Cao Zhi, styled Yungong, was from Qiao County in Qiao State and the illegitimate son of Cao Pi, the Prince of Chen Si of Wei. He loved learning from a young age and was known for his character and talent; he was generous and open-minded, and also skilled in horseback riding and archery. Cao Pi once remarked, "This child will become the guardian of the family in the future!" Thus, he was established as the heir. Later, Cao Zhi was granted the title of King of Jibei.
When Sima Yan became the General of the Protectorate, he welcomed the King of Chenliu back to Ye City, and Cao Zhi visited him at night. Sima Yan talked with him from evening until dawn and was very impressed with Cao Zhi. After Sima Yan usurped the Wei throne and declared himself emperor, Cao Zhi was demoted to Duke of Juancheng. At this time, the emperor issued a decree stating: "In the past, throughout the various dynasties, even with the rise and fall of regimes, the succession of the throne for the royal descendants of previous dynasties was rarely interrupted. Some were granted titles as princes, while others held important positions in the court. Selecting talents and entrusting them with significant responsibilities based solely on merit is a very fair practice. The nobles of the Wei state are all well-cultivated, but have long been neglected. Although there have been previous edicts appointing them, due to some vacancies, formal appointments have not been made. The former King of Jibei, Cao Zhi, has noble character, outstanding talent, is highly moral, and is well-versed in various subjects; he is an excellent descendant of the Wei state, and I greatly admire him. Therefore, I hereby appoint Cao Zhi as the Governor of Lepin."
After taking office, Cao Zhi submitted a memorial advocating for the respect of Confucianism and the emphasis on morality, and requested the establishment of Doctoral officials along with the allocation of officials and soldiers. He was later promoted to Governor of Zhangwu and then Governor of Zhao County. Although he held several governorships, he did not take his governance seriously, spending his days hunting and enjoying leisure activities, and at night, he read the "Book of Songs" and the "Book of Documents," entertaining himself with music and entertainment, making it difficult for people at the time to evaluate him. His lifestyle led to mixed perceptions among the people, as they struggled to reconcile his scholarly pursuits with his apparent lack of commitment to governance.
During the early years of the Xianning period, the emperor issued a decree saying, "Cao Zhi, the Duke of Juancheng, is of noble character and extensive knowledge, and should serve in the Confucian academy to promote education for future generations. He is appointed as a cavalier attendant and a scholar in the Imperial Academy." The emperor had read "Discourses on Six States" and asked Cao Zhi, "Is this your father's work?" Cao Zhi replied, "My father left behind a handwritten catalog; please let me go back and check." After returning, Cao Zhi reported, "This book is not included in the catalog." The emperor asked, "Then who wrote it?" Cao Zhi said, "As far as I know, it was written by my uncle Cao Jiong. Since my father was well-respected for his literary achievements, he wanted this book to be passed down to future generations, so he used his name." The emperor said, "There have been many such cases in ancient times." Then he said to the courtiers, "The mutual confirmation between father and son is sufficient to validate this matter. From now on, there should be no more doubts." Cao Zhi later advanced to the position of ritual minister. When the Prince of Qi was about to go to his fiefdom, the court needed to discuss preparing lavish gifts and an impressive entourage for him. At that time, scholars like Qin Xiu believed that the Prince of Qi should remain at court to assist with political affairs and should not go to his fiefdom. Cao Zhi had always lamented that his father was not given due recognition in the Wei Kingdom, so he lamented, "How can such a talented individual, with such close connections, not make a difference at court, but instead be sent off to remote regions? The prosperity of the Jin Dynasty could be at risk!"
So he presented his case, saying: "I have heard that the Grand Marshal, King Qi, is preparing to visit his fief in Dongxia, bringing generous gifts that match those given by ancient lords. Now, Your Majesty is a wise ruler, and both Ji and Qi are virtuous ministers. Within the country, there are close vassal states like Lu and Wei, and abroad, there are powerful allies like Qi and Jin. By staying in the court, we can ensure peace, which is the foundation for future generations. In ancient times, the high ministers who assisted the royal family were the Duke of Zhou, who shared the same surname, and Jiang Taigong, who did not. They all served in the court and were buried near the capital after their deaths. Later, although five hegemons rose successively, Duke Huan and Duke Wen deceived the monarchs, leading to usurpations such as those by Qingsui below and lavish gifts like the Nine Seals from above. In the end, they all met a bad end due to their deceit, demonstrating the consequences of an oversized tail. How can they be compared to the 'Tang Di' from Duke Zhao or the 'Chixiao' from the Book of Songs? Now that the holy dynasty has just been established, if we mishandle matters from the start, it will be hard to succeed later. If the roots of a tree are not strong, its branches and leaves will not flourish; if the bones are not strong, the skin will not be firm. Since the time of Fuxi and Nuwa, the world has never belonged to just one surname. To unite their hearts, we must be as solid as a rock. To enjoy lasting peace for generations, we must discuss matters with the people of the world. Thus, the wisdom of Heaven stems from our human wisdom. The states of Qin and Wei sought to monopolize power but ended up in disgrace; the Zhou and Han dynasties shared benefits, which enabled them to leverage relationships to their advantage. This is the result of a wise ruler's foresight, a principle as clear as day. Even though the matter seems simple, it calls for deep contemplation; although the words may seem light, they must be carefully considered. As a Confucian official, if my words do not align with propriety, it would be my failing. I cannot remain silent when I know the truth. I believe we should consider the opinions of scholars and others."
After the memorial was written, Cao Zhi showed it to his cousin Gao Yigong Jia. Gao Yigong Jia remarked, "Your opinions in the memorial are very sharp; they will surely be recorded in Jin history a hundred years from now. Are you ready to take responsibility for it now?" The emperor, upon reading the memorial, became enraged and said, "Cao Zhi still doesn't understand my intentions, let alone the people of the world!" Because Cao Zhi's memorial did not directly answer the emperor's question but instead raised a different issue, the emperor removed Grand Minister Zheng Mo from his post. Subsequently, the relevant authorities sought to hold Cao Zhi and the others accountable, resulting in Cao Zhi alone being stripped of his official title and sent home, while the others were handed over to the Court of Judicial Review for processing.
After some time, Cao Zhi was appointed as a Palace Attendant. After his mother passed away, he mourned with exceptional dedication, surpassing the prescribed rituals, which eventually led to him falling seriously ill and becoming emotionally erratic. He died nine years later, and the Grand Minister planned to assign him a negative posthumous title. Cui Bao expressed his lament, "Wei Ke did not participate in the rebellion because he was ill, so he did not take part. Now, to give Cao Zhi a negative posthumous title because he was sick, does that imply his illness is considered a form of rebellion?" Thus, he was ultimately given the posthumous title of "Ding."
Yu Jun, with the courtesy name Shanfu, was from Yanling in Yingchuan. His grandfather Yu Cheng was highly educated, and the Han court had summoned him several times, but he never went. His uncle Yu Yi was honest and unpretentious, serving as Grand Herald in the Wei Kingdom. His father Yu Dao was honest and modest, upholding integrity and having great ambitions, but he never took on an official role. If the cattle and horses at home got into fights, he worried it would harm people, so he wouldn't sell them at the market. It wasn't until his sons became successful that the court granted him the title of Grand Official. Yu Jun had a passion for learning from a young age and was quite talented. Once, he visited the capital for a trip and heard that the Wei Kingdom's Cavalier Attendant Su Lin was bedridden at home due to illness, so he went to visit. Su Lin had once studied under Yu Jun's father, and upon seeing Yu Jun, he cried for a long time before managing to say, "Your ancestors were both talented and humble, kind and loving, quiet and content, not seeking fame or wealth, but devoted to cultivating virtue. Yanling used to have five or six thousand households, but now I hear there are only a few hundred. Your two fathers grew up during the war but are still here today, your uncle is a remarkable talent of his time, and your brothers are all very outstanding. All of this is thanks to your ancestors' good deeds and the virtue they've built up!"
Yujun served as a county official and was later recommended for a position as a clerk. The Grand Minister Zheng Mao recognized Yujun's talents and held him in high regard, recommending him for the position of Doctor. At that time, people revered the "Zhuangzi" and "Laozi," while holding the classics and historical texts in low esteem. Yujun was concerned that the Confucian classics might gradually fall out of favor, so he devoted himself to studying them. Later, the Duke of Gaogui visited the Academy and asked Yujun about the meaning of the "Book of Documents." Yujun referred to his teacher's explanations to elucidate the essence of the texts and answered the Duke's questions in detail. Subsequently, Yujun was promoted to the position of Secretary Assistant. A significant case in Chang'an remained unresolved for an extended period, and the court appointed Yujun as an Imperial Censor to investigate the case. Both the court and the public regarded his handling of the case as fair and just. After Emperor Wu ascended the throne, he bestowed upon him the title of Marquis of Guanzhong and promoted him to Chief Historian, then further promoted him to Secretary Supervisor and Deputy Imperial Censor, and finally appointed him as an Imperial Attendant, also adding the title of Chief Censor. He frequently served the Emperor by providing interpretations of the "Book of Songs." Once, during a discussion on the "Wind" and "Elegance" sections of the "Book of Songs," He Shao, a Middle Minister, was discussing the meanings of changes within these sections, and Yujun stood up to challenge He Shao, leaving everyone present unable to respond.
At that time, the social atmosphere was extravagant, with a pursuit of fame and profit, while the spirit of courtesy and humility was gradually declining. Yujun wrote a memorial stating:
"I have heard that among the common people, there are many, but few are virtuous; if official positions are set and tasks assigned, there will be few officials but many wise people." This means that among the common people, there are many but few virtuous individuals; if official positions are created and tasks assigned, there may be few officials, but there will be more wise individuals.
"Creating many officials from among the wise would hinder social ethics; to abandon the wise because they are not officials would ruin the way." If many wise individuals are made officials, it would hinder the social atmosphere; while if they are abandoned because they do not hold office, it would also corrupt the social atmosphere.
"Thus, a sage king must govern the world in accordance with human nature, allowing some to emerge and some to reside, hence there are both court officials and those who choose a life of seclusion in the mountains and forests." Thus, a wise ruler must govern the world by conforming to human nature, with some serving in the court while others choose a life of seclusion in the mountains and forests.
Officials in the court, assisting the ruler to achieve their goals, are like the limbs and heart of a person, working together as one. Those who reside in the mountains and forests, clad in coarse garments yet possessing noble virtues, reach the highest level by living in seclusion in the countryside, with their noble character surpassing that of common people. They value modest titles and official attire, shunning disgrace in order to uphold their ambitions. Even those with the lowest status are willing to accept official positions, even if they lack accomplishments, and they know when to stop. Their integrity and honesty are enough to deter corruption, while their humility and willingness to yield help to quell petty conflicts. Therefore, officials in the court hear of their reputation and are pleased, feeling inadequate compared to those soon to be honored. These individuals from the mountains and forests, as well as the courtiers who avoid favoritism, are held in high regard, praised by the ancient kings. Although their principles may be at odds with worldly norms, their virtues align with the ruler, and although their actions may be unconventional in the court, their contributions serve the governance of the realm. Therefore, those of great virtue receive rewards of jade and silk, while others are honored with ceremonial tokens, in order to honor their virtues and provide them with a place, whether in the court or in seclusion.
The temple is filled with talented individuals, and even the common people exhibit gentlemanly qualities; this reflects the magnanimity of the ancient kings. As a result, there is a wealth of talent in the court, and talented individuals emerge in society, demonstrating the broad-mindedness of the ancient kings!
In the Qin Dynasty, there was only one official position available on this road. Although some are known as hermits, they do not hold official positions in the court; Shang Yang called them "six lice," and Han Fei called them "five borers." The Qin Dynasty blocked this road, allowing only one person to benefit. Although some people have the reputation of hermits, they do not hold official positions in the court; Shang Yang called them "six lice," and Han Fei called them "five borers."
At that time, virtue was unrecognized; only titles were respected. Therefore, village officials insulted their fellow villagers, and officials above the rank of Lang were arrogant towards their fathers and brothers. Consequently, common people oppressed their fellow villagers due to their official positions, and officials above the rank of Lang were arrogant towards their parents and brothers because of their titles.
Emperor Gaozu of Han, however, was the opposite, which greatly benefited the populace. He entrusted the governance of the realm to Xiao He and Cao Shen and valued the four high-ranking scholars who lived in the southern mountains.
Although Zhang Liang had great achievements, he was placed behind Sun Shu; and although Xiahou Ying had a low status, Cao Shen consulted him on political matters. When the emperor prioritizes virtue, societal customs will also revert to their roots. Therefore, the ten individuals including Tian Shu were unparalleled by any officials of the Han court, yet they never sought fame and fortune.
The high-ranking official, Shi Zhi, was observed tying Wang Sheng's shoelaces in court, which only served to elevate his reputation.
Unless both the monarch and the ministers value virtue and mutual love, who can understand the will of the world? This is the most important thing! Alas, if the bad habits of past emperors aren't changed and they only focus on grand salvation projects, it won't work. Look at those civil officials; each one is doing everything they can to climb the ranks. Those military generals are also competing fiercely for advancement through brute force. No matter how high they climb, they’re never satisfied; no matter how great their achievements, they always want more. Moreover, there is no system in place for appointing officials based on merit, and there is no sense of shame in society regarding the difficulty of promotion versus the ease of being demoted. Once an official's position is elevated, even without any merit, they will not be demoted; in fact, if they fail, they may even be reappointed. Thus, when those in front are promoted, those behind are blocked. Furthermore, there are no clear rules for the rise and fall of officials, so everyone in the world first competes to climb up, and only then thinks about recommending the virtuous. People across the country only think about moving up, not about stepping down. The powerful figures in authority are obsessed with worldly vanity, and the rulers are constrained by various public opinions, which messes up the standards; how can they tell what's pure and what's corrupt? What once helped previous kings achieve greatness has now become a drawback, so after achieving success, the current situation must be changed, and after stabilizing the situation, the approach to education must change. Even if titles and salaries are used to motivate subordinates, ministers won't greedily take advantage; even if the military is used to establish achievements, the monarch will not regret waging war recklessly.
I believe that in ancient times, officials retired at seventy. Now, aside from those veteran officials who have made outstanding contributions and high-level talents in the Three Departments, others should retire at seventy as well, so that no one has unreasonable aspirations for their salaries. When parents reach eighty, they should be allowed to fulfill their filial responsibilities by caring for their parents; this is the greatest filial piety. Officials who have not achieved results through assessments should, like in ancient times, not serve for life, so that there will be no poor governance. If a person can handle minor tasks but not major ones, they should be demoted to handle minor tasks, ensuring everyone can contribute their talents. Monarchs should promote individuals based on propriety and also use propriety to allow officials to retire. Subordinates should accept titles based on their abilities. Those who embody filial piety like Wang Yang, who was demoted nine times yet insisted on resigning; those who are incorruptible like Gong Yu, who refused to replace his tattered hat; those who understand moderation like Wang Sun, and those who are content and happy like Shu Guang, even when they leave high positions, residing in the East Wilderness, speaking kindly to elders and being filial to juniors. Such people speak in accordance with the country's principles and act in line with the court's norms. Their resignations are as easy as taking off shoes, leaving passersby in tears; renouncing wealth and honor with steadfastness like gold and stone, inspiring ordinary people. Therefore, the former kings praised them, and the wise revered them.
The old saying goes, a person's nature is like water flowing downhill, becoming increasingly severe and eventually leading to problems. Climbing higher can also lead to misfortune. Beginning with an ordinary individual, if one's behavior is improper, it will ultimately result in the failure of the country, so one must be cautious. Subordinates should unite in their efforts, and leaders should exercise restraint and avoid excess. Humility cannot be achieved through punishment; it is best to occasionally let ministers pursue their own desires and take time to unwind in nature. Do not let those who enter be trapped, nor those who leave be unable to return. This is the only way to achieve balance, without disputes, and the world can be governed well.
He loathed the superficiality and vanity prevalent in society at the time, neglecting both reputation and substance. He wrote many articles criticizing this phenomenon, which I will not enumerate here. He lived for nine years before passing away, and the court granted him a set of court clothes, an additional garment, and three hundred thousand coins. Before his death, he instructed his son Min to bury him that same night, wearing ordinary clothes, without choosing a date. Min complied with his father's wishes and buried him in simple attire. He had two sons: Min and Ao.
Min, styled Ziju, was known for his honesty, gentleness, eagerness to learn, and loyalty. In his youth, he held various positions before being appointed as Lord Changcen. When Emperor Huai was captured by Liu Yuanhai, Min was in Pingyang. Liu Yuanhai hosted a banquet and requested Min to toast Emperor Huai. Overcome with grief, he knelt to toast and then wept uncontrollably. Liu Yuanhai took a strong dislike to him. Later, someone accused Min and others of plotting to support Liu Kun, which led Liu Yuanhai to plot their execution. Ultimately, Min and the others were executed. Prior to the fall of Luoyang, Min served as an imperial attendant in the palace. He told his colleague Xu Xia, "This world is like this; disaster is imminent. I fear I may die in this very room!" And indeed, he could not escape his fate. In the late Taiyuan period, the court posthumously conferred upon him the title Lord Zhen.
Ao, whose courtesy name is Zisong, is less than seven feet tall but has a waist circumference of ten times that. He is elegant and graceful, with a commanding presence. He once served as the Chancellor of Chenliu, never lets things trouble him, always relaxed and at ease, going with the current. He stands out in any crowd. He often reads "Laozi" and "Zhuangzi," saying, "The ideas in these books resonate with my own thoughts in a subtle way." General Wang Yan greatly admires him.
I noticed that the royal family was facing constant troubles and had a foreboding sense of impending disaster, so I wrote "Yi Fu" to express my feelings, much like Jia Yi did in his "Dirge for Qu Yuan." In the Fu, I wrote, "The ultimate truth returns to oneness, honor and disgrace are intertwined. Life and death are already in balance; why lament the inevitable? All things are determined by their lack of a beginning, waiting for the right moment to reveal themselves. If the essence of the four seasons were to change, how can it be far removed from today? How can there be longevity and early death, or perhaps emotional entanglements? The ancestral lineage is indistinct from the beginning; great virtues lose their true desires. All actions are the work of the divine; the foolish sages are shaped by their nature. True individuals cast aside impurities; their nature is expansive and limitless. Drifting through the vast courtyard, surrendering oneself to the solitude of a lonely mansion. Heaven and earth are fleeting in the morning light; generations are brief at the break of dawn. Gazing at the universe in its minute details, small as the tip of a razor. Drifting in the expansive and desolate realm, deep and unfettered. Merging with nature, the essence suddenly disperses."
After reading my Fu, my friend Ziliang asked me, "If you really have some thoughts, it's not fully expressed in this Fu; if you don't have any thoughts, then why write it?" I replied, "It's all about that space between 'being' and 'non-being'!"
Later, I was transferred to the Ministry of Personnel as a junior official. At that time, the world was in turmoil, with various unexpected events occurring one after another, but I always kept my composure and stayed out of the fray. I had previously been involved in military matters during Donghai Wang Yue's tenure as Grand Tutor, and later I was promoted to Military Advisor. At that time, there were many outstanding talents under Donghai Wang, and I was among them, yet I always stayed on the sidelines. Guo Xiang, the Chief Historian of Yuzhou from Henan, was well-versed in "Laozi" and "Zhuangzi," and he was often compared to Wang Bi. I knew him well and would often say, "Why should Guo Zixuan (Guo Xiang) be compared to Yu Zisong (Yu Chan)?" Later, Guo Xiang became the chief clerk of the Grand Tutor, acting unilaterally with significant authority. I told him, "You are truly a remarkable talent, and I've since let go of my earlier thoughts."
This man, named Wang Ai, was highly regarded by the nobility due to his reputation, but he was also adept at accumulating wealth, which drew some criticism. At that time, Wen Qiao, who was the official in charge of the imperial court, accused Wang Ai, but surprisingly, Wang Ai admired Wen Qiao and said that Wen Qiao was like a towering tree, with rough branches and many knots, but he was undoubtedly the kind of person you’d want as a pillar in any grand structure. At that time, Liu Yu was serving as an official in the Yue region, and many people were framed by him, but Wang Ai remained unaffected and continued to live life on his own terms. Later, since Wang Ai was frugal yet wealthy, Liu Yu wanted to find an opportunity to deal with him. He suggested to the King of Yue that they lend money to Wang Ai to see if he would be stingy, thereby giving them leverage. The King of Yue asked Wang Ai for money in front of everyone. Wang Ai was already drunk, and his headscarf had slipped off and fallen onto the table. He casually reached over to pick up his headscarf from the table and said calmly, "I've got twenty million at home; take whatever you need!" Liu Yu was thoroughly impressed. The King of Yue was also pleased and said, "You can’t judge a gentleman’s actions with a villain’s mindset!"
Wang Yan and Wang Ao were not on speaking terms, but Wang Ao always respected him. Wang Yan said, "You can't consider me a friend." Wang Ao replied, "I see myself as I am, and you see yourself as you are. I do things my way, and you do things your way." Wang Yan thought Wang Ao was a special person. Later, during the chaos caused by the rebellion of Shi Le, Wang Ao and Wang Yan were both killed. At that time, he was fifty years old.
Guo Xiang, courtesy name Zixuan, had a high level of talent from a young age, enjoyed reading "Laozi" and "Zhuangzi," and was good at philosophical discussions. The Grand Minister of Works, Wang Yan, often said, "Listening to Guo Xiang talk is like listening to the endless flowing of a river." Many times, the local authorities invited him to serve as an official, but he refused. He enjoyed leisure time, writing and offering commentary for his own enjoyment. Later, he was summoned to serve as a ministerial secretary, gradually rising to become an Attendant of the Yellow Gate. The Prince of Donghai recommended him as the Chief Clerk of the Grand Preceptor, placing great trust in him with important responsibilities. He had a lot of influence in court and among the people, but also made many enemies, ultimately damaging his reputation. In the later years of Yongjia, he passed away due to illness, leaving behind twelve inscriptions on stone tablets.
Before him, there were many scholars who annotated "Zhuangzi," but none had truly grasped its essence. Xiang Xiu provided explanations based on previous annotations, with exquisite prose and insightful interpretations, greatly promoting the mystical thoughts of Zhuangzi. Unfortunately, he passed away before completing his works on "Autumn Water" and "Supreme Joy." As his son was still young, his annotations were ultimately lost, but some other versions were still circulated. Guo Xiang had a questionable character, and seeing that Xiang Xiu's annotations were not passed down, he stole them and claimed them as his own. He annotated "Autumn Water" and "Supreme Joy," and also modified "Horse's Hoof," making only minor adjustments to some sentences in the other chapters. Later, Xiang Xiu's annotations resurfaced, so there are now both Xiang Xiu's and Guo Xiang's annotations of "Zhuangzi" in circulation, with their contents being basically the same.
Yu Chun, courtesy name Moufu, was a knowledgeable and talented man, known for his scholarly achievements and sense of loyalty. He was a respected Confucian scholar at that time. He first served as a registrar in the county, then got involved in the affairs of the General of the Southern Conquest, gradually rising through the ranks. Eventually, he became the Attendant of the Yellow Gate and was also granted the title of Marquis. He later held important positions such as Prefect of the Palace Secretariat and Intendant of Henan.
At first, Yu Chun considered Jia Chong to be duplicitous and treacherous, so he, alongside Ren Kai, recommended Jia Chong for a post at the border in Guanzhong. Jia Chong harbored resentment towards Yu Chun because of this. Once, Jia Chong hosted a banquet for court officials, but Yu Chun arrived late. Jia Chong sarcastically remarked, "You’re usually ahead of everyone else; why the late arrival today?" Yu Chun replied, "I had a small matter to attend to in the morning, so I arrived late." There was a rumor that Yu Chun's ancestors were military officers, while Jia Chong's ancestors were villains, so they often mocked each other.
Feeling that his status and reputation were greater, Jia Chong was very dissatisfied. When it was Yu Chun's turn to offer a toast, Jia Chong intentionally refused to drink. Yu Chun said, "Elder, you should have a drink; how could I not offer my respects!" Jia Chong replied, "You can't even take care of your own parents, and yet you talk about offering respects!" This infuriated Yu Chun, who loudly exclaimed, "Jia Chong! The world is in chaos because of you alone!" Jia Chong retorted, "I assisted two emperors, pacified Ba and Shu; what crime have I committed to cause such chaos in the world?" Yu Chun angrily asked, "Where is the esteemed Duke Gaogui?" Everyone present was too frightened to utter a word. Jia Chong's attendants wanted to capture Yu Chun, but thanks to the timely intervention of Guard Commander Yang Xiu and Palace Attendant Wang Ji, Yu Chun was able to escape.
Jia Chong was both ashamed and angry, and he submitted a memorial requesting to resign from his official position. Yu Chun was frightened and hurriedly handed over the seals of the Henan Governor and the Marquis of Guannei, and he wrote a self-reflection, saying: "Lord Jia, the Minister of Works, invited all the ministers and subordinates to drink together. I misjudged my limits, drank too much, and lost my composure after drinking. I urged him to drink multiple times, but Lord Jia refused. During our argument, Lord Jia criticized me for failing to support my parents, saying I was utterly ungrateful. I was outraged and, in my anger, tried to admit my mistake, but became even angrier and loudly reprimanded Lord Jia. The scene was chaotic, and my behavior was outrageous and disrespectful. The rules state that elders are physically weak and prone to emotional loss of control. Not only did I fail to fulfill my filial duty to my parents, but I also sought wealth and status, being lower than a crow. Lord Jia is one of the Three Dukes and should set an example, educate the people, and reprimand me with reason; that is appropriate. However, I made the following mistakes: disrespecting authority, causing a scene while drunk, and behaving poorly. I, an ordinary person, was shockingly promoted to such a high position. The Book of Changes warns us not to be greedy for wine, and the Analects also advise us not to indulge in alcohol, yet I, out of indignation, said many excessive things, disrespected court officials, and violated laws and regulations, which is truly unacceptable. I request the court to relieve me of my official duties, the Court of Judicial Review to punish me, and the Grand Minister of Ceremonies to revoke my titles and fiefs. I acknowledge my inappropriate behavior and willingly accept the consequences."
Censorate Assistant Minister Kong Xun impeached Yu Chun and requested his dismissal from office. The emperor issued a decree stating: "The former kings attached great importance to the distinction between ranks, clearly defined the hierarchy, recorded the virtues of gentleness and self-restraint, as well as the dangers of excessive drinking, in order to promote education and regulate people's behavior. In the past, Guang Hanling insulted the chancellor and was punished for disrespecting his superior; Guan Fu, in a fit of anger fueled by alcohol, was ultimately executed. Although Yu Chun was mediocre in ability, he held a high position as a magistrate. He not only lacked humility and caution but also failed to learn from the lessons of his predecessors, disrespecting his superiors and speaking insolently. He should face severe punishment to uphold court order." Therefore, the emperor dismissed Yu Chun from his office.
It is said that the elderly Chun did not seek support from his sons, and the court sought to evaluate him according to rituals and laws. The Grand Tutor He Cheng, Grand Commandant Xun Yi, and General of Chariots and Cavalry Prince Qi You discussed together, saying: "To determine right from wrong, we must first look at what the rituals and laws say. An eighty-year-old man may have only one son who is not required to serve as an official; a ninety-year-old man, the entire family can avoid official positions. This is also stipulated in the new laws. This elderly Chun is over eighty years old, with six brothers, three of whom serve him at home, while fulfilling his filial duties. He does not ask for support himself, so he is not in violation of ritual and law. The Minister of Works believes that Chun, as a magistrate, should perform better than the average person. However, he indulges in alcohol and causes trouble, easily losing his temper. We believe that although he has not fully fulfilled his filial duties, he has only made mistakes that ordinary people would make, and should merely be criticized and corrected."
Situ Shibao disagreed, saying, "After being promoted, Chunfu forgot about his family and dislikes others mentioning him. He is disloyal and unfilial to his family, and should be dismissed and subjected to investigation!" Situ Xicao Yuan Liu Bin also said, "To promote a good social atmosphere, we must prioritize moral values; and the core of moral values is loyalty and filial piety. Loyalty means being loyal to the monarch; filial piety means being dutiful to parents. If being dutiful means always obeying parents, wise monarchs will struggle to find loyal subjects; if loyalty means disregarding family ties, parents will not find sons. Therefore, as subjects, we must prioritize righteousness and put aside personal feelings; as sons, we must prioritize filial piety and set aside personal interests. In court, we must obey the monarch's orders; at home, we must follow our parents' arrangements. Only by doing so can we achieve a balance between ruler and subject, and between father and son, as well as between loyalty and filial piety. Chunfu's older brother Jun wishes to return home to care for their aging father. If Jun can return home, Chunfu will definitely go home; if Jun cannot return home, Chunfu has no reason to go home. Although Chunfu himself said so, the emperor did not agree. Think about the governors of Liaodong, Sun He, and Guanghan, Deng Liang; both have elderly mothers, and Deng Liang has no brothers. They were sent to remote areas to serve as officials, desperately trying to return home, but the emperor did not agree. Furthermore, Chunfu has recently become the Jing Yin, and his father is within his jurisdiction, so he can visit him often. It's unreasonable to demote him for reasons outside of proper etiquette. Etiquette stipulates that a person at the age of eighty can have only one son who does not hold an official position, and Chunfu has two younger brothers at home, which does not go against etiquette. The new law stipulates that one can return home only at the age of ninety, and his father is not yet ninety, so he has not violated the law. Although he scolded the prime minister, he should be demoted as a warning to others. The emperor is kind and lenient; a demotion should suffice, and we have no other opinions." Henan Gongcao Shi Pangzha and others also submitted a memorial saying:
It is said that the former county magistrate and Marquis of Guannei, Lord Chun, drank too much one day and made a scene, resulting in his dismissal from office. The "Wu Shen Edict" was issued, and the emperor dismissed him from his position as county magistrate. Because his father is old and he did not request the court to support his father, the court reviewed his merits and demerits according to the established rites and laws. I carefully studied the elder care system during the Three Kings period and found that for those over eighty years old, sons could be excused from government service; for those over ninety years old, the whole family could be excused. This fully reflects the importance of filial piety and is in line with the duty of serving as a subject, and I completely agree with this. The rites and teachings established by ancient kings, particularly those of the Zhou Dynasty, were the most refined. At that time, Ji Gong stayed in the Zhou Dynasty, Bo Qin served in the state of Lu, filial sons flourished, and the rites never went wrong. "Ji Gong stayed in Zhou, Bo Qin in Lu, filial sons abound, rites are faultless," these serve as clear historical evidence. However, the discussions in the court now wish to revise the regulations that allow exemption from office only at the age of seventy or eighty, and aim to abolish these exemptions, even wanting to strip him of his title. This is akin to the laws established by Gong Dan, which he himself broke; as his son, Marquis Lu became the first to break those laws. Shi Fen lived to be one hundred years old, and all four of his sons became county magistrates. "Shi Fen lived to be a hundred, his four sons held county positions," this is well-documented. Even several sons of the Grand Preceptor Xian Wang are serving in various official positions elsewhere. Throughout history, there are countless examples of loyalty and filial piety coexisting.
I heard that even a gentleman may have regrets and remorse. Lord Hou Chun loved drinking when he was young, and this time he got drunk and lost his composure. After he sobered up, he deeply regretted his previous mistakes, humbly admitted his errors, and actively requested severe punishment. However, the authorities disregarded the circumstances of his drunkenness, instead accusing him of arrogance and disrespect. They treated his drunken remarks as a grave offense, ignoring his repentance afterwards. I heard that the bond between father and son is instinctive; the relationship between ruler and subject is based on morality. To find loyal ministers, one must look among filial sons. "Love between father and son is instinctive, love between ruler and subject is based on righteousness, and to seek loyal ministers, one must look among filial sons." This principle has stood the test of time. Therefore, the ancient kings established rites, considering filial piety and serving the monarch equally important, with filial piety as the foundation from beginning to end. Even so, few ministers can truly embody this. The current government's opinion is that although there are clear restrictions on rites and laws, if one falls ill and needs to return home to care for their parents, there are no restrictions. This means that restricting honest individuals through rites and laws only enables the cunning to exploit the system, violating the system of the ancient kings and giving bad people an easy way out. Lord Hou Chun lived a frugal life when he was young, was very filial to his parents, served both inside and outside the court with integrity and justice, and never succumbed to favoritism or corruption. The Emperor has praised him and promoted him many times, all for good reason. "Yin Shaolu lives a frugal life, cares for his parents, serves inside and outside his position with integrity and selflessness," this is well recognized. Lord Hou Chun is respectful and considerate of his subordinates, always putting others before himself. This has been his way of dealing with people all along. It's just that because of a moment of drunkenness, he is accused of arrogance and disrespect. The memorial accuses him of disloyalty and unfilial behavior, and the courtiers suggest stripping him of his title. As a loyal servant, I am extremely saddened by this, and can only mourn in despair.
Both my parents are over eighty. It's truly heartbreaking to hear that their son won't let them return to their hometown to retire. Now, Yu Chun serves as an official in the county. He used to submit memorials asking to return home to care for his parents. Yu Chun has six brothers, three of whom are dutifully caring for their parents at home. His elder brother Yu Jun is a Chamberlain and the eldest son of the family. He also submitted memorials in the past requesting to return home to fulfill his filial duties, but the Emperor did not approve. The laws of the country are the same; there is no distinction between brothers, yet only Yu Chun is being singled out for not returning home to fulfill his filial duties. I worry that this is merely talk of righteousness on the surface, while in reality, it undermines loyalty. The system of rituals is meant to regulate the country and stabilize society. Therefore, the era of Yao and Shun was prosperous because it followed the ancestral ritual system; the period of King Cheng of Zhou was so beautiful because it adhered to the old regulations. I hope Your Majesty is wise and values the education of rituals, taking care to review the classical texts. Yu Chun was dismissed from office for making a mistake while drunk, and Jia Yi was criticized for speaking out bluntly, both due to momentary impulsiveness. Jia Yi was blamed for insisting on justice, Yu Chun was guilty for getting drunk, and according to the law, there's no way to fairly judge this, so I wish to use documents to resolve the matter. Thus, I risk my life to speak on behalf of Yu Chun, and I cannot allow such injustices to occur in Your Majesty's enlightened era! I implore Your Majesty to investigate!
The Emperor issued another decree saying: "Since ancient times, it has been emphasized that the noble should act according to their own will, while those of lower status must be constrained by their feelings, which is why Zhang Shizhi and Zhou Bo became famous in history. Now, holding Yu Chun accountable is not just for violating filial piety, but also because he was drunk and indulgent; this is applying the standards of a sage to others! I suspect that Jia Yi also made mistakes because he was drunk; if he hadn't been drunk, I would never have scolded him in front of so many guests for not returning home to serve his parents. The Great Jin Dynasty follows the teachings of the sages, which stipulate that officials should retire at home after the age of eighty; this applies not only to Yu Chun. The ancients said, 'Words spoken in drunkenness are like the nonsense of a child.' Knowing it's drunken talk, holding someone accountable seems inappropriate. Therefore, absolving Yu Chun serves as a warning for future drunkards. The opinions of King Qi and Liu Yuan are correct." The Emperor then appointed Yu Chun as the Grand Scholar of the National University and also promoted him to Cavalry Attendant. Later, General Xun Yan petitioned in court, saying that Yu Chun had previously been dismissed for being unfilial and should not receive a promotion. The Palace Attendant Zhen Dejin said: "Filial piety is primarily about honoring one's parents, with providing for them being secondary. The Emperor has already pardoned Yu Chun's past mistakes, promoted him to a close attendant, and entrusted him with the role of education officer, which is a position Yu Chun could only dream of. Yet you, General Xun Yan, dare to use your personal opinions to undermine the court's decision, arguing disingenuously and misleading the court; you should be punished!" As a result, Xun Yan was dismissed from his position. At first, Xie Yan and Xie Chun were both favored by the Grand General; Xie Yan dressed extravagantly while Xie Chun wore plain clothes, which made Xie Yan feel ashamed. Later, after Xie Yan was demoted, Xie Chun felt guilty about it and hurried to comfort and encourage him, and the people at the time praised Xie Chun for his generosity and kindness.
Later, Xie Chun was promoted to Shizhong, but he resigned from his position following the death of his father. He was then reappointed as the Deputy Minister of Justice and subsequently promoted to Minister of Personnel. He was appointed Governor of Weijun, but he did not assume office and was instead reassigned as Minor Treasurer. He passed away at the age of sixty-four, leaving behind a son, Xie Fu.
Xie Fu, whose courtesy name was Yunzang, was known for his integrity from a young age and had served as a scholar. When Prince Qiyu was about to go to his fiefdom, the ceremonial officials deliberated on what lavish gifts should be prepared for him. Xie Fu, together with scholars Taishu Guang, Liu Tan, Miao Wei, Guo Yi, Qin Xiu, Fu Zhen, and others, submitted a memorial, stating:
"The Book of Documents states that Emperor Yao 'was able to illuminate and promote virtue, thereby bringing his nine clans closer.' After King Wu unified the realm, he established sixteen fiefdoms for his brothers and forty for his same surname, treating meritorious officials and relatives with special ceremonies to honor them. States like Lu, Wei, Qi, and Jin received vast lands and generous rewards. This illustrates that merit is valued equally, regardless of the closeness or distance of relationships. After the rise of the Jin dynasty, it inherited the fine traditions of the Zhou dynasty, where royal relatives and ministers who assisted in establishing achievements received titles and lands, which contributed to the stability and peace of the realm. Now that the Wu and Hui regions have been stabilized, the emperor has ordered Grand General Prince Qi to govern a region, and he should effectively govern his fiefdom, drawing from ancient texts to establish enduring systems.
In ancient times, the Zhou dynasty selected the virtuous to assist the royal family. Duke Zhou became the Grand Chancellor, Kang Shu served as the Minister of Justice, and Dan Ji held the position of Minister of Works. The vassal states of Zhao, Rui, Bi, and Mao also held positions as high officials and ministers, indicating the significant role of assisting the king, while local governance was comparatively less demanding; historically, there has been no record of rewarding vassals with important positions after they were granted fiefs. The vassal kings of the Han dynasty held high status and considerable power, even exceeding that of the Chancellor and the Three Dukes. Those vassal kings involved in state affairs could hold other official positions, and those who were assigned to local areas would not be granted honorary titles as a show of favor."
Once, a man named Shen Wuyu said, "The five greats are not on the edges." The scholars of old thought this referred to those of noble birth, the sons and grandsons who had served as ministers for generations. He also remarked, "The five minor ones are not present in the court," which the scholars of old believed meant those of low status who hinder the powerful, such as the young, those from distant families, newly acquainted individuals, and those of low status who are self-important. "Not in the court" refers to not serving in the court. He also said, "Relatives are not outside, and constraints are not at home. Now, Ji Ji is outside, and Zheng Dan is at home; you need not be overly cautious of them." Shuxiang also said, "When the government begins to decline, its branches and offshoots will first wither." The clan is the foundation of the government; if they are abandoned, as the proverb goes, it is like being dependent on it yet wielding an axe to chop it down.
Now, if the King of Qi is wise, he should not allow his brother to hold important positions in the states of Lu and Wei due to their kinship; if the King of Qi is not wise, he should not engage in massive construction projects, recklessly building palaces along the East Sea. In ancient ceremonial law, the three dukes had no specific duties, only sitting to discuss national affairs. It has never been known for someone like Fang Ren Ying to hold an important position. Only after the Zhou Dynasty declined, during the revival of King Xuan, with the four barbarians invading, did they summon Duke Mu of Zhao to campaign against the Huaiyi. Hence, there is a poem that says, "Xu Fang does not return, the king says to return quickly," meaning that the chancellor should not be away for too long. Now that the world has been pacified and the four seas are one, it is the right time to call upon a few wise men to discuss the fundamental plans for a peaceful and prosperous era, yet they are instead sent two thousand miles away from the royal city, which contradicts ancestral traditions!
This matter of writing the memorial, he first showed it to his father, Chun, and Chun did not stop him. Zheng Mo of the Grand Minister of Ceremonies and the Libationer Cao Zhi all knew about this matter. Emperor Wu was furious because the scholars did not answer his questions but answered questions they should not have; he referred the matter to the appropriate authorities. Shang Shu Zhu Zheng, Chu Mou, and others memorialized: "Fu and others acted beyond their authority, deceived the court, exaggerated their words, under the guise of righteousness, requested the arrest of Fu and eight others, and handed them over to the Court of Judicial Review for punishment." Fu's father, Chun, went to the Court of Judicial Review to confess: "Fu showed me the letter; I was ignorant and listened to it." The Emperor pardoned Chun's crime.
Liu Song of the Court of Judicial Review also memorialized that those individuals showed blatant disrespect for the court and should be sentenced to death, urging Your Majesty to reconsider. Shang Shu also memorialized, requesting Your Majesty to approve the Court of Judicial Review to carry out the death penalty. Shang Shu Xiahou Jun said to Zhu Zheng: "The court actually wants to kill the remonstrators! The eight officials were appointed for situations like this; you should oppose it together!" Zhu Zheng disagreed, and Xiahou Jun stood up angrily and said: "You really disappoint me!" So Xiahou Jun submitted a dissenting memorial alone. The Left Supervisor Wei Shu and the Right Supervisor Wang Huang of Xiahou Jun also submitted memorials together. The memorials were held for seven days, and finally, the Emperor decreed: "Those people are all Confucian officials, but they do not abide by the laws, do not honestly answer questions, dare to talk nonsense, and mislead the public. Among them, Fu took the lead and should be put to death. However, Fu and his family all confessed on their own; this sincerity cannot be erased. Qin Xiu and Fu Zhen lied before, escaped death by luck, but did not repent, and should be punished more severely to deter others. However, I cannot bring myself to do so, so I grant them clemency from the death penalty. Xiu, Zhen, Fu, and others are all dismissed from their positions." Several years later, they were reappointed and became the Minister of the Imperial Academy.
Qin Xiu, styled Xuanliang, was a man from Yunzhong of the new age. His father, Lang, was a valiant general of the Wei state. From a young age, Qin Xiu was diligent and eager to learn, known for his integrity. During the Xian Ning period, he became a scholar. Upon the death of He Ceng, the court asked the officials in charge of ceremonies to discuss what posthumous title he should receive. Qin Xiu's opinion was:
"Minister He Ceng, although he came from a prominent family, rose through the ranks at a young age due to his pride and stern demeanor, earning the emperor's favor. He was dutiful to his parents and meticulous in his work at court, fulfilling his duties as a minister. However, he was inherently extravagant and indulgent, ignoring the rules. The Book of Songs says: 'The southern mountain is steep, with solid stones; an illustrious minister is one whom all should admire.' This means that his virtue should be as lofty as the southern mountain, and his actions should conform to propriety. Qiu Ming also said: 'Frugality is the virtue of respect; extravagance is the greatest evil.' After the establishment of the Jin Dynasty, he was favored by two successive emperors due to his humility and caution, and his family became prominent for several generations. As he grew older, holding the three highest offices, enjoying the salaries of a great nation, possessing the esteemed position of a guardian minister, and wielding the power of the Minister of Education, both of his sons served as Jin Diao Qing and were ranked beside the emperor. Compared to ancient loyal ministers, He Ceng bore significant responsibilities; even if his entire family died for him, it would not match his status. Yet he was excessively proud and extravagant, his reputation spread throughout the world, and his behavior contradicted morality, yet he could still enjoy such a noble position. From the moral standards of ancient times, he not only lost the qualification to assist the sovereign but also violated the promise of renouncing material gain. He tarnished the royal reputation, undermined human ethics, fostered moral decay in society, and set a bad example for future generations; there is no greater offense than this! Since ancient times, among chancellors and ministers, no one has faced such condemnation and censure as he did, yet both father and son made mistakes and still received forgiveness."
Duke Zhou was late and sorrowful for the tombs of the two rulers, sorrowful over the decline of the great teachings, so he made posthumous titles to record their outcomes. Zeng Can inherited Duke Zhou's aspirations, working diligently until the last moment before his death, truly completed his life wisely! The historian of the Qi State, even in chaotic times, dared to record the monarch's crimes, even if it meant facing death without regret. What about the officials in the imperial court responsible for upholding laws, who dare to fear power and neglect their duties? The "Book of Master Guan" says: "Courtesy, justice, integrity, and shame are called the four dimensions. If the four dimensions are not upheld, the country will perish." Prime ministers and ministers are the exemplars of the state. If they do as they please during their lifetime and do not receive just retribution after death, then the royal family will lack proper punishment, and what is there to fear for nobles and officials? How can the so-called "four dimensions" be upheld? According to the "Posthumous Law" records: "If one's reputation and reality do not match, they are called Miao; if one takes advantage of chaos, they are called Chou." His actions align with these two posthumous titles, so he should be posthumously named "Lord Dishonorable Miao." Though my suggestion was not taken seriously at the time, it instilled great fear in those who heard it. Wang Yan was known for his straightforwardness and detested deceitful villains, especially in opposition to Jia Chong. When he heard that Jia Chong had become the grand commander during the invasion of Wu, he said to those close to him: "Jia Chong is merely a clever man who can only draft documents. How can he possibly shoulder the heavy responsibility of bringing down a country? I will weep as I send him off!"
Someone advised Wang Yan, saying, "In the past, Jianshu knew that the Qin army was bound to be defeated, so he cried and sent his son to fight. Now the ruler of Wu is incompetent and the state is on the brink of collapse. Our army is pressing into their territory; the Wu army will likely collapse without a fight. Why are you crying? This is not only unwise; it's practically a grave offense!" Wang Yan then stopped crying. Later, Sun Hao surrendered to Wang Jun, and Jia Chong was still unaware, thinking that the Wu kingdom would not be destroyed anytime soon, and he requested to return to the capital. As a result, Jia Chong's memorial and the victory report arrived at the same time, and the court and the people all thought that although Jia Chong held a high position and wielded significant power, his intelligence was inferior to others, and they all felt Wang Yan's words were spot on.
After Jia Chong's death, when discussing his posthumous title, Wang Yan said, "Jia Chong did not pass on his family estate to his own clan descendants but instead let outsiders inherit his lineage, which violates customs, indulges personal feelings, and disrupts ethical norms. In the past, the Zeng state made the grandson of the Duke of Ju the heir, and the 'Spring and Autumn Annals' recorded 'the people of Ju exterminated Zeng.' Did the sage not realize that a grandson is still a relative? It is just that from a larger perspective, the father-son relationship is not worth mentioning. Furthermore, the decree states that 'if someone does not have descendants like the Grand Preceptor, those like the Grand Preceptor must have their own biological heirs as successors, with no exceptions.' Therefore, appointing a grandson as an heir is absolutely unacceptable unless they've achieved great deeds and displayed outstanding virtues. If the emperor attaches so much importance to rites and customs, is this appropriate? Not only does it break the ancestral lineage, it also sets a bad precedent for the court. The 'Laws of Posthumous Titles' state that 'confusion and disorder in governance is called chaos,' so I think he should be given the posthumous title 'Duke of Chaos.'" However, his suggestion was not adopted.
Wang Jun subdued the Wu Kingdom and achieved great merit, yet he was falsely accused by Wang Huan. Although the emperor did not believe the slander, he did not reward him much, only granting him a merely an honorary title of General of the State Affairs, which left the people across the realm outraged. Xie An wrote to the emperor saying, "Since the establishment of the Jin Dynasty, the title of 'General of the State Affairs' has generally been given to senior and distinguished officials. Wang Jun was granted a high position among the Nine Ministers before achieving merit, but after accomplishing great deeds, he instead received a disgraceful title. What is going on here? Who wouldn't feel disappointed at this? The Shu Kingdom is minor, while the Wu Kingdom is significant. After pacifying the Shu Kingdom, both generals were promoted three ranks; now, after Wang Jun subdued the Wu Kingdom, he has been demoted. How can anyone not be bewildered? Before the Wu Kingdom was destroyed, even relying on the formidable military might of his ancestors, the Jin emperor suffered a lot of grievances. Although Sun Hao had a bad reputation, he was enough to shake the Central Plains. Every time he made a slight move, even if the emperor knew the Wu Kingdom was about to perish, the court would still be deeply apprehensive. At that time, if someone could use the emperor's million-strong army to pacify the Wu Kingdom and establish a brotherly relationship with them, I believe both the court and the common people would be quite pleased. Now, Wang Jun led the Shu Han forces to subdue the Wu Kingdom in just a few months; even if he were awarded all the gold and silver treasures of Wu, that would be his rightful due. Why should they still scheme against him?" Later, Xie An, along with Liu Tan and others, participated in discussions regarding Prince Sima You, and their opinions differed from the emperor's, leading to their dismissal from office. Soon after, he was reappointed as a scholar. Xie An was renowned for his integrity and fierce character, frequently finding himself at odds with others. He served as a scholar for over twenty years, ultimately passing away while in office.
Historians commented that King Xian of Qi, Sima You, was renowned for his exemplary virtue and filial piety, proficient in governing the country, and established social ethics. However, Emperor Wu, Sima Yan, listened to the slander of evil people, concerned about the future, and eventually appointed Sima You to govern Qingzhou and oversee the Eastern Fiefdom. This decision left everyone, both near and far, in shock and disappointment. Cao Zhi and others studied Confucian classics, followed Confucian norms, were upright and loyal to the country. Therefore, they dared to speak directly to the court, offend the emperor, and although temporarily wronged, their righteousness was further upheld! The Yu family has maintained its integrity for generations, renowned far and wide, and talents have emerged in the Runan Yingchuan area, with Xie An standing out as a remarkable representative. Xie An has always hated evil, but because of a slip of the tongue after drinking, like a double-edged sword, words spoken easily are hard to take back. Stealing someone else's things is called stealing, so taking credit for someone else's accomplishments, doesn't that count as stealing? It is said that the Wei family in Weijun (now Weixian, Hebei) is a prestigious family, especially in the Jibei region. The Yingchuan area has always produced talents, and Wei Jun can be considered one of the best. This person particularly values loyalty, willing to go to great lengths for friends, just like a living Lei Feng! His father once served as a ceremonial official, leaving behind a good reputation.
Wei Jun's father, Wei Mou, once held high positions as one of the Three Dukes (Grand Commandant, Minister over the Masses, Minister of Works), holding significant power and influence. Unfortunately, in his later years, he indulged in drinking and debauchery, living a reckless life and squandering his promising future. Wei Jun's older brother, Wei Xiang, was known for his integrity and his strong disdain for evil, truly an admirable figure. As for Wei Jun himself, he was a man of ideas and conviction, frequently proposing sound strategies to the court. Unfortunately, he almost lost his life for it, narrowly escaping execution! "The praise states: The Wei family stands as a fortress, well-known in Jibei. Yongchuan boasts many talents, and Jun is among the finest. Changcen was loyal, leaving behind a noble legacy. Mou held three titles, indulging in drinking and debauchery. Xiang fought against evil, exemplifying only virtue. Offering exceptional strategies, nearly achieving greatness."
