1
隱逸上
Recluses, Part One
2
○戚同文陳摶種放萬適李瀆魏野邢敦林逋高懌徐復孔文何群
○ Qi Tongwen, Chen Tuan, Zhong Fang, Wan Shi, Li Du, Wei Ye, Xing Dun, Lin Bu, Gao Yi, Xu Fu, Kong Wen, and He Qun
3
中古聖人之作《易》也，於《遁》之上九曰「肥遁，無不利」，《蠱》之上九曰「不事王侯，高尚其事」。 二爻以陽德處高地，而皆以隱逸當之。 然則隱德之高於當世，其來也遠矣。 巢、由雖不見於經，其可誣哉。 五季之亂，避世宜多。 宋興，岩穴弓旌之招，疊見於史，然而高蹈遠引若陳摶者，終莫得而致之，豈非二卦之上九者乎？ 种放之徒，召對大廷，亹獻替，使其人出處，果有合於《艮》之君子時止時行，人何譏焉。 作《隱逸傳》。
When the ancient sage composed the Book of Changes, the top line of the hexagram Dun reads, "A full withdrawal—nothing is unfavorable," and the top line of Gu reads, "He does not serve kings and lords; he exalts his own calling." Both lines embody yang virtue in the highest place, and both are understood as figures of withdrawal from the world. The elevation of reclusive virtue above ordinary society, then, has roots reaching far into the past. Chao Fu and Xu You do not appear in the canonical texts, yet who could dismiss their example as mere legend? During the turmoil of the Five Dynasties, it was only natural that many would turn away from public life. After the Song rose to power, records repeatedly mention summons by bow and banner to recluses in mountain caves—yet men of the highest withdrawal, such as Chen Tuan, could never finally be brought to court. Were they not living embodiments of those two upper lines? Men such as Zhong Fang were called to the imperial audience hall and earnestly offered counsel and correction; when their decisions to serve or withdraw truly matched the noble person of the Gen hexagram—knowing when to stop and when to act—who could fault them? On this basis the "Biographies of Recluses" was written.
4
戚同文
Qi Tongwen
5
戚同文，字同文，宋之楚丘人。 世為儒。 幼孤，祖母攜育於外氏，奉養以孝聞。 祖母卒，晝夜哀號，不食數日，鄉里為之感動。
Qi Tongwen, whose style was Tongwen, came from Chuqiu in the state of Song. His family had been scholars for generations. He lost his parents in childhood, and his grandmother raised him at her own family's home; he became renowned for the filial care he gave her. When his grandmother died, he mourned day and night and refused food for several days, moving everyone in the neighborhood.
6
始，聞邑人楊愨教授生徒，日過其學舍，因授《禮記》，隨即成誦，日諷一卷，愨異而留之。 不終歲畢誦《五經》，愨即妻以女弟。 自是彌益勤勵讀書，累年不解帶。 時晉末喪亂，絕意祿仕，且思見混一，遂以「同文」為名字。 愨嘗勉之仕，同文曰：「長者不仕，同文亦不仕。」 愨依將軍趙直家，遇疾不起，以家事托同文，即為葬三世數喪。 直復厚加禮待，為築室聚徒，請益之人不遠千里而至。 登第者五六十人，宗度、許驤、陳象輿、高象先、郭成範、王礪、滕涉皆踐台閣。
At first he heard that a fellow townsman, Yang Min, was teaching students. He passed the schoolhouse every day, received instruction in the Record of Rites, and could recite each passage as soon as he heard it, mastering one scroll a day. Min was astonished and took him in as a student. Before a year had passed he had memorized the Five Classics, and Min gave him his younger sister in marriage. From then on he threw himself ever more zealously into study, going for years without even loosening his belt at night. In the chaos at the end of the Jin period he renounced all thought of official salary, and because he yearned to see the realm united under one rule, he adopted Tongwen as both his style and his name. Min once urged him to enter government service. Tongwen replied, "If my elder does not serve, I shall not serve either." Min had been living in the household of General Zhao Zhi when he fell gravely ill. He entrusted his family affairs to Tongwen, who immediately undertook the burial of several members of three generations of the family. Zhi treated him with still greater respect, built a hall for him, and gathered students around him. Learners came from a thousand li away to seek his teaching. Fifty or sixty of his students passed the civil examinations, and among them Zong Du, Xu Xiang, Chen Xiangyu, Gao Xiangxian, Guo Chengfan, Wang Li, and Teng She all rose to high positions at court.
7
同文純質尚信義，人有喪者力拯濟之，宗族閭里貧乏者周給之。 冬月，多解衣裘與寒者。 不積財，不營居室，或勉之，輒曰：「人生以行義為貴，焉用此為！」 由是深為鄉里推服。 有不循孝悌者，同文必諭以善道。 頗有知人鑒，所與遊皆一時名士。 樂聞人善，未嘗言人短。 與宗翼、張昉、滕知白為友。 生平不至京師。 長子維任隨州書記，迎同文就養，卒於漢東，年七十三。 好為詩，有《孟諸集》二十卷。 楊徽之嘗因使至郡，一見相善，多與酬唱。 徽之嘗雲陶隱居號堅白先生，先生純粹質直，以道義自富，遂與其門人追號堅素先生。
Tongwen was plain and sincere, and held faith and righteousness above all else. He did his utmost to help anyone who faced a funeral, and he provided generously for poor kinsmen and neighbors. In winter he would often take off his own fur coat and give it to someone who was shivering with cold. He neither hoarded wealth nor built himself a fine house. When people urged him to do so, he would say, "What matters in life is righteous conduct—what need is there for such things!" For this reason the whole neighborhood held him in the deepest respect. Whenever he found someone neglecting filial piety or brotherly duty, Tongwen would counsel them on the right path. He had a keen eye for character, and everyone he befriended was a leading figure of the day. He took pleasure in hearing of others' virtues and never spoke of their failings. His close friends included Zong Yi, Zhang Fang, and Teng Zhibai. Throughout his life he never once traveled to the capital. His eldest son Wei held the post of secretary in Suizhou and brought Tongwen home to live under his care. Tongwen died in Handong at the age of seventy-three. He loved to write poetry and left a twenty-scroll collection entitled Collected Works from Mengzhu. Yang Huizhi once came to the prefecture on official business. The two men took an immediate liking to each other and exchanged many poems in correspondence. Huizhi remarked that Tao Hongjing had taken the sobriquet Master Firm-and-White. Tongwen was pure and upright in character and found his wealth in the Way and in righteousness, so Huizhi and his disciples posthumously honored him as Master Firm-and-Simple.
8
二子維、綸。 維，建隆二年，以屯田員外郎為曹王府翊善，累官職方郎中，致仕，卒，年八十一。 綸自有傳。
He had two sons, Wei and Lun. Wei, in the second year of the Jianlong reign (961), was appointed companion to the Prince of Cao with the rank of outer gentleman in the Directorate of Agriculture. He rose to director in the Bureau of Works, retired from office, and died at the age of eighty-one. Lun has a separate biography of his own.
9
大中祥符二年，府民曹城即同文舊居旁造舍百餘區，聚書數千卷，延生徒講習甚盛。 詔賜額為本府書院，命綸子奉禮郎舜賓主之，署誠府助教，委本府幕官提舉之。
In the second year of the Dazhong Xiangfu era (1009), a local man named Cao Cheng built more than a hundred rooms beside Tongwen's former home, assembled several thousand scrolls of books, and ran a thriving school for students. An imperial edict granted the school an official name as the prefectural academy. Tongwen's grandson Shunbin, holder of the rank of director of ceremonies, was placed in charge, given the title of assistant instructor of Gui Prefecture, and oversight was assigned to a staff officer of the prefecture.
10
楊愨者，虞城人。 力學勤誌，不求聞達。
Yang Min came from Yucheng. He studied with tireless dedication and sought neither fame nor advancement.
11
宗翼者，蔡州上蔡人。 父為虞城主簿，因家焉。 篤孝恭謹，負米養母。 好學強記，經籍一見即能默寫。 歐陽、虞、柳書皆得其楷法。 能屬文。 隱而不仕，家無鬥粟，怡怡如也，未嘗以貧窶幹人。 市物不評價，市人知而不欺。 嘗言「晝夜者，昏曉之辨也」，故既暝未曙，皆不出戶。 見鄰裏小兒，待之如成人，未嘗欺紿。 同文嘗謂翼曰：「子勞謙有古人風，真吾友也。」 卒，年八十餘。 子度，舉進士，至侍御史，曆京西轉運使，預修《太祖實錄》。
Zong Yi came from Shangcai in Cai Prefecture. His father served as registrar of Yucheng, and the family made their home there. Deeply filial, respectful, and careful, he carried rice on his back to support his mother. He loved learning and had an extraordinary memory. After a single reading of a classic text he could reproduce it from memory. He mastered the regular-script styles of Ouyang Xun, Yu Shinan, and Liu Gongquan. He was also skilled at literary composition. He lived in seclusion and never took office. His household scarcely had a peck of grain, yet he remained cheerful and serene and never importuned others because of his poverty. When he bought goods in the market he never haggled over price, and the merchants, knowing his character, never cheated him. He once remarked, "Day and night mark the boundary between dusk and dawn," and for that reason he never left his house between nightfall and first light. When he met the neighborhood children he treated them as seriously as adults and never teased or deceived them. Tongwen once told Yi, "You are diligent and modest and carry the spirit of the ancients. You are a true friend to me." He died at more than eighty years of age. His son Du passed the jinshi examination, rose to the post of attendant censor, served as transport commissioner for the western capital circuit, and helped compile the Veritable Records of Emperor Taizu.
12
張昉有史材，曆知雜御史、省郎，至殿中少監致仕。 子信，自有傳。 滕知白善為詩，至刑部員外郎、河北轉運使。 子涉，為給事中。
Zhang Fang had a gift for historical writing. He served successively as supervising censor and secretariat officer, retired as vice director of the Palace Service, and left office. His son Xin has a separate biography. Teng Zhibai was an accomplished poet who rose to outer gentleman in the Ministry of Justice and served as transport commissioner for Hebei. His son She served as supervising secretary at court.
13
高象先
Gao Xiangxian
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高象先父凝祐，刑部郎中，以強幹稱。 象先，淳化中三司戶部副使，卒於光祿少卿。
Gao Xiangxian's father Ningyou served as bureau director in the Ministry of Justice and was known for his forceful administrative ability. Xiangxian served in the Chunhua era as vice commissioner of the Revenue Section of the Three Offices and died while holding the post of vice director of the Imperial Household.
15
郭成範
Guo Chengfan
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郭成範最有文，為倉部員外郎，掌安定公書記。 辭疾，以司封員外郎致仕，卒。
Guo Chengfan was the most gifted writer among Tongwen's students. He served as outer gentleman in the Granary Section and as secretary to the Duke of Anding. He resigned citing illness, retired with the rank of outer gentleman in the Seals Section, and later died.
17
王礪事母甚謹，太平興國五年進士，至屯田郎中。 子渙、瀆、淵、衝、泳。 渙子稷臣，瀆子堯臣，並進士及第。 渙子夢臣，進士出身。
Wang Li was exceptionally devoted to his mother. He passed the jinshi examination in the fifth year of the Taiping Xingguo era (980) and rose to bureau director in the Directorate of Agriculture. His sons were Huan, Du, Yuan, Chong, and Yong. Huan's son Jichen and Du's son Yaochen both passed the jinshi examination. Huan's son Mengchen also qualified through the jinshi examination.
18
陳摶，字圖南，亳州真源人。 始四五歲，戲渦水岸側，有青衣媼乳之，自是聰悟日益。 及長，讀經史百家之言，一見成誦，悉無遺忘，頗以詩名。 後唐長興中，舉進士不第，遂不求祿仕，以山水為樂。 自言嘗遇孫君仿、獐皮處士二人者，高尚之人也，語摶曰：「武當山九室岩可以隱居。」 摶往棲焉。 因服氣辟穀曆二十餘年，但日飲酒數杯。 移居華山雲台觀，又止少華石室。 每寢處，多百餘日不起。
Chen Tuan, whose style was Tunan, came from Zhenyuan in Bozhou. When he was only four or five years old, while playing on the bank of the Guo River, a woman dressed in blue nursed him. From that day his intelligence grew sharper with each passing year. As he grew to adulthood he read the classics, histories, and works of the hundred schools. He could recite anything at a single reading and forget nothing, and he became well known as a poet. During the Changxing era of Later Tang he sat for the jinshi examination but failed. He then renounced all pursuit of office and salary and devoted himself to the pleasures of mountains and streams. He said that he once met two men of lofty character, Sun Junfang and the Zhangpi Recluse, who told him, "The Nine-Chamber Cliff on Mount Wudang is a place fit for withdrawal from the world." He went there and made his home. He then practiced breath cultivation and grain abstention for more than twenty years, drinking only a few cups of wine each day. He moved to the Yuntai Abbey on Mount Hua and also stayed in a stone chamber on Lesser Hua. When he slept, he would often remain in slumber for more than a hundred days at a stretch.
19
周世宗好黃白術，有以摶名聞者，顯德三年，命華州送至闕下。 留止禁中月餘，從容問其術，摶對曰：「陛下為四海之主，當以致治為念，奈何留意黃白之事乎？」 世宗不之責，命為諫議大夫，固辭不受。 既知其無他術，放還所止，詔本州長吏歲時存問。 五年，成州刺史朱憲陛辭赴任，世宗令齎帛五十匹、茶三十斤賜摶。
Emperor Shizong of Zhou was devoted to alchemical arts of gold and elixir. When Tuan's reputation reached the court, in the third year of the Xiande era (956) the emperor ordered the authorities of Hua Prefecture to escort him to the capital. He was kept in the inner palace for more than a month. The emperor questioned him at leisure about his arts, and Tuan replied, "Your Majesty is sovereign of the four seas. You ought to devote yourself to bringing order to the realm. Why concern yourself with alchemical gold and elixir?" Shizong did not reproach him. He offered Tuan the post of remonstrance and policy grandee, but Tuan firmly declined. Once the court realized he possessed no other arts, he was sent back to his mountain retreat. An edict instructed the prefectural officials to visit and inquire after him at the proper seasons. In the fifth year (958), Zhu Xian, prefect of Chengzhou, took his leave at court before departing for his post. Shizong instructed him to bring fifty bolts of silk and thirty jin of tea as gifts for Tuan.
20
太平興國中來朝，太宗待之甚厚。 九年復來朝，上益加禮重，謂宰相宋琪等曰：「摶獨善其身，不幹勢利，所謂方外之士也。 摶居華山已四十餘年，度其年近百歲。 自言經承五代離亂，幸天下太平，故來朝覲。 與之語，甚可聽。」 因遣中使送至中書，琪等從容問曰：「先生得玄默修養之道，可以教人乎？」 對曰：「摶山野之人，於時無用，亦不知神仙黃白之事，吐納養生之理，非有方術可傳。 假令白日衝天，亦何益於世？ 今聖上龍顏秀異，有天人之表，博達古今，深究治亂，真有道仁聖之主也。 正君臣協心同德、興化致治之秋，勤行修煉，無出於此。」 琪等稱善，以其語白上。 上益重之，下詔賜號希夷先生，仍賜紫衣一襲，留摶闕下，令有司增葺所止雲台觀。 上屢與之屬和詩賦，數月放還山。
During the Taiping Xingguo era he came to court, and Emperor Taizong received him with exceptional generosity. In the ninth year (984) he came to court again. The emperor treated him with still greater honor and told the chief ministers Song Qi and others, "Tuan keeps to himself and never meddles in power or profit. He is truly a man of the world beyond the court. Tuan had lived on Mount Hua for more than forty years, and it was thought that he was nearing a hundred years of age. He explained that he had lived through the chaos and division of the Five Dynasties and, now that the realm was at peace, had come to pay his respects at court. His conversation was most engaging to hear." He then sent a palace envoy to escort Tuan to the Secretariat. Qi and the others questioned him at leisure: "Have you mastered the Way of silent cultivation? Can you teach it to others?" He replied, "I am only a man of the mountains and wilds, of no use to the age. I know nothing of immortals or alchemical gold and elixir, nor of the principles of breath cultivation and nurturing life. There is no art I can pass on. Even if one were to ascend to heaven in broad daylight, what good would that do the world? The present sage sovereign has a noble and extraordinary countenance, the bearing of one who unites heaven and humanity. He is broadly learned in past and present and probes deeply into the causes of order and chaos. He is truly a ruler of the Way, benevolence, and sagely wisdom. This is the season when ruler and ministers should unite in heart and virtue to raise the realm and bring about good government. There is no cultivation more worth pursuing than this." Qi and the others praised his words and reported them to the emperor. The emperor held him in still greater esteem, issued an edict granting him the title Master Rarefied Stillness, and bestowed a set of purple robes. He kept Tuan at the capital and ordered the authorities to enlarge and repair the Yuntai Abbey on Mount Hua where Tuan lived. The emperor often exchanged matching poems and rhapsodies with him. After several months he was allowed to return to his mountain retreat.
21
端拱初，忽謂弟子賈德升曰：「汝可於張超穀鑿石為室，吾將憩焉。」 二年秋七月，石室成，摶手書數百言為表，其略曰：「臣摶大數有終，聖朝難戀，已於今月二十二日化形於蓮花峰下張超穀中。」 如期而卒，經七日支體猶溫。 有五色雲蔽塞洞口，彌月不散。
At the beginning of the Duangong era (988) he suddenly told his disciple Jia Desheng, "Carve a stone chamber for me in Zhangchao Valley. I shall rest there." In the seventh month of autumn of the second year (989) the stone chamber was finished. Tuan wrote a memorial of several hundred characters in his own hand, which in essence read: "Your subject Tuan's allotted span has reached its end, and the sage court is hard to linger in. On the twenty-second of this month I have already transformed my form in Zhangchao Valley below Lotus Peak." He died on the appointed day. Seven days later his body was still warm to the touch. Five-colored clouds covered the mouth of the cave and did not disperse for an entire month.
22
摶好讀《易》，手不釋卷。 常自號扶搖子，著《指玄篇》八十一章，言導養及還丹之事。 宰相王溥亦著八十一章以箋其指。 摶又有《三峰寓言》及《高陽集》、《釣潭集》，詩六百餘首。
Tuan loved to read the Book of Changes and never let the scroll leave his hand. He often called himself Master Fuyao and wrote eighty-one chapters of Pointing to the Mysterious, on the arts of nurturing life and restoring the elixir. Chief Minister Wang Pu also wrote eighty-one chapters commenting on its meaning. Tuan also wrote Fables of the Three Peaks and the collections Collected Works from Gaoyang and Collected Works from Diaotan, comprising more than six hundred poems.
23
能逆知人意，齋中有大瓢掛壁上，道士賈休復心欲之，摶已知其意，謂休復曰：「子來非有他，蓋欲吾瓢爾。」 呼侍者取以與之，休復大驚，以為神。 有郭沆者，少居華陰，夜宿雲台觀。 摶中夜呼令趣歸，沆未決； 有頃，復日曰：「可勿歸矣。」 明日，沆還家，果中夜母暴得心痛幾死，食頃而愈。
He could read people's intentions before they spoke. A large gourd hung on the wall of his study. The Daoist priest Jia Xiufu coveted it, but Tuan had already perceived his wish and said, "You have come for no other reason—you want my gourd." He called a servant to take it down and give it to him. Xiufu was astonished and took him for a supernatural being. There was a man named Guo Kang who had lived in Huayin since youth. One night he stayed at the Yuntai Abbey. In the middle of the night Tuan called for him to hurry home, but Kang hesitated; after a moment he said again, "You need not go home now." The next day Kang went home and found that in the middle of the night his mother had suddenly been stricken with heart pain and nearly died, recovering only after the time it takes to eat a meal.
24
華陰隱士李琪，自言唐開元中郎官，已數百歲，人罕見者； 關西逸人呂洞賓有劍術，百餘歲而童顏，步履輕疾，頃刻數百里，世以為神仙。 皆數來摶齋中，人咸異之。 大中祥符四年，真宗幸華陰，至雲台觀，閱摶畫像，除其觀田租。
The Huayin recluse Li Qi claimed to have been a court gentleman in the Kaiyuan era of Tang and to be already several hundred years old. Few people ever saw him; and the Guanxi free man Lü Dongbin, master of the sword, was over a hundred years old yet had the face of a child. He walked lightly and swiftly and could cover several hundred li in an instant. The world regarded him as an immortal. All of them visited Tuan's study repeatedly, and everyone who heard of it was astonished. In the fourth year of the Dazhong Xiangfu era (1011), Emperor Zhenzong visited Huayin, went to the Yuntai Abbey, viewed Tuan's portrait, and remitted the abbey's land tax.
25
又有許瓊者，開封鄢陵人。 開寶五年，子永罷盧縣尉，詣匭上言：「臣年七十五，父瓊年九十九，長兄年八十一，次兄年七十九，欲乞近地一官，以就榮養。」 上覽奏，召永訊之，即命迎其父赴闕。 瓊得對於講武殿，上顧問久之，悉能奏對，而詞氣不衰，言唐末以來事，曆曆可聽。 上悅其父子俱享遐壽，賜襲衣、犀帶、銀鞍勒馬、帛三十匹、茶二十斤，授永鄢城令。 是時，澶密齊沂、萊江吉萬州、江陰梁山軍，各奏八十已上呂繼美等二十九人，並賜爵公士。 真宗時，凡老人年百歲已上者，州縣以名聞，皆詔賜衣帛、米麥，長吏存撫之。
There was also a man named Xu Qiong from Yanling in Kaifeng. In the fifth year of the Kaibao era (972), his son Yong left his post as county lieutenant of Lu and submitted a petition to the suggestion box: "Your subject is seventy-five years old. My father Qiong is ninety-nine. My eldest brother is eighty-one and my second brother seventy-nine. I beg a nearby office so that I may honor and support them." The emperor read the memorial, summoned Yong for questioning, and immediately ordered his father brought to the capital. Qiong was granted an audience in the Hall of Martial Instruction. The emperor questioned him at length, and he answered every question without faltering. When he spoke of events from the end of the Tang onward, each detail was vivid and worth hearing. The emperor was pleased that father and son both enjoyed such long life. He bestowed court robes, a rhinoceros-horn belt, a silver saddle and bridle, a horse, thirty bolts of silk, and twenty jin of tea, and appointed Yong magistrate of Yancheng. At that time the prefectures of Cao, Mi, Qi, Yi, Lai, Jiang, Ji, and Wan, together with Jiangyin and Liangshan Army, each reported twenty-nine men aged eighty or above, including Lü Jimei, and all were granted the honorary rank of gentleman. During the reign of Zhenzong, whenever an elderly person reached a hundred years of age, the local authorities reported the name to the court. An edict always granted robes, silk, rice, and wheat, and the chief officials were instructed to visit and comfort them.
26
种放，字明逸，河南洛陽人也。 父詡，吏部令史，調補長安主簿。 放沉默好學，七歲能屬文，不與群兒戲。 父嘗令舉進士，放辭以業未成，不可妄動。 每往來嵩、華間，慨然有山林意。 未幾父卒，數兄皆幹進，獨放與母俱隱終南豹林穀之東明峰，結草為廬，僅庇風雨。 以講習為業，從學者眾，得束脩以養母，母亦樂道，薄滋味。
Zhong Fang, whose style was Mingyi, came from Luoyang in Henan. His father Xu served as a clerk in the Ministry of Personnel and was transferred to the post of registrar of Chang'an. Fang was quiet and devoted to learning. At seven he could compose literary pieces and never joined in children's games. His father once urged him to sit for the jinshi examination, but Fang declined, saying his studies were not yet complete and one must not act rashly. Whenever he traveled between Mount Song and Mount Hua, he was moved by a longing for life in the mountains and forests. Before long his father died. Several elder brothers all pursued official careers, but Fang alone withdrew with his mother to Dongming Peak in Baolin Valley on the Zhongnan range. They built a grass hut that barely kept out wind and rain. He made teaching his livelihood. Many students came to study with him, and the gifts he received supported his mother. His mother also delighted in the Way and lived on plain food.
27
放得辟穀術，別為堂於峰頂，盡日望雲危坐。 每山水暴漲，道路阻隔，糧糗乏絕，止食芋栗。 性嗜酒，嘗種秫自釀，每曰空山清寂，聊以養和，因號雲溪醉侯。 幅巾短褐，負琴攜壺，溯長溪，坐磐石，采山藥以助飲，往往終日。 值月夕或至宵分，自豹林抵州郭七十里，徒步與樵人往返。 性不喜浮圖氏，嘗裂佛經以製帷帳。 所著《蒙書》十卷及《嗣禹說》、《表孟子上下篇》、《太一祠錄》，人頗稱之。 多為歌詩，自稱「退士」，嘗作傳以述其志。
Fang mastered the art of grain abstention and built a separate hall on the summit of the peak, where he sat upright all day gazing at the clouds. Whenever mountain floods cut off the roads and provisions ran out, he ate only taro and chestnuts. He loved wine by nature. He planted glutinous millet and brewed his own, remarking that in the silent clarity of the empty mountains he could nurture his harmony, and so he took the sobriquet Cloud-Stream Drunken Marquis. Dressed in a cloth cap and short hemp robe, he would carry his zither and wine jar upstream along the long creek, sit on boulders, gather mountain herbs to season his drink, and often pass the entire day that way. On moonlit nights, sometimes until midnight, he would walk the seventy li from Baolin to the prefectural town on foot, going back and forth among the woodcutters. He disliked Buddhism by nature and once tore Buddhist sutras to make curtains. He wrote ten scrolls of the Book of Instruction, Succession to Yu's Discourse, Petition on the Upper and Lower Chapters of Mencius, and Record of the Grand Unity Shrine, all of which won considerable praise. He wrote many songs and poems, called himself "the Retired Gentleman," and once composed a biography setting forth his aims.
28
四年，兵部尚書張齊賢言放隱居三十年，不遊城市十五載，孝行純至，可勵風俗，簡樸退靜，無謝古人。 復詔本府遣官詣山，以禮發遣赴闕，齎裝錢五萬，放辭不起。 明年，齊賢出守京兆，復條陳放操行，請加旌賁。 即賜詔曰：「汝隱居丘園，博通今古，孝悌之行，鄉里所推，慕古人之遺榮，挹君子之常道。 屢覽守藩之奏，彌彰遁世之風，載渴來儀，副予延佇。 今遣供奉官周旺齎詔，召汝赴闕，賜帛百匹、錢十萬。」 九月，放至，對崇政殿，以幅巾見，命坐與語，詢以民政邊事。 放曰：「明王之治，愛民而已，惟徐而化之。」 餘皆謙讓不對。 即日授左司諫、直昭文館，賜巾服簡帶，館於都亭驛，大官供膳。 翌日，表辭恩命。 上知放舊與陳堯叟遊，令堯叟諭意； 又謂宰相曰：「朕求茂異，以廣視聽，資治道。 如放終未樂仁，亦可遂其請也。」 中書傳詔，放曰：「病居山林，天恩累加禮聘，岩猿溪鳥之性，固不敢以祿仕為意。 然主上虛懷待士，旰食憂人之心，亦不敢以羈束為念。」 遂詔不聽其讓。 數日，復召見，賜緋衣、象簡、犀帶、銀魚，御製五言詩寵之，賜昭慶坊第一區，加帷帳什物，銀器五百兩，錢三十萬。 中謝日，賜食學士院，自是屢得召對。 六年春，再表謝暫歸故山，詔許其請。 將行，又遷起居舍人，命館閣官宴餞於瓊林苑，上賜七言詩三章，在席皆賦。 十月，遣使就山撫問，圖其林泉居處以獻，優詔趣其入覲，放以疾未平為請。
In the fourth year, Minister of War Zhang Qixian reported that Fang had lived in seclusion for thirty years and had not visited a city for fifteen. His filial conduct was pure and exemplary, his manner simple and retiring—he was in no way inferior to the ancients and could serve to encourage public morals. An edict again ordered the prefecture to send an official to the mountain to escort him respectfully to court with fifty thousand in travel funds. Fang declined and would not go. The following year Qixian took up his post as governor of the capital district and again submitted a detailed account of Fang's conduct, requesting that he receive further honors. An edict was immediately issued: "You dwell in seclusion among hills and gardens, are broadly learned in past and present, and your filial and brotherly conduct is praised throughout your neighborhood. You admire the ancients who renounced worldly glory and embrace the noble person's constant Way. I have read repeatedly the memorials of regional governors praising your withdrawal from the world. I long for your coming and hope you will answer my earnest expectation. I now send the palace attendant Zhou Wang with this edict to summon you to court and bestow one hundred bolts of silk and one hundred thousand cash." In the ninth month Fang arrived and was received in the Hall of Esteeming Governance. He appeared wearing a plain cloth cap, was invited to sit and converse, and was questioned on civil administration and frontier affairs. Fang said, "The governance of an enlightened king consists in loving the people and transforming them only gradually." On all other questions he modestly declined to reply. That same day he was appointed left remonstrance bureau censor and concurrent scholar of the Hall for the Illustrious of Culture. He was granted official cap, robes, and tally, lodged at the Capital Pavilion Station, and supplied with meals from the imperial kitchen. The next day he submitted a memorial declining the appointment. The emperor knew Fang had once been close to Chen Yaosou and ordered Yaosou to convey his wishes; he also told the chief ministers, "I seek outstanding talent to broaden my understanding and aid the way of governance. If Fang in the end is not willing to serve, his request may also be granted." The Secretariat conveyed the edict. Fang replied, "Ill and dwelling in the mountains and forests, I have received heaven's grace in repeated ceremonial summons. I have the nature of cliff apes and stream birds and would never dare to seek salary and office. Yet the sovereign receives scholars with an open mind and worries for the people even at his meals. I also dare not think only of being bound by office." An edict was issued refusing to accept his resignation. Several days later he was summoned again and granted crimson robes, an ivory tally, a rhinoceros-horn belt, and a silver fish badge. The emperor composed a five-character poem in his honor and gave him the finest residence in Zhaoping Ward, along with curtains, furnishings, five hundred taels of silver vessels, and three hundred thousand cash. On the day he expressed his thanks he was entertained at the Academy of Scholars. From then on he was repeatedly summoned to audience. In the spring of the sixth year he again submitted a memorial asking to return temporarily to his mountain home. An edict granted his request. As he was about to depart he was promoted to diarist. Palace and academy officials were ordered to give him a farewell banquet in the Qionglin Garden. The emperor bestowed three seven-character poems, and everyone present composed verses in reply. In the tenth month an envoy was sent to his mountain retreat to inquire after him. A painting of his forest dwelling was presented to the court. A gracious edict urged him to return to audience, but Fang pleaded that his illness had not yet subsided.
29
放山居草舍五六區，啖野蔬蕎麥。 表求太宗御書及經史音疏，悉給焉。 十月，復至，上謂宰相曰：「放比來高尚其事，每所詢問，頗有可采。 朝廷雖加爵秩，而未能大用，即物議未厭，所慮放卷而懷之。」 即遣內侍任文慶齎詔諭之曰：「朕臨御寰區，憂勤旰昃，詳延茂異，物色隱淪，思訪話言，用熙庶績。 以卿棲心岩竇，屏跡囂塵，躡綺皓之遐蹤，有曾、顏之至行，特舉賁園之典，果符前席之心。 每所諮詢，備詳理道，載觀敷納，蔚有材謀，深簡朕懷，頗思大用。 然以群情未悉，成命是稽。 今四隩來同，萬區思乂，方崇政本，庶厚時風。 卿必能酌斟化源，丹青王度，恢富國強兵之術，陳制禮作樂之規。 返樸還淳，措刑息訟，輔予不逮，馴至太平，登用機衡，弼成寡昧。 卿宜體茲眷遇，罄乃誠明，敘經國之大猷，述致君之遠略，盡形奏牘，以沃朕心。 副涼德之倚毗，褰外朝之觀聽，乃司樞務，式洽至公。」
Fang's mountain home consisted of five or six grass huts. He lived on wild vegetables, buckwheat, and millet. He memorialized requesting Taizong's imperial calligraphy and phonological commentaries on the classics and histories, and all were granted. In the tenth month he returned. The emperor told the chief ministers, "Fang of late has conducted himself with lofty integrity, and in each consultation there is much worth adopting. Although the court has granted him rank and title, he has not yet been given a major post, and public opinion is not yet satisfied. What is feared is that Fang, though outwardly yielding, may harbor resentment in his heart." He immediately sent the palace attendant Ren Wenqing with an edict instructing him: "I rule the realm with anxious diligence even at sunset, broadly seeking outstanding talent and searching out those hidden from public life, eager to hear their counsel and employ it for the flourishing of the realm. Because you lodge your heart in mountain caves, keep your distance from the dust of the world, follow the distant footsteps of the recluses Qi and Hao, and possess the supreme conduct of Zeng and Yan, I specially honored you with the ceremony of the Honored Garden, and your coming truly answered my earnest wish. In each consultation you are thorough in principle and the Way. Observing your presentations, I see abundant talent and counsel that deeply meets my expectations, and I am inclined to employ you in a major capacity. Yet because public opinion is not yet fully persuaded, the final appointment has been deferred. Now the four corners of the realm are united and the myriad regions yearn for good government. We are exalting the foundations of rule and hope to improve the customs of the age. You surely can discern the source of transformation, delineate the royal standard, expand the arts of enriching the state and strengthening the army, and set forth regulations for establishing rites and composing music. Restore simplicity and purity, set punishments aside and still lawsuits, assist my inadequacies, gradually bring about great peace, take up the pivots of state, and help complete what my limited wisdom cannot achieve. You should respond to this gracious favor with full sincerity, set forth the great plans for ordering the state, relate the far-reaching strategies for serving the ruler, and lay them all out in memorials to enrich my understanding. Assist my modest virtue, answer the scrutiny of the outer court, preside over pivotal affairs of state, and thereby accord with utmost fairness."
30
放上言曰：「臣讀書業文，實自父師之誨，學古嗜退，本求山水之樂。 思率天性以奉至道，豈有意於麋鹿，蓋無心於紱冕。 其所幸者，邦家化成，疆場兵偃，群黎鼓舞，庶彙胥悅。 蒲帛之聘，寵渙岩穀，君命薦及，肅聽祗受。 既朝象魏之下，但愧岩林之賤。 奉聖顏於咫尺，聆德音之教論。 列跡侍從，峨冠諫諍。 雖愚者之慮，竭忠規而屢陳； 而大君之明，懼瞽言之無補。 今又訪以禮樂之制，詢其刑政之方，且小器微材，欲加大用。 蓋念沿革之攸宜，曆三五而既異，弛張之體，豈一二而可述。 國家謀建皇極，躋納富壽，惟二聖之光宅，總百王之闕漏，豈伊葑菲，敢預論述。 方今德義宣明，鸞驥戾止，如臣之才，儼爾駢列。 伏望洞知臣之鑒，憐守節之志，俾泛駕無覆壓之害，使為器免溢蕩之咎，寢此過聽，遂其夙心。 況臣首獻納之行，不為無位； 預清閑之對，不為疏隔。 又安敢碌碌而依違，嘿嘿而曠素？ 願且齒於諫署，庶少觀於朝製，斯亦否能有適，名器無假。 唯茲保全之惠，仰繄仁聖之賜。」
Fang submitted a memorial saying, "Your subject's study of books and pursuit of letters came truly from the instruction of father and teachers. Loving antiquity and withdrawal, I originally sought only the joy of mountains and waters. I wished to follow my natural disposition in serving the highest Way. How could I have intended to live like elk and deer? I simply had no heart for official rank and emblems of office. What I have been fortunate to witness is the state's transformation complete, the frontier stilled of arms, the people rejoicing, and all things flourishing in contentment. The summons of rush mat and silk brought favor streaming to my cliff and valley. When the ruler's command reached me, I reverently heard and respectfully accepted it. Having already attended court beneath the imperial towers, I am only ashamed of my lowly station among cliffs and forests. I have been privileged to behold the sage countenance at close hand and to hear the sovereign's instructive discourse. I have taken my place among the attendants, wearing the high cap of remonstrance. Though only a foolish man's thoughts, I have exhausted loyal counsel and presented it repeatedly; yet before the great ruler's clarity I fear that a blind man's words are of no help. Now you again inquire about the institutions of rites and music and ask the methods of punishments and government—yet you would employ greatly a small vessel and slight timber such as I. Reflecting that what is fitting in continuity and change has differed through the three and five reigns, and that the principles of loosening and tightening cannot be set forth in one or two points— the state plans to establish the supreme pole and ascend to abundance and longevity under the luminous rule of the two sage emperors, gathering up the omissions of a hundred kings—how could such worthless brambles as I dare to take part in such discourse? At present virtue and righteousness are proclaimed throughout the realm, and the finest talents gather at court. Men of talent such as your subject stand in rows among them. I humbly hope you will perceive my limitations, pity my resolve to keep my integrity, spare the overloaded carriage from being overturned, spare the vessel from overflowing, set aside this excessive favor, and fulfill my long-standing wish. Moreover, your subject has already served in presentation and remonstrance and is not without position; and has participated in leisurely audiences with the sovereign and is not kept at a distance. How then could I dare to be mediocre and vacillate, silent and neglect my plain duty? I wish only to remain counted among the remonstrance office, hoping briefly to observe court institutions. Whether this suits or not, titles and honors need not be borrowed. Only this favor of preservation do I look up to and depend upon—the grant of the benevolent and sage sovereign."
31
放屢至闕下，俄復還山，人有詒書嘲其出處之跡，且勸以棄位居岩穀，放不答。 放終身不娶，尤惡囂雜，故京城賜第為擇僻處。 然祿賜既優，晚節頗飾輿服。 於長安廣置良田，歲利甚博，亦有強市者，遂致爭訟，門人族屬依倚恣橫。 王嗣宗守京兆，放嘗乘醉慢罵之。 嗣宗屢遣人責放不法，仍條上其事。 詔工部郎中施護推究，會赦恩而止。 四月，求歸山，又賜宴遣之。 所居山林，細民多縱樵采，特詔禁止。 放遂表徙居嵩山天封觀側，遣內侍就興唐觀基起第賜之。 假逾百日，續給其奉。 然猶往來終南，按視田畝。 每行必給驛乘，在道或親詬驛吏，規算糧具之直。 時議浸薄之。
Fang repeatedly came to the capital and soon returned to the mountains. People sent letters mocking his comings and goings between court and seclusion and urging him to abandon office and dwell in the cliffs and valleys. Fang did not reply. Fang never married throughout his life and especially hated noise and clamor. When a residence was granted him in the capital, a secluded location was deliberately chosen. Yet because his salary and gifts were generous, in his later years he quite adorned his carriage and dress. In Chang'an he acquired extensive fertile fields, and his yearly profits were very great. There were also cases of forced purchase that led to lawsuits. His disciples and kinsmen relied on his power and acted arrogantly. Wang Sizong was governor of the capital district. Fang once, while drunk, insulted and reviled him. Sizong repeatedly sent men to reproach Fang for unlawful conduct and also submitted a detailed report to the throne. An edict ordered Shi Hu, bureau director in the Ministry of Works, to investigate, but an amnesty intervened and the matter was dropped. In the fourth month he requested to return to the mountains. The court again granted him a farewell banquet and sent him on his way. In the mountains and forests where he lived, common people often freely cut firewood. A special edict forbade this practice. Fang then memorialized the throne that he had settled beside Tianfeng Guan on Mount Song; the emperor sent a eunuch to erect a residence on the old site of Xingtang Guan and bestowed it upon him. His leave of absence was prolonged beyond one hundred days, and his official stipend kept flowing. Even so, he continued to travel to the Zhongnan Mountains to oversee his farmland. Every journey brought him relay horses from the postal service, yet on the road he would sometimes berate the clerks himself and haggle over the cost of grain and supplies. Opinion in the capital slowly turned against him.
32
嘗曲宴令群臣賦詩，杜鎬以素不屬辭，誦《北山移文》以譏之。 上嘗語近臣曰：「放為朕言事甚眾，但外廷無知者。」 因出所上《時議》十三篇，其目曰：《議道》、《議德》、《議刑》、《議器》、《議文武》、《議制度》、《議教化》、《議賞罰》、《議官司》、《議軍政》、《議獄訟》、《議征賦》、《議邪正》。
At one private banquet he required all the ministers present to write poems; Du Hao, no poet by habit, read aloud the "Rhapsody on Removing to the Northern Mountains" as a barb aimed at Fang. The emperor once told his inner circle, "Fang has reported a great many affairs to me, but the outer court hears nothing of it." He then displayed the thirteen memorials Fang had submitted under the title "Timely Policy Opinions," with these section headings: On the Way, On Virtue, On Punishments, On Implements, On Civil and Military Affairs, On Institutions, On Teaching and Transformation, On Rewards and Punishments, On Official Posts, On Military Administration, On Prison Litigation, On Levies and Tribute, and On the Upright and the Deviant.
33
八年十一月乙丑，晨興，忽取前後章疏稿悉焚之，服道士衣，召諸生會飲於次，酒數行而卒。 訃聞，上甚嗟悼，親製文遣內侍朱允中致祭。 歸葬終南，贈工部尚書，錄其侄世雍同學究出身。
On yichou, the eleventh month of the eighth year, he rose at dawn, burned every draft of his memorials past and present, dressed as a Daoist priest, called his pupils to drink in the side hall, and died after only a few cups. When word of his death reached the palace, the emperor mourned deeply, wrote the eulogy himself, and dispatched the eunuch Zhu Yunzhong to perform the rites. His body was buried on the Zhongnan range; he was posthumously made Minister of Works; and his nephew Shiyong was granted jinshi standing by special record.
34
萬適，字縱之，陳州宛丘人，自號遣玄子。 六七歲即為詩。 及長，喜學問，精於《道德經》。 與高錫族子冕及韓伾交遊，酬唱多有警句。 不求仕進，專以著述為務，有《狂簡集》百卷、《雅書》三卷、《誌苑》三卷、《雍熙詩》二百首，《經籍擿科討論》計四十卷。
Wan Shi, whose courtesy name was Zongzhi, came from Wancheng in Chen Prefecture and called himself the Disperser of the Mysterious. He was writing verse by the age of six or seven. As an adult he took joy in scholarship and knew the Daodejing thoroughly. He kept company with Mian, a kinsman of Gao Xi, and Han Yi, and their poetic exchanges often yielded memorable lines. He refused official career and wrote full-time, leaving works that included the hundred-scroll Kuangjian Collection, three scrolls each of Elegant Writings and the Record Garden, two hundred Yongxi poems, and forty scrolls of textual criticism on the classics.
35
淳化中，伾任翰林學士，因召對，上問曰：「卿早在嵩陽，當時輩流頗有遺逸否？」 伾以適及楊璞、田誥為對，上悉令召至闕下。 詔書下而誥卒。 璞既至，對於便殿，不願仕進，上賜以束帛，與一子出身，遣還故郡。 適最後至，特授慎縣主簿。 適素康強無疾，詔下日已病，猶勉強赴朝謝，舉止山野，人皆笑之，後數日卒。
During Chunhua, Han Yi became a Hanlin academician; at an imperial audience the emperor asked, "You spent your youth at Songyang—did any notable recluses remain among your circle there?" Yi named Wan Shi, Yang Pu, and Tian Hao; the emperor commanded that all three be brought to court. The summons arrived the day Tian Hao died. Yang Pu came to the privy audience hall, declined any post, received bolts of silk and an honorary degree for one son, and was sent home. Wan Shi was the last to arrive and was made chief clerk of Shen County by special appointment. Wan Shi had been hale, but the day the summons came he fell ill; he still dragged himself to court to acknowledge the appointment, moved like a country bumpkin amid the courtiers' laughter, and died within days.
36
田誥者，曆城人。 好著述，聚學徒數百人，舉進士至顯達者接踵，以故聞名於朝，宋惟翰、許袞皆其弟子也。 誥著作百餘篇傳於世，大率迂闊。 每構思必匿深草中，絕不聞人聲，俄自草中躍出，即一篇成矣。
Tian Hao came from Licheng. A prolific author who gathered hundreds of students, he sent a steady stream of disciples to jinshi success and fame at court; Song Weihan and Xu Gun were among his students. Tian Hao left over a hundred works in circulation, most of them diffuse and grandiose. To compose, he would vanish into deep grass where no one could disturb him, then burst out with a finished essay in hand.
37
楊璞字契玄，鄭州新鄭人。 善歌詩，士大夫多傳誦。 與畢士安尤相善，每乘牛往來郭店，自稱東裏遺民。 嘗杖策入嵩山窮絕處，構思為歌詩，凡數年得百餘篇。 璞既被召，還，作《歸耕賦》以見誌。 真宗朝諸陵，道出鄭州，遣使以茶帛賜之。 卒，年七十八。
Yang Pu, courtesy name Qixuan, was from Xinzheng in Zheng Prefecture. A gifted poet whose verses circulated widely among the gentry. He was especially close to Bi Shian; the two would ride oxen to Guodian, and Pu called himself a leftover man of the eastern lanes. He once walked with staff into the farthest recesses of Mount Song to compose, gathering more than a hundred poems over several years. After his summons and return, Yang Pu wrote the "Rhapsody on Returning to the Plough" to declare his intent. On a tomb visit Zhenzong passed through Zhengzhou and sent gifts of tea and silk. He died at seventy-eight.
38
李瀆，河南洛陽人也。 六世祖坦，馮翊令。 坦生仲芳，大理司直。 仲芳生玄初，福建觀察推官。 玄初生鄑，即瀆之曾祖也，字堯封，仕梁，曆滑、魏、宋三鎮留後，拜崇政使、禮部尚書。 後唐天成中，以太子少傅致仕，卒，贈太保。 祖延昭，殿中丞。 父瑩字正白，善詞賦，廣順進士，蒲帥張鐸辟為記室，因家河中。 乾德初，右補闕蘇德祥薦為殿中侍御史、度支判官。 使江南，坐受李從善賂遺，責授右讚善大夫，卒。
Li Du came from Luoyang in Henan. Six generations back his forebear Tan had served as magistrate of Fufeng. Tan's son Zhongfang became a directing clerk in the Court of Judicial Review. Zhongfang's son Xuanchu served as a legal aide to the Fujian observation commissioner. Xuanchu's son Zou—Li Du's great-grandfather, styled Yaofeng—served the Liang, held successive posts as military commissioner at Hua, Wei, and Song, and rose to commissioner for esteeming governance and minister of rites. In the Tiancheng reign of Later Tang he retired as junior tutor to the heir apparent and, after death, was posthumously named grand tutor. His grandfather Yanzhao was an assistant in the palace directorate. His father Ying, styled Zhengbai, excelled at fu verse, passed the jinshi in Guangshun, entered the staff of Zhang Duo, military commissioner of Hedong, and made his home in the Hezhong region. Early in Qiande, remonstrance censor Su Dexiang recommended him for palace attendant censor and fiscal commission judge. On an embassy to the south he accepted bribes from Li Congshan, was reduced to right director of advising, and died.
39
初，瑩禱河祠而生瀆，故名瀆字河神，後改字長源。 淳澹好古，博覽經史。 十六丁外艱，服闕，杜門不復仕進。 家世多聚書畫，頗有奇妙。 王祐典河中，深加禮待，自是多聞於時。 往來中條山中，不親產業，所居木石幽勝。 談唐室已來衣冠人物，曆曆可聽。 罕著文。 前後州將皆厚遇之。 王旦、李宗諤與之世舊，每勸其仕，瀆皆不答。 所乘馬，嘗為宗人借，憩於廛間。 人有見者以語瀆，瀆即鬻之，其惡囂如此。 州閭化其儉德。
Ying had prayed at a river shrine when Li Du was born, so the boy was first styled River God; he later took the courtesy name Changyuan. Quiet and antiquarian by nature, he read widely in the classics and histories. He mourned his father from sixteen; when the mourning period ended, he closed his gates and never sought office again. The family hoarded books and paintings over generations, including many masterpieces. When Wang You governed Hezhong he treated Li Du with exceptional respect, and fame followed. He wandered the Zhongtiao range, ignoring his estates, in retreats where timber and stone composed a perfect solitude. When he spoke of celebrated men since the Tang, every name fell into place like a living chronicle. He seldom put pen to paper. Every prefect who held the region treated him generously. Wang Dan and Li Zong'e, old family friends, repeatedly urged him into service; Li Du never answered. A clansman once borrowed his horse and left it tethered in a busy market street. When Li Du learned of it, he sold the horse at once—so deep was his loathing of bustle. Neighbors across the prefecture took their cue from his austere ways.
40
真宗祀汾陰，直史館孫冕言其隱操，請加搜采，陳堯叟復薦之。 命使召見，辭足疾不起。 遣內侍勞問，令長吏歲時存撫。 明年，又遣使存問，瀆自陳世本儒墨習靜避世之意。 素嗜酒，人或勉之，答曰：「扶羸養疾，舍此莫可。 從吾所好，以盡餘年，不亦樂乎！」 嘗語諸子曰：「山水足以娛情，苟遇醉而卒，吾之願也。 吾將與爾永訣，爾輩當常在左右。」 即設外寢，與諸子同處。 一日，忽曰：「適有人至床下，誦詩云：『行到水窮處，未知天盡時。』 言訖不見，吾當逝矣。」 亟取瑩集七十編洎書畫付諸子，促家人置酒。 頃之，卒。 時天禧三十年十二月三日也，年六十三。
During Zhenzong's Fengyin sacrifice, Sun Mian praised his reclusive integrity and urged that he be sought out; Chen Yaosou seconded the recommendation. Envoys were sent to summon him, but he pleaded lameness and refused to come. The emperor sent a eunuch with greetings and told the prefect to check on him throughout the year. The following year another envoy came; Li Du explained that his family had long followed Confucian and Mohist teaching and that he meant to live in stillness away from the world. He had always loved wine; when friends urged restraint, he said, "To nurse a frail body and a lingering ailment, nothing else will do. To spend what is left of my life doing what I love—what could be happier?" He told his sons, "Mountains and streams are pleasure enough; if I should die drunk, that is my wish. I am saying farewell for good; you must stay by me always." He moved his bed to an outer room and would not let his sons leave him. One day he said abruptly, "Someone just came to my bedside and recited: 'You have walked to where the waters end, yet do not know when heaven itself will end. When the voice ceased the visitor vanished. "It is time for me to go," he said." He quickly gave his sons Ying's seventy-scroll collected works and the family's paintings, then told the household to bring wine. Before long he was dead. It was the third day of the twelfth month in the third year of Tianxi; he was sixty-three.
41
四年春，詔曰：「故河中府處士李瀆，簪纓傳緒，儒雅踐方，曠逸自居，恬智交養。 迨茲晚節，彌邵清猷，奄及淪亡，良深軫惻。 特行賁典，式慰營魂。 惟蓬閣之司文，乃儒林之美秩。 仍示歸生之賻，兼推給復之恩。 申飭守臣，優恤其後。 豈獨旌於泉壤，亦足厚於民風。 可特贈秘書省著作佐郎，賜其家帛二十匹，米三十斛，州縣常加存恤，二稅外蠲其差役。」
In spring of the fourth year an edict declared: "The late recluse Li Du of Hezhong came from a line of office-holders, lived by Confucian refinement and integrity, chose spacious seclusion, and cultivated both calm and insight. In his later years his conduct grew ever purer; his sudden passing moves Us to deep sorrow. We therefore grant a special posthumous honor to comfort his spirit. The post of literary compiler in the Hanlin archives is among the finest offices of the scholarly world. We further bestow burial gifts and extend tax and labor exemptions on his household. Local officials are charged to look after his family with special kindness. This honors him not only beneath the earth but also strengthens the manners of the people. Let him be posthumously made Assistant Compiler in the Secretariat; grant his household twenty bolts of silk and thirty hu of grain; prefectural and county officials shall watch over them; and all labor levies beyond the regular taxes are waived."
42
魏野，字仲先，陝州陝人也。 世為農。 母嘗夢引袂於月中承兔得之，因有娠，遂生野。 及長，嗜吟詠，不求聞達。 居州之東郊，手植竹樹，清泉環繞，旁對雲山，景趣幽絕。 鑿土袤丈，曰樂天洞，前為草堂，彈琴其中，好事者多載酒肴從之遊，嘯詠終日。 前後郡守，雖武臣舊相，皆所禮遇，或親造謁。 趙昌言性尤倨傲，特署賓次，戒閽吏野至即報。 野不喜巾幘，無貴賤，皆紗帽白衣以見，出則跨白驢。 過客居士往來留題會話，累宿而去。 野為詩精苦，有唐人風格，多警策句。 所有《草堂集》十卷，大中祥符初契丹使至，嘗言本國得其上帙，願求全部，詔與之。
Wei Ye, whose courtesy name was Zhongxian, came from Shan in Shan Prefecture. His family had farmed for generations. His mother dreamed she reached into the moon with her sleeve to catch a rabbit; she conceived and bore Wei Ye. As an adult he loved poetry and sought neither office nor renown. He lived in the eastern suburbs, planting bamboo and trees by hand; clear springs ringed his home and cloud-wrapped peaks rose before him in exquisite seclusion. He carved out a one-zhang cave called Letian Dong, set a thatched hall before it, and played the zither there; admirers brought wine and food to join him, and they would chant and whistle away the day. Prefects who followed—whether generals or former chief ministers—all treated him with respect, and some called on him in person. Zhao Changyan, notoriously proud, reserved a seat of honor for him and ordered the gatekeeper to announce him the moment he arrived. He disdained formal headgear and received everyone alike in gauze cap and white robes; abroad he rode a white donkey. Travelers and fellow recluses came and went, leaving poems on his walls and talking late into the night for days at a time. His poetry was painstakingly crafted in the Tang manner, full of striking lines. He left a ten-scroll Caotang Collection; early in Dazhong Xiangfu a Liao envoy said his court had acquired the first fascicle and asked for the complete set, and the emperor ordered it sent.
43
祀汾陰歲，與李瀆並被薦，遣陝令王希招之，野上言曰：「陛下告成天地，延聘岩藪，臣實愚戇，資性慵拙，幸逢聖世，獲安故里，早樂吟詠，實匪風騷，豈意天慈，曲垂搜引。 但以嘗嬰心疾，尤疏禮節，麋鹿之性，頓纓則狂，豈可瞻對殿墀，仰奉清燕。 望回過聽，許令愚守，則畎畝之間，永荷帝力。」 詔州縣長吏常加存撫，又遣使圖其所居觀之。 五年四月，復遣內侍存問。 天禧三年十二月，無疾而卒，年六十。 州上其狀。
The year of the Fengyin rites he was recommended along with Li Du; Magistrate Wang Xi of Shan was sent to summon him. Wei Ye memorialized: "Your Majesty has reported success to Heaven and Earth and now seeks recluses in the hills. I am dull by nature and indolent by habit. In this enlightened age I live quietly at home and take joy only in verse—not in the grand tradition of the poets. I never dreamed Your Majesty would single me out. I have long suffered from heart trouble and am unfit for court etiquette. I am like a deer—put a halter on me and I bolt wild. How could I stand before the throne or attend Your Majesty's refined company? I beg you to reconsider and let me remain in my folly at home; then in my fields I shall forever owe your grace." The emperor ordered local officials to look after him and sent artists to paint his retreat for the court. In the fourth month of the fifth year another eunuch was sent with imperial greetings. In the twelfth month of the third year of Tianxi he died suddenly, at sixty. The prefecture reported his death to the court.
44
四年正月，詔曰：「國家舉旌賞之命，以輝丘園，申恤贈之恩，用慰泉壤，所以褒逸民而厚風俗也。 故陝州處士魏野，服膺儒素，刻意篇章，顧詞格之清新，為士流之推許，而能篤淳古之行，慕肥遁之風。 頃屬時巡，嘗加聘召，懇陳誠誌，願遂《考槃》。 及此淪亡，載深嗟悼！ 蘭台清秩，追飾幽扃，厚其賻助之資，寬以復除之命。 諒惟優禮，式顯令名。 魂而有知，歆此殊渥。 可特贈秘書省著作郎，賻其家帛二十匹，米三十斛，州縣常加存恤，二稅外免其差徭。」
In the first month of the fourth year an edict declared: "The state honors recluses to brighten the hills and gardens, and extends posthumous kindness to comfort the dead—thus to praise men who withdraw from the world and to strengthen public morals. The late recluse Wei Ye of Shan Prefecture lived by Confucian simplicity and devoted himself to verse; his fresh style won praise among scholars, and he steadfastly practiced the ways of antiquity, cherishing the ideal of deep withdrawal from the world. When the emperor toured the realm he was summoned, but earnestly declared his wish to live out the recluse's life celebrated in the "Kaopan" ode. Now that he is gone, our grief runs very deep! We grant him the pure office of the Secretariat archives, adorn his tomb, increase the gifts bestowed on his household, and confer generous exemptions from corvée and other levies. Such is the honor we mean to show him, that his fine reputation may shine forth. If his spirit is aware, let it receive this extraordinary grace. He is to receive the posthumous title of Authoring Gentleman in the Secretariat; his family shall receive twenty bolts of silk and thirty hu of rice. The local officials shall look after them on a regular basis, and beyond the regular land taxes they shall be freed from corvée and other duties."
45
瀆即野中表兄也。 瀆卒訃至，野哭之慟，謂其子曰：「吾不可去，去必不至。」 第遣其子赴之，裁六日而野亦卒，時甚異焉。
Li Du was Wei Ye's maternal cousin. When news of Li Du's death arrived, Wei Ye mourned him bitterly and told his son, "I cannot go myself—if I go, I will never get there." He sent only his son to the funeral. Six days later Wei Ye himself died as well, and people at the time regarded it as extraordinary.
46
林逋，字君復，杭州錢塘人。 少孤，力學，不為章句。 性恬淡好古，弗趨榮利，家貧衣食不足，晏如也。 初放遊江、淮間，久之歸杭州，結廬西湖之孤山，二十年足不及城市。 真宗聞其名，賜粟帛，詔長吏歲時勞問。 薛映、李及在杭州，每造其廬，清談終日而去。 嘗自為墓於其廬側。 臨終為詩，有「茂陵他日求遺稿，猶喜曾無《封禪書》」之句。 既卒，州為上聞，仁宗嗟悼，賜諡和靖先生，賻粟帛。
Lin Bu, whose courtesy name was Junfu, came from Qiantang in Hang Prefecture. He lost his parents early and threw himself into learning, but cared little for textual annotation. Quiet by temperament and devoted to the past, he shunned rank and gain; though his household was poor and often short of food and clothing, he remained entirely content. He first wandered freely along the Yangtze and Huai, then returned to Hangzhou and built a cottage on Solitary Hill beside West Lake; for twenty years he never set foot in the city. When Emperor Zhenzong heard of him, he sent grain and silk and ordered the local magistrates to call on him with gifts each year. Whenever Xue Ying and Li Ji were stationed at Hangzhou, they would visit his cottage, talk with him through the day, and then leave. He even prepared his own grave beside his dwelling. Near death he wrote a poem containing the lines, "One day at Maoling they will hunt for his papers—yet be glad he never left behind a Book of the Feng and Shan Sacrifices." After his death the prefecture reported it to court; Emperor Renzong mourned him, granted him the posthumous title Master Hejing, and sent grain and silk to his household.
47
逋善行書，喜為詩，其詞澄浹峭特，多奇句。 既就稿，隨輒棄之。 或謂：「何不錄以示後世？」 逋曰：「吾方晦跡林壑，且不欲以詩名一時，況後世乎！」 然好事者往往竊記之，今所傳尚三百餘篇。
Lin Bu wrote fine running script and loved poetry; his lines were lucid, spare, and striking, and many of them are singularly memorable. As soon as he finished a poem, he would throw the draft away. Someone asked him, "Why not preserve them for later generations?" Lin Bu replied, "I mean to vanish into the hills and woods and have no wish even to be famous for poetry in my own day—let alone in later ages!" Admirers nonetheless copied many of them in secret; more than three hundred of his poems survive today.
48
逋嘗客臨江，時李諮方舉進士，未有知者，逋謂人曰：「此公輔器也。」 及逋卒，諮適罷三司使為州守，為素服，與其門人臨七日，葬之，刻遺句內壙中。
While staying in Linjiang, Lin Bu saw Li Zi, then an unknown candidate for the jinshi degree, and remarked to others, "This man is destined for the highest office." After Lin Bu's death, Li Zi had just stepped down as commissioner of the Three Departments to become a prefect; he put on mourning dress, kept vigil with his disciples for seven days, buried him, and had a line from one of his poems carved inside the tomb.
49
逋不娶，無子，教兄子宥，登進士甲科。 宥子大年，頗介潔自喜，英宗時，為侍御史，連被台移出治獄，拒不肯行，為中丞唐介所奏，降知蘄州，卒於官。
Lin Bu never married and had no children; he raised his nephew You, who passed the jinshi examination in the highest class. You's son Danian was proud and punctilious; under Emperor Yingzong he served as an attending censor, and when the censorate repeatedly ordered him out to supervise prisons he refused to go. Vice censor-in-chief Tang Jie impeached him, he was demoted to prefect of Qizhou, and he died in that post.
50
高懌，字文悅，荊南高季興四世孫。 幼孤，養於外家。 十三歲能屬文，通經史百家之書。 聞种放隱終南山，乃築室豹林穀，從放受業。 放奇之，不敢處以弟子行。 與同時張蕘、許勃號「南山三友」。
Gao Yi, whose courtesy name was Wenyue, was a fourth-generation descendant of Gao Jixing of Jingnan. He lost his parents in childhood and was brought up by his mother's kin. At thirteen he could already write essays and had mastered the classics, histories, and the writings of the philosophers. Learning that Zhong Fang lived as a recluse on Zhongnan Mountain, he built a house in Leopard Forest Valley and became his student. Zhong Fang thought him remarkable and would not treat him merely as a pupil. He and his contemporaries Zhang Rao and Xu Bo were known as "the Three Friends of the Southern Mountains."
51
會詔舉沈淪草澤，知長安寇準聞其名薦之，辭不起。 景祐中，錄國初侯王後，懌推其弟忻得官。 及範雍建京兆府學，召懌講授諸生，席間常數十百人。 杜衍嘗請賜處士號，乃命為大理評事，懌固辭。 仁宗嘉其守，號安素處士。 詔州縣歲時禮遇之，給良田五百畝。 文彥博表其經術該通，有高世之行，可以勵風俗，詔賜第一區。 嘉祐中，就除光祿寺丞，復固辭。 夢道士持素書聘為白鹿洞主，卒。
When an edict called for men of talent hidden in obscurity, Kou Zhun, prefect of Chang'an, recommended him on hearing his reputation, but he refused to accept office. During the Jingyou reign, when the court enrolled descendants of the founding nobility, Gao Yi yielded the appointment to his younger brother Xin. When Fan Yong founded the metropolitan school, Gao Yi was invited to teach; his lectures regularly drew dozens or even hundreds of students. Du Yan once asked that he be given the title of recluse; the court then appointed him as an assessor in the Court of Judicial Review, but Gao Yi firmly refused. Emperor Renzong admired his steadfastness and granted him the title Recluse of Tranquil Simplicity. The throne ordered local officials to honor him with seasonal visits and granted him five hundred mu of fertile land. Wen Yanbo reported that his mastery of the classics was thorough and his conduct exemplary enough to inspire society; the court then granted him a fine residence. During the Jiayou reign he was offered the post of vice director of the Court of Imperial Sacrifices, but once more refused firmly. He dreamed that a Daoist came with a plain scroll inviting him to become master of White Deer Grotto, and then he died.
52
有韓退者，稷山人。 亦師事种放。 母死，負土成墳，徒跣終喪，去隱嵩山。 吳遵路，石延年論其高節。 詔賜粟帛，號安逸處士，以壽終。
There was also Han Tui of Jishan. He too studied with Zhong Fang. After his mother's death he built her tomb with his own hands, went barefoot for the full mourning period, then withdrew to live as a recluse on Mount Song. Wu Zunlu and Shi Yannian spoke of his exemplary integrity. The court sent him grain and silk, granted him the title Recluse of Comfortable Ease, and he died at an advanced age.
53
徐復，字復之，建州人。 初遊京師，舉進士不中。 退而學《易》，通流衍卦氣法，自筮知無祿，遂亡進取意。 遊學淮、浙間數年，益通陰陽、天文、地理、遁甲、占射諸家之說。 他日聽其鄉人林鴻範說《詩》，且言《詩》之所以用於樂者，忽若有得。 因以聲器求之，遂悟大樂，於七音、十二律清濁次序及鍾磬侈弇、匏竹高下制度皆洞達。 方仁宗留意於樂，詔天下求知樂者，大臣薦胡瑗，瑗作鍾磬，大變古法。 復笑曰：「聖人寓器以聲，今不先求其聲而更其器，其可用乎！」 後瑗製作皆不效。
Xu Fu, whose courtesy name was Fuzhi, came from Jian Prefecture. He first went to the capital, where he failed the jinshi examination. He then turned to the Book of Changes, mastered methods of hexagram qi circulation, and when divination showed he was fated to hold no office he abandoned all ambition for advancement. After years of study in the Huai and Zhe regions he also mastered yin-yang theory, astronomy, geography, dunjia prognostication, and related arts of divination. One day he heard his townsman Lin Hongfan lecture on the Odes, especially on how poetry serves music, and something suddenly clicked. Pursuing music through actual instruments, he grasped the principles of ceremonial music, including the sequence of the seven tones and twelve pitches, and the construction of bells, stones, reeds, and flutes. When Emperor Renzong turned his attention to music, the court sought experts nationwide; Hu Yuan was recommended and redesigned the bells and chimes, departing sharply from ancient practice. Xu Fu laughed and said, "The sages entrusted sound to instruments—yet now you change the instruments before you have found the right sound. How can that work?" Hu Yuan's instruments afterward failed to produce the desired results.
54
范仲淹過潤州，見復問曰：「今以衍卦占之，四夷無變異乎？」 復剋西方當用兵，推其月日，後無少差。 慶曆初，與布衣郭京俱召見，帝問天時人事，復對曰：「以京房《易》卦推之，今年所配年月日時，當小過也。 剛失位而不中，其在強君德乎？」 帝又問：「明年主何卦？」 復曰：「《乾》卦用事。」 說至九五盡而止。 帝又問：「前年京師黑風，何所應？」 復曰：「其兆在內，豫王喪其應也。」 明日，命為大理評事，固以疾辭，乃賜號衝晦處士，補其子發試秘書省校書郎。 復性高潔，而處世未嘗自異，後居杭州十數年卒。
When Fan Zhongyan passed through Run Prefecture, he asked Xu Fu, "If we divine by the spreading-hexagram method, will the frontier peoples remain quiet?" Xu Fu predicted war in the west, gave the month and day, and events later matched his forecast exactly. Early in the Qingli era he and Guo Jing, a man of the people, were summoned to court. Asked about heaven and human affairs, Xu Fu answered, "By Jing Fang's method of Change hexagrams, the year, month, day, and hour now in force correspond to the hexagram Little Excess. The strong line is out of place and not centered—does this not call for strengthening the ruler's virtue?" The emperor asked further, "Which hexagram will govern next year?" Xu Fu replied, "The hexagram Qian will be in force." He explained the hexagram only as far as the fifth line and then stopped. The emperor also asked, "What did the black wind over the capital two years ago portend?" Xu Fu said, "The sign lay within the realm—the death of the Prince of Yu was its fulfillment." The next day he was named an assessor in the Court of Judicial Review but declined on grounds of illness; the court then granted him the title Recluse of Hidden Brilliance and appointed his son Fa as a collator in the Secretariat on probation. Xu Fu was upright and aloof by nature, yet he never put on airs in daily life; he later lived at Hangzhou for more than ten years and died there.
55
郭京者，少任俠，不事家產，平居好言兵。 范仲淹、滕宗諒數薦之。
Guo Jing had been a young man of spirit who cared little for family wealth and loved to talk of military affairs. Fan Zhongyan and Teng Zongliang recommended him several times.
56
孔文，字寧極，孔子四十六代孫。 隱居汝州龍興縣龍山之滍陽城。 性孤潔，喜讀書。 有田數百畝，賦稅常為鄉里先。 遇歲饑，分所餘賙不足者，未嘗計有無。 聞人之善若出於己，動止必依禮法。 環所居百餘里，人皆愛慕之，見文於路，輒斂衽以避。 葬其父，廬墓三年，臥破棺中，日食米一溢。 壁間生紫芝數十本。 州以行義聞，賜粟帛，又給復其家。 近臣列薦，授秘書省校書郎致仕。 居數年，召為國子監直講，辭不赴，即遷光祿寺丞。 頃之，起知龍興縣，復辭。 卒，贈太常丞。
Kong Wen, whose courtesy name was Ningji, was a forty-sixth-generation descendant of Confucius. He lived in seclusion at Zhiyang Fort on Long Mountain in Longxing County, Ruzhou. Solitary and fastidious by temperament, he loved books. He owned several hundred mu of land and was always the first in his district to pay taxes. In famine years he gave away what surplus he had to neighbors in need, without counting the cost. He rejoiced in others' virtues as though they were his own, and in all conduct he observed ritual propriety. For more than a hundred li around his home people loved and respected him; when they met Kong Wen on the road they would straighten their robes and step aside. After burying his father he mourned at the grave for three years, sleeping in a rough coffin and taking only one small measure of rice a day. Dozens of purple lingzhi mushrooms sprouted on the wall of his hut. The prefecture reported his exemplary conduct; the court sent grain and silk and exempted his household from levies. Court officials recommended him repeatedly, and he was made a collator in the Secretariat with permission to retire. Some years later he was summoned as a lecturer in the Directorate of Education, declined to go, and was promptly promoted to vice director of the Court of Imperial Sacrifices. Soon afterward he was appointed magistrate of Longxing County, but again refused. He died and was posthumously granted the rank of vice director of the Court of Imperial Rites.
57
盜嘗入文家，發其廩粟，文避之，縱其所取。 嘗逢羸弱者為盜掠奪其貲，文追盜與語，責之以義，解金畀之，使歸所掠。 居山未嘗逢毒蛇虎豹，或謂之曰：「子毋夜行，此亦可畏。」 文曰：「無心則無所畏。」 晚年惟玩《周易》、《老子》，他書亦不復讀。 為《太玄圖》張壁上，外列方州部家，而規其中心，空之無所書。 曰：「《易》所謂寂然不動者，與此無異也。」
Robbers once broke into his house and opened his granary; Kong Wen stayed out of their way and let them take what they wanted. Once he came upon a frail man whom bandits had robbed; Kong Wen pursued the robbers, reasoned with them on duty and right, gave them money from his own purse, and made them restore what they had taken. In all his years in the hills he never met poisonous snakes or wild beasts; someone warned him, "You should not travel at night—that too can be dangerous." Kong Wen replied, "Without selfish intent there is nothing to fear." In old age he read only the Book of Changes and the Laozi, and put all other books aside. He hung on his wall a chart of the Supreme Mystery with the outer rings of region, prefecture, department, and family marked out, while the center circle was left blank. He said, "This is no different from what the Book of Changes calls 'still and unmoving.'"
58
何群，字通夫，果州西充人。 嗜古學，喜激揚論議，雖業進士，非其好也。 慶曆中，石介在太學，四方諸生來學者數千人，群亦自蜀至。 方講官會諸生講，介曰：「生等知何群乎？ 群日思為仁義而已，不知饑寒之切己也。」 眾皆注仰之。 介因館群於其家，使弟子推以為學長。 群愈自克厲，著書數十篇，與人言未嘗下意曲從，同舍目群為「白衣御史」。
He Qun, whose courtesy name was Tongfu, came from Xichong in Guo Prefecture. He loved classical learning and spirited debate; though he studied for the jinshi degree, examinations were not his true interest. During the Qingli era Shi Jie taught at the Imperial University; thousands of students came from all over the empire, and He Qun traveled from Shu to join them. During a lecture to the assembled students, Shi Jie asked, "Do you know He Qun? He Qun thinks only of humaneness and righteousness from day to day, as though hunger and cold scarcely touched him." The students looked up to him with admiration. Shi Jie then took He Qun into his home and had his disciples treat him as their senior fellow student. He Qun disciplined himself still further, wrote dozens of essays, and in debate never lowered his principles to please others; his classmates nicknamed him "the censor in white robes."
59
群嘗言：「今之士，語言說易，舉止惰肆者，其衣冠不如古之嚴也。」 因請復古衣冠。 又上書言：「三代取士，皆舉於鄉里而先行義。 後世專以文辭就，文辭中害道者莫甚於賦，請罷去。」 介讚美其說。 會諫官御史亦言以賦取士無益治道，下兩製議，皆以為進士科始隋曆唐數百年，將相多出此，不為不得人，且祖宗行之已久，不可廢也。 群聞其說不行，乃慟哭，取平生所為賦八百餘篇焚之。 講官視群賦既多且工，以為不情，絀出太學。 群徑歸，遂不復舉進士。
He Qun once remarked, "Today's scholars speak glibly and conduct themselves loosely—their dress is far less dignified than that of the ancients." He therefore petitioned to restore the ancient style of dress. He also submitted a memorial stating, "In the Three Dynasties, scholars were chosen from their home districts only after they had first proven their moral conduct. Later ages select scholars solely through literary composition, and among literary forms nothing does more harm to the Way than the fu-rhapsody. I ask that it be abolished." Shi Jie praised his proposal. At the same time remonstrance officials and censors argued that selecting scholars through fu-rhapsodies did nothing for good government. The matter was referred to the Hanlin and academies for discussion. All agreed that the jinshi examination had begun in the Sui and continued through the Tang for centuries, that most generals and chief ministers had come from it, that worthy men were indeed found thereby, and that the ancestors had practiced it for so long that it could not be abolished. When Qun learned that his proposal would not be adopted, he wept bitterly, gathered the more than eight hundred fu he had written in his lifetime, and burned them all. The lecturers, seeing that Qun's fu were both numerous and accomplished, judged his burning of them insincere and expelled him from the Imperial Academy. Qun went straight home and never again sat for the jinshi examination.
60
嘉祐中，龍圖閣直學士何剡表其行義，賜號安逸處士。 群既死，趙抃守益州，奏群遺稿有益時政，願詔果州錄上之，云：「非若茂陵書起天子侈心也。」 寢不下。
During the Jiayou era, academician He Yan memorialized his conduct and righteousness, and the court granted him the title Recluse of Ease and Comfort. After Qun died, Zhao Bian, governor of Yizhou, memorialized that Qun's posthumous writings would benefit current government and asked that an edict order Guo Prefecture to copy and submit them, adding, "They are not like the writings of Maoling that stirred the emperor's taste for extravagance." The proposal was shelved and no edict was issued.