Volume 93 Biographies 53: Hermits

列傳第五十三隱逸

Biographies 53: Hermits and Recluses

《易》曰：「天地閉，賢人隱。」又曰：「遁世無悶。」又曰：「高尚其事。」又曰：「幽人貞吉。」《論語》「作者七人」，表以逸民之稱。又曰：「子路遇荷蓧丈人，孔子曰：隱者也。」又曰：「賢者避地，其次避言。」又曰：「虞仲，夷逸，隱居放言。」品目參差，稱謂非一，請試言之：夫隱之為言，跡不外見，道不可知之謂也。若夫千載寂寥，聖人不出，則大賢自晦，降夷凡品。止於全身遠害，非必穴處巖棲，雖藏往得二，鄰亞宗極，而舉世莫窺，萬物不睹。若此人者，豈肯洗耳潁濱，皦皦然顯出俗之志乎！遁世避言，即賢人也。夫何適非世，而有避世之因，固知義惟晦道，非曰藏身。至於巢父之名，即是見稱之號，號曰裘公，由有可傳之跡。此蓋荷蓧之隱，而非賢人之隱也。賢人之隱，義深於自晦，荷蓧之隱，事止於違人。論跡既殊，原心亦異也。身與運閉，無可知之情，雞黍宿賓，示高世之美。運閉故隱，為隱之跡不見；違人故隱，用致隱者之目。身隱故稱隱者，道隱故曰賢人。或曰：「隱者之異乎隱，既聞其說，賢者之同於賢，未知所異？」應之曰：「隱身之於晦道，名同而義殊，賢人之於賢者，事窮於亞聖，以此為言，如或可辨。若乃高尚之與作者，三避之與幽人，及逸民隱居，皆獨往之稱，雖復漢陰之氏不傳，河上之名不顯，莫不激貪厲俗，秉自異之姿，猶負揭日月，鳴建鼓而趨也。」陳郡袁淑集古來無名高士，以為《真隱傳》，格以斯談，去真遠矣。賢人在世，事不可誣，今為《隱逸篇》，虛置賢隱之位，其餘夷心俗表者，蓋逸而非隱云。

The Book of Changes says: "When heaven and earth are shut, the worthy withdraw from the world." It also says: "Those who withdraw from the world have no cause for distress." It also says: "To hold one's own course in honor." It also says: "The recluse who holds firm is blessed with good fortune." The Analects mentions "seven authors," a phrase that conveys the designation of withdrawn men. It also says that when Zilu met the old man hoeing in the fields, Confucius remarked, "He is a recluse." It also says: "The worthy withdraw from the realm; those of lesser rank withdraw from speech." It also says of Yu Zhong and Yi Yi that they withdrew from the world, lived in seclusion, and spoke without restraint. The categories vary and the names are not uniform—let me attempt to explain. The word "withdrawal" denotes that one's traces do not appear in the world and one's Way cannot be discerned by others. When ages pass in silence and no sage arises, the great worthy conceals his gifts and lowers himself to the level of ordinary men. His aim is simply to preserve his person and keep harm at bay—not necessarily to dwell in caves or perch on cliffs. Though he conceals his past attainments and stands near the highest rank, the whole world cannot see into him and the myriad things cannot perceive him. Would such a man wash his ears at the Ying River, openly displaying his resolve to rise above the common world! To withdraw from the world and refrain from speech—this describes the worthy man. Wherever he goes he is out of step with the age, yet he has reason to withdraw from it; he knows that the point is to conceal the Way, not merely to hide one's person. As for Chaofu, his very name was the title by which he was celebrated; he was called Lord Qiu because his deeds left traces that could be handed down. This is the withdrawal of the man with the hoe, not the withdrawal of the worthy man. The worthy man's withdrawal goes deeper—it is self-concealment in the fullest sense; the hoe-carrier's withdrawal goes no further than defying society. Their outward traces differ, and the intentions behind them differ as well. When one's person and the times are shut off from each other, there is nothing others can know of one's inner state; offering chicken and millet to an overnight guest displays the beauty of rising above the world. Because the age is shut, one withdraws, and the traces of withdrawal remain unseen; because one defies society, one withdraws, and thereby earns the name of "recluse." When the person withdraws, one is called a recluse; when the Way withdraws, one is called a worthy man. Someone asked: "We have heard how recluses differ from true withdrawal—but how do worthy men differ from one another when all are called worthy?" The answer was: "Concealing the body and concealing the Way share a name but differ in meaning; among worthy men, the matter ends at standing next to the sage—in these terms, perhaps a distinction can be drawn. Whether "holding one's course in honor," "authors," the "three withdrawals," "secluded men," or withdrawn subjects in retirement—all are titles for those who go their own way. Though the man of Han-yin left no record and the name of He-shang never shone forth, none failed to stir the greedy and sharpen custom, bearing an air of self-distinction—yet still they carried sun and moon on their backs, beat the war drum, and marched forward." Yuan Shu of Chen commandery collected anonymous eminent scholars of antiquity into a True Recluses Biography; judged by this discussion, it falls far short of the genuine article. Worthy men in the world cannot be misrepresented. In this chapter on Hermits and Recluses we leave the place of the truly hidden worthy vacant; those who level their hearts against vulgar custom and set themselves apart are for the most part withdrawn rather than truly hidden.

戴顒，字仲若，譙郡銍人也。父逵，兄勃，並隱遁有高名。顒年十六，遭父憂，幾於毀滅，因此長抱羸患。以父不仕，復脩其業。父善琴書，顒並傳之，凡諸音律，皆能揮手。會稽剡縣多名山，故世居剡下。顒及兄勃，並受琴於父。父沒，所傳之聲，不忍復奏，各造新弄，勃五部，顒十五部。顒又制長弄一部，並傳於世。中書令王綏常攜賓客造之，勃等方進豆粥，綏曰：「聞卿善琴，試欲一聽。」不答，綏恨而去。

Dai Yong, courtesy name Zhongruo, was a native of Cheng in Qiao commandery. His father Kui and elder brother Bo both lived in seclusion and enjoyed great renown. At sixteen Yong lost his father and nearly destroyed himself in mourning; from this he long suffered a frail constitution. Because his father had never entered office, he took up his father's pursuits once more. His father excelled at the zither and scholarship; Yong inherited both, and in every branch of music he could perform with ease. Shan county in Kuaiji boasted many famous mountains, and the family had long lived there. Yong and his elder brother Bo both learned the zither from their father. After their father died they could not bear to play his pieces again; each composed new suites—Bo five, Yong fifteen. Yong also composed one long suite; both brothers' works were handed down to later generations. Wang Sui, Director of the Secretariat, often brought guests to visit them. Bo and the others were eating bean porridge when Sui said, "I hear you play the zither well—I should like to hear a piece." They did not reply, and Sui left in resentment.

桐廬縣又多名山，兄弟復共游之，因留居止。勃疾患，醫藥不給。顒謂勃曰：「顒隨兄得閒，非有心於默語。兄今疾篤，無可營療，顒當幹祿以自濟耳。」乃告時求海虞令，事垂行而勃卒，乃止。桐廬僻遠，難以養疾，乃出居吳下。吳下士人共為築室，聚石引水，植林開澗，少時繁密，有若自然。乃述莊周大旨，著《逍遙論》，注《禮記·中庸》篇。三吳將守及郡內衣冠要其同遊野澤，堪行便往，不為矯介，眾論以此多之。

Tonglu county also had many famous mountains; the brothers roamed them together and settled there. Bo fell ill, and they could not obtain adequate medical care. Yong said to Bo, "I followed you into retirement for the leisure of it—I had no wish to embrace silence for its own sake. Now your illness is grave and there is no way to pay for treatment—I must seek an official post to support us." He petitioned for the post of magistrate of Haiyu; the appointment was nearly settled when Bo died, and Yong abandoned the plan. Tonglu was too remote to nurse an invalid, so he moved to the Wu region. Local scholars built a dwelling for him, piling stones, channeling water, planting groves and opening stream beds; in little time it grew lush, as though formed by nature itself. He then expounded the essential teachings of Zhuangzi, wrote the Treatise on Free and Easy Wandering, and annotated the Doctrine of the Mean in the Record of Rites. When generals, officials, and local gentry of the Three Wu invited him to roam the marshes, he went whenever travel was possible and made no show of aloofness; for this the public held him in high regard.

高祖命為太尉行參軍，琅邪王司馬屬，並不就。宋國初建，令曰：「前太尉參軍戴顒、辟士韋玄，秉操幽遁，守志不渝，宜加旌引，以弘止退。並可散騎侍郎，在通直。」不起。太祖元嘉二年，詔曰：「新除通直散騎侍郎戴顒、太子舍人宗炳，並志托丘園，自求衡蓽，恬靜之操，久而不渝。顒可國子博士，炳可通直散騎侍郎。」東宮初建，又征太子中庶子。十五年，征散騎常侍，並不就。

Emperor Gaozu appointed him Acting Adjutant to the Grand Marshal and Attendant in the Secretariat of the Prince of Langye; he declined both. When the Song state was first established, an edict declared: "The former Adjutant to the Grand Marshal Dai Yong and the summoned gentleman Wei Xuan, steadfast in secluded withdrawal, should receive special commendation to encourage others to follow their example of retirement. Both are appointed Attendants of Scattered Cavalry in the Office of Direct Access." He did not accept. In the second year of Yuanjia, Emperor Taizu issued an edict: "The newly appointed Attendant of Scattered Cavalry in Direct Access Dai Yong and the Household Attendant of the Heir Zong Bing have both devoted themselves to life in hill and garden, choosing humble thatched dwellings; their tranquil conduct has long remained steadfast. Yong is appointed Erudite of the Imperial Academy; Bing is appointed Attendant of Scattered Cavalry in Direct Access." When the Eastern Palace was first established, he was again summoned as Household Vice-Intendant of the Heir. In the fifteenth year he was summoned as Regular Attendant of Scattered Cavalry; he declined every appointment.

衡陽王義季鎮京口，長史張邵與顒姻通，迎來止黃鵠山。山北有竹林精舍，林澗甚美。顒憩於此澗，義季亟從之遊，顒服其野服，不改常度。為義季鼓琴，並新聲變曲，其三調《遊弦》、《廣陵》、《止息》之流，皆與世異。太祖每欲見之，嘗謂黃門侍郎張敷曰：「吾東巡之日，當晏戴公山也。」以其好音，長給正聲伎一部。顒合《何嘗》、《白鵠》二聲，以為一調，號為清曠。自漢世始有佛像，形制未工，逵特善其事，顒亦參焉。宋世子鑄丈六銅像於瓦官寺，既成，面恨瘦，工人不能治，乃迎顒看之。顒曰：「非面瘦，乃臂胛肥耳。」既錯減臂胛，瘦患即除，無不嘆服焉。

When Prince Yiji of Hengyang was stationed at Jingkou, Chief Clerk Zhang Shao, who was related to Yong by marriage, invited him to stay on Yellow Crane Mountain. North of the mountain stood a bamboo-grove hermitage amid woods and streams of rare beauty. Yong made his retreat by this stream; Yiji often joined him on outings. Yong wore his rustic clothes and changed none of his usual ways. He played the zither for Yiji, including new compositions and variant melodies; his versions of the three modes "Wandering Strings," "Guangling," and "Ceasing Breath" differed from those known in his day. Emperor Taizu often wished to see him and once told Attendant of the Yellow Gate Zhang Fu, "When I tour eastward, I shall feast with Lord Dai on his mountain." Because of his love of music, the court long supplied him with a troupe of orthodox-sound performers. Yong combined the two modes "He Chang" and "White Swan" into a single mode he called Clear and Vast. Buddha images had existed since the Han, but their forms were still crude; Kui was especially skilled in this art, and Yong assisted him. The Heir of Song cast a sixteen-foot bronze Buddha at Waguan Temple; when it was finished the face seemed too thin and the craftsmen could not fix it, so they summoned Yong to examine it. Yong said, "The face is not too thin—the arms and shoulders are too heavy." Once the arms and shoulders were slimmed, the face looked right at once, and all marveled at his judgment.

十八年，卒，時年六十四。無子。景陽山成，顒已亡矣。上歎曰：「恨不得使戴顒觀之。」

In the eighteenth year he died, at the age of sixty-four. He left no sons. By the time Jingyang Mountain was completed, Yong had already died. The emperor sighed, "How I regret that Dai Yong could not have seen it."

宗炳，字少文，南陽涅陽人也。祖承，宜都太守。父繇之，湘鄉令。母同郡師氏，聰辯有學義，教授諸子。炳居喪過禮，為鄉閭所稱。刺史殷仲堪、桓玄並辟主簿，舉秀才，不就。高祖誅劉毅，領荊州，問毅府諮議參軍申永曰：「今日何施而可？」永曰：「除其宿釁，倍其惠澤，貫敘門次，顯擢才能，如此而已。」高祖納之，辟炳為主簿，不起。問其故，答曰：「棲丘飲谷，三十餘年。」高祖善其對。妙善琴書，精於言理，每遊山水，往輒忘歸。征西長史王敬弘每從之，未嘗不彌日也。乃下入廬山，就釋慧遠考尋文義。兄臧為南平太守，逼與俱還，乃於江陵三湖立宅，閒居無事。高祖召為太尉參軍，不就。二兄蚤卒，孤累甚多，家貧無以相贍，頗營稼穡。高祖數致餼賚，其後子弟從祿，乃悉不復受。

Zong Bing, courtesy name Shaowen, was a native of Niyang in Nanyang. His grandfather Cheng served as Administrator of Yidu. His father Youzhi was Magistrate of Xiangxiang. His mother, née Shi of the same commandery, was intelligent, eloquent, and learned; she taught her sons herself. Bing observed mourning with exceptional devotion and was praised throughout his community. Regional Inspectors Yin Zhongkan and Huan Xuan both summoned him as Chief Clerk and recommended him as Presented Scholar; he declined all appointments. When Emperor Gaozu executed Liu Yi and took charge of Jing province, he asked Shen Yong, Consulting Adjutant on Yi's former staff, "What should be done today?" Yong replied, "Clear away old grievances, redouble gracious treatment, set ranks in proper order, and promote the capable—that is all." Gaozu adopted this counsel and summoned Bing as Chief Clerk; he declined. When asked why, he answered, "I have dwelt on hills and drunk from mountain streams for more than thirty years." Gaozu was pleased with his answer. He excelled at the zither and scholarship and was accomplished in philosophical discourse; whenever he roamed mountains and rivers he would lose track of time and forget to return. Wang Jinghong, Chief Clerk of the Expeditionary West, often accompanied him and never failed to spend the entire day together. He then went to Mount Lu and studied Buddhist doctrine under the monk Huiyuan. His elder brother Zang, Administrator of Nanping, compelled him to return home; he then built a house at the Three Lakes near Jiangling and lived in quiet retirement. Gaozu summoned him as Adjutant to the Grand Marshal; he declined. Two elder brothers had died young, leaving many dependents; the family was poor and could not support them all, so he took up farming. Gaozu repeatedly sent him gifts of food and goods; once his younger relatives began receiving official salaries, he refused all further gifts.

高祖開府辟召，下書曰：「吾忝大寵，思延賢彥，而《兔罝》潛處，《考槃》未臻，側席丘園，良增虛佇。南陽宗炳、雁門周續之，並植操幽棲，無悶巾褐，可下辟召，以禮屈之。」於是並辟太尉掾，皆不起。宋受禪，徵為太子舍人；元嘉初，又征通直郎；東宮建，徵為太子中舍人，庶子，並不應。妻羅氏，亦有高情，與炳協趣。羅氏沒，炳哀之過甚，既而輟哭尋理，悲情頓釋。謂沙門釋慧堅曰：「死生不分，未易可達，三復至教，方能遣哀。」衡陽王義季在荊州，親至炳室，與之歡宴，命為諮議參軍，不起。

When Gaozu opened his headquarters and issued summons, he wrote: "Though unworthy of great favor, I wish to invite worthy men—yet like the hidden talents of the 'Rabbit Snares' ode and the recluse of the 'Kaopan,' they have not come; I lean from my seat toward hill and garden, and my longing only grows. Zong Bing of Nanyang and Zhou Xuzhi of Yanmen both hold to secluded withdrawal in plain dress without regret; let summons be sent to bring them forth with due ceremony." Both were summoned as Attendants of the Grand Marshal; neither accepted. When the Song received the mandate, he was summoned as Household Attendant of the Heir; at the beginning of Yuanjia he was again summoned as Attendant in Direct Access; when the Eastern Palace was established he was summoned as Household Scribe and Household Tutor of the Heir; he declined every appointment. His wife, née Luo, was also a person of lofty spirit and shared his tastes. When Lady Luo died, Bing grieved beyond measure; then he ceased weeping and turned to reason, and his sorrow lifted at once. He told the monk Huijian, "Life and death are not easily understood; only after thrice pondering the highest teaching could I release my grief." Prince Yiji of Hengyang, then in Jing province, visited Bing's home in person, feasted with him, and appointed him Consulting Adjutant; he declined.

好山水，愛遠遊，西陟荊、巫，南登衡、嶽，因而結宇衡山，欲懷尚平之志。有疾還江陵，歎曰：「老疾俱至，名山恐難遍睹，唯當澄懷觀道，臥以遊之。」凡所遊履，皆圖之於室，謂人曰：「撫琴動操，欲令眾山皆響。」古有《金石弄》，為諸桓所重，桓氏亡，其聲遂絕，惟炳傳焉。太祖遣樂師楊觀就炳受之。

He loved landscape and distant travel; he climbed west to the Jing and Wu ranges and south to Heng and Yue, then built a house on Mount Heng in the spirit of the recluse Shang Ping. When illness overtook him he returned to Jiangling and sighed, "Old age and sickness have come together; I fear I shall never see all the famous mountains—I can only clear my mind, contemplate the Way, and roam them in my dreams." Every place he had visited he painted on the walls of his room, telling others, "When I play the zither I mean to make all the mountains answer." In antiquity there was the "Metal and Stone Suite," prized by the Huan clan; when the Huans fell its music was lost, and only Bing preserved it. Emperor Taizu sent the court musician Yang Guan to learn it from Bing.

炳外弟師覺授亦有素業，以琴書自娛。臨川王義慶辟為祭酒，主簿，並不就，乃表薦之，會病卒。元嘉二十年，炳卒，時年六十九。衡陽王義季與司徒江夏王義恭書曰：「宗居士不救所病，其清履肥素，終始可嘉，為之惻愴，不能已已。」子朔，南譙王義宣車騎參軍。次綺，江夏王義恭司空主簿。次昭，郢州治中。次說，正員郎。

Bing's maternal cousin Shi Jueshou was also accomplished in the arts and amused himself with the zither and books. Prince Yiqing of Linchuan summoned him as Libationer and Chief Clerk; he declined both. Yiqing then recommended him in a memorial, but Jueshou died of illness before the appointment could be made. In the twentieth year of Yuanjia Bing died, at the age of sixty-nine. Prince Yiji of Hengyang wrote to the Minister of Works, Prince Yigong of Jiangxia: "Layman Zong could not be saved from his illness. His pure conduct and simple life were admirable from beginning to end; I am deeply grieved and cannot console myself." His son Shuo served as Cavalry Adjutant to Prince Yixuan of Nanqiao. The second son, Qi, was Chief Clerk to the Minister of Works, Prince Yigong of Jiangxia. The third son, Zhao, was Administrator of Ying province. The fourth son, Yue, was Regular Attendant.

周續之，字道祖，雁門廣武人也。其先過江居豫章建昌縣。續之年八歲喪母，哀戚過於成人，奉兄如事父。豫章太守范寧於郡立學，招集生徒，遠方至者甚眾。續之年十二，詣寧受業。居學數年，通《五經》并《緯候》，名冠同門，號曰「顏子」。既而閒居讀《老》、《易》，入廬山事沙門釋慧遠。時彭城劉遺民遁跡廬山，陶淵明亦不應徵命，謂之「尋陽三隱。」以為身不可遣，餘累宜絕，遂終身不娶妻，布衣蔬食。

Zhou Xuzhi, courtesy name Daozu, was a native of Guangwu in Yanmen. His ancestors had crossed the Yangzi and settled in Jianchang county, Yuzhang. Xuzhi lost his mother at eight; his grief surpassed that of a grown man, and he served his elder brother as he would a father. Fan Ning, Administrator of Yuzhang, founded a school in the commandery and gathered students from far and wide. At twelve Xuzhi went to study under Fan Ning. After several years of study he mastered the Five Classics and the apocryphal texts, standing first among his peers; they called him "Little Yan." He then retired to read the Laozi and the Book of Changes, went to Mount Lu, and studied under the monk Huiyuan. Liu Yimin of Pengcheng had withdrawn to Mount Lu, and Tao Yuanming also refused official summons; together with Xuzhi they were called "the Three Recluses of Xunyang." He held that the body could not be cast off but worldly ties should be cut; he never married and lived on coarse cloth and plain food all his life.

劉毅鎮姑孰，命為撫軍參軍，征太學博士，並不就。江州刺史每相招請，續之不尚節峻，頗從之遊。常以嵇康《高士傳》得出處之美，因為之注。高祖之北討，世子居守，迎續之館於安樂寺，延入講禮，月餘，復還山。江州刺史劉柳薦之高祖，曰：「臣聞恢耀和肆，必在兼城之寶；翼亮崇本，宜紆高世之逸。是以渭濱佐周，聖德廣運，商洛匡漢，英業乃昌。伏惟明公道邁振古，應天繼期，游外暢於冥內，體遠形於應近，雖汾陽之舉，輟駕於時艱；明揚之旨，潛感於穹谷矣。竊見處士雁門周續之，清真貞素，思學鉤深，弱冠獨往，心無近事，性之所遣；榮華與饑寒俱落，情之所慕，巖澤與琴書共遠。加以仁心內發，義懷外亮，留愛昆卉，誠著桃李。若升之宰府，必鼎味斯和；濯纓儒官，亦王猷遐緝。臧文不知，失在降賢；言偃得人，功由升士。願照其丹款，不以人廢言。」俄而辟為太尉掾，不就。

When Liu Yi was stationed at Gucuo he appointed Xuzhi Adjutant to the Pacification Army and summoned him as Erudite of the Imperial Academy; he declined both. The Regional Inspectors of Jiang province often invited him; Xuzhi was not rigidly austere and often joined them on outings. He often drew on Ji Kang's Biographies of Eminent Men for its wisdom on when to serve or withdraw, and wrote a commentary on it. When Gaozu marched north, the Heir remained in the capital and lodged Xuzhi at Anle Temple, where he lectured on ritual for over a month before returning to the mountain. Liu Liu, Regional Inspector of Jiang province, recommended him to Gaozu, writing: "I have heard that to extend brilliance and harmonize the realm one must possess treasures of paired cities; to assist and illuminate the fundamental order, one should draw in those lofty men who transcend the age. Thus Jiang Ziya at the Wei banks aided Zhou and sagely virtue spread wide; the Four Elders of Shangluo aided Han and heroic enterprise flourished. Your Illustrious Lordship's Way surpasses the ancients and answers Heaven's mandate; outwardly roaming yet inwardly profound, embodying the distant in what answers the near—though the raising at Fenyang paused in hard times; the intent to elevate the worthy has already stirred the deep valleys. I have observed the retired scholar Zhou Xuzhi of Yanmen—pure and steadfast, his learning profound; since youth he has gone his own way, his heart free of worldly concerns, following only his nature; glory and splendor mean nothing to him in hunger or cold; what he loves—cliffs and marshes, zither and books—are equally distant from the world. Moreover, benevolence wells within and righteousness shines without; he cherishes all living things, and his sincerity is known to all around him. If raised to high office, the flavors of the state cauldron would harmonize; if he entered the Confucian service, the king's plans would reach far and succeed. Zang Wen's failure lay in demoting the worthy; Yan Yan's achievement came from elevating scholars. I pray that you heed his sincere heart and do not reject his words because of the man who speaks them." Shortly afterward he was summoned as Attendant of the Grand Marshal; he declined.

王弘之，字方平，琅邪臨沂人，宣訓衛尉鎮之弟也。少孤貧，為外祖徵士何准所撫育。從叔獻之及太原王恭，並貴重之。晉安帝隆安中，為琅邪王中軍參軍，遷司徒主簿。家貧，而性好山水，求為烏程令，尋以病歸。桓玄輔晉，桓謙以為衛軍參軍。時琅邪殷仲文還姑孰，祖送傾朝，謙要弘之同行，答曰：「凡祖離送別，必在有情，下官與殷風馬不接，無緣扈從。」謙貴其言。每隨兄鎮之之安成郡，弘之解職同行，荊州刺史桓偉請為南蠻長史。

Wang Hongzhi, courtesy name Fangping, was a native of Linyi in Langye and younger brother of Zhenzhi, Commandant of the Guard for Instruction. Orphaned and poor in youth, he was raised by his maternal grandfather, the Summoned Scholar He Zhun. His uncle Xianzhi and Wang Gong of Taiyuan both held him in high esteem. During the Longan era of Emperor An of Jin he served as Adjutant to the Central Army of the Prince of Langye, then as Chief Clerk of the Secretariat. Though poor, he loved landscape; he sought the post of Magistrate of Wucheng but soon returned home on account of illness. When Huan Xuan controlled the Jin court, Huan Qian appointed him Adjutant to the Guard Army. When Yin Zhongwen of Langye returned to Gucuo, the whole court turned out to see him off. Qian asked Hongzhi to accompany him, but he replied, "A farewell requires genuine feeling between the parties. Yin and I have never been close—I have no reason to follow the procession." Qian admired his reply. Whenever his elder brother Zhenzhi went to Ancheng commandery, Hongzhi resigned his post to accompany him. Huan Wei, Regional Inspector of Jing province, invited him to serve as Chief Clerk of the Southern Barbarians.

性好釣，上虞江有一處名三石頭，弘之常垂綸於此。經過者不識之，或問：「漁師得魚賣不？」弘之曰：「亦自不得，得亦不賣。」日夕載魚入上虞郭，經親故門，各以一兩頭置門內而去。始寧汰川有佳山水，弘之又依巖築室。謝靈運、顏延之並相欽重，靈運與廬陵王義真箋曰：「會境既豐山水，是以江左嘉遁，並多居之。但季世慕榮，幽棲者寡，或復才為時求，弗獲從志。至若王弘之拂衣歸耕，踰歷三紀；孔淳之隱約窮岫，自始迄今；阮萬齡辭事就閑，纂成先業；浙河之外，棲遲山澤，如斯而已。既遠同羲、唐，亦激貪厲競。殿下愛素好古，常若布衣，每憶昔聞，虛想巖穴，若遣一介，有以相存，真可謂千載盛美也。」

He loved fishing; on the Shangyu River there was a spot called Three Stones where he often cast his line. Passersby did not recognize him; some asked, "Fisherman, do you sell your catch?" He replied, "I often catch nothing; and when I do, I do not sell them." At dusk he carried his catch into Shangyu town and, passing the homes of kin and friends, left one or two fish inside each gate before moving on. The Taitai River in Shining had fine scenery; Hongzhi built another dwelling against the cliffs there. Xie Lingyun and Yan Yanzhi both held him in high regard. Lingyun wrote to Prince Yizhen of Luling: "The Kuaiji region abounds in fine landscape, and many of the celebrated recluses of the Jiangzuo era made their homes there. But in a declining age men chase glory, and true recluses are few; some are sought for their talent and cannot follow their own inclinations. Wang Hongzhi shook off his robes and returned to farming more than thirty-six years ago; Kong Chunzhi has lived obscurely in remote mountains from the beginning until now; Ruan Wanling resigned office for leisure and carried on his family's tradition; beyond the Zhe River, dwelling in hills and marshes—only these few. Though they cannot match the sages of antiquity, they still stir the greedy and sharpen those who compete for gain. Your Highness loves simplicity and antiquity and often dresses as a commoner; whenever you recall these men you yearn for their cliff-side lives—if you sent a messenger to visit them, it would be a glory to last a thousand years."

弘之四年卒，時年六十三。顏延之欲為作誄，書與弘之子曇生曰：「君家高世之節，有識歸重，豫染豪翰，所應載述。況僕托慕末風，竊以敘德為事，但恨短筆不足書美。」誄竟不就。曇生好文義，以謙和見稱。歷顯位，吏部尚書，太常卿。大明末，為吳興太守。太宗初，四方同逆，戰敗奔會稽，歸降被宥，終於中散大夫。

Hongzhi died in the fourth year, at the age of sixty-three. Yan Yanzhi wished to compose a dirge and wrote to Hongzhi's son Tansheng: "Your family's lofty conduct has won the respect of all discerning men; having been touched by your family's spirit, I ought to record it. Moreover, I who admire the last traces of your family's virtue take it as my task to record such excellence—but I fear my poor pen cannot do it justice." The dirge was never completed. Tansheng loved scholarship and was praised for his modesty and gentleness. He rose to eminent posts, including Minister of Personnel and Minister of Rites. At the end of the Daming era he served as Administrator of Wuxing. At the beginning of Emperor Taizong's reign, when rebellion broke out on all sides, he was defeated and fled to Kuaiji; on surrendering he was pardoned and ended his career as Grand Master of Palace Leisure.

阮萬齡，陳留尉氏人也。祖思曠，左光祿大夫。父寧，黃門侍郎。萬齡少知名，自通直郎為孟昶建威長史。時袁豹、江夷相係為昶司馬，時人謂昶府有三素望。萬齡家在會稽剡縣，頗有素情。永初末，自侍中解職東歸，徵為秘書監，加給事中，不就。尋除左民尚書，復起應命，遷太常，出為湘州刺史，在州無政績。還為東陽太守，又被免。復為散騎常侍、金紫光祿大夫。元嘉二十五年卒，時年七十二。

Ruan Wanling was a native of Weishi in Chenliu. His grandfather Sikuan served as Grand Master of Splendid Brightness on the Left. His father Ning served as Attendant of the Yellow Gate. Wanling was known from youth; from Attendant in Direct Access he became Chief Clerk of the Army Establishing Might under Meng Chang. Yuan Bao and Jiang Yi served in succession as Chang's Secretariat Major; contemporaries said Chang's staff had three men of plain repute. Wanling's family was in Shan county, Kuaiji, and he cherished a simple, unworldly disposition. At the end of Yongchu he resigned as Attendant-in-Ordinary and returned east; summoned as Director of the Secretariat with additional appointment as Attendant, he declined. He was soon appointed Minister of the Left for the People, accepted the summons, rose to Minister of Rites, and went out as Regional Inspector of Xiang province, where he achieved nothing of note. On returning he served as Administrator of Dongyang but was dismissed. He was again appointed Regular Attendant of Scattered Cavalry and Grand Master of Splendid Brightness with the Golden Seal. In the twenty-fifth year of Yuanjia he died, at the age of seventy-two.

孔淳之，字彥深，魯郡魯人也。祖惔，尚書祠部郎。父粲，秘書監徵，不就。淳之少有高尚，愛好墳籍，為太原王恭所稱。居會稽剡縣，性好山水，每有所遊，必窮其幽峻，或旬日忘歸。當遊山，遇沙門釋法崇，因留共止，遂停三載。法崇歎曰：「緬想人外，三十年矣，今乃公傾蓋於茲，不覺老之將至也。」及淳之還反，不告以姓。除著作佐郎，太尉參軍，並不就。

Kong Chunzhi, courtesy name Yanshen, was a native of Lu in Lu commandery. His grandfather Tan served as Gentleman of the Ministry of Rites for Sacrifices. His father Can was summoned as Director of the Secretariat and declined. From youth Chunzhi was lofty in conduct, loved the classics, and was praised by Wang Gong of Taiyuan. He lived in Shan county, Kuaiji, loved landscape, and whenever he traveled explored every secluded peak, sometimes forgetting to return for ten days at a time. Once while traveling in the mountains he met the monk Fachong and stayed with him for three years. Fachong sighed, "I have yearned for life beyond the human world for thirty years; now at last we meet as kindred spirits—I hardly notice that old age is upon me." When Chunzhi left he did not reveal his surname. He was appointed Assistant in the Bureau of Composition and Adjutant to the Grand Marshal; he declined both.

居喪至孝，廬於墓側。服闋，與徵士戴顒、王弘之及王敬弘等共為人外之遊。敬弘以女適淳之子尚。會稽太守謝方明苦要入郡，終不肯往。茅室蓬戶，庭草蕪徑，唯床上有數卷書。元嘉初，復徵為散騎侍郎，乃逃於上虞縣界，家人莫知所之。弟默之為廣州刺史，出都與別。司徒王弘要淳之集冶城，即日命駕東歸，遂不顧也。元嘉七年，卒，時年五十九。默之儒學，注《谷梁春秋》。默之子熙先，事在《范曄傳》。

In mourning he was supremely filial and built a hut beside the tomb. When mourning ended he joined the Summoned Scholar Dai Yong, Wang Hongzhi, and Wang Jinghong in excursions beyond worldly affairs. Jinghong gave his daughter in marriage to Chunzhi's son Shang. Xie Fangming, Administrator of Kuaiji, urgently pressed him to enter the commandery; he steadfastly refused. He lived in a thatched hut with a rush door; grass overgrew the courtyard path; on his bed lay only a few scrolls of books. At the beginning of Yuanjia he was again summoned as Attendant of Scattered Cavalry; he fled to the border of Shangyu county, and his family did not know where he had gone. His younger brother Mozhi, Regional Inspector of Guang province, came to the capital to bid him farewell before departing. Minister of Works Wang Hong invited Chunzhi to a gathering at Yecheng; that very day Chunzhi ordered his carriage eastward and paid no heed to the invitation. In the seventh year of Yuanjia he died, at the age of fifty-nine. Mozhi was a Confucian scholar and wrote a commentary on the Guliang Spring and Autumn. Mozhi's son Xixian is treated in the biography of Fan Ye.

劉凝之，字志安，小名長年，南郡枝江人也。父期公，衡陽太守。兄盛公，高尚不仕。凝之慕老萊、嚴子陵為人，推家財與弟及兄子，立屋於野外，非其力不食，州裏重其德行。州三禮辟西曹主簿，舉秀才，不就。妻梁州刺史郭銓女也，遣送豐麗，凝之悉散之親屬。妻亦能不慕榮華，與凝之共安儉苦。夫妻共乘薄笨車，出市買易，周用之外，輒以施人。為村里所誣，一年三輸公調，求輒與之。有人嘗認其所著屐，笑曰：「僕著之已敗，今家中覓新者備君也。」此人後田中得所失屐，送還之，不肯復取。

Liu Ningzhi, styled Zhian and nicknamed Changnian, was a native of Zhijiang in Nan commandery. His father Qi Gong served as Governor of Hengyang. His elder brother Sheng Gong was a man of lofty character who refused to take office. Ningzhi admired the way Old Master Lai and Yan Ziling lived. He gave his family wealth to his younger brother and his brother's son, built a hut in the wild, and ate only what his own hands had earned. The province and district greatly respected his conduct. Three times the province formally summoned him to serve as Western Bureau Chief Clerk and recommended him as a Cultivated Talent, but he declined every offer. His wife was the daughter of Guo Quan, Regional Inspector of Liang province. When she arrived with lavish dowry goods, Ningzhi distributed everything among his kin. His wife likewise scorned rank and luxury, and together with Ningzhi she willingly endured a spare and hard life. Husband and wife rode together in a simple rough cart to buy and sell at market; whatever they did not need for the week, they gave away to others. The village falsely implicated him in tax obligations; three times in a single year he was charged official levies, and each time they came to collect, he paid without dispute. Once someone claimed the sandals on his feet. He laughed and said, "I've worn these until they're ruined—I'll find new ones at home for you, sir." Later the man recovered his lost sandals from the fields and brought them back, but Ningzhi would not accept them.

元嘉初，徵為秘書郎，不就。臨川王義慶、衡陽王義季鎮江陵，並遣使存問。凝之答書頓首稱僕，不脩民禮，人或譏焉。凝之曰：「昔老萊向楚王稱僕，嚴陵亦抗禮光武，未聞巢、許稱臣堯、舜。」時戴顒與衡陽王義季書，亦稱僕。荊州年饑，義季慮凝之餧斃，餉錢十萬。凝之大喜，將錢至市門，觀有饑色者，悉分與之，俄頃立盡。性好山水，一旦攜妻子泛江湖，隱居衡山之陽。登高嶺，絕人跡，為小屋居之，采藥服食，妻子皆從其志。元嘉二十五年，卒，時年五十九。

At the beginning of the Yuanjia era, he was summoned to serve as Secretary Gentleman but declined. Prince Linchuan Yi Qing and Prince Hengyang Yi Ji were both stationed at Jiangling and sent messengers to inquire after him. In his reply Ningzhi bowed and addressed himself as "your servant," omitting the usual courtesies owed to men of rank, and some people mocked him for it. Ningzhi said, "Long ago Old Master Lai addressed the King of Chu as 'your servant,' and Yan Ziling likewise treated Emperor Guangwu as an equal in ritual. No one ever said that Chao and Xu styled themselves subjects of Yao and Shun." At the time Dai Yong, writing to Prince Hengyang Yi Ji, also addressed himself as "your servant." That year Jing province suffered famine. Yi Ji feared Ningzhi might starve and sent him one hundred thousand coins in relief. Ningzhi was delighted. He took the money to the market gate, and seeing people with hungry faces, he gave it all away; in moments it was spent. He loved mountains and rivers by nature. One day he took wife and children and sailed the rivers and lakes, settling in seclusion on the southern slope of Mount Heng. He climbed to high ridges where no footfall reached, built a small hut, and gathered herbs for nourishment. His wife and children all followed his wish. He died in the twenty-fifth year of Yuanjia, at the age of fifty-nine.

龔祈，字孟道，武陵漢壽人也。從祖玄之，父黎民，並不應徵辟。祈年十四，鄉黨舉為州迎西曹，不行。謝晦臨州，命為主簿；彭城王義康舉秀才，除奉朝請；臨川王義慶平西參軍，皆不就。風姿端雅，容止可觀，中書郎范述見而歎曰：「此荊楚仙人也。」衡陽王義季臨荊州，發教以祈及劉凝之、師覺授不應徵召，辟其三子。祈又徵太子舍人，不起。時或賦詩，言不及世事。元嘉十七年，卒，時年四十二。

Gong Qi, styled Mengdao, was a native of Hanshou in Wuling. His great-uncle Xuanzhi and his father Limin both refused every summons to office. At fourteen the local community recommended him as the province's welcoming Western Bureau officer, but he would not go. When Xie Hui arrived to govern the province, he appointed Qi Chief Clerk; Prince Pengcheng Yi Kang recommended him as Cultivated Talent and appointed him Attendant at Court; Prince Linchuan Yi Qing appointed him Western Pacification Army Adjutant—all of which he declined. His bearing was dignified and elegant, his deportment admirable. Attendant Director Fan Shu saw him and sighed, "This is an immortal of Jing and Chu." When Prince Hengyang Yi Ji came to govern Jing province, he issued an instruction that because Qi, Liu Ningzhi, and Shi Jueshou would not answer summons, he would recruit their three sons instead. Qi was again summoned as Retainer of the Heir Apparent but did not accept. He sometimes wrote poetry, but his words never touched on the affairs of the day. He died in the seventeenth year of Yuanjia, at the age of forty-two.

翟法賜，尋陽柴桑人也。曾祖湯，湯子莊，莊子矯，並高尚不仕，逃避徵辟。矯生法賜。少守家業，立屋於廬山頂，喪親後，便不復還家。不食五穀，以獸皮結草為衣，雖鄉親中表，莫得見也。州辟主簿，舉秀才，右參軍，著作佐郎，員外散騎侍郎，並不就。後家人至石室尋求，因復遠徙，違避徵聘，遁跡幽深。尋陽太守鄧文子表曰：「奉詔書徵郡民新除著作佐郎南陽翟法賜，補員外散騎侍郎。法賜隱跡廬山，於今四世，棲身幽巖，人罕見者。如當逼以王憲，束以嚴科，馳山獵草，以期禽獲，慮致顛殞，有傷盛化。」乃止。後卒於巖石之間，不知年月。

Zhai Fasi was a native of Chaisang in Xunyang. His great-grandfather Tang, Tang's son Zhuang, and Zhuang's son Jiao were all men of lofty character who refused office and evaded every summons. Jiao was Fasi's father. In youth he kept the family estate and built a hut on the summit of Mount Lu. After his parents died, he never returned home. He ate no grain and wore clothes woven from animal hides and grass. Even kin and cousins in the village could not see him. The province appointed him Chief Clerk, recommended him as Cultivated Talent, and offered him posts as Right Army Adjutant, Assistant Gentleman in the Writing Section, and Supernumerary Attendant of Scattered Cavalry—all of which he declined. Later, when his family came to seek him in his stone chamber, he moved farther away again, evading recruitment and summons and hiding his tracks in the deepest wilds. Deng Wenzi, Prefect of Xunyang, submitted a memorial saying, "By imperial decree we summon the county subject Zhai Fasi of Nanyang, newly appointed Assistant Gentleman in the Writing Section, to fill the post of Supernumerary Attendant of Scattered Cavalry. Fasi has lived in seclusion on Mount Lu for four generations now, dwelling in deep cliffs—a man scarcely ever seen. If we should force him with royal ordinances and bind him with harsh law, sweep the mountains and hunt the grasslands expecting to capture him like game, I fear he would come to ruin and the age's flourishing virtue would be harmed." The court thereupon desisted. He later died among the cliffs and rocks; the year and month are unknown.

陶潛，字淵明，或云淵明，字元亮，尋陽柴桑人也，曾祖侃，晉大司馬。潛少有高趣，嘗著《五柳先生傳》以自況，曰：

Tao Qian, styled Yuanming—though some say his given name was Yuanming and his style Yuanliang—was a native of Chaisang in Xunyang. His great-grandfather Kan was Grand Commander of Jin. From youth Qian had lofty tastes. He once wrote "Biography of Mr. Five Willows" to describe himself, saying:

先生不知何許人，不詳姓字，宅邊有五柳樹，因以為號焉。閒靜少言，不慕榮利。好讀書，不求甚解，每有會意，欣然忘食。性嗜酒，而家貧不能恆得。親舊知其如此，或置酒招之。造飲輒盡，期在必醉，既醉而退，曾不吝情去留。環堵蕭然，不蔽風日，短褐穿結，簞瓢屢空，晏如也。嘗著文章自娛，頗示己志，忘懷得失，以此自終。

The gentleman does not know from what place he comes, and his surname and given name are not recorded. Five willow trees stood by his dwelling, and on that account he took them as his byname. Quiet and retiring, sparing of speech, he did not covet rank or gain. He loved to read but did not pursue exhaustive understanding; whenever he grasped a passage's meaning, he was so pleased he forgot to eat. By nature he loved wine, but his family was poor and could not always keep it on hand. Relatives and friends, knowing this, sometimes set out wine to invite him over. When he drank, he always emptied the cup, intent on getting thoroughly drunk. Once drunk he would leave, never troubling himself over comings and goings. His four walls were bare and desolate, barely keeping out wind and sun; his short hemp coat was patched and tied; his bamboo basket and gourd were often empty—yet he was content. He sometimes wrote essays to amuse himself, making his intent plain, and forgetting gain and loss lived out his days in this way.

其自序如此，時人謂之實錄。親老家貧，起為州祭酒，不堪吏職，少日，自解歸。州召主簿，不就。躬耕自資，遂抱羸疾，復為鎮軍、建威參軍。謂親朋曰：「聊欲弦歌，以為三徑之資，可乎？」執事者聞之，以為彭澤令。公田悉令吏種秫稻。妻子固請種粳，乃使二頃五十畝種秫，五十畝種粳。郡遣督郵至，縣吏白應束帶見之。潛歎曰：「我不能為五斗米折腰向鄉里小人。」即日解印綬去職。賦《歸去來》，其詞曰：

Such was his self-portrait; men of the time called it a faithful account. His parents were old and his family poor, so he took office as Libationer of the province, but he could not endure the duties of an official. Within a few days he resigned on his own and returned home. The province summoned him to serve as Chief Clerk, but he declined. He plowed to support himself, then fell ill with a wasting sickness and again took office as adjutant to the Generals of Pacification and Establishing Might. He told relatives and friends, "For now I mean to play the zither and sing, to earn a living for my three paths—is that all right?" Those in charge heard this and appointed him magistrate of Pengze. Of the public fields, he ordered the clerks to plant every acre in glutinous millet. His wife and children insisted on planting non-glutinous rice, so in the end he had two qing and fifty mu sown with glutinous millet and fifty mu with non-glutinous rice. The prefecture sent an Inspector; the county clerks reported that he should gird himself formally and go to receive him. Qian sighed and said, "I cannot bow my waist for five pecks of rice before the petty men of the village." That same day he resigned his seal and ribbon and left office. He composed "Returning Home"; its words say:

歸去來兮，園田荒蕪胡不歸。既自以心為形役，奚惆悵而獨悲。悟已往之不諫，知來者之可追。實迷途其未遠，覺今是而昨非。舟遙遙以輕颺，風飄飄而吹衣。問征夫以前路，恨晨光之希微。

Home I go! My garden and fields lie waste and overgrown—why do I not return? Having let my heart be slave to my body, why brood and grieve alone? I see that the past cannot be undone, yet know that what lies ahead may still be reclaimed. I had strayed, but not far; I awake to today's right and yesterday's wrong. My boat sways far off, lightly riding the breeze; the wind flutters, blowing my robe. I ask the wayfarer about the road ahead and regret how faint the dawn light is.

乃瞻衡宇，載欣載奔。僮僕歡迎，稚子候門。三徑就荒，松菊猶存。攜幼入室，有酒停尊。引壺觴而自酌，盼庭柯以怡顏。倚南窗而寄傲，審容膝之易安。園日涉而成趣，門雖設而常關。策扶老以流悽，時矯首而遐觀，雲無心以出岫，鳥倦飛而知還。景翳翳其將入，撫孤松以盤桓。

Then I catch sight of my humble house and run with mingled joy and exultation. Servants welcome me; my young child waits at the door. The three paths are nearly overgrown, but pine and chrysanthemum still stand. Leading the little ones into the inner room, I find wine resting in the goblet. I draw the wine cup and pour for myself, gazing at the courtyard branches until pleasure shows on my face. Leaning on the south window I lodge my ease; I see that a space to fit the knees is easily enough. Daily I stroll the garden and it becomes my delight; though the gate is there, it stays often closed. Leaning on my cane I wander at leisure; now and then I raise my head for a distant view—clouds without intent drift from the mountain fold; birds weary of flight know to return. The light dims as the sun is about to set; I stroke the solitary pine and linger.

歸去來兮，請息交而絕遊，世與我以相遺，復駕言兮焉求。說親戚之情話，樂琴書以消憂。農人告餘以上春，將有事於西疇。或命巾車，或棹扁舟。既窈窕以窮壑，亦崎嶇而經丘。木欣欣以向榮，泉涓涓而始流。善萬物之得時，感吾生之行休。

Home I go! Let me cease mingling and cut off wanderings—the world and I have cast each other off; why drive my carriage forth, and what would I seek? I speak with kin of family matters and take joy in zither and books to dispel sorrow. The farmer tells me spring is well advanced and that there will be work in the western field. Sometimes I call for a covered cart; sometimes I pole a flat boat. Now through winding depths to the end of ravines, now over rugged paths across hillocks. Trees flourish and turn toward glory; springs trickle and begin to flow. I rejoice that the myriad things receive their season; I feel that my life's journey is nearing its end.

已矣乎，寓形宇內復幾時，奚不委心任去留，胡為遑遑欲何之。富貴非吾願，帝鄉不可期。懷良辰以孤往，或植杖而耘耔。登東皋以舒嘯，臨清流而賦詩。聊乘化以歸盡，樂夫天命復奚疑。

Enough! How long will this form lodge within the universe? Why not entrust the heart and leave coming and going to fate—why hurry anxiously, and whither would I go? Wealth and honor are not my wish; the imperial domain is not to be counted on. On fine days I go alone, or lean on my staff and weed the seedlings. I climb the eastern terrace and release a long whistle; beside clear streams I compose poetry. For a time I ride transformation and return to the end; I rejoice in Heaven's decree—what more is there to doubt?

義熙末，徵著作佐郎，不就。江州刺史王弘欲識之，不能致也。潛嘗往廬山，弘令潛故人龐通之齎酒具於半道栗里要之。潛有腳疾，使一門生二兒輿籃輿，既至，欣然便共飲酌，俄頃弘至，亦無忤也。先是，顏延之為劉柳後軍功曹，在尋陽，與潛情款。後為始安郡，經過，日日造潛，每往必酣飲致醉。臨去，留二萬錢與潛，潛悉送酒家，稍就取酒。嘗九月九日無酒，出宅邊菊叢中坐久，值弘送酒至，即便就酌，醉而後歸。潛不解音聲，而畜素琴一張，無弦，每有酒適，輒撫弄以寄其意。貴賤造之者，有酒輒設，潛若先醉，便語客：「我醉欲眠，卿可去。」其真率如此。郡將候潛值其酒熟，取頭上葛巾漉酒，畢，還復著之。

At the end of the Yixi era he was summoned as Assistant Gentleman in the Writing Section but declined. Wang Hong, Regional Inspector of Jiang province, wished to meet him but could not arrange it. Once when Qian was going to Mount Lu, Hong had his old friend Pang Tongzhi carry wine and vessels to meet him halfway at Lili. Qian had a foot ailment and had one student and two sons carry him in a basket litter. When they arrived he was pleased and drank with them at once. Before long Hong arrived as well, and Qian showed no displeasure. Earlier Yan Yanzhi had served as Rear Army Merit Officer under Liu Liu at Xunyang and was on close terms with Qian. Later, as governor of Shi'an commandery, he passed through and visited Qian every day, each time drinking until thoroughly drunk. When he was leaving he left twenty thousand cash with Qian. Qian sent it all to the wine shop and went from time to time to draw wine. Once on the Double Ninth Festival he had no wine. He went out and sat for a long while among the chrysanthemums beside his house. Hong sent wine just then; he drank at once and returned home drunk. Qian did not understand music, yet he kept a plain stringless zither; whenever he had wine to his liking, he would stroke it to give voice to his feelings. Whoever visited him, noble or humble, he would serve wine if he had any. If Qian got drunk first, he would tell his guest, "I am drunk and wish to sleep—you may go." Such was his sincerity and candor. When the prefect came to call on Qian and found his wine ready, he took the hemp kerchief from his head to strain it, then put the kerchief back on when he was done.

潛弱年薄官，不潔去就之跡。自以曾祖晉世宰輔，恥復屈身後代，自高祖王業漸隆，不復肯仕。所著文章，皆題其年月，義熙以前，則書晉氏年號；自永初以來，唯云甲子而已。與子書以言其志，並為訓戒曰：

In his youth Qian held minor office and did not keep a spotless record of withdrawal and return. Because his great-grandfather had served as chief minister under Jin, he was ashamed to submit again to a later dynasty. From the time Emperor Gaozu's royal enterprise began to rise, he would serve no more. In all his writings he dated each piece by year and month. Before the Yixi era he recorded the Jin dynasty's reign titles; From the Yongchu era onward he wrote only the sexagenary cycle year. In a letter to his son he set forth his aims and gave admonitions as follows:

天地賦命，有往必終，自古賢聖，誰能獨免。子夏言曰：「死生有命，富貴在天。」四友之人，親受音旨，發斯談者，豈非窮達不可妄求，壽夭永無外請故邪。吾年過五十，而窮苦荼毒，家貧弊，東西遊走。性剛才拙，與物多忤，自量為己，必貽俗患，僶俛辭世，使汝幼而饑寒耳。常感孺仲賢妻之言，敗絮自擁，何慚兒子。此既一事矣。但恨鄰靡二仲，室無萊婦，抱茲苦心，良獨罔罔。

Heaven and earth confer life; all who go forth must come to an end—from antiquity what sage or worthy has ever escaped alone? Zixia said, "Life and death are ordained by fate; wealth and honor lie in Heaven's hands." The men among Confucius's four associates personally received this teaching. Was it not because success and failure cannot be rashly sought, and long life and early death cannot be begged from without? I am past fifty, yet I suffer bitter hardship; my household is poor and worn, and I drift from place to place. My nature is stiff and my talents clumsy; I clash often with the world. I knew I would bring trouble upon myself, so I bowed out of public life—leaving you to know hunger and cold while still young. I am often moved by the words of Ruzhong's worthy wife: "Wrapped in ragged cotton—what shame is there before one's sons?" That is one consolation. Yet I regret that I have no Zhong brothers among my neighbors and no Laifu wife in my house; bearing this bitter heart, I am utterly alone and adrift.

少年來好書，偶愛閒靜，開卷有得，便欣然忘食。見樹木交廕，時鳥變聲，亦復歡爾有喜。嘗言五六月北窗下臥，遇涼風暫至，自謂是羲皇上人。意淺識陋，日月遂往，緬求在昔，眇然如何。疾患以來，漸就衰損，親舊不遺，每以藥石見救，自恐大分將有限也。恨汝輩稚小，家貧無役，柴水之勞，何時可免，念之在心，若何可言。然雖不同生，當思四海皆弟兄之義。鮑叔、敬仲，分財無猜；歸生、伍舉，班荊道舊，遂能以敗為成，因喪立功。他人尚爾，況共父之人哉！潁川韓元長，漢末名士，身處卿佐，八十而終，兄弟同居，至於沒齒。濟北氾稚春，晉時操行人也，七世同財，家人無怨色。《詩》云：「高山仰止，景行行止。」汝其慎哉！吾復何言。

From youth I have loved books and cherished quiet; whenever I opened a scroll and found something worth having, I forgot to eat for joy. When I saw trees casting shade upon one another and seasonal birds changing their songs, I would rejoice in the same way. He once said that lying beneath the north window in the fifth and sixth months, when a cool breeze came briefly, he felt himself a man of the age of Fuxi. My thoughts were shallow and my understanding crude; days and months have flown. Looking back to the past—how remote it has become! Since my illness began I have gradually weakened. Relatives and friends have not abandoned me and often sent remedies, yet I fear my allotted span draws near its limit. I grieve that you are still young, our household is poor and has no servants—the toil of firewood and water, when will you be free of it? The thought fills my heart beyond words. Yet though you were not born of the same mother, remember that within the four seas all men are brothers. Baoshu and Jingzhong divided wealth without mistrust; Guisheng and Wu Ju, breaking thorns and renewing old friendship, thereby turned defeat into victory and won merit from disaster. If others could do as much, how much more should those who share one father! Han Yuanchang of Yingchuan, a renowned scholar of the late Han, though he held high office lived to eighty; he and his brothers dwelt together until the end of their days. Fan Zhichun of Jibei was a man of upright conduct in Jin times; seven generations held property in common, and not one in the family bore resentment. The Odes say, "Look up to the high mountain; walk in the broad way." Take heed! What more can I say?

又為《命子詩》以貽之曰：

He also composed the "Poem to Command the Son" and presented it as follows:

悠悠我祖，爰自陶唐。邈為虞賓，歷世垂光。御龍勤夏，豕韋翼商。穆穆司徒，厥族以昌。紛紜戰國，漠漠衰周。鳳隱於林，幽人在丘。逸虯撓云，奔鯨駭流。天集有漢，眷予湣侯。於赫湣侯，運當攀龍。撫劍夙邁，顯茲武功。參誓山河，啟土開封。亹亹丞相，允迪前蹤。渾渾長源，蔚蔚洪柯。群川載導，眾條載羅。時有默語，運固隆汙。在我中晉，業融長沙。桓桓長沙，伊勳伊德。天子疇我，專征南國。功遂辭歸，臨寵不惑。孰謂斯心，而可近得。肅矣我祖，慎終如始。直方二台，惠和千里。於皇仁考，淡焉虛止。寄跡夙運，冥茲慍喜。嗟餘寡陋，瞻望靡及。顧慚華鬢，負景只立。三千之罪，無後其急。我誠念哉，呱聞爾泣。卜云嘉日，占爾良時。名爾曰儼，字爾求思。溫恭朝夕，念茲在茲。尚想孔伋，庶其企而。厲夜生子，遽而求火。凡百有心，奚待於我。既見其生，實欲其可。人亦有言，斯情無假。日居月諸，漸免於孩。福不虛至，禍亦易來。夙興夜寐，願爾斯才。爾之不才，亦已焉哉。

Distant, distant is my ancestor, from Yaotang of Tao. Far off as a guest of Yu, passing generations he let down his light. Dragon-tamer served Xia; Shiwei aided Shang. Solemn was the Minister of Education; his clan thereby flourished. Tumultuous the Warring States; dim and fading Zhou. The phoenix hides in the forest; the recluse dwells on the hill. The roaming dragon bends the clouds; the racing whale terrifies the stream. Heaven gathered Han; it favored our Marquis Min. Splendid the Marquis Min—his fortune was to mount the dragon. He grasped his sword and set out early, displaying this martial achievement. He shared in swearing by rivers and mountains, opened land and received Kaifeng. Diligent the Chancellor, truly following the tracks before. Vast the long source; luxuriant the great trunk. Myriad streams conduct forth; countless branches spread in array. Times have silence and speech; fortune is indeed rise and fall. In our mid-Jin, the enterprise prospered at Changsha. Majestic Changsha—both merit and virtue. The Son of Heaven chose me; I was charged to campaign alone in the south. Merit achieved, I declined and returned; facing favor I was not deluded. Who would say this heart could be closely attained? Solemn is my ancestor, careful at the end as at the beginning. Upright at both terraces, kind and harmonious for a thousand li. Grand is my benevolent father; calmly he dwelt in emptiness. He left his traces to early fortune; oblivious to anger and joy. Alas, I am meager and crude; gazing up I cannot reach. Turning back I blush at my gray temples, standing alone in reflected shadow. Among the three thousand offenses, having no successor is most urgent. I truly think of it—at your first cry I heard you weep. The oracle tells an auspicious day; divination marks your good hour. I name you Yan; I style you Qiusi ("Seeking Thought"). Be warm and respectful morning and evening; keep this thought ever present. Still I think of Kong Ji; perhaps you will strive toward him. At night when a child was born in urgency, one rushed to seek fire. All who have heart—why wait for me? Having seen him born, I truly wish him to be capable. People also have a saying—this feeling has no falsehood. Days pass and months go; gradually you free yourself from infancy. Fortune does not come in vain; misfortune likewise comes easily. Rise early and sleep late—I wish you this talent. If you lack talent—so be it.

潛元嘉四年卒，時年六十三。

Qian died in the fourth year of Yuanjia, at age sixty-three.

宗彧之，字叔粲，南陽涅陽人，炳從父弟也。蚤孤，事兄恭謹，家貧好學，雖文義不逮炳，而真澹過之。州辟主簿，舉秀才，不就。公私餼遺，一無所受。高祖受禪，徵著作佐郎，不至。元嘉初，大使陸子真觀采風俗，三詣彧之，每辭疾不見也。告人曰：「我布衣草萊之人，少長壟畝，何枉軒冕之客。」子真還，表薦之，徵員外散騎侍郎，又不就。元嘉八年，卒，時年五十。

Zong Yuzhi, styled Shucan, was a man of Nieyang in Nanyang, a younger cousin of Bing on the father's side. Orphaned early, he served his elder brother with reverence and care. Though poor, he loved learning; he did not match Bing in literary refinement, but surpassed him in genuineness and simplicity. The province summoned him as Prefectural Secretary and recommended him as Presented Scholar; he declined both. Gifts from public or private sources—he accepted none. When Emperor Gaozu received the abdication, he was summoned as Assistant Gentleman in the Writing Section but did not come. At the beginning of Yuanjia, the envoy Lu Zizhen was sent to observe local customs. Three times he called on Yuzhi, and each time Yuzhi pleaded illness and refused to see him. He told others, "I am a man of hemp cloth who grew up among the furrows—why should honored guests in carriage caps bother with me?" On returning, Zizhen memorialized recommending him. He was summoned as Attendant Gentleman of the Exterior Service in the Cavalry Section, and again he declined. In the eighth year of Yuanjia he died, at age fifty.

沈道虔，吳興武康人也。少仁愛，好《老》、《易》，居縣北石山下。孫恩亂後饑荒，縣令庾肅之迎出縣南廢頭裏，為立小宅，臨溪，有山水之玩。時復還石山精廬，與諸孤兄子共釜庾之資，困不改節。受琴於戴逵，王敬弘深敬之。郡州府凡十二命，皆不就。

Shen Daoqian was a man of Wukang in Wuxing. From youth he was benevolent and loving. He loved the Laozi and the Changes and dwelt beneath Stone Mountain north of the county seat. After Sun En's rebellion brought famine, Magistrate Yu Suzhi brought him out to Feitouli south of the county and built a small dwelling for him by a stream, with the pleasures of mountains and waters. From time to time he returned to his hermitage on Stone Mountain and shared his store of grain with his orphaned elder brother's sons; in hardship he did not alter his integrity. He received instruction in the zither from Dai Kui; Wang Jinghong deeply respected him. Commandery, province, and prefecture together issued twelve appointments; he accepted none.

有人竊其園萊者，還見之，乃自逃隱，待竊者取足去後乃出。人拔其屋後筍，令人止之，曰：「惜此筍欲令成林，更有佳者相與。」乃令人買大筍送與之。盜者慚不取，道虔使置其門內而還。常以捃拾自資，同捃者爭穟，道虔諫之不止，悉以其所得與之，爭者愧恧。後每爭，輒云：「勿令居士知。」冬月無復衣，戴顒聞而迎之，為作衣服，並與錢一萬。既還，分身上衣及錢，悉供諸兄弟子無衣者。鄉里年少，相率受學。道虔常無食，無以立學徒。武康令孔欣之厚相資給，受業者咸得有成。太祖聞之，遣使存問，賜錢三萬，米二百斛，悉以嫁娶孤兄子。征員外散騎侍郎，不就。累世事佛，推父祖舊宅為寺。至四月八日，每請像。請像之日，輒舉家感慟焉。道虔年老，菜食，恆無經日之資，而琴書為樂，孜孜不倦。太祖敕郡縣令，隨時資給。元嘉二十六年，卒，時年八十二。子慧鋒，脩父業，辟從事，皆不就。

Once someone was stealing vegetables from his garden. When Daoqian returned and saw it, he hid himself until the thief had taken enough and left, then came out. People pulled the bamboo shoots behind his house. He had someone stop them, saying, "I cherish these shoots and wish them to become a grove—I will share finer ones with you." He then had someone buy large bamboo shoots and send them to the gatherers. The thief was ashamed and would not take them; Daoqian had them placed inside his gate and withdrew. He often supported himself by gathering fallen grain. When fellow gatherers fought over ears of grain, Daoqian remonstrated without success and gave them all he had gathered; the quarrelers felt ashamed. Afterward whenever they quarreled they would say, "Don't let the lay devotee know." In winter he had no more clothes. Dai Yong heard of it, fetched him, made clothes for him, and gave him ten thousand cash as well. When he returned, he divided his upper garment and the money and gave them all to his brothers' sons who had no clothes. The young men of the village came one after another to study under him. Daoqian often had no food and no means to support his students. Magistrate Kong Xinzhi of Wukang generously supported him, and all who studied under him were able to succeed. When Emperor Taizu heard of this, he sent an envoy to inquire after him and bestowed thirty thousand cash and two hundred bushels of grain, all of which he used to marry off his orphaned elder brother's sons. He was summoned as Attendant Gentleman of the Exterior Service in the Cavalry Section but declined. His family had served Buddhism for generations; he converted his forefathers' old residence into a temple. On the eighth day of the fourth month each year, he would invite a Buddha image for veneration. On the day the image was invited, the whole family would be deeply moved to tears. In old age Daoqian lived on vegetables and often lacked enough to last a day, yet he took pleasure in the zither and books and never slackened his efforts. Emperor Taizu ordered the commandery and county magistrates to provide for him as needed. In the twenty-sixth year of Yuanjia he died, at age eighty-two. His son Huifeng continued his father's work; summoned as Staff Member, he declined every appointment.

郭希林，武昌武昌人也。曾祖翻，晉世高尚不仕。希林少守家業，征州主簿，秀才，衛軍參軍，並不就。元嘉初，吏部尚書王敬弘舉王弘之為太子庶子，希林為著作佐郎。後又征員外散騎侍郎，並不就。十年，卒，時年四十七。子蒙，亦隱居不仕。泰始中，郢州刺史蔡興宗辟為主簿，不就。

Guo Xilin was a man of Wuchang in Wuchang. His great-grandfather Fan was lofty in integrity and did not serve under the Jin. In youth Xilin maintained the family estate; summoned as Provincial Chief Clerk, Presented Scholar, and Staff Member of the Guard Army, he declined every appointment. At the beginning of Yuanjia, Minister of Personnel Wang Jinghong recommended Wang Hongzhi as Teacher of the Crown Prince and Xilin as Assistant Gentleman in the Writing Section. Later he was again summoned as Attendant Gentleman of the Exterior Service in the Cavalry Section but declined. In the tenth year he died, at age forty-seven. His son Meng also lived in seclusion and did not serve. During the Taishi era, Cai Xingzong, Inspector of Yingzhou, recruited him as Chief Clerk; he declined.

雷次宗，字仲倫，豫章南昌人也。少入廬山，事沙門釋慧遠，篤志好學，尤明《三禮》、《毛詩》，隱退不交世務。本州辟從事，員外散騎侍郎征，並不就。與子侄書以言所守，曰：

Lei Cizong, styled Zhonglun, was a man of Nanchang in Yuzhang. From youth he entered Mount Lu and studied under the monk Shi Huiyuan; steadfast in purpose and devoted to learning, he was especially versed in the Three Rites and the Mao Commentary on the Odes, living in withdrawal without mixing in worldly affairs. Recruited by his province as Staff Member and summoned as Attendant Gentleman of the Exterior Service in the Cavalry Section, he declined every appointment. In a letter to his sons and nephews he spoke of what he upheld, saying:

夫生之脩短，咸有定分，定分之外，不可以智力求，但當於所稟之中，順而勿率耳。吾少嬰羸患，事鐘養疾，為性好閑，志棲物表，故雖在童稚之年，已懷遠跡之意。暨於弱冠，遂托業廬山，逮事釋和尚。於時師友淵源，務訓弘道，外慕等夷，內懷悱發，於是洗氣神明，玩心墳典，勉志勤躬，夜以繼日。爰有山水之好，悟言之歡，實足以通理輔性，成夫亹亹之業，樂以忘憂，不知朝日之晏矣。自遊道餐風，二十餘載，淵匠既傾，良朋凋索，續以釁逆違天，備嘗荼蓼，疇昔誠願，頓盡一朝，心慮荒散，情意衰損，故遂與汝曹歸耕壟畔，山居谷飲，人理久絕。

Whether life is long or short, each person has a fixed allotment; beyond that one cannot strive by wit or force—one should only follow what fate has granted and not rush ahead. From youth I suffered frail illness and my days centered on nursing my health; my nature loves quiet and my will rests beyond the things of the world—thus even in childhood I already cherished the wish to withdraw far from society. When I reached twenty I committed myself to Mount Lu and became a disciple of Master Shi [Huiyuan]. Teachers and friends were then abundant and devoted to instruction and spreading the Way; outwardly we esteemed equality, inwardly we burned with aspiration—we purified our spirits, took delight in the classics, and strove day and night without rest. There was the love of mountains and waters and the joy of enlightened discourse—enough truly to penetrate principle and nurture character, to carry on earnest study, finding such joy that sorrow was forgotten and one was unaware the morning sun had already grown late. Since I began roaming the Way and living on wind and dew more than twenty years ago, my master has fallen and good friends have been lost; then rebellion against Heaven brought every bitterness—former aspirations vanished overnight, my mind scattered and my spirits depleted; so I have returned with you all to plow the fields, living in the mountains and drinking from the valleys, long severed from human affairs.

日月不處，忽復十年，犬馬之齒，已逾知命。崦嵫將迫，前塗幾何，實遠想尚子五嶽之舉，近謝居室瑣瑣之勤。及今耄未至惛，衰不及頓，尚可厲志於所期，縱心於所托，棲誠來生之津梁，專氣莫年之攝養，玩歲日於良辰，偷餘樂於將除，在心所期，盡於此矣。汝等年各成長，冠娶已畢，脩惜衡泌，吾復何憂。但顧守全所志，以保令終耳。自今以往，家事大小，一勿見關，子平之言，可以為法。

Days and months wait for no one; suddenly another ten years have passed, and I have already passed fifty. Sunset draws near—how much road remains? I think from afar of Master Shang's journey to the Five Peaks and from near at hand renounce the petty labors of household life. While senility has not yet brought confusion and decline has not yet struck suddenly, one can still strengthen the resolve one has cherished and give free rein to what one trusts in—dwelling in sincerity on the bridge to the next life, concentrating one's vital force in the care of one's final years, passing days at their best, stealing what joy remains before the end; all that the heart can hope for is fulfilled in this. You have all come of age, finished capping and marriage, and cherish a life of study and reclusion—what more have I to worry about? I only ask that you keep your aspirations intact and so end your days well. From now on, in household affairs great or small, do not involve me at all—let Ziping's example be your guide.

元嘉十五年，征次宗至京師，開館於雞籠山，聚徒教授，置生百餘人。會稽硃膺之、潁川庾蔚之並以儒學，監總諸生。時國子學未立，上留心藝術，使丹陽尹何尚之立玄學，太子率更令何承天立史學，司徒參軍謝元立文學，凡四學並建。車駕數幸次宗學館，資給甚厚。又除給事中，不就。久之，還廬山，公卿以下，並設祖道。

In the fifteenth year of Yuanjia, Cizong was summoned to the capital, opened a school on Cockcage Mountain, gathered disciples to teach, and enrolled more than a hundred students. Zhu Yingzhi of Kuaiji and Yu Weizhi of Yingchuan, both renowned for Confucian learning, supervised all the students. At the time the Imperial Academy had not yet been established; the emperor attended to the arts and sciences, had Danyang Administrator He Shangzhi establish the School of Dark Learning, Heir Apparent's Director of Palace Manufactures He Chengtian establish the School of History, and Staff Member to the Minister Over the Masses Xie Yuan establish the School of Letters—in all four schools were established together. The emperor several times visited Cizong's school; support was very generous. He was again appointed Attendant Within the Gates but declined. After some time he returned to Mount Lu; from dukes and ministers downward, all arranged farewell banquets for him.

二十五年，詔曰：「前新除給事中雷次宗，篤尚希古，經行明脩，自絕招命，守志隱約。宜加升引，以旌退素。可散騎侍郎。」後又征詣京邑，為築室於鐘山西巖下，謂之招隱館，使為皇太子諸王講《喪服》經。次宗不入公門，乃使自華林東門入延賢堂就業。二十五年，卒於鐘山，時年六十三。太祖與江夏王義恭書道次宗亡，義恭答曰：「雷次宗不救所疾，甚可痛念。其幽棲窮藪，自賓聖朝，克己復禮，始終若一。伏惟天慈弘被，亦垂矜湣。」子肅之，頗傳其業，官至豫章郡丞。

In the twenty-fifth year an edict declared: "The former newly appointed Attendant Within the Gates Lei Cizong, deeply devoted to the ancients, clear in conduct and self-cultivation, has of his own accord refused every summons and held to his will in seclusion. He should be further promoted and summoned, to honor his withdrawal and plain living. Let him be Attendant of Scattered Cavalry." Afterward he was again summoned to the capital; a dwelling was built for him beneath the west cliff of Mount Zhong, called the Lodge for Summoning Recluses, and he was made to lecture the heir apparent and the princes on the Classic of Mourning Garments. Cizong would not enter the public gates, so he was made to enter the Hall for Extending Worthies from the east gate of Hualin to conduct his duties. In the twenty-fifth year he died on Mount Zhong, at age sixty-three. Emperor Taizu wrote to Prince Jiangxia Yigong about Cizong's death; Yigong replied, "Lei Cizong could not be saved from his illness—deeply lamentable. Though he dwelt in secluded depths and remote thickets, he served the sagely court; restraining himself and returning to rites, he was the same from beginning to end. I respectfully trust that heavenly kindness extends broadly and will also show pity and compassion." His son Suzhi largely transmitted his learning and reached the office of Assistant Magistrate of Yuzhang commandery.

硃百年，會稽山陰人也。祖愷之，晉右衛將軍。父濤，揚州主簿。百年少有高情，親亡服闋，攜妻孔氏入會稽南山，以伐樵采箬為業。每以樵箬置道頭，輒為行人所取，明旦亦復如此。人稍怪之，積久方知是硃隱士所賣，須者隨其所堪多少，留錢取樵箬而去。或遇寒雪，樵箬不售，無以自資，輒自搒船送妻還孔氏，天晴復迎之。有時出山陰為妻買繒彩三五尺，好飲酒，遇醉或失之。頗能言理，時為詩詠，往往有高勝之言。郡命功曹，州辟從事，舉秀才，並不就。隱跡避人，唯與同縣孔覬友善。覬亦嗜酒，相得輒酣，對飲盡歡。百年家素貧，母以冬月亡，衣並無絮，自此不衣綿帛。嘗寒時就覬宿，衣悉夾布，飲酒醉眠，覬以臥具覆之，百年不覺也。既覺，引臥具去體，謂覬曰：「綿定奇溫。」因流涕悲慟，覬亦為之傷感。

Zhu Bainian was a man of Shanyin in Kuaiji. His grandfather Kai was Right Guard General of Jin. His father Tao was Chief Clerk of Yangzhou. Bainian from youth had lofty sentiments; when mourning for his parents ended he took his wife Lady Kong into the southern mountains of Kuaiji and made his livelihood by felling wood, gathering firewood, and picking bamboo leaves. Each time he placed firewood and bamboo leaves at the roadside, passersby would take them; the next morning the same thing would happen again. People gradually found it strange; after a long time they learned it was the hermit Zhu selling goods—those who needed them would leave money according to what they could afford and take firewood or bamboo leaves. Sometimes when cold and snow came and firewood and bamboo leaves would not sell, with no means to support himself he would row a boat himself to send his wife back to the Kong family; when the weather cleared he would fetch her again. Sometimes he went out to Shanyin to buy three or five feet of silk for his wife; he loved wine and when drunk would sometimes lose it. He could speak on principle rather well and from time to time composed poetry; often there were lofty and surpassing words. The commandery appointed him Merit Officer, the province recruited him as Staff Member, and he was recommended as Presented Scholar; he declined every appointment. He hid his traces and avoided people, befriending only Kong Yi of the same county. Yi also loved wine; when they met they would drink deeply, facing each other in full enjoyment. Bainian's family had always been poor; his mother died in a winter month and her garments had no cotton padding—from then on he wore no silk or cotton. Once in cold weather he stayed overnight at Yi's; his clothes were all unlined cloth; drunk from wine he fell asleep; Yi covered him with bedding but Bainian did not notice. When he woke, he pulled the bedding away from his body and said to Yi, "Cotton is indeed wondrously warm." He then wept in grief, and Yi also was moved to sorrow.

王素，字休業，琅邪臨沂人也。高祖翹之，晉光祿大夫。素少有志行，家貧母老。初為廬陵國侍郎，母憂去職。服闋，廬陵王紹為江州，親舊勸素脩完舊居，素不答，乃輕身往東陽，隱居不仕，頗營田園之資，得以自立。愛好文義，不以人俗累懷。世祖即位，欲搜揚隱退，下詔曰：「濟世成務，咸達隱微，軌俗興讓，必表清節。朕昧旦求善，思惇薄風，琅邪王素、會稽硃百年，並廉約貞遠，與物無競，自足皋畝，志在不移。宜加褒引，以光難進。並可太子舍子。」大明中，太宰江夏王義恭開府辟召，辟素為倉曹屬；太宗泰始六年，又召為太子中舍人，並不就。素既屢被征辟，聲譽甚高。山中有蚿蟲，聲清長，聽之使人不厭，而其形甚醜，素乃為《蚿賦》以自況。七年，卒，時年五十四。

Wang Su, styled Xiuye, was a man of Linyi in Langye. His great-grandfather Qiaozhi was Grand Master for Splendid Happiness of Jin. Su from youth had resolve and conduct; his family was poor and his mother old. Initially he served as Attendant in the Principality of Luling; when his mother died he left his post. When mourning ended, Prince Shao of Luling was assigned to Jiangzhou; relatives and friends urged Su to restore his old residence; Su did not reply but went lightly to Dongyang, living in seclusion without serving; he managed fields and gardens to some extent and was able to support himself. He loved literature and principle and was not burdened in spirit by worldly vulgarity. When Emperor Shizu took the throne, wishing to seek out and promote recluses, he issued an edict: "In aiding the age and accomplishing tasks, all should reach the hidden and subtle; in guiding custom and raising yielding, one must display pure integrity. We at dawn seek the good, thinking to nurture simple ways—Wang Su of Langye and Zhu Bainian of Kuaiji, both frugal, plain, steadfast and distant, without contention with the world, content upon the fields, their will unchanging. They should be further commended and summoned, to honor those reluctant to advance. Both may be made Household Attendants of the Heir." During the Daming era, Grand Preceptor Prince Jiangxia Yigong opened his staff and recruited; Su was recruited as Clerk of the Granary Section; in the sixth year of Taishi under Emperor Taizong he was again summoned as Middle Household Attendant of the Heir; he declined every appointment. Having been repeatedly summoned and recruited, Su's renown was very high. In the mountains there is a millipede whose call is clear and long—listening to it one does not tire, yet its form is very ugly; Su therefore wrote a "Rhapsody on the Millipede" to compare himself. In the seventh year he died, at age fifty-four.

時又有宋平劉睦之、汝南州韶、吳郡褚伯玉，亦隱身求志。睦之居交州，除武平太守，不拜。韶字伯和，黃門侍郎文孫也。築室湖孰之方山，征員外散騎侍郎，征北行參軍，不起。伯玉居剡縣瀑布山三十餘載，揚州辟議曹從事，不就。

At the time there were also Liu Muzhi of Songping, Zhou Shao of Runan, and Chu Boyu of Wu commandery, who also concealed themselves to seek their will. Muzhi lived in Jiaozhou; appointed Prefect of Wuping, he declined. Shao, styled Bohe, was grandson of Attendant Gentleman Wen. He built a dwelling on Fang Mountain at Hushu; summoned as Attendant Gentleman of the Exterior Service in the Cavalry Section and Acting Staff Member of the Northern Expedition, he declined every appointment. Boyu lived on Pubu Mountain in Shan county for more than thirty years; Yangzhou recruited him as Staff Member in the Bureau of Counsel; he declined.

關康之，字伯愉，河東楊人。世居京口，寓屬南平昌。少而篤學，姿狀豐偉。下邳趙繹以文義見稱，康之與之友善。特進顏延之見而知之。晉陵顧悅之難王弼《易》義四十余條，康之申王難顧，遠有情理。又為《毛詩義》，經籍疑滯，多所論釋。嘗就沙門支僧納學，妙盡其能。竟陵王義宣自京口遷鎮江陵，要康之同行，距不應命。元嘉中，太祖聞康之有學義，除武昌國中軍將軍，蠲除租稅。江夏王義恭、廣陵王誕臨南徐州，辟為從事、西曹，並不就。棄絕人事，守志閒居。弟雙之為臧質車騎參軍，與質俱下，至赭圻病卒，瘞於水濱。康之其春得疾困篤，小差，牽以迎喪，因得虛勞病，寢頓二十餘年。時有閑日，輒臥論文義。世祖即位，遣大使陸子真巡行天下，使反，薦康之「業履恆貞，操勖清固，行信閭黨，譽延邦邑，棲志希古，操不可渝，宜加徵聘，以潔風軌。」不見省。太宗泰始初，與平原明僧紹俱徵為通直郎，又辭以疾。順帝昇明元年，卒，時年六十三。

Guan Kangzhi, styled Boyu, was a man of Yang in Hedong. For generations his family resided at Jingkou, registered under Nanpingchang. From youth he was devoted to learning; his bearing was large and imposing. Zhao Yi of Xiapi was famed for literary learning; Kangzhi was friendly with him. Grand Mentor Yan Yanzhi saw him and recognized his talent. Gu Yuezhi of Jinling raised more than forty objections to Wang Bi's meanings in the Changes; Kangzhi upheld Wang and refuted Gu—far from superficial, there was genuine reasoning. He also wrote commentaries on the Mao Odes; doubtful points in the classics he largely discussed and explained. He once studied under the monk Zhi Sengna and fully mastered his abilities. Prince Yixuan of Jingling moved his post from Jingkou to Jiangling and wanted Kangzhi to go with him; he refused and did not respond to the summons. During Yuanjia, Emperor Taizu heard that Kangzhi had learning and principles; he appointed him Middle Army General of the Principality of Wuchang and exempted him from rent and taxes. When Princes Jiangxia Yigong and Guangling Dan administered South Xuzhou they recruited him as Staff Member and Western Section Clerk; he declined both. He abandoned human affairs, guarded his will, and lived at leisure. His younger brother Shuang served as Staff Member to the Cavalry General Zang Zhi; going south with Zhi, he died of illness at Zheqi and was buried on the riverbank. That spring Kangzhi fell gravely ill; when slightly recovered he was pulled along to meet the funeral cortege and thereby contracted consumption; he lay prostrate for more than twenty years. Whenever he had a free day he would recline and discourse on literary and philosophical principles. When Emperor Shizu took the throne he sent Grand Envoy Lu Zizhen to tour the realm; on his return the envoy recommended Kangzhi, writing that his conduct was steadfast, his integrity pure and firm, his reputation trusted in village and town, his aspirations turned toward antiquity and his resolve unshakable—he should be summoned to office to purify public morals. The court took no notice. At the beginning of Taishi under Emperor Taizong he and Ming Sengshao of Pingyuan were both summoned as Attendants in Direct Access; he again pleaded illness and declined. In the first year of Shengming under Emperor Shun he died, at the age of sixty-three.

史臣曰：夫獨往之人，皆稟偏介之性，不能摧志屈道，借譽期通。若使值見信之主，逢時來之運，豈其放情江海，取逸丘樊。蓋不得已而然故也。且巖壑閑遠，水石清華，雖復崇門八襲，高城萬雉，莫不蓄壤開泉，仿佛林澤。故知松山桂渚，非止素玩，碧澗清潭，翻成麗矚。掛冠東都，夫何難之有哉！

The historian writes: Those who go their own way are all endowed with an uncompromising nature; they cannot bend their will or compromise the Way, nor trade on reputation in hope of advancement. Had they met a ruler who truly trusted them and a timely age that called them forth, would they have poured their hearts into rivers and seas or sought ease only on hill and hedge? They acted thus because they had no alternative. Moreover, cliffs and ravines are serene and remote, streams and stones pure and splendid—even mansions with gates eight layers deep and cities walled with ten thousand battlements all store earth and open springs, evoking woods and marshes. Thus pine-covered mountains and cassia-lined shores are not mere rustic pastimes; jade-green streams and clear pools become objects of refined delight. To hang up one's official cap and retire to the eastern capital—what could be easier than that!

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