Wang Hui, styled Jingwen, was the younger brother of Wang Ban, who served as the Inspector of Qizhou. When he was young, he was caught up in the fall of Jiangling City and fled to Guanzhong with his brothers. In his youth, he liked to associate with heroes, and at the age of twenty, he had not read extensively. His brother Wang Yong was very angry about this and criticized him harshly. Motivated by his brother's criticism, Wang Hui began to study diligently, reading the "Classic of Filial Piety" and the "Analects," often forgetting to eat and sleep. Later, he also delved into the "Zuo Zhuan," "Book of Rites," "I Ching," "Book of Songs," and "Book of Documents," and finally exclaimed, "There is no book that is not worth reading!" He studied hard for several years, mastering the Five Classics and thoroughly understanding their essence, which earned praise from many Confucian scholars. Not only could he explain the classics, but he could also debate eloquently and was a skilled debater.
At the age of twenty-two, Emperor Wu of Zhou appointed him as a scholar of the Lu Men Academy. Wang Hui helped the Emperor make decisions on many matters. With a clear mind and abundant energy, he enjoyed reading the works of various schools of thought and particularly liked to recount strange stories, earning him the reputation of being knowledgeable and talented. He also understood military affairs and had great ambitions, often lamenting that he was born in an inopportune time and considering himself a future general. In the fifth year of Kaihuang, he was appointed as an assistant in the Imperial Secretariat and later took a teaching position at the National University.
Once, Emperor Gaozu personally attended a sacrificial ceremony at the National University, and Wang Hui engaged in a debate with Master Yuan Shan on the "Classic of Filial Piety," often refuting Yuan Shan's arguments. Emperor Gaozu greatly admired him and promoted him to the position of Doctor at the National University. However, he was later dismissed due to an error and exiled to Lingnan. After a few years, he was appointed as a military adviser to Prince Han Liang, who held him in high regard. At that time, Prince Han Liang saw the successive removal of Prince Fangling, Prince Qin, and Prince Shu, and began to entertain thoughts of rebellion. Wang Hui discreetly urged Prince Han Liang to swiftly prepare for rebellion.
After the death of the founding emperor, Prince Liang of Han indeed rebelled, drawing on many of Wang Gui's strategies. Later, Wang Gui presented many ingenious strategies, but Prince Liang of Han did not adopt any of them. Yang Su led his troops to Haoze to prepare for battle. Wang Gui said to his son, "The weather is terrible; we're bound to lose this battle. Follow me." As expected, they were defeated. Wang Gui planned to escape to the Turks. Halfway there, the mountain pass was blocked, and he realized he was doomed. He said to his son, "My strategies are not inferior to Yang Su's; it's just that no one listened to my advice, which led to this situation. I can't let myself be captured and tarnish my reputation as a coward. After I die, do not trouble my old friends." He then took his own life and was buried in a cave.
His son went several days without food before seeking out Wang Gui's friends, where he was captured. Yang Su discovered Wang Gui's body, beheaded him, and displayed the head in Taiyuan. Wang Gui died at the age of fifty-four. He authored thirty volumes of "The Great Meaning of the Five Classics" and ten volumes of essays, all lost due to the turmoil of war.
Cui Ruo, style name Qishu, was from Wucheng in Qinghe. His grandfather, Cui Xiu, was the Qingzhou Inspector of the Wei Kingdom; his father, Cui Zhongwen, served as the governor of Gaoyang in the Qi Kingdom. Their family had been a prominent lineage for generations. When Cui Ruo was sixteen, the prefect wanted him to be a magistrate, but he turned it down. In his youth, he was particularly close to Lu Sidao from Fanyang and Xin Deyuan from Longxi, who were like-minded friends. He loved reading and was very confident, somewhat disdainful of others. A sign at his door proclaimed, "No one who hasn't read five thousand volumes is allowed to enter my house!" Over the years, his knowledge expanded, and he became well-versed in many subjects.
He excelled in writing articles and passed the imperial examination in the Qi State, becoming a Xiucai. He then became a Gentleman of the Outer Court and later was promoted to Palace Assistant Censor. He participated in the revision of the "Five Rites" with Xiong Ansheng and Ma Jingde, as well as in revising laws and regulations. He later took up duty at the Wenlin Pavilion. He also served as a Palace Gentleman, a Gentleman of the Imperial Kitchen, and a Gentleman of the Outer Court. Cui Nao and Li Ruodu of Dunqiu were both very famous, and people at the time said, "In the capital, there are many talents, but Cui Nao and Li Ruodu stand out." "In the capital, Cui Nao and Li Ruodu shine."
After the fall of the Qi State, Cui Nao returned to his hometown and served as a county official, and was later appointed as a registrar in the prefecture. In the fourth year of the Kaihuang era of Emperor Wen of Sui, the court summoned him to serve as a court official, and shortly after he also served as an attendant in the Ministry of Internal Affairs. Several years later, he also served as a Gentleman of the Outer Court and was once again sent as an envoy to the Chen State. Upon his return, he was appointed as a Gentleman of the Outer Court. At that time, Yang Su, the Duke of Yue, wielded significant power and valued Cui Nao's family background, wanting to marry his daughter to Cui Nao's son, Cui Xuanzong. The betrothal gifts were lavish.
On the day of the wedding, the room was filled with officials and dignitaries. Yang Su sent someone to welcome Cui Nao, but Cui Nao deliberately dressed shabbily and arrived on a donkey. Yang Su wanted him to sit in the place of honor, but Cui Nao acted with arrogance, with a haughty attitude and impolite speech. Yang Su was very angry and stormed out, dispersing the banquet. After a few days, Cui Nao went to apologize, and Yang Su still treated him as before. During the reign of Emperor Reishou, Cui Nao passed away in the capital at the age of seventy-two. He had a son named Cui Shiji.
Zhuge Ying, courtesy name Han, was a native of Jiankang in Danyang. His grandfather Zhuge Quan served as the Prefect of Lingling during the Liang Dynasty, and his father Zhuge Gui served as the Prefect of Yiyang. Zhuge Ying was able to write articles at the age of eight. He initially served as a military advisor under Prince Shaoling of the Liang Dynasty and was later promoted to a scribe. During the rebellion of Hou Jing, he fled to Northern Qi and served as a scholar-official at the Wenlin Academy. He later served as a Doctor of the Imperial Academy and an Attendant to the Crown Prince. After Northern Zhou conquered Northern Qi, he could not find a position and withdrew from public life for over ten years. During this time, he studied the Book of Changes, astronomy, the Book of Songs, the Book of Documents, Zhuangzi, and Laozi, gaining a deep understanding of their essence. He was known for his integrity and eloquence, earning high regard from Prince Yang Guang, who appointed him as a military advisor and later promoted him to a scribe. When Yang Guang became the Emperor (Emperor Yang of Sui), Zhuge Ying was appointed as a Gentleman of the Imperial Library, receiving great favor. He could freely enter the inner chambers of the palace; the Emperor frequently invited him to banquets, allowing him to dine and drink with the Empress and consorts, and even share a bed with them. Zhuge Ying took advantage of this opportunity to spread gossip about others, earning him the nickname "Gossiping Zhuge." Later, in gratitude for past services, he was appointed as a Court Gentleman. The Emperor frequently sent him poems, with the last few lines reading: "Participating in discussions at Changzhou Park, lecturing at the Sicheng Gate. Exploring the depths of names and principles, freely discussing talents and accomplishments. Recording the truth with fairness, guiding future generations with virtue." This shows just how highly favored he was! Later, when Emperor Yang of Sui campaigned against the Tuyuhun, he was appointed as a Senior Advisor. He accompanied the Emperor on a northern campaign and passed away during the journey, at the age of seventy-seven.
Zhuge Ying was hot-tempered and often got into arguments with Liu Bian. The emperor reprimanded them many times, but they continued. Later, the emperor grew distant towards him. He authored twenty volumes, which include "Records of the Emperor's Northern Inspection" in three volumes, "Records of the Road to Jiangdu" in one volume, "Records of Luoyang Past and Present" in one volume, and "List of Horses" in two volumes, all of which have been preserved. He had a son named Zhuge Jiahui.
Sun Wanshou, whose courtesy name was Xianqi, was from Wuzhang, located in Xindu. His grandfather, Sun Bao, held the position of Cavalry Attendant in the Wei Dynasty, and his father, Sun Linghui, served as the National Scholar of the Qi Dynasty. At the age of fourteen, Sun Wanshou studied the Five Classics with Xiong Ansheng from Fucheng, gaining a broad understanding of their core principles, and extensively read the works of various philosophers and historians. He was an accomplished writer with an elegant manner of speaking and was highly regarded by Li Delin of Boling. During the Northern Qi Dynasty, he became an official at just seventeen. After Emperor Wen of Sui, Yang Jian, ascended the throne, Teng Muwang summoned him to serve as a literary official. However, his untidy appearance led to his assignment to serve at the borders of Jiangnan. Later, the military commander Yu Wenshu summoned him to oversee military documentation. Sun Wanshou was originally a scholar, gentle and elegant, but his sudden transition to military life left him feeling uncomfortable and unfulfilled. As a result, he composed a five-character poem for his close friend in the capital:
Jia Yi was in Changsha, Qu Yuan was by the Xiang River, and the Jiangnan region, known for its pervasive miasma, has always been a place of exile. I am no capable official; I've never had any talent since I was young, wanting to soar but lacking wings, wishing to sing but missing the dawn. Alas, how did a mere writer end up as a soldier wielding a gun? Like a drifting puppet, abandoned and no different from a fierce dog. After my failure, I drifted westward, not intentionally heading east. It wasn't until my later years that I passed through Hangu Pass, and spring finally arrived in Jingkou. Jingkou lies near a place where fierce beasts roam, and at the Tianjin Ferry, you can see the Cowherd Star and the Weaver Girl Star. The vicinity of the Cowherd Star and the Weaver Girl Star is thick with malevolent spirits, and ferocious and brutal people have already banded together. Reflecting on Xi Chao just entering the court, Wang Can just starting his military career, while I find myself on the edge of Mount Chu, wrapping dry rations and donning armor by the Wu River. The Wu River's waves are vast, while Mount Chu appears chaotic. The sunlight shines on the raging waves, and under the tall trees, clouds and mist swirl. In Yue, I rely on my eloquence for debate, while in Shu, I often put pen to paper. Lu Zhonglian is solely focused on saving the country in times of crisis, while I seek no recognition.
The years spent in a foreign land are long, and the longing for my hometown often makes me sigh. It's not that I don't plant daylilies, nor is it that I have no wine to drink! It's been several years since leaving the county town of my hometown, and it's been three autumns since bidding farewell to relatives and friends. With unfulfilled ambitions, life is ever-changing like the wind and clouds, and my hair has turned gray prematurely like a willow tree. My mind is as chaotic as a tangled mess, daydreaming about the past. I used to explore the capital, meeting kindred spirits in my youth. Dining at Nan Guan and taking carriage rides in Xi Yuan. The people of Hejian County love to read, while the people of Dongping County love talent. My eloquence is such that I can converse with immortals, my speech is clear and understandable. I often go to Lingge to play while on duty at Fengchi. Great place, good friends, beautiful scenery, everyone invites each other. Boating on Kunming Lake, riding a horse to the Wei River Bridge. Holding a purification ceremony at Baqiao, hosting a banquet in the eastern suburbs. The fine wine from Yicheng has just been brewed, and the new song of Yangzhai has also begun. At night, crows caw in the trees; in the morning, wheat chickens soar. Fine dust falls from the roof beams, long sleeves swaying gently in hand. I've experienced all three kinds of joy, and the worries in my heart dissipate. It's as if the dream was just yesterday, but looking back, it feels so distant. One day, I got caught up in the conflicts of the world, drifting like waves for thousands of miles. The wheels always turn on their own, but the high-flying flag cannot withstand the wind and rain. Looking from a high vantage point, all I see are fluttering ribbons, my hometown lies beyond the white clouds. Looking back, only a lonely city is seen, which makes me feel even sadder. Cranes call in Huating at night, and birds sing in the secluded valley in the early morning. Once the connection is lost, it's hard to reconnect, and the fleeting soul is often disturbed. Relations with fellow townspeople are very good; Zoulu is my hometown. If you spot a southbound wild goose, please ask it to greet my relatives back home and check if they're doing well.
After this poem spread to the capital city, it became very popular at the time, and people all over the country who liked this poem would copy it on walls to enjoy it. Later, when he returned to his hometown, he went over ten years without a promotion. During the Renshou era, the court summoned him to serve as the chief historian of Prince Yuzhang, but this wasn’t his ambition. Prince Yuzhang was later appointed to the land of Qi, and he became the literary official for the King of Qi. Many royal officials were killed at that time, so he grew increasingly anxious, and he resigned from his position, claiming illness as an excuse. After a long time, he was appointed as the magistrate of Dali, and he eventually died in office at the age of fifty-two. He left behind ten volumes of his collected works.
Wang Zhen, courtesy name Xiaoyi, was from Dongliu, Liangzhou. He was smart and quick-witted from a young age, taking a liking to learning by the age of seven. He was proficient in the Book of Songs, the Book of Rites, the Zuo Zhuan, the Zhou Yi, and the works of various schools of thought, with knowledge that spanned a wide range of topics. He excelled in writing, was indifferent to family wealth, and often enjoyed reading and reciting poetry. In the early years of the Kaihuang period, the prefect of Bianzhou, Fan Shulue, recommended him as his chief secretary. Later, he passed the imperial examination and was appointed as a county official, but he wasn’t keen on it, so he resigned and returned home. After Emperor Yang of Sui took the throne, Prince Qi, Yang Jian, was stationed in Jiangdu. Upon hearing of his esteemed reputation, he wrote a letter summoning him, saying:
Speaking of it, there are beautiful jade hidden in the mountains, illuminating the corridors and courtyards, and divine swords buried underground, with a momentum that soars to the sky, surpassing the stars. Therefore, offering oneself as a candidate like Mao Sui, moving Plain Lord, and Sun Shu'ao resigning from office to retire to the East Sea, these are all exemplary. As for me, with mediocre qualifications, I have always admired talents like you, and I have truly been looking forward to this meeting. As the weather turns from hot to cool, just like the cool dew that will soon grace the peak of Xianzhang Mountain, I think this is the perfect time for us to gather and rest well. Usually at home, I leisurely enjoy the garden scenery, play the piano, read, and savor a peaceful life away from the hustle and bustle. Thinking of Emperor Han Wu's illness at Maoling and the "Fengshan Wen" that has endured through time; Tao Yuanming resigning from office and retiring, also leaving behind the "Returning Home Poem." Living as freely and leisurely as they did, with elegance and optimism, is truly a great joy in life! As for me, I am currently serving as an official in the border town, responsible for promoting education in Yangzhou and Yuezhou, sitting in court every day to adjudicate cases, busy with affairs, and with little time to compose poetry. I have always been thinking of resigning and retiring. Regarding those who visit the north bank of Yangzhou and the West Garden, although I have heard of the names of Ying Shao, Liu Xiang, and others, and heard stories of Shen Tu Jia, Mu Sheng, and others banqueting, I have never met them. You are different; you are talented, renowned, knowledgeable, and eloquent, yet you live in seclusion between Hengshan and Miyang, unappreciated, unknown. Your noble character of being virtuous and self-reliant is truly commendable! Therefore, I am sending someone to express my respect, hoping that you can come, with a longing greater than hunger, and hoping that you will not hesitate to visit, to fulfill my sincere expectations. I apologize if my letter is not comprehensive enough, and I fear my vocabulary may be lacking.
When Mr. Zhenzhi arrived, the officials received him with guest etiquette, sending greetings to him every day. They also asked for his writings, to which Mr. Zhenzhi humbly responded:
Mr. He Deren asked me to show him those earlier, less significant pieces I wrote. Thinking about the powerful figures of ancient times, such as the Duke of Zhou, whose talent was so extraordinary it seemed as if he could communicate with immortals; the writings of Confucius were even in harmony with the will of heaven, his noble aspirations influencing generations, with echoes still resonating in the works of Qu Yuan and Song Yu. Those masters of literature are all role models for future generations, their works still shining brightly. However, times change, and each person follows a different path, from the fresh literary style of the Zhengshi era to the splendid rhetoric of the Yuankang era, everyone claims to possess precious treasures, but who can claim to be truly unique?
I was born in a time of turmoil, grew up in chaotic times, my knowledge is shallow and my talent is modest. Having finally arrived at a time of peace, time passes day by day; although living in a good house, I have always felt poor and lowly inside, unable to lift my head. I once got lost in Yan and Ying, went the wrong way in Handan, and when I returned, I felt disheartened. To my surprise, my immature thoughts caught the Emperor's attention; it was as if the Emperor was drawing a tiny mouse in a grand carriage, using precious pearls to catch birds. He even provided me with three months' worth of provisions, affording me the chance to stand before the high-ranking officials once more. I traveled a long way in search of past glories.
I found myself among the common folk, mingled with those exceptionally talented individuals, like a thousand-mile horse, tapped on clay pots and sang songs all day, completely out of tune. In the evening, I slinked back home; I couldn't possibly compare to those sages of old! Looking back on my life, wherever I go, I am filled with countless emotions, but because of old age and physical decline, I have forgotten many things, barely completing thirty-three scrolls of writing. I look up to those unattainable sages; only then do I understand how distant the path to immortality is. I probe into that profound and unfathomable knowledge; only then do I understand how difficult it is to pursue the realm of the sage.
I am so close to the realm of the sage, yet I am always busy, fearing that I might suddenly descend to the mortal realm like a true dragon, or I will sneak back like a white pig. So, I pen this letter with a sense of trepidation, my heart filled with anxiety.
King Qi greatly appreciated the collection of my writings that I presented to him and rewarded me with four fine horses. Later, I submitted the "Jiangdu Fu," and King Qi rewarded me with a hundred thousand guan of money and two horses. Not long after, due to illness, I returned to my hometown and eventually passed away in my hometown.
Yu Chuo, whose courtesy name was Shiyu, was from Yuyao, Zhejiang. His father, Yu Xiao, was a counselor to the initial king of Chen. Yu Chuo was exceptionally tall, standing a full eight feet, handsome and talented, possessing a vast breadth of knowledge, especially skilled in cursive and clerical script. Fu Zi, the renowned left guard general of the Chen Dynasty, was highly esteemed at the time. After reading the articles written by Yu Chuo, he remarked to others, "Yu Lang's literary talent is truly unparalleled!"
Yu Chuo was first a Doctor of the Imperial Academy in the Chen Dynasty and was later promoted to serve as the secretary to Prince Yongyang. After the fall of the Chen Dynasty, Prince Jing of the Sui Dynasty, Yang Guang, summoned him to serve as a scholar. During the reign of Emperor Yang of the Sui Dynasty, he was promoted to be a scholar in the Secretariat, and the emperor ordered him, along with the Secretariat Gentleman Yu Shinan and the Zuo Lang, Yu Zizhi, to compile more than ten books, including "Changzhou Yujing." The emperor consistently praised Yu Chuo's writings, but his official rank did not advance significantly. He started as a Xiaoshulang (校书郎), and as he served in the imperial palace, he was also appointed as Xuanhui Wei. Later, he was promoted to Zuo Lang of the Imperial Library, and he, along with Yu Shinan, Yu Zizhi, and Cai Yungong, often stayed in the imperial palace, specifically tasked with writing articles for the emperor. The emperor held them in high regard and maintained a close relationship with them.
Once, when the emperor led troops to campaign against Liaodong, while stationed in Linhai, he saw a remarkably large bird, which he found quite rare, so he ordered Yu Chuo to write an inscription to record the event. The inscription composed by Yu Chuo was as follows:
(Original poem preserved here, not translated)
In the eighth year of Daye, in the summer of the Ren Shen year, on the Bing Zi day of the fourth month, the emperor subdued Liaodong and Jieshi, returning triumphantly. The emperor's chariot headed south, the banners traveled west, and they camped in Lincheng County in Linhai. The location was picturesque, truly resembling a fairyland!
The royal retinue was lined up outside the city gate, traversing numerous hills, with tents and palaces encircling it, overlooking a vast valley. The emperor ordered the clamor of carriages and horses to cease, dismounted from the light sedan chair, reassured the people, prayed for blessings, and strolled along the white sandy beach and by the emerald waters. This scene evoked memories of Emperor Yao surveying the fields and the Han Dynasty emperor surveying the Yellow River. The emperor's heart was open and expansive, gazing at the legendary Penglai Island, standing for a long time. The entire atmosphere was solemn and extraordinary, combined with the far-reaching effects of the emperor's virtue, soothing the calamities wrought by war, and the auspicious aura subtly influencing the realms. The sun shone brightly, auspicious clouds lingered, the sky and earth were vast, and the sea was clear.
In that brief moment, an auspicious bird suddenly appeared, as white as a crane, descending from the sky and soaring with its wings. It was standing over ten feet tall, with a wingspan exceeding ten feet, its feathers shining like frost and snow, and its beak and claws as red as fire. The phoenix soared, while others stood, the magpies took flight, the wild geese soared, sometimes jumping, sometimes pecking, sometimes flying, sometimes resting, playfully circling the emperor's carriage. This was truly a celestial steed, the leader among birds! How could the azure bird of the Queen Mother of the West and the crimson wild goose of the Eastern Sea compare to them?
I believe that even inscribing on Huashan wouldn't fully capture the magic of this grand event; even erecting a monument on Zoushan to commemorate it may not perfectly express the grandeur of this occasion. But history will not forget; the historical records remain noteworthy. Moreover, the emperor's great virtues and accomplishments are so remarkable, filled with genuine emotion, and with such auspicious signs appearing, why insist on carving inscriptions on famous mountains? I bow in gratitude, daring only to etch this in the clouds:
(poetry couplet original text partially retained, not translated here)
Speaking of Yu Chuo, he followed the emperor on the eastern expedition back then, fighting valiantly and utterly defeating the enemy, returning triumphantly, and the emperor was overjoyed! The battle was fought beautifully, with celebrations all the way, and after returning, the emperor even camped by the sea for a while, enjoying the scenery, in high spirits. During this time, even auspicious birds flew in to offer tributes, truly an auspicious sign! The emperor was very happy and even recorded this event.
Because of Yu Chuo's achievements in Liaodong, the emperor promoted him. But this Yu Chuo, arrogant and full of himself, looked down on everyone. There was a book writer named Zhuge Ying whom the emperor quite liked, but Yu Chuo always looked down on him, which created a rift between them. The emperor even specifically asked Zhuge Ying for his opinion on Yu Chuo, and Zhuge Ying candidly remarked, "Yu Chuo is quite rude!" The emperor nodded in understanding. Yu Chuo actually had a good relationship with the Minister of Rites, Yang Xuangang; the two were like brothers, as close as can be.
Yushinan, a member of Yuchuo's clan, advised him: "The Emperor is suspicious; you're getting too close to Yang Xuange, and that's not good. If you cut off contact with him, the Emperor will see you've repented, and everything will be fine. If you don't change your ways, trouble will come sooner or later!" Yuchuo didn't listen at all. Later, someone reported that Yuchuo had lent military books from the palace to Yang Xuange, and that really angered the Emperor! After Yang Xuange's failed rebellion, his property was confiscated, and all his concubines were sent to the palace. The Emperor asked the concubines who Yang Xuange was usually close with, and they all said it was Yuchuo. The Emperor instructed Grand Minister Zheng Shanguo to investigate this matter thoroughly. Yuchuo replied, "I only drink and chat with Yang Xuange; there's no other intention!" The Emperor didn't believe it at all, and angrily sent Yuchuo to a remote place. When Yuchuo reached Chang'an, he realized he was doomed, so he secretly crossed the Yangtze River, changed his name to Wu Zhuo, and went into hiding. He lived in Dongyang for a while, then went to Xin'an, where he met a county magistrate named Xin Dade, who took him in. A few years later, Yuchuo got embroiled in a land dispute, was recognized and arrested by the authorities, and was finally beheaded in Jiangdu at the age of fifty-four. His writings and poems have been passed down to this day. Dade, that guy, was tasked with eliminating bandits and did an outstanding job, and the people supported him. But he ended up getting arrested by the authorities along with Yuchuo. His wife cried, "I always told him not to hide those scholars, and now something bad has happened—it's so tragic!" But Dade smiled and said, "I meant to save that old man, but I ended up getting reported. It's my fault. I have to die to make up for what happened to Yuchuo."
At this moment, an imperial edict was issued from the throne, stating that those sentenced to death could atone for their sins by fighting in battles to redeem themselves. The common people of Xin'an County all rushed to the government office, kneeling down and kowtowing repeatedly, pleading, "Xin Dade is our lifeline! If Xin Dade leaves, Xin'an County will be finished!" The officials were touched by their pleas, so they allowed Dade to go fight the bandits. The Emperor was initially very angry, but upon hearing about this, he directly had the official responsible for the arrests beheaded. This ultimately saved Dade's life.
Wang Zhou, styled Chengji, was from Langya Linyi. His grandfather, Wang Yun, was the Grand Minister to the Crown Prince in the Liang Dynasty, and his father, Wang Xiang, was the Minister of the Yellow Gate in the Chen Dynasty. Wang Zhou was very talented from a young age and served as a legal advisor for Prince Poyang in the Chen Dynasty, later rising to be a literary officer for Prince Dongyang. After the fall of the Chen Dynasty, Prince Jin, Yang Guang, recruited him as a scholar. During the Reign of Ren Shou in the Sui Dynasty, he followed Liu Fang to fight in Linyi, where he distinguished himself and was appointed as a military commander. In the early Sui Dynasty, he served as an assistant editor, and his outstanding literary talent was appreciated by Emperor Yang of Sui.
Emperor Yang of Sui often traveled from the eastern capital Luoyang to the western capital Chang'an and would order grand celebrations across the country, composing a five-character poem himself and then having Wang Zhou continue it. The poem written by Wang Zhou was as follows:
"The markets of Heluo are renowned, the passes of Xiaohanguan are profound. The Zhou camp in Qufu is established, the Han builds Fengchunmou. The great ruler is the bud of two generations, the imperial residence thrives in two capitals. Swaggering towards the east, the celestial horses drive to the west. Displaying the chariots with jade wheels, leading the illustrious Golden Guards. Thousands of gates adorned with fine brocade, the streets bustling with carriages and pedestrians. This festival of late spring, the divine pavilions are in full bloom. The imperial sentiments resonate with the times, the sagacious thoughts belong to the mulberry trees. The edict inquires of the elders of a hundred years, the grace lasts through the fifth day of the festival. The common people toil under the burden of labor, how will they respond to the great furnace?"
After Emperor Yang read it, he was very pleased with it and said to his ministers: "Grandeur and deep artistic vision, that's the style of Wang Zhou; clear language and smooth literary style, that's the characteristic of Wang Chengji; ingenious conception and full of new ideas, can rival Yu Xin. If it surpasses him, it can't be considered a good poem." Therefore, many of Emperor Yang's poems were continued by Wang Zhou. Wang Zhou and Yu Chuo were equally renowned, and the two shared a strong friendship. Many later generations took them as role models. Later, Wang Zhou participated in the campaign to conquer Liaodong and was promoted to court official. Wang Zhou's character was quite straightforward, and a bit reckless. He believed himself to be exceptionally talented, was dissatisfied with his official position, and often came off as arrogant, offending many people. Zhuge Ying envied his talent and badmouthed him to the emperor on several occasions, but because the emperor admired his talent, he wasn't punished. Yang Xuangang, the Minister of Rites, was humble and got along well with Wang Zhou, often visiting his home. After Yang Xuangang's failed rebellion, Wang Zhou and Yu Chuo were both exiled to the border. Wang Zhou escaped, secretly returned to the Jiangzuo area, was caught by the authorities, and was ultimately executed at fifty-six. Many of his poems and essays have survived. Wang Zhou's elder brother, Wang Shan, known as Yuangong, was knowledgeable and well-versed in many fields. He was quite well-known in Jiangzuo during his youth. He held positions as the Prince's Chamberlain and Middle Chamberlain in the Chen Dynasty. After the fall of the Chen Dynasty, he and Wang Zhou were both appointed as scholars. After Emperor Yang of the Sui Dynasty ascended the throne, he was appointed as a clerk in the Secretariat and died in office. Yu Zhi, from Yingchuan, Henan, was the son of Yu Chi, who served as the Commander of the Imperial Guards in the Chen Dynasty. Yu Zhi loved learning from a young age, was steady, and did not seek pleasure. He held minor positions in the Chen Dynasty as an auxiliary military officer in the Prince of Yue's residence and as a scribe in the Ministry of Grace. After the fall of the Chen Dynasty, he went to Chang'an but couldn't find a suitable official role.
Later, Prince Yang Guang of Jin heard of his reputation and summoned him to his side as a scholar. During the Daye period of the Sui Dynasty, Yu Zhi was appointed as an Assistant Editor, responsible for drafting official documents. Yu Zhi was especially skilled in composing five-character poems. He was modest and cautious, not engaging in casual socializing, and therefore particularly favored by Emperor Yang Guang.
Emperor Yang Guang always showed his articles to Yu Zhi first to have him point out any faults. Yang Guang would revise the suggestions Yu Zhi made, sometimes even two or three times, until Yu Zhi approved it before presenting the article to others. This shows how much the Emperor valued him. Later, Yu Zhi also served as a recording official, responsible for recording the words and deeds of the Emperor.
When Emperor Yang Guang was preparing to wage war in the north, Yu Zhi also followed him. However, he fell ill and died on the way after enduring hardships and sleeping in the carriage. He left behind ten volumes of writings which have been passed down through generations.
Pan Hui, whose courtesy name was Boyan, was from Wu County. He was bright and studied the "Book of Rites" under Zheng Zhuo, the "Book of Songs" with Shi Gong, the "Book of Documents" with Zhang Chong, and the "Zhuangzi" and "Laozi" with Zhang Ji. He grasped the essence of these classics. He was particularly skilled in the three historical texts: "Records of the Grand Historian," "Book of Han," and "Book of Later Han." He had excellent writing skills and was adept at debates. Jiang Zong, the Prefect of the Shangshu of the Chen Dynasty, admired scholars and held Pan Hui in high regard during his visit. Pan Hui initially served as an Attendant in the Kingdom of Xincai and was later appointed as the Prefect of the Guest House.
During the Sui Dynasty, Wei Dan was sent to the Chen Dynasty for a diplomatic visit, and Pan Hui from the Chen Dynasty received him. When Wei Dan wanted to return to report to Emperor Wen of Sui and drafted a memorial, he wrote: "Respectfully present to Honorable and Kind, humbly bid farewell." Pan Hui believed that "humbly present" was a more formal and solemn expression than "respectfully present," and thus did not allow Wei Dan to submit the memorial. Wei Dan immediately retorted: "As the annotations in the 'Book of Rites' state: 'The essence of etiquette lies in respect.' The 'Classic of Poetry' says: 'With mulberry and catalpa, you must be respectful.' The 'Classic of Filial Piety' states: 'Ancestral sacrifices must be solemn and grand.' It also states: 'Not respecting one's parents is considered a violation of etiquette and law.' Confucius feared the majesty of heaven, and King Cheng of Zhou increasingly revered him for his wisdom. Ancestral sacrifices are extremely important, heaven is extremely noble, fathers are extremely noble, monarchs are extremely noble; all four embody the meaning of 'respect,' and there is no different interpretation in the Five Classics. Why do you say that the word 'respect' is not solemn? What is your basis for this?" Pan Hui argued back: "When I said 'respect,' I did not completely think it was not solemn; it's just that its usage is different, and therefore the meaning differs. The 'Book of Rites' emphasizes 'respect,' which is a common saying, just like when a man 'adopts a courtesy name' after coming of age; the commentary says 'a respectful name is used only after becoming an adult.' In the 'Spring and Autumn Annals,' it records Ji Que, who says 'mutual respect' between husband and wife. Since there is a practice of having a respectful name for sons and a practice of respecting wives for husbands, can all of these really be considered extremely solemn? Furthermore, 'respectful thanks to all' is not a formal setting; 'young master respects and loves' is only for guests and friends; 'respectful inquiry' and 'respectful report' are similar situations; 'respectful listening' and 'respectful reciprocation' are unrelated to hierarchy! Therefore, although the meaning of the word 'respect' is not trivial, when used in spoken language, it can sometimes be casual. Now saying 'respectfully present' raises doubts among people. I was just giving an example, not presenting profound arguments." Wei Dan could not refute this, so he had no choice but to revise the memorial.
After the downfall of the Chen Dynasty, Pan Hui became a state scholar. King Xiao of Qin, Yang Jun, heard of his reputation and summoned him to serve as a scholar. Once, Pan Hui followed Yang Jun to the capital city. On the way, Yang Jun asked Pan Hui to compose a poem at each stop along the way while riding on horseback. This poem was called *Shu En Fu*. Yang Jun greatly appreciated it. He then asked Pan Hui to write a piece called "Ten Thousand Characters" and to compile a dictionary titled *Rhyme Compilation*.
The origin of writing dates back to a very long time ago. It all began with Fu Xi observing celestial phenomena and creating the Eight Trigrams to understand the heavenly principles. Then, Shi Zhou, the historian, assisted the Yellow Emperor Xuanyuan by observing animal footprints to understand geography. This resulted in the creation of the Eight Trigrams and the emergence of hexagrams, gradually replacing the method of recording events with knotted cords, and marking the beginning of classical texts.
Later on, dragon totems appeared on the Yellow River, divine turtles appeared in the Luo River, and green silk and white bamboo slips chronicled the achievements of the Xia and Shang dynasties. The oracle bone inscriptions adorned with golden threads and jade characters documented various events of the Yin and Shang dynasties. From the Zhou dynasty using oracle bone inscriptions for divination at the Ji family altar to Confucius studying ancient texts in his study, all of these demonstrate the extensive range of ancient texts, connecting various people and events, facilitating communication with deities and providing guidance for human affairs. The meticulous craftsmanship of ancient texts, coupled with frequent auspicious signs, enabled their transmission across generations, standardizing names and serving as the eyes and ears of the common people, and serving as examples for future emperors, employing beautiful language and writing to praise and celebrate, leaving a lasting legacy for centuries.
During the establishment of the Sui Dynasty, they traced the achievements of the Three Sovereigns and Five Emperors, casting a brilliant light among the stars, developing military prowess externally, fostering moral integrity at home, and commemorating their achievements on Mount Tai and Mount Song, as well as on bells and cauldrons. They respected ritual and music, promoted the teaching of ritual and music in schools, investigated the customs and traditions of the people, and collected folk songs. Our Prince of Qin, gifted and talented, with outstanding literary talent, gentle and refined as jade, with exceptional gifts. He studied Chu Ci from a young age, ambitious; he understood the Book of Changes early on, enjoying delving into its profound principles. He respected Confucianism, loved ancient culture, and was already well-versed in the teachings of the Three Yong, erudite and talented, and very knowledgeable about various subjects. Whenever he engaged in leisure activities, he made it a point to study renowned teachings, and when he hunted, he only brought history books.
He also recruited talents widely, promoted those with abilities, did not stick to conventions in employing talents, and even affirmed small acts of kindness. He constructed pavilions to draw in talented individuals, sought out extraordinary talents, bestowed jade pendants to those who retrieved them from wells, rewarded silk in the fields, left no talent overlooked, and even a word of wisdom was valued. As a result, everyone put in great effort, competed with one another, eager to gain recognition and showcase their abilities.
That year, the Chún Huǒ Xīng constellation was in position, and the moon had reached the Yí Zé Xīng constellation. The Prince of Qin happened to have some free time, and his mood was very calm. He came to the edge of the bamboo forest by the water, leaning against a rocky outcrop beneath a cassia tree. The clear spring water and beautiful scenery made him feel refreshed, and the misty landscape added a layer of charm. Guests and officials gathered, and his teachings resonated deeply. He began discussing a range of skills and studying diverse texts. He found that the texts on basic education were especially chaotic. Though the Zhou rituals and Han laws aimed for comprehensiveness, various strange interpretations and explanations kept emerging, with frequent errors in wording and pronunciation. Books like "San Cang" and "Ji Jiu Pian" retained some chapters and sentences, while books like "Shuo Wen Jie Zi" and "Zi Lin" only explained the shapes of characters separately.
As for inferring rhythms based on phonetics, it was even more difficult to discern, and balancing the ancient and modern did not achieve a refined level. Later, Li Deng's "Sheng Lei" and Lv Jing's "Yun Ji" came out, which could differentiate between yin and yang, and level and oblique tones, but they lacked a solid foundation and were overly simplistic, making them difficult to apply in poetry and prose. Therefore, His Royal Highness of Qin personally ordered to discern right from wrong, organize essentials, arrange chapters, summarize old methods, create new methods, aligning phonetics and rhythms, adding annotations and offering detailed explanations of meanings, drawing on classics and history for support, extensively collecting works such as "Chu Ci," "Shi Jing," and the writings of various scholars, and after considerable effort, he finally completed the thirty-volume "Yun Zuan."
This "Yun Zuan" can be stored in a renowned stone chamber on a famous mountain, to show the world that those so-called treasures are actually superficial, and those self-proclaimed authorities can be quite unreliable. Therefore, he ordered me, someone with limited knowledge, to write the preface. My talents are limited, my thoughts are many, my heart feels like ashes, and my writing feels lifeless. I am merely loyal and sincere, bravely using my clumsy words to write this preface. The Qilu region is rich in talent, and the Chu and Zheng regions are home to many wise individuals. I hope the talents from Xī Hé won’t look down on me for being reclusive, and to the talents from Dōng Lǐ, I kindly ask you to refine my writing.
Not long after, Jun died. Prince Jin Guang summoned him once more and appointed him as a scholar in Yangzhou, asking him to work with other scholars to compile a book called "Jiangdu Ritual Collection." Prince Jin also asked Hui to write a preface, which he wrote as follows:
The application of etiquette has truly reached its zenith! It is in harmony with the rhythm of the heavens and the earth, radiating light 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 the four virtues: benevolence, righteousness, propriety, and wisdom. Even before people lived in caves, the principles of etiquette had already begun to take root; it was only after the appearance of oracle bone inscriptions and bird track characters that the specific practices of etiquette gradually emerged. Although the original meaning of etiquette is simple, not referring to precious items such as jade and silk, the practice of etiquette has been evident from the Xia to the Yin Dynasties. Officials overseeing sacrifices and those tasked with upholding etiquette maintained the nation's stability and harmony, where both humans and spirits were respected. Without etiquette, the noble virtues of morality and benevolence remain unfulfilled, and people's behavior and conduct are inseparable from the norms of etiquette. If the jade seal is compared to a dam, used to prevent floods, then the role of etiquette transcends mere farming and planting; it is far more than mere superficial decoration!
From the burning of books and the burying of scholars in the Qin Dynasty to the period of the Han and Wei Dynasties, Shusun Tong's profound understanding and Gaotang Long's extensive knowledge attracted many talents specializing in the study of rituals. The creators of the ritual system became as busy as a whirlwind, and the articles of the ritual system were generally complete, with various branches gradually developing. The emperor sat on the throne, handling state affairs, organizing the calendar, establishing laws and regulations, with seamless communication via chariots, horses, and letters, allowing for the swift dissemination of decrees. Rain and dew nourished the land, and no place remained untouched by blessings. People searched for ancient classics everywhere, looking for the inscriptions on Shi Kuai in the east and consulting the writings of Yu Ling in the west, playing music on Mount Taishan and holding sacrificial activities on Lingtai, with the ritual music system perfected and the ritual system also incorporating the essence of the past eight generations. The Grand Preceptor, Grand Commandant, Governor of Yangzhou, and Prince of Jin held power, implemented benevolent policies, promoted education, and exemplified virtue. They resided in the regions of Zhou and Shao, with achievements extending to the regions of He and Chu, excelling in both civil and military matters, showcasing a variety of talents. They wore armor to guard the border and donned court attire to oversee rivers, lakes, and seas, recruiting talents and constructing buildings. In addition, they developed the six arts of ancient education, gathered various talents, revived the glory of the Jixia Academy, and promoted the legacy of the Sishui School, ensuring that no questions went unanswered or issues unresolved.
As for those exquisite objects, splendid texts, the severity and urgency of criminal law on paper, the debates between Confucianism and Mohism, in academies and the Hanlin Academy, in academic discussions, during the information-gathering process by scholars, and in the process of medical book verification by imperial physicians, people are able to distinguish between authenticity and falsehood and extract the essence. Because the nature of etiquette and language evolves over time, the additions and deletions vary. The records of "Ming Tang" and "Qu Tai," the discussions of "Nan Gong" and "Dong Guan," the interpretations by Zheng Xuan, Wang Su, Xu Guang, and He Xun, and the debates of Cui Hao, Qiao Zhou, He Yan, and Yu Chan, although there are many classics, the true essence is quite scarce. Therefore, in my spare time, after resolving litigation cases, I immersed myself in the pleasure of exploring classics on etiquette, sorted out the etiquette classics, simplified them, extracted the key points, and finally compiled a book on etiquette called "Jiangdu Collection of Rites." The book contains twelve volumes, one hundred and twenty scrolls; the number of scrolls is derived from the principles of geometry and the cycles of the sun and moon, to compare with the movement of the stars, which includes the righteousness of the country and the army, as well as the norms of human relations. In the past, local officials in Guimeng and Linghu, and fiefdoms such as Suiyang and Huanzhou, also imitated the imperial system, set up ceremonies, and used imperial rites and music, but upon checking previous documents, no similar records were found. Therefore, I hid this book beside the Hangshui River, comparing it to famous mountains and rivers, believing that the inscriptions carved in stone are crude, and the hanging golden characters are difficult to compare with. This illustrates that "Pei Wang Tong Lun" not only surpasses the works of my predecessors, but *Ning Shuo Xin Shu* also makes past classics pale in comparison. Thanks to the grace of the emperor, I had the privilege of visiting sacred sites and receiving royal favor, and I boldly describe the profound aspects of this work.
After Emperor Yang of Sui ascended to the throne, he ordered Hui and officials such as Lu Congdian, Doctor of Taichang Zhu Liang, and Ouyang Xun to assist Duke Yang Su in compiling the "Book of Wei." However, Duke Yang Su passed away, and the project came to a halt. Subsequently, Hui was appointed as a scholar in Jingzhao County. The Yang Xuangang brothers valued him highly and frequently interacted with him. After the rebellion of Yang Xuangang failed, those associated with him were implicated. Due to Hui's friendship with Yang Xuangang, the Emperor was displeased with him. Following the Emperor's orders, Hui was transferred to Weiding County in Xihai Prefecture as a low-ranking official. Hui, feeling discontented, fell ill and ultimately passed away in Longxi.
Du Zhengxuan, courtesy name Shenhui, was of Jingzhao descent. His ancestor, Man, served as an official known as Langzhong in the Shizhao Kingdom and later settled in Yecheng. From Man to Du Zhengxuan, several generations of their family were celebrated for their literary prowess. Du Zhengxuan was exceptionally intelligent, knowledgeable, and well-read. Several of his younger brothers earned recognition in the Sanhe region for their exceptional writing. During the reign of Emperor Kaihuang of Sui, he passed the imperial examination and excelled in the examination strategies at the Ministry of Personnel. Yang Su, who was both talented and arrogant, engaged in a debate with Du Zhengxuan and was displeased by Du Zhengxuan's unwillingness to yield. Later, when Lin Yi presented a white parrot as tribute, Yang Su summoned Du Zhengxuan and was struck by the quality of his poetry. He then asked him to write several different types of articles, all of which he completed promptly and with elegance. Yang Su praised Du Zhengxuan as a true talent and appointed him as an army officer of Prince Jin, later promoting him to the office of Prince Yuzhang. Du Zhengxuan eventually passed away while in this role, and his younger brother was named Du Zhengzang.
Du Zhengzang, courtesy name Weishan, was especially studious and excelled in writing. At a young age, he excelled in the imperial examination and was appointed as a military advisor in Chenzhou, later becoming a county magistrate. During the Sui Dynasty, he was already well-versed in his studies and passed the imperial examination. Along with his two brothers, who were also talented in writing, they all went to the capital for the examination, receiving much admiration from the people. He wrote over a hundred pieces, including inscriptions, elegies, eulogies, poems, and essays. He also wrote a book called "Styles of Writing," which has had a lasting impact on future generations. It was regarded as a standard for writing at the time, even being studied by overseas countries like Goryeo and Baekje, who referred to it as the "Du Family's New Book."
Du Jingzhao, courtesy name Chang Dezhi, was highly educated and talented in writing. He served as a secretary to the Prince of Qin. After the Prince's death, he passed by the Imperial Palace and wrote a poignant five-character poem, which was highly regarded by the people at the time. He also wrote an essay called "On Brothers," that offered profound reflections.
In Hejian, there was a man named Yin Shi, who was knowledgeable and skilled in writing. He rose to prominence early in life and eventually served as a secretary in the Han Prince's office during the Ren Shou period. The Han Prince held him in high regard. However, after the Han Prince's downfall, Yin Shi took his own life. His relatives Zheng Qing and Yan Qing were also talented and renowned.
Another person in Hejian was Liu Shan Jing, who had extensive knowledge and excelled in writing. He served as an assistant in the Imperial Library and as a personal aide to the Crown Prince. He authored works such as "The Biography of Chou De" in thirty volumes, "Zhu Liu Pu" in thirty volumes, and "Si Sheng Zhi Gui" in one volume, which have been passed down through generations.
Zu Junyan from Fanyang was the son of Zu Xiaozheng, the Minister of Works of the Qi Dynasty. Though he was short and awkward in speech, he was highly knowledgeable. Towards the end of the Sui Dynasty, he served as a scribe in Dongping County. When Dongping County was attacked by Zhai Rang and later fell under the control of Li Mi, Zu Junyan was held in high regard by Li Mi, who appointed him as a secretary. However, after Li Mi's defeat, Zu Junyan met his end at the hands of Wang Shichong.
Kong Deshao from Kuaiji was very talented and rose to the position of County Prefect of Jingcheng. After Dou Jiande declared himself king, he appointed Kong Deshao as the Minister of the Central Secretariat, specifically responsible for drafting official documents and edicts. After Dou Jiande's failure, Kong Deshao was executed by beheading.
Liu Bin from Nanyang was also quite literary and rose to the position of Assistant to the Magistrate of Xindu. Dou Jiande appointed him as the Secretary of the Central Secretariat. After Dou Jiande's failure, he became Liu Ta's Attendant of the Central Secretariat and escaped to the Turks with Liu Ta, and later his whereabouts were unknown.
Historical records say: Emperor Wen of Wei once said, "Most scholars, ancient and modern, do not pay attention to the details of their behavior, and few can establish themselves on the basis of their reputation and integrity." This is so true! People like Wang Zhou, Yu Chao, Cui Nao, and Xiaoyi, some were arrogant about their talents and neglectful of worldly affairs; some, although knowledgeable, had bad luck, low official positions, feeling frustrated and resentful, with their ambitions wavering, looking down on everyone around them and despising court officials. Therefore, those who are arrogant with their talents and envious of evil will ultimately face misfortune, not limited to Zhao Yi from Hanyang and Ni Heng from Pingyuan. Most of them often leave behind regrets and unfulfilled aspirations, rarely able to find a good ending. However, their knowledge is profound, their writing is magnificent, like a branch in Denglin or a beautiful jade from Mount Kunshan. During the unification of the Sui Dynasty, teeming with talent, there were only about a dozen exceptional individuals. The Zhengxuan brothers were among them, illuminating each other, which is also a remarkable tale.
