Volume 168 Biographies 93: Wang Zhiyi, Wang Shuwen and relative: Wang Pi, Lu Zhi, Liu Yuxi, Liu Zongyuan, Cheng Yi

韋執誼韋執誼，京兆舊族也。幼有才。及進士第，對策異等，授右拾遺。年逾冠，入翰林為學士，便敏側媚，得幸于德宗。使豫詩歌屬和，被詔稱旨。與裴延齡、韋渠牟等寵相埒，出入備顧問。帝誕日，皇太子獻畫浮屠象，帝使執誼贊之，太子賜以帛，詔執誼到東宮謝。太子卒見無所藉言者，乃曰：「君知王叔文乎？美才也。」執誼繇是與叔文善。以母喪解。終喪，為吏部郎中，數召至禁中。補闕張正一以上書召見，所善王仲舒、韋成季、劉伯芻、裴愬、常仲孺、呂洞往賀之，或謂執誼曰：「彼將論君與叔文鉤党事。」執誼即白成季等朋比，有所窺望。帝詔金吾伺，得相過食飲狀，悉逐出之。

Wei Zhiyi belonged to an established family of the Jingzhao region. He showed talent from an early age. After passing the jinshi examination with an outstanding policy essay, he was made Right Reminder. While still barely past his coming-of-age, he entered the Hanlin Academy as an academician. Quick and obsequious, he won the favor of Emperor Dezong. The emperor had him join in poetic exchanges, and an edict declared that his verses matched the imperial intent. He stood among the emperor's favorites on par with Pei Yanling and Wei Qumou, attending the throne as a trusted adviser. On the emperor's birthday the crown prince offered painted Buddhist icons. The emperor had Zhiyi write laudatory verses; the prince rewarded him with silk and ordered him to the Eastern Palace to express thanks. Caught off guard with nothing else to discuss, the crown prince asked, "Do you know Wang Shuwen? He is a man of exceptional ability. From that meeting Zhiyi and Shuwen became close. He left office to observe mourning for his mother. After the mourning period he was appointed Director in the Ministry of Personnel and was often summoned to the inner palace. Supplementer Zhang Zhengyi and others had been summoned after submitting memorials, and Zhiyi's friends Wang Zhongshu, Wei Chengji, Liu Bochou, Pei Su, Chang Zhongru, and Lü Dong went to congratulate them. Someone warned Zhiyi, "They mean to raise your clique with Shuwen. Zhiyi at once informed on Chengji and the rest as forming a clique with hidden ambitions. The emperor ordered the Imperial Guard to investigate; once their gatherings for meals were confirmed, all were driven out.

順宗立，以疾不親政，叔文用事，乃擢執誼為尚書左丞、同中書門下平章事。叔文與王稻居中竊命，欲執誼據以奉行，因用迷奪朝權。執誼既為所引，然外迫公議，欲示天下非黨與者，乃時時異論相可否，而密謝叔文曰：「不敢負約，欲共濟國家事爾。」叔文數為所梗，遂詬怒，反成仇怨。及憲宗受內禪，流叔文、伾，分北支黨，貶執誼為崖州司戶參軍。帝以宰相杜黃裳之婿，故最後貶。

When Emperor Shunzong came to the throne, illness kept him from governing in person; with Shuwen in control, Zhiyi was elevated to Left Vice Director of the Department of State Affairs and Chancellor. Shuwen and Wang Pi wielded secret authority from within the palace. They intended Zhiyi to execute their will, and through this confusion they usurped control of the court. Though Zhiyi had been brought in by them, public opinion constrained him from outside. To show the world he was no faction man, he would occasionally argue one way or another in council, yet secretly assured Shuwen, "I do not mean to break our pact — I only want us to serve the realm together. Shuwen was thwarted by him again and again, flew into rage and recrimination, and they turned into bitter foes. When Emperor Xianzong took the throne through the inner abdication, Shuwen and Pi were banished, the northern wing of the faction was dispersed, and Zhiyi was demoted to Registrar of Yazhou. As the son-in-law of Chancellor Du Huangshang, he was the last to be demoted.

執誼已失形勢，知禍且及，雖尚在位，而臨事奄奄無氣，聞人足聲輒悸動，至於敗。始未顯時，不喜人言嶺南州縣。既為郎，嘗詣職方觀圖，至嶺南輒瞑目，命左右徹去。及為相，所坐堂有圖，不就省。既易旬，試觀之，崖州圖也，以為不祥，惡之。果貶死。王叔文王叔文，越州山陰人。以棋待詔。頗讀書，班班言治道。德宗詔直東宮，太子引以侍讀，因論政及宮市之弊。太子曰：「寡人見上，將極言之。」坐皆趣贊，叔文獨嘿然。既罷，太子曰：「向君無言，何哉？」叔文曰：「太子之事上，非視膳問安無與也。且陛下在位久，有如小人間之，謂殿下收厭群情，則安解乎？」太子謝曰：「非先生不聞此言！」繇是重之，宮中事鹹與參訂。

Zhiyi had already lost his footing and knew ruin was coming. Though still in office, he handled affairs without vigor and trembled at every footfall — until the end. Before he rose to prominence, he could not bear to hear anyone mention the prefectures of the far south. Once he became a court gentleman, he visited the Bureau of Appointments to view maps; whenever the scroll reached Lingnan he shut his eyes and had his attendants roll it away. After he became chancellor, a map hung in his hall of office, and he refused to go in and look at it. After about ten days he tried to look — it was a map of Yazhou. He took it as a bad omen and loathed it. He was indeed demoted there and died. Wang Shuwen was a native of Shanyin in Yue Prefecture. He served at court as a chess attendant awaiting imperial summons. He read widely and spoke with evident learning on matters of governance. Emperor Dezong assigned him to the Eastern Palace; the crown prince took him on as reading companion, and they discussed statecraft and the abuses of the palace market. The crown prince said, "When I see my father, I shall speak my mind fully. Everyone present rushed to agree; only Shuwen stayed silent. When they adjourned, the crown prince asked, "You said nothing just now — why? Shuwen replied, "A crown prince's duty to his father is not to go beyond attending meals and asking after his health. Besides, the emperor has reigned for many years. If petty men should whisper that Your Highness is courting popular favor, how would you answer?" The crown prince thanked him: "But for you, Sir, I would never have heard this!" From then on the prince held him in high regard, and Shuwen was consulted on all palace affairs.

叔文淺中浮表，遂肆言不疑，曰：「某可為相，某可為將，它日幸用之。」陰結天下有名士，而士之欲速進者，率諧附之，若韋執誼、陸質、呂溫、李景儉、韓曄、韓泰、陳諫、柳宗元、劉禹錫為死友，而淩准、程又因其黨進，出入詭秘，外莫得其端。強籓劇帥，或陰相賂遺以自結。

Shuwen was shallow in mind and flashy in manner. He began to speak without restraint: "This man can be chancellor, that one a general — when the day comes I shall put them to use. He secretly cultivated ties with celebrated men across the empire, and scholars eager for quick promotion flocked to him. Wei Zhiyi, Lu Zhi, Lü Wen, Li Jingjian, Han Ye, Han Tai, Chen Jian, Liu Zongyuan, and Liu Yuxi were his closest allies; Ling Zhun and Cheng Yi also rose through the clique. Their movements were furtive and mysterious, and outsiders could not trace their purpose. Powerful regional lords and formidable military governors sometimes sent secret gifts to win his favor.

順宗立，不能聽政，深居施幄坐，以牛昭容、宦人李忠言侍側，群臣奏事，從幄中可其奏。王伾密語諸黃門：「陛下素厚叔文。」即繇蘇州司功參軍拜起居郎、翰林學士。大抵叔文因伾，伾因忠言，忠言因昭容，更相依仗。伾主傳受，叔文主裁可，乃授之中書，執誼作詔文施行焉。時景儉居親喪，溫使吐蕃，惟質、泰、諫、准、畢、宗元、禹錫等倡譽之，以為伊、周、管、葛復出，憪然謂天下無人。叔文每言：「錢穀者，國大本，操其柄，可因以市士。」乃白用杜佑領度支、鹽鐵使，己副之，實專其政。不淹時，遷戶部侍郎。

When Shunzong came to the throne he could not govern in person. He remained deep within the palace, seated behind a curtain, with Lady Niu Zhaorong and the eunuch Li Zhongyan at his side. Ministers presented business, and assent came from behind the curtain. Wang Pi whispered to the palace eunuchs, "His Majesty has always held Shuwen in high regard. Shuwen was promoted from Registrar of Suzhou to Master of Ceremonies and Hanlin academician. In effect Shuwen relied on Pi, Pi on Zhongyan, and Zhongyan on Zhaorong — a chain of mutual dependence. Pi relayed the orders, Shuwen decided what to approve, and the drafts went to the Secretariat, where Zhiyi wrote the edicts that were then issued. Jingjian was then in mourning, and Wen was on mission to Tibet; Zhi, Tai, Jian, Zhun, Bi, Zongyuan, Yuxi, and the rest proclaimed him a reborn Yi Yin, Duke of Zhou, Guan Zhong, or Zhuge Liang, and smugly thought the world held no equal. Shuwen often said, "Finance and grain are the foundation of the state. Hold their reins and you can buy men's loyalty. He therefore had Du You appointed head of the Revenue and Salt and Iron offices while he served as deputy, in reality controlling the administration himself. Before long he was promoted to Vice Director of the Ministry of Revenue.

宦人俱文珍忌其權，罷叔文學士。詔出，駭悵曰：「吾當數至此議事。不然，無繇入禁中。」伾復力請，乃聽三五日一至翰林，然不得舊職矣。在省不事所職，日引其黨謀取神策兵，制天下之命。乃以宿將范希朝為西北諸鎮行營兵馬使，泰為司馬副之。於是諸將移書中尉，告且去，宦人始悟奪其權，大怒曰：「吾屬必死其手！」乃諭諸鎮，慎毋以兵屬人。希朝、泰到奉天，諸將不至，乃還。

The eunuch Ju Wenzhen, jealous of his authority, stripped Shuwen of his Hanlin post. When the edict appeared, he was shocked and aggrieved: "I ought to come here regularly to discuss affairs. Otherwise I have no way into the inner palace. Pi pressed the point again, and Shuwen was allowed to visit the Hanlin every few days — but without his former title. At the ministry he neglected his duties, daily gathering his clique to plot taking the Shence Army and commanding the empire's fate. He appointed the veteran general Fan Xichao commander of the northwestern circuits' mobile armies, with Tai as his deputy. The generals then wrote to the army supervisors that they would soon depart. The eunuchs realized their power was being taken and raged, "We shall surely die at his hands! They instructed the circuits to be careful not to surrender command of their troops. Xichao and Tai reached Fengtian, but no generals appeared, and they turned back.

叔文母死，匿不發，置酒翰林，忠言、文珍等皆在，裒金以餉，因揚言曰：「天子適射兔苑中，跨鞍若飛，敢異議者斬。」又自陳：「親疾病，以身任國大事，朝夕不得侍，今當請急，宜聽。然向之悉心戮力，難易亡所避，報天子異知爾。今一去此，則百謗至，孰為吾助者？」又言：「羊士諤毀短我，我將杖殺之，而執誼懦不果。劉辟來為韋皋求三川，吾生平不識辟，便欲前執吾手，非凶人邪？掃木場將斬之，而執誼持不可。每念失此二賊，令人悵恨。」又陳領度支所以興利去害者為己勞。文珍隨語詰折，叔文不得對。左右竊語曰：「母死已腐，方留此，將何為邪？」明日，乃發喪。執誼益不用其語，乃謀起復，斬執誼與不附己者，聞者恟懼。

When Shuwen's mother died, he concealed the death. He held a feast in the Hanlin with Zhongyan, Wenzhen, and others present, collected gold to pay them off, and declared, "The emperor has just been hunting in the Rabbit Park, riding as if he flew — whoever dares object will be beheaded. He also pleaded, "My parent is ill. I have shouldered the great affairs of state and cannot attend day and night — I must now request leave, and you should grant it. Yet I have given my all without shirking hardship or ease, repaying the emperor's extraordinary trust — that is all. If I leave now, a hundred slanders will follow — who then will stand by me?" He also said, "Yang Shiyu slandered me. I meant to beat him to death, but the timid Zhiyi would not permit it. Liu Bi came to seek the Three Circuits for Wei Gao. I had never met him, yet he tried to grab my hand — is that not the act of a dangerous man? I was about to execute him at the timber yard, but Zhiyi held me back. Whenever I think of letting those two villains escape, I am filled with regret." He also recited the benefits he had brought and evils he had removed while heading the Revenue office as his own achievements. Wenzhen challenged him on every point; Shuwen had no answer. Those nearby whispered, "His mother's body is already decaying, yet he stays here — what is he after? The next day he at last announced the death. Zhiyi paid him even less heed. Shuwen then plotted to leave mourning and resume office, execute Zhiyi and all who would not follow him — those who heard were terrified.

廣陵王為太子，群臣皆喜，獨叔文有憂色，誦杜甫諸葛祠詩以自況，歔欷泣下。太子已監國，貶渝州司戶參軍。明年，誅死。附王伾王伾者，杭州人。始以書待詔翰林，入太子宮侍書。順宗立，遷左散騎常侍、待詔。伾本闒茸，貌陋，楚語，無它大志，帝褻寵之，不如叔文任氣好言事，為帝所禮。至出處，又不及伾之無間也，叔文入止翰林，而伾至柿林院，見牛昭容等。當其党盛，門皆若沸羹，而伾尤通天下賕謝，日月不闋。為巨櫝，裁竅以受珍，使不可出，則寢其上。

When the Prince of Guangling became crown prince, the ministers all rejoiced; only Shuwen looked troubled. He recited Du Fu's poem on Zhuge Liang's shrine as if it were his own story, sighing until tears fell. After the crown prince assumed regency, Shuwen was demoted to Registrar of Yuzhou. The following year he was put to death. Appendix: Wang Pi was a native of Hangzhou. He first served in the Hanlin as a calligraphy attendant awaiting summons, then entered the crown prince's palace as calligraphy attendant. When Shunzong came to the throne, Pi was made Left Regular Attendant and attendant awaiting summons. Pi was coarse and lowly by nature, plain-looking, speaking with a Chu accent, and without greater ambition. The emperor favored him casually, but unlike Shuwen — bold and eager to discuss affairs — Pi was not treated with formal respect. In access to the inner palace Shuwen could not match Pi's freedom: Shuwen stopped at the Hanlin, while Pi could reach the Persimmon Grove Court and see Lady Niu Zhaorong and the others. When the faction was at its height, their doors seethed like a boiling pot; Pi above all received bribes from across the empire without pause, day after day. He made enormous chests with openings cut to receive treasures so they could not be taken out; when a chest was full, he slept on top of it.

叔文既居喪，伾日請中人及杜佑起叔文為宰相，且總北軍，不許；又請以威遠軍使同中書門下平章事，復不可。乃一日三表，皆不報。憂悸，行且臥。至夕，大呼曰：「吾疾作。」輿歸第。貶開州司馬，死其所。支黨皆逐，惟質以前死免。附韓曄曄者，滉族子，有俊才。以司封郎中貶饒州司馬。終永州刺史。附陳諫諫警敏，嘗覽染署歲簿，悉能言其尺寸。所治，一閱籍，終身不忘。自河中少尹貶台州司馬，終循州刺史。附凌準准，字宗一，有史學。自翰林學士貶連州司馬，死於貶。附韓泰泰，字安平，有籌畫，伾、叔文所倚重，能決大事。以戶部郎中、神策行營節度司馬貶虔州司馬。終湖州刺史。陸質陸質，字伯沖。七代祖澄，仕梁為名儒。世居吳。明《春秋》，師事趙匡，匡師啖助，質盡傳二家學。陳少遊鎮淮南，表在幕府，薦之朝，授左拾遺。累遷左司郎中，曆信、台二州刺史。

Once Shuwen entered mourning, Pi daily petitioned the eunuchs and Du You to recall Shuwen as chancellor and place the northern armies under his command — permission was denied; he then asked that Shuwen be made Military Commissioner of the Weiyuan Army and Chancellor — again refused. He submitted three memorials in a single day; none received answer. Anxious and fearful, he paced and then collapsed. By evening he cried out, "I am stricken! He was carried home in a litter. He was demoted to Prefectural Adjutant of Kaizhou and died in exile. The faction's members were all banished; only Lu Zhi was spared, having died earlier. Appendix: Han Ye was a relative of Han Huang and possessed outstanding talent. From Director in the Office of Enfeoffment he was demoted to Prefectural Adjutant of Raozhou. He ended his career as Prefect of Yongzhou. Appendix: Chen Jian was sharp and quick. After reading the Dye Office's annual register once, he could recite every measurement. Whatever office he held, one reading of its records and he remembered them for life. From Junior Prefect of Hezhong he was demoted to Prefectural Adjutant of Taizhou and ended as Prefect of Xunzhou. Appendix: Ling Zhun, courtesy name Zongyi, was a scholar of history. From Hanlin academician he was demoted to Prefectural Adjutant of Lianzhou and died in banishment. Appendix: Han Tai, courtesy name Anping, was a strategist whom Pi and Shuwen relied on heavily and who could decide weighty matters. From Director in the Ministry of Revenue and Adjutant of the Shence mobile camp he was demoted to Prefectural Adjutant of Qianzhou. He ended his career as Prefect of Huzhou. Lu Zhi, courtesy name Bochong. His seventh-generation ancestor Cheng had served the Liang as a renowned scholar. The family had long lived in the Wu region. He mastered the Spring and Autumn Annals, studying under Zhao Kuang, whose own teacher was Tan Zhu; Zhi fully inherited the learning of both masters. When Chen Shaoyou governed Huainan, Zhi served on his staff and was recommended to court, receiving appointment as Left Reminder. He rose to Director in the Left Department and served as Prefect of Xin and Tai prefectures.

質素善韋執誼，方執誼附叔文竊威柄，用其力召為給事中。憲宗為太子，詔侍讀。質本名淳，避太子名，故改。時執誼懼太子怒己專，故以質侍東宮，陰伺意解釋左右之。質伺間有所言，太子輒怒曰：「陛下命先生為寡人講學，何可及它？」質惶懼出。

Zhi had long been close to Wei Zhiyi. When Zhiyi joined Shuwen in seizing power, he used his influence to have Zhi appointed Supervising Censor. When Xianzong was crown prince, an edict made Zhi his reading companion. Zhi's original name was Chun; it was changed to avoid the crown prince's taboo name. Zhiyi then feared the crown prince's anger at his monopoly of power, so he placed Zhi in the Eastern Palace to watch the prince's mood and quietly explain matters to those around him. When Zhi tried to broach other subjects, the crown prince would angrily say, "His Majesty ordered you to instruct me — how can you speak of anything else? Zhi would withdraw in fear.

執誼未敗時，質病甚，太子已即位，為臨問加禮。卒，門人以質能文聖人書，通於後世，私共諡曰文通先生。所著書甚多，行於世。劉禹錫劉禹錫，字夢得，自言系出中山。世為儒。擢進士第，登博學宏辭科，工文章。淮南杜佑表管書記，入為監察御史。素善韋執誼。時王叔文得幸太子，禹錫以名重一時，與之交，叔文每稱有宰相器。太子即位，朝廷大議秘策多出叔文，引禹錫及柳宗元與議禁中，所言必從。擢屯田員外郎，判度支、鹽鐵案，頗馮藉其勢，多中傷士。若武元衡不為柳宗元所喜，自御史中丞下除太子右庶子；御史竇群劾禹錫挾邪亂政，群即日罷；韓皋素貴，不肯親叔文等，斥為湖南觀察使。凡所進退，視愛怒重輕，人不敢指其名，號「二王、劉、柳」。

Before Zhiyi's fall Zhi was gravely ill. The crown prince had already ascended the throne and visited him with special honor. When he died, his disciples privately gave him the posthumous title Master Wentong, holding that he could expound the sage's writings for posterity. He wrote many works that circulated widely. Liu Yuxi, courtesy name Mengde, claimed descent from the house of Zhongshan. For generations his family had been scholars. He passed the jinshi examination and the erudite learning and literary composition exam, and excelled at prose. Du You of Huainan recommended him as chief secretary, and he entered court as Investigating Censor. He had long been close to Wei Zhiyi. When Wang Shuwen won the crown prince's favor, Yuxi — famed throughout the age — joined him, and Shuwen often said he had the makings of a chancellor. When the crown prince ascended the throne, most major policies came from Shuwen. He brought Yuxi and Liu Zongyuan into inner-palace deliberations, and their counsel was always followed. Yuxi was promoted to Assistant Director in the Ministry of Public Works and adjudicated Revenue and Salt and Iron affairs. Leaning heavily on factional power, he often slandered rivals. Because Wu Yuanheng was disliked by Liu Zongyuan, he was demoted from Censor-in-Chief to Right Assistant to the Crown Prince; Censor Dou Qun impeached Yuxi for using factional intrigue to corrupt governance, and Qun was dismissed the same day; Han Gao, proud by nature, refused to associate with Shuwen and his circle, and was sent out as Military Commissioner of Hunan. All appointments and dismissals followed their whims; people dared not name them openly and called them "the Two Wangs, Liu, and Liu."

憲宗立，叔文等敗，禹錫貶連州刺史，未至，斥朗州司馬。州接夜郎諸夷，風俗陋甚，家喜巫鬼，每祠，歌《竹枝》，鼓吹裴回，其聲傖佇。禹錫謂屈原居沅、湘間作《九歌》，使楚人以迎送神，乃倚其聲，作《竹枝辭》十餘篇。於是武陵夷俚悉歌之。

When Xianzong came to the throne and Shuwen's faction fell, Yuxi was demoted to Prefect of Lianzhou; before he arrived he was further banished as Prefectural Adjutant of Langzhou. The prefecture bordered the Yelang tribes. Customs were extremely crude; families favored shamans and spirits. At each sacrifice they sang "Zhuzhi" songs to circling drums and pipes, the tunes rustic and halting. Yuxi reasoned that Qu Yuan, living between the Yuan and Xiang rivers, had written the Nine Songs so the people of Chu could welcome and send off the spirits; he adapted that music and composed more than ten "Zhuzhi Lyrics." Soon all the tribal folk of Wuling were singing them.

始，坐叔文貶者八人，憲宗欲終斥不復，乃詔雖後更赦令不得原。然宰相哀其才且困，將澡濯用之，會程异復起領運務，乃詔禹錫等悉補遠州刺史。而元衡方執政，諫官頗言不可用，遂罷。

Eight men had been banished for association with Shuwen. Xianzong wished never to restore them and decreed that even future amnesties would not apply. Yet the chancellor pitied their talent and meant to rehabilitate them. When Cheng Yi was restored to oversee transport affairs, an edict appointed Yuxi and the rest to distant prefectures. But Yuanheng was then in power; remonstrating officials largely objected, and the plan was dropped.

禹錫久落魄，鬱鬱不自聊，其吐辭多諷托幽遠，作《問大鈞》、《謫九年》等賦數篇。又敘：「張九齡為宰相，建言放臣不宜與善地，悉徙五溪不毛處。然九齡自內職出始安，有瘴癘之歎；罷政事守荊州，有拘囚之思。身出遐陬，一失意不能堪，矧華人士族必致醜地，然後快意哉！議者以為開元良臣，而卒無嗣，豈忮心失恕，陰責最大，雖它美莫贖邪！」欲感諷權近，而憾不釋。久之，召還。宰相欲任南省郎，而禹錫作《玄都觀看花君子》詩，語譏忿，當路者不喜，出為播州刺史。詔下，御史中丞裴度為言：「播極遠，猿狖所宅，禹錫母八十餘，不能往，當與其子死訣，恐傷陛下孝治，請稍內遷。」帝曰：「為人子者宜慎事，不貽親憂。若禹錫望它人，尤不可赦。」度不敢對，帝改容曰：「朕所言，責人子事，終不欲傷其親。」乃易連州，又徙夔州刺史。

Yuxi long remained in disgrace, depressed and restless. His writings were mostly allegorical and remote in tone, and he composed several fu including "Questioning the Great Balance" and "Nine Years in Banishment." He also wrote: "When Zhang Jiuling was chancellor, he proposed that exiled officials should not receive good appointments and had them all moved to the barren lands of the Five Streams. Yet Jiuling himself, leaving court office for Shi'an, lamented the miasmal south; and after leaving the chancellorship to hold Jingzhou, felt himself a prisoner. He himself, from a remote corner, could not bear one setback — must a capital gentleman of a great clan be sent to some wretched place before he is satisfied! Commentators held that though he was a worthy Kaiyuan minister, he died without heirs — was it not because a jealous heart forfeited mercy, and the hidden penalty was greatest, so that no other virtue could redeem it? He meant to move and satirize those in power, yet his resentment did not abate. After a long time he was recalled. The chancellor wished to appoint him to a southern ministry post, but Yuxi wrote "Viewing Flowers at Xuandu Temple, Gentlemen," its language mocking and bitter. Those in power were displeased and sent him out as Prefect of Bozhou. When the edict was issued, Censor-in-Chief Pei Du pleaded: "Bo is extremely remote, home to monkeys and gibbons. Yuxi's mother is over eighty and cannot follow — she would have to bid her son a final farewell, which would harm Your Majesty's governance of filial piety. I ask that he be moved somewhat inward. The emperor said, "A son should be careful in his affairs and not bring worry to his parent. If Yuxi looks to others for rescue, that is especially unpardonable. Du did not dare reply. The emperor softened and said, "What I said was to hold a son accountable — in the end I do not wish to harm his mother. Yuxi was then reassigned to Lianzhou and later transferred to Prefect of Kuizhou.

禹錫嘗歎天下學校廢，乃奏記宰相曰：

Yuxi once lamented the ruin of schools throughout the realm and submitted a memorial to the chancellor, saying:

言者謂天下少士，而不知養材之道，鬱堙不揚，非天不生材也。是不耕而歎廩庾之無餘，可乎？貞觀時，學舍千二百區，生徒三千餘，外夷遣子弟入附者五國。今室廬圮廢，生徒衰少，非學官不振，病無貲以給也。

People say the realm lacks scholars, yet they do not know how to nurture talent. Talent is choked and never brought forth — it is not that Heaven fails to produce it. Is this not like lamenting empty granaries without first plowing the fields — can that be right? In the Zhenguan era there were twelve hundred school buildings and more than three thousand students; five foreign states sent sons to study at court. Today the buildings lie in ruins and students have dwindled — not because school officials lack vigor, but because there are no funds to support them.

凡學官，春秋釋奠于先師，斯止辟雍、頖宮，非及天下。今州縣鹹以春秋上丁有事孔子廟，其禮不應古，甚非孔子意。漢初群臣起屠販，故孝惠、高後間置原廟于郡國，逮元帝時，韋玄成遂議罷之。夫子孫尚不敢違禮饗其祖，況後學師先聖道而欲違之。《傳》曰：「祭不欲數。」又曰：「祭神如神在。」與其煩於薦饗，孰若行其教？今教頹靡，而以非禮之祀媚之，儒者所宜疾。竊觀歷代無有是事。

School officials' spring and autumn libation sacrifices to the former teacher were confined to the Imperial Academy and district schools — they did not extend to the whole realm. Today all prefectures and counties hold ceremonies at Confucius temples on the first ding day of spring and autumn — a rite that does not accord with antiquity and is far from Confucius's intent. At the beginning of Han the ministers rose from butchers and peddlers, so between Emperor Xiaohui and Empress Gao original temples were established in the commanderies; by Emperor Yuandi's time Wei Xuancheng proposed abolishing them. Confucius's own descendants dared not violate ritual in honoring their ancestor — how much less should later students who follow the sage's Way wish to violate it. The Commentary says, "Sacrifice should not be frequent. It also says, "Sacrifice to the spirits as though the spirits were present." Rather than trouble oneself with repeated offerings, is it not better to practice his teaching? Today teaching is decadent, yet unorthodox sacrifices are used to flatter the sage — this is what Confucians should abhor. Looking through the dynasties, there has never been such a practice.

武德初，詔國學立周公、孔子廟，四時祭。貞觀中，詔修孔子廟兗州。後許敬宗等奏天下州縣置三獻官，其他如立社。玄宗與儒臣議，罷釋奠牲牢，薦酒脯。時王孫林甫為宰相，不涉學，使御史中丞王敬從以明衣牲牢著為令，遂無有非之者。今夔四縣歲釋奠費十六萬，舉天下州縣歲凡費四千萬，適資三獻官飾衣裳，飴妻子，于學無補也。

At the beginning of Wude, an edict ordered the Imperial Academy to establish temples to the Duke of Zhou and Confucius, with sacrifices in all four seasons. In the Zhenguan era, an edict ordered repair of the Confucius temple in Yanzhou. Later Xu Jingzong and others memorialized that all prefectures and counties should establish three-offering officials, with other arrangements modeled on the soil-god altars. Emperor Xuanzong deliberated with Confucian officials and abolished livestock for the libation sacrifice, offering wine and dried meat instead. At the time Li Linfu was chancellor. Unversed in learning, he had Censor-in-Chief Wang Jingcong codify bright garments and livestock sacrifices as regulations, and thereafter no one objected. Today Kuizhou's four counties spend one hundred sixty thousand per year on libation sacrifices; nationwide the annual total is forty million — merely clothing three-offering officials and feeding their families, with no benefit to learning.

請下禮官博士議，罷天下州縣牲牢衣幣，春秋祭如開元時，籍其資半畀所隸州，使增學校，舉半歸太學，猶不下萬計，可以營學室，具器用，豐饌食，增掌故，以備使令，儒官各加稍食，州縣進士皆立程督，則貞觀之風，粲然可復。

I ask that ritual officials and erudites deliberate, abolish livestock and garment offerings in all prefectures and counties, and restore spring and autumn sacrifices as in the Kaiyuan era. Half the saved funds should go to each governing prefecture to expand schools, and half to the Imperial Academy — still no less than ten thousand in total — to build schoolrooms, provide implements, supply food, increase clerks, give Confucian officials additional stipends, and place jinshi candidates under scheduled supervision. Then the spirit of Zhenguan could brilliantly be restored.

當時不用其言。

At the time his proposal was not adopted.

由和州刺史入為主客郎中，復作《游玄都》詩，且言：「始謫十年，還京師，道士植桃，其盛若霞。又十四年過之，無復一存，唯兔葵、燕麥動搖春風耳。」以詆權近，聞者益薄其行。俄分司東都。宰相裴度兼集賢殿大學士，雅知禹錫，薦為禮部郎中、集賢直學士。度罷，出為蘇州刺史。以政最，賜金紫服。徙汝、同二州。遷太子賓客，復分司。

From Prefect of Hezhou he entered court as Director in the Office of Foreign Guests. He again wrote "Visiting Xuandu," saying, "Ten years in banishment; returning to the capital, Taoist priests had planted peach trees in splendor like clouds. Fourteen years later I passed there again — not one tree remained; only rabbit-brush and wild oats swayed in the spring wind. He used this to slander those in power; those who heard increasingly despised his conduct. Soon he was assigned as a detached official in the eastern capital. Chancellor Pei Du, also Grand Academician of the Hall of Assembled Worthies, knew Yuxi well and recommended him as Director in the Ministry of Rites and Direct Academician of the Hall of Assembled Worthies. When Du left office, Yuxi was sent out as Prefect of Suzhou. For the excellence of his governance he was granted gold and purple robes. He was transferred to Ru and Tong prefectures. He was promoted to Mentor to the Crown Prince and again served as a detached official.

禹錫恃才而廢，褊心不能無怨望，年益晏，偃蹇寡所合，乃以文章自適。素善詩，晚節尤精，與白居易酬復頗多。居易以詩自名者，嘗推為「詩豪」，又言：「其詩在處，應有神物護持。」

Yuxi relied on his talent yet was cast aside. Narrow in heart, he could not shed resentment; as he grew older he was proud and found few companions, and took refuge in writing. He had always been skilled at poetry; in his later years he was especially refined, and exchanged many poems with Bai Juyi. Juyi, who made his name through poetry, once praised him as "Poetry's Champion," and also said, "Wherever his poems are, some divine thing ought to guard them."

會昌時，加檢校禮部尚書。卒，年七十二，贈戶部尚書。始疾病，自為《子劉子傳》，稱：「漢景帝子勝，封中山，子孫為中山人。七代祖亮，元魏冀州刺史，遷洛陽，為北部都昌人，墳墓在洛北山，後其地狹不可依，乃葬滎陽檀山原。德宗棄天下，太子立，時王叔文以善弈得通籍，因間言事，積久，眾未知。至起蘇州掾，超拜起居舍人、翰林學士，陰薦丞相杜佑為度支、鹽鐵使。翌日，自為副，貴震一時。叔文，北海人，自言猛之後，有遠祖風，東平呂溫、隴西李景儉、河東柳宗元以為信然。三子者皆予厚善，日夕過，言其能。叔文實工言治道，能以口辯移人，既得用，所施為人不以為當。太上久疾，宰臣及用事者不得對，宮掖事秘，建桓立順，功歸貴臣，由是及貶。」其自辯解大略如此。柳宗元柳宗元，字子厚，其先蓋河東人。從曾祖奭為中書令，得罪武后，死高宗時。父鎮，天寶末遇亂，奉母隱王屋山，常間行求養，後徙于吳。肅宗平賊，鎮上書言事，擢左衛率府兵曹參軍。佐郭子儀朔方府，三遷殿中侍御史。以事觸竇參，貶夔州司馬。還，終侍御史。

In the Huichang era he was given the additional title of Honorary Director of the Ministry of Rites. He died at seventy-two and was posthumously granted Director of the Ministry of Revenue. When illness first came upon him, he wrote for himself "Biography of Master Liu," stating, "Emperor Jing of Han's son Sheng was enfeoffed in Zhongshan; his descendants became people of Zhongshan. My seventh-generation ancestor Liang was Regional Inspector of Ji in Northern Wei. Moving to Luoyang, he became a man of Duchang in the northern district; the tombs were on Luoyang's northern hills, but later the land grew too narrow, so burial was made at Tanshan Plain in Xingyang. When Dezong died and the crown prince ascended, Wang Shuwen had gained court access through skill at chess. He spoke on affairs in intervals; for a long time the court did not understand. When he rose from Suzhou aide, he was abruptly promoted to Attendant of the Office of Imperial Attendants and Hanlin academician, secretly recommending Chancellor Du You as Commissioner of Revenue and Salt and Iron. The next day he made himself deputy; his eminence shook the court. Shuwen was from Beihai; he claimed descent from Wang Meng and the spirit of a distant forebear. Lü Wen of Dongping, Li Jingjian of Longxi, and Liu Zongyuan of Hedong believed him. These three were all close friends of mine; day and night they visited and spoke of his ability. Shuwen was indeed skilled at speaking on governance and could move people through eloquence; once in power, what he enacted people did not consider appropriate. The retired emperor was long ill; chancellors and those in power could not respond; palace affairs were secret. Establishing Huan and enthroning Shun — the merit went to powerful ministers; for this I was demoted. His self-defense was broadly like this. Liu Zongyuan, courtesy name Zihou, was probably descended from Hedong. His great-great-uncle Shi was Director of the Secretariat; he offended Empress Wu and died in Gaozong's reign. His father Zhen, encountering rebellion at the end of the Tianbao era, took his mother to hide on Mount Wangwu, often traveling by secret paths to seek sustenance, and later moved to Wu. When Suzong suppressed the rebels, Zhen submitted a memorial on state affairs and was promoted to Army Adjutant in the Left Guard. He served under Guo Ziyi at the Shuofang headquarters and was promoted three times to Palace Censor. He offended Dou Can over a matter and was demoted to Prefectural Adjutant of Kuizhou. He returned and ended his career as Attending Censor.

宗元少精敏絕倫，為文章卓偉精緻，一時輩行推仰。第進士、博學宏辭科，授校書郎，調藍田尉。貞元十九年，為監察御史裏行。善王叔文、韋執誼，二人者奇其才。及得政，引內禁近，與計事，擢禮部員外郎，欲大進用。

From youth Zongyuan was keen and quick beyond compare. His writing was lofty, grand, and exquisitely wrought, and men of his generation looked up to him. He passed the jinshi and erudite learning and literary composition exams, was appointed Collator, and transferred to Assistant Magistrate of Lantian. In the nineteenth year of Zhenyuan he served as Acting Investigating Censor. He was close to Wang Shuwen and Wei Zhiyi, and both men marveled at his talent. When they gained power, they brought him into the inner palace as an attendant and deliberated affairs with him. He was promoted to Assistant Director in the Ministry of Rites, with intent to advance him further.

俄而叔文敗，貶邵州刺史，不半道，貶永州司馬。既竄斥，地又荒癘，因自放山澤間，其堙厄感鬱，一寓諸文，仿《離騷》數十篇，讀者咸悲惻。雅善蕭俛，詒書言情曰：

Soon Shuwen fell. Zongyuan was demoted to Prefect of Shaozhou, but before he had gone half the journey was further banished as Prefectural Adjutant of Yongzhou. Once exiled to wild, miasmal country, he let himself go among mountains and marshes. His oppression and melancholy he poured entirely into writing, composing several dozen pieces in the manner of the "Li Sao" — readers were all moved to sorrow. He was on good terms with Xiao Fu and sent him a letter expressing his feelings, saying:

僕向者進當臲卼不安之勢，平居閉門，口舌無數，又久興遊者，岌岌而操其間。其求進而退者，皆聚為仇怨，造作粉飾，蔓延益肆。非的然昭晰、自斷於內，孰能了僕於冥冥間哉？僕當時年三十三，自御史裏行得禮部員外郎，超取顯美，欲免世之求進者怪怒媢疾，可得乎？與罪人交十年，官以是進，辱在附會。聖朝寬大，貶黜甚薄，不塞眾人之怒，謗語轉侈，囂囂嗷嗷，漸成怪人。飾智求仕者，更詈僕以悅仇人之心，日為新奇，務相悅可，自以速援引之路。僕輩坐益困辱，萬罪橫生，不知其端，悲夫！人生少六七十者，今三十七矣，長來覺日月益促，歲歲更甚，大都不過數十寒暑，無此身矣。是非榮辱，又何足道！云云不已，祗益為罪。

Your servant formerly advanced amid unstable and perilous circumstances. In ordinary times I kept my doors closed, yet my words were countless, and for long there were troublemakers precariously manipulating affairs between us. Those seeking advancement and those falling back all gathered as enemies, fabricating slanders that spread ever more wantonly. Unless one were clearly discerning and judged within himself, who could understand your servant in the darkness? Your servant was then thirty-three. From Acting Censor I obtained Assistant Director in the Ministry of Rites, seizing a conspicuous post — could I have escaped the wonder, rage, and envy of those seeking advancement? I associated with a criminal for ten years and advanced in office thereby — the disgrace lay in attaching myself to a faction. The sage dynasty is magnanimous; my demotion was very light — yet it did not stop the people's anger. Slanders grew ever more extravagant; clamor and outcry gradually made me a strange creature. Those who display cleverness to seek office further reviled your servant to please our enemies, daily producing novelties and striving to please one another, thinking to speed their path to recommendation. Your servant and his kind sat ever more trapped in disgrace; ten thousand crimes arose without knowing their source — how sad! Few in life reach sixty or seventy; I am now thirty-seven. As years lengthen I feel days and months grow ever shorter, each year worse than the last — in all, no more than a few dozen summers and winters, and this body will be no more. Right and wrong, glory and disgrace — what are they worth speaking of! To go on speaking thus only adds to my guilt.

居蠻夷中久，慣習炎毒，昏眊重膇，意以為常。忽遇北風晨起，薄寒中體，則肌革慘懍，毛髮蕭條，瞿然注視，怵惕以為異候，意緒殆非中國人也。楚、越間聲音特異，鴂舌啅噪，今聽之恬然不怪，已與為類矣。家生小童，皆自然嘵嘵，晝夜滿耳；聞北人言，則啼呼走匿，雖病夫亦怛然駭之。出門見適州閭市井者，其十八九杖而後興。自料居此，尚復幾何，豈可更不知止，言說長短，重為一世非笑哉？讀《易·困卦》至「有言不信，尚口乃窮」，往復益喜，曰：「嗟乎！餘雖家置一喙以自稱道，詬益甚耳。」用是更樂喑默，與木石為徒，不復致意。

Living long among barbarians, I have grown accustomed to heat and poison; dim-eyed and heavy-legged, I take it as normal. Suddenly one morning a north wind brings slight cold into the body — flesh and skin turn bleak, hair sparse and desolate. Startled, I stare fixedly, fearful and alert, taking it for a strange sign — my mood is almost no longer that of a man of the Central States. Between Chu and Yue the sounds are especially strange — harsh tongues clamoring and noisy. Now I hear them calmly without wonder — I have already become of their kind. The household boys born here all naturally chatter in that tongue, day and night filling the ears; when they hear a northerner speak, they cry out and run to hide — even the sick are suddenly terrified by it. Going out I see the townsfolk of this prefecture in the markets — eight or nine of ten lean on staffs before they can rise. I reckon how long I may yet dwell here — how can I again fail to know when to stop, speaking of rights and wrongs, and again become the world's laughingstock? Reading the "Kun" hexagram in the Changes to "Words are not believed; relying on the mouth leads to exhaustion," I read back and forth with growing delight, saying, "Alas! Though I kept a mouth at home to speak for myself, abuse would only grow worse. For this reason I came to prefer silence, keeping company with trees and stones, no longer giving the matter thought.

今天子興教化，定邪正，海內皆欣欣怡愉，而僕與四五子者，淪陷如此，豈非命歟？命乃天也，非云云者所制，又何恨？然居治平之世，終身為頑人之類，猶有少恥，未能盡忘。儻因賊平慶賞之際，得以見白，使受天澤餘潤，雖朽枿敗腐不能生植，猶足蒸出芝菌，以為瑞物。一釋廢錮，移數縣之地，則世必曰罪稍解矣。然後收召魂魄，買土一廛為耕氓，朝夕歌謠，使成文章，庶木鐸者採取，獻之法宮，增聖唐大雅之什，雖不得位，亦不虛為太平人矣。

Today the Son of Heaven raises culture and teaching and settles what is crooked and what is straight; within the seas all are joyful and content — yet your servant and four or five others have fallen so low. Is this not fate? Fate is Heaven's, not something made by all this talk — what is there to resent? Yet living in an age of order and peace, to spend one's whole life among obstinate men — there is still a little shame; I cannot wholly forget. If perchance at the time of celebrating the suppression of rebels I might be cleared and allowed to receive Heaven's remaining grace — though rotten stumps and decayed matter cannot sprout, they may still steam forth spirit fungus as an auspicious thing. Once the ban of disgrace is lifted and I am moved a few counties' distance, the world will surely say my guilt is somewhat eased. Then I would gather back soul and spirit, buy a plot of land and a dwelling to become a farming commoner, singing day and night until it became writing — perhaps the bell-ringer would gather it and present it to the imperial court, adding to the great odes of sage Tang; though I might not hold office, I would not live the peace in vain.

又詒京兆尹許孟容曰：

He also wrote to Metropolitan Prefect Xu Mengrong, saying:

宗元早歲與負罪者親善，始奇其能，謂可以共立仁義，裨教化。過不自料，勤勤勉勵，唯以忠正信義為志，興堯、舜、孔子道，利安元元為務，不知愚陋不可以強，其素意如此也。末路厄塞臲卼，事既壅隔，很忤貴近，狂疏繆戾，蹈不測之辜。今黨與幸獲寬貸，各得善地，無公事，坐食奉祿，德至渥也。尚何敢更俟除棄廢痼，希望外之澤哉？年少氣銳，不識幾微，不知當否，但欲一心直遂，果陷刑法，皆自所求取，又何怪也？

In his early years Zongyuan was close to men bearing guilt. At first he marveled at their ability and thought they could together establish benevolence and righteousness and aid culture and teaching. Overestimating myself, I worked diligently, taking loyalty, rectitude, faith, and righteousness as my aim, raising the Way of Yao, Shun, and Confucius and making benefit and peace for the common people my task — not knowing that stupidity and lowliness cannot be forced; such was my original intent. At the end my path was blocked and perilous. Affairs were obstructed; I stubbornly offended the powerful; wild, careless, and perverse, I stepped into unforeseeable guilt. Now the faction has fortunately received leniency; each has obtained a good post with no public duties, sitting and eating stipends — grace most abundant. How would I dare still to await removal of my abandoned chronic affliction and hope for grace from outside? Young in years, sharp in spirit, not knowing subtle signs or what was fitting — I only wished to follow my heart straight through, and indeed fell into the penal code; all was what I sought for myself — what is there to wonder at?

宗元于眾党人中，罪狀最甚，神理降罰，又不能即死，猶對人語言，飲食自活，迷不知恥，日復一日。然亦有大故。自以得姓來二千五百年，代為塚嗣，今抱非常之罪，居夷獠之鄉，卑濕昏霧，恐一日填委溝壑，曠墜先緒，以是怛然痛恨，心骨沸熱。煢煢孤立，未有子息，荒陬中少士人女子，無與為婚，世亦不肯與罪人親昵，以是嗣續之重，不絕如縷。每春秋時饗，孑立捧奠，顧眄無後繼者，懍懍然欷歔惴惕，恐此事便已，摧心傷骨，若受鋒刃。此誠丈人所共閔惜也。先墓在城南，無異子弟為主，獨托村鄰。自譴逐來，消息存亡不一至，鄉閭主守固以益怠。晝夜哀憤，懼便毀傷松柏，芻牧不禁，以成大戾。近世禮重拜掃，今闕者四年矣。每遇寒食，則北向長號，以首頓地。想田野道路，士女遍滿，皁隸庸丐，皆得上父母丘墓；馬醫、夏畦之鬼，無不受子孫追養者。然此已息望，又何以雲哉？城西有數頃田，樹果數百株，多先人手自封植，今已荒穢，恐便斬伐，無復愛惜。家有賜書三千卷，尚在善和裏舊宅，宅今三易主，書存亡不可知。皆付受所重，常系心腑，然無可為者。立身一敗，萬事瓦裂，身殘家破，為世大僇。是以當食不知辛鹹節適，洗沐盥漱，動逾歲時，一搔皮膚，塵垢滿爪，誠憂恐悲傷，無所告訴，以至此也。

Among all the faction Zongyuan's guilt was greatest. Divine principle sent down punishment, yet he could not die at once — still speaking to others, eating and drinking to keep alive, lost and knowing no shame, day after day. Yet there is also a great reason. Since obtaining the surname two thousand five hundred years ago, generation after generation as heirs of the ancestral tomb — now bearing extraordinary guilt, dwelling in a land of barbarians, low, damp, and dim with mist, I fear one day filling a ditch and gully and leaving the ancestral line abandoned; for this I am stricken with bitter pain, heart and bones boiling hot. Alone and isolated, I have no son or heir. In this wild corner there are few scholar-gentlemen's daughters to marry; the world also will not be intimate with a criminal — thus the weight of continuing the line hangs by a thread. Each spring and autumn at the seasonal offerings I stand alone holding the sacrifice, looking around with no successor — fearful, sighing, apprehensive, dreading that this matter is already finished; it shatters heart and wounds bone, as if receiving a blade. This is truly what you, Sir, would together pity and regret. The ancestral tombs are south of the city; no younger kinsmen serve as custodians — I rely alone on village neighbors. Since my banishment, word of life and death has not come regularly; the village custodians have naturally grown ever more negligent. Day and night I grieve and rage, fearing the pines and cypresses will soon be damaged and fodder and grazing go unchecked until a great violation is complete. In recent times ritual honors tomb-sweeping; I have now been absent four years. Each Cold Food Festival I wail long facing north, striking my head upon the ground. I think of the fields and roads, gentlemen and ladies filling them everywhere; runners, servants, and common beggars all able to reach their parents' mounds; the ghosts of horse doctors and summer field workers — none go without descendants to tend and nourish them. Yet I have already ceased to hope for this — what more is there to say? West of the city are several qing of fields and several hundred fruit trees, mostly planted by the forefathers' own hands. Now they are overgrown and foul, and I fear they will soon be cut down with no further care. The family has three thousand volumes of granted books, still in the old house in Shanhe Lane. The house has now changed hands three times — whether the books survive cannot be known. All were entrusted to what I valued; they constantly bind my heart — yet there is nothing to be done. One failure in establishing oneself, and ten thousand affairs shatter like tiles; body broken, family ruined — the world's great disgrace. Thus when I eat I know neither salt nor savor; washing, bathing, and brushing — each motion exceeds a year's time; one scratch of the skin and dust fills the nails — truly worry, fear, grief, and sorrow with none to tell, until it has come to this.

自古賢人才士，秉志遵分，被謗議不能自明者，以百數。故有無兄盜嫂，娶孤女撾婦翁者。然賴當世豪傑分明辨列，卒光史冊。管仲遇盜，升為功臣；匡章被不孝名，孟子禮之。今已無古人之實為而有詬，欲望世人之明己，不可得也。直不疑買金以償同舍；劉寬下車，歸牛鄉人。此誠知疑似之不可辯，非口舌所能勝也。鄭詹束縛于晉，終以無死；鐘儀南音，卒獲返國；叔向囚虜，自期必免；范痤騎危，以生易死；蒯通據鼎耳，為齊上客；張蒼、韓信伏斧鑕，終取將相；鄒陽獄中，以書自治；賈生斥逐，復召宣室；兒寬擯厄，後至御史大夫；董仲舒、劉向下獄當誅，為漢儒宗。此皆瑰偉博辯奇壯之士，能自解脫。今以恇怯淟涊，下才末伎，又嬰痼病，雖欲慷慨攘臂，自同昔人，愈疏闊矣。

From antiquity worthy men and talented scholars who held to their aims yet were slandered and could not clear themselves number in the hundreds. Thus there were those accused of seducing a sister-in-law, or marrying an orphan girl and beating her father-in-law. Yet relying on the heroes of the age to distinguish and set forth clearly, they ultimately shine in the historical records. Guan Zhong met with bandits and rose to become a meritorious minister; Kuang Zhang bore the name of unfiliality, yet Mencius treated him with ritual. Today there are no such deeds as the ancients had, yet there is slander — to hope the men of the world will understand oneself is impossible. Zhi Buyi bought gold to repay a roommate; Liu Kuan dismounted from his carriage and returned an ox to a villager. These truly knew that what seems doubtful cannot be argued, and that the tongue cannot prevail. Zheng Zhan was bound in Jin and in the end did not die; Zhong Yi sang southern songs and ultimately returned to his state; Shu Xiang was a captive prisoner yet expected he would surely be spared; Fan Chuo rode in peril and traded life for death; Kuai Tong grasped the cauldron's ears and became an honored guest of Qi; Zhang Cang and Han Xin submitted to the axe and block yet ultimately attained general and chancellor; Zou Yang in prison cleared himself through writing; Jia Yi was expelled and banished, then summoned again to the Xuan Room; Er Kuan was cast out in hardship and later reached Censor-in-Chief; Dong Zhongshu and Liu Xiang entered prison deserving execution yet became the Confucian patriarchs of Han. These were all magnificent, broad, eloquent, and mighty men who could extricate themselves. Now with timidity, servility, and sycophancy, low talent and petty skills, and again afflicted with chronic illness — though I wish to be bold and shake my arms, making myself like the men of old, I am only the more distant and estranged.

賢者不得志於今，必取貴于後，古之著書者皆是也。宗元近欲務此，然力薄志劣，無異能解，欲秉筆覙縷，神志荒耗，前後遺忘，終不能成章。往時讀書，自以不至牴滯，今皆頑然無復省錄。讀古人一傳，數紙後，則再三伸卷，復觀姓氏，旋又廢失。假令萬一除刑部囚籍，復為士列，亦不堪當世用矣！

The worthy who do not achieve their aims in the present must take honor in later ages — all the ancients who wrote books were so. Zongyuan lately wishes to devote himself to this, yet strength is thin and will inferior, with no special ability to explain. Wishing to take up the brush and set forth in detail, spirit and mind are wasted and exhausted, forgetting before and after — in the end he cannot complete a piece. Formerly when I read books I thought I did not stagnate; now all is dull with no further recall. Reading one ancient biography, after several pages I would repeatedly unroll the scroll and look again at the surname, then immediately forget again. Even if by some ten-thousandth chance my name were removed from the Ministry of Justice's prisoner register and I rejoined the ranks of gentlemen, I would still be unfit for use in the present age!

伏惟興哀於無用之地，垂德於不報之所，以通家宗祀為念，有可動心者操之勿失。雖不敢望歸掃塋域，退托先人之廬，以盡餘齒，姑遂少北，益輕瘴癘，就婚娶，求胄嗣，有可付託，即冥然長辭，如得甘寢，無復恨矣！

I humbly hope you will raise pity in a place of no use, extend virtue where no repayment can be made, keeping in mind the ancestral sacrifices of our connected families — if anything can move the heart, grasp it and do not let it go. Though I dare not hope to return and sweep the tombs, withdraw and rely on the forefathers' dwelling to spend my remaining years — at least permit me to move somewhat north, lighten the miasma somewhat, marry and seek an heir. If there is one to entrust, then I may take my long leave in darkness, as if granted sweet sleep, with no further regret!

然眾畏其才高，懲刈復進，故無用力者。

Yet the multitude feared his lofty talent; warned by the cutting down of those restored to office, therefore no one exerted effort on his behalf.

宗元久汩振，其為文，思益深。嘗著書一篇，號《貞符》，曰：

Zongyuan long stagnated in exile; in his writing, thought grew ever deeper. He once wrote a piece called "The True Talisman," saying:

臣所貶州流人吳武陵為臣言：「董仲舒對三代受命之符，誠然？非邪？」臣曰：「非也。何獨仲舒爾，司馬相如、劉向、揚雄、班彪、彪子固皆沿襲嗤嗤，推古瑞物以配受命，其言類淫巫瞽史，誑亂後代，不足以知聖人立極之本，顯至德，揚大功，甚失厥趣。臣為尚書郎時，嘗著《貞符》，言唐家正德受命于生人之意、累積厚久宜享無極之義，本末閎闊。會貶逐中輟，不克備究。」武陵即叩頭邀臣：「此大事，不宜以辱故休缺，使聖王之典不立，無以抑詭類、拔正道、表核萬代。」臣不勝奮激，即具為書。念終泯沒蠻夷，不聞于時，獨不為也。苟一明大道，施于人世，死無所憾，用是自決。臣宗元稽首拜手以聞曰：

The exiled man Wu Wuling in my banished prefecture said to me, "When Dong Zhongshu answered regarding the talismans of the Three Dynasties receiving the Mandate — was he right? Or wrong? I said, "Wrong. Why only Zhongshu? Sima Xiangru, Liu Xiang, Yang Xiong, Ban Biao, and Biao's son Gu all followed along with snickering, pushing ancient auspicious objects to match receiving the Mandate — their words resemble debauched shamans and blind historians, deceiving and confusing later generations, insufficient to know the root of the sage establishing the pole, displaying supreme virtue, and raising great merit — greatly missing the point. When I was a Director in the Department of State Affairs, I once wrote "The True Talisman," speaking of the Tang house receiving the Mandate through upright virtue in accord with the people's will, and the meaning that accumulated thickness over long time should enjoy boundless blessing — root and branch broad and vast. But in the midst of banishment it was interrupted and could not be fully completed. Wuling immediately kowtowed and urged me: "This is a great matter — it should not be left incomplete because of disgrace, lest the sage king's standard not be established, with no means to suppress the perverse, uplift the correct Way, and set the measure for ten thousand generations." I could not restrain my ardor and immediately wrote it out in full. Reflecting that I would ultimately perish obscure among barbarians, unheard in my time — I alone could not allow that. If I might once clarify the great Way and apply it to the human world, I would die without regret — for this I resolved myself. Your subject Zongyuan, bowing and clasping hands, reports and says:

孰稱古初，朴蒙空侗而無爭，厥流以訛，越乃奮奪，鬥怒振動，專肆為淫威？曰：是不知道。惟人之初，總總而生，林林而群。雪霜風雨雷雹暴其外，於是乃知架巢空穴，挽草木，取皮革；饑渴牝牡之欲驅其內，於是乃噬禽獸，咀果穀。合偶而居，交焉而爭，睽焉而鬥，力大者搏，齒利者齧，爪剛者決，群眾者軋，兵良者殺，披披藉藉，草野塗血。在後強有力者出而治之，往往為曹于險陰，用號令起，而君臣什伍之法立。德紹者嗣，道怠者奪。於是有聖人焉，曰黃帝，游其兵車，交貫乎其內，一統類，齊制量，然猶大公之道不克建。於是有聖人焉，曰堯，置州牧四嶽，持而綱之，立有德有功有能者，參而維之，運臂率指，屈伸把握，莫不統率；年老，舉聖人而禪焉，大公乃克建。由是觀之，厥初罔匪極亂，而後稍可為也。而非德不樹，故仲尼敘《書》，於堯曰「克明俊德」，於舜曰「濬哲文明」，于禹曰「文命祗承於帝」，于湯曰「克寬克仁，章信兆民」，于武王曰「有道曾孫」。稽揆典誓，貞哉惟茲德，實受命之符，以奠永祀。後之祅淫囂昏好怪之徒，乃始陳大電、大虹、玄鳥、巨跡、白狼、白魚、流火之烏以為符，斯皆詭譎闊誕，其可羞也，莫知本於厥貞。

Who says that in remote antiquity men were simple and without strife — that only as the stream grew corrupt did they suddenly seize power, fight in rage, and exclusively indulge in tyranny? I say: this is not knowing the Way. At the beginning of mankind, they were born in multitudes and gathered in crowds. Snow, frost, wind, rain, thunder, and hail assailed them from without; then they knew to build nests and hollow caves, pull grasses and trees, and take hides and leather; hunger, thirst, and desire drove them from within; then they devoured birds and beasts and chewed fruits and grain. Pairing to dwell together, they mingled and quarreled, parted and fought — the strong grappled, the sharp-toothed bit, the hard-clawed tore, the numerous crushed, the well-armed killed; scattered and strewn, the wilds and fields were smeared with blood. Later the strong and powerful arose to govern them, often gathering bands in perilous places, raising themselves through commands, and establishing the laws of ruler and minister and the grouping of tens and fives. Those who inherited virtue succeeded; those who slackened in the Way were removed. Then there was a sage named the Yellow Emperor, who deployed chariots of war and wove order throughout, unifying categories and standardizing measures — yet still the great impartial Way could not be fully established. Then there was a sage named Yao, who appointed regional governors and the Four Peaks, holding them as the net's cords, establishing men of virtue, merit, and ability to assist and sustain him — moving arm to lead finger, bending and extending, grasping and holding — nothing not governed; when old, he raised a sage and abdicated to him — then the great impartial Way could be established. From this we see that at the beginning there was nothing but extreme disorder, and only afterward could things gradually be done. Nothing is established without virtue; therefore Confucius arranged the Documents — of Yao he said "He was able to make bright his lofty virtue," of Shun "Deeply wise and civilly accomplished," of Yu "With cultured mandate reverently received from the Emperor," of Tang "Able in breadth and able in benevolence, making faith manifest to the myriad people," of King Wu "The worthy great-grandson." Examining the canonical oaths, steadfast is this virtue alone — it is truly the talisman of receiving the Mandate, to establish eternal sacrifice. Later the demonic, debauched, clamorous, and strangeness-loving sort began to set forth great lightning, great rainbows, dark birds, giant footprints, white wolves, white fish, and fire-streaming birds as talismans — all bizarre, extravagant, and absurd, shameful things, not knowing that the root lies in this steadfastness.

漢用大度，克懷於有氓，登能庸賢，濯痍煦寒，以瘳以熙，茲其為符也。而其妄臣，乃下取虺蛇，上引天光，推類號休，用誇誣於無知氓，增以騶虞、神鼎，脅驅縱踴，俾東之泰山、石閭，作大號謂之「封禪」，皆《尚書》所無有。莽、述承效，卒奮驁逆。其後有賢帝曰光武，克綏天下，復承舊物，猶崇《赤伏》，以玷厥德。魏、晉而下，尨亂鉤裂，厥符不貞，邦用不靖，亦罔克久，駁乎無以議為也。

Han employed great magnanimity, able to embrace the people, elevating the capable and employing the worthy, washing wounds and warming the cold, healing and brightening — this was its talisman. Yet its reckless ministers descended to take serpents, ascended to draw heavenly light, inferred categories and proclaimed blessings, using them to boast and deceive the ignorant people, adding the zouyu and divine cauldrons, coercing and driving them to leap and dance, sending them east to Mount Tai and Shilü, making a great title called "Feng and Shan" — all absent from the Documents. Wang Mang and Gongsun Shu followed their example and ultimately rose in arrogant rebellion. Afterward there was a worthy emperor named Guangwu, who was able to pacify the realm and again inherit the old patrimony — yet still honored the "Red Talisman," tarnishing his virtue. From Wei and Jin downward, confusion multiplied and hooks tore apart; their talismans were not steadfast, the state was not tranquil, and they also could not endure long — a tangle with nothing worth discussing.

積大亂至於隋氏，環四海以為鼎，跨九垠以為爐，爨以毒燎，煽以虐焰，其人沸湧灼爛，號呼騰蹈，莫有救止。於是大聖乃起，丕降霖雨，濬滌蕩沃，蒸為清氛，疏為泠風，人乃漻然休然，相晞以生，相持以成，相彌以寧。琢斮屠剔膏流節離之禍不作，而人乃克完平舒愉，屍其肌膚，以達於夷途。焚坼抵掎奔走轉死之害不起，而人乃克鳩類集族，歌舞悅懌，用抵於元德。徒奮袒呼，犒迎義旅，歡動六合，至於麾下。大盜豪據，阻命遏德，義威殄戮，鹹墜厥緒。無劉於虐，人乃並受休嘉，去隋氏，克歸於唐，躑躅謳歌，灝灝和寧。帝庸威栗，惟人之為。敬奠厥賦，積藏於下，是謂豐國。鄉為義廩，斂發謹飭，歲丁大侵，人以有年。簡于厥刑，不殘而懲，是謂嚴威。小屬而支，大生而孥，愷悌祗敬，用底於治。凡其所欲，不謁而獲；凡其所惡，不祈而息。四夷稽服，不作兵革，不竭貨力。丕揚於後嗣，用垂於帝式，十聖濟厥治，孝仁平寬，惟祖之則。澤久而逾深，仁增而益高，人之戴唐，永永無窮。

Great disorder accumulated until the Sui house, which ringed the four seas as a cauldron and spanned the nine bounds as a furnace, cooking with poisonous flame and fanning with tyrannical fire — the people boiled, surged, burned, and scorched, crying out and leaping; none could rescue or stop it. Then the great sage arose, greatly sending down rain, dredging, washing, flooding, and pouring — steaming into clear atmosphere, dispersing into cool wind — and people then became serene and at rest, moistening one another to live, supporting one another to complete, filling one another to find peace. The calamities of carving, chopping, slaughtering, flaying, flowing fat, and severed joints did not arise, and people could then be whole, level, easy, and pleased, laying their flesh upon the level path. The harms of burning, splitting, butting, running, and turning to death did not arise, and people could then gather kind and assemble clan, sing and dance in joy, reaching the primal virtue. Bare-armed they strove and shouted, feasting and welcoming the army of righteousness; joy shook the six directions, reaching beneath his banners. Great robbers and proud usurpers blocked the Mandate and checked virtue; righteous might exterminated them, and all fell from their line. Without being cut down by tyranny, people together received blessing and grace, left the Sui house, and were able to return to Tang — halting and singing, vast and harmonious in peace. The emperor used awe and reverence — all for the sake of the people. Reverently setting forth their levies, storing accumulations below — this is called enriching the state. Districts established charity granaries, collecting and distributing with strict care; when years brought great famine, the people still had harvest. Simplifying their punishments, chastising without mutilation — this is called stern awe. Small clans were supported, great ones produced offspring; kind and respectful, they reached good governance. Whatever they desired, they obtained without petition; whatever they hated, ceased without prayer. The four barbarians bowed in submission; no armies were raised, no goods or strength exhausted. Greatly exalted among later generations, handed down as the imperial model — ten sage emperors continued this governance: filial, benevolent, peaceful, and broad, following only the ancestors' example. Grace lasting long grew ever deeper; benevolence increased and rose ever higher — the people's support of Tang, forever without end.

是故受命不于天，於其人；休符不于祥，於其仁。惟人之仁，匪祥於天。匪祥於天，茲惟貞符哉！未有喪仁而久者也，未有恃祥而壽者也。商之王以桑穀昌，以雉鴝大，宋之君以法星壽，鄭以龍衰，魯以麟弱，白雉亡漢，黃犀死莽，惡在其為符也？不勝唐德之代，光紹明濬，深鴻尨大，保人斯無疆，宜薦於郊廟，文之雅詩，祗告於德之休。帝曰諶哉！乃黜休祥之奏，究貞符之奧，思德之所未大，求仁之所未備，以極於邦治，以敬於人事。其詩曰：

Therefore receiving the Mandate is not from Heaven — it is from the people; the auspicious talisman is not in omens — it is in benevolence. Only the people's benevolence — no omen from Heaven. No omen from Heaven — this is the true talisman! Never has one who lost benevolence endured long; never has one who relied on omens lived long. The king of Shang prospered with mulberry and grain, grew great with pheasant and quail; the lord of Song lived long with the law star; Zheng declined with the dragon, Lu weakened with the unicorn; the white pheasant ended Han, the yellow rhinoceros killed Mang — where in these is the talisman? Unable to bear the age of Tang virtue — bright succession, clear depth, profound vastness and greatness, preserving the people without bound — it should be offered at the suburban altars and ancestral temples, written into the elegant odes, reverently announcing the blessing of virtue. The emperor said, "How sincere!" He then dismissed reports of auspicious omens, investigated the depths of the true talisman, considered where virtue had not yet grown great, sought where benevolence was not yet complete — to reach the utmost in governing the state and to be reverent in human affairs. The poem says:

于穆敬德，黎人皇之。惟貞厥符，浩浩將之。仁函于膚，刃莫畢屠。澤熯於爨，灊炎以澣。勃厥凶德，乃驅乃夷。懿其休風，是煦是吹。父子熙熙，相寧以嬉。賦徹而藏，厚我糗粻。刑輕以清，我完靡傷。貽我子孫，百代是康。十聖嗣於治，仁后之子。子思孝父，易患於己。拱之戴之，神其爾宜。載揚於雅，承天之嘏。天之誠神，宜鑒於仁。神之曷依？宜仁之歸。濮钅公于北，祝栗于南，幅員西東，祗一乃心。祝唐之紀，後天罔墜；祝皇之壽，與地咸久。曷徒祝之，心誠篤之。神協人同，道以告之。俾彌億萬年，不震不危。我代之延，永永毘之。仁增以崇，曷不爾思？有號於天，僉曰嗚呼，咨爾皇靈，無替厥符！

Solemn and reverent in virtue — the people make it sovereign. Only this steadfast talisman — vast, it will carry it forward. Benevolence enfolds the flesh — no blade can slaughter it all. Grace blazes at the hearth — hidden flame to wash away. Violent evil virtue — drive it out and level it. Beautiful is this blessed wind — warm it and blow it. Fathers and sons joyful together, finding peace in play. Levies collected and stored — enriching our grain and provisions. Punishments light and clear — we are whole without harm. Bequeathed to our sons and grandsons — a hundred generations of peace. Ten sage emperors continue the governance — sons of the benevolent sovereign. The son thinks of filial piety to the father, easily taking trouble upon himself. Revering and bearing it up — may the spirits approve you thus. Carried forth in the elegant odes — receiving Heaven's blessing. Heaven's sincere spirit — should mirror itself in benevolence. On what does the spirit rely? Benevolence is what it should return to. Sacrifices at Pu to the north, prayers at Zhuli to the south — spanning west and east, reverently with one heart. Pray for Tang's chronicle — may Heaven never fall; pray for the sovereign's longevity — with earth, enduring long. Why merely pray? — let the heart be sincerely devoted. Spirit and people in accord — the Way announces it. May it extend ten thousand myriad years — unshaken, unendangered. Our dynasty extended — forever joined to it. Benevolence increased and exalted — why do you not think on this? A cry to Heaven — all say "Alas!" Consult you, imperial spirit — do not replace this talisman!

宗元不得召，內閔悼，悔念往吝，作賦自儆曰：

Zongyuan was not recalled; inwardly grieving and lamenting, regretting past faults, he wrote a fu to warn himself, saying:

懲咎愆以本始兮，孰非餘心之所求？處卑污以閔世兮，固前志之為尤。始余學而觀古兮，怪今昔之異謀。惟聰明為可考兮，追駿步而遐遊。絜誠之既信直兮，仁友藹而萃之。日施陳以系縻兮，邀堯舜禹之為。上睢盱而混茫兮，下駁詭而懷私。旁羅列以交貫兮，求大中之所宜。

Punishing guilt from the root beginning — was this not what my heart sought? Dwelling in lowliness and filth to pity the age — this was indeed the fault of my former resolve. At first I studied and observed antiquity, marveling at how present and past differed in design. Only the wise and clear could be examined — I pursued swift steps and traveled far. Pure sincerity, faithful and upright — benevolent friends gathered kindly around me. Daily I set forth and arranged, binding myself — inviting the deeds of Yao, Shun, and Yu. Above, eyes wide and vision blurred; below, perverse and strange, harboring private aims. On every side I arrayed and cross-linked, seeking what the great Mean approves.

曰道有象兮，而無其形。推變乘時兮，與志相迎。不及則殆兮，過則失貞。謹守而中兮，與時偕行。萬類芸芸兮，率由以寧。剛柔弛張兮，出入綸經。登能抑枉兮，白黑濁清。蹈乎大方兮，物莫能嬰。

I said: the Way has images, yet no form of its own. Infer change and seize the season — meet one's will in accord. Falling short brings peril; going too far loses steadfastness. Guard carefully and hold the center — walk in step with the times. The myriad kinds teem abundantly — all thereby find peace. Hard and soft, slack and taut — entering and leaving the warp and woof. Elevate the capable, restrain the crooked — white and black, turbid and clear. Tread the great square — nothing can touch or harm.

奉訏謨以植內兮，欣餘志之有獲。再明信乎策書兮，謂耿然而不惑。愚者果于自用兮，惟懼夫誠之不一。不顧慮以周圖兮，專茲道以為服。讒妒構而不戒兮，猶斷斷於所執。哀吾黨之不淑兮，遭任遇之卒迫。勢危疑而多詐兮，逢天地之否隔。欲圖退而保己兮，悼乖期乎曩昔。欲操術以致忠兮，眾呀然而互嚇。進與退吾無歸兮，甘脂潤兮鼎鑊。幸皇鑒之明宥兮，累郡印而南適。惟罪大而寵厚兮，宜夫重仍乎禍謫。既明懼乎天討兮，又幽忄栗乎鬼責。惶惶乎夜寤而晝駭兮，類鹿濩秬之不息。

Upholding far-reaching plans to plant them within, I rejoiced that my will had gain. Again and again I made clear my faith in policy documents, thinking myself bright and undeluded. The fool is resolute in self-will — I only feared that sincerity was not one. Without looking ahead to plan comprehensively, I devoted this Way alone as my garment. Slander and envy plotted without warning — yet I still obstinately held to my course. Alas, my faction was not good — we met appointment and encounter in sudden crisis. The situation was perilous and doubtful, rife with deceit — we encountered the blockage of heaven and earth. Wishing to retreat and preserve myself, I mourned the broken promise of former days. Wishing to wield methods to achieve loyalty, the multitude gaped and mutually frightened one another. Advancing or retreating, I had no return — I would gladly accept the cauldron's fate. Fortunate in the emperor's clear pardon, I accumulated prefectural seals and went south. Though guilt was great, favor had been thick — it was fitting that calamity and banishment should come again. Already clearly fearing Heaven's punishment, I was also darkly apprehensive of the ghosts' blame. Fearful — waking at night and startled by day, like a deer in panic that cannot rest.

淩洞庭之洋洋兮，溯湘流之沄沄。飄風擊以揚波兮，舟摧抑而回邅。日霾曀以昧幽兮，黝雲湧而上屯。暮屑窣以淫雨兮，聽嗷嗷之哀猿。眾鳥萃而啾號兮，沸洲渚以連山。漂遙逐其詎止兮，逝莫屬餘之形魂。攢巒奔以紆委兮，束洶湧之崩湍。畔尺進而尋退兮，蕩洄汩乎淪漣。際窮冬而止居兮，羈累棼以縈纏。

Crossing vast Dongting, I traced upstream the surging Xiang. Whirling wind struck and raised waves — the boat was battered and turned back. The sun was hazy and dim — dark clouds surged and piled above. At dusk, in drenching rain, I heard the wailing of mournful gibbons. Birds gathered and cried — islets seethed, linking with the mountains. Drifting far, chasing an unknown end — departing, none attended my body and soul. Massed peaks rushed in winding descent, binding the surging, crashing torrent. A foot's advance, then a yard's retreat — swirling and eddying in ripples. At deep winter I halted my dwelling — bonds and troubles tangled and wound around me.

哀吾生之孔艱兮，循《凱風》之悲詩。罪通天而降酷兮，不亟死而生為！逾再歲之寒暑兮，猶貿貿而自持。將沈淵而隕命兮，詎蔽罪以塞禍？惟滅身而無後兮，顧前志猶未可。進路呀以劃絕兮，退伏匿又不果。為孤囚以終世兮，長拘攣而轗軻。

Alas, how hard my life — following the sorrowful poem of the "Balmy Wind." Guilt reached Heaven and brought down severity — why not die quickly rather than live on! Past two years of cold and heat, I still stubbornly held myself together. About to sink into the abyss and lose my life — how could hiding guilt block calamity? Only to destroy the body and leave no heir — yet my former resolve still could not be abandoned. The forward path gaped and was cut off; retreating to hide also could not succeed. A lonely prisoner for life — long cramped and stumbling through hardship.

曩余志之脩蹇兮，今何為此戾也？豈貪食而盜名兮，不混同於世也。將顯身以直遂兮，眾之所宜蔽也。不擇言以危肆兮，固群禍之際也。

Formerly my will was lofty and arduous — why now have I come to this perversity? Was it from greedy eating and stealing fame that I would not blend with the world? Wishing to show myself and go straight through — this is what the multitude should have concealed. Not choosing words but speaking recklessly — this was indeed the threshold of collective calamity.

禦長轅之無橈兮，行九折之峨峨。卻驚棹以橫江兮，溯淩天之騰波。幸餘死之已緩兮，完形軀之既多。苟餘齒之有懲兮，蹈前烈而不頗。死蠻夷固吾所兮，雖顯寵其焉加？配大中以為偶兮，諒天命之謂何！

Driving the long yoke without a rudder, traveling the nine steep bends. Turning back the startled oar to cross the river, I traced sky-soaring waves upstream. Fortunate that my death has been delayed — my body yet largely intact. If my remaining years hold warning, I will tread the former exemplars without deviation. To die among barbarians is indeed my portion — what could conspicuous favor add? Matching the great Mean as my counterpart — I trust what Heaven's mandate must mean!

元和十年，徙柳州刺史。時劉禹錫得播州，宗元曰：「播非人所居，而禹錫親在堂，吾不忍其窮，無辭以白其大人，如不往，便為母子永決。」即具奏欲以柳州授禹錫而自往播。會大臣亦為禹錫請，因改連州。

In the tenth year of Yuanhe he was transferred to Prefect of Liuzhou. At the time Liu Yuxi was assigned Bozhou; Zongyuan said, "Bo is no place for humans, and Yuxi's parent is still living. I cannot bear his hardship — I have no words to explain to his elders; if he does not go, it will be an eternal parting of mother and son. He immediately submitted a memorial wishing to give Liuzhou to Yuxi and go himself to Bo. Great ministers also pleaded for Yuxi, so the assignment was changed to Lianzhou.

柳人以男女質錢，過期不贖，子本均，則沒為奴婢。宗元設方計，悉贖歸之。尤貧者，令書庸，視直足相當，還其質。已沒者，出己錢助贖。南方為進士者，走數千里從宗元遊，經指授者，為文辭皆有法。世號「柳柳州」。十四年卒，年四十七。

The people of Liuzhou pledged men and women for loans; if they did not redeem them when due and principal and interest were equal, they were confiscated as slaves. Zongyuan devised measures and redeemed them all. For the extremely poor, he had them record labor hire; when the value was sufficient, he returned their pledge. Those already confiscated — he paid from his own funds to help redeem them. Jinshi candidates from the south traveled thousands of li to study with Zongyuan; those he instructed all produced prose with proper method. The age called him "Liu of Liuzhou." In the fourteenth year he died, aged forty-seven.

宗元少時嗜進，謂功業可就。既坐廢，遂不振。然其才實高，名蓋一時。韓愈評其文曰：「雄深雅健，似司馬子長，崔、蔡不足多也。」既沒，柳人懷之，托言降於州之堂，人有慢者輒死。廟于羅池，愈因碑以實之云。程异程异，字師舉，京兆長安人。居鄉以孝稱。第明經，再補鄭尉。精吏治，為叔文所引，由監察御史為鹽鐵揚子院留後。叔文敗，貶郴州司馬。

In youth Zongyuan was eager for advancement and thought great achievements lay within reach. Once cast aside, he did not recover. Yet his talent was truly lofty and his fame covered the age. Han Yu appraised his writing: "Bold, deep, elegant, and strong — like Sima Qian; Cui and Cai are not worth mentioning. After his death the people of Liuzhou cherished him, claiming he descended to the prefectural hall; those who showed disrespect died. They enshrined him at Luochi Pool; Han Yu verified this with a stele. Cheng Yi, courtesy name Shiju, was a native of Chang'an in Jingzhao. In his home district he was known for filial piety. He passed the mingjing examination and twice served as assistant magistrate of Zheng. Skilled in administration, he was brought in by Shuwen and rose from Investigating Censor to acting head of the Yangzi Salt and Iron Office. When Shuwen fell, Yi was demoted to Prefectural Adjutant of Chenzhou.

李巽領鹽鐵，薦异心計可任，請拔擢用之，乃授侍御史，復為揚子留後。稍遷淮南等道兩稅使。异起退廢，能厲己竭節，悉矯革征利舊弊。入遷累衛尉卿、鹽鐵轉運副使。方討蔡，异使江表調財用，因行諭諸帥府，以羨贏貢。故异所至，不剝下，不加斂，經用以饒。遂兼御史大夫為鹽鐵使。元和十三年，以工部侍郎同中書門下平章事，猶領鹽鐵。异以錢穀奮而至宰相，自以非人望，久不敢當印秉筆。明年，西北軍政不治，議置巡邊使，憲宗問孰可者，乃自請行。會卒，贈尚書左僕射，諡曰恭。身歿官第，無留貲，世重其廉雲。

Li Xun headed Salt and Iron, recommended Yi's schemes as reliable, and asked that he be promoted; Yi was then appointed Attending Censor and again made acting head of the Yangzi office. He was gradually transferred to Commissioner of the Two Tax Levies for Huainan and other circuits. Yi rose from dismissal and disgrace, able to discipline himself and exhaust his integrity, thoroughly correcting old abuses in revenue extraction. He entered court and was promoted in succession to Minister of the Court of the Imperial Stud and Vice Commissioner of Salt and Iron Transport. While Cai was being suppressed, Yi was sent to the lower Yangzi region to adjust finances; traveling, he instructed the military headquarters to submit surplus revenue as tribute. Therefore wherever Yi went, he did not strip the people or add levies — routine expenses were ample. He then additionally served as Censor-in-Chief and Commissioner of Salt and Iron. In the thirteenth year of Yuanhe he was made Vice Director of the Ministry of Works and Chancellor, still heading Salt and Iron. Yi had risen through finance to chancellor; believing himself not the people's hope, for long he dared not take the seal and wield the brush. The next year, military affairs in the northwest were poorly governed; when discussion arose of appointing a frontier inspector and Xianzong asked who could serve, Yi volunteered to go. He died and was posthumously granted Left Vice Director of the Department of State Affairs, with posthumous title Gong. He died in his official residence without retained wealth; the age honored his integrity.

贊曰：叔文沾沾小人，竊天下柄，與陽虎取大弓《春秋》書為盜無以異。宗元等橈節從之，徼幸一時，貪帝病昏，抑太子之明，規權遂私。故賢者疾，不肖者媢，一僨而不復，宜哉！彼若不傅匪人，自勵材猷，不失為明卿才大夫，惜哉！

The eulogist says: Shuwen was a fawning petty man who stole the handle of the realm — no different from Yang Hu taking the great bow, which the Spring and Autumn Annals records as theft. Zongyuan and the rest bent principle to follow him, hoping for luck in the moment, greedy while the emperor was ill and dim, suppressing the crown prince's clarity, plotting power to serve private ends. Therefore the worthy were disgusted and the unworthy jealous — one fall and no recovery; it was fitting! Had they not attached themselves to unworthy men but encouraged their own talent and plans, they would not have failed to be enlightened ministers and talented grandees — what a pity!

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