Yuanshan is from Luoyang, Henan. His grandfather, Yuancha, was a court official of the Wei Dynasty. His father, Yuanluo, was initially the Governor of Liangzhou. After Yuancha was killed, he fled to the Liang Dynasty and rose to the esteemed positions of General of the Northern Expedition and Governor of Qing and Ji provinces. When Yuanshan was young, he followed his father to Jiangnan, where he developed a strong passion for learning and eventually mastered the Five Classics, particularly excelling in the "Zuo Zhuan." Later, during Hou Jing's rebellion, Yuanshan sought refuge in the Northern Zhou Dynasty. Emperor Wu of Northern Zhou held him in high regard, appointing him as the Crown Prince's Palace Attendant and granting him the title of Duke of Jiangyang County. He often lectured the Crown Prince using classical texts.
At the beginning of the Kaihuang period, he was appointed as the Minister of the Interior. Every time the Emperor saw him, he would say, "Truly a person of noble character and dignified appearance!" His memorial speeches were eloquent and fascinating, captivating his audience. Once, when the envoy Yuan Ya from the Chen Dynasty came to pay respects, the Emperor asked Yuanshan to welcome him at the guesthouse. To Yuanshan's surprise, Yuan Ya failed to bow as he left. Yuanshan then explained the etiquette expected of ancient envoys, compelling Yuan Ya to bow before departing. Yuanshan was later promoted to the esteemed position of National Teacher.
The Emperor personally attended a sacrificial ceremony where Yuanshan delivered a comprehensive explanation of the "Classic of Filial Piety" and took the opportunity to offer counsel to the Emperor. The Emperor, pleased, remarked, "After listening to the explanation of Duke of Jiangyang (Yuanshan's title), I have gained fresh insights." He then rewarded him with one hundred rolls of silk and a piece of clothing. Yuanshan was exceptionally knowledgeable, second only to He Tuo, but he was also charismatic, possessing a dignified demeanor and a clear, resonant voice that captivated his listeners and kept them engaged. As a result, he was greatly admired by many in later generations.
He Tu has always felt resentful towards Yuan Shan and has been trying to suppress him. Once, when Yuan Shan was going to lecture on "Spring and Autumn," many Confucian scholars came to listen. Yuan Shan privately told He Tu, "My reputation is already quite well-known; I hope you don't make it difficult for me." He Tu pretended to agree. When Yuan Shan started lecturing, He Tu deliberately posed some challenging ancient questions to trip him up, and Yuan Shan couldn't answer many of the questions. Yuan Shan was furious, and from that point on, the two were at odds.
Yuan Shan believed Gao Feng had the makings of a prime minister and once told the emperor, "Yang Su is brash, Su Wei is timid and easily intimidated, and Yuan Zhou and Yuan Min are useless like ducks. The only one fit to shoulder the heavy responsibilities of the state is Gao Feng." The emperor agreed with him at the time. But later, when Gao Feng committed a crime, the emperor believed Yuan Shan was defending Gao Feng and was very disappointed in him. Yuan Shan was worried about this; he already suffered from diabetes, which exacerbated his health issues and led to his death at the age of sixty.
Xin Yanzhi hailed from Dizhou in Gansu. His ancestor Xin Shixu had been the Governor of Liangzhou in Northern Wei, and his father Xin Lingfu had been the Governor of Huazhou in Northern Zhou. Xin Yanzhi became an orphan at the age of nine, but he steered clear of disreputable company, reading extensively from the classics and studying diligently with the Tianshui man Niu Hong. Eventually, he relocated to Chang'an in Guanzhong, where he settled. Emperor Taizu of Northern Zhou valued him and called him to court to serve as the Director of Ceremonial Affairs, also rewarding him with clothing, horses, and jewels. At that time, the country had just been established, and many things were starting from scratch. Most court ministers were former military leaders, and only Xin Yanzhi was tasked with establishing the ceremonial system. Before long, he was promoted to Deputy Director of the Imperial Secretariat.
When Emperor Zhou Min abdicated the throne, Xin Yanzhi and Duke of Lu Bian jointly took charge of the court's ceremonial system. During the reigns of Emperors Ming and Wu of Northern Zhou, he was responsible for ceremonial and sacrificial affairs, serving as the Grand Priest, Director of Music, Imperial Chancellor, as well as Chief of the Palace Secretariat. He was once tasked with welcoming back the Turkic queen, and upon his return, the court rewarded him with two hundred horses, bestowed upon him the title of Duke of Longmen County, and granted him a fief of one thousand households. Shortly after, he was further enfeoffed as Duke of Wuyuan County, with an additional one thousand households. After Emperor Wen of Sui ascended the throne, he was appointed as Duke of Lu. Following Emperor Yang Jian's proclamation as emperor, Xin Yanzhi was appointed as Junior Minister of the Imperial Ancestral Temple, his title was upgraded to Duke of Rencheng County, and his official rank was elevated to Senior Prefect. Not long after, he was transferred to be the Director of the Imperial Academy. Over a year later, he was appointed as Minister of Rites, and together with the Director of the Imperial Secretariat Niu Hong, they co-authored the "New Rites" document.
Wuxing native Shen Zhong was renowned for his extensive knowledge. Emperor Wen of Sui once had Xin Yanzhi debate with Shen Zhong, who proved to be no match for Xin Yanzhi. Shen Zhong humbly conceded, saying, "Sir Xin's arguments are as unyielding as a fortress, unbreakable!" Emperor Wen of Sui was very pleased. Later, Xin Yanzhi was appointed as the Inspector of Suizhou. At the time, many provincial governors presented rare treasures as tribute, while Xin Yanzhi only offered sacrificial items. Emperor Wen of Sui admired him greatly, remarking to his ministers, "How can anyone lack knowledge! Xin Yanzhi's tributes reflect his mastery of ancient ritual systems!" He was later transferred to be the Inspector of Luzhou, where he implemented benevolent governance throughout his tenure. Xin Yanzhi was also a devout follower of Buddhism and Taoism, and constructed two fifteen-story pagodas in the provincial capital.
In the eleventh year of the Kaihuang era, a man named Zhang Yuan in Luzhou died unexpectedly, but several days later he miraculously revived. He claimed to have traveled through heaven and seen a newly built grand hall of exquisite design. When Zhang Yuan inquired about this, he was told that it was because of the great virtues of the governor of Luzhou, Xin Yanzhi, that this palace was built in anticipation of his arrival. Xin Yanzhi was not pleased to hear this. In that same year, Xin Yanzhi passed away while in office and was posthumously given the title "Xuan." Xin Yanzhi authored numerous works such as "Fendian," "Liu Guan," "Zhu Wen," "Xin Yao," "Xin Li," and "Wu Jing Yi Yi," which were passed down through generations. His son, Xin Zhonggan, rose to the position of Prefect of Yishi.
He Tuo, styled Qifeng, was from Xicheng. His father, He Xihu, traveled to Shu for business and settled in Pixian. His father also served as a steward of treasures for the Princess of Liang Wuling, making their family wealthy and the richest in the west. He Tuo was smart from an early age and started studying at the Imperial Academy at the age of eight. An assistant teacher named Gu Liang once teased him, asking, "Is your surname He like the lotus or the river?" He Tuo quickly replied, "Sir, is your surname Gu from care or from old memories?" Everyone was impressed by his wit.
At the age of seventeen, He Tuo used his talents to serve the King of Xiangdong. The King recognized his intelligence and had him by his side for reading and writing. At that time, Xiaoshu of Lanling was also talented and lived in Qingyang Lane, while He Tuo lived in Baiyangtou. People then said, "Two talents have emerged in the world, He Tuo of Baiyang Lane and Xiaoshu of Qingyang Lane," reflecting the admiration he received. After the fall of Jiangling City, Emperor Zhou Wu held him in high regard and appointed him as a scholar at the Imperial Academy.
Emperor Xuan initially wanted to appoint five empresses and asked the opinion of the Confucian scholar Xin Yanzhi. Xin Yanzhi replied, "Empresses and emperors should have equal status; there shouldn't be five." He Tuo countered, "Emperor Ku had four concubines, and Emperor Shun had two concubines; there's no set number!" As a result, He Tuo was appointed as the Earl of Xiangcheng County. After the abdication of the founding emperor, He Tuo was appointed as a Doctor of the National University and was also promoted to Duke, attaining the title of Grand Duke. He Tuo had a strong character, was a gifted speaker, and liked to comment on affairs and individuals.
At that time, Minister Su Wei once said to the emperor, "My father always advised me that as long as I read one volume of the 'Classic of Filial Piety,' it would be sufficient for navigating life and governing the country; why bother reading so many books!" The emperor agreed with his reasoning. He Tuo then stood up and said, "Su Wei has studied more than just the 'Classic of Filial Piety'! If his father really said this, and Su Wei did not follow the teachings, then he is being unfilial; if his father did not say this, but deceived the emperor, then he is dishonest. How can someone who is dishonest and unfilial serve the emperor! Moreover, Confucius said, 'Without reading the Book of Songs, one cannot speak; without reading the Book of Rites, one cannot conduct oneself as a human being.' How can it be claimed that Su Wei's way of raising his son contradicts the teachings of the sages?" Su Wei held five positions at the time, and the emperor held him in high regard, so He Tuo took the opportunity to petition the emperor, stating that Su Wei was not trustworthy. He also pointed out that Su Wei's handling of astronomy and the calendar was inadequate, and he submitted eight recommendations to counsel the emperor.
The first thing I heard is that recognizing talent is quite wise, but for the emperor, it can be quite challenging. Confucius said: "Promote honest people, set aside dishonest individuals; the common people will be convinced. Promote dishonest people, put honest people aside; the common people will not be convinced." From this statement, it can be seen that the effectiveness of a country's governance hinges on the careful selection of talent. Therefore, recommending talented individuals can earn rewards from the emperor, while concealing talents will lead to punishment. The current situation of selecting talents is completely different from this; regardless of whether you are honest or sycophantic, talent is not taken into account. The emperor promotes whomever he chooses to important positions; if the emperor wants to suppress someone, that person will remain a low-ranking official for life. The common people's dissatisfaction stems from this. I heard that when bestowing rewards in the court, it should involve discussions with the ministers; when punishing people in the market, everyone should judge together. I have observed that Your Majesty handles cases with great care for the people, akin to how one would treat their own children. Every time a case is judged, you will definitely seek the opinions of the ministers, never resorting to excessive punishment, which reflects your wisdom. Since punishment is handled this way, rewards should follow suit. If someone has made significant contributions that the emperor recognizes, they can be directly promoted and appointed. From now on, if you want to select important officials, you must take everyone's opinions into account and avoid relying solely on one person's recommendation; this way, the emperor will avoid favoritism, and the subordinates will have no grievances.
The second point is that Confucius said: "Carefully investigate those who collude with each other, and no crime can be hidden." He also said: "A noble person has a wide circle of friends but does not form cliques for personal gain; a petty person forms cliques for personal gain but does not have a wide circle of friends." The term "collusion" refers to mutual collusion. This means that those favored by the emperor have already been promoted and honored, yet they are still promoted; those disliked by the emperor have already been suppressed and humiliated, and the emperor will intentionally create difficulties for them. Once they are promoted, they will protect each other, leading to deception of the emperor; as suppression and humiliation deepen, resentment will grow, leading to slander and hostility. I hope the emperor conducts a thorough and discreet investigation to prevent the rise of cliques and to ensure that power and favoritism are not concentrated in the hands of a few. There is no greater threat to the nation than this.
The first paragraph: I heard that Emperor Shun selected outstanding talents from sixteen tribes, known as the "Eight Yuan" and "Eight K'ai." Even if their abilities and governance skills surpass those of people today, Emperor Shun still carefully selects talents, arranges suitable positions based on their abilities, and prevents them from vying for power and profit, hence ensuring national peace and prosperity and the people's well-being. Today, there are countless officials, yet very few actually contribute. Some individuals even hold multiple positions. Is it because the country lacks capable people? Or is it because these individuals lack abilities? Our country is so vast; there must be many outstanding talents. Even if capable individuals exist, they aren't being effectively utilized. Dongfang Shuo once said, "Respect him, and he becomes a general; scorn him, and he becomes a slave." This statement is so true! Nowadays, officials do not assess their own abilities. They lack the talents of Jiang Taigong and Yi Yin, yet they believe they have the magical powers of Fu Yan or Zi Shui. They overlook the challenges of their work and the weight of their responsibilities, only worrying that their jurisdiction is too broad, seeking comfort and pleasure, disregarding the power in their hands, and ultimately leading to failure. This is the root cause. The I Ching states: "The legs of the cauldron are broken, and the sacrificial food is spilled. This omen is quite ominous." It means that a person's responsibilities exceed their abilities. I hope Your Majesty will reappoint virtuous talents and foster collaboration, ensuring that everyone excels in their roles, so that the country can prosper.
Paragraph 2: I heard that in "The Book of Rites" it says, "Those who distort facts, disrupt laws, and disturb political affairs with evil methods shall be put to death." Confucius also said, "Why must we always make changes when using old systems?" But in recent years, I have seen too many changes! For example, Fan Wei has been making a water clock for ten years without completion; Zhao Yi took seven years to make a ruler. Gongsun Ji haphazardly altered medical prescriptions, wasting a huge amount of money; Xu Daoqing randomly modified the equatorial instruments, wasting a significant amount of grain. Chang Ming violated laws and wasted a lot of time; Wang Wo changed names with no sense of restraint. Zhang Shanju doesn't understand astrology but interferes with the affairs of the Ministry of Rites on his own; Cao Weizu doesn't understand the position of the North Star but interferes with the affairs of the Bureau of Astronomy. These individuals fail to utilize their strengths, instead choosing to boast, seek accolades, and slander one another. I hope that starting today, if someone does this, and if their words do not match reality, they should be punished more severely to make them fearful and not dare to make changes randomly anymore.
I won't say much about other articles. At that time, Su Weiqiang had great power and was in charge of several departments. He had previously served as an official in Wugong County, so he deliberately boasted of having the temperament of immortals like Fu Yan and Zi Shui to provoke the emperor. After the memorial was submitted, Su Wei was very angry. Twelve years later, Su Weiqiang was responsible for evaluating literary talent, and he and Tuo Qia engaged in mutual attacks and ridicule. Su Weiqiang was very angry and said, "Without you, Tuo Qia, there is no need to worry about not finding a doctor!" Tuo Qia immediately responded, "Without Su Weiqiang, there is no need to worry about not finding someone to get things done!" This incident led to a lasting feud between him and Su Weiqiang. Later, the emperor ordered Tuo Qia to evaluate the musical instruments, and Tuo Qia submitted another memorial, saying:
I heard that in times of prosperity, the state emphasizes ritual and music, while in times of decline, it turns to belief in ghosts and spirits. However, to move heaven and earth, to summon spirits, there’s nothing more powerful than ritual and music. Some also say that when music reaches its peak, there will be no resentment, and when rituals are perfected, there will be no contention. Governing the world through humility is all thanks to the power of ritual and music.
I heard that music can be divided into two types: one is lascivious music, and the other is upright music. Lascivious music affects people's emotions, resulting in negative emotions, which then leads to rampant indulgence. Upright music positively influences emotions, fostering harmony and joy. Therefore, when music thrives, society flourishes, people become more perceptive, their temperament calms, customs change, and peace prevails. As Confucius said, "Eliminate the lascivious music of Zheng, and stay away from sycophants." If music from Zheng, Wei, Song, and Zhao is heard, diseases will break out internally, and conflicts will erupt externally.
When the musical modes are out of order, the state will decline, the ruler will become arrogant, officials corrupt, people resentful, affairs chaotic, and the nation impoverished. If all these modes are in disorder, the state’s downfall is imminent. Marquis Wen of Wei asked Zi Xia, "When I wear the ceremonial cap and listen to ancient music, I get sleepy, but when I listen to the music from Zheng and Wei, I am never tired. Why is that?" Zi Xia replied, "Ancient music starts with elegant tunes and then moves to martial music, which cultivates the self, harmonizes the family, and pacifies the world. The music from Zheng and Wei, on the other hand, is lascivious, drawing people into indulgence, blurring boundaries between genders and generations. You’re asking about music, but you actually enjoy melodies. Music and melodies, though they may seem similar, are not the same. As a ruler, one must carefully examine one's preferences."
Sages created music not merely to please the ears, but to bring harmony and respect in ancestral temples where rulers and subjects could listen together, in villages where elders and youths could listen together, and in homes where fathers and sons could listen together. This was how the ancient sage kings established music. Therefore, those who only know sounds without grasping music are like beasts; those who only know music theory without truly understanding music are like common folk; only those who truly understand music are gentlemen! Those who don’t grasp sounds can’t discuss music theory with them; those who don’t understand music theory can’t discuss music with them; understanding music brings you closer to the Dao. King Zhou of Shang was a tyrant, and the musicians fled to the Zhou Dynasty; the ruler of Jin was morally corrupt, but the musician Shi Kuang insisted on preserving the proper music. Long, long ago, before music even existed, people found joy in patting their bellies and tapping the ground. The I Ching states: "Ancient wise kings created music to promote morality, devoutly offering it to the heavens as a sacrifice to their ancestors." The Yellow Emperor created "Xianchi," Zhuanxu created "Liu Jing," Di Ku created "Wu Ying," Yao created "Da Zhang," Shun created "Da Shao," Yu created "Da Xia," Tang created "Da Hui," and King Wu created "Da Wu." Since the Xia Dynasty, it has been so long ago, and we only know the names of these musical pieces; we can no longer hear what those sounds were.
Music from the Yin to Zhou Dynasties is all recorded in the "Book of Songs" and "Odes." As a result, many people, from sages to commoners, learned music. For example, Fuxi improved the se, King Wen enhanced the qin, Confucius struck the chimes, Zilu played the se, Han Gaozu beat the zhu, and Han Yuandi played the xiao. When Liu Bang first became emperor of the Han Dynasty, Shusun Tong, drawing on the expertise of musicians from the Qin Dynasty, formulated the music for ancestral sacrifices. When welcoming the spirits to the temple gate, the piece "Jia Zhi" was performed, similar to ancient sacrificial music; when the emperor entered the temple gate, the music of "Yong Zhi" was played to accompany the emperor's steps, reminiscent of ancient pieces like "Cai Ji" and "Si Xia"; when the offerings were placed on the altar, the music of "Deng Ge" was performed, akin to ancient sacrificial songs performed in the Qing Temple; after the performance of "Deng Ge," the music of "Xiu Cheng" was played to signify the successful completion of the ritual; after the emperor sat down in the east wing, the music of "Yong An" was played to indicate the completion of the ceremony. The two pieces of music, "Xiu Cheng" and "Yong Zhi," were both composed by Shusun Tong. The dances of "Wu De," "Wen Shi," and "Wu Xing" performed in the temple of Han Gaozu also have historical roots. The dances of "Wu De" and "Wu Xing" are related to the Spring and Autumn Period.
During the Spring and Autumn Period, the son of the Duke of Chen State fled to the Qi State. As the Chen State was a descendant of Emperor Shun, the Qi State had the music of "Shao." Confucius heard the music of "Shao" in the Qi State and did not feel the taste of meat for three months, demonstrating its captivating nature. After Qin Shihuang defeated the Qi State, he obtained the music of "Shao." After Han Gaozu defeated the Qin Dynasty, the music of "Shao" was transmitted to the Han Dynasty. Han Gaozu renamed it "Wen Shi" to signify that it was distinct from its earlier form. The "Wu Xing Dance" was originally the "Da Wu" music of the Zhou Dynasty, renamed "Wu Xing" by Qin Shihuang. During Emperor Wen's reign in the Han Dynasty, a dance representing the four seasons was created to symbolize peace and harmony across the realm. Emperor Jing of Han renamed the "Wu De Dance" to "Zhao De," and Emperor Xuan of Han renamed "Zhao De" to "Sheng De." While the names changed, they largely retained elements from the Qin Dynasty.
During the Wei and Jin dynasties, ancient music continued to be used. All three emperors of the Wei dynasty composed lyrics for musical pieces. After the Yongjia Rebellion, the Central Plains were devastated, which preserved a significant amount of ancient music in the Jiangnan region. From the Song dynasty, Qi dynasty to the Liang dynasty, most of the music performed was inherited from ancient times, reaching unprecedented heights during the San Yong and Si Shi periods. Later, during Hou Jing's rebellion, the musicians dispersed, and those dances and melodies spread to the so-called Qi. Although the Qi dynasty knew about the inheritance of these music pieces, they did not perform them in the ancestral halls or at court. I have always had a passion for music and have devoted much attention to musical instruments, and though I am old now, I still remember a lot. Once the Eastern lands were pacified, the musicians returned, and upon asking them about their learning experiences, they confirmed that they were taught by masters from the Liang dynasty. Now there are scores for the San Diao and Si Wu, though they may not be played with great proficiency, they are still quite elegant. If they can be taught and transmitted, these ancient music pieces can be passed down. Then, we will compile and summarize these musical pieces, extract the key points, make revisions and enhancements, and give them pleasant names. Sharing the songs of prosperity with the present, passing down the refined music to future generations, isn't that a wonderful thing? I took care to record the names of the San Diao and Si Wu, and also composed some lyrics of my own. The traditional pieces are not suitable for court performance, and I have also documented them at the end.
After presenting the memorial, the Emperor specifically ordered the officials of the Taichang Temple to invite He Tuo to assist with matters concerning the regional governors. He Tuo then composed music in three tunings: Qing, Ping, and Se, and choreographed four types of dances: Bayi, Bi, Duo, Jin, and Fu. Prior to this, the ancient court music handed down by the Taichang Temple had been exclusively performed in the Da Lu mode for decades, while the Huang Zhong mode had been abandoned. He Tuo felt this was a serious violation of ancient musical conventions, so he submitted a petition to reinstate the Huang Zhong mode. The Emperor commanded the court ministers to deliberate on this issue, and in the end, everyone agreed to He Tuo's suggestion. Shortly thereafter, He Tuo's son Wei was found guilty of a crime and faced punishment. He Tuo pleaded with the Emperor, who, considering his father's standing, lightened his son's punishment. Over time, the Emperor's favor toward He Tuo began to wane.
Six years later, He Tuo was appointed governor of Longzhou. At that time, there were many students traveling with book boxes for their studies. He Tuo personally explained concepts and taught them. He also wrote a "Governor's Admonitions," which was inscribed on the main gate of the state government. He served as the governor of Longzhou for three years. Due to illness, he requested to return to the capital, and the emperor approved his request. Upon returning to the capital, he took on a position overseeing educational affairs. During that time, the court sent Su Kui to help establish musical pitch standards at the Ministry of Rites. Su Kui proposed some suggestions that many court officials agreed with, except for He Tuo, who disagreed and frequently criticized Su Kui's shortcomings. Emperor Gaozu presented their opinions for discussion, and many court officials ostracized He Tuo. He Tuo submitted a memorial outlining the gains and losses of current affairs, primarily discussing the political pros and cons of the time, and criticizing the factional disputes of the current court. As a result, Su Wei, Minister of Personnel Lu Kai, Assistant Minister Xue Daoheng, and others became entangled. He Tuo was appointed as the governor of Yizhou, but he did not assume the position. Shortly after, he was appointed National University Libationer. He eventually passed away during his tenure and was posthumously honored with the title "Su." He authored thirteen volumes of "Commentaries on the I Ching," three volumes of "Commentaries on the Classic of Filial Piety," four volumes of "Commentaries on Zhuangzi," nine volumes of "The Great Principles of the Thirty-Six Sciences of Ghosts and Spirits," one volume of "The Book of the Feng and Shan Sacrifices," one volume of "Essentials of Music," and ten volumes of collected works, all of which have been preserved through the ages.
Xiao Gai, grandson of Xiao Hui, the Prince of Poyang during the Liang Dynasty, was granted the title of Marquis of You when he was young. After the fall of Jingzhou in the Liang Dynasty, he went to Chang'an alongside He Tuo. Xiao Gai was a diligent learner, well-versed in the Book of Songs, the Book of Documents, the Spring and Autumn Annals, and the Book of Rites, especially excelling in the History of the Former Han Dynasty, which earned him great respect from officials and nobles. In the early years of the Kaihuang reign, he was bestowed the title of Duke of Shanyin County and appointed as a Doctorate of the National University. By imperial decree, he was tasked with revising historical texts alongside He Tuo, but their differing opinions resulted in prolonged debates that never reached a consensus, ultimately leading to their dismissal by the Emperor. Later, Xiao Gai wrote interpretations of the History of the Former Han Dynasty and Selections of Refined Literature, both of which became valuable academic works at that time.
Bao Kai, also known as Hele, hailing from Donghai, had an elder brother named Bao Yu who was well-versed in the Five Classics, and Bao Kai inherited all his brother's knowledge. He also studied the Records of the Grand Historian and the History of the Former Han Dynasty under Wang Zhongtong, demonstrating exceptional research skills. During the Daye period, he became an assistant teacher at the National University. Those studying the History of the Former Han Dynasty at that time regarded Xiao and Bao as prominent figures. He gathered students for lectures, with thousands of students recorded in his register. After his death, his students built a tomb and erected a stele in his memory.
Fang Huiyuan, also known as Chongru, from Zhenzhou, Hengshan, Hebei, came from a family that had been passing down Confucian teachings for generations. Huiyuan exhibited aspirations and integrity from a young age, studying the Three Rituals, the Three Commentaries on the Spring and Autumn Annals, the Book of Songs, the Book of Documents, the Book of Changes, and was well-versed in cartography. He viewed teaching and educating others as his lifelong vocation. Students who traveled from afar to study under him often numbered in the thousands.
When King Chuo of Nanyang in the State of Qi served as the governor of Dingzhou, he heard of Huiyuan's reputation and summoned him to be a Doctor. Later, when Emperor Wu of Zhou eliminated the State of Qi, he sought talented Confucian scholars far and wide. Huiyuan was the first to respond to the court's summons and was appointed as a junior Doctor. When Emperor Yang Jian of the Sui Dynasty ascended to the throne, Huiyuan was promoted to the post of Taichang Doctor. Niu Hong, the Minister of Rites, often praised him as a "repository of the Five Classics," meaning he was well-versed in the Five Classics and possessed profound knowledge. Wei Shikang, the Minister of Personnel, also recommended him to be a scholar of the Imperial Academy. Shortly after, he worked with Zheng Yi, the Marquis of Pei, on editing musical scores. After his mother passed away, Huiyuan resigned from his official position to observe the mourning period. Several years later, he was appointed as the General for Suppressing Rebels and resumed his position as Taichang Doctor. Not long after, he was promoted to the Doctor of the National Academy.
At that time, the court ordered that if the students of the National Academy were familiar with just one classic, they should be recommended for promotion and important positions. After the examination questions were concluded, the scholars were unable to assess the students' strengths and weaknesses. Yuan Shan, the Chief Libationer, found this puzzling and asked Huiyuan for an explanation. Huiyuan said, "The academic traditions and examination standards of Jiangnan and Hebei are different, and not all scholars can be familiar with both. The students only talk about their strengths, concealing their weaknesses, and the scholars are unsure of each other's assessments, which is why there has been no result for so long." The Chief Libationer then asked Huiyuan to assess the students. After reviewing the examination papers, Huiyuan immediately made his judgments without hesitation. Some individuals were unconvinced, so Huiyuan asked them to recite the classics and commentaries they cited, and then pointed out their mistakes. From then on, no one dared to cheat. He evaluated a total of four to five hundred candidates, and within just a few days, he reached his conclusions. All the Confucian scholars admired his vast knowledge and felt inferior. Later, he was summoned to take part in the revision of laws and regulations.
Emperor Yang Jian, the founder of the Sui Dynasty, once asked his ministers, "Has there ever been music performed by women in the history of emperors in ancient times?" The ministers under Yang Su did not know how to respond and all said there was no such music. Huiyuan stood up and said, "I have heard of 'graceful and elegant ladies, accompanied by the sound of bells and drums,' which was the music enjoyed in ancient imperial courts. It is recorded in the 'Book of Songs - Odes' and cannot be said not to exist." Emperor Yang Jian was very pleased to hear this. During the reign of Emperor Yang Jian, known as the Ren Shou period, Huiyuan passed away at the age of seventy-two. The court mourned his passing and honored him with great respect, giving him a grand burial and posthumously appointing him as an official.
Ma Guang, styled Rongbo, was from Wu'an. He had a great passion for learning from a young age, studying with teachers for decades without rest, day and night, reading various books, including those mysterious books of divination. He was particularly proficient in the "Three Rituals" and was a respected Confucian scholar, revered by many.
During the Kaihuang period of Emperor Wen of Sui, the emperor recruited talented individuals from Shandong. Ma Guang, along with Zhang Zhongrang, Kong Long, Dou Shirong, Zhang Heinu, and Liu Zuren, went to Chang'an and were appointed as scholars of the Imperial Academy. They came to be known as the "Six Confucians." However, these individuals were rather rough and lacked proper etiquette, so the court did not value them. Dou Shirong passed away shortly after. Zhang Zhongrang soon asked to return to his hometown and wrote a ten-volume work, claiming that if he could present it to the emperor, he believed he could become the prime minister. He often made cryptic predictions. Local officials reported his behavior to the court, and he was subsequently executed. Kong Long, Zhang Heinu, and Liu Zuren were also soon demoted by the court. Only Ma Guang remained.
Once during a sacrificial ritual, Emperor Wen of Sui personally came to the Imperial College, attended by royal officials and ministers. Ma Guang went on stage to lecture on the ritual, explaining the essence of the "Book of Rites." Afterwards, over a dozen Confucian scholars took turns asking him questions. These scholars were all renowned of the time, and Ma Guang analyzed and answered their questions one by one. Although his expression was not considered magnificent, his arguments were profound and comprehensive. The listeners were left in awe of his deep knowledge, and they all greatly admired him. The emperor also praised and rewarded him. Among those studying the "Three Rites" in Shandong, Ma Guang was the only one revered after Xiong Ansheng. Initially, he lectured in Yingzhou and Bozhou, with more than a thousand students. When he arrived in Chang'an, many students followed him there. Several years later, his mother passed away, and he returned home to mourn and eventually decided to spend his remaining years there. He passed away from illness at the age of seventy-three.
Liu Zhuo, style name Shi Yuan, was from Changting in Xindu. His father was a county officer. Liu Zhuo was handsome, far-sighted, intelligent, and steady, and he wasn't much of a troublemaker as a child. In his youth, he became sworn brothers with Liu Xuan from Hejian and studied the "Book of Songs" with Liu Guisi from the same county. He also studied the "Zuo Zhuan" with Guo Maochang from Guangping and sought advice on the "Book of Rites" from Xiong Ansheng from Fucheng. However, he left before completing these studies. There was a man named Liu Zhihai in Wuqiang Jiajin Bridge who had many books at home. Liu Zhuo and Liu Xuan often went to his house to read, spending a decade reading there. Even though they sometimes went hungry and cold, they stayed calm.
Later, Liu Zhuo, with his solid grasp of Confucian knowledge, became a county scholar. Governor Zhao Ji recognized his talent and recommended him to take the imperial examination. He passed the exam, ranking first in the policy argument section. He also worked with Wang Shao, a compiler of the national history, discussing laws and regulations, and served as a direct provincial official in the Ministry of Personnel, always ready to provide counsel. Before long, he was promoted to a junior general. Later, he and other Confucian scholars collaborated in the Secretariat to verify various texts.
Once, Liu Zhuo took leave and returned to his hometown. County magistrate Wei Zhiye asked him to serve as an assistant. Shortly after, he returned to the capital and engaged in discussions at the Imperial Academy with Yang Su, Minister of Personnel Niu Hong, National University Libationer Su Wei, National University Libationer Yuan Shan, scholars Xiao Gai, He Tuo, Tai Xue scholar Fang Huiyuan, Cui Zongde, and Prince Jin's literary scholar Cui Ze, on controversial issues of the past and present, and on points that the ancients had left ambiguous. Whenever he spoke, debates intensified, and no one could match his arguments. Yang Su and the others admired his profound knowledge.
Six years later, the "Stone Classics" from Luoyang arrived in the capital, with many characters worn and illegible. Unable to decipher the texts, the court ordered Liu Zhuo and Liu Xuan to collate them. Later, during a sacrificial ceremony at the Imperial Academy, he and Liu Xuan refuted all the other scholars in debate. Envious, those scholars anonymously accused him, resulting in his dismissal.
Subsequently, Liu Zhuo returned leisurely to his hometown, devoting himself to teaching and writing diligently. He meticulously verified the commentaries on Confucian classics from Jia Yi, Ma Rong, Wang Chong, Zheng Xuan, and others, distinguishing between authenticity and falsehood. He delved deeply into over ten books, such as "Nine Chapters on the Mathematical Art," "Zhou Bi Suan Jing," and "The Book of the Seven Luminaries," studying the laws governing the movements of celestial bodies and measuring the dimensions of mountains, rivers, and seas, investigating their underlying principles and intricacies. His works, including "Ji Ji" in ten volumes each, "Calendar" in ten volumes each, and "Five Discussions on the Extensive Meanings," became widely circulated in society. Liu Xuan, also intelligent and erudite, was second only to Liu Zhuo in fame, which led contemporaries to refer to them as the "Two Lius."
Renowned scholars and later generations from all over came to seek his guidance, traveling great distances to do so. It was said that for several hundred years, no Confucian scholar surpassed him in knowledge and understanding. However, he was somewhat aloof and thrifty, refusing to teach students who couldn't pay fees, which led to some criticism from his peers.
The deposed Crown Prince Yang Yong heard about his reputation and wanted to summon him. Before he had a chance to meet him, a decree was issued to send him to work for the Prince of Shu. However, this wasn't what he wanted, so he did not go for a long time. When the Prince of Shu heard about this, he was very angry and sent someone to arrest him, forcing him into military service. Later, he worked as a proofreader there. After the Prince of Shu was deposed, Liu Chao and other Confucian scholars revised the rites and laws together, earning him the title of Yunqi Captain. When Emperor Yang of Sui ascended the throne, he was promoted to the rank of Imperial Scholar, but soon resigned his position due to illness. Several years later, he was summoned by the court again to be ready for consultation at any time, but his submitted "Calendar" differed from that of Imperial Historian Zhang Zhouxuan and was rejected. In the sixth year of Daye, Liu Chao passed away at the age of sixty-seven. Liu Xuan requested the court to confer a posthumous title on him, but the court did not agree.
Liu Xuan, known as Guangbo, was a native of Jingcheng, Hebei. He was famous for his intelligence and wit from a young age. He and Liu Chao of Xindu studied together in seclusion and didn't emerge for ten years. Liu Xuan had bright and sharp eyes, could look directly at the sun without getting dizzy, and had an extraordinary memory that was unmatched. He could draw squares with his left hand and circles with his right, while reciting, counting, and listening—all at the same time without making a single mistake. After Emperor Wu of Northern Zhou pacified the Qi state, the Yizhou Inspector Yu Wenkang recruited him as a Censor of the Household. Later, the Inspector Li Hui appointed him as a Censor of Rites because of his exceptional administrative skills. Over a year later, he was ordered to compile national history with the Scholar Wang Shao. Shortly after, he took up a position in the Secretariat, tasked with providing advice. He also studied astronomy and calendars with some astrologers and was in charge of reviewing various memorials in the Ministry of the Interior, where the Minister of the Interior, Li Delin from Boling, held him in high regard.
Although Liu Xuan worked in three departments, he never held an official position. Instead, he was ordered by the county to pay taxes. Liu Xuan then went to the Ministry of Personnel to present his case, which sent him to the Ministry of Rites. Wei Shikang, the Minister of Rites, asked him what he was capable of. Liu Xuan wrote a self-introduction in which he stated: "I can explain the 'Zhou Li', 'Li Ji', 'Book of Songs', 'Shang Shu', 'Gongyang Zhuan', 'Zuo Zhuan', 'Xiao Jing', 'Analects', as well as the annotations of thirteen scholars such as Kong, Zheng, Wang, He, Fu, Du, etc. Although the depth of interpretation may vary, I can explain them all. I have studied the 'Zhou Yi', 'Yi Li', and 'Guliang Zhuan' a bit less. I have memorized the beautiful sayings and deeds found in historical texts and literary collections. I have also explored the intricacies of astronomy and calendars. When it comes to writing official and personal documents, I’ve never needed anyone’s assistance." The Ministry of Rites did not conduct a detailed examination of him, but more than a dozen reputable officials in the court vouched for Liu Xuan's credibility, so he was appointed as an internal general.
At that time, Niu Hong submitted a request to collect lost books from all over the country. Liu Xuan then forged over a hundred volumes of books, including titles like 'Lianshan Yi' and 'Lu Shi Ji', and presented them to the court, received rewards, and left. Later, someone reported him, and although he was pardoned from the death penalty due to amnesty, he was dismissed from his position and returned to his hometown to earn a living as a teacher. When Prince Yong heard about him, he summoned him. Upon arriving in the capital, the court ordered him to serve Prince Xiu of Shu, but he kept putting it off and refusing to go. Prince Xiu was furious and had him arrested and sent to Yizhou in chains. He was later assigned to work in the account, where he was assigned as a gatekeeper, wielding a stick every day. He was soon released and given the position of junior compiler. Liu Xuan then drew inspiration from Qu Yuan's 'Bu Ju' and wrote a piece titled 'Shi Tu' to convey his emotions.
After the King of Shu was deposed, I revised the "Five Rituals" with some Confucian scholars and was appointed as a cavalry officer. The Minister of Personnel, Niu Hong, made a suggestion that according to ancient ceremonial systems, the collateral relatives of princes should be demoted by one rank. Although the current high officials are not the same as ancient princes, their status is comparable to that of a senior official, belonging to the second rank of officials, so their collateral relatives should also be demoted by one rank. Many people thought his suggestion was reasonable.
However, I disagreed and said, "In ancient times, officials only valued a person's lineage, and illegitimate children had no opportunity for advancement. Therefore, ancient monarchs attached great importance to legitimate sons, and legitimate sons were entitled to stipends. Even if the relationship between clan members and legitimate sons is distant, they were required to wear mourning clothes for three months because they have all received blessings from their ancestors. Nowadays, promotions in government service are based on merit, without distinguishing between legitimate and illegitimate children. This is different from ancient times, so why should we lower their rank? Many high officials nowadays neglect to take care of their close relatives. If we further demote their relatives' official positions, the erosion of family ties among the common people will begin here!" In the end, Niu Hong's suggestion was not adopted.
In the twentieth year of the Kaihuang era, the court abolished the four branches of the Guozijian and the schools in the prefectures and counties, retaining only two bachelors and seventy-two students in the Imperial College. I submitted a memorial to the emperor arguing against the abolition of schools, with compelling arguments, but Emperor Gaozu did not listen to me.
As the Kaihuang era was drawing to a close, the country's economy was flourishing, and the court's attention was entirely focused on Liaodong. I felt that it was inadvisable to send troops to conquer Liaodong, so I wrote an essay titled "On Pacifying the Barbarians" to advise against it. At that time, no one grasped my reasoning. It was not until the end of the Deyuan era of the Sui Dynasty that three expeditions to Liaodong were unsuccessful, and my warnings were ultimately validated.
When Emperor Yang of Sui ascended to the throne, Niu Hong recommended Pei Xuan to revise the legal codes. During the reign of Emperor Gaozu (Yang Jian), he felt that there were too many unscrupulous people among the scribes, who grew increasingly deceitful the longer they remained in officialdom, which was caused by the prevailing circumstances. He also felt that the social atmosphere at that time was corrupt, and women did not adhere to their proper roles. Therefore, he established some rules, such as mandating a rotation of subordinate officials in the prefectures every three years, and banning ninth-rank officials' wives from remarrying. Pei Xuan wrote an article criticizing this regulation, but Niu Hong remained adamant about enforcing it. Schools and teachers were established in every county, with funds allocated to distant schools, all of which were proposals put forth by Pei Xuan.
Niu Hong once chatted with Pei Xuan and asked him, "The Book of Rites mentions many scholars, but very few government officials. Nowadays, there are a hundred times more officials than there used to be, but fewer judges than before. What's going on?" Pei Xuan replied, "People in ancient times had great trust in their subordinates. They only assessed their performance once a year, without the need for repeated document checks or overly complicated processes. Government officials mainly handled important matters. Now, they constantly worry about making mistakes in documents, repeatedly checking, fearing that something was not done well. They go to great lengths to investigate old cases if there are problems, which has led to the saying 'old officials die clutching their cases.' Times have changed; there's a huge difference, with so much going on and political affairs in disarray, all because of this reason." Niu Hong asked again, "During the Wei and Qi periods, officials were very leisurely, but now they have no time to rest. Why is that?" Pei Xuan replied, "During the Qi period, there were only a few dozen states, with three government offices overlapping in their jurisdiction. Only about ten official documents were issued. Now there are over three hundred states, and that’s one reason why there’s so much more to manage. In the past, states only had officials in charge of discipline, counties had magistrates, and only county officials were present. Their subordinates were recruited by the officials themselves and took office upon receiving orders, with only a few dozen people in each state. Things are different now. All levels of officials are appointed by the Ministry of Personnel, and all minor matters have to be assessed by the Ministry of Rites, and that’s another reason. Rather than cutting officials, it's more effective to cut down on tasks, and cutting down on tasks is less effective than purifying people's hearts. If official duties don’t decrease, how can anyone expect to take it easy?" Niu Hong completely agreed with him but found it hard to put into practice.
Adviser Yang Da recommended Pei Xuan as a talented and knowledgeable individual with excellent writing skills and high exam scores, so he was appointed as a Doctor of the Imperial Academy. Over a year later, because of his low rank, Pei Xuan resigned from his position and returned to his hometown of Changping. Later, the court summoned him back. Some people claimed he had poor character, so the emperor dismissed him and sent him back to his hometown of Hejian. At that time, bandits were rampant across the land, food prices soared, and studying and teaching were halted. Pei Xuan and his wife were separated by hundreds of miles, without any news of each other. Feeling disheartened, he wrote a self-commendation; the following is what he wrote:
Hello everyone, my name is Sima Qian, not the Sima Qian who wrote "Records of the Grand Historian," just an everyday person. Famous figures like Sima Xiangru, Yang Xiong, Ma Yuan, and Zheng Xuan have all written autobiographies, leaving behind a good reputation that their descendants have benefited from. I wouldn't dare to compare myself to them, fearing I'd just be laughed at. As I grow older and near the end of my days, my old friends are gone one by one, my students have dispersed, like morning dew, soon to disappear. After death, I don't know where I'll be buried; my loved ones might forget me, and future generations may not find my trace. While I’m still alive, I want to jot down my thoughts and leave them for my descendants and fellow villagers to see, so that talented individuals in the future will know my aspirations.
I've been quite lucky throughout my life. When I was young, my parents loved me and never hit or scolded me; when I was in school, my teachers valued me and never once criticized me. As I grew older, I worked hard to maintain good relationships with relatives and friends; I always treated others with humility, always thinking of others first before myself. Since childhood, I have enjoyed learning from my elders and teaching young people. I never found studying boring, and teaching others never felt tiring. Even though my life has been somewhat modest and I have some unhappiness in my heart, all in all, I still consider myself quite lucky.
Upon reflecting on my life, I consider myself fortunate in four aspects and unfortunate in one. Firstly, even though I lacked talent and came from a poor family background, thanks to the support of my older brothers, I was able to enter the civil service and had the chance to read extensively and learn about history. Although I only did some small good deeds in the village, I gained a bit of a reputation for it, and that’s my first piece of luck. Secondly, although my position in the government was not high, I worked hard and with integrity. Although I did not leave behind any remarkable achievements, at least I can hold my head high, which is my second piece of luck. Thirdly, although my status was humble, I was recognized by the court on several occasions, had the chance to enter the court and interact with high-ranking officials, and received their appreciation and favor, which I found very honorable; this is my third piece of luck. Fourthly, now that I am elderly and retired, returning to my hometown, living a peaceful life, reading, enjoying the scenery, taking walks, and savoring my golden years, this is my fourth piece of luck. However, there’s one thing I’ve always regretted. I lived in a peaceful and prosperous era, yet I witnessed the decline of Confucian values and the deterioration of social morals. I wanted to emulate the sages and correct these wrongs, and for this, I worked hard to write and voice my thoughts, but in the end, I failed. My ideals were not realized, which is my greatest regret. The times are difficult, the schools have all fallen into disrepair, and my knowledge cannot be passed down; this is truly heartbreaking!
Once, Mr. Liu Xuan from Hejian was in the county town. The food supply was cut off, and many of his students joined the bandits. Liu Xuan, poor and hungry, had no choice but to go to the county town seeking help, where the officials provided him with food. However, he was captured by the bandits while passing the fortress outside the city. Shortly after, the bandits were defeated by the soldiers, leaving Liu Xuan cold and hungry. With nowhere to go, he had to return to the county town. The county magistrate, suspecting his connection to the bandits, locked him out, fearing he might cause trouble again. On a frigid, snowy night, Liu Xuan died from hunger and exposure at the age of sixty-eight. His students later revered him as "Mr. Xuande."
Liu Xuan was known for his quick temper, competitiveness, and fondness for clever quips. He often boasted about himself and looked down upon some people of his time, which caused conflicts with the authorities and hindered his career. Nevertheless, he wrote several books, such as "The Analects Explained" in ten volumes, "Spring and Autumn: A Study of Obscurity" in ten volumes, "Correct Names of the Five Classics" in twelve volumes, "Interpretation of Filial Piety" in five volumes, "Interpretation of the Spring and Autumn Annals" in forty volumes, "Interpretation of the Book of Documents" in twenty volumes, "Interpretation of the Book of Songs" in forty volumes, "Preface to the Book of Songs" in one volume, and "Arithmetic" in one volume, which circulated widely at the time.
Chu Hui from Wu County, whose courtesy name was Gaoming, was famous in Jiangnan for his expertise in the "Three Rituals." During the reign of Emperor Yang of Sui, the court summoned scholars from across the country to the Ministry of Rites for lectures. Chu Hui's exceptional debating skills earned him a position as a Doctor at the Imperial Academy, and he wrote a hundred volumes of "Ritual Commentaries."
Gu Biao from Yu Hang, also known as Zhongwen, had a deep understanding of the "Book of Documents" and the "Spring and Autumn Annals." During Emperor Yang of Sui's reign, he served as a Secretariat Scholar and wrote twenty volumes of "Commentary on the Ancient Texts of the Book of Documents."
Lu Shida from Yu Hang, during Emperor Yang of Sui's reign, was an assistant professor at the National University and wrote forty-two volumes of "Interpretation of the Book of Songs," which also gained recognition.
Zhang Chong from Wu County, courtesy name Shuxuan. He served as the Left General during the Chen Dynasty, but this was not his preference. He preferred studying classics and wrote "Commentary on the Spring and Autumn Annals," with over seventy differences compared to Du's interpretation of "Spring and Autumn"; he also wrote three volumes of "On Mourning Attire," three volumes of "Commentary on the Book of Filial Piety," ten volumes of "Commentary on the Analects," and twelve volumes of "Commentary on the Sounds and Meanings of the Former Han." He later served as the Han Prince's attendant reader.
Prince Xiaoji of Pingyuan loved learning from a young age, read many books, mastered the Five Classics, and had excellent writing skills. He was good friends with Liu Xuan from Hejian. During the Kaihuang era, he was summoned to the Secretariat to assist Wang Shao in compiling national history. However, Wang Shao did not show much respect towards him, and despite spending many years in the Secretariat, he was still required to pay taxes. Xiaoji felt very uncomfortable, so he wrote a memorial to the Minister of Personnel, Niu Hong, saying:
"I've been bitten by venomous insects, unable to sleep all night, hungry and cold, struggling through hardship all year round. Why is this so? Because the pain is unbearable, and poverty makes it even more distressing. My heart feels like it's on fire and ice, and my body is worn down by the elements; how can I keep silent and bear this suffering? I sincerely beseech the esteemed Minister to have mercy on me and kindly assist me. Your kindness is like bringing dried fish back to life, enabling birds to soar high again. Your kindness is like fragrant herbs and warm fabrics; please grant my request and listen to my plea. Even though the mountains are high and the waters are distant, even the deities are watching; all I have said is true, there is no falsehood, but I worry that help might arrive too late. If we have to wait for ships from Yue or ladders from Lu, I would have long since died hanging from the branches or sunk into the depths."
I am a poor man who has spent seven years in this province, constantly burdened by various tasks, without receiving any recognition. I had to sell my land to cover expenses while also supporting young children, with no siblings to rely on. To make matters worse, my elderly mother is still at home. As time passes and seasons change, the journey is long. I bite my arm in frustration and swear an oath, but the path ahead is daunting, and my mother's expectations of me are growing more urgent. Like Sima Xiangru, illness is inevitable without an official position; like Mei Fu, going mad, not even immortals can escape. My grief is more terrifying than any ghost; my life feels less solid than gold or stone. My soul is almost scattered, and I fear no one will remember my struggles after I'm gone. I will die with regret, having squandered your kindness, speaking like Wang Ji, bringing disappointment to Ying Hou. My troubles are woven into my very being, unrecognized by Zi Ye, invisible to Li Zhu. I am lost to history, never recommended, eternally forgotten. Three generations have gone unnoticed, ten years without a promotion, truly without a confidant.
Only a wise monarch can achieve extraordinary feats; only a virtuous minister can accomplish one ten-thousandth of that. It is my good fortune to encounter someone like you. You hold a high position, wield great power, yet dress modestly, not pursuing splendor, which is where I am unworthy of your appreciation. In the past, before Jing Yu was dissected, Bian He's feet were cut off; before Bai Li Xi was valued, Qin Xi's head was chopped off. I now have the opportunity to speak and be valued, to expand your knowledge without causing you trouble, yet you still hesitate to take action. Do you know why? Officials sometimes fail in their duties, scholars sometimes cannot seek justice, and private discussions can spread far and wide. My efforts have not been rewarded; how can I not be filled with despair? If my illness has not reached a fatal stage, if my spirit can recover, I will record my pain and worries, letting future generations know my plight, sympathize with my misfortune, hold accountable those responsible, and clear my grievances. Even if I ultimately perish, my faults will be of little consequence.
I hope you can show me some compassion, pay more attention, and do not forget me!
Hong, I know he is truly talented, but he has never been valued by the court. Later, he returned to his hometown, earned a living as a teacher, and eventually settled down there. He also annotated the "Book of Documents" and the "Book of Songs," but sadly, these works were lost amid the turmoil.
As the history books wisely say: "The ancients said it well, 'Not good-looking, not strong, not from a prominent family, ancestors not famous, but in the end, renowned far and wide, benefiting future generations, all through learning!' This is indeed true! People like Hui Yuan and Rong Bo study diligently, starting from themselves, and eventually achieve success, becoming famous, respected by all. Some can gather hundreds of students, some can become high officials, valued in prosperous times; all due to their serious study of ancient classics!"
Jiang Yang, a man of calm demeanor, elegant temperament, remarkable eloquence, and broad knowledge, was very famous at that time; Yan diligently studied the classics and historical texts, was upright in character, principled in actions, and exhibited proper manners; He Tuo, intelligent and quick-witted, with good eloquence and writing skills, was perhaps too blunt in his demeanor, lacking the grace of a Confucian; Liu Chao, whose knowledge ranked top among the literati of his time, had a profound understanding of astronomy, extensive knowledge, insightful comprehension of things, profound thoughts, and far-reaching influence. For centuries, he has been unmatched. Liu Xuan, whose knowledge also reached the level of a learned Confucian, was talented, well-versed in various fields of knowledge; although not quite as deep in exploring the deeper truths of things as Liu Chao, he wrote better than Liu Chao.
All of these individuals were exceptionally talented, but unfortunately, they were born in the wrong era. Some could only hold low-ranking official positions, and some even ended up in poverty. What a pity! Zixia once said: "Life and death are predetermined, and wealth and honor lie in the hands of heaven." They were bestowed with intelligence and talent by heaven, but were not granted high official positions or wealth. Even sages cannot escape this fate. What could Liu Chao and Liu Xuan have done about it?
