Jiang Tong, known as Yingyuan, was a native of Yuxian in Chenliu. His grandfather Jiang Rui was renowned for his high moral character, who served as the Prefect of Qiao County and was granted the title of Baron of Kangfu. His father Jiang Zuo also served as the Prefect of Nan'an. Jiang Tong was a quiet yet ambitious man, with people at the time saying, "Jiang Yingyuan is truly a man of few words and exceptional character!" He and his fellow townsman Cai Ke were both well-known. Later, he inherited his father's title and was appointed as the Magistrate of Shanyin County.
During that time, the Guanzhong region was frequently troubled by the Di and Qiang tribes. General Meng Guan led a western campaign against them, personally capturing the Di chieftain Qi Wannian. Jiang Tong deeply realized that the chaos from barbarian invasions of the Central Plains needed to be fundamentally resolved, so he wrote an essay titled "On Resettling the Barbarians." In the essay, he wrote:
"The so-called Yi, Man, Rong, and Di, which we call the Four Barbarians, as classified in the 'Tribute of Yu,' their habitats are all in remote areas. The 'Spring and Autumn Annals' also state that within Huaxia, there are Yi and Di outside. Because their languages are different, their customs and practices are peculiar, and their types are varied; some live in remote areas beyond mountains and rivers, with rugged terrain, isolated from the Central Plains, not encroaching on each other's territories, not subject to imperial taxation and jurisdiction, so it is said that 'if the Emperor practices benevolent rule, the border defense can be strengthened.' Great Yu pacified the Nine Provinces, and only then did the Western Rong tribes submit. Their nature is greedy and ruthless, among the Four Barbarians, the Rong and Di are the most vicious. When they are weak, they submit out of fear, and when they are strong, they invade and rebel. Even during times of wise and virtuous rulers, it is impossible to guide them through education; only through kindness and generosity can they be calmed."
When they were strong, the High King of the Shang Dynasty was exhausted by the Guifang, King Wen of Zhou faced disturbances from the Kunyi and Xianyun, Emperor Gaozu of Han was besieged in Baideng, and Emperor Wen of Han stationed troops at Bashang. When they were weak, the Duke of Zhou received tribute from the Nine Yi, Emperor Zhongzong of Han met with the envoy of the Chanyu, and even weak emperors like Emperor Yuancheng of Han still commanded the submission of the Four Yi. This is the historical experience of the past. Therefore, the Xiongnu requested assistance to guard the border, and Hou Ying analyzed that this was not a viable option; the Chanyu knelt before the Weiyang Palace, but people thought he had sinister intentions. Therefore, a wise ruler managing the barbarians must remain cautious, taking conventional measures; even if they kowtow and offer gifts, they must still defend the border; even if they turn into bandits and marauders, they should not easily launch expeditions, as long as the interior remains peaceful and the borders are secure, that is sufficient.
After the decline of the Zhou Dynasty, the feudal lords governed independently, powerful countries annexed weaker ones, infighting ensued, and the national borders became unstable; everyone harbored ulterior motives, only concerned with their own interests. The Rongdi took the opportunity to invade the Central Plains region. Some vassals even surrendered to the Rongdi and enlisted them for their own purposes. Therefore, the rebellions of the Shen and Zeng states ultimately led to the Zhou Dynasty's downfall; Duke Xiang of Jin relied on the state of Qin, which provoked an invasion by the Jiang Rong. "The calamities of Shen and Zeng brought down the Zhou Dynasty; Duke Xiang sought the help of Qin, which swiftly provoked the Jiang Rong." These were the chaotic situations at that time.
During the Spring and Autumn Period, the Yiqu and Dali tribes occupied the territories of the Qin and Jin states; the Luhun and Yinrong tribes were entrenched in the Yiluo River basin; the Souman tribe and others threatened the eastern Jishui region, invading Qi and Song, and bullying Xing and Wei; the southern barbarians and northern Di people constantly harassed the Central Plains, like an unbroken thread. Duke Huan of Qi rose to resist, saving the state from crisis and restoring its interrupted heritage, conquering the Mountain Barbarians to open the path to Yan. "Duke Huan pacified, saved from peril, continued the line of succession, conquered the Mountain Barbarians, and opened the path to Yan." Confucius praised Guan Zhong's talents, recognizing his contributions to pacifying the Di people. "Hence Confucius praised the power of Guan Zhong, praised the merit of wearing the left lapel."
By the end of the Spring and Autumn Period, the Warring States Period emerged, with the state of Chu annexing the Man clan, Jin eliminating Luhun, King Wuling of Zhao implementing Hu-style clothing and horseback archery, opening up the Yuzhong region, the Qin state flourishing in Xianyang and extinguishing the Yiqu and other tribes. After Qin's First Emperor unified the country, the south conquered the Baiyue tribes, repelled the Xiongnu in the north, constructed the Wuling Mountains and the Great Wall, and mobilized millions of soldiers. "The Wuling Mountains and the Great Wall, with millions of soldiers." Although the wars strained the people and resources, with rampant banditry and rebellion, the First Emperor of Qin ultimately unified the six states, the Di people retreated, and the Central Plains no longer faced threats from the barbarians.
The Han Dynasty established its capital in Chang'an, and the Guanzhong region was referred to as the "Three Auxiliaries," which was the Yongzhou recorded in the "Tribute of Yu," continuing the heritage of the Fenghao site from the Zhou Dynasty. Later, Wang Mang's regime collapsed, and the Red Eyebrows Rebellion seized the opportunity to incite chaos. The western capital Chang'an was destroyed, and the people fled in all directions. During the Jianwu era, the court appointed Ma Yuan as the Prefect of Longxi to pacify the Qiang rebellion, relocating some members of the Qiang tribe to Guanzhong, where they cohabited with the Han people. Several years later, the Qiang population grew, growing in strength and wealth, and often voiced concerns about Han encroachment. During the Yongchu period, the Cavalry Commandant Wang Hong was sent to the Western Regions, recruiting Qiang and Di tribesmen as guards. This alarmed the Qiang, who stirred each other up, resulting in a rebellion among the Qiang in the two provinces of Guanzhong, killing commanders and seizing cities. Deng Zhi led troops to suppress them but suffered significant casualties as battles raged on. The Qiang's power expanded, even invading Shu Han to the south, raiding Zhao and Wei to the east, attacking Zhiguan, and advancing to Henan. Eventually, the court dispatched Zhu Chong, the Commandant of the Northern Army, to command five battalions in resisting the Qiang at Mengjin. After a decade of fighting, both the Han and Qiang suffered substantial losses, and ultimately, Ren Shang and Ma Xian narrowly secured a victory.
The reason why the Qiang rebellion is so serious and has lasted for so long is not only due to the court's poor governance and the leaders' incompetence, but more importantly because the enemy lurks in the hinterland; the threat lies within. It's like a stubborn disease that's hard to cure, and a massive wound that's tough to heal! After that, although the scale of the Qiang rebellion decreased, friction and rebellion still occurred from time to time. General Ma Xian was eventually defeated and died; General Duan Rong led the army in campaigns to the east and west. The Qiang in Yongzhou have always posed a national threat, and there's never been a more serious threat in history. In the late Han Dynasty, the Guanzhong region suffered severe damage. In the early days of the Wei Dynasty, cut off from the Shu Kingdom, the Qiang on the border attacked Wei one moment and Shu the next. Emperor Wu of Wei dispatched General Xiahou Miaocai to quell the rebellion led by Di tribe leader Agui, Qianwan, and others, and later abandoned Hanzhong, relocating the Di people from Wudu to the Guanzhong Plain in an attempt to weaken the enemy, strengthen national power, and resist the invasion of the Shu Kingdom. However, this was merely a temporary fix, a necessity of the time, not a long-term solution. It has since shown its drawbacks. Guanzhong is a place with fertile land and abundant resources, with fields of high-quality farmland. In addition to the irrigation of the Jing River and Wei River, the irrigation systems of the Zhengguo Canal and Bai Canal are interconnected, with incredibly high yields—one acre can produce several hundred catties of grain! The locals sing folk songs praising the wealth of this land, and emperors of all dynasties liked to build their capitals here. Just think about it: how could those barbarians, the Rongdi, possibly thrive in such a precious land?
They are not from our Huaxia nationality; they definitely think differently than we do, and the customs of the Rongdi people are completely different from those of us Han people. However, we made a grave mistake in the past by moving them to areas near the capital, which led our people to interact with them every day, looking down on them and bullying them. This filled them with a resentment, a hatred that runs deep. As their numbers grew, so did their strength, and their resentment naturally erupted. They were already greedy and fierce, and with their anger, they rebelled at every opportunity, causing chaos. Living so close to our capital, without any barriers, we had not been vigilant enough, which made it easy for them to plunder our food. As a result, they could repeatedly stir up trouble and bring us great disasters. This was an inevitable outcome, as history has shown time and again.
The best course of action now is to take advantage of our strong army, while the war is not yet over, and swiftly relocate the Qiang people from the counties of Fengyi, Beidi, Xinping, and Anding to places like Xianling, Hankai, and Xizhi. Then, we should move the Di people from Fufeng, Shiping, and Jingzhao to the Longyou area, settling them in the areas of Yinping and Wudu. We must provide them with enough food so they can safely reach their destination, return to their ancestral tribes, submit to the court, and allow the minority ethnic groups in the border areas to settle down. This way, the Han and Rongdi people will not intermingle, each getting what they deserve, which not only aligns with ancient governance strategies but also lays the groundwork for a prosperous and stable era. Even if they still harbor thoughts of invading the Central Plains, with such a great distance and many mountains and rivers in between, even if they do rebel, the damage caused would be significantly less.
Look, in the past, generals like Zhang Chongguo and Li Guangli could control numerous Qiang tribes with only a few tens of thousands of troops, subduing their foes without a fight, and returning triumphantly. They achieved such success not only because of their superior strategies and long-term vision, but also because they separated the Han people from the barbarians, established strong defense lines that were easy to defend and difficult to attack, thus achieving victory!
Some people say: the situation in the Guanzhong region is pretty grim right now, with two years of continuous warfare, conscription and garrisoning, exhausting the people and resources, resulting in the deaths of over a hundred thousand people; there are floods and droughts, a string of bad harvests and famines; epidemics are spreading, leading to countless deaths and injuries. Although the rebellions have been quelled, there's still a lot of resentment lingering, with people submitting on the surface but harboring fear and worry inside. The common people are all worried and anxious, hoping peace comes soon, like parched land waiting for rain. What should be done now is to stabilize the situation and reassure them. But you keep pushing for big construction projects, making the weary folks move those suspicious bandits, and having the hungry people relocate the food-deprived captives. There's a real fear that when all the resources run out, the projects will not be completed, the Qiang and Rong tribes will just scatter and run, and unity will be difficult to achieve. The previous problems have not been resolved, and new troubles will follow.
This is just kicking them when they're down! The common people are already suffering beyond words, and you want them to continue suffering. This risk is too great! If the projects are not completed and instead incite rebellion, the consequences would be unimaginable. Right now, the priority is to calm the people down, recuperate, and wait for everyone to catch their breath before thinking about anything else. First, we need to fill people's stomachs, let them live in peace; this is the most important thing.
Let me tell you, these Qiang and Rong people are very cunning. They arbitrarily appoint a leader and then attack cities and plunder at will, bringing suffering to the people and engaging in endless warfare. But now? Even within their own ranks, there is chaos; the common folk are in disarray, the elderly and children are taken away, and the young and middle-aged either surrender or flee, scattering like birds and beasts do, no longer a threat. Do you think they still have any strength left, regret their past actions, and want to join us for our support? Or are they already at their wits' end, fearing our troops will wipe them out, hence surrendering? They claim they have no strength left, and it is true; they are indeed at their wits' end.
If that's the case, we can control their fate and make them obey us. Those who are settled and content won't easily change their ways; those who live comfortably will not easily move. They are now filled with fear and anxiety, so we can intimidate them with force and make them comply. Once they are scattered and weakened, before they have a chance to regroup, they will have already made enemies of the Guanzhong people. Therefore, we can relocate them to a distant place, eliminating their desire to return home.
Wise rulers prevent trouble before it arises, solving problems before they escalate, achieving peace without making a fuss, spreading virtue without deliberate promotion. Furthermore, they can turn disaster into fortune, reverse defeat into victory, resolve crises, and overcome difficulties. You only see the negative outcomes and fail to think of solutions, focusing on trivial matters instead of long-term plans; what's going on here? Moreover, there are millions of people in Guanzhong, of all ages, and the Qiang and Rong people account for half of them. Resettling or relocating them will require food. If anyone is starving due to a lack of food, we should allocate all the grain in Guanzhong to ensure their survival, to prevent anyone from starving to death and resorting to theft.
Now we will relocate them, supplying food along the journey so that the people of Guanzhong can save half of their grain. This will not only provide food for those who are relocated but also ensure that those who remain have reserves. This will help alleviate the pressure on Guanzhong's grain supply, eliminate the underlying causes of theft, prevent immediate losses while also bringing long-term benefits. If you focus solely on minor hardships now and neglect long-term planning; only concentrate on present troubles while overlooking the endless future threats, then you are not the kind of person who can accomplish great things and secure the well-being of future generations.
The Hu people of Bingzhou were originally the fierce and ruthless descendants of the Xiongnu bandits. During the reign of Emperor Xuan of Han, facing hunger and cold, they became weak in strength, divided into several factions, which later reluctantly united into two groups. As a result, the Chanyu grew even weaker and more isolated, unable to defend themselves and having no choice but to surrender to the Han dynasty. During the Jianwu period, the Southern Chanyu surrendered again, so the Han dynasty permitted them to cross the border and settle in the southern frontier. However, after a few generations, they began to rebel once more, resulting in generals like He Xi and Liang Jin having to lead campaigns against them multiple times. In the Zhongping era, the Yellow Turban Rebellion broke out, and the court mobilized their forces, but they refused to comply and even killed their leader, Qiang Qu. Thus, Yu Mifu Luo sought assistance from the Han dynasty to quell the rebellious Hu. However, amid the chaos, the Hu seized the opportunity to raid and plunder the Zhao and Wei regions, even extending their raids to Henan. During the Jian'an period, Cao Cao sent Prince Youxian to subdue Huchuquan and had his tribe members dispersed to six counties. During the Xianxi period, due to one faction's overwhelming strength, they were split into three armies. In the early years of Taishi, this number increased to four. Later, Liu Meng staged an internal rebellion and colluded with outside tribes. The recent rebellion led by Hao San also originated from remote regions. Currently, these five groups of Hu people number in the tens of thousands of households, with a population surpassing that of various tribes in the Western Qiang. Moreover, they are naturally brave and excel in horseback archery, proving to be much more formidable than the Di and Qiang. Any carelessness could bring great danger of war and chaos to the Bingzhou region.
The Juli people of Yingyang originally lived outside the Liaodong frontier. During the Zhengshi period, Guanqiu Jian, the governor of Youzhou, suppressed the rebels among them and relocated the remaining tribespeople to the inland. At the time of relocation, there were only a few hundred households, but their descendants have multiplied, and now they have grown to thousands of households. In a few more generations, their population will surely grow significantly. Currently, the common people are enduring hardships, and they may all possibly rebel. Even pampered horses and dogs can turn aggressive, let alone these nomads. How could they not have changes? It's just that their power is still relatively weak at the moment.
When governing a country, the greatest fear is not poverty, but rather the unequal distribution of wealth; the biggest concern is not a small population, but social instability. Our country is vast and rich, and the people are prosperous. Why do we need these nomads to remain in the interior for our satisfaction? These nomads can be completely sent back to their homeland to ease their homesickness and mitigate the potential threats to our Han Chinese nation. In this way, we can bring peace to the domestic situation and stabilize the regions, ensuring blessings for future generations. This is the long-term plan!
Unfortunately, the emperor did not adopt this advice. In less than ten years, the nomads caused great chaos, and only then did people realize the deeper implications of this advice.
Zhong Langjiang, the General, had an uncle who was appointed as the magistrate of Yichun, and this official title bore the same name as his uncle. Zhong felt that this matter was not quite appropriate, so he wrote a memorial to the emperor. He said, "In the past, ancestors and official titles with the same name could be changed, but I have never heard of anyone needing to change their own name just because it matches their official title. Ancestors changed their names for the convenience of future generations, not for themselves. Now that my name matches my official title, the same principle should apply here. My subordinates work with me every day, and if I avoid using my official title, it would go against established norms and etiquette. The world is so vast, and there are countless official positions with names that are diverse, so there will always be someone encountering this situation. If even the emperor's high officials can't state their titles in front of their subordinates, that seems odd. If changing names to avoid taboos would contradict the principle of 'not usurping others' family names,' I believe that this situation should be handled the same way as when ancestors' names matched their official titles, which aligns with the rules and is reasonable." The emperor listened and agreed to his request.
Later, Zhong was transferred to serve as an equerry by the side of the crown prince. He stayed in the Eastern Palace for several years, and the crown prince held him in high regard. However, the crown prince did not often go to meet the emperor, led a lavish lifestyle, and had many peculiar customs. Zhong could no longer stand by and watch, so he wrote another memorial to advise the crown prince, saying, "I've heard that a subject should serve their monarch wholeheartedly, reflect on their shortcomings, actively suggest improvements, and help rectify the monarch's mistakes. Only then can the monarch avoid errors, and their reputation endure for future generations. While my abilities are limited, I can offer five suggestions to the best of my ability, and I hope Your Highness will take them into serious consideration."
"First, respecting and honoring parents is the foremost duty of children; Emperor Shun is famous for his filial piety. As the Crown Prince, Your Highness should always serve the Emperor, fulfilling your duty as a filial son. When King Wen was still a Crown Prince, he was very filial, which is why he could become a model for three generations of emperors. Recently, the Emperor has been unwell, yet Your Highness has rarely attended to him, causing many people to be puzzled. I hope Your Highness will strive to serve the Emperor, even when feeling unwell. The Book of Changes says: 'A nobleman must be diligent and tireless.' This means you must work hard and not rest."
"Secondly, even ancient emperors, despite their intelligence and wisdom, still needed the help and guidance of their ministers to succeed. Just as Emperor Shun thrived with the assistance of five wise ministers, King Wen of Zhou flourished with the support of four wise friends. When King Cheng was a Crown Prince, he had Duke of Zhou and Duke of Shao as his teachers and caregivers; Shi Yi taught him how to write, so he understood principles early, made preparations, smoothly undertook great tasks, governed the country effectively without resorting to punishment, earning a great reputation."
"Your Highness, you are naturally intelligent and insightful; I believe it is important for you to promptly issue decrees, promote your virtues, listen to the advice of your teachers and caregivers, communicate with your courtiers, receive guests, and listen to various opinions. Only then can doubts be dispelled, peace prevail, and your wisdom be fully realized. In this way, your noble character can influence future generations, and the good systems you establish can become examples for future generations."
In ancient times, those wise and enlightened rulers all regarded thrift as a virtue. For example, Emperor Yao lived in a simple thatched house, Emperor Yu wore rough garments, and Emperor Wen of Han donned simple garments and leather shoes. They set examples with their own behavior, leading to a prosperous and peaceful nation. They were wise rulers in life and received sacrifices from later generations after death. Those nobles who emulated thrift, such as Duke Xi of Lu, who was diligent and frugal, earned a place in history; Fan Mao of the Chu State began with simplicity and ultimately brought prosperity to the Chu State. Ministers who emulated thrift, such as Wen Zi, who assisted the state of Lu, whose wife refrained from wearing silk, and Yan Ying, who assisted the state of Qi, wearing tattered deer skin robes, were able to assist the rulers in governing effectively and promoting national prosperity. Common people who emulated thrift, such as Yan Hui, lived a modest life, subsisting on plain food and drink, yet became renowned far and wide; Yuan Xian lived in a simple thatched house but was renowned for his noble character.
The actions of these wise emperors and virtuous ministers and scholars have made them famous throughout history, leaving a lasting legacy. This is the blessings that thrift brings! However, in later times, those emperors who failed due to extravagance, with their magnificent palaces, precious jade cups and chopsticks, feasting on lavish delicacies and indulging in excess. The nobles followed suit with luxury, building luxurious palaces and offering hundreds of livestock in sacrifice. Ministers dressed in splendor, and the common people indulged in luxury. The result? None of them escaped ruin; their families were destroyed, their names became infamous, serving as a cautionary tale for future generations.
We have heard that the decorations in the palace are magnificent, carved with rhinoceros ivory, and the decorations in the art studio are becoming more and more exquisite; the expenses are rising steadily. We believe that nowadays the world is vast and rich in resources, and there is no need to be so extravagant compared to ancient times. However, when those in power indulge their preferences, it can lead to excess, so they must be cautious about their likes. In the past, during the reign of Emperor Guangwu of Han, someone presented him with a Qianli Horse and a precious sword. He used the horse to pull a carriage. He awarded the sword to a knight. Emperor Wu of Han received a precious robe made of pheasant feathers and ordered it to be burned on the main street of the capital. These great emperors did not pursue rare treasures, so they were able to correct customs and change the ways of the people in all directions.
We believe that the construction of the art studio can be reduced, and all miscellaneous projects in the palace should be canceled. Everything should embody simplicity and peace, with a strong emphasis on morality, so that this ever-evolving beauty will flourish across the land!
In ancient times, all the resources in the world were used to support the emperor alone, while the lords depended on their own fiefs for sustenance. Therefore, the nobles received their stipends and adorned themselves with tributes, and the officials and ministers held their titles and received their pay, with no one lacking food or clothing. Thus, the four professions—scholars, farmers, artisans, and merchants—were distinct and did not overlap. Those who engaged in trade and exchanged goods in the market were the common folk. According to the "Rites of Zhou," in the market, there were various trades in the morning, merchants at noon, and peddlers in the evening. They bought low, sold high, and traded in vegetables and fruits, earning meager profits to survive; this was the struggle of the common people. Individuals like Fan Chi, who sought to learn vegetable cultivation from Confucius, were disregarded by him; the noble Zang Wenzhong of Lu asked his concubine to weave rush mats, only to be criticized for his lack of righteousness; Gong Yizi became the prime minister of Lu and uprooted the sunflowers in his garden, arguing that those with generous stipends should not compete for profit with the impoverished. However, the moral climate deteriorated starting from the Qin and Han dynasties. High-ranking officials and nobles, who once refrained from growing their own vegetables or profiting from the market, began to do so and felt no shame. Compared to ancient customs, this is truly shameful! Today, the sale of vegetables, indigo-dyed fabrics, chickens, noodles, and more in the Western Garden has tarnished the nation’s image and harmed the court's reputation.
Then, I discovered that the court prohibited the common people from repairing their houses and walls, and even the roof tiles could not be touched at will. I think this not only goes against the customs of our ancestors but also sacrifices a great cause for the sake of minor taboos. This ban should be lifted, which would benefit everyone. The court agreed with my suggestion. Later, the crown prince was deposed and relocated to Xuchang. Empress Jia implied to the relevant authorities not to allow officials in the palace to bid farewell to the crown prince. The officials in Tonghe Palace took the risk and went to the banks of the Yi River to bid farewell to the crown prince, weeping uncontrollably. The officials responsible for escorting them arrested them and threw them into prison in Luoyang, Henan. Those held in Henan were released by the provincial governor, Le Guang; those in Luoyang have not been released yet. Sun Yan, the official in charge of their escort, said to Jia Mi, "The crown prince was deposed because of some trivial matters. The former officials of the East Palace risked their lives to bid farewell to the crown prince, crying so sadly on the way, which only served to highlight the prince's character. It would be wise to release them." Jia Mi told the Luoyang magistrate, Cao Shu, and they were all released. After the crown prince passed away and was reinterred, Tong also wrote a eulogy to express his sorrow, which later gained recognition.
He first earned his doctorate, then became a Shangshu Lang (a title in the imperial court), and also participated in military actions with the Grand Marshal and Prince Qi Jiong. Prince Qi Jiong was very proud and foolish, and was on the brink of defeat. Wang Tong advised him many times, though records of this are sparse. Later, he was promoted to be the Chief Justice of Tingwei, and whenever difficult cases occurred in various states and counties, he tended to issue lenient rulings. Chengdu Wang Ying invited him to serve as a secretary, and Wang Tong often advised him. He also defended the Lu brothers, Lu Yun, with great sincerity. Later, because his mother passed away, he resigned and returned home to observe mourning. After the mourning period, he became the Left Chief Clerk of the Ministry of Works. Donghai Wang Yue was appointed Governor of Yanzhou and entrusted him with all state affairs. Donghai Wang also wrote to him, stating, "When Wang Zishi served as the Governor of Yuzhou, he did not even get off the carriage before recruiting Xun Ciming; after getting off the carriage, he recruited Kong Wenju. Are there any talents like that in Yanzhou?" Wang Tong recommended Xi Jian from Gaoping as a virtuous candidate, Ruan Xiu from Chenliu as outspoken, and Cheng Shou from Jibei as honorable. At that time, people believed he had a keen eye for talent. Shortly after, he was promoted to Huangmen Shilang, Sanqi Changshi, and concurrently served as a Doctor at the Imperial Academy. In the fourth year of Yongjia, he fled to Chenggao to avoid the chaos of war, where he died of illness. Many of his writings, including poems, essays, memorials, and reports, have been preserved. He had two sons: Wang Kuan and Wang Dun.
Wang Xuan, styled Sixuan, was recommended as a scholar by his local province, and General Wen Qiao appointed him as a military officer. Later, he became a Deputy Magistrate, and Sikong Xi Jian appointed him as his assistant, and then he was promoted to be the Chief Clerk of Changshan. Sikong Xi Jian recommended him to be the Sima, and later he was promoted to be the Yellow Gate Attendant. General Cheqi Yubing was stationed in Jiangzhou and asked him to be the Chief Clerk. After Yubing passed away, Yuyi asked him to be a military advisor, and shortly after he was promoted to Chief Clerk. After Yuyi passed away, the general Gan Zan rebelled, and Wang Xuan quelled the rebellion. He was appointed as the Minister of Personnel, and then promoted to the Deputy Imperial Secretary, Palace Attendant, and Minister of Personnel. During the Yonghe era, he took over as the General of the Imperial Guard from Huan Jing. Later, he served as the Governor of Kuaiji and was appointed as the Right General of the Army. He then took over as the Minister of the Imperial Secretariat from Wang Biao. When Emperor Ai ascended to the throne, he was puzzled by Lady Zhou's title, and Wang Xuan's opinion was recorded in the "Rites Records." Emperor Ai wanted to hold a large-scale sacrificial ceremony in the palace and personally participate in the land-levelling ceremony. Wang Xuan believed that these rituals had long been abolished, and the system of rites and regulations had been neglected, and had not been implemented since the restoration, so he suggested to stop these ceremonies. He served as the Minister for many years, and during the reign of Emperor Jianwen as Prime Minister, he frequently consulted him on political matters, and Wang Xuan often made many beneficial suggestions. Later, he was promoted to be the General of the Imperial Guard, concurrently serving as the National Teacher of Sacrifices, and finally died in office. His son Wang Ao once served as the Governor of Langye and a military advisor. Wang Ao's son Wang Heng served as the Chief Clerk of the Western Command during the Yuanxi era. Wang Heng's brother Wang Yi also held a ministerial position.
Dun is a person of integrity and kindness, filial piety, and noble character, standing out among his peers. He enjoys learning and has studied the teachings of Confucianism and Daoism in depth. He believes that a gentleman should conduct himself according to the norms of etiquette, whether in seclusion or in public office. Those who live recklessly and view indulgence as noble not only break laws but also contradict Daoist teachings. He wrote an essay titled "On the Cultivation of the Dao," which received widespread acclaim. When Su Jun rebelled, he hid in Dongyang Mountain. General Qiao Jian summoned him to serve as the Yanzhou Zhizhong and later appointed him as Taiwei Yuan; when Emperor Kang appointed him as the Minister of Works, he also summoned him; General Yuliang invited him to be a military officer in the Confucian Forest; the court also promoted him several times to the positions of doctor and writer, but he declined. The people in his hometown respected his character and often consulted him before making decisions. The Dongyang Prefect Ruan Yu and the Changshan magistrate Wang Meng, both scholars at the time, were friends with Dun and greatly respected him. He dedicated over twenty years to cultivating his aspirations and passed away in the ninth year of Yonghe at the age of forty-nine. His friends collectively erected a stone monument to honor his virtues.
Sun Chu, also known as Zijing, hailed from Zhongdu in Taiyuan. His ancestor, Sun Zi, served as a cavalry general for the Wei Kingdom, and his father, Sun Hong, was the Prefect of Nanyang. Sun Chu was known for his exceptional literary talent and free-spirited personality, but his arrogance led to a less-than-favorable reputation in his hometown. He only began engaging in military affairs in Zhendong in his forties. Emperor Wen dispatched Fu Shao and Sun Yu to the Wu Kingdom, and General Shi Bao requested Sun Chu to write a letter to Sun Hao, which read:
"Seize the opportunity to act, as emphasized in the Book of Changes (Zhouyi); do not disrespect the powerful, which is condemned in the Spring and Autumn Annals." This letter is about: seizing the opportunity to act, which is highly praised in the Book of Changes; small states failing to respect larger ones, which is criticized in the Spring and Autumn Annals. These are all signs of fortune and misfortune, the roots of glory, disgrace, rise, and fall! Therefore, the states of Xu and Zheng managed to preserve their territories by presenting jade bi, while Cao Tan's disrespect led to the downfall of his state. Historical records document their successes and failures, and both ancient and modern times have evaluated their intelligence and foolishness. I will not extensively cite examples, as exaggeration would undermine the effectiveness of advice. Now, I will briefly discuss the key points of the matter, hoping you will understand.
In the past, during the reign of Emperor Huan and Emperor Ling of Han, when the weather was hot and chaos engulfed the world, morality deteriorated, disasters followed one after another, and tyrants ran rampant, causing the common people to suffer greatly. The entire country was divided, the central government's rule collapsed, the world lay in ruins, far from the glory of the Han Dynasty.
Later, our founding emperor rose up with the Mandate of Heaven, valiant and mighty, pacifying rebellions and unifying the northern region; approved by heaven, the mandate was his, thus creating a great foundation and occupying the land of Wei. This territory is the heartland of our central plains, with the Nine Tripods symbolizing national power still present, the country prospered, and its glory continued. Thus, the world is unified, and the emperor's remarkable achievements are truly awe-inspiring!
In the past, the Gongsun family relied on the achievements of their ancestors and kin, having lived for generations in a remote area in the east, controlling the Yan region and the nomadic tribes. They took advantage of their perilous terrain, far removed from the imperial court, frequently engaged in warfare, refused to pay tribute to the court, and secretly conspired with countries in the south. They sailed out to sea for trade, trading cloth to the north while exchanging fur and horses to the south. They fancied themselves to have an army of a hundred thousand, and with their strong forces, they thought they could defeat the Yan and Qi states, intimidate the East Sea and the desert, and then declare themselves kings.
However, our King Xuan personally led the troops to attack, and the troops advanced like a hot knife through butter, reaching the outskirts of Liaoyang. The Gongsun stronghold fell swiftly; before the war drums could sound for long, their leader was captured by us. As a result, the border areas, the abandoned counties, all saw a return to order, and the people lived in peace. Everyone happily submitted to the court, and different ethnic groups came to pay tribute.
Since then, the world has been peaceful. The eastern tribes brought musical instruments as tribute, while those from the Su Shen region brought arrows. The tribes that had once resisted now willingly submitted. This scene of prosperity is truly unprecedented!
The ancestors of the Wu state originally came from Jingzhou and Chu, fleeing to the Jiangsu-Zhejiang region amidst the chaos of war. Liu Bei was also frightened and escaped to the Ba-Shu region. They took advantage of the rugged terrain, as well as the vast water bodies like the Yangtze River and Lake Tai, leveraging their geographical advantages to thrive for over four hundred years. The Wu and Shu states colluded, supporting and instigating one another, resisting the Central Plains dynasty. They believed they had carved out their own piece of the world, destined to endure like Mount Tai.
Later, Wang Dao of the Jin Dynasty assisted the emperor, excelling in both civil and military affairs. He was determined to be as strict as autumn frost, deploying troops to deal with various situations, with a unique vision that set him apart. The emperor trusted him greatly, entrusting him with numerous affairs and granting him full authority to manage them, while secretly providing him with advice and strategies. The army worked together with unity and courage, advancing with unstoppable momentum, penetrating deep into the heartland of the Wu Kingdom and breaking their momentum. They won a battle in Jiangyou, causing turmoil in Chengdu; they set up a formation in Jiange, leading to the surrender of Jiang Wei. In total, they expanded their territory by six thousand miles and controlled thirty counties. With little effort, they pacified Liangzhou and Yizhou, forcing the self-proclaimed emperors of Wu to come and pay their respects, filling the treasury with tributes.
You see, the shifting fortunes of the Han, Zhao, and Wei states, the fall of the Guo state, these are all lessons from the past, signs of things to come. There is also Lu Xing in the south, who understood the mandate of heaven, voluntarily submitted, and was willing to be a vassal. The Wu Kingdom lost its mutual allies and started to crumble from within, yet hesitated and attempted to cling to survival, much like the Marquis of Wei, who mistakenly believed in his own strength by pointing at the mountains and rivers, blind to the fact that all things rise and fall; forcing oneself into a role that doesn’t fit will ultimately lead to ruin.
The court is now brimming with talent, all of whom are elites. The generals are all courageous and skilled in battle, capable of defending the nation, contributing to its prosperity and the strength of the army. Everyone aspires to soar like a roc and ride the waves of the South Sea. Recently, the country has been vigorously expanding its military capabilities, building ships and training naval forces, with thousands of warships as far as the eye can see. From the ancient invention of the canoe to the present, the scale and number of ships have never been as vast as they are today. We have a million-strong army, ready for action, eliminating the need for further battles; this is the strength of our army today. However, the emperor and the prime minister have yet to give the order to deploy the troops, because they believe that effective governance should prioritize the welfare of the people, which aligns with Taoist philosophy, just like King Wen, who prioritized moral cultivation before pursuing power. Thus, the emperor first dispatched envoys to persuade them, appealing to their reason and stirring their emotions, earnestly hoping they would grasp the stakes involved.
If they can recognize the situation, understand how to seek good and avoid evil, repent promptly, and sincerely submit to the court, like the King of Nanyue, Zhao Tuo, who entered the court to pay homage, paying tribute as vassals and following the court's arrangements, then their family can enjoy honor and wealth for generations in the Jiangdong region, forever becoming a vassal of Wei, and their achievements will be even greater than today. But if they remain arrogant and disrespectful, disobeying the court's orders, then we will concentrate our forces and swiftly mobilize troops; the armies of Yongzhou and Liangzhou will advance downstream, the armies of Qingzhou and Xuzhou will move westward, and the armies of Jingzhou, Yangzhou, Yanzhou, and Yuzhou will converge from all directions. The expeditionary forces will assault Moling; at that time, the emperor himself will lead the troops, the six armies will mobilize together, with battles raging on, flags covering the sun, the army, majestic and vast, advancing like a sea of soldiers. Then victory songs will fill the air, soldiers will bravely advance like a forest, dust billowing, shaking the heavens and the earth. Those eager for glory will charge ahead; in the blink of an eye, the enemy will be decimated, and their ancestral temples will be destroyed. This will serve as an eternal lesson for generations to come! By then, it may be too late for them to turn back! To cure a disease, one must use strong medicine; to address doubts, one must speak the truth, even if it’s hard to hear. If they still hesitate and remain stubborn, they may regret it too late, just like Bian Que with his treatments, eventually becoming powerless. I urge you to think carefully and choose wisely. Shao arrived in the state of Wu, but did not dare to report the situation to the court.
The Queen of Chu was appointed as a Literary Official and later participated in military affairs with General Shi Bao. Due to his self-assuredness and a hint of disdain for Shi Bao, when they first met, Chu offered a deep bow and said, "The Emperor has sent me to assist you in handling military affairs." This led to a rift between them. Shi Bao reported that Chu and Sun Shishan from Wu were slandering the court, and Chu also submitted a memorial in his defense. This issue dragged on for several years without resolution, and he also became embroiled in a dispute with his fellow villager Guo Yi. Although Emperor Wu did not explicitly point out his fault, because Chu came from a humble background and had been repeatedly punished, he was put aside for several years and not reinstated. In fact, the disrespectful attitude towards superiors in the military stemmed from Chu's disdain for Shi Bao and his disregard for proper etiquette.
General of the Western Campaign, Prince Jun of Fufeng, and the King of Chu were old acquaintances. Prince Jun recommended the King of Chu for a position as a military officer. Later, the King of Chu was promoted to become the magistrate of Liang County, and then further promoted to be the General of the Guard. At that time, someone spotted a dragon in the armory's well. The courtiers were all prepared to congratulate, but the King of Chu submitted a memorial stating: "Recently, I heard that two dragons had appeared in the armory's well. Some courtiers think this is a good omen and should be congratulated, while others think this is an ill omen and not worthy of congratulations. This indicates that both opinions have merits and are not entirely correct. Dragons may lurk in deep springs or soar in the clouds, but now they are lurking in the well, coexisting with frogs and small shrimp. Is this just because there are incompetent officials managing the armory, and talented individuals are buried in the army? Therefore, the dragon's appearance deserves our contemplation. I hope Your Majesty can forgive some minor mistakes, promote virtuous talents, emulate the ancient wise rulers who sought talent in Fu Yan and Weibin, reform the education system and promote overlooked talents, instruct officials to recommend gentlemen of high moral character and educational influence, as well as recommend exceptional talents capable of solving difficult problems, addressing current issues, and speaking frankly. Avoid being limited to noble families; instead, prioritize talents from humble backgrounds. Winning wars and unifying territories can only be accomplished by generals like the Five Hegemons of the Spring and Autumn Period, Han Xin, and Bai Qi; as for establishing systems of rituals and music, and promoting education and civilization, this is the direction scholars should aim for. I sincerely urge Your Majesty to consider my suggestion."
In the early reign of Emperor Hui, the King of Chu served as the Prefect of Fengyi. He passed away in the third year of Yuankang.
At first, Xie Lingyun and Wang Ji from the same county had a very good relationship. At that time, Wang Ji served as the Grand Central Inspector for the province, responsible for evaluating the character and abilities of local officials. When he visited Xie Lingyun, Wang Ji said, "This person, you can't judge him; I'll do it myself!" Then Wang Ji wrote a comment for Xie Lingyun, describing him as "a genius, exceptional and unparalleled." In his youth, Xie Lingyun aspired to live in seclusion; he told Wang Ji, "I wish to lie by the flowing water to cleanse my ears and rinse the stones to sharpen my teeth." He misspoke; it should be "rinsing stones and lying by the flowing water." Wang Ji corrected him: "You can't lie by the water, and you can't rinse stones." When Xie Lingyun was young, he held the deepest admiration and respect for Wang Ji. When he had just taken off his mourning clothes, he wrote a poem for Wang Ji to read. Wang Ji said, "I didn't expect the poem to stem from such deep emotions, and that those emotions could give rise to such a poem. After reading your poem, I feel very sad in my heart and appreciate the preciousness of deep spousal love."
Xie Lingyun had three sons: Xie Zhong, Xie Xun, and Xie Zuan. Xie Zhong and Xie Xun both passed away young, never having held official positions; only the sons of Xie Zuan, Xie Tong and Xie Chuo, gained some recognition. Xie Tong's courtesy name was Chenggong. When he was young, he crossed the river with Xie Chuo and their cousin Xie Sheng. He was free-spirited yet talented in writing. Contemporaries believed he had inherited Xie Lingyun's literary style. General Chupo, having heard of his reputation, sought to recruit him as a military officer, but Xie Tong declined and chose to settle in Kuaiji. He loved mountains and rivers, so he requested to be the county magistrate of Yinzhou, and later transferred to Wuning County. During his tenure, he paid little attention to mundane affairs, preferring to indulge in travel and visit renowned mountains and rivers. Eventually, he became the county magistrate of Yuyao, where he later passed away.
Xie Tong's son Xie Teng, known for his profound knowledge, achieved the rank of Tingwei. Xie Deng, Xie Teng's younger brother, was a prodigy in philosophy from a young age. His annotations on the "Laozi" became widely known, but he died young.
Chuo, styled Xinggong, was a versatile and learned individual skilled in writing. In his youth, he, like Gao Yang and Xu Inqiu, had great ambitions. He lived in Kuaiji for more than ten years, often exploring the mountains and rivers. He later wrote a piece called "Sui Chu Fu" to articulate his ideas. He once said of Shantao, "I can't make sense of Shantao. He doesn't act like an official when holding office, nor does he act like a recluse in seclusion. If we compare Yuan Li's gate to the Dragon Gate, then he is simply a fish scratching his head and wagging his tail in front of the Dragon Gate, not dignified in the least." He planted a pine tree in front of his house and took great care of it. Neighbors said, "Although this tree seedling is growing well, what does it matter if it may never become a pillar of the community?" Chuo replied, "Even if maple and willow trees grow lush, what good does it do?" Chuo and Xu Inqiu were both celebrities at the time. Some admired Xu Inqiu's nobility and thought less of Chuo, while others appreciated Chuo's talent and dismissed Xu Inqiu.
Shamen Zhi Dun once asked Chuo, "How do you compare to Xu Inqiu?" Chuo replied, "I deeply admire Xu Inqiu's noble character and lofty aspirations; but when it comes to writing poetry, Xu Inqiu still has to line up behind me!" Chuo greatly admired the Fu poems of Zhang Heng and Zuo Si, often saying, "'San Du Fu', 'Er Jing Fu', those are the symphonies of the Five Classics!" He once wrote a piece called "Tiantai Shan Fu," with exquisite language and style. After finishing it, he showed it to his friend Fan Rongqi, saying, "Try tossing this piece on the ground; it will definitely make a sound like gold and stone!" Fan Rongqi said, "Perhaps this sound of gold and stone does not conform to musical principles." Yet, whenever he crafted a brilliant sentence, Chuo would say, "This is the level of us people!" Later, he was appointed as Zuo Lang, an official in the Imperial Library, inheriting the title of Changle Marquis.
Chuo is straightforward and enjoys joking. Once, while walking with Xi Zaochi, Chuo walked ahead and turned back to say, "Like sieving sand, sift out the sand, leaving only the stones." Xi Zaochi replied, "Like winnowing rice, toss it up, and what remains are the husks."
Later on, General Yú Liàng invited him to be a military advisor, then appointed magistrate of Zhāng'ān. He was then summoned as a Doctor of the Imperial Academy and later promoted to Gentleman of the Imperial Secretariat. The Governor of Yángzhōu, Yīn Hào, appointed him as Chief Historian of Jiànwēi. The Interior Minister of Kuài Jì, Wáng Xīzhī, appointed him as Chief Historian of the Right Army. He was then promoted to the Prefect of Yǒngjiā, further promoted to Cavalier Attendant, and concurrently served as a Gentleman of the Imperial Library.
At that time, Grand Marshal Huán Wēn wanted to control the entire country, and as Hénán had just been pacified, he wanted to move the capital to Luòyáng. The court was afraid of Huán Wēn and didn't dare to speak up. The northern regions were in turmoil, and people were fearful. Although everyone knew that moving the capital was not feasible, no one had the courage to speak out against it. Chuo then submitted a memorial to the emperor, stating:
Lord Wen submitted a memorial saying: "I should personally lead the army to suppress the rebels, clear the He and Wei regions, restore the old capital, and only then can the banners fly high, the army cross the river, return to the Central Plains, and stabilize the world again." This is truly a grand plan beyond the times, a magnificent event for generations to come! However, I am somewhat uneasy. I believe that the rise of emperors depends on favorable geography and the talents of the people, as well as the ability to accomplish great deeds, with the key lying in restoring justice to quell chaos and then soothing the populace. The initial failure to do so led to the fall of Chang'an, allowing the invaders to invade, and the disintegration of the Central Plains, all caused by the loss of morality. Yet, the Central Plains are engulfed in chaos and war is everywhere, with hundreds of counties and thousands of cities, not a single intact city. Why is this? It's because the terrain is indefensible, and the people can only flee! The mandate of heaven has not changed, and Emperor Zhongzong is able to be restored, not only because it conforms to the will of heaven, but more importantly because the natural defenses of the Yangtze River have saved us. The Book of Changes says: "Rulers establish strategic points to defend their country," the significance of strategic points for a nation! This has already been proven as an effective method. Now we talk about victory; of course, we should prioritize justice over strategic points; but based on practical circumstances, we must hold onto some land to survive. Since the great chaos in the world, it has been sixty years, and countless people have died and been injured, with only one in ten surviving. The Heluo region is desolate, the Hangu Pass is bleak, fields are abandoned, trees are cut down, roads are destroyed, and people live in hardship, with no place to call home. Those who have fled to the Jianghuai region have been there for generations; the living are all elderly, weak, sick, or disabled, and the graves of the dead stretch endlessly. Although the sentiment of missing their homeland still exists, the current tragic scene is truly heart-wrenching. If the capital were relocated to the Central Plains and the Five Tombs rebuilt, it would bring relief to those in the borderlands. But even places as stable as Mount Tai are difficult to defend; would the Emperor not consider the people's longing and sentiments?
Wen Gong's actions this time truly reflect his long-term perspective, considering the long-term interests of the nation and planning to undertake significant endeavors! Without any urgent crisis or prior decision on major plans, he alone takes on the most challenging task imaginable. This takes immense courage! Now he is neglecting his rest and food, full of loyalty and righteousness, putting in so much effort. Who wouldn't be moved by this? However, the common people are terrified; everyone is deeply afraid. Why is that? Because they now face the threat of death! Consider this: they have lived outside Jiangzhou for decades, suddenly relocated and hurried off to desolate areas, crossing mountains and rivers, walking tens of thousands of miles, far from their graves, losing their livelihoods. Even the wealthy have no provisions for three years; the poor can barely afford a meal. Fields and houses can't be sold, and even cars and boats can't be found. Leaving their peaceful hometowns for chaotic regions, many may die from exhaustion, starvation, or drowning along the way; only a few will reach their destination.
The country regards its people as its foundation, fighting to protect them. If the people perish, what’s the point of defeating the enemy? This is what compassionate individuals should empathize with and what the country should seriously consider. Historically, the imperial capitals have never been static. When the country is strong, they live in the capital, planning for great achievements; when the country is weak, they recuperate and wait for an opportunity. For the people to live in peace and prosperity, every household should have a three-year supply before contemplating an era of peace and prosperity. The timing and the people's readiness are not yet fully aligned. Trying to change the entire world all at once, isn't that a bit too hasty and unrealistic?
My humble suggestion is to station a renowned and powerful general in Luoyang, build two fortresses near the imperial tombs to protect the imperial mausoleum, stabilize Liangzhou and Xuzhou, establish complete control over the Henan region, and secure transportation routes. Afterwards, focus on reclaiming unproductive land, stockpiling food, and gradually preparing supplies for the migrating population. In this way, the bandits will realize their situation is dire and will surely flee far away. If they remain stubborn and resist, then the northern and southern armies will arrive with lightning speed, swiftly and effectively, akin to alleviating physical pain and discomfort, coordinating attacks from all sides. Once the imperial mausoleum is secured, the Central Plains region can gradually regain stability. Your Majesty, reign peacefully from the Purple Polar Hall, strengthen governance, emulate Emperor Wen of Han's simplicity and frugality, curtail minor privileges, reduce leisure and expenses, conduct thorough evaluations of officials, and train the military, prioritizing talent cultivation and bandit eradication as top priorities. Remain steadfast and not waver for ten years; then the impoverished will find prosperity, the timid will become brave, and the people will feel the grace of heaven, facing death as if returning home. Governance will be as manageable as holding it in your palm. Why forsake a strategy that guarantees victory in every battle and risk the entire world? Your Majesty, in the prime of your life, should strive even harder, with the monarch and subjects united, collaboratively advancing the nation. Isn't this a source of great joy!
I am bold to present these lofty thoughts now, Your Majesty, as you are also pondering this issue. I am but an insignificant courtier, humbly offering my views. It is indeed difficult to speak today, but I must ensure Your Majesty hears my opinions because I believe this is a dynasty where one can speak frankly. Even the advice of the ignorant and arrogant, and even trivial strategies, will be considered by the wise. Thus, I am filled with concern as I boldly express my opinions. If Your Majesty could kindly take them into account, wouldn't it fulfill the hopes of millions? If my offense angers Your Majesty and I am to be harshly punished, even to the point of death for my beliefs, my loyalty will be remembered through the ages.
Upon seeing Xie Chuo's memorial, Huan Wen was displeased and remarked, "You exert so much effort in writing memorials for Lord Xing, why not go and read his 'Suichu Fu' to understand how he handles family and state affairs!" Later, Xie Chuo was appointed Minister of Justice while concurrently serving as Director of the Imperial Library. Xie Chuo was renowned for his literary talent from a young age, distinguishing himself among his peers. Following the deaths of Huan Wen, Wang Dao, Chi Jian, Yu Liang, and other officials, it was necessary for Xie Chuo to write their epitaphs before they could be inscribed. Xie Chuo passed away at fifty-eight.
His son, Xie Si, inherited his father's literary style and excelled in writing. He rose to the rank of Military Advisor to the Central Army but sadly passed away young.
In historical records, Jiang Tong was recognized for his integrity and noble character. Among the many talents in Chenliu, he was considered one of the best. His work "On Relocating the Rong People" was a grand vision for the country's long-term development. However, as society was already in decline at the time, even if Jiang Tong's suggestions were adopted, it would likely bring disaster and accelerate the country's downfall, as it would be unable to avert the impending crisis. Later, Emperor Min of the Jin Dynasty abolished the plan to relocate the Rong and Di peoples. Jiang Tong risked his life to resign by submitting a memorial, as he said, "Life is as light as a feather, while righteousness is as valuable as a bear's paw." He served as a high-ranking official, always offering counsel to the court with a singular focus on moral integrity, never seeking fame and fortune. Although the brothers took different paths in their careers, they were both considered exemplary men.
Sun Chu was a talented and unique individual, highly valued by Emperor Wu. His letters were outstanding works of ancient times. However, he was arrogant and hot-tempered, lacking humility and restraint, which led to his downfall at a young age, a consequence of his own actions. The brothers Jiang Tong and Jiang Chuo were both talented and renowned during the period of revitalization, living up to their ancestors' honor. Jiang Tong eventually retired to a remote town, exploring scenic spots and historical sites, finding his life's fulfillment. Jiang Chuo courageously offered counsel and memorials, demonstrating a character of integrity and fearlessness towards the emperor, proving that he was more than just a writer.
Praise: Jiang Tong upheld righteousness, while Sun Chu stood out from the ordinary. Jiang Tong had regrets in his later years, while Sun Chu suffered disgrace due to his arrogance. The reputation of the Jiang brothers was well-respected throughout the Jiangzuo region. Jiang Chuo was eloquent and sharp-witted, distinguishing himself among many talented individuals.
