan Gan at that time, calling each other brothers. His cousin Yu Shi Nan advised him, "The Emperor is suspicious; if you get too close to Yang Xuan Gan, trouble will come sooner or later. If you can cut ties with Yang Xuan Gan, the Emperor may forgive you; otherwise, you will face consequences!" Yu Chuo paid no heed.
Later, someone reported that Yu Chuo lent military books from the palace to Yang Xuan Gan, which infuriated the Emperor. After Yang Xuan Gan's rebellion failed, his assets were confiscated, and even his singers and dancers were sent to the palace. The Emperor questioned these women, asking who Yang Xuan Gan had close relationships with, and they all pointed to Yu Chuo. Furious, the Emperor ordered Zheng Shan Guo to conduct a thorough investigation. Yu Chuo insisted, "I only shared drinks and chatted with Yang Xuan Gan, nothing more!" The Emperor did not believe him and banished him to a remote place. Realizing his fate, Yu Chuo fled to Chang'an, changed his name to Wu Zhuo, and went into hiding.
He later arrived in Dongyang and then Xinan, where he was taken in by a kind man named Xin Da De. More than a year later, Yu Chuo got into a dispute over land with someone, and was recognized and apprehended by the authorities. He was ultimately executed in Jiangdu at the age of fifty-four. His poetry and writings, however, continued to be passed down.
As for Da De, he was greatly loved by the people for putting down bandits. He was later arrested along with Chuo. His wife cried, "I always told him not to hide that scholar, now look at this disaster!" Da De smiled and said, "I wanted to save that old man, but ended up being reported. It's my fault. I should die to make amends."
At this time, the emperor decreed that anyone who could achieve merit by killing enemies would be spared execution. The people of Xin'an County rushed to the government office to bow and plead, "Xin Dade's life hangs by a thread; if Xin Dade is gone, there will be no hope for us in Xin'an County!" Seeing how much the people loved him, the officials allowed him to go and suppress the bandits. When the emperor heard about this, he was furious and had the envoy who had captured Dade beheaded. This is how Dade was able to save his life.
Wang Zhou, whose courtesy name was Chengji, was a native of Langya Linyi. His grandfather, Wang Yun, was the Minister of State Affairs during the Liang Dynasty; his father, Wang Xiang, was the Yellow Gate Attendant of the Chen Dynasty. Wang Zhou showed great talent from a young age, initially serving as the legal officer for Prince Poyang during the Chen Dynasty, and later becoming the prince's literary officer in Dongyang. After the fall of the Chen Dynasty, Prince Jing, Yang Guang, summoned him to become a scholar. During the Ren Shou period, he accompanied Liu Fang to fight against Linyi, and was appointed as the commander-in-chief due to his achievements. In the early years of the Daye era, he became a junior compiler, and his exceptional literary talent earned him the favor of Emperor Yang of Sui.
Sui Yangdi often returned to the capital Chang'an from the eastern capital Luoyang and ordered a nationwide grand banquet to celebrate. He even wrote a five-character poem himself and asked Wang Zhou to follow suit. Wang Zhou's poem reads: "The He and Luo rivers are known as the morning market, the Xia and Han mountains are indeed mysterious areas. The Zhou camp is at Qufu, the Han built the Fenchun moat. The great ruler is the bud of two generations, the imperial residence thrives in both capitals. Strutting eastward, while the heavenly steeds race westward. Displaying wheels of jade and rims of gold, following the path, radiating with the Golden Guards. Thousands of gates stand still against rare carriages, in all four directions stand solemn chariots and footmen. This festival is the end of spring, the divine halls are adorned with blossoms. The imperial feelings touch the times, the wise thoughts are akin to the parasol trees. Decrees inquire about the centenarians, the emperor grants five days of libation. The common people endure the melting and casting, how can they respond to the great furnace?" Sui Yangdi was greatly pleased after reading it and said to his ministers around him: "A majestic spirit and profound artistic conception, these are the hallmarks of Wang Zhou; elegant language, smooth literary style, these are Wang Zhou's style; ingenious conception, full of new ideas, can rival Yu Xin. If it surpasses him, then it cannot be called a good poem." Many of the poems written by Sui Yangdi were continued by Wang Zhou. Wang Zhou and Yu Chuo were both renowned, their friendship was very good, and many later generations looked to them as role models. Later, Wang Zhou participated in the campaign to subdue Liaodong and was promoted to the rank of court official.
Wang Zhou has a straightforward personality, not one to sweat the small stuff, and believes he is exceptionally talented. He is discontent with his career, often arrogant and conceited, looking down on others. Consequently, Zhuge Ying became envious of him and repeatedly badmouthed him to the emperor, but the emperor appreciated his talent and chose not to punish him. Yang Xuangang, the Minister of Rites, held him in high regard and often visited his home. After Yang Xuangang's rebellion failed, Wang Zhou and Yu Chuo were both exiled to the border. Wang Zhou then escaped and secretly returned to the Jiangzuo region, but was eventually captured by the authorities and executed. He was fifty-six at the time. Many of his poems and writings have endured. Wang Zhou's elder brother, Wang Shen, who was styled Yuangong, was also well-educated and talented, famous in the Jiangzuo region when he was young. He served as the stablemaster and a mid-level official in the Chen court. After the Chen Dynasty fell, he and Wang Zhou both became scholars. When Emperor Yang of Sui took the throne, he appointed him as a secretary, but he passed away while serving.
Yu Zizhi was from Yingchuan, Henan. His father, Yu Chi, served as the commander of the Imperial Guards in the Chen Dynasty and was an official. Yu Zizhi had a passion for learning from a young age, had a stable personality, and didn't seek pleasure. He held positions in the Chen Dynasty as the military officer of the Prince of Yue's mansion and the secretary of Xuanhui, which were quite respectable. After the fall of the Chen Dynasty, he went to Chang'an but did not find a suitable official position. Later, Prince Yang Guang of Jin caught wind of him and recruited him as a scholar. During Emperor Yang of Sui's reign, he was appointed as an assistant in the Imperial Secretariat.
Yu Zizhi was a talented writer, particularly known for his five-character poems. He was modest and cautious, not socializing casually, and was particularly favored by Emperor Yang of Sui. Whenever the emperor wrote something, he would first show it to Yu Zizhi to catch any flaws. If Yu Zizhi pointed out any issues, the emperor would revise it, sometimes multiple times, until Yu Zizhi gave his approval before it was published. This illustrates the level of trust and esteem the emperor had for him. Later, he also took on the role of imperial secretary, tasked with recording the emperor's words and actions.
Later, Yu Wenhuaji rebelled, and Yu Zhi followed Emperor Yang of Sui northward, jostling along the road in a simple carriage. As a result, he fell ill from exhaustion and anxiety, and eventually died on the road. He left behind ten volumes of writings, which have been handed down through the generations.
Pan Hui, styled Boyan, was from Wu County. He was bright and studied "The Book of Rites" with Zheng Zhuo in his youth, "The Book of Songs" with Shi Gong, "The Book of Documents" with Zhang Chong, and "Zhuangzi" and "Laozi" with Zhang Ji, grasping the core ideas of each. He was especially proficient in the "Records of the Grand Historian," "Book of Han," and "Book of Later Han." He excelled in writing and debating. The Minister of the Ministry of Rites of the Chen Dynasty, Jiang Zong, invited literati and scholars, and Pan Hui visited him, gaining considerable respect from Jiang Zong. Shortly after resigning from his official position, Pan Hui was appointed as the Assistant Minister of the Kingdom of Xincai, and later as the Prefect of the Guesthouse.
The Sui Dynasty sent Wei Dan to the Chen Dynasty for diplomatic visits, and the Chen Dynasty sent Pan Hui to receive him. Wei Dan was getting ready to report back to Emperor Wen of Sui and drafted a memorial, in which he wrote, "Respectfully presenting this banquet." Pan Hui believed that "humble presentation" was more formal and solemn than "respectful presentation," which felt too casual, so he refused to submit the memorial. Wei Dan immediately countered, saying, "'The Commentary on the Rites of Zhou' says: 'Rites are based on respect.' 'The Book of Songs' says: 'With mulberry and catalpa, one must be respectful.' 'Classic of Filial Piety' says: 'Ancestral temples are of high importance.' It also says: 'Disrespect towards one's parents is considered a violation of etiquette.' Confucius held a deep reverence for the heavens, and King Tang of Shang was also renowned for his sagacity and reverence. Ancestral temples are extremely important, the heavens are extremely noble, fathers are extremely revered, rulers are extremely revered; all four embody the principle of reverence, and the Five Classics all agree on this point. Why do you think the term 'respect' is too casual? What evidence do you have?"
Pan Hui retorted: "When I mentioned the character '敬' earlier, it doesn't mean that I regard it as trivial, but rather its usage is different, and therefore the meaning is also different. The 'Book of Rites' emphasizes respect; this is a common saying, just like the saying that men should 'wear a cap and take on a title,' with annotations stating 'adults respect their names.' In the 'Spring and Autumn Annals,' the deeds of Ji Que are recorded, and it also mentions respect for one another between husband and wife. Since there is a meaning of respect for sons, there is also the saying of respecting husbands and wives; how can all of this be interpreted as extreme respect? For example, '敬谢诸公' is clearly not used in a formal context; '公子敬爱' is only for guests and friends; '敬问' and '敬报' convey similar sentiments; '敬听' and '敬酬' have no connection to hierarchical status! Therefore, the meaning of the character '敬' is not trivial, but in language, it can be used flexibly. Now saying '敬奉' raises questions. I just gave an example, not a profound argument." Wei Dan could not refute, so he had to revise the memorial.
Following the fall of the Chen Dynasty, Pan Hui became a state scholar, and Prince Xiao of Qin, Yang Jun, heard of his reputation and summoned him as a scholar. One time, Pan Hui accompanied Yang Jun to the capital, and on the way, Yang Jun ordered Pan Hui to compose poetry while riding a horse. After riding for a short distance, he completed it and named it "Ode of Gratitude." Yang Jun greatly appreciated it. He then tasked him with writing a ten-thousand-word essay and compiling a dictionary, titled "Compendium of Rhymes."
Like the emergence of dragon totems in the Yellow River, the emergence of divine tortoises in the Luo River, green silk and white bamboo slips recording the achievements of the Xia and Shang dynasties, jade slips inscribed with golden threads recording the fortunes of the Yin and Xia, oracle bone inscriptions appearing on Yin and Shang altars, and the words on bamboo slips found in Confucius' study—these not only record past events but also profound truths, linking divine will with human affairs. The exquisite craftsmanship of these documents, along with the many auspicious signs they bear, has allowed them to be passed down through generations, standardizing famous objects, becoming the focus of the people, and serving as models for future emperors, praised and admired for centuries.
During the establishment of the Sui Dynasty, tracing back to the Three Sovereigns and Five Emperors, aligned with the sun, moon, and stars, developing military achievements externally, and nurturing moral virtues at home, inscribing achievements on Mount Song and Mount Tai, and engraving the prosperous scenes on bells and cauldrons. The court implemented the system of rites and music, flourishing rites and music in schools, investigating the customs and traditions of the people, and collecting folk songs.
Our Qin King, gifted and talented, noble in character, and outstanding in literary talent, has been familiar with the poetry of Chu since childhood, often expressing his aspirations, and has long understood the Book of Changes, often delving into its mysteries. He respects Confucianism, loves ancient culture, and is well-versed in the teachings of the Three Yongs, knowledgeable in various doctrines. When he engages in leisure, he makes it a point to study renowned teachings, and when he hunts, he definitely reads historical books.
He also recruits talents, promotes them, builds pavilions to attract individuals, and seeks out outstanding individuals. He bestows treasures upon talented individuals, recognizing even minor talents. As a result, people diligently pursue knowledge, compete with one another, and aspire to gain recognition.
That year was the season of the Chunhuo Star, with the moon moving into the Yi Ze Star. Prince Qin had some leisure time, and his mood was very calm. He came to the edge of the bamboo forest swamp, leaning against a laurel tree by the rock. The spring water and stones calmed his mind, and the mist and rosy glow sparked his creativity. Guests and subordinates gathered, and his teachings were widely spread.
He began discussing various arts and studying numerous texts. He found many errors and confusion in the elementary school textbooks. Although there were also problems with Zhou Li and Han Lu, he was dedicated to integrating this knowledge. However, various bizarre theories kept surfacing, each with differing explanations. In addition, there were errors in the script and discrepancies in pronunciation. Books like "San Cang" and "Ji Jiu Pian" only preserved a few chapters and sentences, while books like "Shuo Wen Jie Zi" and "Zi Lin" only explained the forms of characters.
As for deriving rhythms based on phonetics, it proved challenging to ascertain, and after careful consideration of the past and present, the core understanding had yet to be achieved. It was only after the publication of Li Deng's "Sheng Lei" and Lv Jing's "Yun Ji" that the differentiation of yin and yang, and level and oblique tones began, but it lacked a solid foundation and was overly simplistic, rendering it difficult to apply in poetry and prose.
Therefore, the King of Qin personally ordered the clarification of right from wrong, the organization of principles and the structuring of chapters, the preservation of traditional methods and the development of new ones. The sounds and rhymes were harmonized, with annotations and thorough explanations of character meanings, backed by references from classical texts and historical records, covering "Chu Ci," "Book of Songs," and widely referencing works from various philosophical schools. After much hard work, he ultimately completed this work titled "Yun Zuan," comprising thirty volumes, establishing a cohesive perspective.
This book can be stored in renowned mountains and rivers, cherished in stone chambers, letting the world know how shallow these so-called treasures truly are, and how uncertain those so-called golden words are. Thus, I, a person of limited knowledge, have been tasked with writing this preface. My abilities are limited, my thoughts are thorough, my heart feels like dead ashes, and my writing lacks vitality. I am merely doing my best, with a heart full of loyalty, daring to use clumsy words to write this crude preface. I hope the esteemed masters of Confucianism in the Qilu region, the exceptional talents from the Chu and Zheng regions, and the virtuous scholars from the Xihe region will not mock my reclusive lifestyle, and that the talented individuals in Dongli can help polish my writing.
Shortly thereafter, Jun passed away. Prince Jin Guang appointed Hui as the Confucian scholar in Yangzhou, tasking him and other scholars with compiling a book titled "Jiangdu Collection of Rites." Prince Jin also asked Hui to write the preface, in which he wrote:
The application of rituals has truly reached its peak! It aligns with the rhythm of the universe, shining brightly like the sun and moon; its origins can be traced back to the era of the Three Sovereigns and Five Emperors, and its essence conforms to four basic moral principles. Long before people inhabited caves, the principles of rituals had already sprouted; from the divination inscriptions on turtle shells and animal bones to the footprints and writings of birds, the specific practices of rituals gradually took shape. Although the essence of rituals is simple and unadorned, not necessarily expressed with precious items like jade and silk, by examining the ritual systems from the Xia to the Yin Dynasties, we can understand its importance.
Officials overseeing sacrifices and those managing rituals uphold the harmony of the state, ensuring that both people and spirits are held in reverence. Without rituals, essential qualities like morality and righteousness cannot be realized. People's behaviors and actions must align with ritual norms; otherwise, there will be unrest. Just as using ink to seal a stamp can prevent water damage, the role of rituals goes beyond the simplicity of farming and planting; it can cultivate a pure and harmonious social atmosphere.
From the burning of books and burying of scholars in the Qin Dynasty to the period of the Han and Wei Dynasties, the ritual system underwent significant changes. The insightful explanations of Shusun Tong and Gao Tanglong's profound knowledge attracted many experts and scholars to participate in the revision of the ritual system. The articles of the ritual system gradually improved, and the content became increasingly rich. The emperor sat on the throne, handled government affairs, established calendars, improved laws and regulations, facilitated smooth communication via correspondence, and enabled swift transmission of orders to various regions, nourishing the people like rain and mist, ensuring that no matter was left unattended.
He extensively collected classical materials, verified the origins of the ritual system, conducted grand sacrificial activities at Taishan and Lingshan, perfected the ritual and music system, and integrated the essence of previous generations. The Jin king held a lofty position and possessed great virtue, promoted education, and selected talents. His achievements spread across the Heluo region, being well-versed in both civil and military matters. He patrolled the borders in military uniform and inspected various regions in court attire, recruiting talents and constructing buildings.
He also promoted education in the six arts, attracting talents from all walks of life, inheriting the traditions of the Jixia Academy, and reviving the literary culture of the Sishui region. He thoroughly investigated every matter and effectively resolved all issues. He meticulously studied various discussions on the ritual system, from form to content, from Confucianism to Mohism, from the court to the common people, distinguishing between fact and fiction, extracting the essence.
As the ritual system evolved with the times, with different gains and losses, the records of the Ming Hall and Qu Tai, the discussions of the Nan Gong and Dong Guan, the responses of Zheng Xuan, Wang Su, Xu Miao, and He Xun, the writings of Cui Hao, Qiao Zhou, He Yan, and Yu Chan, despite the abundance of documents, the essence was scarce. Therefore, he used his spare time to organize these materials, retaining the essence while discarding the superfluous, outlining the main points, and ultimately completed this "Jiangdu Collection of Rituals." The entire book consists of twelve volumes, with a total of one hundred and twenty scrolls, with the number of scrolls derived from the lunar calendar's square months, used to metaphorically represent the movement of stars, highlighting the significance of both the state and the military, as well as containing the norms of ethics and human relations.
In the past, the governors of places like Guimeng, the lords of Suiyang, Huanyang, and elsewhere, had all emulated the emperor's ceremonies, but their historical records lacked similar systems of ritual. Therefore, he believed that instead of letting this book go unnoticed, it would be better to carve it into stone so that more people could see it, to steer clear of poorly made stone inscriptions and flashy yet hollow pyramid-like structures. Thus, "The Comprehensive Discourses of Prince Pei" not only surpasses the works of its predecessors, but "The New Book of Ning Shuo" renders earlier works insignificant.
I am very honored to have the opportunity to participate in this work and to receive appreciation from the emperor. I humbly attempt to outline the profound content of this work here.
After Emperor Yang of Sui ascended the throne, he ordered Huihe to collaborate with the imperial secretary Lu Congdian, the Taichang scholar Chu Liang, Ouyang Xun, and others to assist the Duke of Yue, Yang Su, in compiling "The Book of Wei". However, the project was halted when Yang Su passed away. Later, Hui was appointed as the scholar of Jingzhao County. The Yang Xuangang brothers held him in high regard and frequently engaged with him. After Yang Xuangang's rebellion failed, those associated with him were implicated. Because Hui was friends with Yang Xuangang, the emperor was unhappy with him. The relevant officials sought to curry favor with the emperor and assigned Hui to the remote Weiding County in Xihai County as a minor registrar. Hui felt deeply dissatisfied and he fell ill and died on his way to Longxi.
Du Zhengxuan, courtesy name Shenhui, ancestral home in Jingzhao, was the descendant of his ancestor Du Man, who lived eight generations ago. Du Man was a middle-ranking official in the State of Shizhao and later settled in Ye city. Their family had been passing down literary traditions for several generations. Du Zhengxuan was particularly intelligent and knowledgeable. His brothers, all under twenty years old, were already famous in the Sanhe region for their excellent writing. During the reign of Emperor Wen of the Sui Dynasty, he passed the imperial examination, impressing the officials with his quick wit and eloquent responses. Yang Su, the Minister of Works at the time, was impressed by Du Zhengxuan's talent. When the Kingdom of Linyi presented a white parrot to the court, Yang Su immediately summoned Du Zhengxuan and asked him to write poetry on the spot. Du Zhengxuan, although rushed, wrote beautifully without hesitation. Yang Su was amazed by his work and appointed him as a military advisor to the Prince of Jin. Later, he was promoted to the office of the Prince of Yuzhang, where he eventually died. His younger brother was named Du Zhengzang.
Du Zhengzang, courtesy name Weishan, was particularly studious and an accomplished writer. He passed the imperial examination before the age of twenty and was appointed as a military advisor for Chunzhou. Later, he became the magistrate of Xiayi County. During the reign of Emperor Yang of the Sui Dynasty, his knowledge was already profound, and he passed the imperial examination again. All three of his brothers were praised for their excellent writing skills when they went to the capital for the imperial examination. Du Zhengzang wrote over a hundred pieces of inscriptions, elegies, epitaphs, praises, poems, and essays. He also wrote a book called "The Style of Writing," which was highly valued by later generations and regarded as a standard for writing. Even overseas countries like Goryeo and Baekje studied this book, which they referred to as "The New Book of the Du Family."
Du Jingzhao, styled Dezhi, was well-educated and talented, excelling in writing. He eventually became an official in the office of the Qin King. After the Qin King passed away, he passed through the former palace and wrote a five-character poem which was celebrated for its poignant and grandiose language. He also wrote an essay titled "On Brothers," which was notably commendable.
In Hejian, there was a man named Yin Shi, who was well-versed and adept at writing. He gained fame at a young age and served as the secretary to the Han King during the Ren Shou period. The Han King greatly valued him. However, when the Han King was defeated, Yin Shi committed suicide. His relatives Yin Zhengqing and Yin Yanqing were also talented and renowned.
Another person in Hejian was Liu Shanjing, who was knowledgeable and particularly proficient in writing. He served as an assistant in the Imperial Library and a secretary to the Crown Prince. He wrote the "Choude Biography" in thirty volumes, the "Zhu Liu Genealogy" in thirty volumes, and the "Four Sounds Guide" in one volume, which gained widespread popularity.
Zu Junyan from Fanyang was the son of Zu Xiaozheng, the Minister of Works in the Qi dynasty. Despite being short in stature and somewhat awkward in speech, he was knowledgeable and talented. During the late years of the Sui Dynasty, he served as a scribe in Dongping County. When the county was captured by Zhai Rang and later fell into the hands of Li Mi, Li Mi held him in high regard and appointed him as a secretary. After Li Mi's defeat, Zu Junyan was killed by Wang Shichong.
Kong Deshao from Kuaiji was talented and advanced to the position of magistrate of Jingcheng. After Dou Jiande declared himself king, he appointed Kong Deshao as the Minister of the Interior, responsible for drafting documents and proclamations. However, after Dou Jiande's defeat, Kong Deshao was killed.
Liu Bin from Nanyang was also talented and served as a scribe in Xindu County. He was appointed as a secretary in the Imperial Library by Dou Jiande. After Dou Jiande's failure, he became Liu Ta's Minister of the Interior, fleeing with him to the Turks, and his fate afterwards is unknown.
The historical texts record that Emperor Wen of Wei once said, "Most literati, ancient and modern, do not pay attention to subtle behaviors, and few can make a name for themselves based on their character." How true that is! People like Wang Zhou, Yu Chuo, as well as Cui Nao and Xiao Yi—some are self-important and overlook the affairs of the world; some have good knowledge but unfortunate fate, unable to find their place, feeling frustrated and disheartened, looking down on the powerful and wealthy. Therefore, they are often cast aside for their arrogance, making enemies through their jealousy and disdain. And it's not just Zhao Yi from Hanyang and Mi Heng from Pingyuan who are like this! As a result, they often end up with regrets and remorse, rarely able to find a good ending. However, their knowledge is vast, and their writing is exquisite, like a branch from Denglin or a jade from Mount Kunshan! During the Sui Dynasty's unification of the country, there was no shortage of talent, yet only a handful truly stood out. Among them were the Zheng Xuan brothers, both exceptionally talented, which is no small feat!
