Volume 91 · Biographies of Techniques and Arts 79

In ancient times, the study of esoteric arts, astronomy, astrology, and divination has a long and orderly lineage. From ancient times to the present, a vast body of knowledge has been accumulated in this field, and we are now organizing this information to broaden our horizons.

Now, let’s discuss a figure named Chao Chong. Chao Chong, whose courtesy name was Ziye, was from Xiangping in Liaodong, and his family had served as historians for generations. Chao Chong himself was particularly proficient in astronomy, calendrical science, and mathematics, and he was a well-known figure at that time. Later, he served as the Grand Historian under Murong Chui. After Murong Bao was captured in the Battle of Canhe, Chao Chong was also captured but was eventually pardoned. Emperor Taizu greatly valued his talents. After stabilizing the Central Plains, he appointed him as the Grand Historian and commissioned him to create an armillary sphere for the observation of celestial bodies. He was later promoted to Deputy Minister of the Central Secretariat, but he retained his role as Grand Historian.

In the fifth year of Tianxing, when the moon appeared with a halo and its left edge was nearly eclipsed, Chao Chong advised, "This is a sign that the horned worm is about to die." At that time, Emperor Taizu had just defeated Yao Ping at Chaibi, and due to Chao Chong's advice, he ordered the army to burn their vehicles and retreat. As a result, a significant number of cattle indeed perished, including hundreds of oxen in the emperor's entourage, all dying on the same day, and other cattle followed suit. That year, seventy to eighty percent of the country's cattle perished, and many elk also died.

Chao Chong's younger brother, Chao Yi, although quite clever, was not as capable as his elder brother. He had a knack for reading people's minds and was very skilled at winning over the court officials and those around him. Later, he rose to the position of Minister of the Yellow Gate, and both brothers held high positions. However, Chao Yi was vain and dressed ostentatiously, and his tone of speech resembled that of Emperor Taizu. His voice sent shivers down the spines of everyone in the palace. Emperor Taizu took a strong dislike to him upon learning this. Later, a servant from his household accused the Chao brothers of plotting a rebellion and had secretly colluded with Minister Wang Cidu in a conspiracy with Yao Xing. Emperor Taizu was very angry. Later, when Yao Xing attacked Pingyang, Emperor Taizu led his troops to defeat him. Upon believing the servant's claims, he returned to Jinyang and arrested the Chao brothers, ultimately executing them.

Chao Chong's nephew, Chao Hui, worked in various departments during Emperor Taizu's reign and gradually climbed the ranks to become Supervisor of Affairs. He was granted the title of Marquis of Changping as well, later becoming General of the Conquering Army and Governor of Jizhou, and was further promoted to General of Ningdong and Duke of Yingchuan. Later, when Liu Jun was stationed in Dongping Commandery with troops near the border, Chao Hui submitted a request to attack him, but Emperor Gaozong did not agree. Chao Hui then penned a letter rebuking Liu Jun for his lack of righteousness. Eventually, Chao Hui passed away.

Zilin inherited the title. After Zilin's death, his son Ziqing inherited the title. This is documented in the "Biography of Integrity and Righteousness."

Hui's younger brother inherited the title and gradually rose in office during the Taizu period, reaching the positions of Deputy Minister of the Secretariat, Supervisor of Affairs, and General of the Central Army, and was bestowed the title of Marquis of Xiangping. He was later appointed as the Governor of Weijun and eventually passed away. His son Shizong inherited the title, and after his death, his son Yuanhe inherited the title, who also passed away later.

Zhang Yuan, his origins are unknown. He is very skilled in divination and well-versed in astronomy. He claimed to have previously served Fu Jian, advising him not to launch a southern campaign against Sima Changming, but Fu Jian did not listen and ended up defeated. Later, he worked under Yao Xing and his son, serving as the Prefect of Lingtai. After Yao Hong's downfall, he sought refuge with Helian Chang, who appointed him and Xu Bian as Taishi Prefects. Both Zhang Yuan and Xu Bian were captured after Emperor Taiwu of Northern Wei defeated the Tuyuhun. Emperor Taiwu appointed Zhang Yuan as the Taishi Prefect and often consulted him on various matters. In the second year of the Shenjue era, Emperor Taiwu planned to attack the Rouran, but both Zhang Yuan and Xu Bian believed they should avoid war. They debated with Cui Hao in front of Emperor Taiwu, as documented in the 'Biography of Cui Hao'. Zhang Yuan adhered strictly to conventional divination and lacked deeper insight, making him less insightful than Cui Hao. Later, he served as the Chief Ritual Officer of the Cavalry and once wrote a piece titled 'Observing the Stars' in which he stated:

The "Book of Changes" says: predicting fortune and misfortune through the observation of celestial phenomena, the sages use this as their guiding principle. It also says: "Observing astronomy to understand the changes of the times, observing human affairs to enlighten the world." Therefore, although the three talents (heaven, earth, and people) may seem different in clarity and proximity, the fundamental principles are the same; although they may appear different, they interact with each other. By following the signs of their interaction, speculating on the hidden rules, and understanding the connections between heaven and man, the connections become evident. However, the workings of celestial movements are arcane and elusive, far beyond the wisdom of ordinary people. Nevertheless, a tradition of celebrating celestial phenomena has existed since ancient times, and I cannot help but recite a few verses. At this time, it is the year of the Wood Rooster, the sun is moving to the Yi star, the palace gates swing open at dawn, the cold wind blows, the evening star sinks in the west, all things wither, the ethereal mist floats high and far, the stars twinkle. Seeing the passage of time, a wave of melancholy washes over me, reminiscent of saying farewell by the river, walking in the autumn woods, feeling as mournful as Song Yu himself, burdened by heavy worries, unable to sleep, so I find myself wandering through the deep valley, leaning on my cane as I ascend the sacred mountain's slopes. Then gazing up at the vast cosmos, looking far, as I chant, a thousand emotions stir within me. This isn’t a profound truth, but rather an outpouring of my personal feelings. Some of my feelings often emerge at night, and I can’t resist turning them into verses, so I took inspiration from Guan Zhong and composed a poem. The poem goes as follows: I ascended a lofty peak and gazed into the distance, seeing the celestial visions above the nine heavens. I beheld the cluster of stars encircling the Purple Palace, as well as the especially prominent star of the Heavenly Emperor. I saw the shadow cast by the Hua Gai star, and the exalted Xu star. I saw the arched Ge Dao star, as if envisioning the divine chariot swiftly carrying the Heavenly Emperor.

Then I looked far and wide. To the north was the North Star, to the south was the Taiwei Palace. The Three Platforms shone brightly, lined up in pairs; the Throne Star shone brilliantly, its light shining everywhere. In front was the Tiger Star, guarding the steps like a sentinel; behind was the Changchen Star, gathered like an army at the palace gate.

Then I turned around and looked at the Wenchang Star, looking at the Zao Fu Star and the Wangliang Star. The Fu Shuo Star lay behind the Tail Mansion, and the Xizhong Star was to the north of Tianjin. The Weaver Girl Star shone by the river, the Cowherd Star's light shining brightly. The Five Chariots Star was in the northeast of the Bi Mansion, with the Southern and Northern River Stars gazing at each other from a distance.

The stars above shone brightly, each with its own position and duties, with none left out. The Prince Star served as the heir, assisting the Heavenly Emperor; the Three Officials Stars were in the Palace of the Heavenly Dipper. The Three Officials discussed matters, the Shangshu offered advice, each performing their duties. The Generals' Stars were arranged in clear order, guarding the Heavenly Emperor; the Nine Ministers' Stars were lined up like pearls, serving within.

The Tianjie Star marked the division between the inner and outer realms, with each of the twenty-eight mansions having distinct roles. To the left were the Tianji, Tianqiang, Tianzhu, Sheti, and Dajiao stars, as well as the Dongxian and Xixian stars tasked with curbing extravagance, and the Seven Officials Star responsible for judging cases. The Kulo Star gleamed brightly, the Qiguan Star leaping and galloping. The Tian Shi Star was to the north of the Fang and Xin mansions, the Emperor's Throne Star shining within.

In front were the Lao Ren Star, the Tianshe Star, and the Qing Miao Star, the sites of worship. The Ming Tang Star and the Ling Tai Star corresponded to the Heavenly Emperor and the Heavenly Token, respectively. The Zhang Ren Star was tiny and difficult to spot; the Zi Star and the Sun Star were to its east. The Tiangou Star and the Lang Star barked at each other, guarding, while the Wild Chicken Star awaited dawn in the southeast of the Shen Mansion.

To the right were the Shaowei Star and the Xuanyuan Star, the ranks of the Empress and her concubines, arranged in order. The Yungong Star oversaw ceremonies, the Nushi Star for record-keeping. The Neiping Star was tasked with rectifying wrongs, the Tianlao Star for punishing wrongdoings. Behind were the Chefu Star, the Chuanshe Star, the Paogua Star, and the Tianjin Star, as well as the Fukuang Star and the Lizhu Star, symbolizing the Empress's garments.

Renxing appears leisurely and carefree, while Kuixing and Qixing point to the grave. Hexing emits a thunderous sound, and Tengshe twists and spirals. I looked around and then up at Polaris.

I saw the star of Goucheng, the residence of the Heavenly Emperor; I also saw the Heavenly Emperor's resting places, Jiantai and Ligong. Jiufqi symbolizes fine wine, while Nüchuang symbolizes beautiful maidens. Niandao winds and curves, and Fulu is next to the corridor.

Outside the constellations, there are stars like Xianchi, Hongzhua, Yujing, Tianyuan, Jianshu, Baiguo, and Zhulin. Tianjiang shines brightly, and the Milky Way glimmers with white mist. Shengu is in the cold river, and Longyu shines with brilliance. Nanmen, Guchui, and Qifu are responsible for playing music for the Heavenly Emperor. Xiong, Pi, Hu, and Bao are near the Wolf star. Huxing is drawn back, ready to launch, while the Wolf star shakes in the sky.

Further out, stars named after states like Yan, Qin, Qi, and Zhao can be seen. Stars like Thunder and Rain Clouds are also clearly visible. Chenche and Tianzi are in motion, while Yuanyuan and Canglin are arranged in a circle.

The fourteen Tianyuan stars are in the southern garden, the sixteen Tianyuan stars lie south of the Maia and Pleiades, the six Tiancang stars are south of the Lou star, and the four Tianlin stars are south of the Ang star; these stars have different shapes and positions.

In the palace are the four palaces of Shangshu, Dali, Taiyi, and Tianyi. (The five stars of Shangshu are in the southeast direction inside the gate of the Purple Micro Palace, the two stars of Dali are inside the Purple Micro Palace, and one star each of Taiyi and Tianyi are very close together, both south of the gate of the Purple Micro Palace.) Zhuxiashi records history, passed down through generations. (Zhuxiashi is east of the North Star.) Liu Jia is in charge of what the Emperor needs, and the inner kitchen stars deliver meals to the Emperor. (Liu Jia is below Huagai, and the two inner kitchen stars are outside the southwest corner of the Purple Micro Palace.) The Heavenly Ship crosses the Milky Way to ferry all beings, and Jishui portends floods. (The nine stars of the Heavenly Ship lie north of Daling, and Jishui is within the Heavenly Ship stars.)

The Yin De Star symbolizes the granting of grace and virtue, offering relief to the needy. The Four Supporting Stars assist the North Star in promoting the teachings of the Heavenly Emperor. (The two Yin De stars are to the west of the Shang Shu star, while the Four Supporting Stars surround the North Star. The official position of Yin De will definitely have rewards in the mortal world. Yin De and Yang Bao are natural principles - poverty and destitution are the hardest situations for the people, which can even result in starvation or death from the cold, but they will ultimately find protection in Yin De. Therefore, the poor do not need to hope for relief, as grace will naturally come; those who bestow grace do not need to seek rewards, as gratitude will naturally come. This is a universal principle - how could celestial phenomena be mere fabrications? The Four Supporting Stars not only assist the North Star but also promote the teachings of the Heavenly Emperor, hence the mention of promoting the teachings of the Heavenly Emperor.)

The vast and boundless universe, the clear and radiant imperial court. ("Hui Hui" and "Liao Liao" describe the vastness and purity of the universe. "The net of heaven is vast and wide, but nothing slips through" - this is what Laozi meant. Here, the imperial court refers to the Taiwei Palace.) Five seats placed side by side, gathering the deities. (The five seats refer to the seats of the Five Emperors in the Taiwei Palace. The Yellow, Red, White, Black, and Central Yellow Emperors each have their designated seats, convening in the divine palace to deliberate on state matters. The Classic of Filial Piety says, "Gather the spirits for consultation," which is what this refers to.)

Thus, it commands the comet to monitor those who are arrogant and complacent. (The comet often enters the Taiwei Palace in October and November to monitor those unruly nations, hence it is said to watch over the arrogant and complacent.) The Law-enforcing Star executes laws in the south, while the Five Lords Star deliberates on difficult cases at the Water Balance Star. (The southern gate of the Taiwei Palace is called Law Enforcement, punishing wrongdoing and recommending those who have done good. The Five Lords Star is located in the northeast. The Eastern Well Star serves as the Water Balance, responsible for identifying difficult cases, and the Five Lords Star deliberates and judges together.) Venus and Mars sometimes appear, forming the astronomical latitude lines, while the Seven Mansions Star guards the astronomical longitude lines. (Venus and Mars refer to the comet and the Venus star. The Seven Mansions refer to the Seven Mansions of the East. In astronomy, the five stars represent latitude, and the twenty-eight mansions represent longitude, thus mentioning Venus, Mars, and the Seven Mansions to illustrate that both the five stars and the twenty-eight mansions are included. The appearances and disappearances of the five stars follow a regular pattern.) The brilliance of the stars shines upon each other, like the vibrant blooms of spring. (This means that the light of the stars resembles the flourishing scene of spring.)

Look, the stars in the sky are arranged in an orderly fashion, just as earthly monarchs emulate heavenly will. The Analects say: "Only Heaven is great, and only Yao follows it," which reflects this idea. However, once disasters occur, their emergence becomes entirely unpredictable. The occurrence of disasters depends on the situation at that time; for example, if the State of Zheng is facing impending trouble, the star patterns will shift in the Horn and Neck Mansions.

Those strange lights flicker unpredictably, and the flowing starlight streaks across the sky like lightning. These lights resemble stars, yet they are not stars; they resemble clouds, yet they are not clouds. We call them "demonic phenomena," intertwined with subtle air currents, which is why they flicker unpredictably. "Flying stars" are different from "shooting stars"; "flying stars" flash by in an instant, leaving no trace; "shooting stars," on the other hand, leave a mark and do not disappear. "Lightning strike" is like lightning, stretching long across the sky. When a demonic star appears, the ruler of Jin will face misfortune; when the star sign of "snake riding dragon" appears, the Zhou dynasty and the Chu state will face calamities. The "Spring and Autumn Annals" records that on the day of Wuzizi in the tenth year of Duke Xiang of Lu, a demonic star appeared in the Weaving Maiden star's position and in the direction of the Shen star. The Weaving Maiden star belongs to the Qi state, while the Shen star marks the boundary of Jin. When Zishen saw the demonic star appear, he knew that Duke Ping of Jin would die on the day of Wuzizi. "Snake riding dragon" refers to the twenty-eighth year of Duke Xiang, when the year star represents wood, located at fifteen degrees of Xuanxiao, beneath the Void star. The year star represents wood and is located in the east; its position aligns with the Fang star and the Heart star, hence it is called "dragon." The Void star is in the Kan position, and Kan belongs to the Rat; the year star is in Xuanxiao, which is the realm of the turtle and snake. The year star moves erratically, straying outside the Void star and appearing beneath it, hence it is called "snake riding dragon." The dragon's position is the longevity star, which signifies the boundary between Song and Zheng. When Zishen saw "snake riding dragon," he knew that the Song and Zheng states would face famine. However, Bizao predicted that both the King of Zhou and the King of Chu would perish. These two individuals arrived at different conclusions from their astrological interpretations, and they observed different phenomena. Zishen and Bizao were both notable historians of ancient China.

Some people will deduce from the situation in Feng, a city in the State of Qi, while others will interpret the astrological signs based on the position of the Void constellation opposite the Wuxu constellation. Feng is a city in the State of Qi, where the ancestors of the Jiang clan lived. This suggests that when the people of Feng died, this astrological phenomenon occurred. Zishen deduced from the stars that this indicated the imminent death of Duke Ping of Jin. "Chongwu" refers to the Wuxu constellation facing the Void constellation. The Wuxu constellation consists of the Zhang and Yi constellations, which represent the boundary between the Zhou Dynasty and the State of Chu. Bi Zao used astrology to divine that both the King of Zhou and the King of Chu would die, thus stating that astrological interpretation should be based on the Wuxu constellation facing the Void constellation. Then, the phenomenon of the Qiming star reversing into the water realm emerged. During the time of Emperor Yao, there was a great flood, and the Qiming star reversed into the water realm. The Book of Documents states, "Qiming, with its literary and insightful brilliance, illuminates all nations." The flood was overwhelming, and the credit belonged to Dayu. This means that after the flood broke out, Emperor Yao first ordered Gun to manage it, but he failed. Later, he ordered Yu to take charge, which ultimately quelled the flood. Yu took on the immense responsibility of saving the world and accomplished the great task of flood control. The Book of Documents states, "The flood was overwhelming." It also says, "Yu was given the black jade, acknowledging his success." All of these events are part of the celestial order and not due to mismanagement.

These are all mysteries of how the universe operates, not something simple reasoning can uncover. Profound and mysterious truths cannot be seen with ordinary light. As for the phenomena perceived by spirits, they are swift and terrifying. Jing Ke was accompanied by a phenomenon of a white rainbow piercing the sun for Prince Dan of Yan, but the endeavor ultimately failed; Mr. Wei offered advice to the state of Qin, and a phenomenon of Venus eclipsing the Pleiades appeared. Lu Yang waved his arm, causing the sun to turn back; Yan Ling visited Emperor Guangwu, and a guest star appeared in the emperor's court. All of these are because they moved the spirits of heaven and earth, fulfilling ancient prophecies. Then, the four seasons change, the stars shift; even though there are no words, the three celestial lights (sun, moon, stars) all take note. The movements of the constellations dictate the changes between day and night, as well as the length of shadows. People can forecast droughts and floods ahead of time and calculate good and bad fortune.

When the moon enters the Dipper constellation, strong winds will arise; when the moon moves to the Net constellation, heavy rain will fall. The Book of Songs states, "The moon is bright in the Net, causing a great downpour." The Book of Documents says, "Stars bring good wind, stars bring good rain." This conveys the idea. It is like the collapse of Mount Shu; the bell of the state of Jin will ring, seeking harmony and connection. As for the hidden workings, the heavenly chariot moves in secrecy, guiding six dragons. The celestial phenomena shift, and all things change accordingly. The Big Dipper quickly tilts westward, and the stars swiftly fade into darkness. The moon steers the chariot on a swift journey, completing a full cycle in just one night.

At that moment, I gazed into the distance, my eyes sweeping across the vast expanse. Upon closer observation, I could not discern any specific shapes; it all felt vague, as if the heavens and earth were in primordial chaos, or like looking out to sea, unable to see where the sea met the sky. That scene was distant and profound, difficult to grasp; how could my eyes possibly comprehend its limits? (As the Analects say: "Riding a log, floating on the sea." Laozi says: "Hearing it but not perceiving its sound is called rare; seeing it but not discerning its form is called ordinary.")

Later, I found myself at night, facing the mountains and waters, calming my mind to observe closely. I pursued the changes of ancient celestial phenomena, reciting alone. I praised the bright star that follows the daylight, a symbol of the virtuous and prosperous reign of Emperor Yao of the Great Tang. (The "Diagram of Auspicious Responses" states: "The bright star is as large as a half moon, appearing at the new moon, assisting the brightness of the moon." During Yao's time, this star appeared, signifying that Yao's virtue could summon it.) I also praised the yellow star for its lack of sharpness, symbolizing the humble and uncontentious virtue of Yu Shun. (In ancient times, when Shun was to receive the throne from Yao, a star appeared, round and without sharpness. This suggests that Shun would rule the world with the virtue of humility. The appearance of a star without sharp horns signifies yielding and receiving, not competing through military affairs.)

I recalled the dream that Lü Shang had at night, receiving guidance from the auxiliary star of the Big Dipper, ultimately assisting the sage king. (In ancient times, when the Duke of Zhou had not yet met King Wen, he was fishing at Panxi and dreamt of receiving divine guidance from the auxiliary star of the Big Dipper regarding the intention to overthrow Zhou. This is recorded in the "Book of Documents, Middle Candidates" as well.) I also admired Guan Zhong's keen insight, as he could foresee the rise and fall of the state through the changes in celestial phenomena. (In ancient times, when Guan Zhong was trading with Bao Shuya in Nanyang, he observed the three stars gathering in the void, knowing that Qi would have a hegemon, and thus they worked together to come to Qi.) I lamented how the celestial phenomenon of Mars guarding the heart foreshadowed the political crisis of Duke Jing of Song, who ultimately rectified his errors. (During the Spring and Autumn period, Mars guarded the heart; Duke Jing did not heed the words of Shi Wei, and Mars retreated, extending for twenty years.) I was also moved by the awe-inspiring sight of the five stars converging in the Eastern Well when Emperor Gaozu of Han entered Qin. (In ancient times, when the Han deity entered Qin, the five stars gathered in the Eastern Well, signifying the fragmentation of Qin.)

I carefully studied various astronomical records, consulted ancient classics, and recorded all the changes in celestial phenomena in the books. I observed that the rise and fall of previous dynasties were closely related to changes in celestial phenomena. (It is said that when past rulers are destined to fall, the heavens will reveal signs of disaster and anomalies.) Xia Jie brutally killed his advisers, resulting in the appearance of a comet; Shang Zhou indulged in debauchery and tyranny, which also led to a comet's appearance. (When auspicious stars appear, peace follows; when comets and meteors appear, disasters and chaos ensue. This is the natural order of the heavens. In ancient times, Xia Jie was tyrannical and killed Guan Long, and a comet appeared; Tang defeated him, leaving his body in the wild. King Zhou of Shang set up a torture rack, and a comet appeared, which King Wu hung on a white flag.) During the decline of the Zhou Dynasty, the pole star disappeared; before the fall of the Qin Dynasty, the Wang Star appeared. (In the tenth year of summer in the reign of Duke Zhuang of Lu, the pole star disappeared, and since then, the Zhou dynasty has declined. When the Wang Star appears, the snake moves without its tail, since the time when Xiang Yu entered the pass, this change has occurred. See "History of the Han Dynasty.")

These changes in celestial phenomena are actually caused by changes in human affairs, not the mischief of demons and ghosts without cause. (It is said that the heavens respond to the darkness, and the mysterious phenomena change, which is caused by human affairs, not just by supernatural disasters.) Only foolish rulers stubbornly refuse to change, while wise monarchs learn from these lessons. (Foolish rulers and dark masters are condemned by mysterious phenomena, unable to change their ways to respond to the changes in the heavens; wise rulers and enlightened masters are different; they see the disasters and anomalies in the heavens and fear to cultivate virtue.) Even Emperor Yao, a wise and virtuous monarch, frequently observed celestial phenomena; how much more should we, who lack the virtues of the ancients? (Emperor Yao ruled with great wisdom, observing the celestial phenomena and the seven constellations, so how can we, who do not match the virtues of the ancients, not observe them?)

At the beginning, when Emperors Taizu and Taizong were ruling, the Grand Historians were Wang Liang and Su Tan, both of whom understood astronomy. Later, when Emperor Shizu defeated Helong, he appointed Feng Wentong as Grand Historian, along with Zhao Fansheng from the time of Emperor Gaozu; they all understood astronomy. After that, in the Grand Historian's office, there were Zhao Sheng, Zhao Yi, Zhao Hongqing, Hu Shirong, and Hu Fatong, all from two families with a long-standing tradition in this profession. Additionally, there was a magistrate of Rongcheng named Xu Lu, who was also an adept diviner.

During the reign of Emperor Zong, Xu Lu was imprisoned in the Jizhou prison for committing an offense. At that time, Cui Longzong visited him in prison to offer him comfort. Xu Lu said, "I saw the trajectory of the Yima star last night and calculated that the pardon decree will arrive soon." Cui Longzong was initially skeptical, but later sent someone to check outside the city. As it happened, the pardon decree actually arrived! People at the time thought he was impressive. During the Yong'an period, the court ordered that a commoner from Hengzhou named Gao Chongzu, who was skilled in astronomy and whose divinations were always accurate, be specially promoted to the position of Junior Grandee.

During the Yongxi period, the court also tasked Tongzhi Sanyi Changshi Sun Senghua, along with Grand Historians Hu Shirong, Zhang Long, Zhao Hongqing, and Zhongshu Sheren Sun Ziliang, to collaborate at the Ministry of Rites and across various provinces to proofread astronomical texts. They compiled the "Star Classics" based on works from the Gan and Shi families, as well as twenty-three texts on astronomical divination from the Han to Wei dynasties, into fifty-five volumes. Later, they distilled the key insights from these texts, along with various previously submitted divination materials, organizing them by category, such as the sun, moon, five stars, and twenty-eight mansions, and the astrological charts of palaces and officials, ultimately resulting in seventy-five volumes.

Sun Senghua is from Dongguan. He is very knowledgeable about astrology and uses astrological divination to predict disasters, often quite accurately. However, in the Puqin region, Erzhu Shilong disliked him for talking too much, so he had him arrested and stripped of his official position. During the Yongxi era, the emperor summoned him back and had him collaborate with the Grand Master Sun An to write military strategies. Before they could finish, the emperor crossed the border, and the project was halted. Eventually, he died in Jinyang during the Yuanxiang era.

There was a man from Hejian Xindu, named Wang Lin, whose courtesy name was Fang, who had a strong passion for learning. He was exceptionally talented in astronomy and arithmetic, and Prince Yanming of Anfeng held him in high regard. Yanming's household had many books, and he wanted to transcribe and compile the arithmetic content from the "Five Classics" into a book called "Five Classics of Arithmetic," as well as document various entertainment activities from both the past and present in a book called "Book of Music." He also collected various sophisticated gadgets such as celestial globes, sundials, seismometers, bronze water clocks, and wind-watching instruments, intending to illustrate them and compile them into a book called "Instruments of Precision." He entrusted Wang Lin with the task of calculating and organizing all of these activities.

Later, when Prince Anfeng fled south, Wang Lin took it upon himself to annotate these books. He then retreated to the mountains east of Yueping in Bingzhou. Hearing of his reputation, the local governor Murong Baole invited him out, and Wang Lin reluctantly agreed to meet him. Murong Baole's brother Murong Shaozong then recommended Wang Lin to the Xianwu Prince of Northern Qi, and Wang Lin became a military officer in the Ministry of War. Wang Lin was known for his integrity and frugality, his straightforward nature and aversion to socializing. Murong Shaozong provided him with a mule, but he refused to ride it; and when a maid was sent to serve him at night to test his character, Wang Lin angrily shouted and pushed her away, refusing to let her come near. He was aloof, self-absorbed, and did not seek anything from others.

Later, the emperor attached importance to the study of the Pythagorean theorem, and Wang Lin wrote a book titled "Shizong," along with his own annotations, comprising several dozen volumes. Wang Lin passed away during the Wuding period.

Yin Shao was from Changle. He was clever and quick-witted from a young age and had a passion for studying Yin and Yang, the Five Elements, and arithmetic. He traveled widely to further his studies and was well-versed in "Nine Chapters on the Mathematical Art" and the Seven Luminaries calendar. During Emperor Taizong's reign, he earned his doctorate in mathematics and served in the East Palace and the West Cao; due to his talents, he was highly regarded by Emperor Gongzong.

In the summer of the Tai'an West year, I submitted the work "The Four Seasons of Kan Yu," stating in the memorial: "I, a member of the Yao family, began my studies during the Yao dynasty. While studying in Yichuan, I encountered the reclusive scholar Cheng Gongxing and learned the essence of 'The Nine Chapters on the Mathematical Art' from him. Cheng Gongxing, styled Guangming, claimed to be from Jiaodong, who lived in seclusion in the mountains and rarely showed himself to the world. At that time, he took me south to Yangdi Jiuya Rock to visit the monk Shitan Ying. After Cheng Gongxing returned north, I stayed behind and studied under Shitan, asking him to teach me 'The Nine Chapters on the Mathematical Art.' Shitan then took me to Changshan in Guangdong to visit the Daoist Famu. Famu and Shitan together explained to me the different viewpoints of various schools within 'The Nine Chapters on the Mathematical Art,' detailing the order, meaning, and main ideas of the chapters. They also deeply discussed the five vital organs and six hollow organs, meridians and blood vessels, as well as various methods of engineering calculation, elucidating the principles of astronomical changes, including soil gnomon shadow measurement and the content of the 'Zhou Bi Suan Jing.' I dedicated myself to diligent study for four years and grasped most of what Famu taught. Famu and the others were very kind and particularly concerned for me, passing on to me the thirty-six volumes of the Huangdi "Four Seasons Classic," totaling three hundred twenty-four chapters, which were annotated by their teacher and the public office. This scripture specifically discusses the fundamental principles of heaven and earth, yin and yang. The first volume, "Meng Xu," contains nine volumes and eighty-one chapters, discussing the fundamentals of yin and yang pairing; the second volume, "Zhong Xu," contains nine volumes and eighty-one chapters, explaining the climatic changes and fortunes of the four seasons; the third volume, "Shu Xu," contains nine volumes and eighty-one chapters, discussing the operational laws and interrelations of the sun, moon, and stars; the fourth volume, "Ji Xu," contains nine volumes and eighty-one chapters, detailing the punishments and blessings of the six Jia. Due to the strict prohibitions of the mountain gods, I was unable to take these books with me. After years of hard study, I finally understood the key concepts. Life in the mountains was difficult, which led to a period of despair. Until the year of Jia Yin, when the sun was in the Chuan Huo constellation and the moon was in the Liu Xiu constellation, with a warm and humid climate, I longed for home and thus bid farewell to Shitan and others to descend the mountain. From then until now, it has been forty-five years. I have studied various theories of Feng Shui, which have been passed down for a long time, but many errors occurred during the transcription process, and the fortunes and taboos could not be fully mastered. Sometimes, when selecting auspicious days, I encountered unfavorable star alignments, leading to good events turning bad, often resulting in disaster. The famous scholars Sima Qian and Hao Zhen also wrote annotations, which circulated in the world, but their pairing and ordering of yin and yang, while based on the original classics, still had omissions. When I was in the Eastern Palace, I once memorialized the court and received a decree from Emperor Jingmu, ordering me to compile and organize, collecting its essence. Following the decree, I carefully studied the "Four Seasons Classic" I had previously seen, extracted key points, and compiled various practices for auspicious and inauspicious matters needed in the present world into a volume. From the emperor to the common people, from high officials and nobles to ordinary citizens, as well as people from different classes and identities using auspicious methods in different situations, all were listed without omission. Before I had the chance to submit it, the previous emperor passed away. At that time, I found myself in a very difficult situation and nearly faced disaster. After that, I set it aside for eight years, but I never had the opportunity to memorialize the court. Now I am old and frail, with little time left, and I fear that after my death, the previous emperor's wishes might go unfulfilled. I am anxious day and night and cannot hide my feelings any longer. According to the memorial I previously compiled, I once again submit a memorial to the court. Please present it to the court's experts and scholars for their assessment of its merits and shortcomings. If deemed feasible, please issue it for immediate implementation.

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His "Four Seasons of Feng Shui" became widely known.

Wang Zao was from Wenchang, Hainan Island. He was well-versed in Yin-Yang, the Five Elements, the Nine Palaces and Eight Trigrams, and military strategy, particularly skilled in divining wind directions. During the reign of Emperor Taizong of the Tang dynasty, the world had just been through widespread turmoil and bloodshed. Someone sought out Wang Zao, asking if there was any way to avoid conflict. Wang Zao helped them find a way out, and in the end, everyone was safe. Therefore, the locals respected him greatly.

At that time, in Dongguan, there was a Zheng family whose members had been killed by the Zhao family from the same county. Later, the Zheng family captured members of the Zhao family and planned to execute them at the Zhao family grave the following morning. The Zhao family turned to Wang Zao for help, who, after divination, gave them a talisman and instructed, "Go back now and choose seven strong men, designating one as their leader. Let him carry this talisman and ambush about two miles southeast of the enemy's house at daybreak. When dawn breaks, a group of ten people will head northwest, with two riding black cows. The first black cow and the seventh black cow will both be black. Just capture the one riding the seventh black cow and bring him back; there shouldn’t be any other issues." The Zhao family followed Wang Zao's instructions and, as expected, they captured the father of the five brothers from the Zheng family. The Zheng brothers greatly respected Wang Zao, and the two families ultimately reconciled, sparing the Zhao family from death.

Later, Wang Zao stood at the door with his guest very early in the morning when suddenly a sudden gust of wind shook the trees. Wang Zao said to his guest, "According to the divination results, there will be an urgent matter far away. At noon, two horses will come, one white and one red, from the southwest. They will come to take me away, not allowing me to say goodbye to my family." After saying this, he went inside to say goodbye to his family and neighbors. After saying goodbye, he took a bath, grabbed his bag, and went out at noon to wait for the messenger. Sure enough, at noon, two horses arrived, one white and one red, from Liangzhou. They immediately captured Wang Zao and made him mount the horse, then took him to the palace. At that time, Emperor Xuanzong of the Tang dynasty was still besieging Liangzhou. Xu Yan recommended Wang Zao, who was his teacher. Upon arriving at the palace, Xuanzong asked Wang Zao when Liangzhou could be captured. Wang Zao replied, "Your Majesty only needs to move the army to the northwest corner, and it can be captured within three days." Xuanzong took his advice, and sure enough, three days later, Liangzhou fell. After the army returned to the capital, there hadn't been rain for a while. Xuanzong asked Wang Zao, "When will it rain?" Wang Zao said, "There will definitely be heavy rain at the time of Shen today." When the time of Wei arrived, the sky was still clear, and Xuanzong summoned Wang Zao to question him. Wang Zao said, "Please wait a little longer." At the time of Shen, dark clouds gathered, and then it poured heavily. Xuanzong greatly appreciated Wang Zao's talents, but Wang Zao, feeling unwell, asked to resign and go back home, and Xuanzong granted his request. Wang Zao ultimately passed away at home. Some say Xu Yan, worried that Wang Zao's talents might outshine his own and pose a threat, schemed to send him back home.

Geng Xuan, from Julu, had the surname Song and his given name was Zi. He was particularly skilled in divination, and his fortune-telling was very accurate. Even before he opened the door while sitting inside, he could tell who was at the door, their name, what they had brought, and even the purpose of their visit. His divination accuracy was about eighty to ninety percent. He also developed a divination method known as "Lin Zhan," which was quite famous at the time. However, Geng Xuan had a rather quirky personality and wasn't very social. Some high-ranking officials wanted to invite him for fortune-telling, but he refused, saying, "I am already very wealthy and noble; why would I need to tell fortunes? Are you hoping for some unexpected joy?" At that time, the laws of the court were very strict, and when the nobles heard Geng Xuan say this, they were taken aback and quickly left. As a result, Geng Xuan rubbed quite a few people the wrong way, and those in power did not think highly of him. Nevertheless, he eventually became the governor of Julu.

During the reigns of Emperor Jingzu and Emperor Gaozu, the famous Daoist named Xian from Bohai and Zhao Facheng from Qinghe were quite renowned. By the time of Emperors Shizong and Suzong, Wei Daoqian, the cavalry commander from Qinghe, Zhou Shi, the cavalry commander, Zhang Wu, known as Gaoyueguang, Gaoyueguang's brother Gaomingyue, Ren Xuanzhi, and Pan Na from Yongzhou were all skilled in the art of yin-yang divination. Compared to these individuals, Geng Xuan was one of the best fortune-tellers of his time. Additionally, General Champion Pu Yang Jia Yuanshao, Zhang Wu Lü Zhenji, Bei Feng Daoan, He Nei Feng Huai, and Li Wenshu from Haidong County were also skilled in magical arts, but Wei Daoqian, Gaoyueguang, and Li Wenshu were the most skilled, with the others lagging behind. Meng Gang from Fuyang, Shan An from Wangling County, and Yan Wutou from Zhangwu were also good at divination; they all used Geng Xuan's "Lin Zhan" method, which was well-known back then. Liu Bian from Fanyang was also a popular fortune-teller back in the day.

Liu Lingzhu was from Yanjun County. He was a student of Liu Bian and also had an interest in yin-yang divination, but he was known for being rough and unreliable, often traveling frequently between Yan and Heng, sometimes engaging in small trades and other times getting involved in petty crime; in short, he scraped a living as a fortune-teller. Later, he ran from Dai to Xiurong and came across Er Zhu Rong. Er Zhu Rong was particularly superstitious when it came to fortune-telling, and many of the predictions Liu Lingzhu made were accurate, which led Er Zhu Rong to value him highly and appoint him as a military advisor.

Initially, Er Zhu Rong executed many princes and ministers in Heyin. At that time, the charioteer brothers, Lu Daoqian, also went to the palace to meet the emperor. Since Liu Lingzhu was from the same hometown, he looked out for them, resulting in dozens of court officials surviving with the Lu brothers.

Once Er Zhu Rong arrived in the capital, he was quickly appointed as a Grand Minister of Ceremonies, and his eldest son was granted the title of Duke of Changzi County with a fief of seven hundred households assigned to him. Soon after, his title was elevated to that of duke, and his fief increased to one thousand households. Later on, Er Zhu Rong launched a campaign against Ge Rong, and Liu Lingzhu was specifically appointed as Cavalry Commandant, General of the Pacification Army, and Governor of Youzhou. Afterward, he accompanied General Wang Tianmu in the campaign against Xing Gao. At that time, the refugees from Lucheng in Youzhou were particularly difficult to manage, so Er Zhu Rong appointed Liu Lingzhu as the Minister of Personnel to head to the front lines and pacify them.

After things settled down, Yuan Hao attacked Luoyang, Tian Mu crossed the Yellow River. Ling Zhu first met with Er Zhu Rong in Taihang Mountain. When they were about to attack Henei, Er Zhu Rong asked Ling Zhu to divine. Ling Zhu said, "We will definitely win before the appointed hour." It was almost the appointed hour, and the soldiers were exhausted. Ling Zhu said again, "The time has come!" Er Zhu Rong ordered the attack, lifting the soldiers' spirits, and they captured Henei in a single blow. In the northern territories, Er Zhu Rong was unable to capture the city, and it was the height of summer. Everyone was planning to withdraw the troops and wait for the cooler autumn weather to resume the attack. At this time, Emperor Zhuang asked Ling Zhu to divine. Ling Zhu said, "We will definitely defeat the enemy!" The emperor asked, "Which day?" Ling Zhu said, "Between the 18th and 19th." The result turned out just as he had said.

After Er Zhu Rong returned to the capital, Ling Zhu was appointed as the Grand Inspector of Youzhou, and soon promoted to General Who Conquers the East, with an additional five hundred households in his fief, and elevated to the Duke of Yanzhou. The emperor also posthumously named his father, Monk An, as the Inspector of Youzhou. He then concurrently served as the Left Chief Minister of the Ministry of Personnel, helping the refugees in Puyang and Dunqiu in Youzhou, before leading them back north. Together with General Hou Yuan and others, he defeated the remnants of Ge Rong's forces in Jicheng. He also reorganized state affairs and was promoted to General of Chariots and Cavalry, serving as the governor of Youzhou, Pingzhou, Yingzhou, and Anzhou.

After Er Zhu Rong and Emperor Zhuang died, Ling Zhu, originally an obscure figure, suddenly rose to prominence. He believed that his strange and mysterious spells could rally the people. In addition, with signs of the Er Zhu clan's decline, Ling Zhu took it upon himself to declare himself the King of Yan, Grand General of Chariots and Cavalry, Chief of the Imperial Clan, and Grand Councilor, claiming he was rising up in rebellion for Emperor Zhuang.

He raised a few large birds, claiming they were a good omen, and also claimed that the Liu family would become emperors, and also said, "To avoid disaster, go to Bird Village." He carved felt into human shapes and used peach wood to draw talismans, engaging in deceitful and malicious sorcery. Many ordinary folks believed in his ways. At that time, the Hexi people, led by He Douling, were approaching Jinyang with troops, and Er Zhu Zhao had been losing battles against them, so Ling Zhu shouted: "The Er Zhu family is doomed; we don't even need to lift a finger!"

As a result, the folks from Youzhou, Yingzhou, Cangzhou, and Jizhou rallied behind him. Those who joined him lit fires at night as signals; anyone who didn’t was killed by the villagers. In March of the first year of Putai, he led his army to An Guo City in Boling, battling Chi Lie, Yan Qing, Er Zhu Yusheng, and others, but he was defeated and captured. He was beheaded in Dingzhou, his head sent to Luoyang, and his body was dismembered.

Ling Zhu often said, "By the end of March, I will definitely enter Dingzhou, and the Er Zhu family will certainly be destroyed." However, when it came time for battle, he snatched up the divination sticks and tossed them to the ground, saying, "What good is this divination!" Not long after, he was captured, and indeed entered Dingzhou in March, but Qi Xian Wu Wang defeated those Hu people in the second leap month of the following year at Hanling Mountain, completely annihilating Er Zhu Zhao and his followers. In the second year of Yongxi, he was posthumously honored as the Envoy with Special Authority, a Regular Attendant, the Commander of Military Affairs in You, Ying, and Ji provinces, a General of the Cavalry, a Left Assistant Minister of the Ministry of Personnel, and the Governor of Youzhou, with the posthumous title of “Respectful.” His son, Zonghui, inherited his title and became a governor during the Xinghe era, but later, when the Qi dynasty usurped power, his title was also reduced.

Jiang Shi, courtesy name Fa'an, hailed from Jiyang in Henan. His ancestor, Jiang Qiong, courtesy name Mengju, served as the governor of Fengyi during the Jin Dynasty and was skilled in the art of insect seal script and textual interpretation. During the turmoil of the Yongjia period, Jiang Qiong resigned from his official position and went west to seek refuge with Zhang Gui, and his descendants have lived in Liangzhou ever since, inheriting the family legacy for generations. Jiang Shi's grandfather, Jiang Qiang, courtesy name Wenwei, migrated to the capital of Daijun province after Liangzhou was pacified in the fifth year of Taiyan. He submitted more than thirty proposals to the court, noted for their clarity and structure, and also presented over a thousand volumes of classic texts, for which he was promoted to the title of Doctor of the Imperial Secretariat. After his death, the court posthumously awarded him the title of governor of Dunhuang. Jiang Shi's father, Jiang Shaoxing, was appointed as a secretary due to the recommendation of Gao Yun and managed the national history for over twenty years, renowned for his prudence and integrity, ultimately passing away in office as the governor of Zhao County.

From a young age, Jiang Shi was especially gifted in learning. For several years, he often dreamed of two individuals imparting knowledge to him, and upon waking, he remembered the content of the dreams very clearly. He was initially appointed as the Grand Minister of Education and concurrently served as a military advisor and inspecting censor, soon rising to the rank of General of the Wasted Crown. Due to his composing the honorific titles and posthumous names for Empress Dowager Zhao, he was specially promoted to the position of Attendant to the Court, while also serving as Commander of the Talismans. Jiang Shi's seal script was particularly excellent, and many of the inscriptions on the doors of the palaces in Luoyang were crafted by him.

In the third month of the third year of Yan Chang, Jiang Shi submitted a memorial, stating:

It is said that Fuxi created the Bagua, arranging them with lines; after the rise of the Yellow Emperor, divination using tortoise shells became more prominent. In ancient times, the historian Cangjie observed the movement of the sun, moon, stars, and the footprints of birds and animals, and created writing to replace the knot-tying method of recording events, to manage affairs through writing. Writing was used in the court, allowing various skills to be documented and passed down; writing was used in historical texts, allowing various items to be clearly documented. Until the Xia, Shang, and Zhou dynasties, although the forms of writing varied, they all remained largely consistent with Cangjie’s system. Therefore, the "Zhou Li" mandated that children begin school at the age of eight, and Baishi instructed the national students in the six scripts: indicative, pictographic, phonetic, ideographic, associative, and loan characters. These all represent the inheritance of Cangjie's writing methods. During the reign of King Xuan, the Grand Historian Shi Zhou compiled fifteen chapters of the Da Zhuan, some of which resembled ancient texts, while others differed, which people at that time called "Zhou Shu." When Confucius compiled the "Six Classics" and Zuo Qiuming wrote the "Spring and Autumn Annals," they both used ancient texts, and their meanings could be expressed.

Before the Qin Dynasty unified the six states, the scripts of each state were different and chaotic. After the unification of the country by Qin Shi Huang, Prime Minister Li Si proposed to abolish the scripts that were different from the Qin country's script. Thus, Li Si authored the "Cangjie Chapter"; Zhongchefu Ling Zhao Gao wrote the "Yuanli Chapter"; and the Grand Historian Hu Mu Jing wrote the "Boxue Chapter." These three books were all adapted from Shi Zhou's Da Zhuan, simplified in certain aspects, which we now refer to as "Xiaozhuan."

Then, Qin Shi Huang ordered the burning of books and the elimination of old classics, and the number of inmates in government prisons grew. To streamline the process, clerical script was adopted. Since then, ancient texts gradually disappeared. This clerical script was developed by Cheng Miao based on Xiaozhuan at the order of Qin Shi Huang, and since Cheng Miao was a convict, it was named clerical script. Thus, the Qin Dynasty featured a total of eight styles of writing: Da Zhuan, Xiaozhuan, carved seal script, insect script, imitated seal script, official script, stave script, and clerical script.

After the establishment of the Han Dynasty, the government set up specialized institutions to teach zhòuwén (籀文) and eight different styles of writing. During examinations, those who wrote well would be appointed as shangshushi (尚书史). If common people failed to write properly in their letters to the government, they faced penalties. Later on, a cursive script emerged, though the identity of its inventor remains unknown. However, judging by the appearance of the characters, while they differ from earlier forms, this change was a practical adaptation of the time. During the reign of Emperor Xuan of Han, the government recruited individuals who could understand the "Cangjie Chapter," with only Zhang Chang being chosen. The provincial governor of Liangzhou, Du Ye, Yuan Li, a man from Peixian, and a lecturer named Qin Jin also understood. During the reign of Emperor Ping of Han, the government gathered over a hundred people at the Weiyang Palace to discuss writing, with Yuan Li serving as the teacher of primary studies. Yang Xiong, the Yellow Chamberlain, also compiled these materials into the "Xunzuan Chapter."

After Wang Mang usurped the Han Dynasty, he claimed he was heaven-sent and appointed Grand Minister Zhen Feng to reform the script, making some modifications to the ancient texts. At that time, there were six styles of writing: ancient texts (the books found on Confucius' house walls); peculiar characters (characters slightly different from ancient texts); seal script (small seal script); assistant script (Qin Dynasty's clerical script); seal script for seals; and bird and insect script (used on flags and letters). The books discovered on the walls included the "Book of Rites," "Book of Documents," "Spring and Autumn Annals," "Analects," and "Classic of Filial Piety," which were found after Duke Gong of Lu had demolished Confucius' house. Marquis Zhang Cang of Beiping also presented the "Zuo Zhuan" commentary on the Spring and Autumn Annals, with a font similar to that of Confucius' books, also considered ancient texts.

During the Eastern Han Dynasty, there was a doctor named Cao Xi from Fufeng, who was famous for his outstanding skills in seal script. Even though his style was slightly different from traditional writing, it was particularly exquisite, and later, those who learned seal script all followed his methods. The court even ordered the minister of state, Jia Kui, to compile ancient literature. At that time, a variety of unique skills and diverse knowledge that could benefit the state came together. Jia Kui, after all, was the teacher of Xu Shen from Runan, who was a master of ancient script studies.

Xu Shen observed that people at the time were keen on pursuing peculiar things and lamented that both Confucians and ordinary people had overly forced interpretations of the classics. Too much praise had corrupted the characters, while excessive criticism had caused their deterioration. In their quest for originality, people changed characters freely, causing chaos in society. Therefore, he wrote "Shuowen Jiezi," a fifteen-volume work, in which each character from "one" to "hai" was categorized by its respective radical. It included explanations from the Six Classics and various texts, as well as interpretations of the teachings of the Hundred Schools of Thought. It covered nearly everything: heaven and earth, mountains and rivers, plants and trees, birds and beasts, insects, various rare treasures, the state's systems and rituals, and worldly matters. This book was well-organized, rich in content but not chaotic, both substantial and elegant, making it a highly valuable work for study.

Cai Yong, a general from Chenliu during the Eastern Han, learned the calligraphy techniques of Li Si and Cao Xi, blending different styles from both ancient and modern times. The court even set up a stone tablet at the Taixue, inscribing the "Five Classics" on it, with the characters written in standard script by Cai Yong. Later, after Luoyang became the capital, everyone skilled in calligraphy and painting gathered there, and none of the seal script works submitted from various regions could surpass Cai Yong's.

In the early Wei Dynasty, Zhang Yi of Qinghe, who held the official title of Scholar, wrote three books: "Pí Cāng" (The Storehouse of Words), "Guǎng Yǎ" (The Broad Elegance), and "Gǔ Jīn Zì Gǔ" (Ancient and Modern Character Explanations). He carefully studied "Pí Cāng" and "Guǎng Yǎ," filling in gaps and expanding the categories of subjects, thus contributing to the development of philology. However, his "Zì Gǔ" contained both correct and incorrect usages when compared to Xu Shen's "Shuō Wén Jiě Zì" (Explaining and Analyzing Characters). Handan Chun of Chenliu was a contemporary of Zhang Yi; he was a knowledgeable and talented individual, particularly adept in "Pí Cāng" and "Guǎng Yǎ," and had a thorough understanding of Xu Shen's explanations of character forms and the subtleties of the eight styles of calligraphy and six categories of writing. He was even more renowned than Zhang Yi for his calligraphy skills and taught it to the princes. He also presided over the establishment of the "San Zi Shi Jing" (Three-Character Stone Classics) on the west side of Han Dynasty steles, featuring exquisite inscriptions in a variety of scripts. Compared to "Shuō Wén Jiě Zì," the seal script and clerical script were basically the same, with only slight differences in ancient characters. Additionally, Wei Dan from Jingzhao and Wei Ji from Hedong were also skilled in seal script. Wei Dan was responsible for the inscriptions on palaces and temples, as well as the engravings on precious vessels, whose calligraphy skills were passed down through generations, earning him high praise for his artistry.

During the Jin Dynasty, Lü Chen from Rencheng, who served as the Director of the Sacrificial Office under Prince Yiyang, submitted a six-volume work titled "Zì Lín" (Character Forest). This book mainly referenced Xu Shen's "Shuō Wén Jiě Zì," while also consulting additional ancient texts to compile relatively obscure and rare characters. The characters he wrote were standard clerical script but did not completely lose the charm of seal script.

Lü Chen's brother, Lü Jing, who was then the Left Military Officer, collaborated with Li Deng to compile a book called "Shēng Lèi" (Categories of Sounds), consisting of five volumes, categorized according to the five tones: Gong, Shang, Jiao, Zhi, and Yu. The characters written by the two brothers had a style somewhat reminiscent of the scripts from the states of Lu and Wei, occasionally mixed with some styles from the state of Chu and the Xia Dynasty, resulting in occasional variations.

The Wei Dynasty inherited the culture of many previous dynasties and also ushered in a new era. However, times have changed, customs have changed, and writing has changed as well. The writing of seal script has become chaotic, and clerical script has also become distorted. Some uneducated people deliberately produce flashy nonsense, and those who like to talk big rely on their own imagination to misinterpret things, misleading everyone. It's tough to set things right! As the ancients said, "Just because many people believe it, doesn’t make it true," that's the point. Take a look at those so-called expressions, such as "Chasing after homecoming," "Crafty words as arguments," and "A child as a divine insect," all a bunch of nonsense that doesn't match up with Confucius's ancient texts, Shi Zhou's large seal script, the Shuowen Jiezi, and the Shijing. Anything connected to ancient texts leaves people feeling helpless! What a pity!

Writing, it is the foremost among the Six Arts, the beginning of royal authority, a precious legacy left by our ancestors, and an important way for us to understand ancient times. Therefore, "When the foundation is established, the path will emerge." Confucius said, "It is necessary to correct names," and also said, "Describe but do not create." The Book of Documents also says, "I wish to observe the images of the ancient people." These words all indicate that we should follow and revise the ancient classics, and not distort or tamper with them at will.

For six generations, my ancestors were from Chenliu. In the early days of the Jin Dynasty, my sixth-generation ancestor Qiong and his uncle Ying Yuan studied under Master Wei Ji. They were proficient in ancient seal script calligraphy and were very familiar with classics such as the Cangjie Pian, the Book of Songs, the Yayue, the Fangyan, and the Shuowen Jiezi. They were renowned at the time, and my ancestor eventually served as the stableman for the Crown Prince and later served as the Prefect of Fengyi County. During the chaos in Luoyang, they sought refuge in the Hexi region, and this knowledge has been preserved through the generations, so this discipline has never been lost.

During the reign of my great-grandfather Tai Yan, the court's power expanded westward, and the herdsmen submitted to the court. My great-grandfather Wen Wei, using a cane, returned to the capital and presented the ancient seal script calligraphy texts that had been passed down through five generations of our family, which included the eight forms of ancient seal script. The emperor greatly appreciated this and recognized him among the Confucian scholars, granting him an official position in the Ministry of Literature. Consequently, our family has made a living from this scholarship for generations.

As for me, I am of modest talent and limited knowledge. Although I have absorbed some family traditions, I have not achieved anything remarkable. I have merely enjoyed a fortunate era and received unexpected favor, repeatedly favored by the court, allowing me to serve in the literary pavilion, participate in the work of the historians, and even write seal script for the palace, which is indeed a great honor. Although my abilities are limited and I wish to resign, I find myself unable to do so. Therefore, I boldly rely on the accumulation of six generations of my ancestors, adhere to their teachings, and emulate the examples set by the ancients, seeking to compile a collection of characters from various dynasties.

This book is based on Xu Shen's "Shuowen Jiezi," drawing extensively from Confucius's "Shangshu," the phonetic commentaries on the "Five Classics," "Zhouwen Pian," "Erya," "Sancang," "Fanjiang," "Fangyan," "Tongsu Wen," "Zuwen Zong," "Picang," "Guangya," "Gujin Zigu," "Sanzishi Jing," "Zilin," "Yunji," and other texts that contain the principles of the six scripts, organized by category to prevent redundancy, compiled into a comprehensive volume. The book also includes various scripts, including ancient Zhou script, rare characters, and common clerical script, all categorized after the seal script and clearly distinguished.

The interpretation of the text and the meanings derived from borrowing are all explained based on the context; the pronunciations from the Chu region and the Central Plains are annotated word by word. I will leave blank any characters I do not understand. If my request can be approved, I hope to ease the burden of consulting various classics for everyone, unify the standards for the characters used by civil officials, and have this book included in the Ministry of Rites. For the books needed, I respectfully request the Emperor's benevolence in allocating them; at the same time, please assign five scholars who are proficient in calligraphy to assist me in proofreading; also assign five students specifically for copying. I ask the Palace Attendant, the Yellow Gate Attendant, and the Grand Scholar to supervise once a month, to review the difficult points in the book to avoid errors. As for the title of this book, I ask for the Emperor's holy decision.

The imperial edict came down: "Approved! Let him go to the Ministry of Rites, and also teach those eight historians how to write. Prepare whatever he needs as per his requests. Once the writing is completed, submit a detailed list."

The Emperor approved, and thus he began compiling the dictionary of characters, named "Ancient and Modern Characters," totaling forty volumes. This book mainly references Xu Shen's "Shuowen Jiezi," with seal script on the top and clerical script on the bottom. Later, he was promoted to General of Valor and Seal Officer, and shortly after to General of Light Chariots. During the Zhengguang era, he was promoted once more to General of Valiant Cavalry while concurrently serving as Assistant to the Literary Works, responsible for proofreading the text in historical records. Unfortunately, he died four years into his tenure, and was posthumously granted the titles of Right General and Governor of Bazhou. However, his dictionary of characters ultimately remained unfinished.

His brother's son, General Shunhe of the Expeditionary Forces, was also very skilled in writing seal script. Earlier, during the Taihe era, a man from Yanzhou named Shen Fahui emerged, who was very skilled in writing clerical script. When Emperor Shizong was still in the Eastern Palace, he had him serve alongside him as a scribe. Later, many people skilled in clerical script appeared among the common folk, but none could reach Cui Hao's level of skill.

Zhou Dan, from Hu County in the Jingzhao region, was a talented individual, especially skilled in medicine, and eventually became the Imperial Physician. Emperor Taizong once had a severe headache, which Zhou Dan successfully treated, which earned him the Emperor's favor. He was promoted to a special rank and granted the title of Marquis Chengde. During the second year of Shenrui, there was a famine in the capital, and the court deliberated on relocating the capital to Ye City. Zhou Dan and the Court Astrologer Cui Hao jointly submitted a memorial that outlined the reasons against relocating the capital. Emperor Taizong strongly agreed, stating, "Only these two understand my thoughts!" The Emperor rewarded Zhou Dan and Cui Hao with a concubine each, along with court clothing, bedding, fifty bolts of silk, and fifty pounds of cotton. Zhou Dan passed away in the fourth year of Taichang and was posthumously honored with the title "Gong." Around that time, a man named Yin Zhen from Henan, whose family had practiced medicine for generations and who was also ennobled like Zhou Dan, was recognized by the court for his expertise in acupuncture. His son inherited his medical skills and continued the practice, eventually attaining the rank of Sanling during the Yanxing period.

Li Xiu, style name Sizu, hailed from Guantao County in Yangping Commandery. His father, Li Liang, studied medicine in his youth but never fully mastered it. During the reign of Emperor Taiwu of the Northern Wei, Tuoba Tao, Li Liang went to Pengcheng to seek refuge with Liu Yilong, where he studied various medical techniques under the monk Seng Tan, coming close to mastering all of Seng Tan's medical skills. He treated many people in the Xuzhou and Yanzhou areas, and patients from far and wide traveled to seek his help. Li Liang even set up a large courtyard at home to accommodate patients, allowing their horses and carriages to stay there. If a patient passed away, he took responsibility for their burial and personally attended the funeral. He was truly a compassionate and kind person! Later, Li Liang's official rank continued to rise, eventually reaching the position of military advisor and also serving as the prefect of the commandery. Those with status and official positions maintained good relationships with him, constantly sending gifts and money that came in countless forms. Li Xiu's brother, Li Yuansun, also went to Pingcheng with everyone else and inherited their father's profession, though he did not possess the same level of skill as his father. Due to his contributions, Li Yuansun was awarded the title of Yipingzi and later became a court attendant.

Li Xiu's medical skills were similar to those of his brother. Later, he went to Luoyang and rose to the position of Chief of the Central Secretariat due to his achievements. He was titled Duke of Xia Cai and later promoted to Court Physician. During the reign of Emperor Xiaowen of Northern Wei, Li Xiu often served in the imperial palace. When Emperor Xiaowen and Empress Dowager Wenming were unwell, Li Xiu attended to them, providing acupuncture, prescribing medicine, and curing many illnesses. The Emperor and Empress Dowager rewarded him with many gifts, and his carriages, garments, and residences were all luxurious. He assembled more than a hundred scholars and calligraphers in the Eastern Palace to compile over a hundred volumes of medical books, which have since been widely circulated. Previously, although he was nearly a hundred years old, Duke Xianyang Gao Yun remained in good health. Emperor Xiaowen and Empress Dowager Wenming asked Li Xiu to treat him. One day, Li Xiu reported that Gao Yun's pulse was weak and he was nearing death. Shortly after, Gao Yun died. Later, Li Xiu moved to Luoyang, became the General of the Vanguard, and also served as the Imperial Physician. Several years later, Li Xiu died, and the court posthumously granted him the titles of General Wei Yuan and Governor of Qingzhou. His son, Li Tianshou, inherited his title and served as the magistrate of Wenyang County, but he did not possess his father's medical skills.

Xu Jian, styled Chengbo, was a native of Danyang whose family hailed from Dongguan. He and his brother Wenbo were both skilled in medicine. Later, Xu Jian went to Qingzhou and encountered Murong Baiyao, who had subdued Dongyang. Murong Baiyao captured him and brought him to the capital. The founding emperor wanted to test his medical skills, so he had patients examined in tents for Xu Jian to diagnose through the tent. Xu Jian not only accurately assessed the patients' conditions but also observed their facial expressions, demonstrating remarkable skill! The Emperor highly appreciated him, first appointing him as Chief of the Central Secretariat and later promoting him to Head Eunuch.

At that time, Empress Dowager Wen Yang was ill and asked him for treatment methods, but the well-known Li Xiu-zhi was not given much attention. Xu Jian provided a prescription that proved to be remarkably effective, even better than Li Xiu-zhi's, but he was very cautious and reluctant to share his medical skills with others. Even if the patient was a high official or noble, he would refuse to treat them if he found them displeasing. Later, Emperor Gaozu learned of his abilities and, after moving the capital to Luoyang, held Xu Jian in even higher regard. The emperor himself was unwell, and his favored concubine, Feng Zhao-yi, was also sick, so he summoned Xu Jian to treat them. Xu Jian was promoted to Zhongsan Dafu and later advanced to Right Army General and Shiyushi.

Xu Jian wanted to refine an elixir for Emperor Gaozu, hoping to find a method for immortality. So he moved to Mount Songgao to gather alchemical materials, but after several years of trying, he ultimately had to abandon his efforts.

In 195 BC, Emperor Gaozu fell seriously ill in Xuanhu, and his health deteriorated. He quickly sent someone to urgently summon Zhang Cang, instructing him to make haste by water to reach the emperor. Zhang Cang traveled day and night, covering hundreds of miles in just a day. Upon arrival, he treated the emperor, prescribed medicine, and the results were excellent. Emperor Gaozu's condition improved rapidly, bringing great joy both inside and outside the palace.

In September, the emperor's entourage departed from Yuzhou and stopped by the Ru River. The emperor specially prepared a sumptuous imperial feast for Zhang Cang and summoned all the officials to dine together, placing Zhang Cang in the honored seat, surrounded by an array of dishes and fine wines. Before all those present, the emperor praised Zhang Cang for his merit in rescuing him in a time of crisis, stating that he was deserving of a generous reward. Then, the emperor issued a decree: "The health of the human body is influenced by many factors, and worries, joys, and so on can all harm health. I manage the affairs of the state, toiling day and night, utterly fatigued in body and mind. During the Mid-Autumn Festival, I fell ill, finding it difficult to eat or sleep. The imperial physician and General Xu Chengbo of the Right Army both tried their best to treat me, but the outcomes were less than satisfactory. I owe my recovery to Zhang Cang, whose medical expertise is exceptional. His contributions warrant due recognition. In the past, when Emperor Wu of Jin fell ill, Cheng He cured him and was subsequently promoted; Xin Qiji was also rewarded for curing the emperor's illness. My illness was even more severe than theirs, and Zhang Cang's contributions are even greater, so he is deserving of a generous reward! Based on everyone's opinions, I have resolved to bestow upon him land and territories. He previously held a high office but later stepped down temporarily; although he has now been reinstated, his position is still not high enough. Considering his contributions and previous official rank, he is to be promoted. Now, I appoint him as Hongluqing, Duke of Kaiguo in Jinxiang County, with a fief of five hundred households and a monetary reward of ten thousand guan." Another decree was issued: "The treasury's resources are lacking, and the additional rewards are as follows: two thousand bolts of silk, one hundred bolts of miscellaneous goods, of which forty bolts come from the imperial treasury; two thousand dou of grain; ten servants; ten horses, one of which is a fine steed; and ten cattle." These rewards, servants, cattle, and horses have been duly registered by the Ministry of Internal Affairs. Other princes, including Prince Xianyang, also contributed additional rewards, each providing over a thousand bolts of silk.

When the emperor's entourage arrived in Ye City, Emperor Gaozu's condition fluctuated between good and bad, and Zhang Cang continued to guard the emperor day and night. The following year, when the emperor reached the stables, his condition deteriorated, and he became irritable, often blaming Zhang Cang and even thinking about whipping him, but thankfully, he ultimately refrained from doing so. After Emperor Gaozu passed away, Zhang Cang escorted the coffin back to Luoyang.

Old Xu Jian, who had been taking medicine, meditating, and even swallowing talismans, lived to be over eighty years old, with hardly any gray hair and still quite robust. In the first year of the Zhengshi era, the court bestowed upon him the title of Guanglu Daifu in recognition of his advanced age, and he was also appointed General Pingbei. He passed away shortly thereafter. During the Yanchang era, the court posthumously honored him as General Andong and Governor of Qizhou, with the posthumous title Jing.

His son Xu Jian, styled Jingsheng, with the nickname Lingbao, inherited his father's title. He later served as the Chief Clerk of Pingdong Prefecture in Yanzhou, Right Zhonglangjiang, and Governor of Jianxing. Xu Jian's younger brother, Xu Zhiyuan, served as an official in the Ministry of Rites.

Xu Jian's grandson Xu Zhicai, during the Xiaochang era, served as the chief clerk of the Northern Army under Xiao Zong, the King of Yuzhang, and followed Xiao Zong to defend the city of Pengcheng. Later, when Xiao Zong surrendered, his troops scattered, and only Xu Zhicai managed to seek refuge in Northern Wei. During the Wuding era, he rose to the ranks of Grand General, Jinzi Guanglu Daifu, and Marquis of Changan County, achieving considerable success.

Wang Xian, whose courtesy name was Shirong, was from LePing in Yangping. He claimed that his ancestors were from the Tans in Donghai and were descendants of Wang Lang. His grandfather fled south during the Yanhe period, first living on the outskirts of Lu and later moving to Pengcheng. His uncle, Wang Anshang, served as the magistrate of Guantao County during the reign of Emperor Liu Yilong. Later, when the Northern Wei's Shizu moved south to wage war, Wang Anshang abandoned his position as magistrate and surrendered, moving with his parents to Pingcheng, where he was granted the title of Yangduzi and later became the governor of Guangning. Wang Xian's father, Wang Anda, studied medicine under the same teacher as Li Liang in his youth, although his medical skills were somewhat inferior to Li Liang's. After Wang Anshang returned to his hometown of LePing, he often interacted with the gentry.

When Wang Xian was young, he worked locally, and although he made a living through medicine, he was sharp-minded and decisive. It is said that when Empress Dowager Wenzhao was pregnant with Shizong, she dreamed of being chased by the sun, which transformed into a dragon that circled around her. Upon waking, she was terrified and developed a heart ailment. Empress Dowager Wen ordered Xu Jian and Wang Xian to treat her. Xu Jian diagnosed her condition as a gentle breeze entering her body and suggested soup and acupuncture. However, Wang Xian said, “Based on the pulse, the Empress Dowager does not have a heart condition; this is a sign of her being pregnant with a boy.” Eventually, it turned out to be exactly as Wang Xian had predicted. After some time, Wang Xian was summoned by the court and became a Shiyushi and a Lang in the Ministry of Rites, and was widely regarded as highly capable in his duties. Since Shizong had suffered from minor ailments since childhood that had persisted for a long time, Wang Xian treated him, and the results were quite good, so Shizong valued him greatly.

At first, he held a low-ranking position as a junior sixth official, but later, due to his outstanding talent and strategy displayed during military leadership, he earned numerous covert achievements. He was then promoted to general of guerrilla warfare, and later appointed as a Junior Minister of the Court, still serving in the palace, responsible for royal medical affairs, often entering and exiting the inner court of the palace. He once requested to serve in Benzhou, which Emperor Shizong agreed to, but for several years nothing was arranged, so his reputation spread far and wide. He often told people that the emperor had decided to appoint him as a governor. Indeed, he was appointed as the general of Pingbei and governor of Xiangzhou. Not long after, the emperor ordered him to be summoned back to the capital via relay couriers, to resume his duties in royal medicine before being sent back to the province. Later, when Yuan Yu rebelled, he went to quell it, but was unsuccessful. Upon returning to the capital, he was appointed as the Minister of the Imperial Household and Chief Censor. He held many positions, excelled wherever he went, handled various cases, uncovered the truth and exposed deceit, was cautious in the palace, and worried about the country and the people as if it were his own family. After becoming the Chief Censor, he brought charges against numerous officials, instilling fear among the court officials. He also requested a change in his subordinates as they were not competent. The emperor approved his request, permitting him to select suitable candidates anew, but some of the people he recommended were his former students and acquaintances, not all of whom were particularly capable, causing discontent among many people and damaging his reputation. Later, Emperor Shizong ordered him to compile thirty-five volumes of prescriptions, to be disseminated nationwide for the treatment of various ailments. After the completion of the Eastern Palace, he was appointed as the Grand Tutor to the Crown Prince, and the emperor trusted him greatly. Every time Emperor Shizong went to the Eastern Palace, he went to greet and serve him. Even when entering and exiting the palace, he continued to oversee royal medical affairs. He received more and more rewards, and the emperor even built a mansion for him; during this time, his favor reached its zenith. In the autumn of the second year of Yanchang, in recognition of his contributions to medicine, he was granted the title of Earl of Weinan.

In the first month of the fourth year of his reign, Emperor Shizong died at night, and Emperor Suzong ascended the throne. He took part in receiving the imperial edict and the mourning ceremonies, feeling a mix of worry and fear. Because he was favored by the emperor and served as a judge, he misused his power, leading to widespread resentment against him. Court ministers used the excuse that he failed in his medical duties to arrest him and took him into the palace, where the emperor ordered the stripping of his title. When he was captured, he protested his innocence, and the jailers struck his armpit with the handle of a knife, injuring him and making him cough up blood. After spending a night at the Right Guard Office, he died. In his youth, he was a commoner and a scholar. A monk once predicted that he would become wealthy and noble, advising him not to become an official, as it would lead to failure. Therefore, although Emperor Shizong wanted him to serve as the Minister of Personnel, he always declined. When Emperor Shizong passed away and Emperor Suzong ascended the throne at night, receiving the imperial edict, he was ceremonially required to serve as both Grand Commandant and Minister of Personnel. At that time, in the rush before all the officials had gathered, he was temporarily made the acting Minister of Personnel.

Cui Yu, also known by his courtesy name Wenruo, was from Wucheng in Qinghe, Dongwu. His father, Cui Xunzhi, styled Ningguo, served as Grand Marshal and was posthumously honored with the title Tongzhilang. Cui Yu and his brother Cui Xiangru both migrated from the south to the Northern Wei. His brother Cui Xiangru was very talented and well-known, but unfortunately passed away young. During his youth, Cui Yu traveled to Qingzhou, where he met a reclusive monk, who taught him the nine volumes of "Suwen" and the "Jia Yi Jing," which greatly enhanced his medical skills. Once, when the son of King Zhongshan, Yingzi, became ill and Wang Xian and others could not cure him, Cui Yu performed acupuncture, and he was cured instantly. Later, Cui Yu became the Deputy Chief of Jizhou, gradually rising through the ranks, and eventually reached the position of General Ningyuan. He was kind and compassionate, often helping treat the sick and suffering. He also widely accepted disciples, teaching them to heal and help others. Among his students, Zhao Yue from Qinghe and Hao Wenfa from Bohai became quite renowned.

Cui Yu's son, Cui Jingzhe, has a bold personality and is also skilled in medicine, having served as a Grand Physician and Chief Historian. Jiang Shaoyou is from Bochang in Le'an. When Murong Baiyao attacked Dongyang, he was captured and taken to Pingcheng, becoming part of the household registration in Pingqi, and later was assigned to serve in Yunzhong. He is very intelligent, skilled in painting and sculpture, and has a certain literary talent, often composing poetry and writing small verses. Later, he stayed in Pingcheng, earning a living by copying books, but he gained quite a reputation locally.

He was later summoned to the palace to serve as a scribe in the Central Secretariat, following Gao Cong along with Gao Yun. Gao Yun, recognizing his literary talent, recommended both him and Gao Cong to the court, both becoming Central Secretariat Doctors. While working in the Central Secretariat, he consistently protected the relatives of the Li Chong brothers. At first, the people from the north did not recognize the Jiang family from Qingzhou; some said that Jiang Shaoyou was not from a prestigious family at all, and that he only made his way through his skills, so he was not held in high regard in either the public or private spheres of the court. Only Gao Yun and Gao Chong took special care of him, largely because Jiang Shaoyou's uncle Cui Guang and Li Chong's uncle were related by marriage. Emperor Gaozu and Empress Dowager Wen often said at private banquets, "We originally thought Shaoyou was just a craftsman, but unexpectedly Gao Yun told us he is actually from a distinguished family." This led to their esteem for Jiang Shaoyou. However, despite being favored by the emperor, Jiang Shaoyou stayed cautious in the palace, diligently performing his duties, which earned him great favor and a significant boost in his official rank, although his position did not progress any further.

The emperor instructed Minister Li Chong to discuss and finalize the designs for the official attire with Feng Dan, You Minggen, Gao Lu, and others in the palace. Shaoyou was very clever and had many ideas, so he was tasked with this responsibility and even consulted Liu Chang. The two often disagreed and debated, taking a full six years to complete the task, which was then officially bestowed upon the officials. Significant effort was invested in the official attire, and Shaoyou contributed significantly. Later, during the construction of the Grand Ancestral Temple and the Tai Chi Hall in Pingcheng, the emperor sent Shaoyou to Luoyang in an official carriage to measure the dimensions of the old sites from the Wei and Jin dynasties.

Later, he became a Gentleman of the Cavalry and accompanied Li Biao on a mission to Jiangnan. When Emperor Gaozu was building ships, he recognized Shaoyou's innovative ideas, so he appointed him as the Chief Water Official. He was later promoted to General and simultaneously held the position of Chief Architect, also overseeing the management of lakes, ponds, and boats in the palace. He participated in the design and beautification of the Hualin Hall and the Imperial Garden, as well as the renovation of the Jin Yong Tower.

Although Shaoyou was very talented, he was unable to fully utilize his abilities, constantly occupied with menial tasks, wandering around the gardens, lakes, and palaces, which elicited sympathy from those who recognized his talents. However, he faced his work with calmness and never complained about the hardships. He also held the position of Minor Minister of Rites, while his role as Chief Water Official remained unchanged. He passed away in the second year of the Jingming era and was posthumously granted the titles of General Longxiang and Governor of Qingzhou, with the posthumous title "Zhi." He left behind more than ten volumes of writings. Shaoyou also participated in the model-making of the Tai Chi Hall and worked with Dong Er, Wang Yu, and others in the construction, but unfortunately, he passed away before it was completed.

At the beginning, during the reign of Emperor Gaozong, there was a man named Guo Shanming who was exceptionally skilled and resourceful; many of the palaces in Beijing were built by him. During the reign of Emperor Gaozu, the Governor of Qingzhou, Hou Wenhe, was also known for his craftsmanship; he excelled in shipbuilding and could shoot arrows while standing in water. He was known for his humor and cleverness, often speaking nonsensically, particularly adept at employing the colloquial language of the common people and was particularly good at joking. He served as the governor of Yuelin and Jinan.

During the reigns of Emperors Shizong and Suzong, Liu Jian, General Guan Wenbei, and Guo Anxing from Yuzhou were all talented individuals. The nine-story pagoda at Yongning Temple in Luoyang was designed by the calligrapher Zi Xing.

During the reign of the founding emperor, there was a person named Fan Ninger who was very skilled at playing Go. He once accompanied Li Biao on a mission to the court of Xiao Ze, where Xiao Ze had the famous Wang Kang from Jiangnan play Go with Ninger. Ninger only returned after he had won. There was also a person from Fuyang, Gao Guangzong, who was very skilled at playing Chupu (a traditional Chinese board game). Li Youxu from the Zhao Kingdom and Qiu Henü from Luoyang were both skilled at playing with spears. These games were all originally played by the nomadic Hu tribes and later spread to China. It is said that the brother of a Hu king committed a crime and was to be killed. While in prison, this brother learned these games and later presented them to the emperor, implying that a person who is all alone is more likely to be killed. These games became very popular after Shizong's reign.

Historical records say that practices like divination and geomancy have teachings from sages. Although they cannot be completely relied upon, nor should they be abolished. Being superstitious about these practices can definitely lead to negative outcomes; if one studies them for personal gain, the harm will be even greater. The classics of poetry, history, rites, and music contain few errors, so ancient sage kings valued moral education. However, with tricks and skills, there are far more chances for error, so ancient wise men viewed these skills lightly. If one can understand these skills without going against social norms, and master them while respecting social etiquette, then they can be considered close to being a true gentleman. Thus, ancient sages who understood these principles consistently advised against reckless actions.

Chao Chong, Zhang Yuan, Wang Zao, Yin Shao, Geng Xuan, and Liu Lingzhu are proficient in a variety of skills. They can foresee good and bad omens, perform divination, forecast celestial phenomena, and discern subtle details; almost all of them have insight into the realm of spirits. Zhou Dan, Li Xiu, Xu Jian, Wang Xian, and Cui Yu are renowned for their exceptional medical skills, ranking among the best of their era. Jiang Shaoyou is famous for his surgical prowess, but he overlooked the importance of study and reflection, which led to his skills stagnating at a lower level; this might be the reason for his shortcomings, don't you think?