Yu Chuo, whose courtesy name was Shi Yu, was from Yuyao, Zhejiang. His father, Yu Xiao, was an aide to the King of Shixing during the Chen Dynasty. Yu Chuo was exceptionally tall, measuring eight chi (about 1.8 meters), handsome, and exceptionally talented. He had a wide range of knowledge and was especially skilled in cursive and clerical script. Fu Zi, the Left Guard General of the Chen Dynasty, was quite renowned in society. After reading Yu Chuo's writings, he remarked to others, "Yu Lang's literary talent is unparalleled!"
During the Chen Dynasty, Yu Chuo first served as an Imperial Scholar, and later was promoted to be the secretary of the Prince of Yongyang. After the downfall of the Chen Dynasty, Yang Guang, the Prince of Jin of the Sui Dynasty, summoned him to serve as a scholar. During the reign of Emperor Yang of the Sui Dynasty, he was further promoted to be a Secretariat Scholar. Following the emperor's orders, he, along with the Secretariat Gentleman Yu Shi'nan, the Assistant in the Imperial Library Yu Zhi, and others, compiled more than ten books, including "Changzhou Yujing." The emperor praised Yu Chuo's writings highly every time, but his official position did not rise much. He initially served as a Copyist and was later promoted to Assistant in the Imperial Library. He, along with Yu Shi'nan, Yu Zhi, and Cai Yungong, often resided in the palace, focusing on writing. The emperor favored them greatly, and their relationship was very good.
One time, Emperor Yang of Sui led an expedition to conquer Liaodong. While stationed in Linhai, he spotted a remarkably large bird and found it peculiar. He ordered Yu Chuo to compose an inscription detailing the event. The inscription stated:
(Original poem should be retained here, without translation)
In the eighth year of Daye, on the day of Bingzi in the summer of the Ren Shen year, the emperor pacified Liaodong and Jieshi, and returned triumphantly. The emperor's carriage headed south, and the flags moved west. The temporary palace was stationed in Lincheng County in Linhai. The scenery there was breathtakingly beautiful, resembling a fairyland!
The banner gate of the imperial palace is located on top of a high mountain ridge, surrounded by tents and pavilions, overlooking a huge valley. The emperor ordered the cessation of the clamor of carriages and horses and stepped down from his lightweight sedan chair to appease the people and pray for peace in the world. He walked slowly on the white sand, then traversed the lush green grasslands, like Emperor Yao surveying the fields and Emperor Gaozu of Han surveying the rivers, imagining the hunting scenes of Emperor Yao and gazing at the distant Penglai fairy island, standing there in contemplation.
The entire scene is solemn and extraordinary, coupled with the emperor's holy virtue spreading far and wide, calming the storms in the border areas, and the auspicious aura subtly influencing the border inhabitants, like gentle rain nourishing a stormy sea. The sun shines, the auspicious clouds are resplendent, the sky and earth are vast, the sea and sky blend seamlessly, and the scenery is magnificent.
At this moment, suddenly a pair of wondrous birds appeared, as white as snow, descending from the sky. They measured over ten feet in height, with a length measuring over ten feet, their feathers gleaming with a frost-like radiance, their beaks and claws displaying a bright red color. They sometimes soared like phoenixes, sometimes standing proud like them, sometimes jumping, sometimes pecking at the ground, flying around the emperor's carriage, exuding a gentle and docile demeanor. This is not due to music or the sound of stones being struck, but because the emperor's virtuous presence inspired them to come and pay their respects.
This is simply the steed of immortals, the king among birds! How can it be compared to the Blue Bird of the West Queen Mother, or the Red Goose of the East Sea? Although the achievements engraved on Mount Hua and Yue Shan may seem extraordinary and unusual, and the deeds recorded in Zou Shan are not perfect, they will be recorded in history books, and future generations will see these words. Moreover, the emperor's merits are so great, so glorious, and with sincere emotions, such touching events have occurred, so why bother engraving the names of mountains to praise his deeds? The ministers can only bow down, and can only remember this in the clouds:
(Poetry couplet original text is retained here, not translated)
It is said that Yu Chuo, because of his military achievements, the emperor was greatly pleased and personally ordered a commendation of his achievements. In the Eastern Expedition to suppress the rebellion, he led a large army, unstoppable, sweeping through the Three Han territories, striking fear across the land, as if a divine army had descended! After the war ended, peace reigned, and the people lived and worked harmoniously, and everywhere was a scene of tranquility. The emperor toured the country, welcomed with cheers along the way, and wherever he went, the mountains and rivers were magnificent, and the scenery was pleasant. He stood by the sea, looking into the distance, overwhelmed by emotions, with great aspirations in his heart.
The emperor specifically went to see the palace he had built, magnificent and grand, resembling a fairyland. What was even more amazing was that many rare birds and exotic animals were attracted here, as if congratulating the emperor on his victory. The clear river water converged into beautiful springs, creating a harmonious melody that painted a picture of peace and prosperity! These auspicious signs will continue to spread for eternity. The emperor was thoroughly pleased with everything and ordered that these moments be recorded.
Because of his military achievements in Liaodong, Yu Chuo was appointed as the Captain of Jianjie. However, he was arrogant and looked down on everyone, considering no one worthy. There was a literary official named Zhuge Ying at the time, who was highly appreciated by the emperor for his profound knowledge. Yu Chuo always looked down on him, which led to a falling out between them. The emperor once asked Zhuge Ying for his opinion on Yu Chuo, and Zhuge Ying bluntly said, "Yu Chuo is very rude!" The emperor agreed with him.
At the same time, the Minister of Rites, Yang Xuangan, was proud but treated Yu Chuo with great respect and friendship. Yu Chuo often visited Yang Xuangan's home. His relative, Yu Shenan, advised him, "The emperor is naturally suspicious, and you are getting too close to Yang Xuangan. If you cut off ties with him, the emperor might overlook your past if you distance yourself from him; otherwise, you will bring disaster upon yourself sooner or later!" But Yu Chuo did not listen.
Later, someone reported that Yu Chuo had lent military books from the palace to Yang Xuangan, which infuriated the emperor. After Yang Xuangan's rebellion failed, his property was confiscated, and his wives and concubines were taken into the palace. The emperor questioned Yang Xuangan about his close associates, and Yang Xuangan's concubine revealed Yu Chuo. The emperor ordered the Grand Minister Zheng Shanguo to investigate the matter. Yu Chuo defended himself, saying, "I only occasionally drank and chatted with Yang Xuangan, with no other intentions." The emperor did not believe him and banished him to a remote region known as Anding.
After arriving in Chang'an, Yu Chuo died. The authorities pursued him relentlessly, so he secretly crossed the Yangtze River, changed his name, and called himself Wu Zhuo. He wandered around and sought refuge with Xin'an's magistrate, Ling Tianshui Xin Dade. Over a year later, Yu Chuo got into a dispute with others over land, was recognized and captured by the authorities, and finally executed by beheading in Jiangdu at the age of fifty-four. His writings continue to be circulated to this day.
Da De was tasked with eliminating a group of bandits, doing an excellent job and earning the support of the common people. However, both he and Chuo were arrested by the authorities. His wife wept and said, "I always advised him not to hide those scholars, and now this is really tragic!" Da De smiled and said, "I intended to protect those in power, but I ended up being denounced. This is my mistake. I should die to atone for my sins and take responsibility for Chuo."
At that moment, an imperial decree arrived stating that those who committed capital crimes could be spared as long as they achieved merit by killing enemies. The people of Xin'an County gathered at the government office to plead, shouting, "Da De's life hangs by a thread! If he dies, Xin'an County is doomed!" Because of the people's pleas, the official allowed Da De to continue his mission against the bandits. When the emperor learned of this, he was outraged and ordered the official's execution, thus saving Da De's life.
Wang Zhou, known by his courtesy name Cheng Ji, was from Langya Linyi. His grandfather Wang Jun served as the Minister of State for the Prince of the Liang Dynasty; his father Wang Xiang had been the Yellow Gate Attendant of the Chen Dynasty. Wang Zhou showed remarkable talent from a young age, serving as the legal advisor to the Prince of Poyang during the Chen Dynasty, and later rising to be the Prince's Attendant and the Literary Officer of the Prince of Dongyang. After the fall of the Chen Dynasty, Prince Jing, Yang Guang, summoned him to be a scholar. During the Ren Shou period, he followed Liu Fang to fight against Linyi, earning recognition for his contributions and was appointed Commander-in-Chief. In the early days of the Da Ye period, he became a Junior Compiler at the Imperial Library, and due to his exceptional literary talent, he caught the attention of Emperor Yang of Sui.
Sui Yangdi often returned from the eastern capital, Luoyang, to the capital, Chang'an, and would order a nationwide banquet, then compose a five-character poem himself and have Wang Zhou continue it. The poem written by Wang Zhou is: "Heluo is called the morning market, Xiaohangu is the true hidden realm. Zhou's camp is in Qufu, Han's construction is in Fengchun. The great lord embodies the legacy of two generations, the imperial residence flourishes in both capitals. With a flourish to the east, the heavenly steeds race westward. Displaying the wheels made of jade, the road is illuminated by the golden guards. Thousands of gates stand guard with rare beasts, the four directions are filled with chariots. This festival marks the end of spring, the divine pavilion is adorned with blossoms. The emperor's sentiments resonate with the times, his thoughts belong to the elm. Asking after the centenarians, granting favor for five days of feasting. The common people endure the burdens of melting and casting, how can they respond to the grand furnace?" The emperor was very pleased after reading it and said to his ministers, "Magnificent spirit, profound artistic conception, these are Wang Zhou's characteristics; elegant words, moist literary style, these are Wang Chengji's style; ingenious conception, novel reasoning, can be compared to Yu Xin. Those who surpass him cannot be called good poets." Many of the poems written by the emperor himself were continued by Wang Zhou. Wang Zhou and Yu Chuo were equally famous, and their friendship was very good. Many later generations took them as role models at that time. Later, Wang Zhou followed the emperor to conquer Liaodong and was promoted to a court gentleman. Wang Zhou was known for his straightforward personality, disregarding trivial matters, believing himself to be exceptionally talented, but holding low-ranking official positions for a long time, feeling quite frustrated, often arrogant and offending many people. Zhuge Ying envied his talent and spoke ill of him in front of the emperor many times, but the emperor appreciated his talent and did not punish him. Yang Xuangang, the Minister of Rites, was humble and had a close friendship with Wang Zhou, often visiting his home. After Yang Xuangang's rebellion failed, Wang Zhou and Yu Chuo were both exiled to the border. Wang Zhou escaped and secretly returned to the Jiangzuo region, was captured by the officials, and was finally executed at the age of fifty-six. Many of his poems have been passed down through generations.
Wang Zhe's elder brother Wang Shen, whose courtesy name was Yuangong, was knowledgeable in a wide range of subjects. He gained fame in the Jiangzuo region at a young age. He held official positions in the Chen Dynasty, serving as stable master to the crown prince and middle chamberlain. After the fall of the Chen Dynasty, he became a scholar together with Wang Zhe. Upon the ascension of Emperor Yang of Sui, he was appointed as a secretary to the emperor, but he later died in office.
Yu Zhi, hailing from Yingchuan in Henan, was the son of Yu Chi, who served as the commander of the Imperial Guards in the Chen Dynasty. Yu Zhi had a passion for learning from a young age, possessing a calm and reserved demeanor, and not one to seek pleasure. He held official positions in the Chen Dynasty, serving as an external military officer in the residence of the Prince of Yuzhang and as a scribe in the Ministry of Grace. After the fall of the Chen Dynasty, he went to Chang'an but was unable to secure a suitable official position. Later, Prince Jin Yang Guang learned of his reputation and recruited him as an aide. During the reign of Emperor Yang of Sui, Yu Zhi was appointed as an assistant to the imperial secretary.
Yu Zhi was particularly skilled in five-character poetry. He was respectful and cautious, which made him particularly favored by Emperor Yang Guang. When Yang Guang wrote, he would always have Yu Zhi review it first and identify any flaws. If Yu Zhi found something unsatisfactory, Yang Guang would revise it, sometimes revising it two or three times until Yu Zhi approved it, before it was officially published. This demonstrates the level of trust and respect Yang Guang had for Yu Zhi. Later, Yu Zhi also took on the role of chamberlain, an official responsible for recording the emperor's words and actions. When the rebellion led by Yuwen Huaji occurred, Yu Zhi followed the emperor north, enduring hardships along the journey, sleeping in his cart. Overwhelmed by the stress, he fell ill and eventually passed away. He left behind a ten-volume collection of writings that has survived through the ages.
Pan Hui, courtesy name Boyan, was a native of 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 *Zhuangzi* and *Laozi* with Zhang Ji. He understood the main ideas of these classics. He was especially skilled in the *Shiji*, the *History of the Former Han*, and the *History of the Later Han*. He was skilled in writing and rhetoric. During the Chen dynasty, the Minister of the Imperial Secretariat, Jiang Zong, recruited scholars and literati. Pan Hui visited Jiang Zong, who highly respected him. Pan Hui first served as an attendant in the Kingdom of Xincai and was later selected as the chief officer of the guesthouse.
During the Sui dynasty, Wei Dan was sent to the Chen dynasty for diplomatic purposes, and Pan Hui was appointed to receive him. When Wei Dan was about to return to report to Emperor Wen of Sui, he wrote a memorial in which he stated, "Respectfully presenting a generous farewell." Pan Hui believed that "respectfully presenting" was more formal and solemn than "respectfully offering," which sounded somewhat lighter, so he did not submit the memorial. Wei Dan immediately retorted, "The *Book of Rites* annotations state: 'The essence of etiquette lies in respect.' The *Book of Songs* says: 'With mulberry and catalpa, one must be respectful.' The *Classic of Filial Piety* says: 'Ancestral temples should be held in high esteem.' It also says: 'Disrespect towards one's parents is considered a violation of etiquette.' Confucius feared the wrath of heaven, while King Tang was increasingly revered for his sagacity. Ancestral temples hold a high position, heaven is the highest, fathers are the most esteemed, and monarchs are the most revered, all four of which embody the importance of 'respect.' There is no differing opinion in the Five Classics, so how can you say that the term 'respect' is trivial? What evidence do you have?"
Pan Hui retorted, "When I mentioned the character '敬' earlier, I don't fully consider it to be light; it's just that its usage differs, which gives it a different meaning. The 'Book of Rites' emphasizes '敬'; this is a common saying, just like when a man 'wears a hat and uses a courtesy name', the commentary states, 'a grown man respects his name.' In the 'Spring and Autumn Annals', the record of Ji Que mentions 'mutual respect' between husband and wife, which includes both respect for sons and the saying of husbands respecting wives. Can all of these be considered to carry great weight? Furthermore, '敬谢诸公' does not imply a noble status; 'respect and affection from a gentleman' is only for guests and friends; 'respectful inquiry' and 'respectful reporting' are quite common; 'respectful listening' and 'respectful reciprocation' are unrelated to status or rank! Therefore, although the character '敬' is not light, in language usage, sometimes the meaning is quite broad. Saying 'respectful offering' now raises questions for people. I just gave an example, not a profound argument." Wei Dan could not refute, so he had to revise the memorial.
After the fall of the Chen dynasty, Pan Hui became a state scholar. Prince Xiao of Qin, Yang Jun, heard of his reputation and summoned him to serve as a scholar. Along the way, Yang Jun asked Pan Hui to compose poetry while riding, writing a poem at each stop, and this poem was titled "A Eulogy of Gratitude." Yang Jun greatly appreciated it. He then asked Pan Hui to write a piece titled "The Ten Thousand Character Essay" and to compile a dictionary titled "Rhyme Compendium."
Later, like the legendary dragon totem emerging from the Yellow River, the divine turtle appearing in the Luo River, as well as various classics recording the achievements of the Xia, Shang, and Zhou dynasties, the oracle bone inscriptions of the Shang Dynasty, the bronze inscriptions of the Zhou Dynasty, the works of Confucius, and so on, all of these record the affairs of deities and mortals throughout history, conveying the will of heaven above and shedding light on the human realm below. The craftsmanship of these classics is so exquisite, and the auspicious signs are so frequent, that they have been able to be passed down for thousands of years, establishing standards for notable artifacts, becoming the eyes and ears of the people, a model for future emperors and kings, praised and described, enduring for generations.
After the establishment of the Sui Dynasty, it inherited the traditions of the Three Sovereigns and Five Emperors, excelling in both literary governance and military achievements. It carved stones to record achievements on Mount Song and Mount Tai, and engraved the prosperity of the era on bells and cauldrons. The court attached great importance to ritual music, vigorously promoting it in schools, and also collected folk songs to understand the people's sentiments. Our Prince of Qin, a gifted and talented individual, has been well-versed in the poetry of Chu since childhood, proficient in the Book of Changes, passionate about Confucianism, well-read in various books, and advocating for moral education, even taking history books along when hunting.
He recruited talented individuals widely, rewarded those who had merit, spared no effort in gathering talent, and even appreciated the smallest of abilities. Therefore, everyone worked hard to improve themselves and contributed as much as they could. That year, the Prince of Qin was by a stream in the bamboo forest, with beautiful scenery and abundant literary inspiration. He gathered his ministers to discuss the organization of various books, discovering that the content of elementary textbooks was disorganized, even the Zhou rituals and Han laws needed to be comprehensively understood, with various strange theories and opinions continually surfacing, and differences in writing and pronunciation.
Books like "San Cang" and "Ji Jiu Pian" have only left a few chapters and verses, while books like "Shuo Wen Jie Zi" and "Zi Lin" only classified characters by form. The study of phonetics and rhymes was even more chaotic and challenging to master. Li Deng's "Sheng Lei" and Lv Jing's "Yun Ji" distinguished between flat and oblique tones, but lacked a solid foundation and were overly simplistic, insufficient to guide the composition of poetry and prose.
So the King of Qin personally ordered the rearrangement of phonetics, the establishment of norms, the recompiling, and the addition of annotations, examining the classics with extensive reference to "The Book of Songs," "Songs of Chu," and other texts. After much hard work, he finally completed the thirty-volume "Rhyme Compilation." This is like placing precious jade in a renowned mountain chamber, letting people know that those so-called treasures are actually not valuable.
Now let me, a person with shallow knowledge, write a preface. My talent is limited, my thoughts are thoroughly considered, I feel as lifeless as ashes, and my writing is devoid of vitality. But I am eager to contribute, with a sincere heart, to write this preface, hoping that the esteemed scholars of Qilu and beyond, the outstanding talents of Chu and Zheng, the virtuous men of Xihe, and the talented individuals of Dongli can correct and refine it.
Not long after, Jun died. King Jin Guang appointed Hui as the scholar of Yangzhou and asked him and other Confucian scholars to compile a book called "Collection of Etiquette in Jiangdu." King Jin Guang also asked Hui to write a preface, in which he wrote:
The significance of etiquette is immense! It is like the laws of the operation of heaven and earth, radiating like the sun and moon across all corners. Its origin can be traced back to the time of the Three Emperors and Five Sovereigns, and its connotation contains four fundamental moral principles. As early as when people lived in trees and caves, the seeds of etiquette had already taken root, and by the time of turtle shells and bird divination, the practice of etiquette gradually developed. Although the original intention of etiquette is very simple and does not need to be expressed with jade and silk, the system of etiquette has persisted since then, which attests to this.
Officials in charge of ancestral temple sacrifices, as well as officials overseeing various ceremonies, ensure the stability and unity of the nation, instilling a sense of reverence for the divine in people, and moral virtues such as morality and righteousness are inseparable from the norms of etiquette. Only when a person behaves properly can they attain tranquility. Just like using seal ink to stamp, it is to prevent documents from getting damp; it's not merely about basic farming practices like sowing, fertilizing, or weeding.
From the burning of books and burying of scholars in the Qin Dynasty to the Han and Wei Dynasties, the ritual system underwent significant changes. The insightful views of Shusun Tong and the profound knowledge of Gaotang Long attracted numerous experts and scholars, and the creators of the ritual system toiled day and night. The regulations of the ritual gradually became more refined, and the content became richer. The emperor sat on the throne, handled state affairs, established calendars, improved laws and regulations, and as a result, the ritual system was implemented nationwide, impacting both the imperial court and ordinary citizens. People collected ancient classics everywhere, examined the evolution of the ritual system, conducted grand sacrificial ceremonies at Mount Taishan and Mount Lingshan, and the ritual system encapsulated the essence of the Five Constants and the Eight Dynasties. High-ranking officials such as pillar statesmen, Grand Commandants, Governors of Yangzhou, and Princes of Jin set noble morals as an example, promoted rituals, and benefited the people. They resided in the Zhou Dynasty and Shaoling area, their achievements spread across Henei and Chudi, excelling in both civil and military matters, and were well-rounded. They defended the border in military attire, governed the world in court attire, recruited talents, and built official buildings. In addition, they developed the Six Arts, gathered various talents, restored the glory of the Jixia Academy, and fostered the culture of the Sishui River Basin. They left no stone unturned and achieved remarkable feats. A variety of discussions regarding the ritual system, ranging from specific ritual details to debates between Confucianism and Mohism, from palace collections to folk books, from officials' inquiries to doctors' notes, which have all been meticulously compiled and analyzed.
Due to the continuous changes in the system of etiquette as times have evolved, the records of the Hall of Brightness and the Platform of Melodies, the accounts of Nangong and Dongguan, the explanations of Zheng Xuan, Wang Su, Xu Guang, and He Xun, and the discussions of Cui Hao, Qiao Zhou, He Yan, and Yu Chan, although there are many documents, there is little truly valuable content. In my spare time, after completing my official duties, I concentrated on studying the rituals and etiquette classics, sifting through the material to retain only the essence, and finally completed this "Jiangdu Collection of Rituals." The entire book consists of twelve volumes and one hundred and twenty scrolls, with the number of scrolls derived from ancient calendars, symbolizing the stars of the Zhou heavens, reflecting the national and social order, and also containing the norms of human ethics.
In the past, local officials in places like Guimeng and Suihan also imitated the emperor's ceremonial guards, but there are very few records of their ceremonial systems. My book can be compared to those rough inscriptions on stones and those old classics, and is therefore superior. Therefore, "Pei Wang Tong Lun" cannot be said to be better than previous works, and "Ning Shuo New Book" should be even more embarrassed. I was fortunate to have the opportunity to write this book, and here I briefly describe its contents.
After Emperor Yang of Sui ascended the throne, he ordered officials such as Huihe Zuo Lang Lu Congdian, Taichang Boshi Chu Liang, Ouyang Xun, and others to assist Yue Gong Yang Su in compiling the "Book of Wei." Unfortunately, Yang Su died, and the project was subsequently halted. Later, Hui was later appointed as a scholar in Jingzhao County. Yang Xuangan's brothers valued him and often interacted with him. After Yang Xuangan's rebellion failed, people associated with him were implicated. Because Hui and Yang Xuangan were friends, the emperor was not very pleased with him, and the relevant authorities, complying with the emperor's wishes, assigned Hui to serve as a minor registrar in Weiding County, Xihai County. Hui felt deeply dissatisfied and died of illness as he traveled to Longxi.
Du Zhengxuan, whose style name was Shenhui, had his ancestral home in Jingzhao. His ancestor Du Man, who lived eight generations ago, served as a military officer in the Shi Zhao Kingdom and later settled in Ye City. Their family had a literary tradition spanning several generations. Du Zhengxuan was particularly intelligent and knowledgeable. He had several brothers who, all before turning twenty, gained great renown for their writing in the Sanhe region. During the Kaihuang period, he passed the imperial examination and took part in the military strategy examination at the Ministry of Personnel. Du Zhengxuan answered questions quickly and wrote essays with ease. At that time, Yang Su was quite proud and full of himself. Du Zhengxuan debated with him without backing down, which displeased Yang Su. After some time, Lin Yi presented a white parrot as tribute, and Yang Su urged people to invite Du Zhengxuan, messenger after messenger. When Du Zhengxuan arrived, Yang Su immediately asked him to compose poetry. Du Zhengxuan was in a hurry, but he quickly completed it. Yang Su was amazed that he didn’t alter a single word. He then asked him to write more than ten different types of writings, all of which were written promptly, with elegant language and clear reasoning. Yang Su exclaimed, "This is a true scholar, I am no match for him!" So he appointed him as a military officer for Prince Jin, and was later promoted to secretary for Prince Yuzhang, eventually passing away while in office. His younger brother was named Du Zhengzang.
Du Zhengzang, whose style name was Weishan, was exceptionally studious and had a talent for writing. By the Daye period, he had already acquired profound knowledge and passed the imperial examination. All three of his brothers traveled to the capital for the imperial examination, thanks to their excellent writing, and they were highly praised by the people at that time. Du Zhengzang wrote over a hundred articles, including epitaphs, elegies, eulogies, poems, and prose. He also wrote a book called "The Style of Writing," which proved immensely helpful to later scholars. It was considered the standard for writing at the time, and even overseas countries like Goguryeo and Baekje sought to learn from this book, calling it "The New Book of the Du Family."
Du Jingzhao, courtesy name Dezhi, was knowledgeable and talented, excelling in writing. He served as the secretary to the King of Qin. After the King of Qin passed away, he stopped by the Imperial Palace and wrote a five-character poem, which was highly praised for its poignant and grand language. He also wrote an essay titled "On Brothers," which offered profound insights.
In Hejian, there was a man named Yin Shi, who was well-learned and skilled in writing. He became well-known at a young age and served as the secretary to the King of Han during the Renshou era. The King of Han greatly valued him. However, following the King of Han's downfall, Yin Shi committed suicide. His relatives, Zheng Qing and Yan Qing, were also talented and well-known.
There was also a man in Hejian named Liu Shanjing, who was knowledgeable and particularly skilled in writing. He held various positions, such as Assistant Master of Writings and Prince's Attendant. He authored a thirty-volume work titled "Choudezhuan," a thirty-volume work titled "Zhu Liupu," and a one-volume work titled "Sisheng Zigui," which were widely circulated.
Zu Junyan, from Fanyang, was the son of Zu Xiaozheng, the Minister of Works of the Qi dynasty. Although he was short and was awkward in speech, he was highly learned. During the late years of the Sui dynasty, he served as the County Clerk of Dongping. When the county was captured by Zhang Rang and later fell into the hands of Li Mi, Zu Junyan was treated with great respect by Li Mi, who appointed him as his secretary. After Li Mi's defeat, Zu Junyan was executed by Wang Shichong.
Kong Deshao from Kuaiji was talented, eventually becoming the County Magistrate of Jingcheng. After Dou Jiande declared himself king, he appointed Kong Deshao as the Director of the Palace Library, tasked with drafting official documents. Following Dou Jiande's failure, Kong Deshao was executed.
Liu Bin from Nanyang was also talented in writing and served as the Assistant to the Recorder of Xindu County. Dou Jiande appointed him as the Prince's Attendant of the Palace Library. After Dou Jiande's defeat, he became the Attendant to Liu Ta, fleeing with him to the Turks, after which he vanished without a trace.
The historical records state: "Emperor Wen of Wei remarked, 'Most scholars, both ancient and modern, often overlook minor behaviors. Few can stand on their own merit and integrity.' This statement is really true!" People like Wang Zhou, Yu Chuo, Cui Niao, Xiao Yi, and others, some are so talented that they become arrogant and neglect worldly matters, while others, although knowledgeable, face unfortunate fates, hold low official positions, and feel disheartened and resentful, with uncertain aspirations, looking down on everyone and holding court officials in contempt. Therefore, those who act eccentrically are often cast aside, and those who bear grudges and offend the powerful include not just Zhao Yi of Hanyang and Ni Heng of Pingyuan. As a result, they often leave behind regrets and remorse, rarely finding a good ending. However, their knowledge encompasses both ancient and modern times, their writing is magnificent, they are all like branches of the Denglin and exquisite jade from Kunshan! During the unification of the country under the Sui Dynasty, there were many talented individuals, yet only about a dozen truly stood out. The Zhengxuan brothers were among them, shining together—truly a rare pair of brothers!
