Wang Zhen, also known by his courtesy name Xiaoyi, was from Dongliu in Liangjun. He was intelligent and studious from a young age, developing a love for learning by the age of seven. He read a wide range of books, including the "Book of Songs," "Book of Rites," "Zuo Zhuan," "I Ching," among others. He was adept at writing, not particularly concerned about his family's estate, and often spent his time reading. During the reign of Emperor Wen of the Sui Dynasty, the Bianzhou Prefect, Fan Shulue, invited him to serve as a registrar. Later, he was recommended as a scholar and appointed as a county magistrate, but he was not fond of these official roles, so he resigned and went back home.
After Emperor Yang of Sui ascended the throne, Prince Qi Yang Jian guarded Jiangdu. Upon hearing of Wang Zhen's great reputation, he wrote a letter inviting him to come over. In the letter, it stated: Just like precious jade hidden in the mountains, shining between the corridors; the earth harbors a magical sword, its presence surpassing the stars. This is akin to Mao Sui recommending himself to the Plain Lord; Sun Zi writing the Art of War, gaining the appreciation of King Qiwei, and eventually heading to the East Sea. I have always admired talents such as yours, and have long wanted to meet you, looking forward to it very much. Now it is midsummer, with cool breezes on the way, just as the towering fairy palm is about to receive the cool dew; I think it is just right for you to come to Jiangdu at this time, to rest well. You can leisurely enjoy the scenery in my garden, play the qin, read books, and live a leisurely life. Just like Sima Xiangru of Maoling, who resigned from office to write "Fengshan"; Tao Yuanming of Pengze resigning and leaving behind "Returning Home." What could be more joyful than living such an elegant and leisurely life? I oversee the management of Yangzhou and Yuezhou, handling government affairs and legal cases every day, and I truly wish to meet literati like yourself. I often raise flags at Beizhu and entertain guests at Xiyuan, but most of those so-called guests have only heard of your name, yet rarely see you in person. Your profound knowledge, far-reaching reputation, and outstanding literary talent are like roaming in the ocean of knowledge, wandering in the garden of literature. Yet you remain hidden between Hengshan and Mishui, with your precious talents buried in the countryside, insisting on self-improvement; it is really a pity! I am now sending someone to invite you; I hope you will come, even more eagerly than a hungry person awaits food. I hope you can come as soon as possible, to grant my wish. My letter does not fully express my thoughts; I hope you can forgive me.
After Wang Zhen arrived, the Prince of Qi treated him with guest etiquette, sending people to inquire about his well-being every day. He also asked for his writings, to which Wang Zhen politely declined in a letter, stating:
Mr. He Deren asked me to show him some of the not-so-good articles I had written before. In ancient times, those powerful figures, like Duke Zhou, were outstanding, able to communicate with immortals; like Confucius, their written thoughts reached a lofty realm akin to the will of heaven. Their noble aspirations influenced the Youxia tradition, with echoes still resonating in the eras of Qu Yuan and Song Yu. The brilliance of their writings is captured in the Book of Songs and the Songs of Chu, and later sages all studied them as if they were ancestors. But times have changed, and everyone is on a different path, from the fresh literary style of the Zhengshi period to the magnificent literary style of the Yuankang period; everyone claims to possess precious treasures, who would dare admit to mediocrity?
I was born in a turbulent era, grew up in a tumultuous world, did not study enough, and my talent is not outstanding. Finally catching up to a time of peace and prosperity, half of my life has already passed; although I live in a decent house, I have always felt a sense of poverty and humility. I once got lost in Yan and Ying, went the wrong way in Handan, and returned disheartened. I never expected that the emperor would take notice of my writings, truly wasting the emperor's time and generosity, like using a noble carriage to carry a mouse or using precious pearls to shoot birds. In the end, I received three months of rations, once again gaining the court's attention. I journeyed from the banks of the Huai River to the capital, in pursuit of those who had once been prominent at court.
I am just an ordinary commoner, toiling away at clay pots all day, lacking the harmonious tones of the Yellow Bell; by evening, I have to rush back home. How could I ever hope to catch up with those ancient sages! Reflecting on my life, I have experienced many things and felt a lot of emotions, but due to old age and declining health, many memories have faded. What I can recall now has been written into these thirty-three volumes. Only by looking up to those unattainable sages do I realize how distant the path to immortality truly is; I glimpse at those unreachable saints and understand how difficult it is to chase after them.
I am still a long way from the realm of the sages, and I truly have no time to ponder everything thoroughly. I fear causing a stir like a true dragon descending to earth, and I am ashamed of being as mediocre and useless as a common pig. I can only sit down and pen this heartfelt letter, feeling a sense of trepidation both physically and mentally.
King Qi appreciated the collection of writings I submitted and rewarded me with four fine steeds. Later, when I submitted the "Jiangdu Fu," King Qi rewarded me with one hundred thousand guan and two horses. Not long after, due to a grave illness, I returned to my hometown and ultimately passed away in my hometown.
Yu Chuo, styled Shi Yu, hailed from Yuyao, Zhejiang. His father, Yu Xiao, served as a counselor to the King of Shixing during the Chen Dynasty. Yu Chuo was exceptionally tall, measuring eight feet, handsome and talented, with a wide range of knowledge, particularly adept in cursive and clerical script. At that time, General Fu Zi, the Left Guard of the Chen Dynasty, was especially renowned in society. After reading the articles written by Yu Chuo, he exclaimed to those around him, "Yu Lang's literary talent is truly unmatched!"
Yu Chuo first served as a Doctor of Philosophy in the Chen Dynasty and was later promoted to the position of secretary to Prince Yongyang. After the fall of the Chen Dynasty, Yang Guang, Prince Jing of the Sui Dynasty, recruited him as a scholar. During the Daye era of the Sui Dynasty, he was promoted to the position of secretary scholar, and the emperor ordered him, along with Secretary Yu Shenan and Assistant Yu Zhi, to compile books including "Changzhou Yujing," amounting to over ten volumes. The emperor consistently praised Yu Chuo's edits and revisions, but his official rank did not increase significantly. He began as a copyist, and due to his work in the palace, he was later promoted to Xuanhui Wei. He was later promoted to the position of assistant to the author, and he, along with Yu Shenan, Yu Zhi, and Cai Yungong, often stayed in the palace, specializing in writing articles. The emperor held them in high regard, and they enjoyed a close relationship.
Once, while leading his troops to pacify Liaodong, the emperor spotted an unusually large bird while stationed in Linhai and found it quite strange, so he ordered Yu Chuo to write an inscription to commemorate the event. The inscription written by Yu Chuo was as follows:
**(The inscription made by Yu Chuo should be inserted here)**
In the eighth year of the Daye era, during the summer of the Ren Shen year, on the fourth day of the fourth month, the emperor pacified Liaodong and Jieshi and returned triumphantly. The emperor's carriage headed south, the flags moved west, and they camped in Lincheng County in Linhai. The scenery there was stunningly beautiful, resembling a fairyland!
The emperor's temporary palace was established outside the flag gate, on elevated ground, surrounded by tents and palaces, overlooking the deep valley. The emperor got off the carriage, strolled slowly, reassured the people, and prayed for peace, walking through the white sandy ground and stepping on the green grass. This scene resembled the legendary Emperor Yao surveying the fields and the Han Emperor inspecting the Yellow River. The emperor, with an open heart, gazed at Penglai Immortal Island and was loath to depart for a long time.
The whole scene is solemn and peaceful, creating a harmonious atmosphere. The emperor's sacred virtue spreads far and wide, calming the storms at the borders and gently influencing the four corners of the world with auspicious energy. The sun shines brightly, auspicious clouds swirl, the sky and earth are vast, and the sea is calm.
At this moment, suddenly, a pair of magical birds appeared, as white as cranes and herons, descending from the sky. They stood over ten feet tall and measured about a zhang in length, their feathers gleaming with a frosty luster, their beaks and claws as red as cinnabar. They danced gracefully like phoenixes and swans, soaring like magpies and wild geese, sometimes leaping, sometimes pecking the ground, hovering around the emperor's carriage. They were not attracted by the sound of music or the striking of stones, but by the emperor's sacred virtue.
These were indeed the celestial steeds of the immortals, the sovereigns of all birds! How could they be compared to the azure bird of the Queen Mother of the West or the red goose of the East Sea? While inscribing merits on the stones of Mount Hua or recording marvels on Mount Zou cannot fully capture this grand event, history will remember, and these words will endure. Moreover, why inscribe stones to commemorate the emperor's great deeds and holy virtues, and this moving auspicious sign?
I bow in gratitude, daring to record this event:
(The original poem couplet is transcribed here, no translation is needed)
It is said that Yu Chuo, who followed the emperor on the eastern expedition, won battles and returned triumphantly, exuding an imposing presence! "When the emperor went to the east, he praised Yu Chuo for his achievements during the expedition, and Yu Chuo commanded the imperial camp. The six divisions launched light attacks, the three Hans were subdued, and Gong Xingtian faced punishment, all of which were evident and clear. The literary virtues flourished, the martial prowess was extraordinary, the chariots went undisturbed, and cruelty was absent. The victory songs echoed along the way, the success was brilliant, the flags returned to the palace, and the forests and valleys were in harmony. The carriage stopped at the sea divination, and the post was stationed at the rocky hill, pondering deeply, spanning a thousand miles. Golden Terrace and Silver Pavilion, with clouds drifting over the mountain peaks, felt the response, and the spiritual birds showed auspicious signs. Flying to the clear Han, all gathered at the Huaquan, the beautiful music rang like jade, and the water was crystal clear. Playful kindness and virtue, fluttering and beautiful, leaving no trace, for tens of thousands of years." The emperor especially appreciated him, and because of his merits, he was promoted. As a result, Yu Chuo, full of himself due to his talents, regarded everyone with disdain. There was a writer named Zhuge Ying who was quite favored by the emperor, but Yu Chuo consistently belittled him, leading to their enmity. One time, the emperor asked Zhuge Ying for his opinion on Yu Chuo, and Zhuge Ying directly said, "Yu Chuo is rude!" The emperor nodded in agreement upon hearing this. Yu Chuo had a good relationship with the Minister of Rites, Yang Xuangan, and the two were as close as brothers often are. His cousin, Yu Shinan, even advised him, "The emperor is suspicious; you are getting too close to Yang Xuangan. If you cut ties with him now, the emperor will know you have repented and nothing will happen; if you don't change, you will be in trouble sooner or later!" But Yu Chuo didn't listen at all.
Later, someone reported that Yu Chuo had lent the military texts from the palace to Yang Xuangan, which made the emperor furious! After Yang Xuangan's rebellion failed, his family property was confiscated, and even the singing girls and dancers were sent to the palace. When the emperor inquired, all the singing girls and dancers claimed that Yu Chuo had close ties with Yang Xuangan. The emperor ordered the Grand Minister Zheng Shanguo to investigate the matter thoroughly. Yu Chuo defended himself, saying, "I am just a regular friend of Yang Xuangan; we only drink and chat together; there is really no other conspiracy!" The emperor did not believe him at all and exiled him to a remote area called Andimo.
When Yu Chuo arrived in Chang'an and realized that he was doomed, he secretly crossed the river and assumed a new identity as Wu Zhuo. He fled to Dongyang, then to Xin'an, where he was taken in by a man named Xin Dade from Tianshui. Over a year later, Yu Chuo became embroiled in a land dispute and was recognized, resulting in his arrest by the authorities. He was eventually beheaded in Jiangdu at the age of fifty-four. The poems and writings he composed have been preserved through the ages.
As for Dade, he was highly respected by the common people for pacifying bandits. However, he was later arrested along with Chuo by the authorities. His wife cried and said, "I always advised you not to hide that scholar, and now this situation is truly heartbreaking!" Dade smiled and said, "I originally wanted to save that old man, but instead I was reported; it's my fault. I should die to atone for my sins and redeem Chuo."
Coincidentally, at that time, the court issued a decree stating that those who committed capital crimes could be spared if they performed meritorious deeds in killing enemies. The people of Xin'an County approached the authorities, pleading for Dade's life, saying, "Xin Dade is our lifeline! If he leaves, Xin'an County will be finished!" Moved by their pleas, the officials spared Dade and permitted him to pursue the bandits. When the emperor heard about this, he was furious and ordered the execution of the official who issued the decree, thus saving Dade's life.
Wang Zhou, courtesy name Cheng Ji, was a native of Lin Yi in Langya. His grandfather, Wang Yun, was the Crown Prince's Minister of State during the Liang Dynasty; his father, Wang Xiang, was an Attendant of the Yellow Gate in the Chen Dynasty. Wang Zhou showed remarkable talent from a young age, serving as a legal advisor to the Prince of Poyang in the Chen Dynasty initially, later becoming the Prince's Gentleman-in-Waiting and the literary officer of the Prince of Dongyang. After the fall of the Chen Dynasty, Prince Yang Guang of the Jin Dynasty invited him to serve as a scholar. During the Ren Shou period, he accompanied Liu Fang in the campaign against Lin Yi and was promoted to commander-in-chief for his accomplishments. In the early period of the Daye era, he became a junior literary officer, and Emperor Yang of Sui recognized his exceptional literary talent.
Emperor Yang of Sui often returned to the capital city from the eastern capital and ordered nationwide grand banquets, even composing a five-character poem of his own and asking Wang Zhou to compose a poem in response. The poem Wang Zhou wrote was: "The Heluo market is renowned, the Xiaohan region is truly profound. The Zhou camp is at Qufu, the Han established Fengchun. The great lord cherishes two capitals, the imperial residence flourishes in both capitals. Displaying grandeur facing east, the heavenly horses drive westward. Unfurling wheels and jade axles, the way is illuminated by the golden guards. Thousands of gates welcome dignitaries, the four directions are filled with chariots. This season of late spring, the divine abode is richly adorned. The imperial sentiment touches the times, the wise reflections are akin to mulberry trees. Inquiring about the elders of a hundred years, honoring them with libations on the fifth day. The commoners carry the molten cast, how can they respond to the great furnace?" Emperor Yang was very pleased after reading it and said to his courtiers, "Majestic spirit, profound artistic conception, these are the traits of Wang Zhou; elegant language, moist and rich literary style, these define Wang Cheng Ji; ingenious conception, innovative ideas, comparable to Yu Xin. Anything surpassing this cannot be considered a good poem." The emperor often had Wang Zhou compose numerous poems. He gained fame alongside Yu Chuo, and they shared a strong friendship, serving as role models for many young people of their time. Later, Wang Zhou followed the army to campaign against Liaodong and was promoted to a court gentleman.
Wang Zhou has a relatively straightforward personality, is not concerned with trivialities, confident in his abilities, and dissatisfied with the mediocrity of his career in the officialdom. He often comes off as arrogant and rude, which has offended many. Zhuge Ying envies his talent and has badmouthed him to the emperor on multiple occasions, but the emperor admires his talent and does not punish him. Yang Xuangang, the Minister of Rites, is humble and maintains a close friendship 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 fled and secretly returned to the Jiangzuo area, but was captured by the authorities and executed when he was fifty-six. Many of his poems and essays have survived through the ages.
Wang Zhou's elder brother, Wang Shen, styled Yuangong, was erudite and well-versed in many disciplines. He earned a stellar reputation in the Jiangzuo region from a young age. He served as the Prince's Chamberlain and Middle Gentleman in the Chen dynasty. Following the fall of the Chen dynasty, both he and Wang Zhou were appointed as scholars. Upon Emperor Yang of Sui's ascension to the throne, he was appointed as a Secretariat Clerk and later died while in office.
Yu Zhi hails from Yingchuan, Henan, and is the son of Yu Chi, who served as the Director of the Imperial Guards in the Chen dynasty. Yu Zhi loved learning from a young age, possessed a calm demeanor, and had few desires. He held minor official positions in the Chen dynasty, including a military officer in the Prince of Yu's residence and a secretary in the Xuanhui office. After the fall of the Chen dynasty, he went to Chang'an but struggled to find a suitable official position. Eventually, Prince Jin Yang Guang took notice of him and brought him on as a staff member. During the Sui Dynasty, Yu Zhi was appointed as an assistant to the Director of Writings.
Yu Zizhi was adept at writing, especially in five-character poems. He was humble and cautious, not one to socialize casually, which is why he was particularly favored by Emperor Yang of Sui. Whenever Emperor Yang wrote an article or poem, he would always present it to Yu Zizhi first, requesting him to highlight any flaws and offer critiques. If Yu Zizhi found any shortcomings, Emperor Yang would make revisions, sometimes even two or three times, until Yu Zizhi approved it for publication. This illustrates Emperor Yang's high regard for him. Later, Yu Zizhi also served as a chronicler of the emperor's words and actions. When Emperor Yang launched a campaign against Goguryeo, Yu Zizhi accompanied him northward. Unfortunately, he fell ill and sadly passed away during the arduous journey. He left behind ten volumes of literary works.
Pan Hui, styled Boyan, was originally from Wu County. He was intelligent and studied the "Book of Rites" with Zheng Zhuo, the "Book of Songs" with Shi Gong, the "Book of Documents" with Zhang Chong, and the "Zhuangzi" and "Laozi" with Zhang Ji, grasping the core principles of each. He was especially skilled in the "Records of the Grand Historian," "History of the Former Han," and "History of the Later Han." He was proficient in both writing and debate. The Prefect of the Chen Dynasty, Jiang Zong, was known for welcoming scholars, which earned him Jiang Zong's deep respect. He initially served as the Attendant in the Kingdom of Xincai and was subsequently appointed as the Prefect of the Guesthouse.
The Sui Dynasty sent Wei Dan on a diplomatic mission to the Chen Dynasty, and the Chen Dynasty sent Pan Hui to receive him. Wei Dan wanted to report back to the Sui Dynasty, so he wrote a memorial to the Chen Dynasty emperor, in which he stated: "I respectfully acknowledge your gracious favor, and you even specially hosted a farewell banquet." Pan Hui believed that "respectfully acknowledge" was more formal and solemn than "respectfully offer," which felt somewhat less formal, so he withheld the memorial from submission. Wei Dan immediately countered: "The commentaries on the 'Book of Rites' say: 'The essence of etiquette lies in respect.' The 'Book of Songs' says: 'With mulberry and catalpa trees, one must show respect.' The 'Classic of Filial Piety' says: 'Ancestral rituals should be conducted with grandeur.' It also says: 'Failing to respect and love one's parents is seen as a breach of proper conduct.' Confucius held a deep respect for the wrath of heaven; King Cheng prospered increasingly due to his reverence for sagacity. Ancestral rituals are the most grand, heaven is the highest, fathers are the most esteemed, and rulers are the most revered; all four reflect the same level of respect, and the Five Classics unanimously uphold this view. I fail to see how you consider the word 'respect' too light."
Pan Hui retorted: "When I mentioned the character '敬' earlier, it doesn't mean that it is insignificant, but rather its usage varies in different contexts, leading to different meanings. The 'Record of Rites' emphasizes '敬', which is a widely accepted notion, like how a man is given a respectful name only after becoming an adult. In the 'Spring and Autumn Annals', there is a mention of Ji Que, and it also talks about '相敬' between husband and wife. Since it carries the meaning of the respect shown to both sons and husbands, how can all of this be regarded as the most formal? For example, '敬谢诸公' is clearly not in a formal occasion; '公子敬爱' is only used between guests; '敬问' and '敬报' have similar meanings; '敬听' and '敬酬' are not related to social hierarchy! Therefore, although the character '敬' is not insignificant, its usage in spoken language can be casual at times. The current use of '敬奉' explains why people might have doubts. I'm just giving an example, which is not a sufficient reason." Wei Dan could not refute, so he had to follow Pan Hui's advice and revise the memorial.
After the fall of the Chen Dynasty, Pan Hui became a provincial scholar. Prince Xiao of Qin, Yang Jun, heard of his reputation and summoned him to be a scholar. Once, Pan Hui accompanied Yang Jun to the capital city, and on the way, Yang Jun asked Pan Hui to compose a poem while riding a horse. After traveling one stop, he finished it and titled it "Description of Grace." Yang Jun was very pleased with it. He then requested Pan Hui to compose a "Ten Thousand Character Essay" and compile a lexicon titled "Rhyme Compilation."
Please provide the text that needs to be translated. I did not receive any text that needs to be translated. "Hui's Preface:" is just the beginning; I need you to provide the following text in order to translate.
Further on, such as the legendary dragon totem that appears along the Yellow River, the image of the divine tortoise that appears on the Luo River, as well as green silk and white bamboo slips, chronicling the achievements of the Xia and Shang dynasties, and jade objects carved with golden threads, which also document the symbols of the Yin and Xia dynasties. From oracle bones to the works of Confucius, all record history from near and far, illuminating the matters of the seen and unseen, carrying on the will of heaven and reflecting human affairs. The creation of these classics is so exquisite, and the signs of good fortune are so prevalent, that they can be passed down through the generations, standardizing names and serving as the eyes and ears of the people, becoming the model for future emperors; their noble images and contributions are all etched into the annals of history.
By the time of the establishment of the Sui Dynasty, they traced the achievements of the Three Sovereigns and Five Emperors, shining brightly like stars, showcasing their formidable military prowess abroad while nurturing a strong civil governance at home. Their achievements were carved on Mount Song and Mount Tai, and their golden age was also commemorated on bells and tripods. They valued ritual and music, flourishing the teaching of ritual and music in schools; they observed the feelings of the people, collecting folk songs.
Our King of Qin, gifted and talented, with outstanding literary talent, has been well-versed in the poetry of Chu since childhood, with great ambitions; proficient in the Book of Changes, adept at studying its profound meanings. He respects the Confucian school, loves ancient culture, is well-versed in Confucian classics, knowledgeable and versatile, very proficient in various disciplines. When he plays, he talks about moral teachings; when he hunts, he reads historical books. He studies even harder, carefully selecting good things to savor, recruiting talents widely, seeking outstanding individuals. He generously rewards talent, sparing no effort; even the slightest talent is recognized by him. Therefore, everyone is actively striving to improve themselves, to better their lives and contribute to society.
That year, when the Quail Star appeared, the moon moved to the Yi Ze constellation. His Royal Highness of Qin was calm as he came to the edge of the bamboo forest swamp, leaning against the rock of the cassia tree. The spring water and mountain rocks washed his soul, and the ethereal scenery inspired his literary thoughts. Guests gathered, and his teachings spread far and wide. He began discussing various skills, studying various books, and identified numerous errors and inconsistencies in elementary textbooks. Although the Zhou Rites and Han Laws tried to connect, the intricate wording and expressions continued to give rise to new discrepancies. The evolution of language and changes in pronunciation meant that works such as "San Cang" and "Ji Jiu" retained certain sections, but books like "Shuo Wen Jie Zi" and "Zi Lin" only explained the characters separately. As for inferring rhythm based on pronunciation, it was confusing, and despite referencing ancient and modern times, the essence remained elusive.
Later, Li Deng's "Sheng Lei" and Lv Jing's "Yun Ji" were published, which started to distinguish between the yin and yang tones and the level and oblique tones, but they lacked a solid foundation and were overly simplistic, making it difficult to use in poetry and prose creation. Thus, His Royal Highness of Qin took it upon himself to discern right from wrong, organize key concepts, arrange chapters, summarize old methods, create new ideas, match sound and rhyme, and add annotations. He provided detailed explanations of word meanings, using classics as evidence, and extensively collected works such as "Chu Ci," "Shi Jing," and the writings of various philosophers. After considerable effort, he finally completed the thirty-volume "Yun Zuan." This work can be cherished in renowned stone chambers in the mountains, allowing the world to understand that the value of these so-called treasures remains uncertain.
Thus, he assigned me, a person of limited knowledge, to compose the preface. My abilities are limited, and thinking is laborious, making me feel like a pile of ashes, and my writing feels lifeless. But I do my best, with a heart of gratitude, daring to use clumsy words to write this preface. I hope that scholars proficient in Confucianism in the Qi Lu region, virtuous men in the Chu Zheng region, and talents in the Xihe region will not ridicule my reclusive life, and the talented youth in Dongli will please assist in refining this preface.
Not long after, Jun died. Prince Jin Guang invited him to serve as a scholar in Yangzhou and asked him to collaborate with other Confucian scholars to compile a book titled "Jiangdu Collection of Rites." Prince Jin also asked Hui to write a preface, in which he stated:
...... (here should be inserted the original poem couplet) ......
The practice of rituals has reached its zenith! It is in harmony with the laws of the heavens and the earth, shining like the sun and the moon, with origins that can be traced back to the Three Sovereigns and Five Emperors, and its essence contains four fundamental moral principles. The principles of rituals began to take root long before people inhabited caves; from the inscriptions on turtle shells and animal bones to bird footprints, the deeds of rituals gradually emerged. Although the original intention of rituals is simple and does not necessarily need to be expressed with precious items like jade and silk, the practice of rituals can be observed from the Xia Dynasty through to the Yin Dynasty.
Officials overseeing sacrificial rituals in the court, along with those responsible for various other rites, are crucial for the stability and harmony of the country, fostering mutual respect between humans and spirits. Without rituals, virtues such as morality and righteousness cannot be realized, and people's behavior and actions are inseparable from the norms of rituals. Just as cinnabar on a seal is used to prevent water stains, it is more than just a metaphor for farming and spreading fertilizer evenly!
From the burning of books and burying of scholars in the Qin Dynasty to the Wei Dynasty of the Han Dynasty, the ritual system experienced numerous transformations. The profound insights of Shusun Tong and the extensive knowledge of Gaotang Long drew numerous scholars and experts, leading to the emergence of makers of the ritual system, with the articles of rituals gradually refined and enriched. The emperor sits on the throne, handles state affairs, perfects the calendar, and establishes laws.
Whether it concerns the movement of carriages, the issuance of decrees, or timely responses to favorable weather and national peace and prosperity, all reflect the norms of rituals. Through the collection of classics from various regions, consultation of literature, and the holding of sacrificial activities at Mount Taishi and Mount Lingtai, the system of ritual music was refined, encompassing various dynasties.
The Prince of Jin occupies a key position, is highly respected, promotes education, and exemplifies benevolence and virtue. He holds a lofty position and has remarkable achievements, being talented in both civil and military affairs. He wears armor to guard the borders; he wears court robes to inspect rivers, lakes, and seas, recruit talents, and build institutions.
In addition, he promotes the Six Arts, gathers talents from all walks of life, inherits the traditions of the Jixia Academy, fosters the cultural heritage of the Sishui region, leaves no mystery unexplored, and overcomes every challenge.
As for the exquisite objects, magnificent texts, the nuances of legal codes, debates between Confucianism and Mohism, the imperial libraries and the classics of the Hanlin Academy, as well as various academic works, the materials meticulously gathered by palace guards and imperial physicians, he carefully distinguishes truth from falsehood.
Due to the continuous changes in ritual systems with differing implications, the records of the "Ming Tang" and "Qu Tai" rituals, the views of the Nangong and Dongguan schools, the explanations of Zheng Xuan, Wang Su, Xu Miao, and He Xun, the discussions of Cui Hao, Qiao Zhou, He Yan, and Yu Chan, although the classics are vast, the essence is scarce.
Therefore, he used his leisure time, after handling public affairs, to dedicate himself to studying the classics of ritual, and eventually completed this "Jiangdu Collection of Rituals." The book consists of twelve volumes with a total of one hundred and twenty scrolls, the number of scrolls derived from the ancient lunar calendar, metaphorically describing the laws of celestial movements, containing norms for national affairs and human ethics.
In the past, local officials in Guimeng and Suihan also imitated the emperor's ceremonial guards, but their ritual systems are not recorded in literature. This "Jiangdu Collection of Rituals" can stand alongside those renowned mountains and rivers, while the crude inscriptions carved in stone and the hanging gold ornaments appear simple.
Therefore, "Pei Wang's General Discussion" not only surpasses the works of its predecessors, but "Ning Shuo's New Book" also makes past classics pale in comparison. I am fortunate to have received this honor and dare to share the vastness and profundity of this work.
After Emperor Yang of Sui ascended the throne, he ordered Hui, Lu Congdian, Chu Liang, Ouyang Xun, and other authors to assist Yang Su in writing the "Book of Wei." However, after Yang Su's death, the project was left unfinished. Later, Hui was appointed as a scholar in Jingzhao. The Yang Xuangang brothers held him in high regard and frequently visited him. After Yang Xuangang's rebellion failed, those who were in contact with him faced misfortune. Since Hui was friends with Yang Xuangang, the emperor was displeased with him. Following the emperor's wishes, Hui was demoted to a minor position as a clerk in Weiding County, Xihai. Dissatisfied, Hui fell ill and died shortly after arriving in Longxi.
Du Zhengxuan, courtesy name Shenhui, was from Jingzhao. Eight generations back, a man named Man served as a Langzhong official in Shizhao before settling in Ye city. The family, from Man to Du Zhengxuan, was renowned for its literary talents over several generations. Du Zhengxuan was exceptionally intelligent and knowledgeable. His younger brothers, all under twenty, gained fame in the Sanhe region for their exceptional writing. During the Sui Kaihuang era, he passed the imperial examination, and the Ministry of Personnel assessed his strategic abilities. Yang Su, though talented, was arrogant and debated with Du Zhengxuan, who stood his ground. Later, when Lin Yi presented a white parrot as tribute, Yang Su summoned Du Zhengxuan, who quickly composed a poem. Impressed by his talent, Yang Su appointed him as a military officer for Prince Jin, later promoting him to the office of Prince Yuzhang. Du Zhengxuan passed away while serving in that role. His younger brother was named Du Zhengzang.
Du Zhengzang, courtesy name Weishan, had a strong passion for learning and excelled in writing. He passed the imperial examination before turning twenty and was appointed as a military assistant in Chenzhou, later becoming the magistrate of Xiayi County. By the time of the Sui Dynasty, his knowledge was already profound, and he passed the imperial examination at the summons of the emperor. He and his two brothers, all talented in writing, went to the capital for the examination, bringing great honor to their family. He wrote over a hundred pieces, including inscriptions, elegies, epigrams, eulogies, poems, and essays. He also wrote a book called "Styles of Writing," which proved invaluable to later generations and was regarded as a writing guideline. Even Goryeo and Baekje studied from this book, calling it the "Du Family's New Book."
Du Jingzhao, courtesy name Dezhi, was knowledgeable and talented in writing, rising to the position of the Qin Prince's chief scribe. After the Qin Prince's death, he passed through the palace and wrote a five-character poem, which was highly praised for its poignant and mournful tone. He also wrote a treatise discussing brotherhood, which contained valuable insights.
In Hejian, there was a man named Yin Shi, who was well-versed in knowledge and skilled in writing, gaining recognition at a young age. During the Ren Shou period, he became the scribe for the Prince of Han, who greatly valued him. After the Prince of Han's downfall, Yin Shi took his own life. His relatives Zhengqing and Yanqing were also gifted and well-known.
There was also Liu Shanjing from Hejian, who had extensive knowledge and was particularly skilled in writing. He held positions such as Assistant Master of Writing and Prince's Attendant. He authored "The Biography of Chou De" in thirty volumes, "Zhuliupu" in thirty volumes, and "Sisheng Zhigui" in one volume, which became widely known.
Zu Junyan from Fanyang was the son of the Minister of Works of the Qi Dynasty, Xiao Zheng. Despite being short and clumsy in speech, he was highly learned and talented. In the later years of the Sui Dynasty, he became the Assistant Master of Writing in Dongping County. When the county was attacked by Zhai Rang and later fell into the hands of Li Mi, Zu Junyan was held in high esteem by Li Mi, who appointed him as his chief scribe. All military documents were written by him. After Li Mi's defeat, Zu Junyan was executed by 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, responsible for drafting official documents and proclamations. After Dou Jiande's defeat, Kong Deshao was killed.
Liu Bin from Nanyang also had literary talent and rose to the position of assistant to the official historian in Xindu County. Dou Jiande appointed him as a scribe in the Central Secretariat. After Dou Jiande's failure, he became Liu Ta's assistant in the Central Secretariat and fled to the Turks with him; his fate afterward remains unknown.
Historical texts record: "Emperor Wen of Wei reportedly said, 'Most literati throughout history do not pay attention to small details, and rarely can stand on their own merits and reputation,' and this is truly accurate!" People like Wang Zhou, Yu Chuo, Cui Nao, and Xiao Yi—some, proud of their talents, ignored worldly affairs; some had good knowledge but unfortunate destinies, low official positions, feeling disheartened and frustrated, their ambitions wavering. They were arrogant and disrespectful toward court officials at the time. Therefore, those with eccentric behaviors were often left behind, and those who harbored grudges and offended the powerful included not only Zhao Yi from Hanyang and Ni Heng from Pingyuan. As a result, they often left behind regrets and unfulfilled aspirations, rarely able to end well. However, their knowledge encompassed ancient classics, and their writings were exquisite, like a branch in Denglin or a beautiful jade from Kunshan. During the Sui Dynasty's unification of the country, there were many talented individuals, but truly exceptional ones numbered only a few. The Xuan brothers were among them, who shone brightly together, truly rare brothers!
