Volume 190 Biographies 77: Confucian Scholars 2

列傳第七十七儒學二

Biography 77: Confucian Scholars, Part Two

胡長孺，字汲仲，婺州永康人。當唐之季，其先自天台來徙。宋南渡後，以進士科發身者十人，持節分符，先後相望。曾祖襜，欽州司法參軍，脫略豪雋，輕貲急施，人以鄭莊稱之。祖岩，起嘉定甲戌進士，知福州閩縣事，卓行危論，奇文瑰句，端平、嘉定間，士大夫皆自以為不可及。其在江西幕府，平贛州之難於指顧之頃，全活數十萬人。父居仁，淳祐丁未進士，知台州軍州事，文辭政事，亦絕出於四方。至長孺，其學益大振，《九經》、諸史，下逮百氏，名、墨、縱橫，旁行敷落，律令章程，無不包羅而揆序之。咸淳中，外舅徐道隆為荊湖四川宣撫參議官，長孺從之入蜀，銓試第一名，授迪功郎、監重慶府酒務。俄用制置使硃孫之辟，兼總領湖廣軍馬錢糧所僉，與高彭、李湜、梅應春等，號南中八士。已而復拜福寧州倅之命，會宋亡，退棲永康山中。

Hu Changru, whose style was Jizhong, came from Yongkang in Wuzhou. In the closing years of the Tang, his forebears had moved from Tiantai. After the Song court fled south, ten members of the clan entered official life through the jinshi degree, and for generations they held imperial commissions in office, one following another. His great-grandfather Chan served as judicial aide in Qinzhou—a man of bold, unconstrained spirit who cared little for money and gave freely in haste; people likened him to Zheng Zhuang. His grandfather Yan passed the jinshi examination in the jiaxu year of Jiading and governed Min County in Fuzhou. His conduct was eminent, his opinions fearless, and his prose studded with striking passages; throughout the Duanping and Jiading eras, the literati considered him beyond their reach. While serving on the Jiangxi staff, he quelled the turmoil at Ganzhou almost at a gesture and saved the lives of hundreds of thousands. His father Juren took the jinshi degree in the dingwei year of Chunyou and served as prefect of Taizhou; in both letters and governance he stood unrivaled across the realm. In Changru's generation learning reached its height. He mastered the Nine Classics and every history, then ranged through the hundred schools—Mohist, Legalist, coalitionist, and more—along with statutes, regulations, and administrative codes, organizing the whole into a coherent order. During Xianchun his father-in-law Xu Daolong served as staff adviser to the Pacification Commissioner for Jinghu and Sichuan; Changru accompanied him into Shu, placed first in the qualifying examination, and received appointment as Diligent Merit Gentleman and supervisor of the Chongqing wine monopoly. Before long he entered service under the Pacification Commissioner Zhu Sun's grandson as concurrent aide at the General Office for Military Funds and Grain in Huguang. He and Gao Peng, Li Shen, Mei Yingchun, and others were known as the Eight Scholars of the South. He was later appointed deputy prefect of Funing, but when the Song dynasty collapsed he retired to live in seclusion in the Yongkang hills.

至元二十五年，詔下求賢，有司強起之，至京師，待詔集賢院。既而召見內殿，拜集賢修撰，與宰相議不合，改教授揚州。元貞元年，移建昌，適錄事闕官，檄長孺攝之。程文海方貴顯，其家氣焰薰灼，即違法，人不敢呵問，其樹外門，侵官道，長孺亟命撤之。至大元年，轉台州路寧海縣主簿，階將仕佐郎。大德丁未，浙東大昆，戊申，复無麥，民相枕死。宣慰同知脫歡察議行賑荒之令，斂富人錢一百五十萬給之，至縣，以餘錢二十五萬屬長孺藏去，乃行旁州。長孺察其有乾沒意，悉散於民。閱月再至，索其錢，長孺抱成案進曰：「錢在是矣。」脫歡察怒曰：「汝膽如山耶！何所受命，而敢無忌若此！」長孺曰：「民一日不食，當有死者，誠不及以聞，然官書具在，可徵也。」脫歡察雖怒，不敢問。縣有銅岩，惡少年狙伺其間，恆出鈔道，為過客患，官不能禁。長孺偽衣商人服，令蒼頭負貨以從，陰戒騶卒十人躡其後。長孺至，岩中人突出要之，長孺方遜辭以謝，騶卒俄集，皆成擒，俾盡逮其黨置於法，夜行無虞。民荷溺器糞田，偶觸軍卒衣，卒抶傷民，且碎器而去，竟不知主名。民來訴，長孺陽怒其誣，械於市，俾左右潛偵之，向抶者過焉，戟手稱快，執詣所隸，杖而償其器。群嫗聚浮屠庵，誦佛書為禳祈，一嫗失其衣，適長孺出鄉，嫗訟之。長孺以牟麥置群嫗合掌中，命繞佛誦書如初，長孺閉目叩齒，作集神狀，且曰：「吾使神監之矣，盜衣者行數周，麥當芽。」一嫗屢開掌視，長孺指縛之，還所竊衣。長孺白事帥府歸，吏言有姦事屢問弗伏者，長孺曰：「此易易爾。」夜伏吏案下，黎明，出姦者訊之，辭愈堅，長孺佯謂令長曰：「頗聞國家有詔，盍迎之。」叱隸卒縛姦者東西楹，空縣而出，庭無一人。姦者相謂曰：「事至此，死亦無承，行將自解矣。」語畢，案下吏嘩而出，姦者驚，咸叩頭服罪。永嘉民有弟質珠步搖於兄者，贖焉，兄妻愛之，紿以亡於盜，屢訟不獲直，往告長孺，長孺曰：「爾非吾民也。」叱之去。未幾，治盜，長孺嗾盜誣兄受步搖為贓，逮兄赴官，力辨數弗置，長孺曰：「爾家信有是，何謂誣耶！」兄倉皇曰：「有固有之，乃弟所質者。」趣持至驗之，呼其弟示曰：「得非爾家物乎？」弟曰：「然。」遂歸焉。其行事多類此，不能盡載。延祐元年，轉兩浙都轉運鹽使司長山場鹽司丞，階將仕郎，未上，以病辭，不復仕，隱杭之虎林山以終。

In the twenty-fifth year of Zhiyuan the court issued an edict calling for men of talent, and the authorities pressed him into service. He came to the capital and waited at the Hall of Gathered Talents for imperial appointment. He was soon summoned to the inner palace, appointed Compiler at the Hall of Gathered Talents, but when his views clashed with the chief minister's he was reassigned as instructor at Yangzhou. In the first year of Yuanzhen he was posted to Jianchang, where the registrar's post happened to be vacant; Changru was ordered to fill it on an acting basis. Cheng Wenhai was then at the height of power, and his household's arrogance was so fierce that even when they broke the law no one dared challenge them. They had planted trees outside their gate that blocked the official roadway, and Changru promptly ordered them torn down. In the first year of Zhida he became chief clerk of Ninghai County in Taizhou Circuit, holding the rank of Assistant Gentleman for Attending Service. In the dingwei year of Dade eastern Zhejiang suffered a devastating locust plague; the following wushen year brought another crop failure, and people died in heaps where they lay. The Pacification Commissioner Tuohuancha set famine relief in motion, collecting 1.5 million cash from the wealthy for distribution. When he reached the county he left 250,000 of the surplus with Changru to hold in storage, then continued on to neighboring prefectures. Changru saw that Tuohuancha meant to skim the funds and distributed the entire sum to the people. A month later Tuohuancha returned and demanded the money. Changru came forward bearing a completed dossier and said, "Here is your money." Tuohuancha raged, "Your nerve is as big as a mountain! Who authorized you to act with such reckless impunity!" Changru replied, "When people miss even one day's food, they die. I admit I did not report to you in time, but the official records are complete and can be checked." Furious though he was, Tuohuancha dared press the matter no further. The county had a place called Copper Cliff where ruffians lay in ambush, constantly robbing travelers on the highway—a scourge the authorities could not suppress. Changru dressed as a merchant, had a servant carry goods behind him, and secretly told ten mounted guards to follow at a distance. When Changru reached the cliff the bandits sprang out to rob him. He was still making polite excuses when his guards suddenly closed in and seized them all. He had the entire gang arrested and punished, and thereafter travelers passed safely even at night. A farmer carrying a night-soil bucket to his fields accidentally brushed a soldier's coat. The soldier beat him, smashed the bucket, and left—and no one knew who he was. The farmer came to complain. Changru pretended to be angry at a false accusation and had him shackled in the marketplace while his men watched in secret. When the soldier who had beaten him passed by, he pointed and crowed with satisfaction. They seized the soldier, brought him to his unit, flogged him, and made him pay for the broken bucket. A group of elderly women had gathered at a Buddhist chapel to chant scriptures for blessings. One woman lost her clothes, and as Changru was passing through the countryside she brought the case to him. Changru placed sprouting barley in each woman's cupped palms and told them to circle the Buddha and chant as before. He closed his eyes, clicked his teeth, and assumed the pose of summoning spirits, saying, "I have set spirits to watch. Whoever stole the clothes—after a few circuits the barley will sprout in her hands." One woman kept opening her palms to peek. Changru pointed her out, had her bound, and returned the stolen clothes. On his return from the commandery headquarters an clerk told him of an adultery case in which the suspects would not confess despite repeated questioning. Changru said, "That is easily settled." That night he hid beneath the clerk's desk. At dawn he brought out the suspects for questioning; they grew only more stubborn. Changru pretended to tell the magistrate, "I hear the court has issued an edict—should we not go welcome it?" He ordered runners to bind the suspects to the east and west pillars, cleared the county hall, and left the courtyard empty. The suspects whispered to one another, "It has come to this—even if we die we will not confess. They will have to let us go soon." No sooner had they spoken than the clerk burst out from beneath the desk. Startled, the suspects all kowtowed and confessed. In Yongjia a younger brother had pawned a pearl hairpin to his elder brother and later redeemed it, but the elder brother's wife coveted it and claimed it had been stolen. Repeated lawsuits brought no justice, so the man went to Changru, who said, "You are not one of my people." He ordered him driven away. Before long, while prosecuting a theft case, Changru had the thief accuse the elder brother of possessing the hairpin as stolen goods. The brother was arrested and protested repeatedly in vain. Changru said, "Your household really does have such a thing—how can you call this a false charge!" The brother blurted out in panic, "We do have it—it was what my younger brother pawned." He had it brought at once for inspection, summoned the younger brother, and said, "Is this not your family's property?" The younger brother said, "It is." And so it was restored to him. Most of his official conduct was of this sort, and not all of it can be recorded here. In the first year of Yanyou he was appointed Salt Commissioner of Changshan Field under the Zhejiang Salt Transport Commission with the rank of Gentleman for Attending Service, but he never took office, resigned citing illness, and never served again, ending his days in seclusion on Tiger Grove Mountain near Hangzhou.

長孺初師青田餘學古，學古師王夢松，夢松亦青田人，傳龍泉葉味道之學，味道則硃熹弟子也。淵源既正，長孺益行四方，訪求其旨趣，始信涵養用敬為最切，默存靜觀，超然自得，故其為人，光明宏偉，專務明本心之學，慨然以孟子自許。唯恐斯道之失其傳，誘引不倦，一時學者慕之，有如飢渴之於食飲。方嶽大臣與郡二千石，聘致庠序，敷繹經義，環聽者數百人。長孺為言：「人雖最靈，與物同產，初無二本。」皆躍躍然興起，至有太息者。為辭章有精魄，金舂玉撞，壹發其和平之音，海內來求者，如購拱璧，碑版焜煌，照耀四裔，苟非其人，雖一金易一字，毅然不與。鄉闈取士，屢司文衡，貴實賤華，文風為之一變。

Changru first studied under Yu Xuegu of Qingtian, who had studied under Wang Mengsong—also of Qingtian and heir to the learning of Ye Weidao of Longquan, a disciple of Zhu Xi. With so orthodox a lineage, Changru traveled widely to pursue its meaning and came to believe that self-cultivation through reverence was paramount. Through silent preservation and quiet observation he attained a transcendent self-possession. As a man he was luminous and magnanimous, devoted to illuminating the original mind, and boldly measured himself against Mencius. Fearing only that the Way might cease to be transmitted, he taught without tiring, and scholars of the day flocked to him as the hungry and thirsty flock to food and drink. Provincial governors and prefects invited him to lecture in the schools, where he expounded the classics to audiences of several hundred seated around him. Changru declared, "Though humanity is the most spiritually keen of beings, we arise from the same source as all things and were never divided into two natures." All were stirred to excitement, and some sighed with deep emotion. His literary compositions had soul and force, like gold hammered and jade struck—one touch and their harmonious tone rang out. Seekers came from across the realm as if buying a sacred jade disk. His commemorative inscriptions blazed with splendor and lit the four quarters, yet if the patron was unworthy he would not sell a single character for any price. He repeatedly served as chief examiner in provincial competitions, prizing substance over ornament and thereby transforming the literary climate.

晚寓武林，病喘上氣者頗久。一旦具酒食，與比鄰別，雲將返故鄉，門人有識其微意者，問曰：「先生精神不衰，何為遽欲觀化乎？」長孺曰：「精神與死生，初無相涉也。」就寢，至夜半，喘忽止，其子駒排戶視之，則正衣冠坐逝矣。年七十五。所著書有《瓦缶編》、《南昌集》、《寧海漫抄》、《顏樂齋稿》行於世。

In his later years he lived at Wulin, suffering for a long time from asthma and labored breathing. One day he prepared wine and food and bade his neighbors farewell, saying he would return to his native place. A disciple who sensed his meaning asked, "Master, your spirit is undiminished—why do you so suddenly speak of departing this life?" Changru replied, "Spirit and life and death were never connected in the first place." He retired to bed. At midnight his breathing suddenly stopped. His son Ju opened the door and found him seated in proper cap and robes, already departed. He was seventy-five years old. His works in circulation included Collected Earthenware Vessels, Nanchang Collection, Ninghai Miscellany, and Drafts from the Studio of Delight in Yan.

其從兄之綱、之純，皆以經術文學名。之綱字仍仲，嘗被薦書。其於聲音字畫之說，自言獨造其妙，惜其書不傳。之純字穆仲，咸淳甲戌進士，踐履如古獨行者，文尤明潔可誦。人稱之為三胡云。

His cousins Zhigang and Zhichun were both celebrated for classical learning and letters. Zhigang, style Yizhong, had once been recommended in a memorial. On phonology and the theory of written graphs he claimed to have reached insights no one else had matched, but regrettably his writings did not survive. Zhichun, style Muzhong, passed the jinshi examination in the jiaxu year of Xianchun. He lived like an ancient solitary exemplar, and his prose was especially lucid and polished, a pleasure to recite. People called them the Three Hus.

熊朋來，字與可，豫章人。宋咸淳甲戌，登進士第第四人，授從仕郎、寶慶府僉書判官公事，未上而宋亡。世祖初得江南，盡求宋之遺士而用之，尤重進士，以故相留夢炎為尚書，召甲戌狀元王龍澤為江南行台監察御史。朋來，龍澤榜下進士，而聲名不在龍澤下，然不肯表襮苟進，隱處州里間，生徒受學者，常百數十人。取硃子《小學》書，提其要領以示之，學者家傳其書，幾遍天下。豫章為江西會府，行中書省、提刑按察司皆在焉，凡居是官者，多朝廷名公卿，皆以賓禮延見。廉希憲之子惇為參知政事，以師禮事朋來，終身稱門人。劉宣為提刑按察使，尤加禮敬。朋來和而不肆，介而不狷，與群賢講論經義無虛日，儒者咸倚以為重焉。

Xiong Penglai, whose style was Yuhe, came from Yuzhang. In the jiaxu year of Xianchun he ranked fourth on the jinshi list and was appointed Attendant Gentleman and aide to the Baoqing prefectural judge, but the Song fell before he could take office. When Kublai first secured the Jiangnan region he sought out every remaining Song scholar for service, especially favoring jinshi graduates. He appointed the former chief minister Liu Mengyan Minister and summoned the jiaxu top graduate Wang Longze as Investigating Censor of the Jiangnan Branch Secretariat. Penglai had passed the jinshi in Wang Longze's year and enjoyed a reputation no less than Longze's, yet he refused to parade himself for advancement and lived in seclusion in his home district, where students under his instruction commonly numbered well over a hundred. He distilled the essentials of Zhu Xi's Elementary Learning for his students, and households across the realm passed his book from hand to hand until it was known nearly everywhere. Yuzhang was the Jiangxi provincial capital, seat of both the Branch Secretariat and the Surveillance Commission. The men who held those posts were mostly eminent court ministers, and all received him with the courtesy due a guest. Lian Xixian's son Dun, who served as Associate Administrator, treated Penglai with the deference owed a teacher and called himself his disciple for life. Liu Xuan, the Surveillance Commissioner, showed him particular honor. Penglai was harmonious without being loose, principled without being rigid. He debated the classics daily with fellow scholars, and the Confucian community looked to him as a pillar.

會朝廷遣治書侍御史王構銓外選於江西，於是參政徐琰、李世安列薦朋來為閩海提舉儒學官，使者報聞，而朝廷以東南儒學之士唯福建、廬陵最盛，特起朋來連為兩郡教授。所至，考古篆籀文字，調律呂，協歌詩，以興雅樂，制器定辭，必則古式，學者化焉。既滿考，以常格調建安縣主簿，不赴。晚以福清州判官致仕，朋來視之，漠如也。四方學者，因其所自號，稱為天慵先生。每燕居，鼓瑟而歌以自樂。嘗著《瑟賦》二篇，學者爭傳誦之。門人歸之者日盛，旁近舍皆滿，至不能容。朋來懇懇為說經旨文義，老益不倦。得其所指授者，多為聞人。

When the court sent Investigating Censor Wang Gou to conduct external examinations in Jiangxi, Associate Administrators Xu Yan and Li Shi'an jointly recommended Penglai as Commissioner for Promoting Confucian Studies in Minhai. The court, noting that Fujian and Luling boasted the strongest Confucian communities in the southeast, specially appointed him to teach consecutively in two prefectures. Wherever he went he researched ancient seal and clerical scripts, tuned pitch pipes, harmonized songs and odes to revive court music, fashioned instruments and fixed texts according to ancient models, and transformed the scholars around him. When his term ended he was routinely transferred to chief clerk of Jian'an County, but he declined to go. Late in life he retired as vice-prefect of Fuqing, a title Penglai regarded with complete indifference. Scholars everywhere, following the name he chose for himself, called him Master Tianyong. In his leisure hours he would play the zither and sing for his own pleasure. He wrote two Rhapsodies on the Zither, which scholars competed to copy and recite. Disciples flocked to him in ever greater numbers until neighboring houses were full and could hold no more. Penglai lectured earnestly on the meaning of the classics and grew only more tireless with age. Most of those who studied under him became celebrated figures.

延祐初，詔以進士科取士，時科舉廢已久，有司咸不知其典故，以不稱明詔為懼，行省官主其事者，諮問於朋來，動中軌度，因以申請，四方得遵用之。及請為考試官，則曰：「應試者十九及吾門，不可。」其後江浙、湖廣，皆卑詞緻禮，請為主文，朋來屢往應之。及對大廷，其所選士居天下三之一焉。

Early in Yanyou the court revived the jinshi examinations after they had been suspended for years. The officials in charge knew none of the old procedures and feared they would fail the imperial mandate. The provincial authorities consulted Penglai, whose answers hit every mark, and on his advice regulations were submitted that the whole realm could follow. When they asked him to serve as chief examiner he refused, saying, "Nine out of ten candidates have studied under me—that will not do." Thereafter Jiangzhe and Huguang provinces all sent humble, elaborate invitations asking him to serve as chief examiner, and he went repeatedly to oblige them. At the palace examination the candidates he had selected accounted for a third of all graduates in the empire.

初，朋來以《周禮》首薦鄉郡，而元制，《周官》不與設科，治《戴記》者又鮮，朋來屢以為言。蓋朋來之學，諸經中《三禮》尤深，是以當世言禮學者，咸推宗之。至治中，英宗始採用古禮，親禦袞冕祠太廟，銳意於制禮作樂之事，翰林學士元明善，揚言於朝，以朋來為薦，未及召而卒，年七十八。

Early on Penglai had been first recommended in his home district on the Rites of Zhou, but Yuan regulations excluded the Offices of Zhou from the examination curriculum and few scholars studied the Elder Dai's Record of Rites. Penglai raised the issue repeatedly. Among the classics Penglai's learning ran deepest in the Three Rites, and scholars of ritual studies in his day all looked to him as their authority. During Zhizhi, Emperor Yingzong began reviving ancient rites, personally wearing full court dress to sacrifice at the Grand Temple and pressing forward with ritual and music reform. Hanlin Academician Yuan Mingshan openly recommended Penglai at court, but before the summons arrived Penglai died at seventy-eight.

朋來動止有常，喜怒不形於色，接賓客，人人各自以得其意。有家集三十卷，其大者明乎禮樂之事，關於世教，其餘若天文、地理、方技、名物、度數，靡不精究。

Penglai's conduct was measured and steady; joy and anger never showed on his face. When receiving guests, each left feeling fully understood. His collected works ran to thirty juan, chiefly clarifying ritual and music as they bear on civilizing the world. He also investigated astronomy, geography, technical arts, material culture, and measurement with equal thoroughness.

子太古，鄉貢進士。

His son Taigu passed the jinshi examination by provincial recommendation.

戴錶元，字帥初，一字曾伯，慶元奉化州人。七歲學古詩文，多奇語。稍長，從裡師習詞賦，輒棄不肯為。咸淳中，入太學，以三舍法升內舍生，既而試禮部第十人，登進士乙科，教授建康府。後遷臨安教授，行戶部掌故，皆不就。大德八年，表元年已六十餘，執政者薦於朝，起家拜信州教授，再調教授婺州，以疾辭。

Dai Biaoyuan, whose style was Shuaichu and who also used the style Zengbo, came from Fenghua in Qingyuan. At seven he began studying classical poetry and prose, producing many striking lines. As he grew older he studied rhapsodic composition under a local teacher but soon abandoned it and refused to write in that genre. During Xianchun he entered the Imperial Academy, advanced through the three-college system to inner-college standing, placed tenth in the Ministry of Rites examination, passed the jinshi in the second class, and was appointed instructor at Jiankang Prefecture. He was later offered posts as instructor at Lin'an and acting registrar in the Ministry of Revenue, but accepted neither. In the eighth year of Dade, Biaoyuan was already past sixty. Those in power recommended him at court, and he entered service as instructor at Xinzhou, then at Wuzhou, before resigning citing illness.

初，表元閔宋季文章氣萎篸而辭骫蔟，蔟弊已甚，慨然以振起斯文為己任。時四明王應麟、天台舒岳祥並以文學師表一代，表元皆從而受業焉。故其學博而肆，其文清深雅潔，化陳腐為神奇，蓄而始發，間事摹畫，而隅角不露，施於人者多，尤自秘重，不妄許與。至元、大德間，東南以文章大家名重一時者，唯表元而已。

Early on Biaoyuan lamented that late-Song writing had lost its vigor and grown servile and mannered—a corruption already deep. He resolved to revive the literary tradition himself. Wang Yinglin of Siming and Shu Yuexiang of Tiantai were then the leading literary models of their generation, and Biaoyuan studied under both. His learning was broad and free-ranging; his prose clear, deep, and refined. He turned stale writing into something marvelous, holding force in reserve before releasing it. Even when sketching incidental subjects he never showed artifice. He gave generously to others yet guarded his approval and rarely granted it lightly. During Zhiyuan and Dade, among the great literary names of the southeast for a generation, only Biaoyuan stood apart.

其門人最知名者曰袁桷，桷之文，其體裁議論，一取法於表元者也。

His best-known disciple was Yuan Que, whose forms of composition and argumentative style wholly followed Biaoyuan's model.

表元晚年，翰林集賢以修撰、博士二職論薦，而老疾不可起，年六十七卒。有《剡源集》行於世。

Late in life the Hanlin Academy and Hall of Gathered Talents considered recommending him as Compiler and Academician, but age and illness kept him from office. He died at sixty-seven. His Shanyuan Collection circulated widely.

當表元時，有四明任士林者，亦以文章知名云。

During Biaoyuan's era Ren Shilin of Siming was also celebrated for his writing.

牟應龍，字伯成，其先蜀人，後徙居吳興。祖子才仕宋，贈光祿大夫，諡清忠。父巘，為大理少卿。應龍幼警敏過人，日記數千言，文章有渾厚之氣。應龍當以世賞補京官，盡讓諸從弟，而擢咸淳進士第。時賈似道當國，自儗伊、周，謂馬廷鸞曰：「君故與清忠遊，其孫幸見之，當處以高第。」應龍拒之不見。及對策，具言上下內外之情不通、國勢危急之狀，考官不敢置上第。調光州定城尉，應龍曰：「昔吾祖對策，以直言忤史彌遠，得洪雅尉，今固當爾，無愧也。」沿海制置司辟為屬，以疾辭不仕，而宋亡矣。故相留夢炎事世祖，為吏部尚書，以書招之，曰：「苟至，翰林可得也。」應龍不答。已而起家教授溧陽州，晚以上元縣主簿致仕。初，宋亡時，大理卿已退不任事，一門父子，自為師友，討論經學，以義理相切磨，於諸經皆有成說，惟《五經音考》盛行於世。應龍為文，長於敘事，時人求其文者，車轍交於門，以文章大家稱於東南，人儗之為眉山蘇氏父子，而學者因應龍所自號，稱之曰隆山先生。泰定元年卒，年七十八。

Mou Yinglong, style Bocheng, came from Shu; his family later settled in Wuxing. His grandfather Zicai served the Song and was posthumously honored as Grand Master of Splendid Happiness with the posthumous title Pure and Loyal. His father Yan served as Vice Minister of Justice. As a boy Yinglong was exceptionally quick-witted, memorizing thousands of characters a day, and his writing had a rich, weighty tone. He was entitled to enter the capital bureaucracy by hereditary privilege but yielded the benefit to his younger cousins and instead passed the jinshi examination in Xianchun. Jia Sidao then dominated the government, comparing himself to Yi Yin and the Duke of Zhou. He told Ma Tingluan, "You once knew Pure and Loyal—if his grandson will see me, I shall place him at the top of the list." Yinglong refused and would not see him. In the policy examination he laid out how communication had broken down at every level of government and how dire the state's situation had become. The examiners dared not rank him at the top. Assigned sheriff of Dingcheng in Guang Prefecture, he said, "My grandfather once answered the policy questions, offended Shi Miyuan with blunt speech, and received the post of sheriff of Hongya. Today it should be the same—and I feel no shame." The Coastal Pacification Commission invited him as staff, but he declined citing illness and never served—and then the Song fell. The former chief minister Liu Mengyan, serving Kublai as Minister of Personnel, wrote to recruit him: "Come, and a Hanlin post may be yours." Yinglong did not answer. He later entered service as instructor at Liyang Prefecture and retired in old age as chief clerk of Shangyuan County. When the Song fell his father had already retired from the Vice Ministry of Justice. Father and son made a household school, debating the classics and testing one another on principle. They developed settled views on every classic, and only their Phonological Studies of the Five Classics achieved wide circulation. Yinglong excelled at narrative writing. Seekers crowded his gate with carriage tracks, and the southeast hailed him as a literary master, comparing him to the Su father and sons of Meishan. Scholars called him Master Longshan after the name he chose for himself. He died in the first year of Taiding at seventy-eight.

鄭滁孫，字景歐，處州人。宋景定間，登進士第，知溫州樂清縣，累歷宗正丞、禮部郎官。至元三十年，有以滁孫名薦者，世祖召見，授集賢直學士。尋升侍講學士，又升學士。乞致仕，歸田裡。

Zheng Chusun, style Jing'ou, came from Chuzhou. In the Jingding era he passed the jinshi, governed Yueqing County in Wenzhou, and rose through posts including Director of the Imperial Clan Court and Gentleman of the Ministry of Rites. In the thirtieth year of Zhiyuan someone recommended him by name. Kublai summoned him and appointed him Direct Academician of the Hall of Gathered Talents. He was soon promoted to Erudite Lecturer and then to Academician. He requested retirement and returned to his home district.

弟陶孫，字景潛，亦登進士第，監西嶽祠。先，陶孫徵至闕，奏對稱旨，授翰林國史院編修官，會纂修國史至宋德祐末年事，陶孫曰：「臣嘗仕宋，宋是年亡，義不忍書，書之非義矣。」終不書，世祖嘉之。升應奉翰林文字，後出為江西儒學提舉。

His younger brother Taosun, style Jingqian, also passed the jinshi and served as custodian of the Western Marchmount Shrine. Earlier Taosun had been summoned to court, answered to the emperor's satisfaction, and was appointed Compiler at the Hanlin National History Office. When the compilers reached the final year of Song Dezuo, Taosun said, "I once served the Song. That was the year it perished—I cannot bear to record it, for to write it would be unrighteous." He never wrote it, and Kublai praised him for it. He was promoted to Hanlin Attendant for Drafting and later served as Commissioner for Promoting Confucian Studies in Jiangxi.

滁孫兄弟在當時，最號博洽，儒學之士翕然推之。隆福宮以其兄弟前朝士，乃製衣親賜，人以為異遇焉。滁孫所著，有《大易法像通贊》、《周易記玩》等書。陶孫有文集若干卷。

The Chusun brothers were then the most celebrated for erudition, and Confucian scholars looked up to them together. Because they were scholars of the former dynasty, Longfu Palace had robes made and bestowed them personally—an honor people regarded as extraordinary. Chusun's works included Great Changes: Images, General Commentary and Records of Zhou Yi Study. Taosun left a collected works in several juan.

陳孚，字剛中，台州臨海人。幼清峻穎悟，讀書過目輒成誦，終身不忘。至元中，孚以布衣上《大一統賦》，江浙行省為轉聞於朝，署上蔡書院山長，考滿，謁選京師。二十九年，世祖命梁曾以吏部尚書再使安南，選南士為介，朝臣薦孚博學有氣節，調翰林國史院編修官，攝禮部郎中，為曾副。陛辭，賜五品服，佩金符以行。三十年正月，至安南，世子陳日燇以憂制不出郊，遣陪臣來迎，又不由陽明中門入，曾與孚回館，致書詰日燇以不庭之罪，且責日燇當出郊迎詔，及講新朝尚右之禮，往復三書，宣布天子威德，辭直氣壯，皆孚筆也。其所贈，孚悉卻之。詳見《梁曾傳》中。使還，除翰林待制，兼國史院編修官。帝方欲置之要地，而廷臣以孚南人，且尚氣，頗嫉忌之，遂除建德路總管府治中，再遷治中衢州，所至多著善政。秩滿，復請為鄉郡，特授奉直大夫、台州路總管府治中。大德七年，詔遣奉使宣撫循行諸道。時台州旱，民飢，道殣相望，江浙行省檄浙東元帥脫歡察兒發粟賑濟，而脫歡察兒怙勢立威，不恤民隱，驅脅有司，動置重刑，孚曰：「使吾民日至莩死不救者，脫歡察兒也。」遂詣宣撫使，訴其不法蠹民事一十九條。宣撫使按實，坐其罪，命有司亟發倉賑饑，民賴以全活者眾，而孚亦以此致疾，卒於家，年六十四。

Chen Fu, style Gangzhong, came from Linhai in Taizhou. As a boy he was sharp and penetrating; what he read once he could recite from memory for life. During Zhiyuan he submitted the "Rhapsody on Great Unity" as a commoner. The Jiangzhe Branch Secretariat forwarded it to court, and he was appointed head of Shangcai Academy. When his term ended he went to the capital for appointment. In the twenty-ninth year Kublai sent Liang Zeng again as Minister of Personnel to Annan and needed a southern scholar as aide. Ministers recommended Fu for erudition and moral backbone. He was appointed Compiler at the Hanlin National History Office and acting Gentleman of the Ministry of Rites as Zeng's deputy. At his farewell audience he received fifth-rank robes and a gold tally for the journey. In the first month of the thirtieth year they reached Annan. Heir Chen Ritong, observing mourning, did not go to the suburbs to meet them and sent ministers instead; the envoys were not admitted through the Yangming central gate. Zeng and Fu returned to their lodge and sent letters charging Ritong with failure to attend court, demanding that he meet the imperial edict at the suburbs and discuss the new dynasty's protocol of precedence. Three exchanges of letters proclaimed the Son of Heaven's majesty in language bold and direct—all drafted by Fu. Every gift offered him Fu refused. The full account appears in the biography of Liang Zeng. After the mission he was appointed Hanlin Attendant for Drafting, concurrently Compiler at the National History Office. The emperor wished to place him in a key post, but ministers, resenting that he was a southerner and high-spirited, blocked the move. He was made Assistant Administrator of Jiande Circuit, then of Quzhou, and everywhere he served he won a reputation for good governance. When his term ended he asked to return to his home region and was specially granted Gentleman for Upholding Integrity and Assistant Administrator of Taizhou Circuit. In the seventh year of Dade the court dispatched Pacification Commissioners to tour the circuits. Taizhou was then in drought and famine; corpses lined the roads. The Jiangzhe Branch Secretariat ordered the Eastern Zhejiang Marshal Tuohuancha'er to distribute relief grain, but he relied on power, ignored the people's suffering, bullied officials, and imposed harsh punishments. Fu said, "The man who lets our people die like fish in a drying pond is Tuohuancha'er." He went to the Pacification Commissioner and filed nineteen charges of illegal conduct harming the people. The commissioner verified the charges, convicted Tuohuancha'er, and ordered granaries opened at once. Many lives were saved, but Fu fell ill from the ordeal and died at home at sixty-four.

孚天材過人，性任俠不羈，其為詩文，大抵任意即成，不事雕斫，有文集行於世。

Fu's talent was extraordinary and his nature chivalrous and free. He wrote poetry and prose largely at a stroke without laborious polish, and his collected works circulated widely.

子遘，江浙行省左右司員外郎，致仕。女長媯，適藁城董士楷，太常禮儀院太祝宗緝之母也；末檀，適同里韓戒之，行樞密院經歷諫之母也。俱有貞節，朝廷旌表其門閭。

His son You served as Vice Director in the Jiangzhe Branch Secretariat and retired. His elder daughter Changgui married Dong Shikai of Gaocheng and was mother of Zongji, Grand Sacrificer of the Court of Imperial Sacrifices; his younger daughter Tan married Han Jiezhi of the same district and was mother of Jian, secretary in the Bureau of Military Affairs. Both were celebrated for chaste integrity, and the court marked their gates with commendation.

攸州馮子振，其豪俊與孚略同，孚極敬畏之，自以為不可及。子振於天下之書，無所不記。當其為文也，酒酣耳熱，命侍史二三人，潤筆以俟，子振據案疾書，隨紙數多寡，頃刻輒盡。雖事料醲鬱，美如簇錦，律之法度，未免乖剌，人亦以此少之。

Feng Zizhen of Youzhou was a bold spirit much like Fu, whom Fu deeply revered and considered beyond his reach. Zizhen remembered virtually every book under heaven. When he wrote, wine warm and spirits high, he had attendants ready the brush and wrote at the desk as fast as paper could be supplied—however many sheets he was given, he finished in moments. Though his matter was rich and his diction splendid as brocade, he often fell short of formal standards, and for that people valued him somewhat less.

董樸，字太初，順德人。自幼強記，比冠，師事樂舜諮、劉道濟，幡然有求道之志。至元十六年，用提刑按察使薦，起家為陝西知法官。未幾，以親老歸養。尋召為太史院主事，复辭不赴。皇慶初，樸年已逾八十，詔以翰林修撰致仕。延祐三年，無疾而終，年八十有五。

Dong Pu, style Taichu, came from Shunde. From childhood he had a powerful memory. At manhood he studied under Yue Shunyu and Liu Daoji and turned with sudden resolve to seeking the Way. In the sixteenth year of Zhiyuan the Surveillance Commissioner recommended him, and he entered service as judicial official of Shaanxi. Before long he returned home to care for his aging parents. He was soon summoned as director of the Astronomy Office but again declined. Early in Huangqing, when Pu was past eighty, an edict granted him retirement as Hanlin Compiler. In the third year of Yanyou he died without prior illness at eighty-five.

樸所為學，自《六經》及孔、孟微言，與凡先儒所以開端闡幽者，莫不研極其旨而會通之，故其心所自得，往往有融貫之妙。其事親孝，與人交，智愚貴賤，一待以誠，或有犯之者，夷然不與之校。中山王結曰：「樸之學，造詣既深，充養交至；其為人，清而通，和而介，君子人也。」樸家近龍岡，學者因稱之曰龍岡先生云。

In learning he pursued the Six Classics and the subtle teachings of Confucius and Mencius, and every method by which earlier Confucians had opened new paths and clarified obscurities, integrating them all. What he attained in his own mind often had the subtlety of full synthesis. He was filial to his parents and sincere with everyone he met, wise or foolish, high or low. If someone offended him, he remained calm and would not quarrel. Prince Jie of Zhongshan said, "Pu's learning has reached both profound understanding and full moral cultivation; as a man he is clear yet penetrating, harmonious yet principled—a true gentleman." Pu lived near Longgang, and scholars called him Master Longgang.

楊載，字仲弘，其先居建之浦城，後徙杭，因為杭人。少孤，博涉群書，為文有跌宕氣。年四十，不仕，戶部賈國英數薦於朝，以布衣召為翰林國史院編修官，與修《武宗實錄》，調管領系官海船萬戶府照磨，兼提控案牘。延祐初，仁宗以科目取士，載首應詔，遂登進士第，授承務郎、饒州路同知浮梁州事，遷儒林郎、寧國路總管府推官以卒。

Yang Zai, style Zhonghong, came from Pucheng in Jian; his family later moved to Hangzhou, where he was raised. Orphaned young, he read widely. His writing had a bold, sweeping quality. At forty he still would not serve. Jia Guoying of the Ministry of Revenue repeatedly recommended him, and he was summoned as a commoner to compile at the Hanlin National History Office, helped compile the Veritable Records of Emperor Wuzong, and was transferred to registrar of the Office in Charge of Government Sea Ships while supervising documents. Early in Yanyou Emperor Renzong revived the examinations. Zai was the first to answer the call, passed the jinshi, served as Gentleman for Attending Affairs and associate prefect of Fuliang in Raozhou, then as Gentleman of the Forest and assessor in the Ningguo administration, and died in office.

初，吳興趙孟頫在翰林，得載所為文，極推重之。由是載之文名，隱然動京師，凡所撰述，人多傳誦之。其文章一以氣為主，博而敏，直而不肆，自成一家言。而於詩尤有法，嘗語學者曰：「詩當取材於漢、魏，而音節則以唐為宗。」自其詩出，一冼宋季之陋。

When Zhao Mengfu of Wuxing was in the Hanlin Academy he read Zai's work and esteemed it highly. Zai's literary reputation quietly stirred the capital, and whatever he wrote people copied and recited. His prose took spirit as its master—broad yet nimble, direct yet disciplined—and formed a school of its own. He was especially methodical in poetry and told students, "Poetry should draw its substance from Han and Wei, but its rhythm and tone should follow the Tang as authority." Once his poetry appeared it washed away the vulgarity of late-Song verse.

建康之上元有楊剛中，字志行，自幼厲志操，及為江東憲府照磨，風采凜凜，有足稱者。其為文，奇奧簡澀，動法古人，而不屑為世俗平凡語。元明善極嘆異之。仕至翰林待制而卒。有《霜月集》行於世。

Yang Gangzhong of Shangyuan in Jiankang, style Zhixing, cultivated moral resolve from youth. As registrar of the Jiangdong Surveillance Commission his bearing was stern and admirable. His writing was strange, dense, and difficult, always modeling the ancients and disdaining the flat language of the commonplace world. Yuan Mingshan marveled at it deeply. He rose to Hanlin Attendant for Drafting and died in that post. His Frost Moon Collection circulated widely.

其甥李桓，字晉仲，同郡人，由鄉貢進士，累遷江浙儒學副提舉。亦以文鳴江東，紆餘豐潤，學者多傳之。載與剛中同輩行，而桓則稍後云。

His nephew Li Huan, style Jinzhong, from the same prefecture, passed the jinshi by provincial recommendation and rose to Associate Commissioner for Promoting Confucian Studies in Jiangzhe. He too was famed for writing in Jiangdong—his style ample and lush, widely copied by scholars. Zai and Gangzhong were contemporaries; Huan came a generation later.

劉詵，字桂翁，吉安之廬陵人。性穎悟，幼失父，知自樹立。年十二，作為科場律賦論策之文，蔚然有老成氣象，宋之遺老巨公一見即以斯文之任期之。既冠，重厚醇雅，素以師道自居，教學者有法，聲譽日隆。江南行御史臺屢以教官館職、遺逸薦，皆不報。詵為文，根柢《六經》，躪躒諸子百家，融液今古，而不露其踔厲風發之狀。四方求文者，日至於門。其所為詩文，曰《桂隱集》。桂隱，詵所號也。至正十年卒，年八十三。

Liu Shen, style Guiweng, came from Luling in Ji'an. Keen by nature, he lost his father young yet knew how to stand on his own. At twelve he was already writing examination fu, policy essays, and civil-service pieces with a mature air. Song loyalists at first sight charged him with carrying the literary tradition forward. After reaching manhood he was grave, pure, and refined, always holding himself to the teacher's role. His instruction was methodical and his reputation grew daily. The Jiangnan Branch Censorate repeatedly recommended him for teaching posts, academy offices, and as a hidden worthy, but the court never responded. His writing rooted in the Six Classics, ranged through the hundred schools, and fused past and present without displaying flashy brilliance. Seekers of his writing came daily to his gate from every quarter. His poetry and prose were gathered as the Guixin Collection. Guixin was the name he chose for himself. He died in the tenth year of Zhizheng at the age of eighty-three.

同郡龍仁夫，字觀复。劉岳申，字高仲。其文學皆與詵齊名，有集行世。而仁夫之文，尤奇逸流麗，所著《周易集傳》多發前儒之所未發。岳申用薦者為遼陽儒學副提舉，仁夫江浙儒學副提舉，皆不就。

A fellow native of the commandery, Long Renfu, styled Guanfu. Liu Yueshen, whose style name was Gaozhong. Their literary attainments ranked with Liu Shen's, and collections of their work circulated widely. Renfu's prose stood out as marvelously free and elegantly flowing, and his Collected Commentary on the Book of Changes broke ground that earlier scholars had left untouched. Yueshen was recommended for the post of Associate Intendant of Confucian Schools in Liaoyang, and Renfu for the same office in Jiang-Zhe; both declined.

韓性，字明善，紹興人。其先家安陽，宋司徒兼侍中魏忠獻王琦，其八世祖也。高祖左司郎中膺冑，扈從南渡，家於越。性天資警敏，七歲讀書，數行俱下，日記萬言。九歲通《小戴禮》，作大義，操筆立就，文意蒼古，老生宿學，皆稱異焉。及長，博綜群籍，自經史至諸子百氏，靡不極其津涯，究其根柢，而於儒先性理之說，尤深造其閫域。其為文辭，博達俊偉，變化不測，自成一家言。四方學者，受業其門，戶外之履，至無所容。延祐初，詔以科舉取士，學者多以文法為請，性語之曰：「今之貢舉，悉本硃熹私議，為貢舉之文，不知硃氏之學，可乎？《四書》、《六經》，千載不傳之學，自程氏至硃氏，發明無餘蘊矣，顧行何如耳。有德者必有言，施之場屋，直其末事，豈有他法哉！」凡經其口授指畫，不為甚高論而義理自勝，不期文之工而不能不工，以應有司之求，亦未始不合其繩尺也。士有一善，必為之延譽不已，及辨析是非，則毅然有不可犯之色。

Han Xing, styled Mingshan, came from Shaoxing. His family originally came from Anyang. His eighth-generation ancestor was Wang Qi, Duke of Zhongxian of Wei, who had served as Song Minister of Works and concurrent Censor-in-Chief. His great-grandfather Yingzhou, a Left Department Director, had followed the court in its flight south and settled the family in the Yue region. By nature Xing was exceptionally quick of mind. At seven he could read several lines at a glance and commit ten thousand words to memory in a day. At nine he had mastered the Elder Dai Record of Rites. He could compose expository essays the moment he took up the brush, and the tone of his writing was austere and antique. Veteran teachers marveled at him. When he came of age he mastered an encyclopedic range of literature—from the classics and histories through every school—and pursued each to its foundations. He penetrated deepest of all into the Neo-Confucian doctrine of human nature and principle. His prose was broad, powerful, and ever-shifting in form—a distinctive voice all his own. Students came from every quarter to study with him, and the shoes stacked outside his door soon overflowed the threshold. When Yanyou opened with an edict reviving the examination system, many students asked him to teach exam technique. He told them, "Today's civil examinations all follow Zhu Xi's commentaries. How can you write acceptable examination essays without understanding Zhu Xi's learning? The Four Books and Six Classics preserve knowledge that had gone unspoken for a millennium. From the Cheng brothers through Zhu Xi, nothing essential remains unrevealed. What matters is how one lives. A man of virtue cannot help but write well. Applying that to the examination hall is a secondary concern. What other method could there be? Whatever passed through his teaching required no grand theorizing, yet its moral logic always prevailed. He did not strain for literary polish, yet polish came unbidden—and his students' essays met official standards without seeming contrived. When a scholar showed even a single virtue, he praised it without end. When he weighed right against wrong, his bearing turned stern and immovable.

性出無輿馬僕禦，所過，負者息肩，行者避道。巷夫街叟，至於童稚廝役，咸稱之曰「韓先生、韓先生」云。憲府嘗舉為教官，謝曰：「幸有先人之敝廬可庇風雨，薄田可具饘粥，讀書砥行，無愧古人足矣，祿仕非所願也。」受而不赴。暮年愈自韜晦，然未嘗忘情於斯世，郡之良二千石政事有所未達，輒往諮訪，性從容載導，洞中肯綮，裨益者多。

Xing never traveled with carriage, horses, or attendants. Wherever he went, porters set down their loads and passersby stepped aside. Laborers in the lanes, elders in the streets, even children and servants—all called him "Master Han, Master Han." The surveillance commission once recommended him as a school instructor. He declined: "My ancestors left a humble roof against wind and rain and enough land for simple meals. To read and cultivate character without shaming the ancients is enough. I have no wish for salary or office. He accepted the appointment in name but never took up the post. In old age he grew still more retiring, yet he never ceased caring for the world. When able county prefects found themselves at a loss in governance, they sought his counsel. Xing guided them with unhurried ease, always striking the vital point—and many were the better for it.

天歷中，趙世延以性名上聞。後十年，門人李齊為南台監察御史，力舉其行義，而性已卒矣。年七十有六。卒後，南台御史右丞月魯不花，嘗學於性，言性法當得諡，朝廷賜諡莊節先生。其所著有《禮記說》四卷，《詩音釋》一卷，《書辨疑》一卷，《郡志》八卷，文集十二卷。

During the Tianli era, Zhao Shiyan brought Xing's name to the court's attention. A decade later his disciple Li Qi, serving as Surveillance Censor of the Southern Commission, vigorously commended his moral character—but Xing was already dead. He was seventy-six years old. After his death, Yue Lu Bulhua of the Southern Censorate, who had once been his student, argued that Xing deserved a posthumous honor. The court granted him the title Master Zhuangjie. His works included Record of Rites Explanations in four juan, Poetry Phonology Explanations in one juan, Documents Doubts Resolved in one juan, a Commandery Gazetteer in eight juan, and twelve juan of collected writings.

當性時，慶元有程端禮、端學兄弟者。端禮，字敬叔，幼穎悟純篤，十五歲，能記誦《六經》，曉析大義。慶元自宋季皆尊尚陸九淵氏之學，而硃熹氏學不行於慶元。端禮獨從史蒙卿遊，以傳硃氏明體達用之指，學者及門甚眾。所著有《讀書工程》，國子監以頒示郡邑校官，為學者式。仕為衢州路儒學教授。卒年七十五。端學，字時叔，通《春秋》，登至治辛酉進士第，授仙居縣丞，尋改國子助教。動有師法，學者以其剛嚴方正，咸嚴憚之。遷太常博士，命未下而卒。後以子徐貴，贈禮部尚書。所著有《春秋本義》三十卷，《三傳辨疑》二十卷，《春秋或問》十卷。

During Xing's lifetime, Qingyuan produced the brothers Cheng Duanli and Cheng Duanxue. Duanli, styled Jingshu, was bright and sincere from boyhood. By fifteen he had memorized the Six Classics and could expound their major themes with clarity. Since the late Song, Qingyuan had honored the learning of Lu Jiuyuan, and Zhu Xi's teachings had never taken root there. Duanli alone studied under Shi Mengqing and passed on Zhu Xi's teaching on discerning substance and putting it into practice. A great throng of students came to his door. He wrote Methods of Reading Books, which the Directorate of Education circulated among local school officials as a model for students. He served as Professor of Confucian Learning at Quzhou Circuit. He died at the age of seventy-five. Duanxue, styled Shishu, mastered the Spring and Autumn Annals, passed the jinshi examination in the xinyou year of Zhizhi, was appointed deputy magistrate of Xianju County, and was soon transferred to Assistant Instructor at the Directorate of Education. He conducted himself by strict pedagogical standards, and students held him in awe for his stern integrity. He was promoted to Doctor of the Court of Imperial Sacrifices, but died before the appointment could take effect. Later, when his son Xu achieved distinction, he was posthumously granted the title Minister of Rites. His works included Original Meaning of the Spring and Autumn Annals in thirty juan, Doubts on the Three Commentaries Resolved in twenty juan, and Questions on the Spring and Autumn Annals in ten juan.

吳師道，字正傳，婺州蘭溪人。自羈狖知學，即善記覽。工詞章，才思湧溢，發為歌詩，清麗俊逸。弱冠，因讀宋儒真德秀遺書，乃幡然有志於為己之學，刮摩淬礪，日長月益，嘗以持敬致知之說質於同郡許謙，謙復之以理一分殊之旨，由是心志益廣，造履益深，大抵務在發揮義理，而以辟異端為先務。登至治元年進士第，授高郵縣丞，明達文法，吏不敢欺。再調寧國路錄事。會歲大旱，饑民仰食於官者三十三萬口，師道勸大家得粟三萬七千六百石，以賑饑民；又言於部使者，轉聞於朝，得粟四萬石、鈔三萬八千四百錠賑之，三十餘萬人賴以存活。遷池州建德縣尹。郡學有田七百畝，為豪民所佔，郡下其事建德，俾師道究治之，即為按其圖籍，悉以歸於學。建德素少茶，而榷稅尤重，民以為病，即為極言於所司，榷稅為減。中書左丞呂思誠、侍御史孔思立列薦之，召為國子助教，尋升博士。其為教，一本硃熹之旨，而遵許衡之成法，六館諸生，人人自以為得師。丁內憂而歸，以奉議大夫、禮部郎中致仕，終於家。所著有《易詩書雜說》、《春秋胡傳附辨》、《戰國策校注》、《敬鄉錄》，及文集二十卷。

Wu Shidao, styled Zhengchuan, came from Lanxi in Wuzhou. From the age when he first understood learning, he possessed a prodigious memory. He excelled at literary composition, his talent flowing freely. His poetry was clear, elegant, and spirited. In young manhood, reading the posthumous works of the Song Neo-Confucian Zhen Dexiu stirred in him a resolve to pursue learning for its own sake. He honed himself day after day, month after month. He once submitted to fellow Lanxi scholar Xu Qian his understanding of maintaining reverence and extending knowledge; Qian answered with the doctrine of principle as one yet manifest in many particulars. His intellectual horizons broadened and his moral practice deepened. He devoted himself above all to explicating moral principle, making the refutation of heterodox teachings his first concern. He passed the jinshi examination in the first year of Zhizhi and was appointed deputy magistrate of Gaoyou County. Thoroughly versed in administrative law, he ran an office his clerks dared not cheat. He was next assigned as Record Keeper of Ningguo Circuit. That year brought severe drought. Three hundred thirty thousand people depended on official relief. Shidao persuaded wealthy families to contribute thirty-seven thousand six hundred shi of grain for famine relief; He also appealed to the circuit commissioner, who forwarded the matter to court. The court allocated forty thousand shi of grain and thirty-eight thousand four hundred ingots of paper currency for relief—and more than three hundred thousand lives were saved. He was appointed magistrate of Jiande County in Chizhou. Local magnates had seized seven hundred mu belonging to the prefectural school. The prefecture referred the case to Jiande for investigation, and Shidao checked the land registers and restored every plot to the school. Jiande produced little tea yet bore an especially heavy monopoly tax—a burden on the people. Shidao pressed the authorities vigorously, and the tax was reduced. Left Chancellor Lu Sicheng and Attending Censor Kong Sili jointly recommended him. He was summoned to the Directorate of Education as Assistant Instructor and soon promoted to Doctor. He taught according to Zhu Xi's principles and Xu Heng's established methods. Every student in the six halls felt he had at last found a true master. He returned home upon his mother's death, retired with the ranks of Supporter of Discussion Grand Master and Director in the Ministry of Rites, and died at home. His publications included Miscellaneous Explanations of the Changes, Poetry, and Documents; Supplementary Critique of Hu Yuan's Spring and Autumn Commentary; Collation and Annotation of the Intrigues of the Warring States; Records of Respected Natives of the District; and twenty juan of collected writings.

師道同郡又有王餘慶，字叔善，仕為江南行台監察御史，亦以儒學名重當世云。

A fellow native, Wang Yuqing, styled Shushan, served as Surveillance Censor of the Jiangnan Branch Secretariat and was likewise celebrated in his day for Confucian scholarship.

陸文圭，字子方，江陰人。幼而穎悟，讀書過目成誦，終身不忘。博通經史百家，及天文、地理、律曆、醫藥、算數之學。宋咸淳初，文圭年十八，以《春秋》中鄉選。宋亡，隱居城東，學者稱之曰牆東先生。延祐設科，有司強之就試，凡一再中鄉舉。文圭為文，融會經傳，縱橫變化，莫測其涯際，東南學者，皆宗師之。朝廷數遣使馳幣聘之，以老疾，不果行。卒年八十五。

Lu Wengui, styled Zifang, came from Jiangyin. Bright from childhood, he could read a passage once and recite it from memory—and never forgot what he had learned. He mastered the classics and histories, the hundred schools, and disciplines from astronomy, geography, and calendrics to medicine and mathematics. In the early Xianchun era of the Song, at eighteen he passed the provincial selection with the Spring and Autumn Annals. After the fall of the Song he retired to seclusion east of the city, and scholars called him Master East of the Wall. When the Yanyou examinations were instituted, officials pressed him to compete—and he twice passed the provincial examinations. His writing synthesized the classics with boundless versatility. Scholars throughout the southeast looked to him as their master. The court repeatedly sent envoys with gifts to summon him, but age and illness kept him from accepting. He died at the age of eighty-five.

文圭為人，剛明超邁，以奇氣自負。於地理考核甚詳，凡天下郡縣沿革、人物土產，悉能默記，如指諸掌。先屬纊一日，語門人曰：「以數考之，吾州二十年後必有兵變，慘於五代、建炎，吾死，當葬不食之地，勿封勿樹，使人不知吾墓，庶無暴骨之患。」其後江陰之亂，塚墓盡發，人乃服其先知。有《牆東類稿》二十卷。

Wengui was forthright, luminous, and bold—a man who carried himself with uncommon force of character. His knowledge of geography was exhaustive: he could recite from memory every change in the administrative map, every notable figure and local product—as if they lay in the palm of his hand. A day before his final illness, he told his disciples: "By my calculations, this prefecture will suffer military calamity within twenty years—worse than the Five Dynasties or the Jianyan reign. When I die, bury me in desolate ground. Raise no mound, plant no tree. Let no one know where I lie, so that my bones may escape desecration. When rebellion later swept Jiangyin and graves were despoiled across the region, people came to respect his prescience. He left Miscellaneous Drafts East of the Wall in twenty juan.

文圭同里有梁益者，字友直，其先福州人。博洽經史，而工於文辭。其教人，以變化氣質為先務，學徒不遠千里從之。自文圭既卒，浙以西稱學術醇正、為世師表者，惟益而已。益所著書，有《三山稿》、《詩緒餘》、《史傳姓氏纂》，又有《詩傳旁通》，發揮硃熹氏之學為精。年五十六卒。

A neighbor of Wengui's, Liang Yi, styled Youzhi, came from a Fuzhou family. He was deeply versed in the classics and histories and skilled in literary composition. He taught that transforming one's character came first, and students traveled from afar to study with him. After Wengui's death, Liang Yi alone west of Zhe was regarded as the standard-bearer of pure scholarship and moral example. His books included Three Mountains Drafts, Remaining Threads of Poetry, and Compilation of Surnames in Historical Biographies, as well as Poetic Commentary Side Paths, a refined exposition of Zhu Xi's learning. He died at the age of fifty-six.

周仁榮，字本心，台州臨海人。父敬孫，宋太學生。初，金華王柏以硃熹之學主台之上蔡書院，敬孫與同郡楊珏、陳天瑞、車若水、黃超然、硃致中、薛松年師事之，受性理之旨。敬孫嘗著《易象佔》、《尚書補遺》、《春秋類例》。仁榮承其家學，又師珏、天瑞，治《易》、《禮》、《春秋》，而工為文章。用薦者署美化書院山長。美化在處州萬山中，人鮮知學，仁榮舉行鄉飲酒禮，士俗為變。後辟江浙行省掾史，省臣皆呼先生，不以吏遇之。泰定初，召拜國子博士，遷翰林修撰，升集賢待制。奉旨代祀岳瀆，至會稽，以疾作，不復還朝。卒，年六十有一。其所教弟子多為名人，而泰不華實為進士第一。

Zhou Renrong, styled Benxin, came from Linhai in Taizhou. His father Jingsun had been a student at the Song Imperial Academy. Originally Wang Bo of Jinhua, a champion of Zhu Xi's learning, directed Shangcai Academy on Mount Tai. Jingsun, along with fellow natives Yang Jue, Chen Tianrui, Che Ruoshui, Huang Chaoran, Zhu Zhizhong, and Xue Songnian, studied under him and received instruction in Neo-Confucian doctrine. Jingsun wrote Images and Divination in the Changes, Supplementary Remnants of the Documents, and Categories and Examples of the Spring and Autumn Annals. Renrong inherited the family tradition and also studied under Yang Jue and Chen Tianrui, mastering the Changes, Rites, and Spring and Autumn Annals while excelling as a writer. On recommendation he was appointed director of Meihua Academy. Meihua lay deep in the mountains of Chuzhou, where learning was scarcely known. Renrong introduced the district drinking ceremony, and local mores began to change. He was later appointed clerk of the Jiang-Zhe Branch Secretariat, where senior officials addressed him as Master and never treated him as a mere functionary. At the opening of the Taiding era he was summoned as Doctor at the Directorate of Education, transferred to Hanlin Compiler, and raised to Attendant Drafting Scholar at the Academy of Gathered Worthies. Ordered to perform ritual sacrifices to the sacred mountains and rivers, he fell ill at Kuaiji and never returned to court. He died at the age of sixty-one. Many of his students rose to prominence—the jinshi examination's top graduate, Tai Bughua, was among them.

其弟仔肩，字本道，以《春秋》登延祐五年進士第，終奉議大夫、惠州路總管府判官。與其兄俱以文學名。

His younger brother Zijian, styled Bendao, passed the jinshi examination in the fifth year of Yanyou with the Spring and Autumn Annals and retired as Supporter of Discussion Grand Master and Administrative Assistant of Huizhou Circuit. He and his elder brother were both celebrated for literary accomplishment.

仁榮同郡有孟夢恂者，字長文，黃岩人。與仁榮同師事楊珏、陳天瑞。夢恂講解經旨，體認精切，務見行事，四方游從者皆服焉。部使者薦其行義，署本郡學錄。至正十三年，以設策禦寇救鄉郡有功，授登仕郎、常州路宜興州判官，未受命而卒，年七十四。朝廷賜諡號曰康靖先生。所著有《性理本旨》、《四書辨疑》、《漢唐會要》、《七政疑解》，及《筆海雜錄》五十卷。

A fellow native of Renrong's, Meng Mengxun, styled Changwen, came from Huangyan. He studied under Yang Jue and Chen Tianrui alongside Renrong. Mengxun expounded the classics with exacting clarity and insisted that understanding show itself in action. Students who came from every direction respected him deeply. A circuit commissioner recommended him for his moral character, and he was appointed Registrar of the local Confucian school. In the thirteenth year of Zhizheng he was rewarded for organizing defenses against bandits and saving his home commandery with the rank of Dengshi Gentleman and appointment as Administrative Assistant of Yixing in Changzhou Circuit. He died before taking office, at seventy-four. The court posthumously honored him as Master Kangjing. His works included Original Purport of Human Nature and Principle, Doubts on the Four Books Resolved, Essentials of Han and Tang Institutions, Doubts on the Seven Regulators Resolved, and Miscellaneous Records of the Brush Sea in fifty juan.

陳旅，字眾仲，興化莆田人。先世素以儒學稱。旅幼孤，資禀穎異。其外大父趙氏學有源委，撫而教之，旅得所依，不以生業為務，惟篤志於學，於書無所不讀。稍長，負笈至溫陵，從鄉先生傅古直遊，聲名日著。用薦者為閩海儒學官，適御史中丞馬雍古祖常使泉南，一見奇之，謂旅曰：「子，館閣器也，胡為留滯於此！」因相勉遊京師。既至，翰林侍講學士虞集見其所為文，既然歎曰：「此所謂我老將休，付子斯文者矣。」即延至館中，朝夕以道義學問相講習，自謂得旅之助為多。與祖常交口遊譽於諸公間，咸以為旅博學多聞，宜居師範之選，中書平章政事趙世延又力荐之，除國子助教。居三年，考滿，諸生不忍其去，請於朝，再任焉。元統二年，出為江浙儒學副提舉。至元四年，入為應奉翰林文字。至正元年，遷國子監丞，階文林郎。又二年卒，年五十有六。

Chen Lü, styled Zhongzhong, came from Putian in Xinghua. His family had long been respected for Confucian scholarship. Chen Lü was orphaned young, yet his natural gifts were remarkably sharp. His maternal grandfather, a Zhao, was a scholar of deep learning who raised and instructed him, giving Chen Lü a secure home. He cared nothing for making a living and devoted himself entirely to study, reading every book he could find. As he matured, he traveled with his books to Wenling to study under the local master Fu Guzhi, and his fame spread steadily. Recommended for office, he was appointed Confucian instructor in Minhai. The censor-in-chief Ma Zuchang happened to be on mission in southern Quanzhou; at their first meeting he was struck by Chen Lü and said, "You are fit for the Hanlin Academy—why remain stuck in this backwater?" He urged Chen Lü to go to the capital, and they encouraged each other to make the journey. Once he reached the capital, the Hanlin lecturer Yu Ji read his essays and sighed with deep emotion: "This is what people mean when they say, 'I am old and ready to step aside—I leave this literary tradition in your hands.' He immediately invited Chen Lü to stay at his home, and they spent their days debating ethics and scholarship. Yu Ji later said he had benefited enormously from their exchanges. He and Zuchang spoke warmly of each other among the capital's leading men, and all agreed that Chen Lü's erudition made him ideal for a teaching post. Grand Councillor Zhao Shiyan added his strong recommendation, and Chen Lü was appointed Associate Instructor of the Imperial Academy. After three years, when his term ended, his students begged the court to keep him—and he was reappointed. In the second year of Yuantong he was posted as Assistant Commissioner for Confucian Schools in Jiangzhe. In the fourth year of Zhiyuan he returned to the capital as a Hanlin document-drafting official. In the first year of Zhizheng he was promoted to Assistant Director of the Imperial Academy with the rank of Gentleman of Literary Eminence. Two years later he died, at the age of fifty-six.

旅於文，自先秦以來，至唐、宋諸大家，無所不究，故其文典雅峻潔，必求合於古作者，不徒以徇世好而已。有文集十四卷。

In his writing Chen Lü studied every major author from pre-Qin times through the Tang and Song masters. His prose was elegant, rigorous, and polished; he aimed to match the ancients rather than chase contemporary taste. His collected works ran to fourteen juan.

旅平生於師友之義尤篤，每感虞集為知己。其在浙江時，集歸田已數載，歲且大比，請於行省參知政事孛術魯翀，親奉書幣，請集主文鄉闈，欲為問候計，乃衝冒炎暑，千里訪集於臨川。集感其來，留旬日而別，惓藐以斯文相勉，慘然若將永訣焉。集每與學者語，必以旅為平生益友也。一日，夢旅舉杯相向曰：「旅甚思公，亦知公之不忘旅也，但不得見爾。」既而聞旅卒，集深悼之。

Chen Lü was deeply devoted to the bonds of teacher and friend, and always regarded Yu Ji as the truest friend of his life. While serving in Zhejiang, Chen Lü learned that Yu Ji had been living in retirement for several years. When the provincial examinations drew near, he asked the vice administrator Bo Shilu Chong for permission to deliver a formal invitation—and then, braving the midsummer heat, traveled a thousand li to Linchuan simply to see his old mentor again. Yu Ji was deeply moved by the visit and kept him for ten days. They parted with earnest encouragement to carry on the literary tradition, both sorrowful as though they would never meet again. Whenever Yu Ji spoke with fellow scholars, he called Chen Lü the finest friend of his life. One night he dreamed that Chen Lü raised a cup toward him and said, "I miss you deeply, and I know you have not forgotten me—we simply cannot see each other anymore." Soon after, he learned that Chen Lü had died, and Yu Ji grieved profoundly.

同時有程文、陳繹曾者，皆名士。文字以文，徽州人，仕至禮部員外郎。作文明潔而精深，集亦多稱之。繹曾字伯敷，處州人。為人雖口吃，而精敏異常，諸經註疏，多能成誦。文辭汪洋浩博，其氣燁如也。官至國子助教。論者謂二人皆與旅相伯仲云。

Contemporaries of comparable stature included Cheng Wen and Chen Yiceng, both celebrated scholars. Cheng Wen, styled Yiwen, came from Huizhou and rose to Vice Director of the Ministry of Rites. His writing was clear, polished, and deeply learned, and Yu Ji spoke highly of it. Chen Yiceng, styled Bofu, came from Chuzhou. Though he stuttered when he spoke, his mind was exceptionally sharp—he could recite most classical commentaries from memory. His prose was expansive and richly learned, written with blazing vitality. He rose to the rank of Associate Instructor of the Imperial Academy. Contemporaries considered both men Chen Lü's equals in talent.

李孝光，字季和，溫州樂清人。少博學，篤志復古，隱居雁蕩山五峰下，四方之士，遠來受學，名譽日聞，泰不華以師事之，南行台監察御史闔辭屢薦居館閣。至正七年，詔徵隱士，以秘書監著作郎召，與完者圖、執禮哈瑯、董立同應詔赴京師，見帝於宣文閣，進《孝經圖說》，帝大悅，賜上尊。明年，昇文林郎、秘書監丞。卒於官，年五十三。

Li Xiaoguang, styled Jihe, came from Yueqing in Wenzhou. From youth he was widely read and devoted to reviving ancient literary standards. He lived in seclusion beneath the Five Peaks of Yandang Mountain, where students traveled from every direction to study with him. Tai Bughua became his disciple, and the southern censor He Ci repeatedly recommended him for appointment to the Hanlin Academy. In the seventh year of Zhizheng the court issued a call for reclusive scholars, and Li Xiaoguang was summoned as Drafting Official of the Secretariat Directorate. He traveled to the capital with Wanzhitu, Zhili Halang, and Dong Li, was received by the emperor in the Hall of Propagating Culture, and presented his Illustrated Exposition of the Classic of Filial Piety. The emperor was delighted and rewarded him with fine wine. The following year he was promoted to Gentleman of Literary Eminence and Assistant Director of the Secretariat Directorate. He died in office at the age of fifty-three.

孝光以文章負名當世，其文一取法古人，而不趨世尚，非先秦、兩漢語，弗以措辭。有文集二十卷。

Li Xiaoguang was renowned in his day for his writing, which took the ancients as its sole model and refused to follow contemporary fashion. He would use no phrasing that did not belong to pre-Qin or Han prose. His collected works ran to twenty juan.

宇文公諒，字子貞，其先成都人，父挺祖，徙吳興，今為吳興人。公諒通經史百氏言，弱冠，有操行。嘉興富民延為子弟師，夜將半，聞有叩門者，問之，乃一婦人，公諒厲聲叱去之。翌日，即以他事辭歸，終不告以其故。至順四年，登進士第，授徽州路同知婺源州事。丁內艱，改同知餘姚州事。夏不雨，公諒出禱輒應，歲以有年，民頌之，以為別駕雨。攝會稽縣，申明冤滯，所活者眾。省檄察實松江海塗田，公諒以潮汐不常，後必貽患，請一概免科，省臣從之。遷高郵府推官，未幾，除國子助教，日與諸生辯析諸經，六館之士，資其陶甄者往往出為名臣。調應奉翰林文字、同知制誥，兼國史院編修官，以病得告。後召為國子監丞，除江浙儒學提舉，改僉嶺南廉訪司事，以疾請老。

Yuwen Gongliang, styled Zizhen, was descended from a Chengdu family. His father Tingzu moved to Wuxing, and Gongliang was regarded as a native of that place. Gongliang mastered the classics, histories, and the teachings of the hundred schools, and even in early adulthood was known for his moral character. A wealthy man in Jiaxing hired him to tutor his sons. Near midnight someone knocked at the door—it was a woman. Gongliang sharply rebuked her and sent her away. The next day he resigned on another pretext and left, never explaining what had happened. In the fourth year of Zhishun he passed the jinshi examination and was appointed Vice Administrator of Wuyuan Prefecture in Huizhou Circuit. After his mother's death he was reassigned as Vice Administrator of Yuyao Prefecture. During a summer drought, rain fell whenever Gongliang prayed for it. The harvest was saved, and the people praised him, calling the rain "the Vice-Prefect's blessing." While administering Kuaiji County, he cleared numerous wrongful imprisonments and saved many lives. When the province ordered an inspection of tidal farmland at Songjiang, Gongliang argued that the tides were unpredictable and would eventually cause disaster. He petitioned to exempt the land from taxation entirely, and the provincial authorities agreed. He was transferred to judicial officer at Gaoyou Prefecture, then soon appointed Associate Instructor of the Imperial Academy, where he debated the classics daily with his students. Many who passed through his instruction later became distinguished officials. He was transferred to Hanlin document-drafting official and Associate Director of Edicts, while also serving as compiler at the National History Institute. Illness eventually forced him to retire. He was later recalled as Assistant Director of the Imperial Academy, appointed Commissioner for Confucian Schools in Jiangzhe, then transferred to the Lingnan Surveillance Commission. Illness finally led him to request retirement.

公諒平居，雖暗室，必正衣冠端坐，嘗挾手記一冊，識其編首曰：「晝有所為，暮則書之，其不可書，即不敢為，天地鬼神，實聞斯言。」其檢飭之嚴如此。所著述，有《折桂集》、《觀光集》、《辟水集》、《以齋詩稿》、《玉堂漫稿》、《越中行稿》，凡若干卷。門人私諡曰純節先生。

In daily life Gongliang kept his robes straight and sat properly even in private. He carried a notebook whose opening page read: "Record each day's deeds each evening; if a deed cannot be recorded, do not do it—Heaven, Earth, and the spirits are witness to this vow." Such was the severity of his self-discipline. His writings included the Collected Writings on Plucking the Cassia, Collected Writings on Viewing the Light, Collected Writings on Parting the Waters, Poems of the Yizhai Studio, Casual Drafts from the Jade Hall, and Drafts from a Journey through Yue—several works in all. His disciples privately gave him the posthumous title Master of Pure Integrity.

伯顏，一名師聖，字宗道，哈剌魯氏，隸軍籍蒙古萬戶府，世居開州濮陽縣。伯顏生三歲，常以指畫地，或三或六，若為卦者。六歲，從裡儒授《孝經》、《論語》，即成誦。蚤喪父，其兄曲出，買經傳等書以資之，日夜誦不輟。稍長，受業宋進士建安黃坦，坦曰：「此子穎悟過人，非諸生可比。」因命以顏為氏，且名而字之焉。久之，坦辭曰：「餘不能為爾師，群經有硃子說具在，歸而求之可也。」伯顏自弱冠，即以斯文為己任，其於大經大法，粲然有睹，而心所自得，每出於言意之表。鄉之學者，來相質難，隨問隨辨，咸解其惑。於是中原之士，聞而從遊者日益眾。

Bayan, also called Shisheng and styled Zongdao, belonged to the Karluq clan and was registered with the Mongol Myriarchate. His family had long lived in Puyang County, Kaizhou. From the age of three Bayan would trace figures on the ground with his finger—threes and sixes, as though casting hexagrams. At six he studied the Classic of Filial Piety and the Analects under a local scholar and could recite both from memory immediately. Orphaned early, he was supported by his elder half-brother, who bought him classical texts and commentaries. He studied day and night without rest. As he grew older he studied under Huang Tan of Jian'an, a jinshi of the Song dynasty. Huang Tan said, "This boy's intelligence far surpasses ordinary students." He therefore gave him the surname Yan and chose both his given name and style. Eventually Huang Tan declined to teach him further, saying, "I can no longer be your teacher. Zhu Xi's commentaries on the classics are complete—go home and study them on your own." From early adulthood Bayan devoted himself to the Confucian tradition. He grasped the great principles of the classics with luminous clarity, and insights that went beyond words arose constantly from within. Local scholars came to test him with hard questions; he answered each as it came and resolved every doubt. Word spread across the Central Plains, and students flocked to him in ever-growing numbers.

至正四年，以隱士徵至京師，授翰林待制，預修《金史》。既畢，辭歸。已而復起為江西廉訪僉事，數月，以病免。及還，四方之來學者，至千餘人。蓋其為學專事講解，而務真知力踐，不屑事舉子詞章，而必期措諸實用。士出其門，不問知其為伯顏氏學者。至於異端之徒，亦往往棄其學而學焉。十八年，河南賊蔓延河北，伯顏言於省臣，將結其鄉民為什伍以自保，而賊兵大至，伯顏乃渡漳北行，邦人從之者數十萬家。至磁，與賊遇，賊知伯顏名士，生劫之以見賊將，誘以富貴，伯顏罵不屈，引頸受刃，與妻子俱死之，年六十有四。

In the fourth year of Zhizheng he was summoned to the capital as a reclusive scholar, appointed Hanlin Attendant Drafting Official, and took part in compiling the History of Jin. When the work was complete, he resigned and returned home. He was soon recalled as Assistant Commissioner of the Jiangxi Surveillance Commission, but after a few months illness forced him to resign. After his return, more than a thousand students came from every direction to study with him. His teaching focused on explication and insisted on genuine understanding put into action. He scorned the art of examination essays and demanded that learning prove itself in real life. Anyone who had studied under him could be recognized at once as a disciple of the Bayan school. Even followers of heterodox schools often abandoned their old doctrines to study with him. In the eighteenth year bandits from Henan swept into Hebei. Bayan urged the provincial authorities to organize local militia in groups of ten and five, but rebel forces arrived in overwhelming numbers. He crossed the Zhang River and fled north, followed by several hundred thousand local families. At Ci he was captured by rebels who knew his reputation as a scholar. They brought him before their commander and offered wealth and rank if he would submit. Bayan cursed them and refused. He bared his neck to the blade and died together with his wife and children, at the age of sixty-four.

既死，人或剖其腹，見其心數孔，曰：「古稱聖人心有七竅，此非賢士乎！」乃納心其腹中，覆牆而掩之。有司上其事，贈奉議大夫、僉太常禮儀院事，諡文節。太常諡議曰：「以城守論之，伯顏無城守之責而死，可與江州守李黼一律；以風紀論之，伯顏無在官之責而死，可與西台御史張桓並駕。以平生有用之學，成臨義不奪之節，乃古之所謂君子人者。」時以為確論。伯顏平生，修輯《六經》，多所著述，皆毀於兵。

After his death someone opened his body and found several openings in his heart. "The ancients said a sage's heart has seven apertures," they exclaimed—"was this not a man of true worth?" They replaced his heart, walled over the grave, and buried him with honor. Officials reported his death to the court, which posthumously granted him the title Supporter of Discussion Grand Master and Assistant Director of the Court of Imperial Sacrifices, with the posthumous name Wenjie, Literary Integrity. In deliberating his posthumous title, the Court of Imperial Sacrifices argued: "Measured by the standard of defending a city, Bayan had no garrison duty yet died defending the people—he may be ranked with Li Fu, who held Jiangzhou; measured by moral courage, he held no official post yet died for principle—he may stand alongside the western censor Zhang Huan. A lifetime of practical learning, tested and unbroken at the moment of crisis—this was the kind of man the ancients called a true gentleman." Contemporaries regarded this as the correct judgment. Bayan spent his life editing the Six Classics and writing extensively, but all his work was lost in the wars.

贍思，字得之，其先大食國人。國既內附，大父魯坤，乃東遷豐州。太宗時，以材授真定、濟南等路監榷課稅使，因家真定。父斡直，始從儒先生問學，輕財重義，不干仕進。贍思生九歲，日記古經傳至千言。比弱冠，以所業就正於翰林學士承旨王思廉之門，由是博極群籍，汪洋茂衍，見諸踐履，皆篤實之學，故其年雖少，已為鄉邦所推重。延祐初，詔以科第取士，有勸其就試者，贍思笑而不應。既而侍御史郭思貞、翰林學士承旨劉賡、參知政事王士熙交章論薦之。泰定三年，詔以遺逸徵至上都，見帝於龍虎台，眷遇優渥。時倒剌沙柄國，西域人多附焉，贍思獨不往見。倒剌沙屢使人招致之，即以養親辭歸。

Zhan Si, styled Dezhi, was descended from families of the Arab lands. After their homeland submitted to the Yuan, his grandfather Lukun migrated east to Fengzhou. Under Emperor Taizong, Lukun was appointed supervisor of tax levies for the Zhending and Jinan circuits on account of his ability, and the family settled in Zhending. His father Wanzhi studied under Confucian masters, valued integrity over wealth, and never sought official advancement. At nine Zhan Si could memorize a thousand characters of classical text each day. By early adulthood he submitted his work to the Hanlin academician Wang Silian for correction. Thereafter he mastered an enormous range of texts and put his learning into earnest practice. Though still young, he was already highly respected in his community. When the court began selecting officials by examination at the start of the Yanyou era, friends urged him to compete. Zhan Si only smiled and refused. Soon the censor Guo Sizhen, Hanlin academician Liu Geng, and Vice Administrator Wang Shixi submitted joint memorials recommending him. In the third year of Taiding he was summoned to Shangdu as a neglected scholar of talent. Received by the emperor at Longhu Terrace, he was treated with exceptional favor. At the time Prime Minister Tarmashirin held power, and many men from the western regions sought his patronage. Zhan Si alone refused to visit him. Tarmashirin repeatedly sent envoys to summon him, but Zhan Si declined on the grounds of caring for his parents and returned home.

天曆三年，召入為應奉翰林文字，賜對奎章閣，文宗問曰：「卿有所著述否？」明日，進所著《帝王心法》，文宗稱善。詔預修《經世大典》，以論議不合求去，命奎章閣侍書學士虞集諭留之，贍思堅以母老辭，遂賜幣遣之。復命集傳旨曰：「卿且暫還，行召卿矣。」至順四年，除國子博士，丁內艱，不赴。

In the third year of Tianli he was summoned to the capital as a Hanlin document-drafting official and received audience in the Kuizhang Pavilion. Emperor Wenzong asked, "Have you written anything?" The next day he presented his work The Mind-Method of Emperors and Kings, which Wenzong praised warmly. He was ordered to help compile the Great Institutions for Governing the Age, but disagreements led him to request leave. The emperor sent Yu Ji to persuade him to stay, but Zhan Si insisted that his mother needed care and was dismissed with gifts. The emperor also sent word through Yu Ji: "Return home for now—you will be summoned again soon." In the fourth year of Zhishun he was appointed Doctor of the Imperial Academy, but after his mother's death he did not take up the appointment.

後至元三年，拜陝西行台監察御史，即上封事十條，曰：法祖宗，攬權綱，敦宗室，禮勳舊，惜名器，開言路，复科舉，罷數軍，一刑章，寬禁網。時奸臣變亂成憲，帝方虛己以聽，贍思所言，皆一時群臣所不敢言者。侍御史趙承慶見之，歎曰：「御史言及此，天下福也。」戚里有執政陝西行省者，恣為非道，贍思發其罪而按之，輒棄職夜遁。會有詔勿逮問，然猶杖其私人。及分巡雲南，按省臣之不法者，其人即解印以去，遠籓為之震悚。襄、漢流民，聚居宋之紹熙府故地，至數千戶，私開鹽井，自相部署，往往劫囚徒，殺巡卒，贍思乃擒其魁，而釋其黨。复上言：「紹熙土饒利厚，流戶日增，若以其人散還本籍，恐為邊患，宜設官府以撫定之。」詔即其地置紹熙宣撫司。三年，除僉浙西肅政廉訪司事，即按問都轉運鹽使、海道都萬戶、行宣政院等官贓罪，浙右郡縣，無敢為貪墨者。復以浙右諸僧寺，私蔽猾民，有所謂道人、道民、行童者，類皆瀆常倫，隱徭役，使民力日耗，契勘嘉興一路，為數已二千七百，乃建議請勒歸本族，俾供王賦，庶以少寬民力。朝廷是之，即著以為令。四年，改僉浙東肅政廉訪司事，以病免歸。

In the third year of Houto Yuan he was appointed censor of the Shaanxi Branch Secretariat and immediately submitted a sealed memorial with ten proposals: uphold ancestral law, centralize authority, strengthen the imperial clan, honor meritorious veterans, guard official titles, open channels for remonstrance, restore the civil service examinations, disband redundant armies, unify the penal code, and loosen harsh prohibitions. At a time when corrupt ministers were overturning established law and the emperor was listening with an open mind, Zhan Si spoke truths that no other official at court dared utter. Attending Censor Zhao Chengqing read the memorial and sighed, "When a censor speaks like this, it is a blessing for the empire." A powerful relative who governed Shaanxi abused his authority. Zhan Si exposed his crimes and opened an investigation, and the man fled his post under cover of night. An edict then arrived forbidding further pursuit of the official himself, though his personal retainers were still flogged. When he toured Yunnan as investigating censor, officials guilty of misconduct surrendered their seals and fled at once, and the distant borderlands trembled at his name. Refugees from Xiang and Han had settled in the old lands of Song Shaoxi Prefecture—several thousand households who operated illegal salt wells and organized themselves, often raiding prisoners and killing patrolmen. Zhan Si arrested their leaders but released the rest. He memorialized again: "Shaoxi's land is fertile and profitable, and refugee households grow daily. If we disperse them to their home registers they may become a border threat. We should establish an office to settle and govern them." The court established the Shaoxi Pacification Commission on the spot. In the third year he became Associate Commissioner of the Western Zhejiang Surveillance Commission and immediately investigated the Salt Transport Commissioner, the Maritime Route Commander, and officials of the Branch Commission for Buddhist Affairs for corruption. After that, no official in western Zhejiang dared enrich himself illegally. He also found that temples in western Zhejiang sheltered crafty laymen registered as Dao persons, Dao commoners, or traveling youths—men who evaded family obligations and corvée labor. In Jiaxing Circuit alone he counted 2,700 such cases. He proposed forcing them back to their clans to pay regular taxes and thus ease the burden on common people. The court approved his proposal and promulgated it as law. In the fourth year he was transferred to the Eastern Zhejiang Surveillance Commission, then resigned citing illness and returned home.

贍思歷官台憲，所至以理冤澤物為己任，平反大辟之獄，先後甚眾，然未嘗故出人罪，以市私恩。嘗與五府官決獄咸寧，有婦宋娥者，與鄰人通，鄰人謂娥曰：「我將殺而夫。」娥曰：「張子文行且殺之。」明日，夫果死，跡盜數日，娥始以張子文告其姑。五府官以為非共殺，且既經赦宥，宜釋之，贍思曰：「張子文以為娥固許之矣。且娥夫死及旬，乃始言之，是娥與張同謀，度不能終隱，故發之也，豈赦可釋哉？」樞密判官曰：「平反活人，陰德也。御史勿執常法。」贍思曰：「是謂故出人罪，非平反也。且公欲種陰德於生者，奈死者何！」乃獨上議刑部，卒正娥罪。其審刑當罪多類此。

Throughout his censorial career Zhan Si made righting wrongs and helping the afflicted his duty. He reversed many capital convictions, yet never deliberately freed the guilty to win private gratitude. Once at Xianning he joined officials of the five offices to judge a case. A woman named Song E had taken a neighbor as lover. The neighbor told her, "I am going to kill your husband." E replied, "Zhang Ziwen is about to kill him." The next day her husband was found dead. For days investigators pursued a thief. Only then did E tell her mother-in-law that Zhang Ziwen was responsible. The five offices held it was not joint murder and that amnesty had already applied, so Zhang should be released. Zhan Si said, "Zhang Ziwen acted believing E had already consented. Moreover, E waited ten days after her husband's death before speaking. She and Zhang had plotted together and, seeing they could not hide it forever, exposed the matter. How can amnesty excuse that?" The Bureau of Military Affairs judge said, "To reverse a verdict and save a life is hidden virtue. Censor, do not cling so rigidly to the letter of the law." Zhan Si replied, "That would be deliberately releasing the guilty—not reversing a wrongful conviction. And if you wish to store up hidden virtue for the living, what of the dead man?" He alone submitted his opinion to the Ministry of Justice, and in the end Song E was convicted. Most of his judgments of guilt and punishment followed this pattern.

至正四年，除江東肅政廉訪副使。十年，召為秘書少監，議治河事，皆辭疾不赴。十一年，卒於家，年七十有四。二十五年，皇太子撫軍冀寧，承製封拜，贈嘉議大夫、禮部尚書、上輕車都尉，追封恆山郡侯，諡曰文孝。

In the fourth year of Zhizheng he was appointed Vice Commissioner of the Jiangdong Surveillance Commission. In the tenth year he was summoned as Vice Director of the Secretariat to advise on river control, but he declined both appointments citing illness. In the eleventh year he died at home at seventy-four. In the twenty-fifth year the Crown Prince, campaigning in Jining, issued an enfeoffment order posthumously granting him Grand Master for Exalted Counsel, Minister of Rites, and Chief Commandant of Light Chariots of the Upper Rank, with posthumous title Marquis of Hengshan and the posthumous epithet Literary and Filial.

贍思邃於經，而《易》學尤深，至於天文、地理、鐘律、算數、水利，旁及外國之書，皆究極之。家貧，饘粥或不繼，其考訂經傳，常自樂也。所著述有《四書闕疑》、《五經思問》、《奇偶陰陽消息圖》、《老莊精詣》、《鎮陽風土記》、《續東陽志》、《重訂河防通議》、《西國圖經》、《西域異人傳》、《金哀宗記》、《正大諸臣列傳》、《審聽要訣》，及文集三十卷，藏於家。

Zhan Si was deeply versed in the classics, especially the Book of Changes. He also pursued astronomy, geography, music theory, mathematics, hydraulics, and even foreign texts to their limits. His household was poor—sometimes he lacked even plain gruel—yet he found constant joy in collating and revising the classics. His writings included Doubts on the Four Books, Reflections on the Five Classics, Diagram of Odd and Even, Yin and Yang, and Message, Essential Reach of Laozi and Zhuangzi, Record of Zhenyang's Local Conditions, Continued Gazetteer of Dongyang, Revised General Discussion on River Defense, Illustrated Classic of Western Lands, Biographies of Strange Men of the Western Regions, Record of the Lamenting Emperor of Jin, Biographies of Ministers of the Zhengda Era, Essentials of Careful Hearing, and a thirty-juan collected works kept at home.

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