Wang Zhou, styled Chengji, was from Linyi in Langya. His grandfather, Wang Yun, was the Grand Minister in the Liang Dynasty; his father, Wang Xiang, was the Chamberlain of the Yellow Gate in the Chen Dynasty. Wang Zhou showed remarkable talent from a young age, initially serving as a legal officer for Prince Poyang in the Chen Dynasty, and later rising to be the Prince's Attendant and a literary official for Prince Dongyang. After the fall of the Chen Dynasty, he was appointed as a scholar by Prince Yang Guang of the Sui Dynasty. During the Renshou reign, he accompanied Liu Fang in a campaign against Linyi, and was appointed Commander-in-Chief for his contributions. In the early years of the Daye era, he became a junior editor, and his outstanding literary talent earned him the favor of Emperor Yang of Sui.
Emperor Yang of Sui frequently traveled from the eastern capital of Luoyang to the imperial capital, and ordered large-scale banquets to be held nationwide, even composing a five-character poem himself and inviting Wang Zhou to respond with a poem. The poem Wang Zhou wrote was:
"The markets of Heluo are renowned, the passes of Xia and Han are profound. The Zhou camp at Qufu stands, the Han built Fuchun's consultation. The great lord embodies two generations, the imperial residence flourishes in both capitals. Displaying grandeur facing east, the heavenly steeds are driven west. Unfurling wheels in unison with jade axles, the way is illuminated by the golden guards. A thousand gates host rare guests, the four directions are bustling with chariots and pedestrians. This season of spring's end, the divine altars are adorned with flowers. The imperial feelings resonate with the times, the wise thoughts are akin to the mulberry and elm trees. The decree inquires of the centenarian, favors are bestowed during the fifth day's libations. The commoners bear the molten metal, how can they respond to the great furnace?"
After reading it, Emperor Yang of Sui was very pleased and said to his courtiers, "Majestic and lofty, this is Wang Zhou's hallmark; elegant and beautiful language, with a style that is rich and refreshing, this is Wang Chengji's style; deep poetic meaning and innovative ideas, comparable to Yu Xin. Anything surpassing this cannot be considered good poetry." Many of the poems written by Emperor Yang of Sui were continued by Wang Zhou. Wang Zhou was regarded as equal to Yu Chuo, and the two had a good friendship, serving as role models for many younger scholars of their time. Later, Wang Zhou participated in the campaign against Liaodong and was promoted to a courtier.
Wang Zhou's character is relatively straightforward, even a bit unconcerned with the finer points, because he considers himself talented and feels frustrated by his lowly official position, often coming off as arrogant, which has led to offending many people. Zhuge Ying envied his talent and badmouthed him to the emperor several times, but the emperor valued his talent, so he escaped punishment. The Minister of Rites, Yang Xuangan, admired him very much and often visited his home. Following the failure of Yang Xuangan's rebellion, Wang Zhou and Yu Chuo were both exiled to the border. Wang Zhou escaped and made a secret return to Jiangnan, but was eventually captured by the authorities and executed at the age of fifty-six. Many of his poems have endured through the ages.
Wang Zhou's older brother, Wang Shan, who was known as Yuangong, was knowledgeable and well-read. He gained a stellar reputation in the Jiangnan region early on. He held positions as the Prince's Chamberlain and a Middle Aide during the Chen dynasty. After the Chen dynasty fell, he and Wang Zhou became scholars together. After Emperor Yang of Sui came to power, he was appointed as a Secretariat Clerk and died in office.
Yu Zhi, from Yingchuan, Henan, was the son of Yu Chi, who served as the commander of the Imperial Guard during the Chen dynasty. Yu Zhi had a passion for learning from a young age, was calm, and had few desires. He held various official positions during the Chen dynasty, serving as a military officer and an official in the Prince of Yuzhang's residence. After the fall of the Chen dynasty, he went to Chang'an but struggled to find a suitable position. Prince Jin, Yang Guang, heard of his reputation and invited him to serve as a scholar. During Emperor Yang of Sui's reign, he was appointed as an Assistant Imperial Secretary. Yu Zhi was particularly skilled in writing, especially five-character poems. He was respectful and cautious, rarely interacted casually with others, and was especially favored by Emperor Yang Guang.
Emperor Yang Guang would always show his articles to Yu Zhi first, allowing him to point out any flaws. If Yu Zhi found something unsatisfactory, Emperor Yang Guang would make revisions, sometimes even two or three times, until Yu Zhi approved; only then would he submit the article. It is evident how much trust and respect the Emperor had for him. Later, while serving as an assistant in the Imperial Academy, he also took charge of the affairs of the Palace Attendant. When the rebellion led by Yuwen Huaji broke out, Yu Zhi followed the Emperor north, facing numerous hardships along the journey, sleeping in carriages, suffering from the strain, falling ill, and eventually dying on the road. The articles he wrote have been compiled into ten volumes and passed down through the ages.
Pan Hui, styled Boyan, was a native of Wu County. He was remarkably intelligent and, at a young age, 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, grasping the core principles of each. He was particularly skilled in the "Records of the Grand Historian," "Book of Han," and "History of Later Han." He excelled in writing and debating. When the Secretary of the Chen Dynasty, Jiang Zong, recruited scholars, Pan Hui visited him and was highly respected. Initially serving as a Gentleman of the Prince of Xincai, he was later appointed as the Director of the Guest House.
During the Sui Dynasty, Wei Dan was sent to the Chen Dynasty for diplomatic visits. 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 Emperor of the Chen Dynasty, in which he stated: "I respectfully submit your kindness, and you even went so far as to host a banquet to see me off." Pan Hui believed that "respectfully submit" was more formal and appropriate than "respectfully offer," which felt somewhat inadequate, so he rejected the memorial and did not present it. Wei Dan immediately countered, "The commentary in the 'Book of Rites' states: 'The essence of etiquette lies in respect.' The 'Book of Songs' states: 'With mulberry and catalpa, one must show respect.' The 'Classic of Filial Piety' says: 'Ancestral sacrifices must be conducted with solemnity and grandeur.' It also says: 'Failing to respect one's parents is considered a breach of etiquette.' Confucius revered the wrath of Heaven, and King Cheng grew ever more noble due to his wisdom. Ancestral sacrifices are extremely important, Heaven is extremely noble, fathers are extremely noble, monarchs are extremely noble; all four exemplify the concept of respect. There are no differing interpretations in the Five Classics. I fail to understand why you believe the term 'respect' is insufficient. What grounds do you have for this belief?"
Pan Hui retorted, "When I mentioned the character '敬' earlier, I didn't completely think it was light. It's just that its usage varies, so the meaning also differs. 'The Book of Rites' emphasizes respect, which is a common saying, just like how men 'change their names after reaching adulthood,' as the commentary states, 'a respectful name should only be used after one reaches adulthood.' In 'The Spring and Autumn Annals,' it records Ji Que, and between husband and wife, they also say 'mutual respect.' Since it has the meaning of respect for sons and also the saying of respecting husbands and wives, so how can we say it represents extreme reverence? Furthermore, phrases like '敬谢诸公' clearly do not indicate 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' have no relation to social hierarchy! It should be understood that although the character '敬' is not light in meaning, when used in spoken language, it sometimes appears more casual. Now, saying '敬奉,' that's why there is doubt. I just gave an example, not a very strong argument." Wei Dan could not refute it and had no choice but to make the changes Pan Hui suggested.
After the fall of the Chen Dynasty, Pan Hui became a state scholar, and Prince Xiaowang of Qin, Yang Jun, heard of his reputation and summoned him to be a scholar. Once, when Pan Hui accompanied Yang Jun to the capital city, Yang Jun ordered Pan Hui to compose a poem on horseback, which he finished after traveling a short distance, naming it "Ode to Gratitude." Yang Jun was highly impressed after reading it. He then ordered him to write a 10,000-word article and compile a dictionary, naming it "Rhyme Compendium."
The written word has a rich and ancient history! It all started with Fuxi observing the heavens and studying geography, creating the Eight Trigrams; thus, the Eight Trigrams came into being, and the hexagrams were developed. People no longer relied on ropes for record-keeping, and books began to emerge. Later, dragon totems emerged along the Yellow River, and divine turtles surfaced in the Luo River. Various classics recorded the achievements of the Xia, Shang, and Zhou dynasties, oracle bones and inscriptions recorded the rise and fall of the Yin and Shang dynasties, and the inscriptions found in the ancestral temples of the Ji clan and Confucius's academy all recorded the deeds of ancient and modern times, bridging the divine and the earthly. The creation of these characters is exquisite, and auspicious signs are abundant, which is why they have been passed down through generations, regulating various matters, becoming the eyes and ears of the people, and serving as models for future emperors, praised and remembered for generations.
Following the establishment of the Sui Dynasty, it inherited the literary and martial legacies of the Xia, Shang, and Zhou dynasties, expanding its territory and governing wisely. Their achievements were etched into Mount Song and Mount Tai, and engraved on bells and cauldrons. They valued ritual and music, promoted them in schools, and collected folk songs. Our Crown Prince of Qin, a gifted and talented individual, well-versed in the poetry of Chu and proficient in the Book of Changes, advocated Confucianism, was well-read in various books, and had a passion for traveling and delving into historical texts. He recruited talents, rewarded those who performed meritorious deeds, promoted talents, and spared no effort in his endeavors. As a result, everyone strived to better themselves and contribute to the best of their abilities.
That year, when the Chunhuo Star appeared and the moon reached the Yize constellation, His Royal Highness of Qin, calm and leisurely, came to the edge of the bamboo grove by the marsh, leaning against the rocks by the cassia tree, feeling the beauty of nature. Scholars and generals gathered together, discussing and studying various disciplines. Thus, everyone began to discuss various skills and study various books. However, the primary school textbooks were disordered; although there were Zhou Li and Han Lu, they needed to be integrated, and there were many differing opinions. Writing errors and pronunciation differences existed; books such as "San Cang" and "Ji Jiu Pian" provided some verses, but books like "Shuo Wen Jie Zi" and "Zi Lin" only explained the shapes of characters. The study of phonology was even more chaotic and difficult to grasp.
Later, Li Deng's "Sheng Lei" and Lv Jing's "Yun Ji" were published. Although they distinguished between tones, they lacked basis, were too simplistic, and were not sufficient for use in poetry creation. Therefore, His Royal Highness of Qin personally presided over the matter, distinguished between right and wrong, established a framework, divided sections, summarized the experiences of his predecessors, and introduced innovations. He annotated each character, explained in detail, and used historical classics as evidence, extensively quoting "Chu Ci," "Shi Jing," and works of various philosophers. After much hard work, he finally completed this 30-volume "Yun Zuan." This book can be cherished in the renowned stone chamber of the famous mountains, so that the world may see how crude those so-called treasures truly are.
Now, let me, someone of limited knowledge, write a preface. I have many thoughts, yet I feel inadequate, and my writing appears pale and feeble. I am merely doing my best in hopes of completing this task and writing this preface. I hope that the esteemed Confucian masters in the Qilu region, the learned individuals from the Chu and Zheng regions, and the talents of the West River will not mock this recluse, and I also hope that the talents of the Dongli region can assist me in polishing it.
Before long, Jun passed away. Prince Jin Guang invited him to collaborate with other scholars on a book titled "Jiangdu Ji Li." He also requested Hui to write a preface for him, which stated:
The practice of etiquette has truly reached its pinnacle! It follows the rhythm of the heavens and earth, radiating with the brilliance of the sun and moon that illuminate the earth. Its origins can be traced back to the Three Sovereigns and Five Emperors, and its fundamental principles align with the four moral norms. Even before people lived in caves, the principles of etiquette had already begun to take root; starting from divinations on tortoise shells and animal bones, the significance of etiquette gradually came to light. Although the original intention of etiquette is simple and unadorned, not limited to valuable items such as jade and silk, its application can be seen from the Xia Dynasty to the Yin Dynasty.
Speaking of the officials in charge of ancestral sacrifices and those responsible for setting etiquette, this led to harmony within the country, and there was reverence between humans and gods. Without the norms of etiquette, virtues such as morality and righteousness cannot be achieved. People's behavior and demeanor should conform to the norms of etiquette; otherwise, there will be chaos. Just like using a seal to stamp a document, it is to protect the document from moisture, and it is not merely like farming and planting for material gain, right?
From the burning of books and burying of scholars in the Qin Dynasty to the Han Dynasty and Wei Dynasty, the etiquette system experienced numerous transformations. The profound understanding of Shusun Tong and the extensive knowledge of Gaotang Long brought together many experts in the study of etiquette, leading to the rapid development of the etiquette system, with the rules of etiquette gradually evolving and diversifying. The emperor sat on the throne, handled state affairs, established calendars, improved laws, and the etiquette system was widely disseminated and applied as correspondence circulated.
He traveled far and wide, collected ancient texts, conducted grand sacrificial ceremonies at Mount Taishan and Mount Lingtai, refined the system of rites and music, and integrated the essence of previous dynasties. The Prince of Jin held a high position and power, with exemplary virtues and made great contributions to the country's development. Under his rule, both civil and military accomplishments flourished, and a plethora of talented individuals emerged. He could don armor to defend the borders and also wear court attire to oversee rivers and seas, recruit talents, and construct government offices.
He also advanced education, recruited various talents, inherited the tradition of the Jixia Academy, restored the literary style of the Si River basin, and explored every mystery and solved every problem. He extensively collected and organized various materials, from criminal law to Confucianism, from court collections to folk classics, from the memorials collected by courtiers to the medical books verified by imperial physicians; he meticulously discerned truth from falsehood.
Due to the changes of the times, ceremonial systems were constantly being modified and improved. The records of "Ming Tang" and "Qu Tai," the discussions in "Nan Gong" and "Dong Guan," the explanations by Zheng Xuan, Wang Su, Xu Guang, and He Xun, and the comments by Cui Hao, Qiao Zhou, He Yan, and Yu Chan, although the classics were vast like the sea, the truly valuable content was scarce.
Therefore, he used his leisure time to organize these materials, simplify and refine, and ultimately compiled a book on rituals, naming it "Jiangdu Collection of Rites." The entire book consists of twelve volumes, one hundred and twenty scrolls, with the number of scrolls based on the ancient calendar's lunar months and star cycles, reflecting military and national affairs as well as human relationships.
In the past, famous ministers like Gui Meng and Sui Han also emulated the emperor's rituals, but there were no records of such ritual systems in their works. Therefore, he believed his work not only surpassed that of his predecessors but was also worthy of study and emulation by future generations.
He had traveled to places such as Lou Renyue and other notable sites, as well as pilgrimage to sacred sites, receiving the emperor's appreciation and commendation, which gave him the confidence to present this monumental work and elaborated on the compilation process.
After Emperor Yang of Sui ascended the throne, he ordered Hui and the assistant Lu Congdian, along with Tai Chang Scholar Chu Liang and Ouyang Xun, to help Yue Gong Yang Su compile the "Book of Wei." As a result, Yang Su died, and the project was abandoned. Later, Hui was appointed as a scholar in Jingzhao County. Yang Xuangan and his brothers valued him highly and often interacted with him. After Yang Xuangan's rebellion failed, people associated with him were implicated. Because Hui was a friend of Yang Xuangan, the emperor was displeased with him. According to the emperor's orders, Hui was reassigned to Wending County in Xihai as the chief clerk. Hui felt deeply resentful and died of illness when he reached Longxi.
Du Zhengxuan, whose courtesy name was Shen Hui, hailed from Jingzhao. Eight generations earlier, Du Man served as a Lang in Shizhao and later settled in Ye City. The family lineage has been preserved through generations. Du Zhengxuan was particularly intelligent and knowledgeable. His brothers, all under twenty years old, earned a strong reputation in the Sanhe region for their exceptional writing skills. During the reign of Emperor Kaihuang of Sui, he passed the Xiucai examination, and during the examination for the Ministry of Personnel, Du Zhengxuan responded confidently and wrote with eloquence. At that time, Yang Su was very talented but arrogant. Du Zhengxuan engaged in a debate with him without yielding, which irritated Yang Su. After a while, Linyi sent a white parrot as tribute, and Yang Su insisted on summoning Du Zhengxuan, with messengers arriving one after another to hasten his arrival. Although Du Zhengxuan was pressed for time, he quickly composed a poem when he arrived. Yang Su was astonished and made no changes to a single word after reading it. He then asked him to write over ten different types of compositions, all of which were written immediately, featuring elegant prose and coherent structure. Yang Su sighed, "This is true talent; I cannot measure up to him!" So he appointed him as a military officer for Prince Jin, and later promoted him to the office of Prince Yuzhang, ultimately passing away while in office. He had a younger brother named Du Zhengzang.
Du Zhengzang, courtesy name Weishan, was exceptionally studious and talented in writing. Before the age of twenty, he passed the Xiucai examination and was appointed as a military officer in Chenzhou, later becoming a county magistrate. During the Sui Dynasty, his knowledge was already profound, and he passed the imperial examination. He and his three brothers, all praised for their excellent writing, were lauded by people. Du Zhengzang composed over a hundred works, including inscriptions, elegies, epitaphs, odes, poems, and essays. He also wrote a book titled "Styles of Writing," which later generations regarded as a treasure, and he was celebrated as a paragon of the literary world. Even foreign nations such as Goryeo and Baekje studied his writings, referring to it as "The New Book of the Du Family."
Du Jingzhao, a versatile and knowledgeable man skilled in writing, attained the position of secretary to the Prince of Qin. After the prince's death, he visited the palace and wrote a five-character poem, which was greatly admired for its poignant and somber tone. He also authored an essay titled "On Brothers," which offered valuable insights.
In Hejian, there was a man named Yin Shi, renowned for his deep knowledge and writing skills, who became well-known at a young age. During the reign of Emperor Ren Shou, he became the Qin Prince's secretary, held in high regard by the prince. However, following the prince's downfall, Yin Shi took his own life. His relatives Zheng Qing and Yan Qing were also talented and renowned.
Another figure from Hejian, Liu Shanjing, was extensively knowledgeable and especially proficient in writing. He served as an assistant in the Imperial Library and as a secretary to the Crown Prince. He authored "Chou De Chuan" in thirty volumes, "Zhu Liu Pu" in thirty volumes, and "Si Sheng Zhi Gui" in one volume, which gained widespread circulation.
Zu Junyan from Fanyang was the son of the Shangshu Pushe Xiaozheng of the Qi Dynasty. Although he was short and had a stutter, he was exceptionally knowledgeable. Towards the end of the Sui Dynasty, he became a scribe in Dongping County. When the county was besieged and subsequently captured by Li Mi, Zu Junyan was treated with respect and appointed as a secretary, responsible for all military correspondence. However, following Li Mi's defeat, he was executed by Wang Shichong.
Kong Deshao, hailing from Kuaiji, was very talented and achieved the rank of county magistrate in Jingcheng. After Dou Jiande proclaimed himself king, he appointed Kong Deshao as the Minister of the Central Secretariat, tasked with drafting official documents. After Dou Jiande's defeat, Kong Deshao was killed.
Liu Bin, a native of Nanyang, was also quite talented in literature and served as an assistant to the official in Xindu County. Dou Jiande appointed him as a secretary of the Central Secretariat. After Dou Jiande's failure, he became Liu Ta's deputy minister of the Central Secretariat and fled to the Turks with Liu Ta, and their subsequent whereabouts remain unknown.
Historical records indicate that Emperor Wen of Wei once remarked, "Most scholars throughout history often overlook the finer details and rarely can stand on their own merits." This statement rings particularly true! People like Wang Zhou, Yu Chuo, Cui Niao, and Xiao Yi—some are conceited and disregard worldly matters; some, although knowledgeable, have unfortunate destinies, low official positions, and feel frustrated and resentful, with wavering ambitions, who flaunt their integrity while looking down on the powerful. It is evident that those who are arrogant and spiteful include not only Zhao Yi from Hanyang but also Ni Heng from Pingyuan. Therefore, most of them often leave behind regrets and remorse, seldom achieving a good ending. Nevertheless, their knowledge is extensive, and their writing is exquisite, akin to a branch in Deng Lin and a precious jade from Mount Kun. During the unification under the Sui Dynasty, many talented individuals emerged, yet only a handful truly distinguished themselves. The Zheng Xuan brothers were among those few, both exceptionally talented, which is no small feat!
