Volume 160 Biographies 110: Han Yu, Zhang Ji, Meng Jiao, Tan Qu, Liao Ao, Yu Wenji, Liu Yuxi, Liu Zongyuan, Han Ci

韓愈，字退之，昌黎人。父仲卿，無名位。愈生三歲而孤，養於從父兄。愈自以孤子，幼刻苦學儒，不俟獎勵。大歷、貞元之間，文字多尚古學，效楊雄、董仲舒之述作，而獨孤及、梁肅最稱淵奧，儒林推重。愈從其徒遊，銳意鉆仰，欲自振於一代。洎舉進士，投文於公卿間，故相鄭餘慶頗為之延譽，由是知名於時。尋登進士第。

Han Yu, whose courtesy name was Tuizhi, was a native of Changli. His father Zhongqing held no fame or office. Yu was orphaned at the age of three and was raised by an elder cousin. As an orphan, Yu from childhood applied himself strenuously to Confucian learning, needing no encouragement. Between the Dali and Zhenyuan reigns, writers largely favored antiquarian learning and imitated the works of Yang Xiong and Dong Zhongshu. Dugu Ji and Liang Su were most praised for depth, and the scholarly world held them in high regard. Yu studied under their followers, drilling himself relentlessly in the hope of distinguishing himself in his generation. When he sat for the jinshi examination, he circulated his writings among high officials. The former chancellor Zheng Yuqing spoke highly of him, and he thereby became known in his day. He soon passed the jinshi examination.

宰相董晉出鎮大梁，辟為巡官。府除，徐州張建封又請為其賓佐。愈發言真率，無所畏避，操行堅正，拙於世務。調授四門博士，轉監察御史。德宗晚年，政出多門，宰相不專機務。宮市之弊，諫官論之不聽。愈嘗上章數千言極論之，不聽，怒貶為連州山陽令，量移江陵府掾曹。

When Chancellor Dong Jin took up command at Daliang, he recruited Yu as a touring officer. When that appointment ended, Zhang Jianfeng of Xuzhou also invited him to serve as his aide. Yu spoke with blunt sincerity and without fear or evasion. His conduct was firm and upright, but he was awkward in worldly affairs. He was appointed Four Gates Erudite and later promoted to Supervising Censor. In the late years of Emperor Dezong, government issued from many hands, and the chancellor did not monopolize state affairs. As for the abuses of the palace market, remonstrating officials spoke against them but were not heeded. Yu once submitted a memorial of several thousand characters arguing the matter at length. It went unheeded, and in anger he was demoted to magistrate of Shanyang in Lianzhou, then transferred in rank to a staff officer of Jiangling Prefecture.

元和初，召為國子博士，遷都官員外郎。時華州刺史閻濟美以公事停華陰令柳澗縣務，俾攝掾曹。居數月，濟美罷郡，出居公館，澗遂諷百姓遮道索前年軍頓役直。後刺史趙昌按得澗罪以聞，貶房州司馬。愈因使過華，知其事，以為刺史相黨，上疏理澗，留中不下。詔監察御史李宗奭按驗，得澗贓狀，再貶澗封溪尉。以愈妄論，復為國子博士。愈自以才高，累被擯黜，作《進學解》以自喻曰：

At the beginning of the Yuanhe reign, he was summoned to serve as Erudite of the Directorate of Education and was later promoted to Vice Director of the Ministry of Revenue. At that time Yan Jimei, governor of Hua Prefecture, suspended the magistrate of Huayin, Liu Jian, from county duties on official grounds and had him serve as acting staff officer. After several months Yan Jimei left the prefecture and took lodging at the official residence. Jian then incited the people to block the road and demand payment for the previous year's military supply labor. Later Prefect Zhao Chang investigated, found Jian guilty, and reported the matter. Jian was demoted to prefectural adjutant of Fangzhou. While on a mission passing through Hua, Yu learned of the affair and believed the prefect and magistrate were in collusion. He submitted a memorial defending Jian, but it was retained in the palace and never issued. An edict ordered Supervising Censor Li Zongshi to investigate. Jian's corrupt conduct was established, and he was demoted again to assistant magistrate of Fengxi. Because Yu had argued rashly, he was returned to his post as Erudite of the Directorate of Education. Considering himself highly talented yet repeatedly rejected and demoted, Yu composed An Explication for Advancing in Learning to explain himself, saying:

言未既，有笑於列者曰：「先生欺予哉！弟子事先生，於茲有年矣。先生口不絕吟於六藝之文，手不停披於百家之編。記事者必提其要，纂言者必鉤其玄。貪多務得，細大不捐。燒膏油以繼晷，常矻矻以窮年。先生之業，可謂勤矣。牴排異端，攘斥佛、老；補苴罅漏，張皇幽眇；尋墜緒之茫茫，獨旁搜而遠紹；障百川而東之，回狂瀾於既倒。先生之於儒，可謂有勞矣。沈浸醲郁，含英咀華，作為文章，其書滿家。上規姚、姒，渾渾無涯；《周誥》、《殷盤》，佶屈聱牙；《春秋》謹嚴，《左氏》浮誇；《易》奇而法，《詩》正而葩；下迨《莊》、《騷》，太史所錄，子雲、相如，同工異曲。先生之於文，可謂閎其中而肆其外矣。少始知學，勇於敢為；長通於方，左右具宜。先生之於為人，可謂成矣。然而公不見信於人，私不見助於友；跋前躓後，動輒得咎。暫為御史，遂竄南夷；三為博士，冗不見治。命與仇謀，取敗幾時。冬暖而兒號寒，年豐而妻啼饑。頭童齒豁，竟死何裨？不知慮此，而反教人為！」

Before he had finished speaking, someone in the assembly laughed and said, "Sir, you deceive me! Your disciple has served you, sir, for years now. Sir, your mouth never ceases reciting the texts of the Six Arts, and your hand never stops unfolding the compilations of the hundred schools. In recording affairs you always seize the essentials; in compiling words you always hook their profundities. Greedy for abundance and striving to obtain it, you let nothing large or small go. You burn lamp oil to extend the sundial's shadow, constantly toiling thus through the year. Sir, in your labors one may say you have been diligent. You repel heterodox teachings and drive off Buddhism and Daoism; you patch leaks and gaps and expand what is hidden and subtle; you seek fallen threads in vast obscurity, alone searching widely and carrying them far back; you block the hundred streams and turn them east, turning back the raging flood already fallen. Sir, in Confucian learning one may say you have labored. Immersed in rich fragrance, savoring blossoms and chewing splendor, you compose writings until your books fill the house. Above you take Yao and Si as models, vast and without limit; the Announcements of Zhou and Pan-geng of Yin are gnarled, twisted, and hard in the mouth; the Spring and Autumn Annals are strict and careful; the Zuo Tradition is inflated and extravagant; the Changes are marvelous yet patterned; the Odes are upright yet ornate; down to Zhuangzi and the Songs of Chu, what the Grand Historian recorded, Yang Yun and Sima Xiangru—same craft, different tunes. Sir, in literature one may say you are broad within and free without. In youth you first knew learning and were bold in daring action; grown, you mastered the ways, fitting all around. Sir, in conduct one may say you have succeeded. Yet publicly you are not trusted by people, and privately you are not aided by friends; stumbling forward and tripping back, at every move you meet blame. briefly made censor, then banished to the southern barbarians; three times made erudite, superfluous and unseen in governance. Fate conspires with enmity; defeat was only a matter of time. Winter is warm yet your children cry with cold; the harvest is abundant yet your wife weeps with hunger. Head bald and teeth fallen out—what good if you die at last? Not knowing to consider this, yet instead teaching people how to live!"

先生曰：「吁，子來前！夫大木為杗，細木為桷，欂櫨侏儒，椳闑扂楔，各得其宜，施以成室者，匠氏之工也。玉劄丹砂，赤箭青芝，朱溲馬勃，敗鼓之皮，俱收並蓄，待用無遺者，醫師之良也。登明選公，雜進巧拙，紆餘為妍，卓犖為傑，校短量長，唯器是適者，宰相之方也。昔者，孟軻好辯，孔道以明，轍環天下，卒老於行。茍卿守正，大論是弘，逃讒於楚，廢死蘭陵。是二儒者，吐辭為經，舉足為法，絕類離倫，優入聖域，其遇於世何如也？今先生學雖勤，不由其統；言雖多，不要其中；文雖奇，不濟於用；行雖修，不顯於眾。猶且月費俸錢，歲靡廩粟，子不知耕，婦不知織，乘馬從徒，安坐而食，踵常塗之促促，窺陳編以盜竊。然而聖主不加誅，宰臣不見斥，此非其幸哉！動而得謗，名亦隨之。投閑置散，乃分之宜。若夫商財賄之有無，計班資之崇庳，忘己量之所稱，指前人之瑕疵，是所謂詰匠氏之不以杙為楹，而訾醫師以昌陽引年，欲進其豨苓也。」

The master said, "Ah, come forward, my son! Great timbers become ridgepoles, small timbers become rafters; bracket arms, dwarf pillars, door sockets, door pins, and wedges—each gets its proper place, and applied thus a room is completed: that is the carpenter's craft. Jade thorn, cinnabar, red arrow, blue lingzhi, red soak, horse dung fungus, and the skin of a broken drum—all are gathered and stored, kept without omission for use: that is the good physician. Ascending to clarity and selecting the worthy, mixing the skillful and the clumsy, turning what is ample into beauty and what is outstanding into excellence, comparing short and measuring long, fitting only the vessel—that is the chancellor's way. In the past Mencius loved debate; the way of Confucius was thereby clarified. His carriage tracks circled the realm, yet in the end he aged on the road. Xunzi upheld the orthodox and greatly expounded the great discourse; fleeing slander in Chu, he died in disuse at Lanling. These two Confucians—when they spoke, their words became classics; when they stepped, they became models; surpassing their kind and leaving their peers, excelling into the sage's domain—how were they treated by the world? Now, sir, though your learning is diligent, it does not follow its tradition; though your words are many, they do not hit the center; though your writing is marvelous, it does not serve use; though your conduct is cultivated, it does not shine among the multitude. Yet month by month you spend salary money, year by year you exhaust granary grain; your son does not know plowing, your wife does not know weaving; riding horses with followers, you sit at ease and eat; treading the common path in haste, you peep at old compilations to steal. Yet the sage ruler does not punish you, and the chief minister does not dismiss you—is this not your good fortune! Move and you meet slander; fame follows as well. Cast into idleness and scattered posts—that is the proper allotment of your lot. As for bargaining over the presence or absence of wealth and bribes, calculating the height or lowness of rank and seniority, forgetting what your measure can bear, and pointing out flaws in predecessors—that is what is called reproaching the carpenter for not making a peg into a pillar, and blaming the physician for using changyang to extend years, wishing to advance one's poria cocos."

執政覽其文而憐之，以其有史才，改比部郎中、史館修撰。逾歲，轉考功郎中、知制誥，拜中書舍人。

Those in power read his essay and pitied him. Because he had talent for history, he was appointed Director of the Ministry of Revenue and Compiler in the Historiography Institute. After a year he was transferred to Director of the Ministry of Personnel, charged with drafting edicts, and appointed Attendant in the Secretariat.

俄有不悅愈者，摭其舊事，言愈前左降為江陵掾曹，荊南節度使裴均館之頗厚，均子鍔凡鄙，近者鍔還省父，愈為序餞鍔，仍呼其字。此論喧於朝列，坐是改太子右庶子。

Soon there were those displeased with Yu who dredged up his old affairs, saying that when Yu had earlier been demoted to staff officer of Jiangling, Jingnan military commissioner Pei Jun had entertained him quite generously. Jun's son E was altogether vulgar. Recently, when E returned to the capital to visit his father, Yu composed a preface to send him off and still called him by his personal name. This discussion clamored through the court ranks, and for this he was changed to Right Vice Director of the Crown Prince's Household.

鳳翔法門寺有護國真身塔，塔內有釋迦文佛指骨一節，其書本傳法，三十年一開，開則歲豐人泰。十四年正月，上令中使杜英奇押宮人三十人，持香花赴臨臯驛迎佛骨。自光順門入大內，留禁中三日，乃送諸寺。王公士庶，奔走舍施，唯恐在後。百姓有廢業破產、燒頂灼臂而求供養者。愈素不喜佛，上疏諫曰：

At Famen Temple in Fengxiang stood the True Body Pagoda protecting the state. Within the pagoda was one joint of the finger bone of Shakyamuni Buddha. Its scripture transmitted the dharma; every thirty years it was opened once, and when opened the year was abundant and the people at peace. In the first month of the fourteenth year, the emperor ordered palace envoy Du Yingqi to escort thirty palace women bearing incense and flowers to welcome the Buddha bone at Lingao Post. From Guangshun Gate they entered the inner palace. It remained in the forbidden precincts three days, then was sent to the temples. Kings, dukes, scholars, and commoners rushed to give alms, fearing to come last. Among the people were those who abandoned their occupations, ruined their property, burned the crowns of their heads, and scorched their arms in order to make offerings. Yu had always disliked Buddhism and submitted a remonstrance memorial, saying:

漢明帝時始有佛法，明帝在位，才十八年耳。其後亂亡相繼，運祚不長。宋、齊、梁、陳、元魏已下，事佛漸謹，年代尤促。唯梁武帝在位四十八年，前後三度舍身施佛，宗廟之祭，不用牲牢，晝日一食，止於菜果。其後竟為侯景所逼，餓死臺城，國亦尋滅。事佛求福，乃更得禍。由此觀之，佛不足信，亦可知矣。

In the time of Emperor Ming of Han, Buddhism first appeared. Ming was on the throne only eighteen years. Afterward disorder and ruin followed in succession, and fortunes did not last long. From Song, Qi, Liang, Chen, and Northern Wei downward, reverence for Buddhism grew ever stricter, yet their dynasties were especially brief. Only Emperor Wu of Liang was on the throne forty-eight years. Thrice before and after he renounced the body and gave to Buddha. In ancestral temple sacrifices he used no livestock; by day he ate one meal, stopping at vegetables and fruit. Afterward he was finally driven by Hou Jing, starved to death at Taicheng, and the state soon perished. Seeking fortune through serving Buddha, one instead obtained calamity. Viewed thus, Buddha is not to be trusted; this too may be known.

高祖始受隋禪，則議除之。當時群臣識見不遠，不能深究先王之道、古今之宜，推闡聖明，以救斯弊，其事遂止。臣嘗恨焉！伏惟皇帝陛下，神聖英武，數千百年以來未有倫比。即位之初，即不許度人為僧尼、道士，又不許別立寺觀。臣當時以為高祖之誌，必行於陛下之手。今縱未能即行，豈可恣之轉令盛也！

When Gaozu first received the abdication from Sui, he then discussed abolishing Buddhism. At that time the ministers' insight did not reach far. They could not deeply examine the way of former kings and what was fitting between ancient and present, extend and clarify sage illumination, and rescue this abuse. The matter then stopped. Your servant has resented this! Respectfully considering Your Majesty the Emperor—sacred, heroic, and martial—there has been no equal in several thousand years. At the beginning of your accession you did not permit people to be ordained as monks and nuns or Daoist priests, and you did not permit separate founding of temples and abbeys. Your servant at that time thought Gaozu's intent would surely be carried out by Your Majesty's hand. Now, though you cannot immediately carry it out, how can you indulge it and let it grow ever more flourishing!

今聞陛下令群僧迎佛骨於鳳翔，御樓以觀，舁入大內，令諸寺遞迎供養。臣雖至愚，必知陛下不惑於佛，作此崇奉以祈福祥也。直以年豐人樂，徇人之心，為京都士庶設詭異之觀、戲玩之具耳。安有聖明若此而肯信此等事哉！然百姓愚冥，易惑難曉，茍見陛下如此，將謂真心信佛。皆云天子大聖，猶一心敬信；百姓微賤，於佛豈合惜身命。所以灼頂燔指，百十為群，解衣散錢，自朝至暮。轉相仿效，唯恐後時，老幼奔波，棄其生業。若不即加禁遏，更歷諸寺，必有斷臂臠身以為供養者。傷風敗俗，傳笑四方，非細事也。

Now I hear that Your Majesty has ordered the monks as a group to welcome the Buddha bone from Fengxiang, to view it from the imperial tower, carry it into the inner palace, and order the temples in turn to welcome and make offerings. Though your servant is extremely foolish, he must know that Your Majesty is not deluded by Buddha and does this reverent service to seek blessing and auspice. It is simply because the year is abundant and the people joyful, indulging people's hearts, setting up strange spectacles and playful devices for the scholars and commoners of the capital. How could there be sage illumination such as this yet willing to believe such affairs! Yet the common people are foolish and dark, easily deluded and hard to enlighten. If they see Your Majesty thus, they will say you truly believe in Buddha. All say the Son of Heaven is greatly sage, yet still single-mindedly reveres and believes; the people are slight and lowly—how should they not spare body and life for Buddha. For this they burn the crown and scorch the fingers, in groups of tens and hundreds, strip off clothes and scatter money, from morning to evening. Turning to imitate one another, fearing to come late, old and young rush about and abandon their livelihoods. If it is not immediately forbidden and stopped, and if it passes through the temples further, there will surely be those who sever arms and slice flesh to make offerings. It wounds custom and ruins morals, making laughter in the four directions—not a small matter.

佛本夷狄之人，與中國言語不通，衣服殊制。口不道先王之法言，身不服先王之法行，不知君臣之義、父子之情。假如其身尚在，奉其國命，來朝京師，陛下容而接之，不過宣政一見，禮賓一設，賜衣一襲，衛而出之於境，不令惑於眾也。況其身死已久，枯朽之骨，兇穢之餘，豈宜以入宮禁！孔子曰：「敬鬼神而遠之。」古之諸侯，行吊於國，尚令巫祝先以桃茢，祓除不祥，然後進吊。今無故取朽穢之物，親臨觀之，巫祝不先，桃茢不用，群臣不言其非，御史不舉其失，臣實恥之。乞以此骨付之水火，永絕根本，斷天下之疑，絕後代之惑。使天下之人，知大聖人之所作為，出於尋常萬萬也，豈不盛哉！豈不快哉！佛如有靈，能作禍祟，凡有殃咎，宜加臣身。上天鑒臨，臣不怨悔。

Buddha was originally a man of barbarian lands. With China his speech did not communicate and his dress was of a different system. His mouth did not speak the law-words of former kings; his body did not wear the law-conduct of former kings; he did not know the righteousness between ruler and minister or the affection between father and son. Suppose his body were still alive and he bore his state's command and came to court at the capital: Your Majesty would receive and meet him, but no more than one audience at Xuanzheng, one reception by the Office of Ritual Guests, one gift of a suit of clothes, and guards escorting him out of the border—not permitting him to delude the multitude. How much the less, when his body has long been dead, this withered rotten bone, the remainder of foul filth—should it enter the palace forbidden precinct! Confucius said, "Revere the spirits and ghosts, yet keep them at a distance." Ancient feudal lords, when conducting condolence within the state, still ordered shamans and invokers first with peach wands and reed brushes to exorcise inauspiciousness, and then advanced condolence. Now, without reason taking a rotten foul thing and personally viewing it—shamans and invokers not first, peach wands and reed brushes not used, ministers not speaking of its wrong, censors not presenting its fault—your servant is truly shamed. I beg that this bone be handed to fire and water, forever severing the root, cutting off the realm's doubts and ending later generations' delusion. Let the realm's people know that the greatly sage one's actions go beyond the ordinary by ten thousand ten thousands—would this not be magnificent! Would this not be joyful! If Buddha has spirit and can work calamity and harm, whatever misfortune and blame there is, let it be added to your servant's person. Heaven looks down and witnesses; your servant will not resent or regret.

疏奏，憲宗怒甚。間一日，出疏以示宰臣，將加極法。裴度、崔群奏曰：「韓愈上忤尊聽，誠宜得罪，然而非內懷忠懇，不避黜責，豈能至此？伏乞稍賜寬容，以來諫者。」上曰：「愈言我奉佛太過，我猶為容之。至謂東漢奉佛之後，帝王鹹致夭促，何言之乖刺也？愈為人臣，敢爾狂妄，固不可赦！」於是人情驚惋，乃至國戚諸貴，亦以罪愈太重，因事言之，乃貶為潮州刺史。

When the memorial was submitted, Xianzong was extremely angry. After one day he produced the memorial to show the chief ministers and was about to impose the extreme penalty. Pei Du and Cui Qun submitted, "Han Yu above offended Your Majesty's hearing and truly ought to be punished; yet if he did not harbor loyal earnestness within and avoid demotion and blame, how could he reach this point? I humbly beg slight granted lenience, to draw remonstrators." The emperor said, "Yu says I serve Buddhism too much; I still bear with him. Yet to say that after Eastern Han served Buddhism, emperors and kings all met early death—how piercing and contrary the words! Yu as a minister of men dares thus to be arrogant and reckless—he truly cannot be pardoned!" Thereupon popular feeling was startled and grieved. Even imperial kin and various nobles, also thinking Yu's punishment too heavy, spoke on the matter. He was then demoted to prefect of Chaozhou.

愈至潮陽，上表曰：

When Yu reached Chaoyang, he submitted a memorial, saying:

臣受性愚陋，人事多所不通，唯酷好學問文章，未嘗一日暫廢，實為時輩推許。臣於當時之文，亦未有過人者。至於論述陛下功德，與《詩》、《書》相表裏。作為歌詩，薦之郊廟，紀太山之封，鏤白玉之牒；鋪張對天之宏休，揚厲無前之偉跡；編於《詩》、《書》之策而無愧，措於天地之間而無虧。雖使古人復生，臣未肯多讓。伏以大唐受命有天下，四海之內，莫不臣妾南北東西，地各萬里。自天寶之後，政治少懈，文致未優，武克不綱。孽臣奸隸，外順內悖；父死子代，以祖以孫。如古諸侯，自擅其地，不朝不貢，六七十年。四聖傳序，以至陛下，躬親聽斷，干戈所麾，無不從順。宜定樂章，以告神明；東巡泰山，奏功皇天，使永永萬年，服我成烈。當此之際，所謂千載一時，不可逢之嘉會。而臣負罪嬰釁，自拘海島，戚戚嗟嗟，日與死迫；曾不得奏薄伎於從官之內、隸御之間，窮思畢精，以贖前過。懷痛窮天，死不閉目！瞻望宸極，魂神飛去。伏惟陛下，天地父母，哀而憐之。

Your servant received a nature foolish and crude; in human affairs he is much unaccomplished. Only he intensely loves learning and literature and has never for one day briefly ceased—truly the contemporaries pushed and approved him. Your servant in the literature of his time also had none surpassing others. As for discussing and setting forth Your Majesty's merit and virtue, it matches the Odes and Documents inside and out. Composing songs and odes, presenting them at the suburban altars, recording the feng and shan of Mount Tai, engraving the white jade tablet; spreading the great blessing facing Heaven, raising and displaying unprecedented traces of achievement; compiled in the strategies of the Odes and Documents without shame, set between Heaven and Earth without fault. Even if the ancients were reborn, your servant would not willingly yield much. Respectfully considering that Great Tang received the mandate and possessed the realm, within the four seas none failed to be subject north, south, east, and west; each region ten thousand li. After the Tianbao era, government was slightly lax, literary polish not yet excellent, martial achievement not disciplined. Rebellious ministers and treacherous underlings outwardly compliant yet inwardly rebellious; father dead, son succeeding, by grandfather and by grandson. Like ancient feudal lords, they monopolized their lands, not attending court and not paying tribute, for sixty or seventy years. Four sage rulers passed in order down to Your Majesty; personally you hear and decide; where spears and halberds were waved, none failed to follow and submit. It is fitting to fix music and rites and report to the spirits; east to tour Mount Tai, present achievement to August Heaven, making forever ten thousand years serve our accomplished merit. At this time, what is called once in a thousand years—an auspicious meeting not to be encountered. Yet your servant bears guilt and wears offense, self-restrained on a sea island, sorrowful and sighing, day by day pressed by death; never able to present slight skill within attendant officials and among subordinate attendants, exhausting thought and finishing refinement, to redeem former faults. Bearing pain reaching Heaven, at death the eyes will not close! Gazing toward the imperial pole, soul and spirit fly away. Respectfully considering Your Majesty, Heaven and Earth's father and mother, pity and cherish him.

憲宗謂宰臣曰：「昨得韓愈到潮州表，因思其所諫佛骨事，大是愛我，我豈不知！然愈為人臣，不當言人主事佛乃年促也。我以是惡其容易。」上欲復用愈，故先語及，觀宰臣之奏對。而皇甫镈惡愈狷直，恐其復用，率先對曰：「愈終大狂疏，且可量移一郡。」乃授袁州刺史。

Xianzong told the chief ministers, "Yesterday I received Han Yu's memorial arriving at Chaozhou. Thinking of his remonstrance on the Buddha bone affair, it greatly loved me—how would I not know! Yet Yu as a minister of men ought not to say that when the sovereign serves Buddha his years are brief. For this I dislike his rashness." The emperor wished to employ Yu again, so he first spoke of it and observed the chief ministers' replies. But Huangfu Bo hated Yu's upright bluntness, fearing his reuse, and was first to reply, "Yu in the end is greatly arrogant and careless; for now he may be transferred in rank to another prefecture." He was then appointed prefect of Yuanzhou.

初，愈至潮陽，既視事，詢吏民疾苦，皆曰：「郡西湫水有鱷魚，卵而化，長數丈，食民畜產將盡，以是民貧。」居數日，愈往視之，令判官秦濟砲一豚一羊，投之湫水，祝之曰：

At first, when Yu reached Chaoyang and had assumed office, he inquired into officials' and people's hardships. All said, "West of the prefecture in Jiu Pool there are crocodiles. They hatch from eggs and grow, several zhang long, eating the people's livestock and property nearly to exhaustion. For this the people are poor." After several days Yu went to view it, ordered aide Qin Ji to fire one pig and one sheep, cast them into Jiu Pool, and prayed, saying:

祝之夕，有暴風雷起於湫中。數日，湫水盡涸，徙於舊湫西六十里。自是潮人無鱷患。

On the night of the prayer, violent wind and thunder arose in the pool. Several days later Jiu Pool completely dried; they moved to sixty li west of the old pool. From this the people of Chao had no crocodile trouble.

袁州之俗，男女隸於人者，逾約則沒入出錢之家。愈至，設法贖其所沒男女，歸其父母。仍削其俗法，不許隸人。

In Yuanzhou's custom, men and women enslaved to others, if they exceeded the contract, were confiscated into the money-lending household. When Yu arrived, he set up methods to redeem the confiscated men and women and return them to their parents. He still abolished that local custom, not permitting enslavement of people.

十五年，徵為國子祭酒，轉兵部侍郎。會鎮州殺田弘正，立王廷湊，令愈往鎮州宣諭。愈既至，集軍民，諭以逆順。辭情切至，廷湊畏重之。改吏部侍郎。轉京兆尹，兼御史大夫。以不臺參，為御史中丞李紳所劾。愈不伏，言準敕仍不臺參。紳、愈性皆褊僻，移刺往來，紛然不止，乃出紳為浙西觀察使，愈亦罷尹為兵部侍郎。及紳面辭赴鎮，泣涕陳敘。穆宗憐之，乃追制以紳為兵部侍郎，愈復為吏部侍郎。十二月卒，時年五十七，贈禮部尚書，謚曰文。

In the fifteenth year he was summoned as Libationer of the Directorate of Education, then transferred to Vice Minister of War. It happened that Zhenzhou killed Tian Hongzheng and set up Wang Tingcou. The order made Yu go to Zhenzhou to proclaim and instruct. When Yu had arrived, he gathered army and people and instructed them on rebellion and submission. His words were earnest to the utmost; Tingcou feared and honored him. He was changed to Vice Minister of the Civil Service. He was transferred to metropolitan governor of Jingzhao, concurrently Grand Censor. Because he did not attend the censorate assembly, he was impeached by Vice Censor-in-Chief Li Shen. Yu did not submit; he said that by edict standard he still did not attend the censorate assembly. Shen and Yu were both by nature narrow and eccentric. Transfer memorials went back and forth, clamoring without stop. Shen was then sent out as Zhexi observation commissioner, and Yu also was removed as governor and made Vice Minister of War. When Shen faced farewell to depart to his command, he wept and tearfully stated his case. Muzong pitied him and then issued a follow-up edict making Shen Vice Minister of War. Yu again became Vice Minister of the Civil Service. In the twelfth month he died, aged fifty-seven. He was posthumously made Minister of Rites with the posthumous title Wen.

愈性弘通，與人交，榮悴不易。少時與洛陽人孟郊、東郡人張籍友善。二人名位未振，愈不避寒暑，稱薦於公卿間，而籍終成科第，榮於祿仕。後雖通貴，每退公之隙，則相與談宴，論文賦詩，如平昔焉。而觀諸權門豪士，如僕隸焉，瞪然不顧。而頗能誘厲後進，館之者十六七，雖晨炊不給，怡然不介意。大抵以興起名教，弘獎仁義為事。凡嫁內外及友朋孤女僅十人。

Yu's nature was broad and penetrating. In befriending people, glory and decline did not change. In youth he was friendly with Meng Jiao of Luoyang and Zhang Ji of Dongjun. The two men's fame and position were not yet risen. Yu did not avoid cold and heat, praising and recommending them among ministers and grandees. Ji in the end completed the degree and was honored in salary office. Later, though passing to high honor, whenever he retired from public duty's gaps, they together talked and feasted, discussed literature and composed poetry, as in former days. Yet viewing various powerful gates and heroic gentlemen like servants and slaves, he stared without regard. Yet he was quite able to entice and encourage later comers. Those he lodged were six or seven out of ten. Though morning cooking was not supplied, he was pleased and did not mind. Broadly he took raising the name of teaching and broadly encouraging benevolence and righteousness as his affairs. In all he married off nearly ten orphaned daughters inside and outside the family and among friends.

常以為自魏、晉已還，為文者多拘偶對，而經誥之指歸，遷、雄之氣格，不復振起矣。故愈所為，文，務反近體；抒意立言，自成一家新語。後學之士，取為師法。當時作者甚眾，無以過之，故世稱「韓文」焉。然時有恃才肆意，亦有盩孔、孟之旨。若南人妄以柳宗元為羅池神，而愈撰碑以實之；李賀父名晉，不應進士，而愈為賀作《諱辨》，令舉進士；又為《毛穎傳》，譏戲不近人情：此文章之甚紕繆者。時謂愈有史筆，及撰《順宗實錄》，繁簡不當，敘事拙於取舍，頗為當代所非。穆宗、文宗嘗詔史臣添改，時愈婿李漢、蔣系在顯位，諸公難之。而韋處厚竟別撰《順宗實錄》三卷。有文集四十卷，李漢為之序。

He always thought that from Wei and Jin onward, those who wrote literature mostly clung to parallel couplets, while the directives of classics and edicts and the spirit and style of Sima Qian and Yang Xiong no longer revived. Therefore what Yu did in literature strove to reverse recent forms; expressing intent and establishing words, he himself became one family's new language. Later-learning scholars took him as teacher and model. Writers of the time were very many; none could surpass him; therefore the age called it "Han wen." Yet at times relying on talent he acted willfully; there were also points that overturned Confucius and Mencius. For example, southerners falsely took Liu Zongyuan as the god of Luo Pool, and Yu composed a stele inscription to substantiate it; Li He's father's name was Jin; he ought not take the jinshi examination, yet Yu composed On the Taboo for He, making him take the jinshi; again he composed Biography of Brush Mao, mocking play not near human feeling: these are the greatest errors in his literature. The age said Yu had the historian's brush; yet when he compiled the Veritable Record of Emperor Shunzong, complexity and simplicity were not fitting, narrating affairs clumsy in choosing and discarding, quite criticized by contemporaries. Muzong and Wenzong once ordered historiographers to add and revise. At that time Yu's sons-in-law Li Han and Jiang Xi were in prominent position; various lords found it difficult. Yet Wei Chuhou finally separately compiled the Veritable Record of Emperor Shunzong in three scrolls. He had a collected works in forty scrolls; Li Han composed the preface for it.

子昶，亦登進士第。

His son Chang also passed the jinshi degree.

張籍者，貞元中登進士第。性詭激，能為古體詩，有警策之句傳於時。調補太常寺太祝，轉國子助教、秘書郎。以詩名當代，公卿裴度、令狐楚，才名如白居易、元稹，皆與之遊，而韓愈尤重之。累授國子博士、水部員外郎，轉水部郎中，卒。世謂之張水部云。

Zhang Ji passed the jinshi degree in the Zhenyuan era. His nature was eccentric and sharp. He could compose ancient-style poetry, with warning and goading lines transmitted in his time. He was transferred and appointed Grand Invoker of the Court of Imperial Sacrifices, then transferred to Assistant Erudite of the Directorate of Education and Secretary. With poetic fame in his generation, ministers and grandees Pei Du and Linghu Chu, and talents famed like Bai Juyi and Yuan Zhen, all traveled with him. Han Yu especially valued him. Repeatedly appointed Erudite of the Directorate of Education and Vice Director of the Ministry of Works, he was transferred to Director of the Ministry of Works and died. The age called him Zhang of the Ministry of Works.

孟郊者，少隱於嵩山，稱處士。李翺分司洛中，與之遊。薦於留守鄭餘慶，辟為賓佐。性孤僻寡合，韓愈一見以為忘形之契，常稱其字曰東野，與之唱和於文酒之間。鄭餘慶鎮興元，又奏為從事，辟書下而卒。餘慶給錢數萬葬送，贍給其妻子者累年。

Meng Jiao in youth hid on Mount Song and called himself a retired gentleman. Li Ao, deputy commissioner at Luoyang, traveled with him. He recommended him to the resident guardian Zheng Yuqing, who recruited him as aide. His nature was solitary, eccentric, and hard to join. Han Yu at one meeting took it as a bond forgetting form, often calling him by his personal name Dongye, and exchanged verses with him amid literature and wine. When Zheng Yuqing commanded Xingyuan, he again memorialized him as staff member. The recruitment letter arrived but he died. Yuqing gave several tens of thousands in cash for burial and sending, supporting his wife and children for successive years.

唐衢者，應進士，久而不第。能為歌詩，意多感發。見人文章有所傷嘆者，讀訖必哭，涕泗不能已。每與人言論，既相別，發聲一號，音辭哀切，聞之者莫不淒然泣下。嘗客遊太原，屬戎帥軍宴，衢得預會。酒酣言事，抗音而哭，一席不樂，為之罷會，故世稱唐衢善哭。左拾遺白居易遺之詩曰：「賈誼哭時事，阮籍哭路歧。唐生今亦哭，異代同其悲。唐生者何人？五十寒且饑。不悲口無食，不悲身無衣。所悲忠與義，悲甚則哭之。太尉擊賊日，尚書叱盜時。大夫死兇寇，諫議謫蠻夷。每見如此事，聲發涕輒隨。我亦君之徒，鬱鬱何所為？不能發聲哭，轉作樂府辭。」其為名流稱重若此。竟不登一命而卒。

Tang Qu sat for the jinshi examination for a long time without passing. He could compose songs and poetry; his intent was much moved and aroused. Seeing others' writings with matters that wounded and sighed, after reading he always wept, tears and mucus not stopping. Whenever he discussed with people, after they parted he uttered one cry. His voice and words were mournful and cutting; those who heard were all bleak and wept. He once traveled as a guest to Taiyuan. It happened the military commander held an army feast, and Qu was able to join the meeting. When wine was deep and he spoke of affairs, he cried with raised voice. The whole seat was not joyful; for this the meeting was dismissed. Therefore the age called Tang Qu good at weeping. Left Reminder Bai Juyi sent him a poem, saying, "Jia Yi wept at current affairs, Ruan Ji wept at crossroads. Tang Sheng now also weeps; a different age, the same grief. Who is Tang Sheng? Fifty, cold and also hungry. Not grieving mouth without food, not grieving body without clothes. What he grieves is loyalty and righteousness; when grief is extreme then he weeps it. When the Grand Marshal struck rebels, when the Chief Minister rebuked robbers. When the Grand Counselor died at fierce bandits, when the Remonstrance Official was demoted to barbarian lands. Whenever he saw such affairs, voice arose and tears always followed. I too am your master's follower—gloomy, for what do I act? Unable to utter voice and weep, I turn instead to composing yuefu lyrics." He was valued by famous currents like this. In the end he did not attain one office and died.

李翺，字習之，涼武昭王之後。父楚金，貝州司法參軍。翺幼勤於儒學，博雅好古，為文尚氣質。登進士第，授校書郎。三遷至京兆府司錄參軍。元和初，轉國子博士、史館修撰。

Li Ao, whose courtesy name was Xizhi, was a descendant of Prince Wuzhao of Liang. His father Chujin was judicial aide of Beizhou. Ao in youth was diligent in Confucian learning, broadly elegant and loving antiquity. In writing he prized spirit and substance. He passed the jinshi degree and was appointed proofreader. He was promoted three times to Registrar of the Jingzhao metropolitan prefecture. At the beginning of Yuanhe he was transferred to Erudite of the Directorate of Education and Compiler in the Historiography Institute.

十四年，太常丞王涇上疏請去太廟朔望上食，詔百官議。議者以《開元禮》，太廟每歲礿、祠、蒸、嘗、臘，凡五享。天寶末，玄宗令尚食每月朔望具常饌，令宮闈令上食於太廟，後遂為常。由是朔望不視朝，比之大祠。翺奏議曰：

In the fourteenth year Court of Imperial Sacrifices Aide Wang Jing submitted a memorial requesting removal of morning and new-moon offerings at the ancestral temple. An edict ordered the hundred officials to discuss. Discussants cited the Kaiyuan Rites: the ancestral temple each year had yu, ci, zheng, chang, and la—five offerings in all. At the end of Tianbao Emperor Xuanzong ordered the Imperial Kitchen each month on new and full moon to prepare regular food, ordering the palace women's office to present food at the ancestral temple. Afterward it became constant. From this on new and full moon he did not hold court audience, compared to great sacrifices. Ao submitted a discussion, saying:

伏以太廟之饗，籩豆牲牢，三代之通禮，是貴誠之義也。園陵之奠，改用常饌；秦、漢之權制，乃食味之道也。今朔望上食於太廟，豈非用常褻味而貴多品乎？且非《禮》所謂「至敬不饗味而貴氣臭」之義也。《傳》稱：屈到嗜芰，有疾，召其宗老而屬之曰：「祭我必以芰。」及祭，薦芰，其子違命去芰而用羊，饋籩豆脯醢，君子是之。言事祖考之義，當以禮為重，不以其生存所嗜為獻，蓋明非食味也。然則薦常饌於太廟，無乃與芰為比乎？且非三代聖王之所行也。況祭器不陳俎豆，祭官不命三公，執事者唯宮闈令與宗正卿而已。謂之上食也，安得以為祭乎？且時享於太廟，有司攝事，祝文曰：「孝曾孫皇帝臣某，謹遣太尉臣名，敢昭告於高祖神堯皇帝、祖妣太穆皇后竇氏。時惟孟春，永懷罔極。謹以一元大武、柔毛剛鬣、明粢薌萁、嘉蔬嘉薦醴齊，敬脩時享，以申追慕。」此祝辭也。前享七日質明，太尉誓百官於尚書省曰：「某月某日時享於太廟，各揚其職。不供其事，國有常刑。」凡陪享之官，散齋四日，致齋三日，然後可以為祭也。宗廟之禮，非敢擅議，雖有知者，其誰敢言？故六十餘年行之不廢。今聖朝以弓矢既橐，禮樂為大，故下百僚，可得詳議。臣等以為《貞觀》、《開元禮》並無太廟上食之文，以禮斷情，罷之可也。至若陵寢上食，采《國語》、《禮記》日祭、月祭之詞，因秦、漢之制，修而存之，以廣孝道可也。如此，則經義可據，故事不遺。大禮既明，永息異論，可以繼二帝三王，而為萬代法。與其瀆禮越古，貴因循而憚改作，猶天地之相遠也。

Respectfully considering ancestral temple offerings—baskets, beans, livestock, and victims—the common rites of the Three Dynasties, this is the meaning of valuing sincerity. Offerings at imperial tombs changed to use regular food; Qin and Han expedient institutions—this is the way of food flavors. Now presenting food on new and full moon at the ancestral temple—is this not using regular daily flavors and valuing many kinds? Moreover it is not the meaning in the Rites of "supreme reverence does not feast on flavor but values qi and odor." The Tradition says: Qu Dao loved water chestnuts. Having illness, he summoned his clan elders and entrusted them, saying, "When you sacrifice to me you must use water chestnuts." At the sacrifice they presented water chestnuts. His son disobeyed the command, removed water chestnuts and used sheep, presenting baskets, beans, dried meat, and pickled meats. Gentlemen approved this. Speaking of serving ancestors and forefathers, one ought to take ritual as weighty, not presenting what they loved while alive—this clearly means it is not eating flavor. Then presenting regular food at the ancestral temple—is it not comparable to water chestnuts? Moreover it is not what the sage kings of the Three Dynasties practiced. Moreover sacrificial vessels do not display meat and beans; sacrificial officers are not ordered by the Three Dukes; those executing affairs are only the palace women's director and the Director of the Imperial Clan. Calling it presenting food—how can it be taken as sacrifice? Moreover at seasonal offerings in the ancestral temple, officials act by proxy. The prayer text says, "Filial great-grandson the emperor, your servant so-and-so, respectfully sends Grand Marshal so-and-so, daring to announce to Gaozu the Divine Martial Emperor and ancestral consort Empress Taimu of the Dou clan. The season is early spring; forever cherishing boundless longing. Respectfully with one great martial victim, soft fur and hard bristles, bright grain and fragrant millet, fine vegetables and fine offerings, sacrificial ale, respectfully performing the seasonal offering to express pursuing remembrance." This is the prayer wording. Seven days before the offering at dawn, the Grand Marshal swore the hundred officials at the Ministry of Civil Service, saying, "On such month such day the seasonal offering at the ancestral temple—each display his duty. Not supplying his affair—the state has constant punishment." In all, accompanying officials fasted in dispersal four days, reached fasting three days, and then could perform sacrifice. Ancestral temple ritual—not daring to discuss rashly; though there were those who knew, who dared speak? Therefore for sixty-plus years it was practiced without abolition. Now the sage court, since bows and arrows are sheathed and ritual and music are great, therefore sent down the hundred officials for detailed discussion. We your servants think the Zhenguan and Kaiyuan Rites both lack text on ancestral temple food presentation. Cutting feeling by ritual, abolishing it is possible. As for tomb food presentation, adopting the Guoyu and Liji words on daily and monthly sacrifice, following Qin and Han institutions, repairing and preserving to broaden filial way is possible. Like this, then classic meaning may be relied on and old precedents not lost. Great ritual being clear, forever ending divergent discussion, can continue the two emperors and three kings and become law for ten thousand generations. Compared with violating ritual and surpassing antiquity, valuing following precedent and fearing reform—it is like Heaven and Earth far apart.

知禮者是之，事竟不行。

Those who knew ritual approved; the affair in the end was not carried out.

翺性剛急，論議無所避。執政雖重其學，而惡其激訐，故久次不遷。翺以史官記事不實，奏狀曰：「臣謬得秉筆史館，以記註為職。夫勸善懲惡，正言直筆，紀聖朝功德，述忠賢事業，載奸臣醜行，以傳無窮者，史官之任也。凡人事跡，非大善大惡，則眾人無由得知，舊例皆訪於人，又取行狀謚議，以為依據。今之作行狀者，多是其門生故吏，莫不虛加仁義禮智，妄言忠肅惠和。此不唯其處心不實，茍欲虛美於受恩之地耳。蓋為文者，又非遊、夏、遷、雄之列，務於華而忘其實，溺於文而棄其理。故為文則失《六經》之古風，紀事則非史遷之實錄。臣今請作行狀者，但指事實，直載事功。假如作《魏徵傳》，但記其諫諍之辭，足以為正直；段秀實但記其倒用司農印以追逆兵，以象笏擊朱泚，足以為忠烈。若考功視行狀，不依此者不得受。依此，則考功下太常，牒史館，然後定謚。伏乞以臣此奏下考功。」從之。尋權知職方員外郎。十五年六月，授考功員外郎，並兼史職。

Ao's nature was firm and hasty; in discussion he avoided nothing. Those in power though valued his learning hated his sharp attacks; therefore he long went without promotion. Ao, because historiographers' recording of affairs was not true, submitted a memorial, saying, "Your servant wrongly obtained holding the brush in the Historiography Institute, taking annotation as duty. Encouraging good and punishing evil, upright words and straight brush, recording the sage court's merit and virtue, narrating loyal and worthy careers, carrying treacherous ministers' ugly conduct to transmit without end—that is the historiographer's charge. In all human affairs and traces, if not great good or great evil, then the multitude have no way to know. Old precedent all inquired of people, again taking conduct summaries and posthumous discussions as reliance. Now those composing conduct summaries are mostly their students and former subordinates. None fail to falsely add benevolence, righteousness, propriety, and wisdom, rashly speaking loyalty, reverence, kindness, and harmony. This is not only that their hearts are not true; they merely wish to falsely beautify the place of received favor. Those who compose literature again are not in the ranks of You, Xia, Qian, and Xiong. They strive for ornament and forget reality, drowning in literature and abandoning principle. Therefore composing literature then loses the Six Classics' ancient wind; recording affairs then is not the Grand Historian's veritable record. Your servant now requests that those composing conduct summaries only point to facts and directly carry affairs and merit. Suppose composing the biography of Wei Zheng—only record his remonstrating words, sufficient to be upright; Duan Xiushi only record his reversing use of the Court of Imperial Granaries seal to pursue rebel troops, striking Zhu Ci with the ivory tablet—sufficient to be loyal and fierce. If the Ministry of Personnel views conduct summaries and does not follow this, it may not receive them. Following this, then the Ministry of Personnel sends down to the Court of Imperial Sacrifices, notifies the Historiography Institute, and then fixes the posthumous title. I humbly beg that your servant's this memorial be sent down to the Ministry of Personnel." It was followed. Soon he was temporarily in charge as Vice Director of the Ministry of War. In the sixth month of the fifteenth year he was appointed Vice Director of the Ministry of Personnel, concurrently holding historiography duties.

翺與李景儉友善。初，景儉拜諫議大夫，舉翺自代。至是，景儉貶黜，七月，出翺為朗州刺史。俄而景儉復為諫議大夫，翺亦入為禮部郎中。翺自負辭藝，以為合知制誥，以久未如誌，郁郁不樂。因入中書謁宰相，面數李逢吉之過失。逢吉不之校。翺心不自安，乃請告。滿百日，有司準例停官，逢吉奏授廬州刺史。太和初，入朝為諫議大夫，尋以本官知制誥。三年二月，拜中書舍人。

Ao was friendly with Li Jingjian. At first when Jingjian was appointed Remonstrance Official, he recommended Ao to replace himself. At this time Jingjian was demoted and dismissed. In the seventh month Ao was sent out as prefect of Langzhou. Soon Jingjian again became Remonstrance Official. Ao also entered as Director of the Ministry of Rites. Ao relied on his own literary talent, thinking he ought to know edict drafting. Because long not as wished, he was gloomy and unhappy. Therefore entering the Secretariat to visit the chancellor, face to face he counted Li Fengji's faults. Fengji did not contend with him. Ao's heart was not at ease; he then requested leave. When a full hundred days were complete, the relevant office by precedent stopped office. Fengji memorialized appointing him prefect of Luzhou. At the beginning of Taihe he entered court as Remonstrance Official; soon with his original office he knew edict drafting. In the second month of the third year he was appointed Attendant in the Secretariat.

初，諫議大夫柏耆將使滄州軍前宣諭，翺嘗贊成此行。柏耆尋以擅入滄州得罪，翺坐謬舉，左授少府少監。俄出為鄭州刺史。五年，出為桂州刺史、御史中丞，充桂管都防禦使。七年，改授潭州刺史、湖南觀察使。八年，徵為刑部侍郎。九年，轉戶部侍郎。七月，檢校戶部尚書、襄州刺史，充山南東道節度使。會昌中，卒於鎮，謚曰文。

At first Remonstrance Official Bo Qi was about to be envoy to proclaim before the Cangzhou army. Ao once endorsed this journey. Bo Qi soon for trespassing entering Cangzhou was punished. Ao sat for mistaken recommendation and was demoted left to Vice Director of the Palace Works. Soon he was sent out as prefect of Zhengzhou. In the fifth year he was sent out as prefect of Guizhou and Vice Censor-in-Chief, filling Guiguan all-defense commissioner. In the seventh year he was changed and appointed prefect of Tanzhou and Hunan observation commissioner. In the eighth year he was summoned as Vice Minister of Justice. In the ninth year he was transferred to Vice Minister of Revenue. In the seventh month he was made acting Minister of Revenue and prefect of Xiangzhou, filling Shannan East Circuit military commissioner. In the Huichang era he died at his command. His posthumous title was Wen.

宇文籍，字夏龜。父滔，官卑。少好學，尤通《春秋》。竇群自處士徵為右拾遺，表籍自代，由是知名。登進士第。宰相武元衡出鎮西蜀，奏為從事。以咸陽尉直史館，與韓愈同修《順宗實錄》，遷監察御史。王承宗叛，詔捕其弟駙馬都尉承系，其賓客中有為誤識者。又蘇表以破淮西策幹宰相武元衡，元衡不用。以籍舊從事，令召表訊之，籍因與表狎。元衡怒，坐貶江陵府戶曹參軍。至任，節度使孫簡知重之，欲令兼幕府職事。籍辭曰：「籍以君命譴黜，亦當以君命升。假榮偷獎，非所願也。」後考滿，連辟籓府，入為侍御史，轉著作郎，遷駕部員外郎、史館修撰。與韋處厚、韋表微、路隨、沈傳師同修《憲宗實錄》。俄以本官知制誥，轉庫部郎中。太和中，遷諫議大夫，專掌史筆，罷知制誥。

Yu Wenji, whose courtesy name was Xiagui. His father Tao held low office. In youth he loved learning and especially mastered the Spring and Autumn Annals. Dou Qun, from retired gentleman, was summoned as Right Reminder. He memorialized Ji to replace himself. By this he became known. He passed the jinshi degree. Chancellor Wu Yuanheng went out to command western Shu and memorialized him as staff member. As Xianyang magistrate he served directly in the Historiography Institute. With Han Yu he jointly revised the Veritable Record of Emperor Shunzong and was promoted to Supervising Censor. Wang Chengzong rebelled. An edict arrested his younger brother, Imperial Son-in-Law Chengsi. Among his guests there was one mistakenly identified. Again Su Biao with strategy to break Huaixi approached Chancellor Wu Yuanheng. Yuanheng did not use it. Because Ji was formerly staff member, he ordered summoning Biao to interrogate. Ji therefore became intimate with Biao. Yuanheng was angry. He sat and was demoted to revenue aide of Jiangling Prefecture. Arriving at post, military commissioner Sun Jian knew and valued him, wishing to make him concurrently hold secretariat staff duties. Ji declined, saying, "Ji by the ruler's command was censured and demoted; he also ought to rise by the ruler's command. Borrowing glory and stealing reward is not what is wished." Later when evaluation term was complete, repeatedly recruited to prefectural staffs, he entered as Attending Censor, transferred to Compiler, and was promoted to Vice Director of the Ministry of Imperial Studs and Compiler in the Historiography Institute. With Wei Chuhou, Wei Biaowei, Lu Sui, and Shen Chuanshi he jointly revised the Veritable Record of Emperor Xianzong. Soon with his original office he knew edict drafting. He was transferred to Director of the Ministry of Treasury. In the Taihe era he was promoted to Remonstrance Official, exclusively holding the historian's brush. He ceased knowing edict drafting.

籍性簡淡寡合，耽玩經史，精於著述，而風望峻整，為時輩推重。正月卒，時年五十九，贈工部侍郎。子監，大中初登進士第。

Ji's nature was simple, bland, and hard to join. He immersed himself in classics and histories and was refined in writing, yet his reputation was stern and orderly. Contemporaries pushed and valued him. In the first month he died, aged fifty-nine. He was posthumously made Vice Minister of Works. His son Jian at the beginning of Dazhong passed the jinshi degree.

劉禹錫，字夢得，彭城人。祖云。父漵，仕歷州縣令佐，世以儒學稱。禹錫擢進士第，又登宏辭科。禹錫精於古文，善五言詩，今體文章復多才麗。從事淮南節度使杜佑幕，典記室，尤加禮異。從佑入朝，為監察御史。與吏部郎中韋執誼相善。

Liu Yuxi, whose courtesy name was Mengde, was a native of Pengcheng. His grandfather was Yun. His father Su served through prefectural and county magistracies and aides. The family for generations was famed in Confucian learning. Yuxi passed the jinshi degree and again passed the macro-elocution examination. Yuxi was refined in ancient writing and good at five-character poetry. His modern-style literature again was much talented and ornate. Serving in Huainan military commissioner Du You's staff as record office manager, he was especially treated with ritual distinction. Following You into court, he became Supervising Censor. He was friendly with Ministry of Personnel Director Wei Zhiyi.

貞元末，王叔文於東宮用事，後輩務進，多附麗之。禹錫尤為叔文知獎，以宰相器待之。順宗即位，久疾不任政事，禁中文誥，皆出於叔文。引禹錫及柳宗元入禁中，與之圖議，言無不從。轉屯田員外郎、判度支鹽鐵案，兼崇陵使判官。頗怙威權，中傷端士。宗元素不悅武元衡，時武元衡為御史中丞，乃左授右庶子。侍御史竇群奏禹錫挾邪亂政，不宜在朝。群即日罷官。韓臯憑藉貴門，不附叔文黨，出為湖南觀察使。既任喜怒淩人，京師人士不敢指名，道路以目，時號「二王、劉、柳。」

At the end of Zhenyuan Wang Shuwen handled affairs at the Eastern Palace. Later comers striving for advancement mostly attached to him. Yuxi was especially known and rewarded by Shuwen. He was treated with the vessel of chancellor. When Shunzong ascended, long ill and unable to bear government. Forbidden precinct documents and edicts all issued from Shuwen. He led Yuxi and Liu Zongyuan into the forbidden precinct and with them plotted and discussed. In words none failed to follow. He was transferred to Vice Director of the Directorate of Agriculture and judged the salt and iron case of the Finance Commission, concurrently Chongling envoy aide. Quite relying on power and authority, he wounded upright gentlemen. Zongyuan originally was not pleased with Wu Yuanheng. At that time Wu Yuanheng was Vice Censor-in-Chief. He was demoted left to Right Vice Director of the Crown Prince's Household. Attending Censor Dou Qun memorialized that Yuxi harbored perversity and disturbed government, not fitting to be in court. Qun that day was dismissed from office. Han Gao relied on noble gate, not attaching to Shuwen's faction. He was sent out as Hunan observation commissioner. Once in office, indulging joy and anger to bully people, capital scholars dared not speak their names aloud. People only exchanged glances in the streets. The age called them "the Two Wangs, Liu, and Liu."

叔文敗，坐貶連州刺史。在道，貶朗州司馬。地居西南夷，士風僻陋，舉目殊俗，無可與言者。禹錫在朗州十年，唯以文章吟詠，陶冶情性。蠻俗好巫，每淫祠鼓舞，必歌俚辭。禹錫或從事於其間，乃依騷人之作，為新辭以教巫祝。故武陵溪洞間夷歌，率多禹錫之辭也。

When Shuwen failed, he sat and was demoted to prefect of Lianzhou. On the road he was demoted to Langzhou adjutant. The land lay in southwestern barbarians. Local custom was rustic and crude. Looking up one saw strange customs; there was none with whom to speak. Yuxi at Langzhou ten years, only with literature chanting and singing cultivated disposition. Barbarian custom loved shamans. Whenever excessive shrines drummed and danced, they must sing rustic lyrics. Yuxi sometimes joined in their midst. Then following the Sao poets' compositions, he made new lyrics to teach shamans and invokers. Therefore among Wuling streams and caves barbarian songs mostly were Yuxi's words.

初，禹錫、宗元等八人犯眾怒，憲宗亦怒，故再貶。制有「逢恩不原」之令。然執政惜其才，欲洗滌痕累，漸序用之。會程異復掌轉運，有詔以韓臯及禹錫等為遠郡刺史。屬武元衡在中書，諫官十餘人論列，言不可復用而止。

At first Yuxi, Zongyuan, and the other eight offended the multitude's anger. Xianzong also was angry. Therefore they were again demoted. The edict had the order "meeting favor not pardoned." Yet those in power cherished their talent, wishing to wash away traces and gradually order employment. It happened Cheng Yi again held transport. There was an edict making Han Gao and Yuxi and others distant prefectural prefects. It happened Wu Yuanheng was in the Secretariat. More than ten remonstrance officials argued in array, saying they could not again be employed, and it stopped.

禹錫積歲在湘、澧間，郁悒不怡，因讀《張九齡文集》，乃敘其意曰：「世稱曲江為相，建言放臣不宜於善地，多徙五溪不毛之鄉。今讀其文章，自內職牧始，安有瘴癘之嘆，自退相守荊州，有拘囚之思。托諷禽鳥，寄辭草樹，郁然與騷人同風。嗟夫，身出於遐陬，一失意而不能堪，矧華人士族，而必致醜地，然後快意哉！議者以曲江為良臣，識胡雛有反相，羞與凡器同列，密啟廷諍，雖古哲人不及。而燕翼無似，終為餒魂。豈忮心失恕，陰謫最大，雖二美莫贖耶？不然，何袁公一言明楚獄而鐘祉四葉。以是相較，神可誣乎？」

Yuxi accumulated years between Xiang and Li, depressed and not pleased. Therefore reading Zhang Jiuling's collected works, he then narrated his intent, saying, "The age praises Qujiang as chancellor. He proposed that exiled ministers ought not be in good lands, mostly transferred to the Five Streams' barren lands. Now reading his literature—from inner office shepherd beginning, how was there sighing at miasma; from retired chancellor guarding Jingzhou, there was thought of imprisoned captive. Entrusting allegory to birds, lodging words in grass and trees, dense like the Sao poets' same wind. Alas! Born from remote borderlands, one loss of intent and unable to bear—how much more Chinese gentlemen and clans, yet must reach ugly lands and then be pleased! Discussants take Qujiang as good minister, knowing the Hu chick had rebellious appearance, ashamed to be with common vessels in rank, secretly reporting court remonstrance—though ancient wise men did not reach. Yet swallows' wings had no likeness; in the end became starved souls. Could jealous heart lose forgiveness, secretly demoting the greatest, though two beauties not redeem? Otherwise, why did Lord Yuan's one word clarify Chu prison and bell blessing four generations? Comparing thus, can spirit be deceived?"

禹錫晚年與少傅白居易友善，詩筆文章，時無在其右者。常與禹錫唱和往來，因集其詩而序之曰：「彭城劉夢得，詩豪者也。其鋒森然，少敢當者。予不量力，往往犯之。夫合應者聲同，交爭者力敵。一往一復，欲罷不能。由是每制一篇，先於視草，視竟則興作，興作則文成。一二年來，日尋筆硯，同和贈答，不覺滋多。春以前，紙墨所存者，凡一百三十八首。其餘乘興仗醉，率然口號者，不在此數。因命小侄龜兒編勒成兩軸。仍寫二本，一付龜兒，一授夢得小男侖郎，各令收藏，附兩家文集。予頃與元微之唱和頗多，或在人口。嘗戲微之云：『僕與足下二十年來為文友詩敵，幸也！亦不幸也。吟詠情性，播揚名聲，其適遺形，其樂忘老，幸也！然江南士女語才子者，多云元、白，以子之故，使僕不得獨步於吳、越間，此亦不幸也！今垂老復遇夢得，非重不幸耶？』夢得夢得，文之神妙，莫先於詩。若妙與神，則吾豈敢？如夢得『雪裏高山頭白早，海中仙果子生遲』，『沈舟側畔千帆過，病樹前頭萬木春』之句之類，真謂神妙矣！在在處處，應有靈物護持，豈止兩家子弟秘藏而已！」其為名流許與如此。夢得嘗為《西塞懷古》、《金陵五題》等詩，江南文士稱為佳作，雖名位不達，公卿大僚多與之交。

Yuxi in later years was friendly with Junior Mentor Bai Juyi. In poetry brush and literature, the time had none to his right. Often with Yuxi exchanging harmonized verses back and forth, therefore gathering his poetry and prefacing it, saying, "Pengcheng Liu Mengde is a poetry hero. His edge is forest-like; few dare meet him. I do not measure strength, often offending him. Those who harmonize ought to have same sound; those who contend ought to have matched strength. One going one returning, wishing to stop unable. From this whenever composing one piece, first at draft viewing. When viewing finished then rising to compose; when rising to compose then literature completed. One-two years coming, daily seeking brush and inkstone, together harmonizing presenting and answering, not aware gradually many. Before spring, what paper and ink preserved, in all one hundred thirty-eight pieces. The rest riding impulse relying on wine, casually mouth-calling, not in this count. Therefore ordering young nephew Guier to compile and bind into two scrolls. Still writing two copies—one given Guier, one given Mengde's young son Lunlang—each ordered to preserve, attached to the two families' collected works. I recently with Yuan Weizhi harmonized quite many, some in people's mouths. Once joking to Weizhi, he said, 'You and I these twenty years have been literary friends and poetic rivals—fortunate! Also unfortunate. Chanting and singing disposition, spreading and raising fame and sound, its fitting abandoning form, its joy forgetting age—fortunate! Yet Jiangnan gentlemen and ladies speaking of talented sons mostly all say Yuan and Bai. Because of you, making me unable to walk alone between Wu and Yue—this also unfortunate! Now, aging, to meet Mengde again—is this not doubly unfortunate?' Mengde, Mengde—literature's divine marvel, none before poetry. If marvelous with spirit, then how dare I! Like Mengde's 'High mountains whiten early in the snow; sea-born immortal fruit ripens slow,' and 'Beside the sunken boat a thousand sails go by; before the sick tree ten thousand trees greet spring'—lines of this kind are truly divine! Everywhere everywhere, ought to have spiritual things protecting and holding—how only the two families' sons and younger brothers secretly treasuring!" He was permitted by famous currents like this. Mengde once composed Nostalgia at Xisai, Five Pieces on Jinling, and other poems. Jiangnan literati called them fine pieces. Though fame and position did not reach, great ministers and high officials mostly befriended him.

開成初，復為太子賓客分司，俄授同州刺史。秩滿，檢校禮部尚書、太子賓客分司。七月卒，時年七十一，贈戶部尚書。

At the beginning of Kaicheng he again became Junior Mentor deputy commissioner. Soon he was appointed Tongzhou prefect. When term was complete, he was made acting Minister of Rites and Junior Mentor deputy commissioner. In the seventh month he died, aged seventy-one. He was posthumously made Minister of Revenue.

子承雍，登進士第，亦有才藻。

His son Chengyong passed the jinshi degree and also had literary talent.

柳宗元，字子厚，河東人。後魏侍中濟陰公之系孫。曾伯祖奭，高祖朝宰相。父鎮，太常博士，終侍御史。宗元少聰警絕眾，尤精《西漢詩騷》。下筆構思，與古為侔。精裁密緻，燦若珠貝。當時流輩咸推之。登進士第，應舉宏辭，授校書郎、藍田尉，為監察御史。

Liu Zongyuan, whose courtesy name was Zihou, was a native of Hedong. He was a descendant of Prince Jiyin of Later Wei, attendant in the inner court. His great-granduncle Shi was Gaozu's court chancellor. His father Zhen was Erudite of the Court of Imperial Sacrifices and ended as Attending Censor. Zongyuan in youth was clever and alert beyond the multitude. He especially mastered Western Han poetry and Sao. Setting brush and conceiving, he matched antiquity. Finely cut and densely woven, brilliant like pearls and shells. Contemporaries of the current generation all pushed him. He passed the jinshi degree, responded to the macro-elocution examination, and was appointed proofreader and Lantian magistrate, and became Supervising Censor.

順宗即位，王叔文、韋執誼用事，尤奇待宗元。與監察呂溫密引禁中，與之圖事。轉尚書禮部員外郎。叔文欲大用之，會居位不久，叔文敗，與同輩七人俱貶。宗元為邵州刺史。在道，再貶永州司馬。既罹竄逐，涉履蠻瘴，崎嶇堙厄，蘊騷人之鬱悼。寫情敘事，動必以文。為騷文十數篇，覽之者為之淒惻。

When Shunzong ascended, Wang Shuwen and Wei Zhiyi held power and especially strangely treated Zongyuan. With Supervising Censor Lü Wen he secretly led into the forbidden precinct and with them plotted affairs. He was transferred to Vice Director of the Ministry of Rites. Shuwen wished greatly to employ him. It happened he was in position not long. Shuwen failed, and with the same cohort seven men all were demoted. Zongyuan was made Shaozhou prefect. On the road, he was again demoted to Yongzhou adjutant. Having suffered banishment and expulsion, treading barbarian miasma through rugged blockage and calamity, he harbored the Sao poets' gloomy grief. Writing feeling and narrating affairs, whenever he moved he must use literature. He composed more than ten pieces of Sao literature. Viewers were bleak for them.

柳州土俗，以男女質錢，過期則沒入錢主，宗元革其鄉法。其已沒者，仍出私錢贖之，歸其父母。江嶺間為進士者，不遠數千里皆隨宗元師法；凡經其門，必為名士。著述之盛，名動於時，時號柳州云。有文集四十卷。

Liuzhou local custom used men and women as pledge for money. When expired they were confiscated to the money master. Zongyuan abolished that village law. Those already confiscated, he still produced private money to redeem them and return them to their parents. Among the Jiang and Ling ranges those becoming jinshi scholars, not far several thousand li all followed Zongyuan's teacher method. In all passing his gate, they must become famous scholars. Writings' flourishing, fame moving in the time, the age called him Liuzhou. He had collected works in forty scrolls.

韋辭，字踐之。祖召卿，洛陽丞。父翃，官至侍御史。辭少以兩經擢第，判入等，為秘書省校書郎。貞元末，東都留守韋夏卿辟為從事。後累佐使府，皆以參畫稱職，自藍田令入拜侍御史，以事累出為朗州刺史，再貶江州司馬。

Han Ci, whose courtesy name was Jianzhi. His grandfather Zhaoging was Luoyang assistant magistrate. His father Hong, office reached Attending Censor. Ci in youth with the two classics passed selection, judgment entered rank, and became Secretariat proofreader. At the end of Zhenyuan eastern capital resident guardian Wei Xiaqing recruited him as staff member. Later repeatedly assisting envoy staffs, all by planning and drawing were called fulfilling duty. From Lantian magistrate he entered appointment as Attending Censor. Because of affairs he was repeatedly sent out as Langzhou prefect and again demoted to Jiangzhou adjutant.

長慶初，韋處厚、路隨以公望居顯要，素知辭有文學理行，亟稱薦之。擢為戶部員外，轉刑部郎中，充京西北和糴使。尋為戶部郎中、兼御史中丞，充鹽鐵副使，轉吏部郎中。文宗即位，韋處厚執政，且以澄汰浮華、登用藝實為事，乃以辭與李翺同拜中書舍人。

At the beginning of Changqing Wei Chuhou and Lu Sui with public expectation occupied prominent importance. They always knew Ci had literary learning and principle in conduct and urgently praised and recommended him. He was promoted to Vice Director of the Ministry of Revenue, transferred to Director of the Ministry of Justice, filling northwest capital He grain commissioner. Soon Director of the Ministry of Revenue, concurrently Vice Censor-in-Chief, filling salt and iron vice commissioner, he was transferred to Director of the Ministry of Personnel. When Wenzong ascended, Wei Chuhou held government and with clarifying and washing flashy floatation and elevating artistic substance as affairs. Therefore Ci and Li Ao together were appointed Attendants in the Secretariat.

辭素無清藻，文筆不過中才，然處事端實，遊官無黨。與李翺特相善，俱擅文學高名。疏達自用，不事檢操。處厚以激時用，頗不厭公論；辭亦倦於潤色，苦求外任。乃出為潭州刺史、御史中丞、湖南觀察使。在鎮二年，吏民稱治。卒，時年五十八，贈右散騎常侍。

Ci originally had no clear ornament. His literature brush did not pass middle talent. Yet handling affairs upright and solid, wandering office without faction. With Li Ao especially mutually good, both excelled in literary learning and high fame. Loose and penetrating self-using, not serving restraint in conduct. Chuhou with stirring the time's employment, quite not satisfied public discussion. Ci also wearied of polishing and bitterly sought outer appointment. He was then sent out as Tanzhou prefect, Vice Censor-in-Chief, and Hunan observation commissioner. At command two years, officials and people called it well governed. He died, aged fifty-eight. He was posthumously made Right Regular Mounted Attendant.

史臣曰：貞元、太和之間，以文學聳動搢紳之伍者，宗元、禹錫而已。其巧麗淵博，屬辭比事，誠一代之宏才。如俾之詠歌帝載，黼藻王言，足以平揖古賢，氣吞時輩。而蹈道不謹，昵比小人，自致流離，前隳素業。故君子群而不黨，戒懼慎獨，正為此也。韓、李二文公，於陵遲之末，遑遑仁義；有志於持世範，欲以人文化成，而道未果也。至若抑楊、墨，排釋、老，雖於道未弘，亦端士之用心也。

The historian says: Between Zhenyuan and Taihe, those who with literature stirred the gentry ranks were only Zongyuan and Yuxi. Their clever ornament and profound breadth, arranging words and comparing affairs, were truly one generation's great talent. Like employing them to sing and praise the emperor's records and embroider and adorn royal words, they would be sufficient to level bow to ancient worthies and spirit-swallow contemporaries. Yet treading the Way not carefully, drawing near and comparing small men, they self-caused wandering exile, before destroying plain achievement. Therefore the gentleman groups yet does not faction, vigilance and fear in careful solitude—rightly for this. The two literary lords Han and Li, at the end of decline, urgently pursued benevolence and righteousness. Having intent in upholding the age's model, wishing with human culture to transform and complete, yet the Way was not realized. As for suppressing Yang and Mo and repelling Buddhism and Daoism—though in the Way not broadly spread, also upright gentlemen's intent.

贊曰：天地經綸，無出斯文。愈、翺揮翰，語切典墳。犧雞斷尾，害馬敗群。僻塗自噬，劉、柳諸君。

The eulogy says: Heaven and Earth are woven through order—nothing lies outside this culture. Han Yu and Li Ao wield the brush; their words cut straight to the classics and tombs. The sacrificial cock cuts off its tail; the harmful horse ruins the herd. On crooked paths they devour themselves—the two Lius and their company.

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