After the decline of the Zhou Dynasty, the various feudal lords governed independently, and the system of rites and music fell into disuse, with beautiful poems and songs gradually disappearing. Confucius, the sage with extraordinary gifts, was filled with sorrow at the absence of the phoenix and qilin when they were meant to appear. Therefore, he edited and compiled the Book of Songs and the Book of Documents, established the system of rites and music, explained the principles of the I Ching, and composed the Spring and Autumn Annals. As a result, many lost classics were preserved, and beautiful customs were restored.
Afterwards, figures such as Bu Shang, Wei Ci, Tian, Wu, Sun, and Meng, some directly learned profound knowledge from Confucius, while others heard his important thoughts from others. They all endeavored to uphold the stability of the Jin and Lu states, resist the aggression of Wei and Qin, and enjoyed high status among the feudal states and gained reputation nationwide. However, later on, Qin Shi Huang was tyrannical and devoid of morality, ruling only through harsh laws, burning books to ashes, killing Confucian scholars in pits, strictly prohibiting ancient laws, arresting those in possession of books, erasing all traces of the glorious achievements of former kings.
Han Gaozu Liu Bang rose up in arms, rescuing the people from peril. Although he roughly revised the rituals and laws, the earlier sacrificial system was not fully reinstated. It was during the reign of Han Wudi that Confucian scholars began to be valued. This emphasis on Confucianism persisted into the Eastern Han Dynasty. People searched everywhere for incomplete books, collected lost classics extensively, established specialized examination topics, and selected virtuous officials. Many people wore splendid official robes, rode in noble carriages, some even rose from commoners to high-ranking officials step by step, while others labored for decades to attain high positions. Therefore, the learned scholars and officials all emulated this, and their commendable virtues and illustrious deeds are worthy of record.
In our era, although the country has just been established and the main focus is on military matters, the court attaches great importance to culture. The court is filled with many gentlemen, as well as many erudite Confucian scholars, and a wealth of talent.
△Fan Ping, Wen Li, Chen Shao, Yu Xi, Liu Zhao, Fan Yu, Xu Miao, Cui You, Fan Long, Du Yi, Dong Jingdao, Xu Xian, Xu Miao, Kong Yan, Fan Xuan, Wei Xiao, Fan Hongzhi, Wang Huan
When Emperor Wu of Han passed away, he was busy with state affairs, after recently pacifying the Shu region, and was busy managing rivers and lakes, training the army, developing agriculture, stockpiling grain, building schools, and personally inspecting the Bie Yong Academy. Xun Yi implemented systems to assist the new policies, Zheng Chong served as a Confucian sage and held the position of Baofu, He Maoxian participated in politics with his profound knowledge, and He Zizhen held the position of Zhizong official due to his love for rituals. Although they did not boast about their achievements, they were not abandoned by the court. Later, Jingzhou and Yangzhou were pacified, the world was stable, and the courtiers discussed holding the Fengshan ceremony. The emperor issued a decree expressing humility and caution. Although it was not as prosperous as the Three Dynasties, it could be considered a flourishing period at that time.
After Emperor Hui inherited the throne, the court became increasingly lax, the palace was in disarray, the fiefdoms rebelled, and the country fell into chaos. The people were displaced, and the rites and music were in chaos. Emperor Yuan ruled for 160 years, and under his reign, the country experienced a revival. Virtuous ministers such as He Xun, Xun Yi, Diao Xie, and Du Yu were well-versed in history and rituals, and they reformed the system of rites and music. Although they promoted Confucianism and emphasized education, neither Eastern nor Western Han Confucianism was well inherited or developed. Emperor Ming was intelligent and wise, favoring a simple literary style, while Emperor Jianwen was quiet and loved studying classics. They both recruited talents and promoted Confucianism, but due to the decline of the nation’s fortunes and the pressures of time, they were unable to do it more perfectly.
From the Western Jin Dynasty to the Eastern Jin Dynasty, the court revered elaborate rhetoric and metaphysical discussions, abandoning the Confucian classics and studying the empty discussions of the Zhengshi era. They considered rituals and laws to be mere conventions and regarded unrestrained behavior as elegant, leading to lax laws, moral decay, and the invasion of the Five Barbarians. The two capitals fell successively, and the nation's fortunes came to an end, leading to widespread lamentation. Zheng Chong and others held prominent positions, whose biographies have been recorded, while the rest of the people, I will record their deeds here to supplement the deficiencies of the previous dynasty's "Biographies of the Scholars."
Fan Ping, styled Zi'an, was a native of Qiantang in Wu Commandery. His ancestors were Marquis Zhi, Fan Fu, who relocated to Wu to escape the turmoil caused by Wang Mang and settled there. Fan Ping read extensively from the classics, understood various schools of thought, and had students like Yao Xin and He Shao. During the Wu period, he was recommended as a talented individual, later rising to the position of Commandant of Linhai, achieving notable accomplishments. In the early years of Sun Hao's reign, he resigned due to illness and focused on studying Confucianism. After the fall of Wu, during the Taikang period of the Western Jin Dynasty, the court repeatedly summoned him, but he declined each time, passing away at the age of sixty-nine. The court posthumously conferred upon him the title of "Master Wenzheng," and He Xun wrote an inscription to record his virtues.
His three sons—Shi, Xian, and Quan—attained high official positions, all thanks to their mastery of Confucianism. Quan's son, Wei, became the Marquis of Guannei. The family had a long-standing tradition of scholarship, with over seven thousand volumes of books at home. People from near and far came to study at their home, often hosting over a hundred visitors, and Wei took it upon himself to provide them with food and clothing. Wei's son, Wenli, gained fame from a young age.
Wen Li, courtesy name Guangxiu, was a man from Linjiang in Ba County. During the time of Shu Han, he studied at the Imperial Academy, specializing in the "Book of Songs" and the "Three Rituals," and studied under Qiao Zhou. His classmates compared him to Yan Hui, and Chen Shou and Li Qian to You Xia, and Luo Xian to Zigong. He later served as a Shangshu. After the fall of Shu Han, he was recommended as a talented individual and appointed as a junior official. In the early years of the Taishi period, he was appointed as the Governor of Jiyin, then later transferred back to the court to serve as a Palace Attendant to the Crown Prince. He submitted a memorial requesting the relocation of the descendants of Zhuge Liang, Jiang Wan, Fei Yi, and others to the Central Plains and the provision of appropriate positions to reassure the people of Ba and Shu and alleviate the concerns of the Wu. His request was ultimately approved. The Emperor decreed, "The Palace Attendant Wen Li is loyal, upright, honest, frugal, and possessing strategic insight and talent. He governed well as the Governor of Jiyin and fulfilled his duties in assisting the Crown Prince while in the Eastern Palace. After Emperor Guangwu pacified the region of Long and Shu, he recruited local talents to help develop remote areas. Now, Wen Li is appointed as a Cavalier Attendant." The former Shangshu of Shu Han, Cheng Qiong, shared a close friendship with Wen Li. When Emperor Wu heard of Cheng Qiong's reputation, he asked Wen Li, "What is Cheng Qiong like?" Wen Li replied, "I know him very well, but he is nearly eighty years old now, humble and cautious, and has lost his former luster, so I did not recommend him to Your Majesty." Upon hearing this, Cheng Qiong said, "Guangxiu is truly a person who does not flatter, and I admire him." At that time, tribute horses from the Western Regions were being presented, and the Emperor asked Wen Li, "How are these horses?" Wen Li replied, "Please ask the Grand Equerry." The Emperor held him in high regard. Later, Wen Li was promoted to Weiwei. In the final years of the Xianning period, he passed away. Dozens of his memorials, poems, and essays have been preserved through the ages.
Chen Shao, courtesy name Ziliang, was from Xiangben in Donghai. He was recommended by the county as a model of filial piety and integrity, but he politely declined. Later, he was summoned as the Prefect of Chenliu due to his proficiency in Confucianism, and he was promoted several times, eventually becoming the teacher to the Prince of Yan. He authored "Commentary on the Rites of Zhou," which has been widely circulated. During the Taishi era, the emperor issued a decree, saying, "Chen Shao, teacher to the Prince of Yan, is known for his uprightness, virtue, noble character, and distinguished family background. He is resolute in his aspirations and has a deep love for ancient classics, proficient in the Six Classics, and enjoys studying laws and regulations. Even in his old age, he remains tireless in his pursuits and should be appointed to serve in the court to promote Confucian teachings." He eventually passed away while in office.
Yu Xi, courtesy name Zhongning, was from Yuyao in Zhejiang, a descendant of the Guanlu Tan family. His father, Yu Cha, once served as the General of Wu's Conquering Barbarians. Yu Xi was well-disciplined from a young age, with a broad education and a passion for ancient texts. When Zhuge Hui was appointed as the county magistrate, he wanted to invite Yu Xi to be his assistant, but he politely declined. Yu Xi was recommended as a model of filial piety and integrity, and the state recommended him as a scholar, while the Minister of Works also summoned him, but he did not accept.
When Emperor Yuan arrived in Jiangzuo to take command, someone recommended Yu Xi. After Emperor Huai ascended to the throne, the court dispatched a carriage to summon him as a scholar, but he still declined. He Xun, a fellow villager of Yu Xi and a prominent Minister of Works, often visited him. Every time he did, he would stay for several days and forget to return home, remarking that he could never quite grasp just how remarkable Yu Xi truly was.
During the Ta Ning period of the Eastern Jin Dynasty, Ren Xu from Linhai and I were both summoned by the court to serve as scholars, but neither of us accepted. Later, the court issued another decree, which roughly stated: "To promote education and govern the country well, the most important thing is to uphold Taoism and promote integrity and frugality. Since the turmoil of war, Confucianism has declined. Every time I read the poem 'Zi Jin' from the Book of Songs, I am particularly moved. Ren Xu from Linhai and Yu Xi from Kuaiji both have noble characters, as steadfast as the pines and cypresses in winter. They diligently study the classics and uphold the moral principles of the ancients. Their aspirations and virtues are sufficient to inspire society; their profound knowledge is sufficient to elucidate principles. Although they did not attend last time, they are to be summoned again as scholars this time." Yu Xi declined the appointment due to illness and thus did not accept the position.
During the Xianhe period, the court ordered the officials to recommend talented and outspoken individuals. Hua Heng of the Ministry of Rites recommended Yu Xi as a virtuous person. However, due to military actions in the country, this matter was not carried out. During the Xiankang period, Neishi He Chong wrote a memorial to the court, saying, "I have heard that selecting eight people can stabilize the four gates of the court, and employing ten talented individuals can bring peace to the world. The prosperity of the country follows a natural order. Now that the emperor is wise and wants to restore the achievements of his ancestors, reorganize the ranks, and wait for talented individuals to assist. I have heard that Mr. Yu Xi possesses a pure nature and noble character, surpassing ordinary people. He studies diligently, is determined to cultivate himself, never slackening even into old age, and has extensive knowledge and exceptional memory. He is diligent in learning, immersing himself in his studies to an extraordinary degree. He leads a simple life, free from worldly desires, residing in the countryside, content and at ease. He should be brought to the court to serve, to commend his noble character, firstly to assist the emperor in governing the country, and secondly to inspire those with poor character." After He Chong's memorial was presented, the emperor issued a decree saying, "Zhai Tang of Sunyang and Yu Xi of Kuaiji both adhere to integrity and righteousness, not seeking fame and fortune, focusing on studying, with noble character comparable to ancient sages. Although they were previously summoned, they did not come to take up the positions. Could it be because they are as difficult to stain as pure white silk, so they declined the court's summons? The governance of the country requires talented individuals. They should be invited to the court to serve, and appoint them as court officials." However, Yu Xi still declined the court's summons. During the Yonghe period, a report from the relevant authorities indicated that a grand sacrificial ceremony was scheduled for October, and the prefect of Jingzhao Prefecture was to move the ancestral temple. The prefects of Xizhou, Yuzhang, and Yingchuan had recently demolished their ancestral temples. There were numerous discussions both inside and outside the court, but no decision could be reached. At that time, Yu Xi was in Kuaiji, and the court sent someone to consult him, demonstrating the significance the court placed on his opinion.
Liu Zhao, courtesy name Yanshi, hailing from Dongping, Jinan, was a descendant of Prince Hui of Guangchuan of the Han Dynasty. He was knowledgeable, gentle and sincere, and adept at mentoring students, with thousands of followers. During the reign of Emperor Wu of the Han Dynasty, he was summoned to serve in the court five times and turned down all these positions three times, but he declined all offers. He led a life of simplicity and contentment, remaining at home for decades. Due to the three different interpretations of the "Spring and Autumn Annals," Confucian scholars engaged in endless debates and mutual criticisms. Liu Zhao reflected on the differences between these interpretations and attempted to reconcile them. He wrote over 70,000 words on the office of "Diaoren" mentioned in the "Rites of Zhou," discussing the origins and conclusions of the "Spring and Autumn Annals" while maintaining consistency, clarifying discrepancies and harmonizing conflicting views. He also provided explanations for the "Zuo Zhuan" of the "Spring and Autumn Annals," titled "Quanzong," integrating interpretations from the "Gongyang Commentary" and "Guliang Commentary" with distinct markings in red ink. Additionally, he wrote *Zhouyi Xunzhu* to elucidate the interplay between Yin and Yang. In his lifetime, he authored more than one million words.
Later, someone wearing boots rode a donkey to Liu Zhao's doorstep and said, "I would like to see Liu Yanshi." Liu Zhao's virtue was unmatched in Qingzhou, which made his students quite upset. Liu Zhao said, "Let him in." After the man came in, he sat on the bed and asked Liu Zhao, "I heard that you are knowledgeable. What kind of works have you written?" Liu Zhao then listed all the works he had written and finally said, "There are still many uncertainties." The guest asked him what those uncertainties were. Liu Zhao explained all the uncertainties clearly, and the guest replied, "These are quite easy to explain." So he refuted Liu Zhao's uncertainties. Liu Zhao took a different approach and restated his views, but when the guest countered, Liu Zhao found himself at a loss for words. The guest stood up to leave, and Liu Zhao wanted to keep him, so he sent someone to call him back. The guest said, "There is a funeral at my house; I should go back. I will visit later." After the guest left, Liu Zhao sent someone to check on the family that was holding the funeral, but did not find this person and ultimately did not know his name. Liu Zhao passed away at the age of sixty-six, leaving behind five sons: Zhuo, Zhao, Yao, Yu, and Qi.
Xi specialized in classical studies and also explored divination. He wrote "An Tian Lun" to challenge misconceptions and obscurities, commented on "Mao Shi Lue," annotated "Xiao Jing," and wrote thirty articles for "Zhi Lin." His annotations totaled tens of thousands of words and were widely circulated. He passed away at the age of seventy-six, with no children. His younger brother, Yu, also left behind his own legacy.
Fan Yu, courtesy name Zhichun, was a native of Lu in Jibei. His family had been scholars for generations, living in harmony in Qingzhou. By the time of Fan Yu, it was already the seventh generation. People at that time referred to his family as "sons are not always like their fathers, nor are clothes always like their masters." Fan Yu had been well-disciplined since childhood, leading a simple and contented life while pursuing his own aspirations. After his father passed away, he lived near his father's grave for over thirty years, personally tending to the grave and pruning the trees around it on the first and fifteenth of each month. He seldom ventured out after that. Despite being recommended by Emperor Wu for positions such as literary officer, secretary, and military adviser to the Prince of Nanyang, he turned down all the offers. While other hermits in Qingzhou like Liu Zhao and Xu Miao took in disciples, Fan Yu did not, preferring to live in seclusion. If someone admired his virtues and sought advice, he would enthusiastically explain, providing only a brief overview to guide them. He compiled the "Three Commentaries" and wrote annotations, along with "An Explanation of the Spring and Autumn Annals" and "On Punishments," amounting to over seventy thousand words. He died at the age of seventy-one.
Xu Miao, his courtesy name Shuzhou, was a native of Chunyu in Gaomi. His family had a long lineage of scholars, with several generations serving as county magistrates. His great-grandfather Xu Hua was known for his noble character. Once, while staying in a pavilion, a supernatural being warned him that the pavilion was about to collapse. He hurried out and narrowly avoided disaster. His grandfather Xu Shao was an official in the Imperial Secretariat in the state of Wei, known for his integrity and honesty. Xu Miao grew up in poverty; he spent his days working in the fields and his nights studying. Around the age of twenty, he and his brother Xu Jia studied under the scholar Song Jun in Jinan and later became prominent Confucian scholars. He wrote the book *Comparative Studies of the Five Classics* and the *Discussion on the Profound and Mysterious* based on Daoist thought, totaling tens of thousands of meaningful words. He was known for his strong character, placing righteousness above wealth, and had a keen ability to judge people. When his brother developed a painful abscess, Xu Miao sucked out the pus for him. His brothers passed away early, and he supported their widows and orphans, gaining a reputation for his compassion throughout the region by distributing his land, houses, and slaves to them. When a neighbor passed away, he would help with the funeral arrangements, and if a student died at his home, he would bury them in his classroom. He conducted himself with utmost integrity, and many similar acts followed. People near and far admired his virtuous deeds and sought to emulate his character. He was recommended as a devoted and incorruptible official by the county, and the state repeatedly called upon him to serve in various capacities, but he respectfully declined each time. During the reign of Emperor Wuhui, whenever officials visited the capital, the Emperor always inquired about Xu Miao's well-being. In the second year of Yongning, Xu Miao passed away, leaving instructions to wash his clothes only with clear water, make his coffin from elm wood, line it with bricks, transport his body in a simple cart, and use reed mats and earthenware for his burial.
Cui You, courtesy name Zixiang, hailing from Shangdang, loved studying from a young age and possessed a profound understanding of Confucian teachings. Throughout his life, he never spoke a word about money or personal gain. In the late Wei Dynasty, he was selected by the court as a candidate known for his filial piety and integrity, serving as an official in the Chancellor's office. He was later sent to Dichicounty as a county magistrate, where he earned great respect and affection from the people. After resigning due to illness, he became bedridden. During the Taishi period of the Western Jin Dynasty, Emperor Wu reinstated officials who served during the reign of Emperor Wen and appointed him as a Langzhong at his residence. In his seventies, he continued to study diligently and wrote a book called "Funeral Clothes Diagram," which has been passed down through generations. When Liu Yuanhai usurped the throne and wanted to appoint him as Grand Minister of Justice, he firmly declined. He passed away peacefully at home at the age of ninety-three.
Fan Long, courtesy name Xuansong, was a native of Yanmen. His father Fan Fang was the Yanmen Prefect of the Wei Kingdom. Fan Long was born after fifteen months in his mother's womb, and his father died shortly after his birth. At the age of four, he lost his mother as well, and his cries were heartbreaking. He was left alone with no relatives, but a clan member, Fan Guang, took pity on him, brought him into his home, taught him to read, and even built a shrine in his honor. Fan Long was diligent in his studies and respected Fan Guang as his own father. He was an avid reader and wrote "The Three Commentaries on the Spring and Autumn Annals" and "The Rites of Zhou," which were clear and well-reasoned. As chaos loomed during the reign of Emperor Hui, Fan Long secluded himself, ignoring the calls of the authorities, working diligently by day and studying the classics by night. He also studied some mysterious astronomy, calendar calculations, and the theory of Yin and Yang, knowing that disaster would strike Bingzhou, so he was even more reluctant to take on any official duties. He was on good terms with Zhu Ji from Shangdang, and they once hiked in the mountains and encountered an old man by a stream. The old man asked them, "What are you gentlemen doing here?" They bowed to the old man, but when they looked up again, the old man was gone. Later, both Fan Long and Zhu Ji joined Liu Yuanhai, with Fan Long appointed Grand Herald and Zhu Ji as Grand Minister, both being granted the title of Duke. Fan Long passed away during the reign of Liu Cong, who posthumously conferred upon him the title of Grand Tutor.
Du Yi, courtesy name Xingqi, was a native of Jin County in Lujiang Commandery. His family was renowned for generations for their Confucian scholarship and was a respected family in the region. Du Yi was modest and virtuous from a young age, leading a life of extreme poverty. He did not engage in commerce or acquire property, but instead read widely in historical and philosophical texts and various works on astronomy, calendars, and divination, delving deeply into each subject. He lived in the areas of Runan and Yingchuan for over ten years without stepping outside. Only in his forties did he return to his hometown to teach, with more than a thousand students under his instruction.
During the reign of Emperor Hui, he was recommended three times as filial and upright, and appointed as an assistant magistrate. During the Yongjia period, the court summoned him to serve as a scholar, and both the Grand Tutor and Wang Yue, the Prince of Donghai, also summoned him, but he did not accept. Emperor Huai issued a decree urging the nobles and ministers to recommend virtuous and upright people, and the governor Wang Dun recommended He Xun as virtuous and Du Yi as upright. He then wrote a memorial saying, "I have heard that the Tang Dynasty valued the opinions of its ministers and appointed talented people; Emperor Wu of the Han Dynasty admired talented individuals, and outstanding talents responded one after another, which is why the country was stable and society prospered. Now, the Gentleman of the Palace Tai Sun and the recluse of Lujiang, He Xun and Du Yi, are both of noble character and possess integrity, with profound knowledge and capable of handling court affairs. He Xun has governed two counties with remarkable achievements, served in the Eastern Palace, and is trustworthy and dependable. Du Yi is tranquil and detached, out of sync with worldly affairs, like a gentleman secluded in a mountain valley, not driven by fame or fortune. They are both valuable assets to the state that the court urgently needs. If they can be appointed to the court and participate in political affairs, they will surely offer loyal and upright advice and promote the development of the country." Wang Dun then forced Du Yi to go to Luoyang. Du Yi fled to Shouyang. General Zhou Fu greatly respected him, appointed him as a military advisor, but Du Yi declined, citing illness. Knowing he could not force him, Zhou Fu personally visited Du Yi, constructed a house for him and provided him with medicine. After Zhou Fu's unsuccessful attempts, Du Yi returned to his hometown and ran into bandits on his way back.
Governor Liu Tao wrote to Lujiang County, saying: "In the past, Marquis Wen of Wei personally visited the recluse scholars of virtue, and Prime Minister Cao Cen respected and honored Duke Gai, all to show respect for talent, set examples, and inspire the world. Mr. Du possesses noble virtues and lofty aspirations, but now he is wandering without a stable home. I have heard that he is in difficult circumstances. As a governor, I cannot properly care for a virtuous man and allow him to suffer. I will send someone to offer him comfort, one from the county and five from the township, to take care of him regularly, and provide food for his family using rental income, so that he does not lack necessities." Soon after, following the Hu people's invasion, he crossed the Yangtze River, and Wang Dao sent people to assist him. When Emperor Yuan served as prime minister, he ordered: "Nowadays, righteousness is lost, and the standards of rituals and music are disregarded. The court's discipline is corrupt, and no one can correct it. A Rulin Libationer should be specially appointed to promote Confucianism. The recluse Du Yi is indifferent to fame and wealth, with high character, profound knowledge, and noble virtues. Let him serve as the Libationer." Du Yi declined due to illness and never attended court meetings. Emperor Yuan often wanted to visit Du Yi in person, but Du Yi said the emperor should not visit ordinary people's homes. Emperor Yuan wrote a letter to Du Yi saying: "Although I am not good at words, I have always admired you. It is precisely because of your poor health that I want to visit you. Do not be bound by etiquette!" He was also appointed as the Libationer of the National University. During the Jianwu period, the court ordered: "The National University Libationer Du Yi lives in poverty, loves the Tao, is quiet and indifferent, and manages everything daily. Even the original principles cannot compare to him. Reward him with two hundred bushels of grain." The Crown Prince visited Du Yi's home three times to seek advice on classics. Although Du Yi was summoned by the court, he never attended court meetings. When there were major state affairs, the state always sought his counsel. After Emperor Ming ascended the throne, Du Yi submitted a request to retire. The imperial edict said: "The governance principles of our forebears are on the verge of being lost. You study in seclusion, akin to Liu Xiang and Yang Xiong of our time. Scholars all admire your character and knowledge. How can you retire? Where else can I find talent like you?" He passed away in the first year of the Taiping era, at the age of sixty-six. He was posthumously granted the title of Grand Honglu and posthumously honored as Zhenzi. Before his death, Du Yi instructed his son Du Yan: "I did not enter officialdom when I was young. Later, although I was summoned, I never wore luxurious clothes. Just bury me in plain clothes and simple funeral arrangements, without any ostentation." Du Yi's work "Seeking Solitude" in twenty chapters has been passed down through the ages.
Yan Shi served as the Governor of Cangwu, and he had three brothers. His elder brother, Yan Song, styled Xinggao, was a man of ambition and strong principles. During the reign of Emperor Hui, when society was extravagant and hypocritical, he wrote "Renzichun Chronicles" to critique and satirize the social issues of his day. His younger brother Yan Yuan was the Prefect of Gaoping County. Yan Yuan's son Yan Qian eventually attained the rank of Right Guard General.
Dong Jingdao, styled Wenbo, hailed from Hongnong. He loved studying from a young age, and in order to seek a teacher, he traveled great distances to study under him, spending his days immersed in reading and reciting, rarely interacting with others. He was well-versed in the "Three Commentaries on the Spring and Autumn Annals," "Jingshi Yi," "Mashi Shangshu," and "Han Shi," exploring their deeper meanings. Regarding the principles of the "Three Rituals," he adhered closely to Zheng Xuan's interpretations and even wrote "Discussion on Rites" to elaborate on and advocate for Zheng Xuan's views, without refuting other Confucian teachings. During the Yongping period, he sensed impending chaos in the world, so he withdrew to the mountains of Shangluo, dressed in clothes made of leaves and living off fruits from trees, playing the qin and singing happily. Remarkably, venomous creatures and wild beasts kept their distance from him, so when Liu Yuanhai and Liu Cong sent people to summon him multiple times, they couldn't locate him for various reasons. It wasn't until the reign of Liu Yao that he came down from the mountains and settled by the Wei River. When Liu Yao summoned him to serve as the Tutor to the Crown Prince and as a Cavalier Attendant, he firmly declined and eventually passed away peacefully.
Xu Xian, style name Xiaozong, was from Shangdang. He was known for his filial piety, respectfulness, caution, integrity, and noble character. He loved learning and studied under Du Yu from Jingzhao, specializing in the "Spring and Autumn Annals" and Zheng Xuan's commentary on the "Book of Changes." He often taught dozens of students, was knowledgeable, had exceptional literary talent, and excelled in literary critique. He also studied and compiled the legal codes of Chen Shou and Du Yu and was proficient in criminal law. During the Yongjia era, he served successively as Chief Justice and Prefect of Dong'an. When Liu Kun held power in Bingzhou, he appointed Xu Xian as an official. Later, he was captured by Shi Le, who then appointed him as an officer in the military. He enforced the law with fairness and handled matters with meticulous attention, earning praise from the people for his honesty and generosity, comparable to the upright officials of antiquity. He wrote "Accounts of Distant Travels," "Accounts of Strange Objects," and "Exegesis of Ancient Texts from Jizhong," each consisting of ten volumes, which have been preserved through the ages. He lived to be ninety-seven years old and passed away during the reign of Shi Jilong, who posthumously honored him with the title of Yitong Sanqi.
Xu Miao is from Gu Mu in Dongguan. His grandfather Xu Cheng once held the position of prefect, and during the Yongjia Rebellion, he led his fellow villager Zang Kun and over a thousand households, along with their families, to flee to the riverside, finally settling in Jingkou. His father, Xu Zao, was a water commissioner. Xu Miao is well-mannered, diligent, studious, and knowledgeable, as well as cautious. When he was young, he was renowned in his village, rivaling Zang Shou, spending all his time studying and rarely going out to play. Later, Emperor Xiaowu began to emphasize classical texts and actively recruited talented scholars, and Xu Miao became a prominent scholar in Dongzhou, being recommended by Xie An for the selection process. He became an attendant in the Imperial Secretariat at the age of forty-four, serving the emperor in the Western Province. Although he wasn't particularly good at memorizing classics, he excelled at interpreting texts and highlighting their main ideas, especially skilled in correcting the sounds and meanings of the Five Classics; many scholars regarded him as an authority. He was later promoted to Cavalier in Regular Attendance and continued to work in the Western Province. For ten years, the emperor frequently sought his advice on various matters, and he was able to suggest many improvements, earning the emperor's trust. After the emperor's banquets and festivities, he enjoyed writing poems and edicts to reward his attendants, sometimes written in a casual and crude manner. Xu Miao would promptly revise and refine them, making them polished before presenting them to the emperor. At that time, some attendants would present the original drafts directly, which led everyone to believe Xu Miao did a better job. After Xie An's death, opinions about him were divided, but Xu Miao continued to persuade Wang Xianzhi, the Chief of the Imperial Secretariat, to request that the court bestow special honors upon Xie An, and also recommended Xie Shi for Minister of Personnel and Xie Xuan for Governor of Xuzhou. Xu Miao was later promoted to Lang in the Ministry of Rituals and reported multiple instances of the sacrificial ceremonies at the Southern and Northern Suburbs and ancestral temples being repeatedly damaged, providing solid evidence.
The Prefect of Yuzhang, Fan Ning, wanted to send fifteen officials from the Court of Judicial Affairs to various counties to investigate and understand the people's circumstances, and then have them return home temporarily before you inquire about the performance of those officials. Xu Mai wrote a letter to Fan Ning, saying:
You have sent fifteen officials from the Court of Judicial Affairs, each in charge of a county, and allowed the officials to report back to you after seeing and hearing things, which demonstrates your genuine concern for the people's welfare and your willingness to consider diverse opinions. However, I have a question: what exactly are these fifteen officials supposed to report? For all matters and disputes, as long as you make fair judgments and address any loopholes, that should suffice. With a focus on government affairs from above and a request for fairness from below, there will naturally be more individuals who seek justice. If you work late every day to review documents promptly without delay in various matters, officials will be cautious and serious, and the public will not be left in doubt. There is no need for officials from the county and village to run around promoting their own achievements! Doing so not only provides no benefits but also disrupts the livelihoods of the people, and allows petty officials to act as informants. True gentlemen would not engage in improper behavior and go around reporting complaints. Does it really matter who praises or criticizes a gentleman's reputation? If someone is to be praised, it must be based on testing; if someone is to be criticized, there must be solid evidence. Those who scurry around like rats in a temple, snooping for information, are the greatest harm to political affairs. Throughout history, those who want to be the eyes and ears of others are all small-minded individuals. They pretend to be loyal at first, only to betray that loyalty later; they pretend to be trustworthy at first, then commit greater untrustworthiness, ultimately resulting in the erosion of the gentleman's way and leading to the wrongful persecution and demise of good people. The historical records of past dynasties offer profound lessons.
You must choose the best and brightest talents as the officials in charge of discipline, who can lead various departments; if all officials in each department are competent, they will be able to manage paperwork effectively; then choose honest people as supervisors, so that right and wrong can be distinguished, and the management of government affairs will become clearer. If you handle government affairs fairly, there's no need to rely on eavesdropping! Empress Ma of the Ming Dynasty never believed in rumors from others, which was truly wise, and even more so, a great man should not be influenced by such things! Later, he was promoted to the position of Assistant Minister of the Ministry of Rites, specifically responsible for handling the emperor's decrees, and the emperor was very close to him. Fan Ning and Xie Miao were both officials highly valued by the emperor at the beginning, filling vacancies in the court together. Fan Ning, originally a talented and upright official, was framed by Wang Guobao and demoted to a remote post. Xie Miao, on the other hand, was precarious in his position and was afraid to offend the powerful, so he had to find ways to protect himself. At that time, the emperor was a little distant from Prince Daozi of Kuaiji, and Xie Miao wanted to improve their relationship, so he took the chance to say to the emperor, "In the past, the incidents involving the Princes of Huainan and Qi served as lessons for the Han and Jin dynasties. Although Prince Daozi has a bit of a frivolous flaw, he is still loyal to the emperor. We should be lenient towards him, dispel some of the negative rumors, which would benefit the country and also ease the Empress Dowager's worries." The emperor listened to his words. Once, when Xie Miao visited the Eastern Palace, he found many guests who were drunk and causing a ruckus. Daozi asked him, "What brought you joy when you were a county magistrate?" Xie Miao replied, "I'm just a scholar living in a modest alley, and I find happiness only in leading a frugal and honest life." Daozi thought Xie Miao was upright, so he smiled and didn’t take offense. Daozi originally wanted Xie Miao to be the Minister of Personnel, but Xie Miao felt the competition in the bureaucracy was fierce and that he couldn't manage those people, so he resolutely declined.
At that time, the crown prince was still young, and the emperor loved him very much. The civil and military officials selected for him were all the finest officials. The emperor appointed Xie Mao as the Vanguard Commander, also serving as the Grand Inspector of the county, and even had him give lectures to the crown prince. The emperor said to Xie Mao, "Although I have not yet ordered you to be treated with the etiquette of a teacher, I will not treat you as just an ordinary scholar." In ancient times, emperors who received education in classics were extremely respectful. After the Wei and Jin dynasties, mostly people of low status were used to teach the crown prince, calling them doctors instead of teachers, which is why the emperor said that.
Although Xie Mao was in the Eastern Palace, he visited the emperor every day, participated in handling court affairs, drafted and revised edicts, and made up for deficiencies in governance, which was quite exhausting. The emperor appreciated his careful and meticulous work attitude, comparing him to figures like Jin Midi and Huo Guang, having high hopes for him and preparing to promote him, but then the emperor suddenly died. After Emperor An succeeded to the throne, he appointed Xie Mao as the General of the Agile Cavalry. In the first year of the Long'an era, Xie Mao's father passed away. He was already in poor health, and his condition worsened due to overwhelming grief. He died in less than a year at the age of fifty-four. The people in the county were very sad, and those who knew him mourned his passing.
Xie Mao was honest and unpretentious in his official duties, proficient in governance, and keenly insightful in discussions. Many people consulted him, and he was able to answer all their questions. Previously, some people suspected that the position of the Grand Duke Jupiter was in the Mao position, believing that both sides of their house were unlucky, and that the east was taboo. Xie Mao argued that the Grand Duke Jupiter and other celestial deities were always in motion, just like the rising sun in the east; therefore, facing east was not considered inauspicious. His commentary on the "Guliang Commentary" was well-regarded during that period.
Legend has it that Kong Yan's grandfather, Kong Wen, once served as the Minister of Rites for the State of Wei; his father, Kong Yu, was an official in the office of the Southern Expedition General. Kong Yan, whose courtesy name was Shuyuan, was a native of Lu State and the 22nd generation descendant of Confucius. He loved learning from a young age and was able to understand the Book of Songs and the Book of Documents when he came of age at twenty. Many local governments invited him to take up official positions, and his hometown recommended him for his integrity and willingness to speak frankly, but he did not accept any of the offers. Later, he fled to Jiangdong, where Emperor Yuan of the Eastern Jin Dynasty recognized his talent and appointed him as a military advisor in the An Dong General's Office, specifically in charge of record-keeping. Although there were many officials handling record-keeping at the time, Kong Yan always excelled in completing tasks and gained everyone's approval.
After the Eastern Jin Dynasty was revitalized, Kong Yan was appointed as an official in the Central Secretariat along with Yu Liang. When Emperor Ming was still the Crown Prince in the Eastern Palace, Kong Yan became the Crown Prince's Attendant. At that time, the court needed to build many systems from the ground up. Kong Yan was well-versed in ancient texts and institutions, so he helped establish many rules and regulations for the court. As a result, both Emperor Yuan and Emperor Ming held him in high regard. Later, when Wang Dun rose to power, Kong Yan cautiously advised the Crown Prince, saying, "Your Highness should seek out talented individuals in the court, promote those with abilities, and listen to their opinions to assist you in governing the country." Wang Dun was angered upon hearing this and took the opportunity to appoint Kong Yan as the Prefect of Guangling County. People worried about him at the time, but Kong Yan remained calm. Despite Guangling County being close to bandits in the west, he continued to teach the youth and did not let the conflicts interfere with his studies. Even when Shi Le's forces advanced to Shanyang, Shi Le specifically instructed his men to avoid entering Guangling County, recognizing Kong Yan as an esteemed scholar. Kong Yan served as Prefect of Guangling County for a year before passing away in the third year of Taixing, at the age of fifty-three years.
Although Kong Yan was not renowned for his literary talent, he had an extensive knowledge of books, surpassing even He Xun. His written works totaled over a million words. His son, Kong Qi, later became the Prefect of Luling. Kong Yan's cousin, Kong Yiwu, was also a prominent figure. Although he was not as learned as Kong Yan, his reputation was even more significant. Emperor Yuan once appointed him as the Chief Clerk, later promoting him to the position of Army Advisor, then to the position of Palace Attendant, and finally to the position of Left Guard of the Crown Prince. He was posthumously granted the title of Grand Minister. Kong Yan's elder brother, Kong Huo, inherited his father's admirable qualities and was known for his filial piety. He served as a Doctor at the Imperial Academy and as a Gentleman of the Palace. Kong Huo's younger brother, Kong Hao, served as an Attendant Cavalry Officer. Their other brother, Kong Guang, is mentioned in other records. General He Wuji of Zhen Nan once recommended Kong Hao for a military position. Kong Hao was later appointed Prefect of Xiyang, and both he and He Wuji were eventually killed by Lu Xun.
Fan Xuan, also known as Xuanzi, was from Chenliu. At the age of ten, he could recite the Book of Songs and the Book of Documents. One time, he cut his hand and paled while covering it. When asked if it hurt, he replied, "This pain is nothing; it's the damage to my whole body that's truly unbearable!" His family was amazed by his extraordinary composure at such a young age. He preferred solitude from a young age, was diligent in his studies, and often stayed up all night reading. He had a broad range of knowledge, particularly excelling in the Three Rites. Coming from a very impoverished family, he made a living through farming. After his parents passed away, he personally dug their graves and built a simple house nearby.
General Chi Jian once wanted him to be the chief scribe, and the court also issued an edict appointing him as a scholar at the Imperial Academy and a cavalier, but he declined. He lived in Yuzhang, and the governor Yin Xian saw that his thatched house was in a state of disrepair and wanted to build a new house for him, but Fan Xuan resolutely declined. Yu Yuanzhi knew that Fan Xuan was often struggling financially, and at that time it was a time of famine and epidemic, so he sent him a lot of food, but Fan Xuan still did not accept. Yu Yuanzhi asked Fan Xuan, "You are knowledgeable and well-versed in a wide range of classics, why not become a great scholar?" Fan Xuan said, "After the rise of the Han Dynasty, Confucianism was highly valued, and at the discussions in the Stone Qu Library, Confucianism was actually regarded as a disadvantage. Since the Zhengshi period, the thought of Laozi and Zhuangzi became popular in society. In the early period of the Jin Dynasty, people prided themselves on simplicity and unadorned living. Although I can be considered a great scholar, I do not conform to these trends!" Fan Xuan never discussed 'Laozi' or 'Zhuangzi.'
Later, a guest asked him, "Life is always accompanied by sorrow, do you know where this sentence comes from?" Fan Xuan said, "It comes from the 'Zhi Le' chapter of 'Zhuangzi.'" The guest said, "You said you don't read 'Laozi' and 'Zhuangzi,' how do you know this sentence?" Fan Xuan smiled and said, "I read it once when I was young." People of that era found him quite perplexing.
Although Fan Xuan lived in seclusion for a long time and led a simple life, he dedicated himself to teaching and lecturing. People like Dai Kui from Qiao State heard of his reputation and admired him very much. They traveled from far away to listen to his lectures, and the recitations were as vibrant as those in the Qilu region. During the Taiyuan period, Fan Ning from Shunyang served as the governor of Yuzhang. Fan Ning was also a knowledgeable and talented Confucian scholar. He set up village schools in the county and often had hundreds of people come to listen to his lectures. Therefore, the people of Jiangzhou all liked to study Confucianism, which was influenced by the two Fans. Fan Xuan passed away at the age of fifty-four, leaving behind the "Discussion on Ritual and Changes," which has endured through the ages.
His son Fan Ji served as a county magistrate, a national scholar, and a general in the imperial guards. He later resigned from his official positions and dedicated himself to teaching. During the Yixi era, he was summoned by the court multiple times, but he did not go to take up the appointments.
Wei Xiao, styled Xian Dao, was a native of Chang'an. He was particularly passionate about Confucianism, was skilled in writing, and was well-versed in the key ideas and principles of various classics. He first worked as a Yellow Gate Attendant under Liu Yao, later joined Shi Jilong, appointed as a Cavalier In Regular Attendance. He successively served as the governor of seven counties, all renowned for his integrity and clean governance. He was later summoned to serve as the Minister of Justice, and connoisseurs compared him to figures like Zhang Fei and Du Yu. He achieved a ninth-rank official position four times, served as a Minister six times, an Imperial Attendant twice, and the Grand Tutor to the Crown Prince twice. Eventually, he was titled Duke of Jingzhao. He was renowned for his frankness and offered many suggestions on national affairs, many of which were accepted. He wrote over three thousand words in "Fu Lin," which later developed into twenty-three chapters of "Dian Lin." His writings and notes on worldly matters totaled hundreds of thousands of words, all showcasing his profound knowledge and talent.
When Ran Min came to power, Wei Xie was appointed as the Grand Minister of Rites. At that time, Ran Min appointed his son Wei Yin as the Grand Chanyu and handed over more than a thousand surrendered Hu people to Wei Yin to command. Wei Xie advised, "Now that we have accepted thousands of surrendered Hu people and treated them as before, this is indeed a way to win their favor. However, the Hu and Jie were our historical enemies. They have now surrendered merely to save their lives. If any of them secretly plot against us, things will quickly change, and it will be too late to regret! The ancients said that not even a single bad person should be tolerated, let alone thousands! I hope you can kill these surrendered Hu people, revoke the title of Grand Chanyu, and deeply learn from the lesson of neglecting agricultural production during the Five Emperors period!" Ran Min, eager to pacify the people and stabilize the situation, was very angry upon hearing these words from Wei Xie, so he had him and his son Wei Boyang killed. Wei Xie was not particularly strict and had a tendency to boast about his achievements, which led those who criticized him to look down upon him. He once said to Wei Boyang, "My ancestors have been honored for generations. My ancestors, father, myself, and you, four generations of our family have all held high positions. You should learn from me and not embarrass me!" Wei Boyang replied, "My unworthiness is just as you said, and so are you!" Wei Xie was so ashamed that he couldn't speak. This incident became a popular joke at the time. Fan Hongzhi, styled Changwen, was the grandson of General Anbei Wang Lun. He inherited the title of Marquis of Wuxing. He also loved to study and was very knowledgeable in Confucian classics, serving as a Doctor at the Imperial Academy. At the time, General Wei Xie passed away, and the court intended to bestow a posthumous title upon him, so they entrusted the matter to the officials for discussion. In the discussion, Fan Hongzhi said:
This fellow, rising through the ranks to a position of great power, assists the emperor in handling state affairs, and everyone says he’s quite capable. He played a part in the victory at the Battle of Huai Fei, though it was the wise and mighty emperor who secured the victory and the enemy brought destruction upon themselves; he also reaped the rewards. He even set up schools to nurture talent, though it didn’t quite meet expectations, it shows he had good intentions. However, in ancient times, a good minister had to either serve the ruler with loyalty and righteousness, diligently serve the country, love the people like his own children, or conduct affairs with thrift. Only by achieving these points can one avoid being criticized for being deadwood. But this fellow, in the court, when discussing state affairs, shows no loyalty or patriotism, just biding his time; in the capital, he’s corrupt and greedy, exploiting the people's resources; he can hardly be called diligent; he oppresses the people, causing public resentment; the play "Da Dong" is being performed everywhere, mocking him, and the people hate him; he squanders money on building houses, inventing, keeping mistresses, and enjoying music, not thrifty at all. These are all serious failings for a minister; such people should be eliminated from the country.
When the ancient kings governed the country and rectified customs, the most important thing was to promote thriftiness, so although Guan Zhong was slandered, he was known for his thriftiness; Zi Chan was also famous for his thriftiness. But now the atmosphere is corrupt, extravagance is prevalent, the sense of shame and integrity has disappeared, and everyone is only concerned with fame and profit; this problem needs to be tackled at its root to put an end to such behavior. Although Emperor Wen of Han promoted thriftiness, the feudal lords were still extravagant; although Emperor Wu of Han burned luxurious clothes, the trend of extravagance still thrived. This is because although thriftiness was advocated, there were no strict punishments; although leading by example, the law could not reach everyone. If violators face punishment and wrongdoers are called out, then the social climate can improve, restoring propriety, righteousness, integrity, and honor.
According to the Posthumous Title Law, one receives the title "Xiang" for achievements and "Mo" for tarnishing one's reputation. Therefore, he should be posthumously honored with the title "Xiang Mo Gong."
As for Yin Hao, he deserves a posthumous honor. Just because Huan Wen demoted him doesn’t mean he should be regarded as a model for the state. We must also mention the events surrounding Huan Wen's power grab. At that time, the Xie family was powerful, and the Huan family was also strong. Wang Xun, the Minister of Personnel, was a longtime subordinate of Huan Wen and enjoyed his trust. After harboring a grudge over three incidents, he assigned Hong Zhi to be the magistrate of Yu Hang County. Before assuming office, Hong Zhi wrote a letter to Prince Sima Daozi of Kuaiji:
"As an insignificant official, I am fortunate to be involved in important court affairs. I feel both afraid and worried, fearing I might not perform well and let everyone down. I only wish to serve His Majesty wholeheartedly. Your Majesty, I believe your high position and wisdom allow you to lead the world, not just because of your outstanding abilities, but also due to the support of your ministers. In the past, Shun assisted Yao, achieving great feats in shaping the world; Jiu Yao assisted Yu, known for his integrity and righteousness. Without honesty below, no achievements can be realized above. I dare to follow their example and hope to serve the country to the best of my ability.
I've heard that Xie An was misunderstood for being overly cautious, while Yin Hao was praised for his loyalty and integrity. Therefore, despite my limited abilities, I boldly express my thoughts to everyone. However, there are too many people who envy righteousness and block the right path. Although I trust Your Majesty's wisdom and your generosity, the trouble these people cause is truly frustrating. I don’t know Xie An personally; we have no connection; I just believe national affairs should be transparent and not swayed by personal grudges. I haven't been in touch with Yin Hao for a long time; we have no relationship; I just heard about his deeds. What does his situation have to do with me, and is it worth the risk of offending Your Majesty?"
I often read historical books. Those men of ambition and virtue, some dare to speak out and voice their concerns, while others yield to circumstances for various reasons. Although their methods are different, they have been remembered by later generations. For example, Bi Gan sacrificed himself for the country, and Ji Zi assisted the wise ruler. Later generations have mixed opinions about them, with some celebrated in history, while others are disgraced. This is all because they did not seize the moment, resulting in their own downfall. While later generations may praise their integrity, it ultimately falls short of the highest ideal, which is something I do not want to see.
People say I am upright and brave in facing difficulties, but this is an exaggeration. I know Your Majesty is wise and open to advice, and will definitely consider everyone's opinions seriously, not letting loyal ministers be wronged. Therefore, I dare to present my thoughts, not to compare with the ancients. My only desire is to serve Your Majesty wholeheartedly, without a thought for personal gain or loss. If things do not meet my expectations, I will speak frankly to Your Majesty without hesitation; if things touch my emotions, I will argue based on reason, without regret. If I have thoughts I keep to myself but do not speak out, I would end up offending a wise ruler like those in ancient times and ultimately face consequences.
Huan Wen's actions are known throughout the country; his rebellious and submissive actions are seen by everyone. Can ministers really not have their own thoughts? The common people—who doesn't have their own thoughts? All the civil and military officials in the court dare not speak up, so I can only keep quiet and refrain from saying too much. Although it's hard to guess Huan Wen's thoughts on how he treated his deceased ancestors, based on his actions, it seems he simply stripped his ancestors of their official titles; there doesn't seem to be any deep-seated hatred. His deceased father used to be Huan Wen's subordinate, and their father-son bond was stronger than most. So every time Huan Wen thinks about this matter, he feels heartbroken, as though he were cutting into his own flesh. Just think about it—doesn't that make sense? When Wang Xun and other officials discussed the posthumous title of Yin Hao, they felt that Huan Wen's wrongdoings shouldn't be highlighted. Wang Xun was grateful for Huan Wen's support in promoting him and cherished Huan Wen's favor in allowing him to enter the imperial court, saying that Huan Wen deposed the incompetent emperor and established a wise and enlightened dynasty, believing that this alone is enough to prove his loyalty. Now, consider another point.
During the regency of Duke Zhou, the country was ruled in a peaceful and prosperous era, with Duke Zhou personally handling matters of rituals, music, and legal affairs. Considering his age, King Cheng was still young, so Duke Zhou promptly returned power to King Cheng and stepped down from his regent position. During the Han Dynasty, Huo Guang made significant contributions to the state. Emperor Xiaoxuan was not yet twenty years old, and Huo Guang also returned power to him. This is why both the ruler and his subjects thrived, and the country continued for thousands of years. If Huan Wen is truly loyal to the state and sincerely considers the court, he should follow the examples of Duke Zhou and Huo Guang. Why not return power to the emperor and withdraw to his fief? He currently wields significant power in the court. Is it because the previous emperor was too young to rule personally? Is it because Huan Wen's conduct is noble, and the emperor cannot govern? He even forced Yuan Hong to write the "Nine Ranks"; these documents were quite elaborate, and the document has been preserved. Everyone in the court was fearful, and no one dared to oppose him; only Xie An, Wang Tanzhi, and a few others mounted a desperate resistance, delaying for a period of time. Later, the heavens grew angry, and the treacherous individuals perished on their own. Although the state faced peril, it ultimately returned to peace, and while the royal family experienced decline, it eventually thrived once more.
Since the resurgence of the Jin Dynasty, powerful court officials have called the shots, and the emperors have had to listen to them. Both Emperor Zhongzong and Emperor Suzong had to bow to Wang Dun, and even the previous Emperor was also pushed around by the Huan clan. Now the Emperor personally handles state affairs, with your help, and all decrees come from the royal family, so everyone seems to be on board. This is the perfect opportunity to set things straight in the court and make long-term plans, so why wait? In ancient times, emperors had to understand the laws and regulations clearly to leave a solid foundation for future generations, and that's why it's crucial to get advice from those with experience to ensure the stability of the country. I hope you take a look at the histories of the Yin and Shang Dynasties, then look at the histories of the Han and Wei Dynasties, and think about how they rose and fell; if you do this, that should be plenty. I've also sent a letter to Wang Xun:
I read your reply to Zhong Kan and felt that you are filled with a sense of justice in your heart. In this lifetime, what people value most in life are their monarch and parents. The bond between monarch and parents is upheld by the principles of 'loyalty' and 'filial piety.' Filial piety should aim to honor one's ancestors, while loyalty should be grounded in integrity and righteousness. Marquis Yin (referring to Yin Hao) was loyal and upright, transparent in his dealings, which earned him the trust of the late emperor. Their relationship was like that of brothers, standing by each other through thick and thin. Despite being persecuted by corrupt officials, his loyalty and integrity have been celebrated throughout history. This explains why loyal and upright individuals never waver, even in the face of inner turmoil. This was not only a shared belief among the loyal and upright of that time, but also recognized by later generations. I lack the courage to deceive the emperor. However, you fail to learn from Marquis Yin's integrity and righteousness, only concerned with petty favors and attempting to obscure moral principles with trivial court matters, which represents a significant shortcoming in the ruler-subject relationship. Marquis Yin became renowned thanks to your strong support. You both supported the royal family, with aspirations as firm as autumn frost, and it became widely known. Yet you do not inherit or promote his upright aspirations, instead chasing after petty favors and misleading the world in this enlightened era, leading to the prime minister's contributions not being carried on for three generations and the foundations of the military being undermined. This has disheartened loyal ministers and demoralized devoted sons. Is this how the father-son relationship is meant to be? You claim that loyalty to subjects and filial piety to parents have disappeared; then what is there left for me to fear?
When I was young, I often listened to the stories told by my grandfather's generation at home. Every time I heard those words, I was furious, wanting to immediately confront them, and my emotions were written all over my face. At that time, all I could think about was the misfortunes of other families, with no time to consider national affairs! I never thought I would be able to write these things today, mainly because I detest the lack of truly honest ministers in the current court, and secondly because my grandfather's generation all died with grievances. How could I possibly collude with you lot?! My father used to be an official before, during a time of political turmoil, living in constant fear and unable to protect himself. He looked up at the court, filled with anger and helplessness, with no opportunity to pursue his ambitions, much less be like those renowned ministers of the past! The Zizheng family had been loyal for five generations, but his son Zijun surrendered to Wang Mang. The history books have recorded their loyalty and betrayal, and future generations have learned from it. Every time I read these stories, I can't help but feel heartbroken, angry, and emotional. Comparing the current situation with the past, it's all the same truth!
Hongzhi's articles were sharp and honest, but ultimately, due to his poor relationship with Huan Wen and Xie An, his career faced many obstacles. He died at the age of forty-seven while serving as the magistrate of Yuhang County.
Wang Huan, styled Junhou, was from Leling. He lived a simple life, loved reading, did not engage in any industry, and often begged for a living. He would read the Book of Songs as he ate, even though his home had not a single bushel of grain, he was content and happy. His wife, unable to bear it any longer, burned his books in hopes of remarrying. Wang Huan smiled and said to her, "Haven't you heard of Zhu Maichen's wife?" Many who heard this laughed at him. Wang Huan's aspirations became even firmer, and he eventually became a famous scholar. Later, Murong Xi usurped the throne and appointed him as the National Scholar, personally learning from him. He was later promoted to the position of Libationer. After Murong Xi was overthrown by Fu Jian, Wang Huan died in Chang'an.
The history books say: Fan Ping and other scholars of great learning had a high reputation and status. Some questioned their knowledge, while others saw them as teachers. Although they did not reach the level of ancient sages, they were considered impressive figures at the time. Individuals like Zhongning exemplified integrity and honesty, maintaining their moral principles even in poverty and holding onto their beliefs. Individuals like Xingqi, whose home was often empty, dedicated themselves to their studies. Individuals like Wenbo lived a simple life, secluded in the mountains, disinterested in fame and fortune. Individuals like Xuanzi lived happily in poverty, spreading Confucian thoughts. These individuals were exemplars of noble character in Confucian thought. The prime minister of Xiehe (referring to the Xiehe Hall) streamlined the verbose texts, focusing on strengths and correcting weaknesses. Shu Yuan participated in handling state affairs, valued by wise monarchs for his vast knowledge. Sent to the border, even the rugged minority groups respected his noble character. Hongzhi bravely spoke his mind, unafraid of offending those in authority. Banished to a remote place, he faced numerous hardships and ultimately met a tragic end due to offending many, alas!
Praise be to the classics of the Zhou Dynasty, the laws and systems of the Han Dynasty, truly rich in content! Their knowledge was profound, and their rhetorical skills were exceptional, with a reputation that reached far and wide. The excellent writings were not buried, and the brilliant discourses reemerged. By the Jin Dynasty, this cultural tradition had flourished even further.
