Volume 67: Cui Guang

崔光，本名孝伯，字長仁，高祖賜名焉，東清河鄃人也。祖曠，從慕容德南渡河，居青州之時水。慕容氏滅，仕劉義隆為樂陵太守。父靈延，劉駿龍驤將軍、長廣太守，與劉彧冀州刺史崔道固共拒國軍。

Cui Guang, whose original name was Xiaobo and whose courtesy name was Changren, received his given name from Emperor Gaozu. He came from Fu in Eastern Qinghe commandery. His grandfather Kuang had followed Murong De south across the Yellow River and settled at Shishui in Qing province. After the fall of the Murong regime, he entered the service of Liu Yilong and became prefect of Leling. His father Lingyan had served Liu Jun as Dragon-Prancing General and prefect of Changguang, and together with Cui Daogu, Liu Yu's inspector of Ji province, he had resisted the Northern Wei forces.

慕容白曜之平三齊，光年十七，隨父徙代。家貧好學，晝耕夜誦，傭書以養父母。太和六年，拜中書博士，轉著作郎，與祕書丞李彪參撰國書。遷中書侍郎、給事黃門侍郎，甚為高祖所知待。常曰：「孝伯之才，浩浩如黃河東注，固今日之文宗也。」以參贊遷都之謀，賜爵朝陽子，拜散騎常侍，黃門、著作如故，又兼太子少傅。尋以本官兼侍中、使持節，為陝西大使，巡方省察，所經述敍古事，因而賦詩三十八篇。還，仍兼侍中，以謀謨之功，進爵為伯。

When Murong Baiyao conquered the Three Qi, Guang was seventeen and accompanied his father in resettling at Dai. Though his family was poor, he was devoted to learning. He farmed by day and studied by night, earning his keep by copying books so that he could support his parents. In the sixth year of the Taihe era he was appointed Erudite of the Secretariat, then promoted to Gentleman of the Writing Office, where he joined Secretariat Director Li Biao in compiling the dynastic history. He was then promoted to Secretariat Gentleman and Attendant-in-Ordinary of the Yellow Gate, positions in which he won the High Emperor's deep trust and favor. The emperor often remarked, "Xiaobo's talent pours forth like the Yellow River rushing east — he is truly the master of letters in our time." For his part in planning the capital transfer he was ennobled as Marquis of Chaoyang and appointed Regular Attendant of the Scattered Cavalry, while retaining his posts at the Yellow Gate and Writing Office. He was also made Junior Tutor to the Crown Prince. Shortly afterward he was given the additional posts of Palace Attendant and commissioner bearing the staff of authority, and sent as Grand Ambassador to the western Shaanxi region to tour and inspect the provinces. Along the route he recounted historical events at each place he visited and composed thirty-eight poems. When he returned he continued to serve concurrently as Palace Attendant, and for his contributions to state planning he was promoted from marquis to count.

初，光與李彪共撰國書，太和之末，彪解著作，專以史事任光。彪尋以罪廢。世宗居諒闇，彪上表求成魏書，詔許之，彪遂以白衣於祕書省著述。光雖領史官，以彪意在專功，表解侍中、著作以讓彪，世宗不許。遷太常卿，領齊州大中正。

Earlier, Guang and Li Biao had worked together on the dynastic history. At the end of the Taihe era Biao was removed from the Writing Office, and the entire charge of historical compilation was placed on Guang alone. Biao was soon stripped of office for a crime. While Emperor Shizong was in mourning seclusion, Biao petitioned for permission to complete the Book of Wei. The throne approved, and Biao was allowed to write at the Secretariat as a private citizen. Although Guang still headed the historiographical office, he saw that Biao wished to claim sole credit for the work. He therefore petitioned to resign as Palace Attendant and director of the Writing Office in Biao's favor, but Emperor Shizong refused. He was transferred to Minister of Ceremonies and appointed chief rectifier of Qi province.

正始元年夏，有典事史元顯獻四足四翼雞，詔散騎侍郎趙邕以問光，光表答曰：

In the summer of the first year of Zhengshi, a clerk of current affairs named Yuan Xian presented a chicken with four legs and four wings. The throne ordered Regular Attendant of the Scattered Cavalry Zhao Yong to seek Guang's interpretation, and Guang replied in a memorial:

臣謹按：漢書五行志：宣帝黃龍元年，未央殿路軨中，雌雞化為雄，毛變而不鳴不將，無距。元帝初元中，丞相府史家雌雞伏子，漸化為雄，冠距鳴將。永光中，有獻雄雞生角。劉向以為雞者小畜，主司時起居，小臣執事為政之象也。言小臣將乘君之威，以害政事，猶石顯也。竟寧元年，石顯伏辜，此其效也。靈帝光和元年，南宮寺雌雞欲化為雄，一身毛皆似雄，但頭冠尚未變。詔以問議郎蔡邕，邕對曰：「貌之不恭，則有雞禍。臣竊推之，頭為元首，人君之象也，今雞一身已變，未至於頭，而上知之，是將有其事，而不遂成之象也。若應之不精，政無所改，頭冠或成，為患滋大。」是後張角作亂，稱「黃巾賊」，遂破壞四方，疲於賦役，民多叛者。上不改政，遂至天下大亂。今之雞狀雖與漢不同，而其應頗相類矣。向、邕並博達之士，考物驗事，信而有證，誠可畏也。

Your servant respectfully observes that the Treatise on the Five Phases in the Book of Han records that in the first year of Huanglong under Emperor Xuan, a hen in the carriage-rail of Weiyang Palace transformed into a rooster. Its plumage changed, but it neither crowed nor led the flock, and it had no spurs. During the Chuyuan era under Emperor Yuan, a hen brooding eggs in the household of a clerk in the chancellor's office gradually transformed into a rooster, complete with comb and spurs, and began to crow and lead the flock. During the Yongguang era someone presented a rooster that had grown horns. Liu Xiang interpreted these signs to mean that the chicken, as a minor domestic animal charged with marking the seasons, symbolized petty officials seizing control of government affairs. Such omens meant that minor officials would exploit the ruler's authority to corrupt governance — as Shi Xian had done. In the first year of Jingning, Shi Xian was executed for his crimes — the omen had found its fulfillment. In the first year of Guanghe under Emperor Ling, a hen at Nangong Temple was in the process of transforming into a rooster. Its entire body had taken on a male appearance, but the comb on its head had not yet changed. The throne ordered Consultation Gentleman Cai Yong to interpret the omen. Yong replied, "When deportment lacks reverence, the calamity of the chicken appears. Your servant ventures this interpretation: the head is the chief member and symbolizes the ruler. The chicken's body has already changed, but not its head, and the ruler above has taken notice. This is the sign of a threat that has begun but will not reach completion. If the omen is not heeded with precision and no reforms are made, the comb may yet fully form and the calamity grow far worse." Soon afterward Zhang Jiao rose in rebellion under the banner of the Yellow Turbans, throwing the empire into chaos. The people, worn down by taxes and forced labor, rose in rebellion across the land. Because the ruler made no reforms, the empire descended into utter chaos. Although the present chicken's form differs from those recorded in Han times, the correspondence of omen and outcome is strikingly similar. Both Liu Xiang and Cai Yong were scholars of vast learning whose interpretations of natural signs proved trustworthy and well substantiated. Their example is truly sobering.

臣以邕言推之，翅足眾多，亦羣下相扇助之象，雛而未大，脚羽差小，亦其勢尚微，易制御也。臣聞災異之見，皆所以示吉凶，明君覩之而懼，乃能招福；闇主視之彌慢，所用致禍。詩、書、春秋、秦、漢之事多矣，此陛下所觀者也。今或有自賤而貴，關預政事，殆亦前代君房之匹比者。南境死亡千計，白骨橫野，存有酷恨之痛，歿為怨傷之魂。義陽屯師，盛夏未返；荊蠻狡猾，征人淹次。東州轉輸，往多無還；百姓困窮，絞縊以殞。北方霜降，蠶婦輟事。羣生憔悴，莫甚於今。此亦賈誼哭歎，谷永切諫之時。司寇行戮，君為之不舉，陛下為民父母，所宜矜恤。國重戎戰，用兵猶火，內外怨弊，易以亂離。陛下縱欲忽天下，豈不仰念太祖取之艱難，先帝經營劬勞也。

Extrapolating from Yong's analysis, your servant infers that the numerous wings and feet signify subordinates inciting one another to rebellion. Yet because this creature is still a chick, with small feet and immature feathers, the threat remains slight and can still be brought under control. Your servant has heard that disasters and anomalies appear precisely to signal fortune or misfortune. A wise ruler who sees them and is moved to fear can thereby draw down blessing. A benighted ruler who greets them with growing indifference brings calamity upon himself. The histories of the Odes, Documents, Spring and Autumn Annals, Qin, and Han offer abundant examples of this — examples that Your Majesty may consult at will. At present there may be men who have risen from humble origins to high office and now meddle in state affairs — men perhaps comparable to Shi Xian of former times. On the southern frontier deaths run into the thousands, and white bones lie strewn across the fields. The living endure the agony of bitter hatred, and the dead become vengeful spirits. Troops encamped at Yiyang have not returned even in the height of summer; the Jing tribes are cunning, and the expeditionary forces are long detained. Transport convoys from the eastern provinces mostly never return; the common people, driven to destitution, hang themselves to escape their misery. In the north the frost has already fallen, and women who tend silkworms have been forced to abandon their work. All living creatures are withered and spent — never has the suffering been worse than now. This is the very hour that calls for the weeping lament of a Jia Yi and the urgent remonstrance of a Gu Yong. When the Minister of Crime carries out executions, the ruler suspends his feasts out of respect for life. Your Majesty is father and mother to the people and ought to show them compassion. The state relies heavily on military campaigns, and the use of arms is like playing with fire. Resentment and exhaustion within and without make rebellion and disintegration all too easy. Even if Your Majesty were inclined to disregard the realm, should you not reflect on how arduously the Founding Emperor won the empire and how exhaustingly the late emperor labored to govern it?

誠願陛下留聰明之鑒，警天地之意，禮處左右，節其貴越。往者鄧通、董賢之盛，愛之正所以害之。又躬饗加罕，宴宗或闕，時應親肅郊廟，延敬諸父。檢訪四方，務加休息，爰發慈旨，撫賑貧瘼。簡費山池，減撤聲飲，晝存政道，夜以安身。博釆芻蕘，進賢黜佞。則兆庶幸甚，妖弭慶進，禎祥集矣。

Your servant earnestly prays that Your Majesty will keep your discerning intelligence alert, heed the warnings of Heaven and Earth, treat those at your side with proper ceremony, and restrain their extravagant advancement. In ages past the favor lavished on Deng Tong and Dong Xian ended by destroying them — excessive love is itself a form of harm. Attend sacrificial rites in person more often, and do not neglect banquets for the imperial clan. Perform solemn ceremonies at the suburban altars and ancestral temples, and show due respect to your uncles. Tour the four quarters of the realm, strive to grant the people rest, issue compassionate edicts, and bring relief to the destitute and afflicted. Reduce expenditures on parks and pleasure grounds, cut back on music and feasting, devote the daylight hours to governance, and rest the body at night. Seek counsel broadly, even from the humblest sources; promote the worthy and dismiss the flatterers. Then the myriad people will be greatly blessed, evil omens will be quelled, good fortune will flourish, and auspicious signs will gather.

世宗覽之，大悅。後數日，而茹皓等並以罪失伏法。於是禮光愈重，加撫軍將軍。

Emperor Shizong read the memorial and was greatly pleased. Within a few days Ru Hao and his associates were all stripped of office for their crimes and executed. Guang was thereafter held in even greater esteem and was given the additional title General Who Pacifies the Army.

二年八月，光表曰：「去二十八日，有物出于太極之西序，敕以示臣，臣按其形，即莊子所謂『蒸成菌』者也。又云『朝菌不終晦朔』，雍門周所稱『磨蕭斧而伐朝菌』，皆指言蒸氣鬱長，非有根種，柔脆之質，凋殞速易，不延旬月，無擬斧斤。又多生墟落穢濕之地，罕起殿堂高華之所。今極宇崇麗，牆築工密，糞朽弗加，沾濡不及，而茲菌歘構，厥狀扶疏，誠足異也。夫野木生朝，野鳥入廟，古人以為敗亡之象。然懼災修德者，咸致休慶，所謂家利而怪先，國興而妖豫。是故桑穀拱庭，太戊以昌；雊雉集鼎，武丁用熙。自比鴟鵲巢于廟殿，梟鵩鳴於宮寢，菌生賓階軒坐之正，準諸往記，信可為誡。且南西未靜，兵革不息，郊甸之內，大旱跨時，民勞物悴，莫此之甚。承天子育者，所宜矜恤。伏願陛下追殷二宗感變之意，側躬聳誠，惟新聖道，節夜飲之忻，強朝御之膳，養方富之年，保金玉之性，則魏祚可以永隆，皇壽等於山岳。」

In the eighth month of the second year Guang memorialized: "Twenty-eight days ago something appeared in the western wing of the Taiji Hall. Your Majesty showed it to your servant, and upon examining its form your servant recognized it as what Zhuangzi called 'vapor congealed into fungus. The saying that 'morning fungus does not survive a full month,' and Yongmen Zhou's remark about 'sharpening the Xiao axe to fell morning fungus,' both describe vapor that steams and grows rank without root or seed — a soft, fragile thing that withers and dies quickly, lasting no more than ten days or a month, scarcely worth the stroke of an axe. Such fungus grows chiefly in abandoned villages and foul, damp places, and rarely appears in lofty, splendid halls. Yet now, in this utmost hall so lofty and splendid, with walls built with meticulous craft, where no filth is added and no moisture can reach, this fungus has suddenly appeared in luxuriant form — truly a remarkable thing. Wild trees growing in the court and wild birds entering the temple — the ancients regarded these as omens of defeat and ruin. Yet those rulers who feared calamity and cultivated virtue all attained peace and prosperity — as the saying goes, when a family is about to prosper, strange signs appear first; when a state is about to flourish, portents come in advance. When mulberry and grain arched over the court, King Tai Wu prospered; when a crowing pheasant perched on the ritual cauldron, King Wu Ding flourished. Compared with owls and magpies nesting in temple halls, owls and kites crying in palace chambers, and fungus growing on the guest stair at the seat of honor — measured against the records of the past, this omen can truly serve as a warning. Moreover the south and west are not yet pacified, and war does not cease. Within the capital suburbs a great drought has persisted across seasons, and the people are weary and all things withered — the suffering has never been worse. One who bears the Mandate of Heaven and nurtures the people ought to show them compassion. Your servant bows and prays that Your Majesty will follow the example of the two sage kings of Yin, who responded to omens with humility and sincerity. Bend your person in earnest self-examination, renew the sage's way of governance, moderate the pleasures of nightly feasting, strengthen your morning meals at court, nurture your years of growing strength, and preserve the precious nature of your body — then the fortune of Wei may endure forever and Your Majesty's life span the mountains."

四年秋，除中書令，進號鎮東將軍。永平元年秋，將刑元愉妾李氏，羣官無敢言者。敕光為詔，光逡巡不作，奏曰：「伏聞當刑元愉妾李，加之屠割。妖惑扇亂，誠合此罪。但外人竊云李今懷姙，例待分產。且臣尋諸舊典，兼推近事，戮至刳胎，謂之虐刑，桀紂之主，乃行斯事。君舉必書，義無隱昧，酷而乖法，何以示後？陛下春秋已長，未有儲體，皇子襁褓，至有夭失。臣之愚識，知無不言，乞停李獄，以俟育孕。」世宗納之。

In the autumn of the fourth year he was appointed Director of the Secretariat and given the additional title General Who Pacifies the East. In the autumn of the first year of Yongping, when Yuan Yu's concubine Lady Li was about to be executed, not one among the officials dared to speak up. The throne ordered Guang to draft the execution decree, but Guang hesitated and refused to write it. Instead he memorialized: "Your servant has heard that Yuan Yu's concubine Li is to be punished with butchering execution. For having bewitched and incited disorder, she truly deserves punishment. But outsiders whisper that Lady Li is now pregnant, and by precedent a pregnant woman should be spared until she has given birth. Moreover, your servant has searched the old statutes and weighed recent precedents. Execution that extends to cutting open a pregnant woman's womb is called cruel punishment — only tyrants like Jie and Zhou practiced such things. Every act of the ruler is recorded in history, and nothing may be concealed. How can cruelty that violates the law be shown to posterity? Your Majesty has reached mature years, yet no heir has been established, and imperial sons still in swaddling clothes have met untimely death. In your servant's humble judgment, I know I must speak without reserve: I beg that Lady Li's case be suspended until she has given birth." Emperor Shizong accepted his counsel.

延昌元年春，遷中書監，侍中如故。二年，世宗幸東宮，召光與黃門甄琛、廣陽王淵等，並賜坐，詔光曰：「卿是朕西臺大臣，今當為太子師傅。」光起拜固辭，詔不許。即命肅宗出，從者十餘人，敕以光為傅之意，令肅宗拜光。光又拜辭，不當受太子拜，復不蒙許，肅宗遂南面再拜。詹事王顯啟請從太子拜，於是宮臣畢拜，光北面立，不敢答拜，唯西面拜謝而出。於是賜光繡綵一百匹，琛、淵等各有差。尋授太子少傅。三年，遷右光祿大夫，侍中、監如故。

In the spring of the first year of Yanzhang he was promoted to Supervisor of the Secretariat while retaining his post as Palace Attendant. In the second year Emperor Shizong visited the Eastern Palace and summoned Guang, together with Yellow Gate Attendant Zhen Chen, Prince of Guangyang Yuan Yuan, and others, granting them all seats. He addressed Guang: "You are a great minister of my Western Terrace. You shall now serve as tutor to the Crown Prince." Guang rose, bowed, and firmly declined, but the edict would not permit it. He immediately ordered Suzong to come forth with a dozen or so attendants, explained that Guang was to be his tutor, and commanded Suzong to bow to Guang. Guang again bowed and declined, protesting that he ought not receive the Crown Prince's bow, but again the emperor would not permit it. Suzong thereupon bowed twice facing south. Household Steward Wang Xian petitioned to join the Crown Prince in bowing, whereupon all palace officials bowed together. Guang stood facing north, dared not return the bow, and only bowed westward in thanks before departing. Guang was then granted one hundred bolts of embroidered silk, while Chen, Yuan, and the others each received gifts in proportion. He was soon formally appointed Junior Tutor to the Crown Prince. In the third year he was promoted to Right Grand Master of Splendid Happiness while retaining his posts as Palace Attendant and Supervisor of the Secretariat.

四年正月，世宗夜崩。光與侍中、領軍將軍于忠迎肅宗於東宮，安撫內外，光有力焉。帝崩後二日，廣平王懷扶疾入臨，以母弟之親，徑至太極西廡，哀慟禁內，呼侍中、黃門、領軍、二衞，云身欲上殿哭大行，又須入見主上。諸人皆愕然相視，無敢抗對者。光獨攘衰振杖，引漢光武初崩，太尉趙憙橫劍當階，推下親王故事，辭色甚厲，聞者莫不稱善，壯光理義有據。懷聲淚俱止，云侍中以古事裁我，我不敢不服。於是遂還，頻遣左右致謝。

In the first month of the fourth year Emperor Shizong died suddenly in the night. Guang, together with Palace Attendant and Commandant-in-Chief Yu Zhong, brought Suzong from the Eastern Palace and pacified the court and realm. Guang played a decisive role in the transition. Two days after the emperor's death, Prince of Guangping Huai, though ill, came to mourn. As younger brother of the same mother as the late emperor, he went straight to the western gallery of the Taiji Hall and wailed within the forbidden precincts. He summoned the Palace Attendant, Yellow Gate officials, Commandant-in-Chief, and the Two Guards, declaring that he wished to ascend the hall to mourn the late emperor and also needed an audience with the new sovereign. All looked at one another in astonishment, and none dared to oppose him. Guang alone seized his mourning garment and shook his staff. Citing the precedent of Grand Commandant Zhao Xi, who barred the palace steps with his sword when Emperor Guangwu first died and forced the imperial princes back, Guang spoke with fierce severity. All who heard him praised his conduct and admired the solid ground of his reasoning. Huai's voice and tears alike fell silent. He said, "The Palace Attendant judges me by the precedents of antiquity — I dare not disobey." He thereupon withdrew, repeatedly sending his attendants to express his thanks.

初，永平四年，以黃門郎孫惠蔚代光領著作，惠蔚首尾五載，無所厝意。至是三月，尚書令、任城王澄表光宜還史任，於是詔光還領著作。四月，遷特進。五月，以奉迎肅宗之功，封光博平縣開國公，食邑二千戶。七月，領國子祭酒。八月，詔光乘步挽於雲龍門出入。尋遷車騎大將軍、儀同三司。靈太后臨朝之後，光累表遜位。于忠擅權，光依附之。及忠稍被疏黜，光并送章綬冠服茅土，表至十餘上。靈太后優答不許。有司奏追于忠及光封邑。熙平元年二月，太師、高陽王雍等奏舉光授肅宗經。初，光有德於靈太后，語在于忠傳。四月，更封光平恩縣開國侯，食邑一千戶，以朝陽伯轉授第二子勗。其月，敕賜羊車一乘。

Earlier, in the fourth year of Yongping, Yellow Gate Gentleman Sun Huiwei had been appointed to replace Guang as head of the Writing Office. For five years Sun had applied no effort to the task. In the third month of this year, Minister of the Masters of Writing and Prince of Rencheng Yuan Cheng memorialized that Guang ought to resume his historiographical duties. An edict thereupon ordered Guang to head the Writing Office once again. In the fourth month he was promoted to Special Advance. In the fifth month, for his achievement in welcoming Suzong to the throne, Guang was enfeoffed as Duke of Boping with a fief of two thousand households. In the seventh month he was appointed Libationer of the Imperial University. In the eighth month an edict granted Guang the privilege of riding in a hand-drawn carriage when entering and leaving through the Cloud Dragon Gate. He was soon promoted to General of Chariots and Cavalry with ceremonial parity to the Three Excellencies. After Empress Dowager Ling assumed the regency, Guang repeatedly petitioned to resign his offices. When Yu Zhong monopolized power, Guang aligned himself with him. When Zhong was gradually distanced and dismissed, Guang likewise returned his seals, cords, cap, robes, and fief lands, submitting more than ten petitions to that effect. Empress Dowager Ling responded graciously but would not permit his resignation. The relevant offices petitioned to recover the fiefs granted to Yu Zhong and Guang. In the second month of the first year of Xiping, Grand Preceptor and Prince of Gaoyang Yuan Yong and others recommended Guang to instruct Emperor Suzong in the classics. Earlier, Guang had rendered a service to Empress Dowager Ling; the full account is given in the biography of Yu Zhong. In the fourth month Guang was re-enfeoffed as Marquis of Ping'en with a fief of one thousand households, and his former title Marquis of Chaoyang was transferred to his second son Xu. That same month an edict granted him a sheep-drawn carriage.

時靈太后臨朝，每於後園親執弓矢，光乃表上中古婦人文章，因以致諫曰：「孔子云：『士志於道，據於德，依於仁，遊於藝。』藝謂禮、樂、書、數、射、御。明前四業，丈夫婦人所同修者。若射、御，唯主男子事，不及女。古之賢妃烈媛，母儀家國，垂訓四海，宣教九宗，可秉道懷德，[1]率遵仁禮。是以漢后馬鄧，術邁祖考，羊嬪蔡氏，具體伯喈。伏惟皇太后含聖履仁，臨朝闡化，肅雍愷悌，靖徽齊穆，孝祀通於神明，和風溢于區宇。因時暇豫，清暑林園，遠藐姑射，眷言矍相，弦矢所發，必中正鵠，威靈遐暢，義震上下。文武懾心，左右悅目，吾王不遊，吾何以休，不窺重仞，安見富美。天情沖謙，動容祗愧，以為舉非蠶織，事存無功，豈謂應乾順民，裁成輔相者哉。臣不勝慶幸，謹上婦人文章錄一帙，其集具在內，伏願以時披覽，仰裨未聞。息彎挾之勞，納閑拱之泰，頤精養壽，栖神翰林。」

At this time Empress Dowager Ling held court and personally took up bow and arrow in the rear garden. Guang thereupon submitted a collection of writings by women of middle antiquity and offered remonstrance, saying, "Confucius said, 'The gentleman sets his mind on the Way, takes his stand in virtue, relies on benevolence, and finds recreation in the arts. The arts mean ritual, music, writing, calculation, archery, and charioteering. The first four pursuits are clearly what men and women alike should cultivate together. Archery and charioteering, however, are solely men's affairs and do not extend to women. The worthy consorts and heroic ladies of antiquity served as models for family and state, left teachings to the four seas, and spread instruction to the nine clans. They upheld the Way and embraced virtue, leading all to follow benevolence and ritual. Thus the Han empresses of the Ma and Deng clans surpassed their forebears in learning, and Lady Yang of the Cai clan embodied the full stature of Cai Yong. Your servant bows before the Empress Dowager, who embodies sagely wisdom and treads the path of benevolence, holds court and spreads civilization, and is dignified, harmonious, gentle, and kindly. Her filial sacrifices reach the spirits, and harmonious winds overflow the realm. Taking leisure in season, she cooled herself in the wooded garden, gazing far toward Mount Guye and turning her regard to Juexiang. Wherever her bowstring and arrow flew, she struck the target's center. Her majesty and spirit extended afar, and her righteousness inspired awe above and below. Civil and military officials were awed in heart, and attendants left and right delighted in what they saw — as the saying goes, 'If our king does not tour, how shall we rest? If we do not gaze upon the lofty wall, how shall we behold its splendor?' Heaven's disposition is modest and humble. Moved in bearing, Your Majesty shows reverent shame, thinking that archery is not silk-rearing or weaving and that the activity serves no useful purpose. How could this be called responding to Heaven, following the people, and assisting in the governance of the realm? Your servant cannot contain his joy and respectfully presents one fascicle of collected writings by women, with the full collection enclosed. Your servant bows and prays that Your Majesty will peruse it in due season, to broaden what has not yet been heard. Lay aside the labor of bending the bow, accept the ease of tranquil repose, nourish your essence and preserve your longevity, and let your spirit dwell in the forest of letters."

是秋，靈太后頻幸王公第宅。光表諫曰：「禮記云：『諸侯非問疾弔喪而入諸臣之家，是謂君臣為謔。』不言王后夫人，明無適臣家之義。夫人父母在，有時歸寧，親沒，使卿大夫聘。春秋紀陳、宋、齊之女並為周王后，無適本國之事。是制深於士大夫，許嫁唁兄，又義不得；衞女思歸，以禮自抑。載馳、竹竿所為作也。漢上官皇后將廢昌邑，霍光，外祖也，親為宰輔，后猶御武帷以接羣臣，[2]示男女之別，國之大節。伯姬待姆，安就炎燎；樊姜俟命，忍赴洪流。傳皆綴集，以垂來詠。昨軒駕頻出，幸馮翊君、任城王第，雖漸中秋，餘熱尚蒸，衡蓋往還，聖躬煩倦。豐厨嘉醴，罄竭時羞，上壽弗限一觴，方丈甘踰百品，旦及日斜，接對不憇，非謂順時而遊，奉養有度。縱雲輦崇涼，御筵安暢。左右僕侍，眾過千百，扶衞跋涉，袍鉀在身，蒙曝塵日，渙汗流離，致時飢渴，餐飯不贍，賃馬假乘，交費錢帛。昔人稱陛下甚樂，臣等至苦，或其事也。 [3]伏惟皇太后月靈炳曜，坤儀挺茂，誕育帝躬，維興魏道。德踰文母，仁邁和憙。親以天至，遠異莫間；愛由真固，非俟虛隆。紆屈鑾駕，降臨闉里，榮光帝京，士女藻悅。白首之耋，欣遇犧年；青衿之童，慶屬唐日。千載之所難，一朝之為易，非至明超古，忘驕釋吝，孰能若斯者哉？魏元已來，莫正斯美，興居出入，自當坦然，豈同往嫌，曲有矯避。但帝族方衍，勳貴增遷，祗請遂多，將成彝式。陛下遵酌前王，貽厥後矩，天下為公，億兆己任。專薦郊廟，止決大政，輔養神和，簡息遊幸。以德為車，以樂為御，考仁聖之風，習治國之道，則率土屬賴，含生仰悅矣。臣過荷恩榮，所知必盡，默默唯唯，愚竊未敢，輕陳狂瞽，分貽憲坐。」

That autumn Empress Dowager Ling frequently visited the mansions of princes and dukes. Guang memorialized in remonstrance: "The Book of Rites says, 'If a feudal lord enters his ministers' homes for any purpose other than inquiring after illness or mourning the dead, this is called ruler and subject making sport of one another. It does not speak of queen or consort, making clear that there is no propriety in a ruler visiting ministers' homes. When a lady's parents are alive, she may at times return home for a visit; when they have passed away, she sends a minister or grandee on a formal visit in her stead. The Spring and Autumn Annals record that daughters of Chen, Song, and Qi all became queens of Zhou, with no account of their visiting their native states. This regulation is stricter for them than for scholar-officials; even mourning a married brother is not permitted by propriety; the lady of Wei longed to return home and restrained herself through ritual propriety. This is what the poems 'Speeding the Carriage' and 'Bamboo Poles' were composed to express. When Han Empress Shangguan was about to depose the Marquis of Changyi, Huo Guang, her maternal grandfather, personally served as chief minister — yet the empress still sat behind a martial screen to receive officials, demonstrating the distinction between male and female, a great principle of state. Bo Ji waited for her nurse and calmly accepted the blazing fire; Lady Fan of Jiang awaited her orders and endured entering the torrent. The chronicles gathered these accounts to hand down to future generations. Yesterday the imperial carriage went out repeatedly, visiting the mansions of Lord of Fengyi and Prince of Rencheng. Though mid-autumn approaches, the residual heat still steams, and with parasols going back and forth, Your Majesty's sacred person grows weary. Rich kitchens and fine wine, seasonal delicacies exhausted without limit; toasts to longevity not confined to a single cup; sweet dishes exceeding a hundred kinds. From dawn until the sun slants westward, receiving and responding without rest — this cannot be called touring in accord with the season or nourishing with proper measure. Even if the cloud carriage is lofty and cool and the imperial banquet comfortable and pleasant, the attendants left and right number more than a thousand. Supporting and guarding Your Majesty, they trudge and wade with robes and armor on their bodies, exposed to sun and dust, sweat streaming down their faces, brought to hunger and thirst, their meals insufficient, hiring horses and borrowing rides at the cost of coins and silk. Men of old said that when the ruler is greatly pleased, his servants suffer to the utmost — perhaps this is such a case. Your servant bows before the Empress Dowager, whose lunar spirit shines brilliantly and whose earthly measure stands flourishing. She gave birth to the imperial person and upheld the rise of the Wei dynasty. Her virtue surpasses the mother of King Wen; her benevolence exceeds that of He Xi. Kinship reaches as heaven ordains, and nothing distant or different can come between; love springs from genuine devotion, not from empty display. Bending the imperial carriage to descend to the wards within the city gates brings glory to the imperial capital and fills gentlemen and ladies with radiant joy. White-haired elders rejoice to meet an age of peace like that of Emperor Xi; green-collared youths celebrate belonging to an age as glorious as the Tang. What a thousand years finds difficult, made easy in a single morning — unless one is supremely enlightened, surpassing antiquity, forgetting pride and releasing stinginess, who could accomplish such a thing? Since the time of Emperor Yuan of Wei, none has matched this excellence. Coming and going should naturally be open and candid — how could it be like past suspicions, with twisted avoidance? But the imperial clan is expanding and meritorious nobles are increasing in rank; respectful invitations grow numerous and will soon become established custom. Your Majesty follows the example of former kings and bequeaths rules to posterity. The realm belongs to all, and the hundred millions are already entrusted to your care. Devote yourself to offerings at the suburban altars and ancestral temples, decide only great affairs of state, nurture your spirit and harmony, and simplify and reduce your touring. Take virtue as your carriage and music as your driver; examine the spirit of benevolence and sageliness and practice the Way of governing the state — then all within the four seas will rely on you, and all living creatures will look up in joy. Your servant has excessively borne favor and glory and must express all he knows. Silent assent alone your servant's foolishness dared not offer; he ventures to present these reckless words, apportioning any blame to himself alone."

神龜元年夏，光表曰：「詩稱：『蔽芾甘棠，勿翦勿伐，邵伯所茇。』又云：『雖無老成人，尚有典刑。』傳曰：『思其人猶愛其樹，況用其道不恤其人。』是以書始稽古，易本山泉，[4]觀於天文，以察時變，觀於人文，以化成天下。孟子□實，[5]匡張訓說。安世記篋於汾南，伯山抱卷於河右。元始孤論，充漢帝之坐；孟皇片字，懸魏王之帳。前哲之寶重墳籍，珍愛分篆，猶若此之至也。矧迺聖典鴻經，炳勒金石，理為國楷，義成家範，迹實世模，事則人軌，千載之格言，百王之盛烈，而令焚荒汙毀，積榛棘而弗掃，為鼯鼬之所栖宿，童豎之所登踞者哉！誠可為痛心疾首，拊膺扼腕。伏惟皇帝陛下，孝敬日休，自天縱睿，垂心初學，儒業方熙。皇太后欽明慈淑，臨制統化，崇道重教，留神翰林。將披雲臺而問禮，拂麟閣以招賢。誠宜遠開闕里，清彼孔堂，而使近在城闉，面接宮廟，舊校為墟，子衿永替。豈所謂建國君民，教學為先，京邑翼翼，四方是則也？尋石經之作，起自炎劉，繼以曹氏典論，初乃三百餘載，計末向二十紀矣。昔來雖屢經戎亂，猶未大崩侵。如聞往者刺史臨州，多構圖寺，道俗諸用，稍有發掘，基蹠泥灰，[6]或出於此。皇都始遷，尚可補復，軍國務殷，遂不存檢。官私顯隱，漸加剝撤。播麥納菽，秋春相因，□生蒿杞，時致火燎，由是經石彌減，文字增缺。職忝冑教，參掌經訓，不能繕修頹墜，興復生業，倍深慚耻。今求遣國子博士一人，堪任幹事者，專主周視，驅禁田牧，制其踐穢，料閱碑牒所失次第，量厥補綴。」詔曰：「此乃學者之根源，不朽之永格，垂範將來，憲章之本，便可一依公表。」光乃令國子博士李郁與助教韓神固、劉燮等勘校石經，其殘缺者，計料石功，并字多少，欲補治之。於後，靈太后廢，遂寢。

In the summer of the first year of Shengui, Guang memorialized: "The Odes say, 'The spreading sweet pear tree — do not cut it, do not hew it; beneath it the Earl of Shao rested. It also says, 'Though there is no elder of mature virtue, there are still the models and punishments of antiquity.' The chronicles say, 'Thinking of the man, one still loves his tree; how much more when employing his Way ought one to care for the man himself?' Therefore the Documents begin with examining antiquity, and the Changes take their origin from mountains and springs. By observing the patterns of heaven one examines seasonal change; by observing the patterns of humanity one transforms and completes the realm. Mencius [text damaged in the manuscript], and the masters Kuang and Zhang instructed and explained. Anshi recorded cases south of the Fen River; Boshan embraced scrolls west of the Yellow River. Yuanshi's solitary discourse filled the Han emperor's hall; Meng Huang's fragmentary characters hung in the Wei king's tent. The sages of old treasured books and records and cherished ancient seal script — even to this degree. How much more the sacred classics and great scriptures, brilliantly carved on metal and stone — principles as the state's model, righteousness as the family's pattern, traces as the age's mold, affairs as humanity's standard, sayings of a thousand years, splendid achievements of a hundred kings — yet now to let them be burned, desolate, defiled, and destroyed, heaped with brambles yet unswept, made the roost of flying squirrels and the perch of children! Truly this can make one grieve to the heart, beat the breast, and wring the wrists in anguish. Your servant bows before the Emperor, whose filial reverence daily flourishes, who is naturally endowed with wisdom from Heaven, bends his mind to early learning, and under whom Confucian studies are just now prospering. The Empress Dowager is reverent, bright, benevolent, and virtuous. She holds court and unifies civilization, honors the Way and values teaching, and keeps her mind on the forest of letters. She is about to open the Cloud Terrace to inquire into ritual and brush the Unicorn Pavilion to summon the worthy. Truly one ought to open Que li from afar and restore the Hall of Confucius — yet instead it lies near within the city walls, facing the palace temples. The old school is a ruin, and the green-collared students are forever displaced. Is this what is meant by establishing a state and ruling the people with teaching as the first priority, the capital majestic, the four quarters taking it as their model? Tracing the making of the stone classics, they began with the Han dynasty of Liu; they were followed by the Cao clan's canonical discussions. From their beginning some three hundred years have passed, approaching twenty generations to the present. In times past, though they repeatedly suffered military disorder, they had not greatly collapsed or been destroyed. As your servant has heard, in former times when regional inspectors governed provinces, they often built monasteries with images. Monks and laymen in various undertakings slightly excavated the site, and foundation stones, treads, mud, and ash perhaps came from this. When the imperial capital was first moved, repair was still possible, but military and state affairs were pressing, and preservation and inspection were not undertaken. Official and private parties, openly and in secret, gradually stripped and removed stones. People sowed wheat and planted beans in succession through autumn and spring; [text damaged] artemisia and wolfberry grew, and fires broke out from time to time. Thereby the classic stones daily diminished and characters increasingly disappeared. Your servant's office disgraces the heir's teaching and participates in managing the classics and instruction. Unable to repair what is ruined and fallen and revive this living enterprise, he feels doubly deep shame. Your servant now requests that one Erudite of the Imperial University capable of practical affairs be dispatched solely to tour and inspect the site, drive off pasturing, forbid trampling and defilement, calculate and review the stone tablets' lost sequence, and measure and repair what is missing." An edict replied: "This is the root source of scholars, the eternal standard of immortality, a model for future generations, the foundation of statutes and regulations. Let all proceed according to your memorial." Guang then ordered Imperial University Erudite Li Yu, together with Assistant Instructors Han Shengu and Liu Xie, to collate the stone classics. Where stones were damaged or missing, he calculated the stonework and the number of characters, intending to repair them. Afterward, when Empress Dowager Ling was deposed, the project was abandoned.

二年八月，靈太后幸永寧寺，躬登九層佛圖。光表諫曰：「伏見親昇上級，佇蹕表剎之下，祗心圖構，誠為福善。聖躬玉趾，非所踐陟，臣庶恇惶，竊謂未可。按禮記：『為人子者，不登高，不臨深。』古賢有言：策畫失於廟堂，大人蹷於中野。漢書：上欲西馳下峻坂，爰盎攬轡停輿曰：『臣聞千金之子不垂堂，百金之子不倚衡，如有車敗馬驚，柰高廟太后何？』又云：上酎祭宗廟，出，欲御樓船。 [7]薛廣德免冠頓首，曰：『宜從橋，陛下不聽臣，臣以血汙車輪。』樂正子春，曾參弟子，亦稱至孝，固自謹慎，堂基不過一尺，猶有傷足之愧。永寧累級，閣道回隘，以柔懦之寶體，乘至峻之重峭，萬一差跌，千悔何追？禮，將祭宗廟，必散齋七日，致齋三日，然後入祀，神明可得而通。今雖容像未建，已為神明之宅。方加雕繢，飾麗丹青，人心所祗，銳觀滋甚，登者既眾，異懷若面。縱一人之身恒盡誠潔，豈左右臣妾各竭虔仰？ [8]不可獨昇，必有扈侍，懼或忘慎，非飲酒茹葷而已。昨風霾暴興，紅塵四塞，白日晝昏，特可驚畏。春秋，宋、衞、陳、鄭同日而災，伯姬待姆，致焚如之禍。去皇興中，青州七級亦號崇壯，夜為上火所焚。雖梓慎、裨竈之明，尚不能逆剋端兆。變起倉卒，預備不虞。天道幽遠，自昔深誡。墟墓必哀，廟社致敬，望塋棲慟，入門聳慄，適墓不登隴，未有昇陟之事。傳云：『公既視朔，遂登觀臺。』其下無天地先祖之神，故可得而乘也。內經，寶塔高華，堪室千萬，唯盛言香花禮拜，豈有登上之義。獨稱三寶階，從上而下，人天交接，兩得相見，超世奇絕，莫可而擬。恭敬拜跽，悉在下級。遠存矚眺，周見山河，因其所眄，增發嬉笑。未能級級加虔，步步崇慎，徒使京邑士女，公私湊集。上行下從，理勢以然，迄於無窮，豈長世競慕一登而可抑斷哉？蓋心信為本，形敬乃末，重實輕根，靖實躁君，恭己正南面者，豈月乘峻極，旬御層階。今經始既就，子來自勸，基構已興，雕絢漸起，紫山華臺，即其宮也。伏願息躬親之勞，廣風靡之化，因立制防，班之條限，以遏囂汙，永歸清寂。下竭肅穆之誠，上展瞻仰之敬，勿踐勿履，顯固億齡，融教闡悟，不其博歟。」

In the eighth month of the second year Empress Dowager Ling visited Yongning Temple and personally ascended the nine-story Buddhist pagoda. Guang memorialized in remonstrance: "Your servant has seen Your Majesty personally ascend the upper levels, halting beneath the marked pagoda — reverent in heart toward the sacred structure, truly for the sake of blessing and goodness. Yet the sacred person and jade footsteps are not what should tread such heights. Officials and commoners are fearful and alarmed, and privately deem it inadvisable. According to the Book of Rites, 'As one who is a son of man, do not climb high, do not face the deep.' The sages of old had a saying: plans go awry in the ancestral hall, and the great man stumbles in the open field. The Book of Han records that the emperor wished to gallop west down a steep slope. Yuan Ang seized the reins and stopped the carriage, saying, 'Your servant has heard that the son of a thousand gold does not lean over the hall, and the son of a hundred gold does not lean on the railing. If the carriage breaks or the horse is startled, what of the High Temple and the Empress Dowager?' It also records that when the emperor performed the autumn libation sacrifice at the ancestral temple and came out, he wished to ride a tower ship. Xue Guangde removed his cap and kowtowed on the ground, saying, 'You ought to take the bridge. If Your Majesty will not heed your servant, your servant will stain the carriage wheels with his blood.' Music Master Zichun, a disciple of Zeng Shen, was also called supremely filial. Though naturally cautious, with a hall foundation not exceeding one foot in height, he still felt shame for injuring his foot. Yongning's piled levels and its winding, narrow corridor paths — with a soft and delicate precious body, mounting the utmost steep precipice — if by any chance you slip and fall, a thousand regrets cannot retrieve the loss? By ritual, when about to sacrifice at the ancestral temple, one must observe dispersed fasting for seven days and concentrated fasting for three days, then enter to sacrifice, so that the spirits may be reached. Now though the image has not yet been erected, the structure is already the dwelling of the spirits. Carving and painting are being added, adorned with splendid colors. What people's hearts revere draws ever keener observation. Those who ascend are already numerous, and diverse thoughts arise as if face to face. Even if Your Majesty's person constantly fulfills sincerity and purity, can attendants left and right, male and female, each exhaust reverence and respect? One cannot ascend alone; there must be escorts and attendants. Your servant fears that some may forget caution, and this is not merely a matter of drinking wine or eating meat. Yesterday wind and haze arose violently, red dust blocked the four quarters, and the white sun was dim at midday — especially something to fear and dread. The Spring and Autumn Annals records that Song, Wei, Chen, and Zheng suffered disaster on the same day. Bo Ji waited for her nurse and brought on the calamity of being burned to ashes. In the Huangxing era, Qing province's seven-story pagoda was also called lofty and grand, yet at night it was consumed by fire from above. Even the brilliance of Zi Shen and Pi Zao could not reverse or forestall the earliest portents. Calamity arises in haste, and one must prepare against the unexpected. The Way of Heaven is obscure and distant, and from ancient times there have been profound admonitions against presumption. At ruins and tombs one must mourn; at temple and altar one pays respect. Gazing at a burial mound one grieves in sorrow; entering the gate one shudders with awe. When visiting a tomb one does not ascend the mound — there is no custom of climbing and ascending. The Record says: "The Duke, having observed the new moon, then ascended the observation tower." Below it there are no spirits of Heaven, Earth, or the ancestors, and therefore one may ascend it. The Buddhist scriptures describe precious pagodas as lofty and splendid, with countless niches, and speak only of incense, flowers, and ritual prostration — where is the justification for climbing up? Only the Three Treasures stairway is singled out for praise — it runs from above downward, linking human and heavenly realms so that both may be seen. It is transcendent and wondrous beyond compare. Reverent prostration and kneeling all take place on the lower levels. From afar one gazes and looks out over the mountains and rivers; whatever catches the eye provokes mirth and laughter. One cannot step by step increase devotion or pace by pace augment reverence. It only draws the gentlemen and ladies of the capital, public and private alike, to gather together. Those above ascend and those below follow — such is the logic of the matter, and it extends without end. How can one suppress for all generations the competition to climb just once? For faith of heart is the root and formal reverence the branch. To honor the branch while slighting the root, to calm the branch while agitating the sovereign — would one who with due respect faces south as ruler monthly mount the lofty peak or every ten days climb the layered stairs? Now the initial construction is complete and people come of their own accord to encourage it. The foundation structure has risen and carving and ornament gradually appear — the Purple Mountain Flower Terrace has already become its palace. Your servant humbly wishes that Your Majesty cease the labor of personal attendance, extend the transforming influence that sways all, establish regulations and safeguards, and promulgate them as statutes and limits to check clamor and defilement and restore lasting clarity and stillness. Let those below exhaust their solemn reverence and those above display respectful veneration without treading or stepping upon it, firmly establishing this for endless ages. To merge instruction and spread enlightenment — is this not the greater path?"

九月，靈太后幸嵩高，光上表諫曰：「伏聞明後當親幸嵩高，往還累宿。鑾遊近甸，[9]存省民物，誠足為善。雖漸農隙，所獲栖畝，飢貧之家指為珠玉，遺秉滯穟，莫不寶惜。步騎萬餘，來去經踐，駕輦雜遝，競騖交馳，縱加禁護，猶有侵耗，士女老幼，微足傷心。秋末久旱，塵壤委深，風霾一起，紅埃四塞。轅關峭嶮，山路危狹，聖駕清道，當務萬安。乘履澗壑，蒙犯霜露，出入半旬，途越數百，飄曝彌日，仰虧和豫。七廟上靈，容或未許；億兆下心，實用悚慄。且藏蟄節遠，昆蟲布列，蠉蠕之類，盈於川原，車馬輾蹈，必有殘殺。 [10]慈矜好生，應垂未測，誠恐悠悠之議，將謂為福興罪。厮役困於負檐，爪牙窘於賃乘，供頓候迎，公私擾費。厨兵幕士，方履敗穿，晝暄夜淒，罔所覆藉，監帥驅捶，泣呼相望。霜旱為災，所在不稔，飢饉荐臻，方成儉弊。為民父母，所宜存恤，靖以撫之，猶懼離散，乃於收斂初辰，致此行舉，自近及遠，交興怨嗟。伏願遠覽虞舜，恭己無為，近遵老易，不出戶牖。罷勞形之遊，息傷財之駕，動循典防，納諸軌儀，委司責成，寄之耳目。人神幸甚，朝野抃悅。」靈太后不從。

In the ninth month, Empress Dowager Ling visited Mount Song. Guang submitted a memorial of remonstrance: "Your servant humbly hears that tomorrow Your Majesty will personally visit Mount Song, with the journey there and back taking many nights. An imperial tour of the nearby countryside, [9] to inspect and care for the people and their livelihoods, is truly a worthy act. Although the journey falls within the agricultural break, the harvest gathered ear by ear is to hungry and poor households as pearls and jade. Leftover sheaves and fallen ears — none are not treasured and cherished. More than ten thousand foot soldiers and cavalry come and go, treading across the fields. Chariots and imperial carriages mingle and crowd together, competing and rushing crosswise. Even with strict prohibition and protection, damage and loss still occur — enough to wound the hearts of gentlemen, ladies, old and young alike. At the end of autumn drought has long persisted and dust lies deep on the ground. When wind and haze arise together, red dust blocks the four quarters. Yuan Pass is steep and perilous and the mountain roads are dangerous and narrow. In clearing the way for the sacred carriage, utmost safety must be the priority. Riding and treading through ravines and gullies, exposed to frost and dew; going out and returning for half a month, with the route spanning several hundred li; enduring wind and sun for full days — this must impair Your Majesty's harmony and ease. The lofty spirits of the seven temples perhaps may not permit it; The hearts of the billions below truly tremble with fear. Moreover, the season of hibernation is still distant and insects spread across the land. Wriggling creatures of every kind fill the streams and plains, and chariots and horses trampling them must certainly cause slaughter. [10] Compassion and cherishing of life should extend even to the unforeseeable. Your servant truly fears that idle public talk will conclude that blessing is being sought through sin. Servants are exhausted by bearing loads on shoulder poles and guards and aides are distressed by hiring mounts. Provisioning stations and escort receptions disturb and drain both public and private resources. Kitchen soldiers and tent guards wear through their square shoes; warm by day and cold by night, they have nothing to cover or pad themselves. Overseers drive and beat them, and weeping and calling out reach from one to the next. Frost and drought have brought disaster; everywhere the harvest fails. Famine arrives repeatedly and frugality and hardship are just becoming the norm. As parents to the people, one ought to care for and comfort them. Even when soothing them with calm governance one still fears dispersal and separation — yet at the very start of harvest, this journey is undertaken, arousing complaints and sighs from near and far alike. Your servant humbly wishes that Your Majesty look far to Yu Shun, reverently restraining yourself in non-action, and follow nearby the Laozi and Book of Changes, not going beyond your door and window. Abolish travels that weary the body and cease journeys that drain the treasury. Let your actions follow canonical safeguards and bring all within standard ritual; entrust responsibility to officials and rely on them as your eyes and ears. Humans and spirits would be greatly blessed and court and countryside would rejoice." Empress Dowager Ling did not comply.

正光元年冬，賜光几杖、衣服。二年春，肅宗親釋奠國學，光執經南面，百僚陪列。司徒、京兆王繼頻上表以位讓光。夏四月，以光為司徒、侍中、國子祭酒，領著作如故。光表固辭歷年，終不肯受。八月，獲禿鶖鳥於宮內，詔以示光。光表曰：「蒙示十四日所得大鳥，此即詩所謂『有鶖在梁』，解云『禿鶖也』。貪惡之鳥，野澤所育，不應入殿庭。昔魏氏黃初中，有鵜鶘集于靈芝池，文帝下詔以曹恭公遠君子，近小人，博求賢俊，太尉華歆由此遜位而讓管寧者也。臣聞野物入舍，古人以為不善，是以張臶惡𪀼，賈誼忌鵩。鵜鶘暫集而去，前王猶為至誡，況今親入宮禁，為人所獲，方被畜養，晏然不以為懼。準諸往義，信有殊矣。且饕餮之禽，必資魚肉，菽麥稻粱，時或餐啄，一食之費，容過斤鎰。今春夏陽旱，穀糴稍貴，窮窘之家，時有菜色。陛下為民父母，撫之如傷，豈可棄人養鳥，留意於醜形惡聲哉？衞侯好鶴，曹伯愛雁，身死國滅，可為寒心。陛下學通春秋，親覽前事，何得口詠其言，行違其道！誠願遠師殷宗，近法魏祖，修德延賢，消災集慶。放無用之物，委之川澤，取樂琴書，頤養神性。」肅宗覽表大悅，即棄之池澤。

In the winter of the first year of Zhengguang, Guang was granted an armrest and cane, and clothing. In the spring of the second year, Emperor Suzong personally performed the libation sacrifice at the National Academy. Guang held the classic facing south while the hundred officials attended in ranks. The Minister of Education, the Prince of Jingzhao Ji, repeatedly submitted memorials offering his position to Guang. In the fourth month of summer, Guang was appointed Minister of Education, Palace Attendant, and Chancellor of the National University, while continuing as before in charge of the Compilation Office. Guang submitted memorials firmly declining for years and in the end refused to accept. In the eighth month, a bald stork was captured within the palace, and an edict was issued to show it to Guang. Guang submitted a memorial saying: "Your Majesty has shown me the great bird obtained on the fourteenth. This is what the Odes call 'there is a tuan on the beam'; the commentary says 'the bald stork. It is a greedy and vile bird, bred in wild marshes, and ought not enter the halls of the palace. Formerly in the Huangchu era of Wei, a pelican alighted at the Lingzhi Pool. Emperor Wen issued an edict citing how Duke Cao of Gong kept gentlemen at a distance and petty men close, and broadly sought the worthy and eminent. Grand Commandant Hua Xin thereby yielded his position to Guan Ning. Your servant has heard that when wild creatures enter a dwelling, the ancients regarded it as an ill omen; thus Zhang Jian hated the [owl], and Jia Yi dreaded the owl. The pelican merely alighted briefly and departed, yet the former emperor still took it as the utmost warning. How much more now, when this bird has personally entered the palace precincts, been captured, and is presently being kept and raised — all without alarm? Measured against former precedents, the difference is truly great. Moreover, this gluttonous bird must be fed fish and meat, and at times it also pecks at beans, wheat, rice, and millet. The cost of a single meal may exceed a jin or more. Now spring and summer drought persists, grain prices are rising, and impoverished households at times show the color of starvation. Your Majesty, as parent to the people, cherishes them as one would a wound — how can you abandon people to feed birds and fix your attention on an ugly form and vile cry? The Marquis of Wei loved cranes and the Earl of Cao loved wild geese — both died and their states were destroyed. The example is enough to chill the heart. Your Majesty's learning penetrates the Spring and Autumn Annals and you have personally reviewed former affairs — how can you recite its words yet act contrary to its Way! Your servant truly wishes that Your Majesty take as distant model the founder of Yin, take as near standard the Wei ancestor, cultivate virtue and welcome the worthy, dispel disasters and gather blessings. Release this useless creature to the streams and marshes; take pleasure in zither and books and nourish your spirit and nature." Emperor Suzong read the memorial with great delight and immediately released the bird to a pool and marsh.

詔召光與安豐王延明議定服章。三年六月，詔光乘步挽至東西上閤。九月，進位太保，光又固辭。光年耆多務，疾病稍增，而自強不已，常在著作，疾篤不歸。四年十月，肅宗親臨省疾，詔斷賓客，中使相望，為止聲樂，罷諸遊眺。拜長子勵為齊州刺史。十一月，疾甚，敕子姪等曰：「諦聽吾言。聞曾子有云：人之將死，其言也善，啟予手，啟予足，而今而後，吾知免夫。吾荷先帝厚恩，位至於此，史功不成，歿有遺恨。汝等以吾之故，並得名位，勉之！勉之！以死報國。修短命也，夫復何言。速可送我還宅。」氣力雖微，神明不亂。至第而薨，年七十三。肅宗聞而悲泣，中使相尋，詔給東園溫明祕器、朝服一具、衣一襲、錢六十萬、布一千匹、蠟四百斤，大鴻臚監護喪事。車駕親臨，撫屍慟哭。御輦還宮，流涕於路，為減常膳，言則追傷。每至光坐講讀之處，未曾不改容悽悼。五年正月，贈太傅、領尚書令、驃騎大將軍、開府、冀州刺史，侍中如故。又敕加後部鼓吹、班劍，依太保、廣陽王故事，諡文宣公。肅宗祖喪建春門外，望轜哀感，儒者榮之。

An edict summoned Guang and the Prince of Anfeng Yanming to discuss and fix ceremonial robes and insignia. In the sixth month of the third year, an edict ordered Guang to ride in a hand-drawn carriage to the Eastern and Western Upper Pavilions. In the ninth month, he was promoted to Grand Mentor, but Guang again firmly declined. Guang was advanced in years with many duties and his illness gradually worsened, yet he forced himself unceasingly and constantly remained at the Compilation Office. Even when critically ill he did not return home. In the tenth month of the fourth year, Emperor Suzong personally visited to inquire after his illness. An edict cut off visitors, palace emissaries followed one after another, music was stopped for his sake, and all excursions were suspended. His eldest son Li was appointed Governor of Qi province. In the eleventh month, when his illness was severe, he instructed his sons and nephews, saying: "Listen carefully to my words. I have heard that Zengzi said: when a man is about to die, his words are good — 'Show me your hands, show me your feet; from now on I know I am spared. I have borne the former emperor's deep grace and risen to this position, yet the historical work is not completed — in death I have lingering regret. You have all gained name and position because of me — exert yourselves! Exert yourselves! Repay the state with your lives. Long or short life is fate — what more is there to say? Quickly, take me back to my residence." Although his breath and strength were faint, his spirit was not confused. Upon reaching his residence he passed away, at the age of seventy-three. Emperor Suzong heard and wept with grief. Palace emissaries followed in succession, and an edict granted the Eastern Garden warm-bright secret coffin, one set of court robes, one suit of clothing, six hundred thousand coins, one thousand bolts of cloth, and four hundred jin of wax. The Grand Herald supervised the funeral rites. The emperor came in person, caressed the corpse, and wept with anguish. The emperor returned to the palace, shedding tears along the road. He reduced his regular meals and spoke with mourning grief. Whenever he came to the place where Guang had sat lecturing and reading, he never failed to change expression and grieve sorrowfully. In the first month of the fifth year, he was posthumously granted the titles of Grand Tutor, Concurrent Director of the Department of State Affairs, Grand General of Agile Cavalry with Establishment of Office, and Governor of Ji province, while retaining his post as Palace Attendant. Further, an edict added rear guard music and ceremonial swords, following the precedent of the Grand Mentor and Prince of Guangyang, and granted the posthumous title Duke Wenxuan. Emperor Suzong attended the funeral procession outside the Jianchun Gate, gazing at the hearse with sorrowful feeling — an honor that Confucian scholars praised.

初，光太和中，依宮商角徵羽本音而為五韻詩，以贈李彪，彪為十二次詩以報光。光又為百三郡國詩以答之，國別為卷，為百三卷焉。

Earlier, during the Taihe era, Guang composed pentatonic poems according to the fundamental tones gong, shang, jue, zhi, and yu and sent them to Li Biao. Biao composed twelve successive poems in reply. Guang furthermore composed poems for the hundred and three commanderies and states in reply, with each state forming a separate fascicle — one hundred and three fascicles in all.

光寬和慈善，不逆於物，進退沉浮，自得而已。常慕胡廣、黃瓊之為人，故為氣概者所不重。始領軍于忠以光舊德，甚信重焉，每事籌決，光亦傾身事之。元叉於光亦深宗敬。及郭祚、裴植見殺，清河王懌遇禍，光隨時俛仰，竟不匡救，於是天下譏之。自從貴達，罕所申薦。曾啟其女壻彭城劉敬徽，云敬徽為荊州五隴戍主，女隨夫行，常慮寇抄，南北分張，乞為徐州長史、兼別駕，暫集京師。肅宗許之。時人比之張禹。光初為黃門，則讓宋弁；為中書監，讓汝南王悅；為太常，讓劉芳；為少傅，讓元暉、穆紹、甄琛；為國子祭酒，讓清河王懌、任城王澄；為車騎、儀同，讓江陽王繼，又讓靈太后父胡國珍。皆顧望時情，議者以為矯飾。崇信佛法，禮拜讀誦，老而逾甚，終日怡怡，未曾恚忿。曾於門下省晝坐讀經，有鴿飛集膝前，遂入於懷，緣臂上肩，久之乃去。道俗贊詠詩頌者數十人。每為沙門朝貴請講維摩、十地經，聽者常數百人，即為二經義疏三十餘卷。識者知其疏略，以貴重為後坐〈疑〉於講次。凡所為詩賦銘贊詠頌表啟數百篇，五十餘卷，別有集。光十一子，勵、勗、勔、勸、劼、勀、勍、劬、勩、勦、勉。

Guang was broad-minded, harmonious, and charitable. He did not oppose things, and in advancing and retreating, rising and sinking, he was content in himself — that was all. He often admired the character of Hu Guang and Huang Qiong, and therefore those of bold spirit did not esteem him highly. At first the Director of the Attendants Yu Zhong, because of Guang's old virtue, trusted and esteemed him greatly. In every matter Yu consulted and decided, and Guang also devoted himself wholly to serving him. Yuan Cha also deeply revered Guang. When Guo Zuo and Pei Zhi were killed and the Prince of Qinghe Yi met with disaster, Guang bent with the times and in the end did not rescue them — whereupon the realm mocked him. From the time he reached noble eminence, he rarely recommended others. Once he petitioned regarding his son-in-law Liu Jinghui of Pengcheng, saying that Jinghui was garrison commander of Wulong in Jing province, that his daughter followed her husband and constantly feared bandit raids with north and south separated — requesting appointment as Chief Administrator of Xu province with concurrent Vice Governor so they might temporarily gather in the capital. Emperor Suzong granted the request. People of the time compared him to Zhang Yu. When Guang first served as Yellow Gate Attendant, he yielded to Song Bian; as Director of the Secretariat, he yielded to the Prince of Runan Yue; as Grand Minister of Ceremonies, he yielded to Liu Fang; as Junior Tutor, he yielded to Yuan Hui, Mu Shao, and Zhen Chen; as Chancellor of the National University, he yielded to the Prince of Qinghe Yi and the Prince of Rencheng Cheng; as Chariot-and-Horse General with Equal Honor, he yielded to the Prince of Jiangyang Ji, and again yielded to Empress Dowager Ling's father Hu Guozhen. All looked to the temper of the times, and commentators regarded this as artificial display. He deeply believed in the Buddhist dharma, performing prostrations and reciting scriptures, and in old age this devotion grew ever more intense. All day long he was serene and joyful and never angry or resentful. Once, while sitting by day reading scriptures in the Secretariat, a dove flew and alighted before his knees, then entered his embrace, climbed along his arm to his shoulder, and after a long while departed. Several tens of monks and laypeople composed poems and hymns in praise of this. Whenever monks and court nobles invited him to lecture on the Vimalakirti Sutra and the Ten Grounds Sutra, listeners regularly numbered several hundred, and he composed commentaries on the two sutras totaling more than thirty fascicles. Those who knew his work recognized its superficiality; because of his rank and prestige, he took a seat in the rear 〈doubtful〉 at his lecture sessions. In all he composed several hundred works of poetry, fu, inscriptions, encomia, hymns, panegyrics, memorials, and letters, totaling more than fifty fascicles, which were gathered in a separate collection. Guang had eleven sons: Li, Xu, Mian, Quan, Jie, Ke, Qiang, Qu, Yi, Jiao, and Mian.

子挹，襲。武定末，太尉。屬齊受禪，爵例降。

His son Yi inherited the title. At the end of the Wuding era, he served as Grand Commander. When Qi received the abdication, his title was reduced according to precedent.

挹弟損，儀同開府主簿。

Yi's younger brother Sun served as Chief Clerk of an office equal to the Three Dukes with a grand ducal fief.

勗，武定末，征虜將軍、安州刺史、朝陽伯。齊受禪，例降。

Xu, at the end of the Wuding era, was General Who Pacifies the Barbarians, Governor of An Province, and Marquis of Chaoyang. When Qi received the abdication, his rank was reduced according to precedent.

勔，字彥儒，亦有父風。司空記室、通直散騎侍郎、寧遠將軍、清河太守，帶槃陽鎮將。為逆賊崔景安所害。贈征虜將軍、齊州刺史。

Mian, courtesy name Yanru, likewise showed his father's character. He served as Secretary in the Minister of Works' office, Regular Attendant-in-Ordinary on the Unimpeded Service, General of Pacifying the Distance, and Administrator of Qinghe, while concurrently commanding the Panpan garrison. He was killed by the rebel Cui Jing'an. He was posthumously awarded the title General Who Pacifies the Barbarians and appointed Governor of Qi Province.

子權，太尉參軍事。

His son Quan served as Aide to the Grand Commander.

劼，武定中，中書郎。

Jie, during the Wuding era, served as Master of Writing in the Palace Secretariat.

光弟敬友，本州治中。頗有受納，御史案之，乃與守者俱逃。後除梁郡太守，會遭所生母憂，不拜。敬友精心佛道，晝夜誦經。免喪之後，遂菜食終世。恭寬接下，修身厲節。自景明已降，頻歲不登，飢寒請丐者，皆取足而去。又置逆旅於肅然山南大路之北，設食以供行者。延昌三年二月卒，年五十九。

Guang's younger brother Jingyou served as Administrative Advisor for their home province. He had taken quite a few bribes; when the censor investigated, he fled together with the jailers. He was later appointed Administrator of Liang commandery, but when his birth mother died he declined to take up the post. Jingyou devoted himself wholeheartedly to Buddhism, reciting scriptures day and night. After his mourning period ended, he ate only vegetables for the rest of his life. He was respectful and generous toward others, cultivating himself and steeling his integrity. From the Jingming era onward, harvests failed year after year; those begging from hunger and cold all received enough from him and went on their way. He also established an inn north of the great road on the south side of Mount Suran, providing food for travelers. In the second month of the third year of Yan Chang he died at the age of fifty-nine.

子鴻，字彥鸞。少好讀書，博綜經史。太和二十年，拜彭城王國左常侍。景明三年，遷員外郎、兼尚書虞曹郎中。敕撰起居注。遷給事中，兼祠部郎，轉尚書都兵郎中。詔太師、彭城王勰以下公卿朝士儒學才明者三十人，議定律令於尚書上省，鴻與光俱在其中，時論榮之。永平初，豫州城人白早生，殺刺史司馬悅，據懸瓠叛。詔鎮南將軍邢巒討之，以鴻為行臺鎮南長史。徙三公郎中，加輕車將軍。遷員外散騎常侍，領郎中。

His son Cui Hong, courtesy name Yanluan. From youth he loved reading and broadly mastered the classics and histories. In the twentieth year of Taihe, he was appointed Left Regular Attendant in the Kingdom of Pengcheng. In the third year of Jingming, he was promoted to Supernumerary Master and concurrently served as Master in the Yu Bureau of the Ministry of State Affairs. He was ordered to compile the Veritable Records. He was promoted to Attendant-in-Ordinary and concurrently Chief in the Sacrificial Affairs Bureau, then transferred to Master in the Armaments Bureau of the Ministry of State Affairs. The emperor ordered thirty grandees, court officials, and men of learning and talent from below the Grand Mentor, Prince of Pengcheng Xie, to discuss and establish statutes at the Upper Secretariat. Cui Hong and Cui Guang were both among them, and contemporary opinion regarded this as a great honor. At the beginning of Yongping, Bai Zaosheng of Yuzhou city killed Governor Sima Yue, seized Xuancheng, and rebelled. The emperor ordered General Who Guards the South Xing Luan to attack him and appointed Cui Hong Chief Clerk of the Southern Suppression Mobile Headquarters. He was transferred to Master in the Three Excellencies Bureau and given the additional title General of Light Chariots. He was promoted to Supernumerary Regular Attendant-in-Ordinary while continuing to serve as Master.

延昌二年，將大考百僚，鴻以考令於體例不通，乃建議曰：「竊惟王者為官求才，使人以器，黜陟幽明，揚清激濁，故績效能官，才必稱位者朝昇夕進，年歲數遷，豈拘一階半級，閡以□僚等位者哉？二漢以降，太和以前，苟必官須此人，人稱此職，或超騰昇陟，數歲而至公卿，或長兼、試守稱允而遷進者，披卷則人人而是，舉目則朝貴皆然。故能時收多士之譽，國號豐賢之美。竊見景明以來考格，三年成一考，一考轉一階。貴賤內外萬有餘人，自非犯罪，不問賢愚，莫不上中，才與不肖，比肩同轉。雖有善政如黃龔，儒學如王鄭，史才如班馬，文章如張蔡，得一分一寸必為常流所攀，選曹亦抑為一概，不曾甄別。琴瑟不調，改而更張，雖明旨已行，猶宜消息。」世宗不從。

In the second year of Yan Chang, when a major evaluation of all officials was about to be held, Cui Hong found the examination regulations structurally inconsistent and submitted a memorial saying: "I venture to consider that a king seeks talent to fill offices and assigns men according to their capacity, promoting the obscure and demoting the manifest, elevating the pure and discarding the turbid. Hence those whose merit matched their post and whose talent suited their rank could rise in the morning and advance by evening, moving up year after year—how could one be bound to half a rank and obstructed by [damaged text] colleagues of equal rank? From the Two Han dynasties down through the period before Taihe, whenever an office required a particular man and a man suited a particular post, some leaped upward in a few years to reach the Three Excellencies, while others served long as acting officials or on probation, proved satisfactory, and advanced. Open any record and every man was such; look at any court noble and all were the same. Thus the state could timely gather the praise of many scholars and was famed for the abundance of its worthy men. I observe that since Jingming the examination rules require one evaluation every three years, and each evaluation advances one rank. More than ten thousand officials within and without, high and low—all who had not committed crimes, regardless of worth or foolishness, received middle or higher ratings, and the capable and the incapable advanced side by side alike. Even if one had good governance like Huang Gong, Confucian learning like Wang Su and Zheng Xuan, historiographical talent like Ban Gu and Sima Qian, or literary skill like Zhang Heng and Cai Yong, gaining even a little would be pulled back by the common run, and the selection office likewise suppressed all to a single standard without ever distinguishing merit. When the lute and zither are out of tune, one must restretch them. Though the bright decree has already been issued, it is still fitting to adjust and soften it." Emperor Shizong did not accept it.

鴻弱冠便有著述之志，見晉魏前史皆成一家，無所措意。以劉淵、石勒、慕容儁、苻健、慕容垂、姚萇、慕容德、赫連屈孑、張軌、李雄、呂光、乞伏國仁、禿髮烏孤、李暠、沮渠蒙遜、馮跋等，並因世故，跨僭一方，各有國書，未有統一，鴻乃撰為十六國春秋，勒成百卷，因其舊記，時有增損褒貶焉。鴻二世仕江左，故不錄僭晉、劉、蕭之書。又恐識者責之，未敢出行於外。世宗聞其撰錄，遣散騎常侍趙邕詔鴻曰：「聞卿撰定諸史，甚有條貫，便可隨成者送呈，朕當於機事之暇覽之。」鴻以其書有與國初相涉，言多失體，且既未訖，迄不奏聞。鴻後典起居，乃妄載其表曰：

At his capping Cui Hong already had the ambition to write. Seeing that the histories of Jin and Wei before him had each become distinct schools, he found no niche for his own effort. Liu Yuan, Shi Le, Murong Jun, Fu Jian, Murong Chui, Yao Chang, Murong De, Helian Bobo, Zhang Gui, Li Xiong, Lü Guang, Qifu Guoren, Tufa Wugu, Li Gao, Juqu Mengxun, Feng Ba, and others—all because of the turmoil of the age usurped territory in separate regions, each maintained a national history, and none was unified. Cui Hong thereupon compiled them as the Spring and Autumn of the Sixteen Kingdoms, completing one hundred fascicles and drawing on old records with additions, deletions, praise, and blame as occasion required. Cui Hong's family had served the south for two generations, so he did not record the histories of the usurping Jin, Liu, and Xiao regimes. Fearing that the discerning would reproach him, he did not dare circulate it publicly. Emperor Shizong heard of his compilation and sent Regular Attendant-in-Ordinary Zhao Yong with an edict to Cui Hong saying: "I hear that you have compiled and fixed various histories with excellent organization. You may submit whatever is completed, and I shall read it in the spare moments of state affairs." Cui Hong, because his book touched on matters connected with the founding of the dynasty and much of its language was improper, and because it was not yet finished, never submitted it. Later, when Cui Hong oversaw the Veritable Records, he falsely included his memorial, which read:

臣聞帝王之興也，雖誕應圖籙，然必有驅除，蓋所以翦彼厭政，成此樂推。故戰國紛紜，年過十紀，而漢祖夷殄羣豪，開四百之業。歷文景之懷柔蠻夏，世宗之奮揚威武，始得涼、朔同文，牂、越一軌。於是談、遷感漢德之盛，痛諸史放絕，乃鈐括舊書，著成太史，所謂緝茲人事，光彼天時之義也。

I have heard that when emperors and kings rise, though they are born in response to portents and ordinations, there must first be elimination—this is how one cuts down despised government and achieves willing elevation. Thus the Warring States were chaotic for more than ten twelve-year cycles, yet the Han Founder exterminated the rival heroes and opened four hundred years of enterprise. Through Emperor Wen and Jing's gentle rule over barbarian and Chinese peoples, and Emperor Wu's rising martial prowess, the Liang and Shu regions shared one script and the Zang and Yue regions followed one track. Then Sima Tan and Sima Qian, moved by the Han's greatness and grieved that various histories had been abandoned, gathered old books and completed the Grand Historian's record—the meaning of weaving human affairs to illuminate heavenly seasons.

昔晉惠不競，華戎亂起，三帝受制於姦臣，二皇晏駕於非所，五都蕭條，鞠為煨燼。趙燕既為長蛇，遼海緬成殊域，窮兵銳進，以力相雄，中原無主，八十餘年。遺晉僻遠，勢略孤微，民殘兵革，靡所歸控。皇魏龍潛幽代，世篤公劉，內修德政，外抗諸偽，并冀之民，懷寶之士，襁負而至者日月相尋，雖邠岐之赴太王，謳歌之歸西伯，實可同年而語矣。太祖道武皇帝以神武之姿，接金行之運，應天順民，龍飛受命。太宗必世重光，業隆玄默。世祖雄才叡略，闡曜威靈，農戰兼修，掃清氛穢。歲垂四紀，而寰宇一同。儋耳、文身之長，卉服、斷髮之酋，莫不請朔率職，重譯來庭。隱愍鴻濟之澤，三樂擊壤之歌，百姓始得陶然蘇息，欣於堯舜之世。

Formerly Emperor Hui of Jin was incapable; Chinese and barbarians rose in disorder; three emperors were controlled by treacherous ministers; two emperors met untimely deaths in improper places; the five capitals became desolate and were reduced to ashes. Zhao and Yan became long serpents; the eastern sea receded into a distant realm; with desperate armies and sharp advances they contended by force, and the Central Plain had no master for more than eighty years. The remnant Jin was remote and feeble in strategy; the people were ravaged by war and had nowhere to turn. Our Wei dynasty lay hidden in dark Dai, generations devoted to Duke Liu; inwardly it cultivated virtuous government and outwardly resisted the false states. People of Bing and Ji and men bearing talent came carrying infants on their backs day after day in succession—even Bin and Qi's gathering to Grand King and the songs returning to the Western Overlord can truly be spoken of in the same breath. Grand Ancestor Emperor Daowu, with divine martial bearing, received the Metal Phase's destiny, responding to Heaven and following the people, and rose like a dragon to receive the Mandate. Emperor Taizong restored radiance in the second generation, and his enterprise rose in silent profundity. Emperor Shizu, with heroic talent and keen strategy, spread his brilliant authority, combined farming and warfare, and swept clear the miasma. Within nearly four decades, all under Heaven was unified. Chiefs of Dan'er and tattooed lands, chieftains in plant-cloth and cut hair—all without exception requested the calendar, fulfilled their duties, and came to court through double translation. Through hidden compassion and vast salvific bounty, with the three joys and songs of pounding the earth, the common people at last could revive and rest content, rejoicing as in the age of Yao and Shun.

自晉永寧以後，雖所在稱兵，競自尊樹，而能建邦命氏成為戰國者，十有六家。善惡興滅之形，用兵乖會之勢，亦足以垂之將來，昭明勸戒。但諸史殘缺，體例不全，編錄紛謬，繁略失所，宜審正不同，定為一書。伏惟高祖以大聖應期，欽明御運，合德乾坤，同光日月，建格天之功，創不世之法，開鑿生民，惟新大造。陛下以青陽繼統，叡武承天。應符屈己，則道高三、五；頤神至境，則洞彼玄宗。剖判百家，斟酌六籍，遠邁石渠，美深白虎。至如導禮革俗之風，昭文變性之化，固以感彼禽魚，穆茲寒暑。而況愚臣沐浴太和，懷音正始，而可不勉強難革之性，砥礪木石之心哉？誠知敏謝允南，才非承祚，然國志、史考之美，竊亦輒所庶幾。始自景明之初，搜集諸國舊史，屬遷京甫爾，率多分散，求之公私，驅馳數歲。又臣家貧祿薄，唯任孤力，至於紙盡，書寫所資，每不周接，暨正始元年，寫乃向備。謹於吏按之暇，草構此書。區分時事，各繫本錄；破彼異同，凡為一體；約損煩文，補其不足。三豕五門之類，一事異年之流，皆稽以長曆，考諸舊志，刪正差謬，定為實錄。商校大略，著春秋百篇。至三年之末，草成九十五卷。唯常璩所撰李雄父子據蜀時書，尋訪不獲，所以未及繕成，輟筆私求，七載于今。此書本江南撰錄，恐中國所無，非臣私力所能終得。其起兵僭號，事之始末，乃亦頗有，但不得此書，懼簡略不成。久思陳奏，乞敕緣邊求採，但愚賤無因，不敢輕輒。

Since Yongning of Jin, though everywhere arms were raised and each ruler strove to establish himself, those able to found states, take dynastic names, and become warring kingdoms numbered sixteen houses. The forms of good and evil, rise and fall, and the patterns of deploying forces and converging campaigns are enough to hand down to the future and make clear admonition and warning. But the various histories are damaged and incomplete, their structure not whole, and their compilation confused with errors in fullness and brevity. It is fitting to examine and correct discrepancies and fix them as one book. Your humble servant considers that Emperor Gaozu, in great sagacity meeting the age, reverently illumined and steered fate, matched the virtue of Heaven and Earth and shared the light of sun and moon, built merit reaching to Heaven, created laws without parallel, and opened and carved for the living people a wholly renewed great creation. Your Majesty, with the green yang succession, inherited Heaven with wise martial bearing. Matching the signs and humbling oneself, your Way surpasses the Three Sovereigns and Five Emperors; nourishing spirit to the ultimate realm, you penetrate that profound mystery. You discriminate among the hundred schools and weigh the Six Classics—far surpassing Shiqu and more splendid than Baihu. As for the wind of guiding ritual and reforming custom, the transformation of illuminating culture and changing nature—it truly moves birds and fish and brings harmony to cold and heat. How much more so for a foolish minister bathed in great harmony and cherishing the Zhengshi tone—how could he not strive against hard-to-change nature and sharpen a heart like wood and stone? Truly I know my quickness falls short of Chen Shou of Runan and my talent falls short of Sima Biao, but the beauty of the Records of the States and historical investigations is what I privately aspire to. From the beginning of Jingming I gathered old histories of the various states. Just after the capital moved, most were scattered, and seeking them in public and private collections, I traveled urgently for several years. Also my household is poor and my salary thin; I rely solely on my own strength. As for paper running out and the costs of writing, each time funds were insufficient, and only by the first year of Zhengshi was copying nearly complete. Respectfully, in spare moments from official duties, I drafted this book. I divided affairs by period, each attached to its own record; broke their discrepancies and made all one whole; reduced redundant text and supplemented deficiencies. Cases like the three pigs and five gates, and instances of one event recorded in different years—all were checked against the long calendar, verified against old chronicles, corrected for errors, and fixed as true records. After collation in outline, I composed one hundred chapters of Spring and Autumn. By the end of the third year, the draft reached ninety-five fascicles. Only the book by Chang Qu on Li Xiong and his son holding Shu I have searched for without finding; therefore I have not completed copying. I laid down my brush and sought privately—seven years until now. This book was originally compiled in Jiangnan, and I fear it is not available in China. It is not something my private strength can finally obtain. I have quite a bit on the raising of troops and usurpation of titles, their beginnings and ends, but without this book I fear brevity will leave the account incomplete. Long I have wished to memorialize and beg an order to seek copies on the frontier, but being foolish and lowly I had no access and did not dare act rashly.

散騎常侍、太常少卿、荊州大中正臣趙邕，忽宣明旨，敕臣送呈。不悟九臯微志，乃得上聞，奉敕欣惶，慶懼兼至。今謹以所訖者，附臣邕呈奏。臣又別作序例一卷，年表一卷，仰表皇朝統括大義，俯明愚臣著錄微體。徒竊慕古人立言美意，文致疏鄙，無一可觀，簡御之日，伏深慚悸。

The Regular Attendant-in-Ordinary, Vice Director of the Court of Imperial Sacrifices, and Chief Rectifier of Jing Province, Zhao Yong, suddenly announced the bright decree ordering me to submit. I did not expect that this humble wish of the nine marshes could reach the heights. Receiving the decree, I am joyful and fearful, with gladness and dread together. Now I respectfully submit what is completed, attached through Zhao Yong. I have also separately composed one fascicle of preface and principles and one fascicle of chronological table—looking up to express the grand theme unifying our dynasty and looking down to clarify the humble structure of my own compilation. I merely stole admiration for the ancients' beautiful intent in setting words. My style is crude and vulgar and nothing worth viewing. On the day of your brief inspection I prostrate myself in deep shame and trepidation.

鴻意如此，然自正光以前，不敢顯行其書。自後以其伯光貴重當朝，知時人未能發明其事，乃頗相傳讀。亦以光故，執事者遂不論之。鴻經綜既廣，多有違謬：至如太祖天興二年，姚興改號，鴻以為改在元年；太宗永興二年，慕容超擒於廣固，鴻又以為事在元年；太常二年，姚泓敗於長安，而鴻亦以為滅在元年。如此之失，多不考正。

Cui Hong's intent was so, yet before Zhengguang he did not dare openly circulate his book. Afterward, because his elder uncle Cui Guang was esteemed at court, and knowing people of the time could not expose the matter, copies were rather widely passed around and read. Also because of Cui Guang, those in charge did not pursue the matter. Cui Hong's synthesis was broad but had many errors and inconsistencies. For example, in Grand Ancestor's second year of Tianxing Yao Xing changed his reign title, but Hong placed the change in the first year; in Emperor Taizong's second year of Yongxing Murong Chao was captured at Guanggu, but Hong again placed the event in the first year; in the second year of Taichang, Yao Hong was defeated at Chang'an, but Hong again placed the extinction in the first year. Errors such as these were largely left uncorrected.

子子元，祕書郎。後永安中，乃奏其父書，曰：「臣亡考故散騎常侍、給事黃門侍郎、前將軍、齊州大中正鴻，不殞家風，式纘世業，古學克明，在新必鏡，多識前載，博極羣書，史才富洽，號稱籍甚。年止壯立，便斐然懷著述意。正始之末，任屬記言，撰緝餘暇，乃刊著趙、燕、秦、夏、涼、蜀等遺載，為之贊序，褒貶評論。先朝之日，草構悉了，唯有李雄蜀書，搜索未獲，闕茲一國，遲留未成。去正光三年，購訪始得，討論適訖，而先臣棄世。凡十六國，名為春秋，一百二卷，近代之事最為備悉。未曾奏上，弗敢宣流。今繕寫一本，敢以仰呈。儻或淺陋，不回睿賞，乞藏祕閣，以廣異家。」子元後謀反，事發逃竄，會赦免。尋為其叔鵾所殺。

His son Ziyuan served as Secretary of the Palace Library. Later in the Yongan era, he memorialized his father's book, saying: "My deceased father, the former Regular Attendant-in-Ordinary, Attendant Serving at the Yellow Gate, General of the Van, and Chief Rectifier of Qi Province, Cui Hong, did not destroy the family tradition but continued its hereditary work. He mastered ancient learning and mirrored the new, knew former records well, and exhaustively mastered all books. His historical talent was abundant, and his fame was great. While still only in the prime of manhood, he already splendidly harbored the intent to compose and record. At the end of Zhenshi, entrusted with record-keeping, he used spare moments from compilation to edit and publish surviving records of Zhao, Yan, Qin, Xia, Liang, Shu, and others, writing prefaces with praise, blame, and commentary. During the former reign the draft structure was complete, but only the Shu book on Li Xiong could not be found despite searching. Lacking this one state, the work remained unfinished. When the third year of Zhengguang arrived, it was finally obtained through purchase and inquiry. Discussion had just finished when my late father passed away. In all it covers sixteen states, titled Spring and Autumn, in one hundred and two fascicles, and the affairs of recent times are treated with the greatest fullness. It had never been submitted to the throne, and he did not dare circulate it publicly. Now I have copied one fascicle and venture to present it respectfully. If perchance it is shallow and crude and fails to win your sagacious approval, I beg that it be kept in the secret archive to broaden alternative accounts." Later Ziyuan plotted rebellion. When the affair came to light he fled, but met with an amnesty and was pardoned. Soon afterward he was killed by his uncle Kun.

光從祖弟長文，字景翰。少亦徙於代都，聰敏有學識。太和中，除奉朝請。遷洛，拜司空參軍事，營構華林園。後兼員外散騎常侍，為宕昌使主。還，授給事中、本國中正、尚書庫部郎。正始中，大修器械，為諸州造仗都使。齊州太原太守、雍州撫軍府長史，以廉慎稱。遷輔國將軍、中散大夫，轉太府少卿，丞相、高陽王雍諮議參軍，太中大夫。永安中，以老拜征虜將軍、平州刺史。還家專讀佛經，不關世事。年七十九，天平初卒。贈使持節、征東將軍、齊州刺史，諡曰貞。

Cui Guang's collateral cousin Changwen, courtesy name Jinghan. In youth he too was moved to the capital at Dai. He was bright, clever, and well learned. In the Taihe era he was appointed court companion. When the capital moved to Luoyang, he was appointed aide to the Minister of Works and oversaw construction of the Hualin Garden. Later he concurrently served as supernumerary regular attendant-in-ordinary and as chief envoy to Dangchang. On his return he was granted attendant-in-ordinary, chief rectifier of his native commandery, and master in the Stores Bureau of the Ministry of State Affairs. During Zhenshi, when weapons were greatly repaired, he served as director-in-chief for forging arms for all provinces. As governor of Taiyuan in Qi Province and chief administrator of the Pacification Army headquarters in Yong Province, he was praised for integrity and prudence. He was promoted to general who supports the state and grand master of the palace, then transferred to vice director of the Imperial Storehouse, advisory aide to the Chancellor, Prince of Gaoyang Yong, and grand master for all. In Yongan, because of his age he was appointed general who pacifies the barbarians and governor of Ping Province. Returning home, he devoted himself to reading Buddhist scriptures and paid no heed to worldly affairs. He died at the age of seventy-nine at the beginning of the Tianping era. Posthumously he was granted bearer of the staff of authority, general who pacifies the east, and governor of Qi Province, with the posthumous name Pure.

子慈懋，字德林。永熙初，征虜將軍、徐州征東府長史。

His son Cimao, courtesy name Delin. At the beginning of Yongxi he served as general who pacifies the barbarians and chief administrator of the Eastern Expedition headquarters in Xu Province.

長文從弟庠，字文序。有幹用。初除侍御史、員外散騎侍郎、給事中。頻使高麗，轉步兵校尉，又轉司空掾，領左右直長。出除相州長史，還，拜河陰、洛陽令，以強直稱。遷東郡太守。元顥寇逼郡界，庠拒不從命，棄郡走還鄉里。孝莊還宮，賜爵平原伯，拜潁川太守。二年五月，為城民王早、蘭寶等所害。後贈驃騎將軍、吏部尚書、齊州刺史。子罕襲爵。齊受禪，例降。

Changwen's younger cousin Ku, courtesy name Wenxu. He was capable and effective. He was initially appointed censor, supernumerary regular attendant-in-ordinary, and attendant-in-ordinary. He frequently served as envoy to Goguryeo, was transferred to commandant of footsoldiers, then to aide to the Minister of Works, and concurrently served as chief of the left and right direct attendants. He was sent out as chief administrator of Xiang Province, and on his return was appointed magistrate of Heyin and Luoyang, famed for firm uprightness. He was promoted to governor of Dong Commandery. When Yuan Hao raided the commandery borders, Ku refused to obey orders, abandoned the commandery, and fled home. When Emperor Xiaozhuang returned to the palace, Ku was granted the noble rank of baron of Pingyuan and appointed governor of Yingchuan. In the fifth month of the second year he was killed by city residents Wang Zao, Lan Bao, and others. Later he was posthumously granted general of agile cavalry, minister of civil appointments, and governor of Qi Province. His son Han inherited the title. When Qi received the abdication, his rank was reduced according to precedent.

光族弟榮先，字隆祖，涉歷經史。州辟主簿。

Cui Guang's clansman Rongxian, courtesy name Longzu, had broadly studied the classics and histories. The province recruited him as chief clerk.

子鐸，有文才。冠軍將軍、中散大夫。

His son Duo had literary talent. He served as champion general and grand master of the palace.

鐸弟覲，寧遠將軍、羽林監。

Duo's younger brother Jin served as general of distant pacification and supervisor of the feathered guard.

史臣曰：崔光風素虛遠，學業淵長。高祖歸其才博，許其大至，明主固知臣也。歷事三朝，師訓少主，不出宮省，坐致台傅，斯亦近世之所希有。但顧懷大雅，託迹中庸，其於容身之譏，斯乃胡廣所不免也。鴻博綜古今，立言為事，亦才志之士乎？

The historiographer writes: Cui Guang's bearing was plain and remote, and his learning deep and broad. Emperor Gaozu credited his broad talent and granted him the highest rank—a wise lord indeed knows his ministers. Serving three reigns, instructing the young lord, never leaving the palace precincts, yet attaining the rank of secretariat mentor while sitting in place—this too is rare in recent times. But in looking to the great virtue and anchoring himself in the middle way, the reproach of self-preservation was one that even Hu Guang could not escape. Cui Hong's synthesis ranged broadly through ancient and modern, and he made establishing words his life's work—is he not also a man of talent and purpose?

校勘記

Textual notes

可秉道懷德諸本「懷」下無「德」字，旁注「疑」，今據冊府卷三二六〈三八六０頁〉補，刪「疑」字。

"One may uphold the Way and cherish virtue": various editions lack the character de after huai; a marginal note reads "doubtful"; now supplemented according to Cefu, juan 326 〈p. 3860〉 Supplemented; deleted the character "doubtful."

后猶御武帷以接羣臣冊府卷三二六〈三八六一頁〉「帷」作「帳」。按事見漢書卷六八霍光傳，也作「帳」，疑「帷」字訛。

"The empress still received the multitude of ministers behind a martial curtain": Cefu, juan 326 〈p. 3861〉 reads "curtain" as "canopy." Note: the affair appears in Hanshu juan 68, biography of Huo Guang, which also reads "canopy"; "curtain" is likely a corruption.

或其事也諸本「或」作「惑」。北史卷四四崔光傳、冊府〈同上卷頁〉作「或」。按冊府出魏書而與北史合，知魏書本亦作「或」，今據改。

"Perhaps it was this affair": various editions read "or" as "confused." Beishi juan 44, biography of Cui Guang, and Cefu 〈same juan and page as above〉 read as "or." Note: Cefu derives from the Book of Wei and agrees with Beishi, so the Wei text also read "or"; emended accordingly.

易本山泉諸本「泉」作「火」，冊府卷六０三〈七二四０頁〉作「泉」。按「山下出泉」，見易蒙象辭，「火」字訛，今據改。

"The Changes: below the mountain is a spring": various editions read "spring" as "fire"; Cefu, juan 603 〈p. 7240〉 read as "spring." Note: "Below the mountain a spring emerges" appears in the Image Commentary to the Hexagram Meng in the Changes; "fire" is a corruption; emended accordingly.

孟子□實冊府〈同上卷頁〉闕字作「覈」。按「覈實」語不見孟子，或是用盡心下「盡信書則不如無書，吾於武成取二三策而已」語意，但無確證，今不補。

"Mencius □ shi": Cefu 〈same juan and page as above〉 The lacuna is supplied as "he." Note: the phrase "he shi" does not appear in Mencius. It may draw on the sense of "If one fully trusts books, it is better to have no books; from the Completion of War I take only two or three strips" in Exerting the Mind, Part B, but there is no certain proof; not supplemented.

基蹠泥灰諸本「蹠」作「蹗」，冊府卷六０三〈七二四０頁〉作「蹠」。按「蹗」是行貌，「基蹗」無義。「蹠」是履踐，「基蹠」猶言「基趾」，今據改。

"Foundation treading in mud and ash": various editions read "tread" as "lu"; Cefu, juan 603 〈p. 7240〉 read as "tread." Note: "lu" denotes a manner of walking; "foundation lu" makes no sense. "Tread" means to tread upon; "foundation tread" is like "foundation toe"; emended accordingly.

上酎祭宗廟出欲御樓船諸本無「宗」字，冊府卷三二六〈三八五九頁〉有。按漢書卷七一薛廣德傳作「宗廟」，「宗」字不宜省，今補。又冊府「出」下有「便門」二字，與漢書合，但無此二字亦通，今不補。

"After the autumn libation sacrifice at the ancestral temple, going out intending to mount the tower ship": various editions lack the character "ancestral"; Cefu, juan 326 〈p. 3859〉 has it. Note: Hanshu juan 71, biography of Xue Guangde, reads "ancestral temple"; the character "ancestral" should not be omitted; now supplemented. Further, Cefu after "going out" has the two characters "Bian Gate," agreeing with Hanshu, but the passage is intelligible without them; not supplemented.

豈左右臣妾各竭虔仰諸本「臣」字缺，今據冊府〈同上卷頁〉補。

"How could the attendants left and right, ministers and concubines, each exhaust reverent devotion": various editions lack the character "minister"; now supplemented according to Cefu 〈same juan and page as above〉 Supplemented.

鑾遊近甸諸本「甸」訛「旬」，今據冊府卷三二六〈三八六０頁〉改。

"The imperial carriage touring the near countryside": various editions corrupt "countryside" as "ten-day period"; now emended according to Cefu, juan 326 〈p. 3860〉 Emended.

必有殘殺諸本「殘」訛「類」，今據冊府〈同上卷頁〉改。

"There will surely be slaughter and killing": various editions corrupt "slaughter" as "category"; now emended according to Cefu 〈same juan and page as above〉 Emended.

歷員外郎騎侍郎張森楷云：「上『郎』字疑當作『散』。」按「騎侍郎」上必當有「散」字。下載崔勵後官「散騎侍郎」，前是「員外」，後遷正，亦合。上「郎」字當是「散」之訛。

"Served as supernumerary lang cavalry attendant-in-ordinary": Zhang Senkai says, "The character lang above is probably a corruption of san." Note: above "cavalry attendant-in-ordinary" there must originally have been the character "san." Below it records Cui Li's later office as "regular attendant-in-ordinary of scattered cavalry." Before he was "supernumerary," and later was promoted to regular rank—this also fits. The preceding character "lang" should be a corruption of "san."

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