You Minggen, also known by his style name Zhiyuan, was from Guangping. His grandfather You Xiang was the Prefect of Le Lang under Murong Xi; his father You You was appointed as the Guangping Prefect by Feng Ba. After Helong was pacified, You Minggen was able to return to his hometown. Later, You Ya recommended him, and Emperor Taizu promoted him to be a scholar at the Imperial Academy. He was upright, cautious, lived a simple life, and was well-read. During Emperor Gongzong's regency, he served as Chief Secretary alongside Gongsun Rui.
After Emperor Gaozong ascended the throne, You Minggen was promoted to be the Chief Secretary of Caozhou, granted the title of Marquis of Anle, and appointed as the General for Pacifying the East. Emperor Gaozong admired his meticulous and careful nature, often praising him. Later, he was appointed as an Imperial Attendant, Champion General, and Marquis of Anle, and was sent as an envoy to negotiate with Liu Jun alongside Ming Senghao. He made three trips back and forth, and Liu Jun praised him as an elder, affording him greater respect than typical envoys. In the early years of Emperor Xianzong, You Minggen served as the Governor of Dongqingzhou and was later promoted to various roles, including Imperial Attendant. He was subsequently promoted to be an Imperial Attendant, General for Pacifying the East, Commander of the Yanzhou Army, and Garrison Commander of Xiqiu, before being promoted to be the Inspector of Dongyanzhou, with his title changing to Marquis of Xintai. He governed the region with integrity and fairness, earning the support of the people.
In the early years of Emperor Gaozu, You Minggen returned to the court as the Grand Supervisor, later promoted to be the Director of Ceremonial, and appointed as an Imperial Attendant. He was known for his integrity, frugality, and diligent work ethic, and was widely regarded as competent. Later, when the court launched a campaign to the south, the Emperor appointed him as the General of Annan, Minister of Ceremonial, and Marquis of Guangping, to participate in military planning alongside the Prince of Liang. When a rebellion broke out in Yanzhou, he was sent to pacify the people. The Emperor ordered that the armies heading south to Mianxi, Choucheng, and Liankou were all to follow You Minggen's command. After his triumphant return to the capital, he was appointed as a Minister while still retaining his position as an Imperial Attendant.
The court issued a decree to discuss the restoration of diplomatic relations with Xiao Ze, and the ministers engaged in extensive discussions about this matter. Minister Lu Rui remarked, "Previously, due to instability in the Three Wu regions and the wars in Jingzhou and Liangzhou, we temporarily halted communications and prepared to wait for a chance to act. Now that the situation has stabilized there, we should restore diplomatic relations." You Minggen said, "The suspension of diplomatic relations with the opposing side was a decision made by the court. You are fortifying defenses in Liyang and encroaching upon the opposing side's territory; Xiao Ze understands the reasoning behind this very well. Sending envoys now is justifiable both emotionally and rationally." Emperor Gaozu accepted this opinion. Later, when Empress Wenming passed away, the ministers requested that the court hold a funeral. Gaozu and You Minggen discussed this matter several times, and the details are documented in the "Ritual Records." Subsequently, You Minggen was promoted to Grand Minister of Ceremonies and served as a tutor to Prince Wang Gan of Henan, while retaining his ministerial position. According to custom, his title of marquis was downgraded to earl. He also took part in formulating laws and regulations, offered advice on several occasions, and spoke candidly.
Minggen is over seventy years old and has submitted a request for retirement, but the Emperor did not initially agree. After he repeatedly petitioned, the Emperor finally declared: “Minggen is a man of integrity and capability, with a steadfast and agile ambition, gentle and respectful, and a man of few words. The reason I have kept him for so long is because I admire his noble character. He has repeatedly petitioned for retirement, and I honestly cannot refuse him, so I grant his request. Take his memorial and handle it according to the proper procedures.” The Emperor called Minggen and said: “You are of advanced age, with high virtue and reputation, having worked diligently in the court for many years, achieving remarkable results in various departments both inside and outside. At this age, you can still maintain your integrity and be consistent. Therefore, since the start of the reforms, I have entrusted you with important responsibilities, hoping you would assist me with your virtue. However, you have noble aspirations and wish to retire. The bond between us ends here. I have deep affection and care for you; how can I bear to let you go? Retiring at seventy is the prescribed etiquette; resigning from a prominent position is the behavior of a wise person. But now, society's moral standards are slipping, and this atmosphere has already faded. Yet you choose to maintain your integrity, using the behavior of the ancients to guide yourself. Since the Wei and Jin dynasties, you are the first to revive this ethos. Continuing to serve the court can enhance the etiquette and moral standards of my dynasty; retiring and returning home can also bring honor to your ancestors.”
Minggen replied: “I am advanced in age, like the sun setting in the west, and the water in the hourglass is nearly run out. Thanks to your majesty’s grace, I've been fortunate to have my life spared. Now I only wish to return home to honor my family, repaying the great kindness of the late emperor and your majesty; this is my wish. However, my loyalty to you fills me with deep sadness.” As he spoke, Minggen could not help but cry. The Emperor asked him to come forward, and the two bid farewell with deep emotion, with the Emperor also shedding tears. The Emperor gifted him a light silk robe, a ceremonial cap, bedding, and brocade garments among other items.
That year, the court appointed Wei Yuan as the Three Officials and Ming Gen as the Five Watches, and they were also tasked with presiding over the sacrificial activities at Biyong. This event is recorded in the "Yuan Zhuan." The emperor rewarded him with a comfortable palanquin, provided him with the salary of a high-ranking official, and offered him the finest imperial meals, which were sent to his home by the Grand Minister each month. Because Ming Gen diligently enforced the laws, the emperor further rewarded him with one thousand bolts of cloth and one thousand hu of grain. Later, when Ming Gen returned to his hometown of Guangping, the emperor again rewarded him with five hundred bolts of silk, a comfortable carriage, two horses, and a complete set of tents and bedding.
When the emperor visited Ye City, Ming Gen went to the imperial court to pay his respects. The emperor said, "You have traveled far and wide, remaining honest and upright. Returning to your hometown after retirement, you are indeed a venerable minister of the court and a pillar of the nation!" He also rewarded him with five hundred bolts of cloth and five hundred hu of grain. The emperor ordered the Grand Minister to prepare a sumptuous feast for him. Later, when the emperor visited Ye City again, Ming Gen went to the imperial court to pay his respects, and the emperor rewarded him with the same quantities of cloth and grain as before, and also built him a residence. When there were major affairs of state, the emperor always sent someone to consult him on major state matters. When he fell ill, the emperor personally issued an edict to express his concern and sent the imperial physician to deliver medicine. In the twenty-third year of Taihe, Ming Gen passed away peacefully at home at the age of eighty-one. Emperor Shizong sent someone to express condolences, rewarding him with one hundred thousand taels of silver, three hundred bolts of silk, and two hundred bolts of cloth, posthumously conferred upon him the title of Guanglu Daifu, bestowing him a gold medal with a purple ribbon, and conferring the posthumous title of Jing Hou.
Ming Gen served as an official both within and outside the court for more than fifty years, known for his kindness and humility, earning immense respect from his contemporaries. When Emperor Gaozu first ascended the throne, Ming Gen and Gao Lü, because of their deep understanding of Confucian teachings, received special favor from the emperor. In both public and private matters, the two were inseparable. However, Gao Lü sometimes looked down on Ming Gen because of his outstanding literary talent, thus, people of that era referred to them as "Gao and You." Ming Gen's son was named Zhao, who inherited his title.
Zhao, courtesy name Boshih, was the name given by Emperor Gaozu. He was a student in the Central Secretariat from a young age, proficient in Confucian classics such as the Book of Songs, the Book of Documents, and the Chu Ci. When Emperor Gaozu first ascended the throne, he served as an imperial secretary. He later held various positions such as the Director of the Imperial Clan Office, the Governor of Wei Commandery, and the Director of the Imperial Stables. When the Emperor went on a southern expedition, Zhao advised against it, but his advice was not heeded. Shortly after, he was appointed as the Crown Prince's Attendant Gentleman.
Zhao was known for his modesty, integrity, literary talent, and capability. Due to his father's old age, he requested to resign from his official position to care for his father. The Emperor wanted him to continue receiving his salary, so he was appointed as the Chief Historian of the Northern Bureau in Nan'an, concurrently serving as the Prefect of Wei Commandery. After the Prince of Nan'an passed away, he was appointed as the Chief Historian of the Northern Bureau for the Prince of Gaoyang, maintaining his position as Prefect. He governed with honesty and efficiency, assisting the two princes and making significant political contributions. Several years later, after his father's death, he resigned from his official position.
As the Jiaming era was nearing its end, the court summoned him to serve as Deputy Minister of Justice, but he declined and was eventually appointed as a Gentleman of the Imperial Gate. He was later promoted to Regular Cavalry Attendant while retaining his position as a Gentleman of the Imperial Gate. He also served as an attendant, an official envoy in the capital, and was known for his fair rewards and punishments, rendering clear judgments for both virtuous and corrupt individuals. He was further promoted to Minister of the Household, then transferred to Chief Censor, concurrently serving as Chief of the Imperial Censorate and retaining his position as Gentleman of the Imperial Gate. Zhao was a Confucian scholar dedicated to upholding social ethics, ensuring fair and just law enforcement and handling cases with leniency, whenever appropriate.
Gao Zhao, the Minister of Works and uncle of Emperor Shizong, commanded both respect and fear among all the court officials. The officials wanted Gao Zhao to change his name since it was the same as the emperor's. Gao Zhao refused, saying it was a name given by the founding emperor, and he resented the emperor for it. Nonetheless, Emperor Shizong appreciated his integrity. At that time, Lu Chang was stationed at Qushan, and Gao Zhao advised Emperor Shizong, saying, "Qushan is a small, remote location, located by the sea, with low-lying terrain and few people living there. It isn’t particularly important to us, but it is very advantageous for the enemy. Since it’s advantageous, the enemy will fight tooth and nail for it; because it is not important, we do not need to fight. Sending our soldiers, who are reluctant to fight, against an enemy that is willing to fight to the death will likely drag on for several years and incur significant costs. Even if we must capture Qushan, it will only escalate the conflict, and we will not be able to hold it in the end. This is what we consider useless land. I know the enemy will likely offer Suyu in exchange for Qushan, and I believe we should accept this proposal. Qushan has been defended for a long time; the situation is precarious and needs to be addressed promptly. If we agree to the exchange, Suyu will likely surrender without any fighting on our part. By relinquishing this worthless land in exchange for our original territory, we can end the war swiftly and reap substantial benefits." Emperor Shizong was initially inclined to heed his advice, but shortly thereafter, Lu Chang suffered a defeat.
The emperor appointed Gao Zhao as the Imperial Attendant. Xu Xuanming, the commander of Xiao Yan's army, killed Zhang Ji, the governor of Qingzhou and Jizhou of Northern Wei, and Yuzhou also surrendered to Northern Wei. The court discussed sending troops for support. Gao Zhao submitted a memorial saying, "Although Xu Xuanming's surrender should warrant sending troops for rescue, there are both advantages and disadvantages to this matter. It is possible that due to fear, he may gain great credit, but it is also possible that minor issues could lead to disaster, and nothing is certain. Currently, the regions of Liuli and Qushan are located by the sea, low-lying and damp, making them uninhabitable for people. Yuzhou is also in the sea; even if we were to gain land there, it will ultimately be of no use. If we do not engage the enemy in battle, even if we capture Liuli, we cannot hold it, especially since we must now fight the enemy for it; capturing Liuli is not crucial. Furthermore, Liuli is more important to the enemy than to us, and it is also quite distant from us. If we use troops far from the enemy to attack those close to the enemy, the situation will be entirely different, and we cannot win. This is also a year of famine, with the common people suffering from hunger and cold, and many have starved to death. How can we start a war at a time when we should be at peace? The military supply transport lacks a reliable source of replenishment. All we see are losses with no benefits in sight. Moreover, the newly surrendered people have just surrendered and need to be pacified; they should not be overburdened. Overburdening will lead to resentment, and resentment can lead to thoughts of rebellion; thoughts of rebellion can lead to instability, and instability will cause chaos. If that happens, it will be very difficult to withdraw the troops, and we must not act rashly in this matter. We should forgo this minor advantage to prevent greater losses." However, Emperor Shizong did not adopt his opinion.
General Gao Zhao wanted to attack the Shu territory. Gao Zhao submitted a memorial advising against it, saying: "I have heard that when people from afar do not obey, one should use good governance to persuade them. War is a perilous weapon that should not be used unless absolutely necessary. Although the world is currently at peace, sending troops to conquer is still not advisable. Why? In the Shandong and Guanzhong regions, the scars of war have yet to heal, and several years of drought and floods have left the people struggling. They need to recuperate rather than be overburdened and impoverished. In the past, territorial expansion occurred because local lords submitted, which is why there were conquests without war. Now, those who occupy those places, although they hold official positions, their authenticity is hard to discern, and some may harbor resentment against the officials, making it difficult to fully trust them. Furthermore, the terrain of the Shu area is treacherous, as it has been since ancient times. The stationed troops are also at peace, with no unusual circumstances; how can we trust empty rhetoric to mobilize a large army? If we mishandle things from the outset, it will be too late to regret later! Regarding the strategy for attacking the Shu territory, I hope to reconsider it in the future." Emperor Shizong ignored his advice.
After Emperor Suzong ascended to the throne, he promoted Zhang Zhao to Minister of the Interior and Grand Minister of Ceremonies, also granting him a gold medal and purple sash, and further appointed him as Cavalry Commandant, General of the Eastern Town, and Governor of Zhengzhou. He accomplished many good deeds in the area and was beloved by the locals. The court recalled him and appointed him as Minister of Rites, and then promoted him to the position of Right Deputy Minister of the Ministry of Personnel. Zhang Zhao firmly declined, but the emperor refused to accept his resignation.
Zhang Zhao handled official duties efficiently and decisively, never waffling. He would meticulously scrutinize the documents submitted by his subordinates. Sometimes, when he did not immediately understand the reasoning behind something, he would ponder it repeatedly until he fully understood it before putting pen to paper. Even when powerful figures came to plead for favors and apply pressure, he remained steadfast in his principles. His upright and incorruptible character earned him the respect of everyone at the time. Later, the leader Yuan Yi wanted to depose Empress Ling and planned to harm the Grand Tutor, King Qinghe Yi, so he summoned all officials to discuss the matter. At that time, most officials were pale with fright and obediently complied with the emperor's wishes, but only Zhang Zhao stood up in resolute opposition and consistently refused to sign the petition. In August of the first year of the Zhengguang era, Zhang Zhao passed away at the age of sixty-nine. The court ordered that he be granted ceremonial items from the Eastern Garden, a set of court robes, and seven hundred bolts of silk and cloth as burial goods. Emperor Suzong also held a grand mourning ceremony for him at court and posthumously bestowed upon him the titles of Envoy with Authority, Regular Attendant, General of the Cavalry, Equivalent to the Three Departments, and Governor of Jizhou, with the posthumous name Wenzheng Gong (文贞公).
Zhang Zhao was gentle in appearance and of strong moral character, with a great love for reading. He was proficient in the "Book of Changes," "Classic of Poetry," and "Three Rites," especially excelling in the "Three Rites." He also wrote works such as "Commentaries on the Book of Changes," "Rites of Marriage," and "Discussion on White Jade," as well as a total of seventy-five poems and essays, all of which have been passed down through the ages. He was modest and honest, never seeking fame or profit, and once wrote a piece called "Confucian Chess" to express his aspirations. He lived a simple life with few desires, relying solely on his salary. When Zhang Zhao served as the Chief Justice, Emperor Shizong once privately ordered him to handle a certain matter leniently. However, Zhang Zhao insisted on not disobeying, saying, "Your Majesty may choose to be lenient, but how can I, as your subject, distort the truth?" His unwavering determination was evident. When Emperor Suzong ascended the throne, many officials serving in the palace received rewards, including officials below the Privy Councilor Cui Guang who were granted fiefs. At that time, the court appointed Zhang Zhao as the Marquis of Wen'an County with a fief of eight hundred households. However, Zhang Zhao said, "One should inherit the legacy of their ancestors. This is a principle that has been upheld throughout history. Why should I accept rewards just because of this?" He firmly refused the offer. People greatly admired his noble character. Zixiang, styled Zongliang, was a knowledgeable person. He served as a Secretariat Drafter, inherited the title of New Tai Bo, and later rose to the positions of Supervisor of the Imperial Academy and Deputy Director of the Imperial Library. Emperor Suzong wanted to reward Zixiang further for his father's merits, but Zixiang insisted on fulfilling his father's wishes and ultimately declined. Later, the court recognized his father's achievements in Qinghe due to his adherence to principles and incorruptibility, and posthumously appointed Zixiang as the Marquis of Gaoyi County with a fief of seven hundred households. In the first year of Xiaochang, Zixiang passed away at the young age of thirty-six. The court posthumously appointed him as General for Pacifying the North, Attendant of the Yellow Gate, and Inspector of Youzhou, and was posthumously given the title "Wen."
Zi Hao, courtesy name Bin Duo, inherited the title. He served as an imperial censor but tragically died young. Zi Hao's younger brother An Ju inherited the title of Duke of Xintai Bo. During the Wuding period, he served as a military advisor in the Ministry of Works. After the abdication of the Qi dynasty, the hierarchy of titles was diminished.
Jiao, Zi Xiang's uncle, served as a Doctor of the Imperial Academy, the Prefect of Puyang, and the Prefect of Julu. After his death, the court posthumously conferred upon him the title of Champion General and Governor of Xiangzhou.
Fu, Jiao's grandson, served as a Doctor of the Imperial Academy; Fu's younger brother Si Jin served as an official in the Ministry of Personnel.
Liu Fang, courtesy name Bo Wen, was from Pengcheng and a descendant of the Han Dynasty's King Chu Yuan. His sixth ancestor Liu Ne was the Colonel Director of the Jin Dynasty; his grandfather Liu Gai was the General Conquering the Xianluo during the time of Liu Yilong, and the governor of Qing and Xuzhou; his father Liu Yong was the Chief Clerk of Yanzhou during the time of Liu Jun.
Liu Fang fled with his uncle, Liu Xun. His uncle Liu Xun was the Governor of Dongping during the time of Liu Jun. Liu Fang's father was killed in Pengcheng for his involvement in Liu Yixuan's rebellion. Liu Fang fled to Qingzhou with his aunt and later received amnesty. His uncle, Yuan Qing, served as the Marshal of Jianwei Prefecture under Governor Shen Wenshu of Qingzhou during the time of Liu Ziye but was later killed by Shen Wenshu. Thus, Liu Fang and his mother fled to Liangzhou. Murong Baiyao launched a southern campaign against Qingqi, and Liangzhou capitulated. Liu Fang was relocated to the north and became a commoner in Pingqi at the age of sixteen. The wife of Li Fu, the Southern Minister, was the sister of Minister Cui Hao; and Liu Fang's grandmother was Cui Hao's aunt. When Liu Fang arrived in the capital, he went to visit Li Fu's home, but Cui Hao, feeling embarrassed by Liu Fang's plight, refused to see him.
Although Liu Fang lived a difficult life, he always maintained high moral standards, was exceptionally intelligent, and dedicated himself to studying classical literature. During the day, he made a living by copying books, and at night he studied, staying up all night long. He didn't mind wearing tattered clothes and maintained a detached attitude towards fame and wealth, not worrying about being poor or striving for prosperity. He even wrote an essay titled "On Poverty and Prosperity" to comfort himself.
Fang often helped monks copy scriptures and treatises, and his handwriting was particularly good. A volume of scriptures could be sold for a piece of silk, and he earned over a hundred pieces in a year. For decades, he managed to live fairly comfortably this way, which led him to associate with many respected monks.
At that time, a monk from the south named Huidu was punished for wrongdoing and soon died suddenly. Fang was known to Empress Dowager Wen because of this incident and was summoned to the palace, where he received a hundred lashes. The eunuch Li Feng was responsible for the matter; knowing Fang's good scholarship and character, he spoke favorably of him to the empress dowager, who felt a twinge of guilt.
Coincidentally, Xiao Ze sent Liu Zuan, Fang's cousin, to promote Fang to the role of chief guest attendant, allowing him to work alongside Liu Zuan. Before long, he was promoted to Doctor of the Chancellery. Later, he served as Deputy Minister of the Chancellery alongside Cui Guang, Song Bian, Xing Chan, and others. Soon, the emperor ordered Fang and Xing Chan to lecture the crown prince, and he was later promoted to the title of Crown Prince's adopted son, concurrently serving as an attendant of the imperial court.
Accompanying the emperor to Luoyang, whether traveling or returning to the capital, Fang always served by the emperor's side, lecturing on scriptures and engaging in study. Fang was quick-witted, particularly proficient in the doctrines, knowledgeable, and had an extraordinary memory. He had read the "Guofeng" and "Yasong" sections of the "Book of Songs," and he excelled in phonology and textual interpretation, offering interpretations with complete clarity. Therefore, the emperor increasingly valued him, granting him numerous rewards, and formally appointed him as an attendant of the imperial court.
Soon after, he also assumed the role of Tongzhi Changshi, accompanying the emperor on his southern tour and tasked with recording the itinerary, later officially assuming this role. When Wang Su sought refuge with Xiao Qi, Emperor Gaozu valued him highly, and both the court and the public were attentive to him. Fang had not yet met him.
Emperor Gaozu hosted a banquet for the officials at Hualin Garden, and during the meal, Wang Su said, "In ancient times, only women wore hairpins, and men did not." Fang replied, "According to the original text of the 'Book of Rites,' both men and women wore hairpins in ancient times." Wang Su said, "The mourning attire system specifies that men wear a cap and do not use a headscarf, while women style their hair and wear hairpins; men wear caps, and women wear hairpins. From this perspective, men should not wear hairpins."
Fang said, "This specifically refers to mourning. The 'Book of Rites' states: At the beginning of mourning, men wear the headscarf, and at this time, women style their hair and wear hairpins; when men wear caps, women wear hairpins. This indicates that these two situations evolve over time, but the practices of men wearing headscarves and caps, and women styling their hair and wearing hairpins, are distinct. Moreover, caps hold greater honor than hairpins, so hairpins are not used to refer to men. Furthermore, these are two different statements; it does not mean that men do not wear hairpins. The 'Book of Rites: Neize' states that 'When a son serves his parents, at the first crow of the rooster, he should comb his hair, tie a headband, and wear a hairpin.' This clearly indicates that men wearing hairpins is explicit." Emperor Gaozu praised him for a long time. Wang Su concurred with Fang, remarking, "Isn't this the Liu Shijing?"
In the past, during the Han Dynasty, the Three Character Classic was inscribed in the Taixue, and if scholars had questions about the meanings of the characters, they would go there to verify. Fang explained the phonetics, rhymes, and meanings very clearly, so everyone with questions would seek him out, which is why people at that time called him "Liu Shijing." After the banquet, Fang and Wang Su went out together, and Wang Su took Fang's hand, saying, "In my youth, I held the 'Three Rites' in high regard and discussed it with many Confucian scholars in the south. Everyone believed that the meaning was as I just said. After hearing your explanation today, my longstanding doubts have finally been clarified." Fang's understanding of the classics was largely this proficient.
Emperor Gaozu relocated to Luoyang and, while passing by Chaoge, came across the tomb of Bi Gan from the Yin Shang dynasty. He felt very sad and composed an elegy in his memory. Fang provided annotations for this elegy and submitted it. The emperor issued a decree saying, “I have read your annotations, and they are truly rich and detailed! However, the literary quality of your elegy does not match that of Qu Yuan and Song Yu, and its reasoning cannot compare to that of Zhang Heng and Jia Yi. But overall, it is still quite commendable and can be included in the official collection.” Because Fang had a deep understanding of the classics, the emperor promoted him to the position of Grand Scholar. Later, due to his mother's passing, he resigned from his post to fulfill his filial duties.
Emperor Gaozu embarked on a southern campaign toward Wancheng and Deng County, and reinstated Fang, appointing him as General of the Imperial Guard and Chief Minister, alongside the Grand Commander and Prince Xi of Xianyang in the assault on Nanyang. Xiao Luan sent Pei Shuye to invade Xuzhou, instilling panic among the local populace, who were uncertain of what to do. Emperor Gaozu was very concerned and appointed Fang as an Imperial Attendant, Grand Scholar, and Chief of Xuzhou, tasking him with managing the affairs of Xuzhou. Later, he also appointed him as an Imperial Chamberlain, accompanying the emperor to the battlefield. As a result, Emperor Gaozu passed away in the imperial palace.
After Emperor Shizong ascended the throne, he personally adorned Fang with court robes. From the embalming and burial of Emperor Gaozu to the construction of the tomb and the various ceremonies during the mourning period, all aspects of the funeral arrangements were meticulously managed by Fang. The Prince of Xianyang, Xi, and others, in accordance with Emperor Gaozu's final wishes, asked Fang to teach the scriptures to Emperor Shizong. Later, when the Governor of Southern Xuzhou, Shen Ling, rebelled and Xuzhou experienced severe flooding, the emperor dispatched Fang to soothe the populace and offer aid to the disaster-stricken. Soon after, Fang was once again promoted to Imperial Chamberlain while retaining his titles as Grand Scholar and Chief of Xuzhou.
Fang Biao said: "For the country to develop, we must prioritize Confucianism and Taoist philosophy; education is the top priority. This is akin to how the country is governed; it has its principles and methods, and these principles are not easily altered because many matters begin here and must follow these methods. Prior to the Tang and Yu dynasties, there were no relevant records to refer to; starting from the Zhou dynasty, the education officials resided in Humen. The 'Zhou Li' (Rites of Zhou) states: 'The teacher is responsible for conveying teachings to the emperor. Living on the left side of Humen, he is responsible for court affairs, handling internal issues of the country, and educating the children of the country.' Cai Yong's "Encouragement to Study" also says: 'The teachers of the Zhou dynasty, living on the left side of Humen, explained the six arts and educated the children of the country.' The current 'jiujiu' refers to the teachers of the Zhou dynasty. "Luoyang Ji" records: The National Academy is situated opposite the Imperial Palace, and the Imperial Academy lies outside Kaiyang Gate. The "Xue Ji" states: 'The ancient emperors, in establishing the country and caring for the people, all placed education in the first place.' Zheng Xuan noted: 'There are teachers in the palace to educate the princes, allowing them to study at the National Academy; outside the palace, there are the Imperial Academy, Xiangxu, and other educational institutions.' Thus, it is clear that the National Academy is within the palace while the Imperial Academy is outside. "Luoyang Ji" also documents similar instances."
I believe that since the county seat has been moved between Mount Song and the Yi River, and the imperial palace has been built between the Yi and Luo rivers, with the palaces and temples restored to their original positions, how can the location of the National University be changed? According to tradition, it should continue to be built on the left side of the palace gate. As for the Imperial College, its original site still exists, so it should continue to be built there. Historical records indicate that in the twentieth year of the Taihe era, the court ordered the establishment of four scholars at the gates, and schools were established at the four gates. Historical records reveal that since the Zhou Dynasty, there were only two types of schools, one in the west and one in the east; either more emphasis was placed on the capital or the outskirts. By the Zhou Dynasty, there were likely six schools. The Shishi School was located in the palace, the Imperial College was in the capital, and the other four schools were in the outskirts. The "Book of Rites" states that in the Zhou Dynasty, "Yuxiang provided care for the elderly, and Yuxiang was in the western outskirts of the capital." The "Book of Rites" also states: "The emperor established four institutions of learning, and the crown prince must enter school to study." The commentary explains: "The four schools are the Yuxiangs in the four outskirts of the Zhou Dynasty." The "Dai Li Ji" states: "The emperor studies at the eastern school, emphasizing family bonds and benevolence; the emperor studies at the southern school, emphasizing respect for elders and honesty; the emperor studies at the western school, emphasizing talent and virtue; the emperor studies at the northern school, emphasizing nobility and titles; the emperor studies at the Imperial College, learning from teachers and discussing principles." From this, we can see the five schools of the Zhou Dynasty. Zheng Xuan's annotation of "Xue Ji" states that there were six schools in the Zhou Dynasty. The reason is, the commentary explains: "There were teachers in the palace to educate the princes, letting them study at the National University; outside the palace were educational institutions such as the Imperial College and Xiang Xu." This serves as evidence.
After the Han and Wei dynasties, schools in the four suburbs ceased to exist. I carefully studied the previous regulations, and schools should be established at the four city gates. According to Wang Su's annotations, "The emperor should establish schools in the four suburbs, fifty li away from the capital." Zheng Xuan's annotations did not specify the distance. Now the site of the old Imperial Academy is spacious; if new schools are built in the four suburbs, the distance would be too great, making management difficult. If the Imperial Academy and the schools at the four gates are combined, the area would still be too large. In my opinion, combining them is not a problem. Moreover, most of the current system is inherited from the medieval era, and it is unclear whether the four schools should follow the ancient system. Esteemed Confucian scholars and ritual officials should be gathered to discuss the specific locations of the schools." The emperor agreed.
He was promoted to Minister of the Central Secretariat, and his position as Libationer was also retained. Later, he was appointed as General of the East and Inspector of Qingzhou. He was relatively gentle and refined in his official duties, unable to effectively stop corruption, but he was honest and lived a simple life, never engaging in corruption or bribery and never offending anyone. After returning to the court, he participated in the formulation of laws and regulations. He carefully studied ancient and modern classics and became the primary figure responsible for formulating laws and regulations, with many of the revisions and additions being his suggestions. The emperor felt that there were many shortcomings in the court's ceremonial system, so he entrusted him with all related matters to revise and improve. Therefore, all major and minor matters in the court had to first seek his opinion. Later, he was promoted to Minister of Ceremonies.
He found that the sacrificial sites in the five suburbs set up by the court, as well as the positions for the worship of the sun, moon, and stars, were too far from the city, which did not align with proper etiquette; in addition, the worship of the Lingxing and Duke Zhou should not fall under the Minister of Ceremonies' jurisdiction. He then wrote to the emperor, stating:
"I have heard that in the affairs of the state, there is nothing more important than the sacrifices conducted in the outskirts, and the most crucial aspect of these sacrifices is the absolute accuracy of the sacrificial site’s location. The teachings of sages throughout the ages are recorded in the classics; the correct teachings of our predecessors are also reflected in the scriptures and historical texts. Although I have studied all the classics, yet my understanding of ancient texts remains insufficient, so how can I dare to casually present erroneous opinions? However, I have noticed that the current arrangement of the altars and ancestral halls may have some inadequacies when examined closely against the regulations in the texts regarding their distances. As this is my duty, I shall humbly express my opinion.
The 'Mengchun Ling' states that 'the number is eight' and that 'spring is welcomed in the eastern outskirts.' Many scholars have interpreted this phrase. Lu Zhi said, 'the eastern outskirts refer to the area eight li beyond the city.' Jia Kui said, 'the eastern outskirts are the territory of the Wood Emperor Taihao, which is eight li from the city.' Xu Shen also said, 'the eastern outskirts refer to the area eight li beyond the city.' Zheng Xuan wrote in his commentary on 'Mengchun Ling': 'The Son of Heaven resides in the Ming Hall; the 'Book of Rites' states that the Son of Heaven must go out of the city fifteen li to welcome the New Year, which was the custom of the Yin Dynasty. The custom of the Zhou Dynasty was that the nearby outskirts were fifty li outside the city.' In another commentary, Zheng Xuan also stated, 'the eastern outskirts are eight li from the capital.' Gao You stated, 'welcoming the breath of spring from the east, eight li beyond the city.' Wang Su said, 'the eastern outskirts are eight li, because wood corresponds to the number eight.' These interpretations collectively indicate that the eastern outskirts are eight li beyond the city."
"The Mengxia Order" writes "its number is seven," and also says "welcoming summer at the southern suburbs." Lu Zhi said, "The southern suburbs are the outskirts located seven miles outside the city." Jia Kui said, "The southern suburbs are the territory of the Fire Emperor and the Fire God, seven miles outside the city." Xu Shen also said, "The southern suburbs are the outskirts located seven miles outside the city." Zheng Xuan said, "The southern suburbs are seven miles from the capital city." Gao You said, "The southern suburbs are the outskirts located seven miles outside the city." Wang Su said, "The southern suburbs, seven miles, this is because fire corresponds to the number seven." All these statements indicate that the southern suburbs are seven miles outside the city. "The Central Order" writes "its number is five." Lu Zhi said, "The central suburbs are the outskirts located five miles outside the city." Jia Kui said, "The central suburbs are the place of sacrifice for the Yellow Emperor, close to the southern suburbs, so it is said that the five emperors are honored outside the four suburbs." Zheng Xuan said, "The central suburbs are in the southwest of the city, five miles from the capital city." All these statements indicate that the central suburbs are five miles outside the city. "The Mengqiu Order" writes "its number is nine," and also says "welcoming autumn at the western suburbs." Lu Zhi said, "The western suburbs are the outskirts located nine miles outside the city." Jia Kui said, "The western suburbs are the territory of the Gold Emperor Shaohao, nine miles outside the city." Xu Shen also said, "The western suburbs are the outskirts located nine miles outside the city." Zheng Xuan said, "The western suburbs are nine miles from the capital city." Gao You said, "The western suburbs are the outskirts located nine miles outside the city." Wang Su said, "The western suburbs, nine miles, this is because gold corresponds to the number nine." All these statements indicate that the western suburbs are nine miles outside the city. "The Mengdong Order" writes "its number is six," and also says "welcoming winter at the northern suburbs." Lu Zhi said, "The northern suburbs are the domain of the Water Emperor Zhuanxu, six miles outside the city." Xu Shen also said, "The northern suburbs are the outskirts located six miles outside the city." Zheng Xuan said, "The northern suburbs are six miles from the capital city." Gao You said, "The northern suburbs are the outskirts located six miles outside the city." Wang Su said, "The northern suburbs, six miles, this is because water corresponds to the number six." These statements all indicate that the northern suburbs are located six miles outside the city.
In the annotations of "Hanwen Jia," Song Shi said, "In the 'Zhou Li,' it is said that the royal domain spans one thousand li, dividing the royal domain into twenty parts, one of which is the near suburbs. The near suburbs are fifty li, and the far suburbs are double that distance. The reception of the royal aura typically occurs in the near suburbs. The Han Dynasty did not establish a royal domain, so it used square numbers to determine the location of the suburbs. Therefore, the east suburb is eight li, the south suburb is seven li, the west suburb is nine li, the north suburb is six li, and the central suburb is located in the southwest, in undeveloped land, five li away." The "Ji Si Zhi" records: "In the second year of Jianwu, the suburbs were established seven li south of Luoyang City. According to the story of the Yuan Dynasty, the north suburb is four li north of Luoyang City." These are evidence of the locations of the north and south suburbs of the Han Dynasty. The current locations are also based on this. As for the claim that the suburbs are said to be thirty li outside, it does not match the records of the Yin and Zhou dynasties quoted by Zheng Xuan, nor does it match the actual situation in the Han and Wei dynasties. Generally speaking, the suburbs outside the city are all called suburbs. Now, according to the above, there are four suburban areas, each bounded by a city gate, and the number of li is determined as mentioned above.
In the "Li Ji," it is said that worship of the sun and moon should be carried out on the east and west sides of the city gate. The current locations of the sun and moon are thirty li to the east and west of the city, and I still have some uncertainty about this distance. The "Li Ji" also says, "Worship of the sun should be on a high platform, and worship of the moon should be in a low-lying area." Therefore, the planned construction of the sacrificial site will adhere to the guidelines outlined in the "Li Ji." The "Li Yi Zhi" records that "a high altar temple was established in the south of the city," but it does not specify the exact distance in li, so it is still based on the original location.
The Lingxing Temple was not originally an officially designated sacrificial site within the ritual system. Since the early years of the Han Dynasty, people have specifically prayed for good harvests at the Lingxing Temple, which has been managed by local counties. The "Jiao Si Zhi" records: "In the fifth year of Emperor Gaozu, the emperor issued an edict directing the imperial censor to establish Lingxing Temples throughout the country, and to use sacrificial livestock such as cattle, sheep, and pigs. The county magistrate and county chief are responsible for the sacrifices." The county magistrate of the Jin Dynasty also said, "The prefectures, counties, and countries must worship the god of agriculture, the god of the land, and the god of farming, and the county must also honor the Lingxing deity." This indicates that the Lingxing Temple is clearly recorded in all counties nationwide.
The reason why the Temple of Duke Zhou is established separately in Luoyang is that Ji Dan created the city of Luoyang, so Luoyang has always inherited the tradition of honoring Duke Zhou's contributions, and the ritual activities have never been interrupted, in order to honor Duke Zhou's achievements. The Yi Qi Temple has also always been a shrine within the city of Luoyang. Now, if they are relocated together to the Tai Temple, it may violate the original rules. There are many similar cases across the country, all of which should be managed by various counties for repairs, where both public and private entities can conduct prayers and offerings. Personally, I believe that the gods and goddesses of the temples in the outskirts managed by the Tai Temple have their own fixed scope and should not be arbitrarily changed based on temporary considerations. If such arbitrary construction is allowed, it will inevitably turn into superstitious worship activities. The presence of these two temples in the Tai Temple in Luoyang holds equal significance for the nation, but the key is to follow the original rules.
My abilities are limited, but I have been honored to take on my current position. I have consulted a large number of classics and sought a wide range of opinions, without encountering any objections, believing that my plan can generally serve as a basis. Now it is winter, and the farmers have more leisure time, making it convenient to move the suburban altars.
The emperor said, "Your report is well-founded, but these places of worship were established by the previous dynasty and have been around for a long time, so let's keep them as they originally were."
First of all, Emperor Gaozu ordered Gao Lu, the Chief of the Central Secretariat, Tai Chang Shao Qing Lu Xiu, and Gongsun Chong and more than ten others in Dai Capital to repair the musical instruments and other related items. Later, Gongsun Chong became the Director of Music and suggested to Chief Secretary Gao Zhao that everyone should collectively reorganize these musical instruments. Emperor Shizong then allowed Fang to participate in this matter.
Fang stated that the system of rites and music is of utmost importance and cannot be decided lightly; it is essential to consult widely with the nobles, ministers, and scholars of Confucianism, fully discuss the pros and cons, and thoroughly examine the rights and wrongs, so that it can be passed down to future generations and serve as an enduring model for them. The emperor approved his request, and within just a few weeks, they held several meetings to discuss it. At that time, the court ministers believed Gongsun Chong had been in charge of this matter for so long that he shouldn’t have made any mistakes, so they all remained silent, and no one dared to speak up.
Fang reviewed a large number of classical texts and collected and organized previous documents to engage in discussions with everyone. He had plenty of evidence showing that in some cases, the quantities were inappropriate and did not conform to the standards of ancient texts. Although Gongsun Chong appeared to respond, he did not truly understand Fang's meaning and ultimately could not explain it clearly. After the matter was reported, the emperor ordered Fang to set new standards. As a result, an increasing number of scholars began to support Fang's views.
Alas, believe it or not, there isn’t a single tree in the State Altar! I wrote to the emperor, stating that according to the "He Shuo Yi Zhu," if the sun appears abnormal, red silk thread should be wrapped around the altar tree three times. But now, there isn’t a single tree! The "Zhou Li: Si Tu Zhi" also states: "A wall should be built around the State Altar, and trees should be planted inside, with tree species chosen based on the suitable trees for the land where the State Altar is located." Zheng Xuan's commentary explains that suitable trees include pine, cypress, and chestnut trees. This is my first piece of evidence.
"The 'Xiao Situ' and 'Feng Ren Zhi' also record: 'In charge of setting up the altars for the state and the monarch, planting trees in the enclosed land within the capital.' Zheng Xuan commented: 'The lack of mention of Ji is because the king primarily sacrifices to She, while Ji is an accessory to She and is on a smaller scale.' This is the second piece of evidence. The 'Analects' records: Duke Ai asked Zai Wo about the sacrifices to She, and Zai Wo replied that the Xia Dynasty used pine trees, the Shang Dynasty used cypress trees, and the Zhou Dynasty used chestnut trees. This suggests that the choice of tree species should be based on the local environment, which is the third piece of evidence. The 'Bai Hu Tong' states: 'Why does Sheji need trees? It is to show respect, so that the common people can see them and feel a sense of awe, and it also symbolizes achievements.' This passage directly explains why trees are needed, regardless of their presence. Since it is said, 'Why does Sheji need trees?' then Ji must also have trees; this is very clear!
The 'Wujing Tongyi' states: 'What is the system for the Great She altar of the Son of Heaven, the Wang She, the state She of the feudal lords, and the Hou She? The altars of She all have walls but no roofs, and trees are to be planted in the middle. Trees represent the land and govern the growth of all things; no other element surpasses trees in importance, so trees are to be planted.' This is the fifth piece of evidence, and this passage explains the significance of planting trees in great detail. The 'Wujing Yaoyi' states: 'Trees are to be planted at the She altar.' The 'Zhou Li: Si Tu Zhi' states: 'Altars must be set up and trees planted, and the species of trees must be chosen based on the trees that grow locally.' The 'Shang Shu Yi Pian' states: 'The Great She uses pine trees, the East She uses cypress trees, the South She uses catalpa trees, the West She uses chestnut trees, and the North She uses locust trees.' This is the sixth piece of evidence, and this passage clearly states that different trees are to be planted at the Great She altar and the altars in each of the four cardinal directions. In books like 'Li Tu' and 'Sheji Tu,' the depicted altars all have trees, while only the Jie She and Jie Ji altars lack trees. This is the seventh piece of evidence."
Although I have established the necessity to plant trees, I have not yet determined what specific trees to plant. The Analects of Confucius states, "The Xia Dynasty planted pines, the Yin Dynasty planted cypresses, and the Zhou Dynasty planted chestnuts," indicating that trees planted in different dynasties vary. The Book of Documents further notes, "The Great Altar worships pines, the East Altar worships cypresses, the South Altar worships catalpas, the West Altar worships chestnuts, and the North Altar worships locust trees," showing that trees planted at different altars within the same dynasty also differ. I strongly believe we should plant pine trees. Why? The Book of Documents says, "The Great Altar worships pines," so planting pine trees now would not be wrong. As for Ji, there is no clear record; it is just an accessory to the altar, so it likely should also feature pine trees. The Emperor finally accepted my suggestion.
As for Mr. Fang, he is a man of high moral character, possessing profound knowledge, and is especially well-versed in the classics and histories. Even the founding Emperor of the dynasty highly respected him and often visited him. At that time, the Crown Prince Xun was still in the Eastern Palace, and the founding Emperor wanted to marry his daughter to him. However, Mr. Fang politely declined, citing his age and status as unsuitable. The founding Emperor deeply admired his humility and caution, so he requested Mr. Fang to recommend a woman from his family. Mr. Fang then recommended the daughter of his elder brother, Wen. The founding Emperor arranged for the Crown Prince Xun to marry her, along with Zheng Yi's daughter, who became the Crown Prince's attendants.
Cui Guang is a distant relative of Mr. Fang, and he respects Mr. Fang very much, consulting him on all matters. Mr. Fang has written extensively, including the following works: *Zhou Guan Yi Li Yin* annotated by Zheng Xuan, *Zhou Guan Yin* annotated by Gan Bao, *Shang Shu Yin* annotated by Wang Su, *Gong Yang Yin* annotated by He Xiu, *Gu Liang Yin* annotated by Fan Ning, *Guo Yu Yin* annotated by Wei Zhao, and *Hou Han Shu Yin* annotated by Fan Ye, each with one volume; as well as *Bian Lei* with three volumes, *Xu Zhou Ren Di Lu* with twenty volumes, *Ji Jiu Pian Xu Zhu Yin Yi Zheng* with three volumes, *Mao Shi Jian Yin Yi Zheng* with ten volumes, *Li Ji Yi Zheng* with ten volumes, and *Zhou Guan* *Yi Li Yi Zheng* with five volumes. Later, Cui Guang recommended Mr. Fang for the position of Supervisor of the Imperial Secretariat, but Emperor Shizong did not agree. In the second year of the Yanchang era, Mr. Fang passed away at the age of sixty-one. The court awarded him four hundred bolts of cloth, posthumously promoted him to the rank of General of Zhen Dong, Governor of Xu Zhou, and conferred the posthumous title of Wen Zhen.
His eldest son, Yi, styled Zuxin, inherited his father's excellent qualities and also had a keen interest in literature. He held various positions such as Deputy Attendant of Xu Zhou, Chief Historian of Yan Zhou, and Military Advisor in the Ministry of Works. He was sent on several diplomatic missions and received commendations from local officials wherever he went. He was later promoted to Cavalier in Regular Attendance, Chief Supervisor of Xu Zhou, Acting Governor of Ying Zhou, and then further promoted to General of An Nan and Chief Minister of Agriculture. Following his death, the court posthumously appointed him to the rank of General of Zhen Dong, Governor of Xu Zhou, and conferred the posthumous title of Jian. He did not have any sons, so his younger brother, Xun, adopted his third son, Wang Yuan. This Wang Yuan fled to Jiangnan during the Tianping era of Northern Wei, returning to Northern Wei during the Wuding period and was granted the title of Viscount of Linying County by the court.
This young man, named Cui Xun, with the courtesy name Jingxing, loved learning from a young age. He was very ambitious and skilled at managing societal affairs of his time. During the time when Gao Zhao was in power and Prince Qinghe served as Chancellor, Cui Xun maintained close ties with their sons and nephews. During the regency of Empress Dowager Ling, he also had a good relationship with the Empress Dowager's brothers, and the Empress Dowager even had him teach her brother Yuan Ji how to compose poetry and essays. He served as a Palace Secretary, an official under the Grand Commandant, a Deputy Director of the Palace Library, a Champion General, acting Inspector of Southern Qingzhou, and was later promoted to General of Annam and a Minister of the Household. When Emperor Xiaozhuang had just taken the throne, he was appointed as the National Teacher of the Imperial College and also served as acting Inspector of Xuzhou. During Emperor Fei's reign, he was appointed as General of Agile Cavalry and Left Household Counsellor. By the time of Emperor Chu, he was initially appointed as Cavalier in Regular Attendance, then promoted to Grand General of Agile Cavalry, and once again served as National Teacher of the Imperial College. Once, while Emperor Chu was lecturing on the Classic of Filial Piety in Xianyang Hall, Cui Xun was responsible for holding the text. Although his responses to questions and debates might not have been flawless, his demeanor and eloquence were still quite impressive. Later, he also served as Minister of Works and Minister of the Palace. It was only after Emperor Chu entered Guanzhong and King Qixianwu arrived in Luoyang that Cui Xun was reprimanded and executed, at the age of fifty-two.
Cui Qun's son, Cui Zhi, was given the courtesy name Zisheng. In his youth, he was known for his impressive demeanor and was well-read, with knowledge in both history and literature. Before he was twenty, he was summoned by the state to serve as the chief scribe and was dispatched to the capital, where he had an audience with Emperor Zhuang in the Xianyang Hall and was asked about frontier affairs. Cui Zhi responded with great wit, and the emperor appreciated him, thus ordering his appointment as a Gentleman of the Imperial Court. Later, he was transferred to Xuzhou to serve as a minister in the governor's office. After his father Cui Qun died, Cui Zhi led the local people to Yanzhou and resisted the army of Qi together with the inspector Fan Zihu, charging into battle weeping each time. After the city fell, he was captured and taken to Jinyang, where Qi Xianwu Wang, in recognition of his loyalty, pardoned him. Wen Xiang Wang appointed him as an official subordinate to the Minister of Rites—Governor of the province. In the early years of Wuding, he was promoted to a secretary in the Central Secretariat and bestowed the title of General of An Dong upon him. At that time, he kept in touch with Xiao Yan, and Cui Zhi was tasked with receiving as many as sixteen envoys from Xiao Yan. Later, he served as the Right Chief Historian and was soon promoted to Left Chief Historian. Six years later, he was ordered to go to Yanzhou, and when he reached Dongjun, he suddenly fell ill and died, which left the people in deep sorrow. After his death, he was posthumously honored with the titles of General and Inspector of Nanjingzhou.
Cui Qun's brother, Cui Yue, served as a record keeper in the governor's office during the Yong'an era.
Another brother, Cui Zhang, served as General of the Southern Expedition and a Grand Official of the Golden Purple during the Wuding era.
My brother is named Cui, and he once served as Deputy Magistrate in Xuzhou and held the title of Zhi Ge. He was known for his chivalrous spirit in his youth. After his brother's death, he gathered his brother's followers to ally with the inspector of Yanzhou, Fan Zihu, planning to respond to the uprising in Guanshi. In response, the general marched his army to quell them, the city was breached, and he died in battle.
Uncle Fang’s grandson, Sizu, is brave, has strong combat abilities, and is highly skilled in military affairs. During the reign of Gaozu, the Emperor of Liu Song, he served as an official in the court, successively holding the positions of Yulin Supervisor, Liangjun Prefect, Peijun Prefect, and Attendant to the Emperor. He led several military campaigns to the south, where he achieved remarkable victories. At one point, Prince Rencheng found himself besieged in Zhongli City, and Xiao Yan sent his champion general Zhang Huishao, along with Peng Weng, Zhang Baozi, and others, to lead ten thousand troops to transport provisions. At that time, Sizu held the title of Pingyuan General, leading several thousand troops to intercept Xiao Yan's supply convoy near Shaoyang. He also sent his Chief of Staff Yuan Gui to lead one thousand infantry and cavalry to ambush the enemy vanguard in the north of Zhongli City, while his aide, Miao Yan, launched a rear attack on the enemy. Sizu himself led an elite force to charge into the enemy's formation, and with the combined efforts of his forces, they secured a decisive victory! They captured Zhang Huishao, as well as Xiao Yan's Valiant Cavalry General, Zhao Jingyue, the founding noble of Qiyang County, Zhao Jingsiu, General Meishihe of Ningyuan, Captain Ren Jingyou of the Garrison Cavalry, Captain Changshui Bian Xin, Captain Yueqi Jia Qingzhen, General Longxiang Xu Chang, and many others, defeating and capturing thousands of enemy troops. The court intended to grant him the title of Marquis of a Thousand Households. However, Sizu had two exceptionally beautiful maids who were skilled in singing and dancing, and the Grand Preceptor, Yuan Hui, desired these two maids but was unable to acquire them, so the issue was ultimately dropped. Later, Sizu was appointed as the Yanglie General and the Prefect of Liaoxi Province. However, en route, he defected to Xiao Yan and was appointed as the Fuguo General and the Inspector of North Xuzhou by Xiao Yan, often conducting raids in the Huainan region. He passed away a few years later.
His son, named Xi, served successively as the governor of Langya Commandery and Dongguan Commandery under Xiao Yan, and was later stationed at Qushan. As a result, Wang Wanshou, a man from Qushan, killed Xi and sent his head to the court, resulting in Qushan's submission to the court. Xi's son, Hu, was also taken to the capital. A few years later, Hu was appointed as an official in the Ministry of Rites and as the governor of Ruyang. In the early years of the Zhengguang period, he rebelled and moved south from the commandery.
Liu Fang, whose courtesy name was Zhonghua, descended from Liu Taizhi, along with his father Liu Chengbo, both of whom served under Emperor Ming of Song, Liu Yu, and were quite renowned. Liu Fang was intelligent and eager to learn from a young age, well-versed in classics and history, skilled in both cursive and clerical scripts, and familiar with many rare and unusual characters. In the early years of the Shizong era, he entered the court to hold an official position and was appointed as an Assistant Gentleman. He was later promoted to the Minister of Military Affairs and was also granted the title of General of Light Chariots. Liu Fang was highly valued by the emperor, and he participated in the formulation of various regulations and systems of the court. During discussions at the Ministry of Personnel, Liu Fang and the palace attendant Yuan Fan often presided over the discussions. He had a solid grasp of political affairs, and whenever there were difficult issues in the court, he was often the one called upon for solutions. He was also entrusted with important responsibilities by the emperor, participating in the formulation of new laws and regulations.
He was steady and kind-hearted, treated others well, had a free-spirited demeanor, and was very elegant. At that time, people had a very high opinion of him. Li Ping, the Minister, became a close friend of his. Later, Liu Fang was promoted to Infantry Colonel, concurrently serving as a Chamberlain and a Chamberlain of the Eastern Palace. He was later promoted to Minister Steward and General of Zhenyuan. He established the civil service examination system, improved the methods of promotion and demotion for officials, and did everything in an orderly manner. In the early years of Emperor Suzong's reign, when the army laid siege to Xieshi, Liu Fang served as Li Ping's military advisor. After the city was captured, Liu Fang also made significant contributions. Grand Tutor Wang Yi admired his elegance and often watched him leave, saying, "Liu Fang is upright and is a leader among scholars. If he can live a few more years, he would surely become the Chancellor of Wei." The emperor even ordered him to compile the court's rules and regulations with some talented scholars. Wang Yi had been prime minister for many years and held Liu Fang in high regard, even instructing his own sons to learn from him. Later, Liu Fang was promoted to Grand Commandant. In the winter of the second year of Xiping, he suddenly fell ill and passed away. His family was impoverished, leaving only four bare walls at his death. Grand Tutor Wang Yi and many talented individuals of the time all lamented his passing. The court posthumously appointed him as the Governor, Former General, and Inspector of Southern Qinzhou, and posthumously conferred the title of "Xuanjian." The poems, elegies, and other literary works by Liu Fang were very famous at the time. He also wrote "Wuzu," a 15-volume treatise documenting the origins of various objects. His son, Liu Jun, styled Shizhen, served as a Minister Steward of the Outer Cavalry, and later as the Magistrate of Henan, the Grand Master of the Palace Attendants, the Grand Supervisor of Xuzhou, and the Deputy Secretary. He passed away in the early years of Tianping, and the court posthumously appointed him as Former General and Inspector of Xuzhou. Another son, Liu Gui, died young.
Yun Di, whose courtesy name was Shiwen, was clever and quick-witted from a young age. When he was twelve years old, he visited Wang Yan, the Minister, who was impressed by him after a brief conversation. Minister Wang recommended him to the court along with Grand Tutor Li Yanshi and Secretary Li Kai, and Yun Di was appointed as a Secretary. He was truly a good person! He passed away in the first year of the Xinghe era at the age of twenty-eight, leaving no sons; instead, his nephew Ju inherited the family estate.
His great-grandson Mao, who preferred to stay home and had little interest in fame or fortune, was later promoted by the Emperor to serve as the Prefect of Lanling. He governed with integrity and he passed away while in office.
Mao's son Changwen was promoted by the Emperor to the position of Chief Historian of Nan Yan Prefecture, and he also served as the Prefect of Qiao County. He was surrounded by enemy troops, ran out of food, but he upheld his integrity and saved the entire city, earning the title of Xiaoyi in recognition of his achievements. He was later promoted to be the Prefect of Lu County. The Emperor also married his daughter to Crown Prince Xun as a concubine. He eventually passed away too.
Changwen's son Jingxian succeeded him in his title. Jingxian's brother Hui served as a court official and also worked as a magistrate in Xuzhou.
Changwen's brother Yong, whose courtesy name was Lünan, was highly skilled in military affairs and earned numerous accolades on the battlefield. He rose to the rank of Central Gentleman and Dragon Cavalry General, and during the Shengui period, he also served as the Grand Herald, was sent on a mission to Goryeo, where he conferred the title of King of Goryeo. Upon his return, he was appointed as the Prefect of Fanyang County.
Their eldest brother Sengli was well-known for his generosity and righteousness, and was beloved by the people in his hometown. When the Emperor visited Xuzhou, he summoned him and expressed his appreciation, appointing him as the Vice-Prefect of Xuzhou. He was later promoted to be the Prefect of Pei County. However, he chose to live a peaceful life in his hometown and declined any official positions. After more than ten years, the court grew suspicious that he might have other intentions and appointed him as General of Light Chariots and Supervisor of the Imperial Guard. He also passed away in office. His eldest son Shixiong eventually became the Prefect of Mount Tai.
Shiming, the younger brother of Shixiong, whose courtesy name was Bochuan, had read many books. He first served as an official in the court and later was promoted to the Governor of Lanling and the Prefect of Pengcheng. Coincidentally, the Inspector Yuan Faseng rebelled outside the city, and Shiming volunteered to serve Xiao Yan. Xiao Yan wanted to grant him a noble title, but Shiming firmly refused and repeatedly requested Xiao Yan to let him return, which Xiao Yan ultimately agreed to.
During the reign of Emperor Suzong, the court summoned him to serve as a Counselor. In the later years of Emperor Xiaozhuang's reign, he was appointed as General of the Expedition against the Enemy and Inspector of Nanyanzhou. At that time, Er Zhu Shilong and others held immense power, and there was widespread discontent and constant rebellion. The townspeople, led by Wang Qi, forced and abducted Shiming, taking control of the state city to ally with Xiao Yan. Xiao Yan conferred upon Shiming the title of Marquis of the Founding County, with a fief of one thousand households, and appointed him as General of the Expedition to the West and Inspector of Yingzhou, also granting him the office of Yitong Sansi. Once again, Shiming firmly refused, insisting on returning to the north. Xiao Yan respected his wishes and personally saw him off at Leyou Garden. After returning to his hometown, Shiming submitted the ceremonial axe awarded by the court and thereafter he no longer served as an official, often finding pleasure in hunting. In the third year of Xinghe, Shiming passed away at home. The court posthumously awarded him the titles of General of the Cavalry, Yitong Sansi, and Inspector of Xuzhou. His son was named Yi, styled Yan Ying. During the Wuding period, he rose to the rank of Champion General and Zhongsan Dafu.
Miao Yan, a resident of Lanling, was exceptionally talented, on par with the Liu family of Pengcheng in terms of scholarship and reputation. After Pengcheng submitted to Northern Wei, Miao Yan's disciple Cheng Xian followed Xue Andu to the capital, where he was granted the title of Xiang Benzi, and later returned to Xuzhou; he remained without an official position for decades. During the reign of Emperor Shizong, Cheng Xian's son Yan Zhi inherited the title and received an appointment from the court, eventually rising to the rank of General Fubo and Supervisor of the Imperial Guards. Yan Zhi was recognized for his humility and prudence, and he was praised by people of his time.
Zheng Yan, a native of Yingyang, served as the Governor of Langye under Liu Yu. At that time, the Xuzhou Inspector Xue Andu planned to align with Northern Wei, and Zheng Yan supported his plan. Emperor Xianzu had recently arrived in the capital, and in recognition of Zheng Yan's contributions, he was appointed as Champion General, Pengcheng Governor, and Marquis of Luoyang. He was later promoted to Grand Master of the Palace, and his title was upgraded to Count of Yunyang. After Zheng Yan's death, the court posthumously conferred upon him the title of Inspector of Youzhou and honored him with the posthumous title of Yi. As a result, his descendants settled in Pengcheng and Sishui for generations.
Zhongyou, Zheng Yan's son, also had notable achievements, so he began his career in official positions. He was first appointed to General of Ningyuan, then became the Taishou of Dongping. Shortly after, he was reassigned to Pei County. Later, he returned to the court and served as the Master of Guests in the South and an official under the Grand Commandant, inheriting the title of Count of Yunyang.
When the emperor launched a southern campaign and captured Wancheng, Zhongyou was appointed as the Taishou of Nanyang. When the emperor was preparing to return to the palace, he issued a specific edict to Zhongyou, saying, "When Cao Cao captured Jingzhou, he left Man Chong to guard it. Now I am entrusting this county to you, commanding you to lead the troops. This isn't just about pacifying the newly surrendered populace, but about defending the city and bearing a heavy responsibility!" The emperor also specially rewarded him with two hundred rolls of silk. Later, Emperor Gaozu died in Nanyang and was interred there. Shortly thereafter, Zhongyou was summoned back to the court and appointed as Chief Military Advisor.
When Emperor Shizong had just ascended the throne, Shouchun submitted to the court, and Zhongyou was appointed as the Yellow Gate Attendant in the Ministry of Rites, and was sent to Shouchun to reassure the people. When Prince Rencheng became the Inspector of Yangzhou, the emperor appointed Zhongyou as a Military Consultant while also serving as the Taishou of Anfeng. He was later promoted to Grand Historian of the Wuchang Palace in Xuzhou, concurrently serving as the Intendant of Pengcheng. Subsequently, he was summoned back to the court, appointed as a Senior Advisor, then promoted to Minister of Works, and finally reached the position of Regular Attendant of the Household Cavalry. In the fifth year of the Yongping era, Zhongyou passed away and was posthumously conferred the title of Marquis of Zhen.
His son Zikuò inherited his title, but he later passed away. His grandson Ziyuánxiū then inherited the title. During the Xīnghé period, he became the Governor of Suīzhōu. After the Qí dynasty usurped the throne, the rank of the title was reduced. Ziyuánxiū's younger brother, Zǐpíng, styled Yuányòu, became the Deputy Minister of Works during the Wǔdìng period. Historians noted that Zichangyóu was known for his integrity and noble character, embodying the Confucian virtues. He received considerable favor and was highly esteemed by the emperor during the flourishing Tàihé era, which was rare at the time. Despite experiencing turmoil throughout his life, he remained steadfast in his principles, resigning from his title at a young age to assist the young ruler wholeheartedly. He maintained his integrity even when in power, surpassing other ministers in moral integrity. Liú Fāng was upright, independent, and composed, with a profound knowledge of ancient classics, establishing him as a respected Confucian scholar and a role model of his time. Zichangyóu's talents and wisdom were widely recognized, exuding the qualities of a noble scholar and earning the respect of others, which was not just empty praise.
