Real Histories
Emperor Xuanwen initiated a remarkable undertaking, and his outstanding virtues shone through during the Taishi era. The wise emperor fulfilled his heavenly mandate and was appointed to rule the world. Why are all the nations of the world happy? Because there is a wise sovereign at the helm! Just like Tang Yao abdicated the throne in favor of Yu Shun, Shun accepted it humbly. He sat respectfully facing south, educating the people with morality, transforming societal norms. He issued a general amnesty, gradually restoring order from various rebellions, and spreading education to remote areas. He adhered to the natural order, practicing governance through non-action. His intelligence shone brightly like the sun and moon, and his sacred authority was as inviolable as heaven and earth. Even villains like the Three Villains did not dare to act rashly in the face of his silent majesty. Jie and Qi assisted him in achieving greatness, and Yi Yin and Lv Shang also became his wise ministers. The court was full of talents, fragrant like orchids and irises, with all of them competent. His words and actions naturally influenced others, reflecting his virtues like a mirror, inspiring others to follow his example effortlessly. Even the most unruly and obstinate individuals were subdued under his rule, and hidden dragons finally soared to the sky. He prepared various instruments, ensuring everything was in its rightful place, and handled government affairs in an orderly manner, following established protocols. He taught his subjects through self-restraint, showing them loyalty and compassion. The courtiers admired his integrity, and foreign countries were filled with respect for him. He followed the laws of nature, dispensing blessings like the clouds. In the past, people admired elaborate decorations, but now he championed simplicity; in the past, people liked complicated rituals, but now he simplified various ceremonies. He gathered many talents in the court, dedicating themselves tirelessly to the nation, handling countless government affairs in an orderly manner, and the emperor frequently convened with ministers regarding state matters. The ministers were like orderly stars, while the emperor shone like a rising sun. His achievements spread throughout the world; what great merits he had! The Five Emperors inherited the accomplishments of the Three Sovereigns, revered by all. His virtuous character resonated with the spirit of the age, and even heaven and earth could not go against them. His virtues were as lofty as the stars in the sky, hard to attain. He would once again revitalize a family as powerful as a dragon, and the phoenix would take refuge in his court.
【Heavenly Mandate】(When Wei Qu "The Holy Emperor of Taihe", ancient song "In the Second Year of Zhanghe".)
(To be continued here, please provide the content of 【Heavenly Mandate】)
The heavens have chosen the Holy Ancestor, destined to support the emperor of the Wei dynasty. In the court, he managed state affairs with great care; on expeditions, he fought across the land and brought peace to all corners. There was no oversight in the court, and the country was thus stable and prosperous. His virtues surpassed those of Emperor Shun and Emperor Yao, and his accumulated merits even surpassed those of King Tai.
Meng Da dared to rebel in the outskirts, attempting to disrupt the world. As a result, our army dealt with him decisively, fulfilling the emperor's orders and completely eliminating him. The Holy Ancestor pardoned those who had done wrong but were willing to repent, while the truly wicked had their power dismantled. The Holy Ancestor's prestige intimidated the powerful Shu kingdom, and his martial skills made the Wu kingdom tremble with fear.
Zhuge Liang failed to recognize the heavenly mandate and actually violated the principles of heaven, engaging in rebellion. He led over a hundred thousand troops to repeatedly invade our borders. Our emperor was extremely brave, personally leading troops to guard the Yongliang region. When Zhuge Liang saw the emperor's might, he was frightened before the battle even began and died directly.
The rise and fall of nations are governed by natural laws, and the changing times are fraught with challenges. The emperor marched eastward, all the way to the sea, and even launched a successful expedition to Korea. He inherited the aspirations of the late emperor, governed the country well with the Seven Policies, only for Cao Shuang to stir up trouble again. Those villains were all eliminated, and the country ushered in a time of peace and prosperity, with many auspicious signs emerging. Huang Hua marked the start of good fortune, while Wang Ling became a sign of impending disaster.
【Imperial Prosperity】(When Wei Qu "The Long History of Wei", ancient song "Long Live Joy".)
Emperor Jing, truly a man of extraordinary intelligence and divine favor, his virtues can rival those of heaven and earth. Being an emperor is not easy, establishing a foundation is difficult, and maintaining the country is even harder. With Xiahou Xuan on the outside and the Zhang and Li families on the inside, these three villains plotted to disrupt the court's order. Emperor Jing acted in accordance with the will of heaven and thoroughly exposed their treachery. The frontier generals also timely stopped their schemes, preventing their rebellious plans from materializing. All criminals were punished, and Emperor Jing's authority was felt throughout the land. He handled state affairs meticulously, ensuring that no national matters were left unattended.
However, the Huan family in Shaoling disregarded the rules, leading to chaos both inside and outside the court. Petty individuals formed factions, acted recklessly, and were so ignorant that they couldn't tell the difference between governing and creating chaos. Emperor Jing was wise and decisive, ruling the country with both military force and civil administration. He deposed and appointed monarchs in accordance with the will of heaven, dispelling dark clouds and clearing the fog. Yet, as the dark clouds dispersed and the skies cleared, reports of conflicts began to surface from various regions, and trouble erupted once more on the southeastern border. Jian Qin, like a serpent, even allied himself with the Wu barbarians. The entire country was in turmoil, resulting in widespread unrest. Emperor Jing, valiant and martial, personally led the army to suppress the rebellion.
Jian Qin launched his rebellion in Shouchun, with the vanguard troops seizing Xiangcheng. He caught the enemy off guard and utilized surprise tactics. These surprise tactics proved unstoppable, leaving the enemy unable to mount a defense. In the decisive battle at Shayangpo, the enemy was defeated, fleeing in all directions. With divine providence, Emperor Jing granted pardons to the guilty, restoring peace in the east, swiftly quelling the rebellion.
[Chapter of the Great Jin] (To the tune of Wei Qu's "Heavenly Steamed People" and the ancient melody "Four Emperors of the Four Directions.")
The Great Jin Dynasty is truly impressive, and King Wen is even more remarkable! The country is powerful, well-governed, and more impressive than the ancient Yao, Shun, and Yu. People used to say that the Three Sovereigns and Five Emperors were the best, and now the brilliance of King Wen shines anew! He possesses nine virtues, excelling in both civil and military affairs. He aims to bring peace to the world and help all the people. By promoting talents like Yuankai within the court, he maintains order in governance; by employing military officials externally, he commands respect and is unbeatable. Those who follow his orders enjoy peace and prosperity, while those who disobey can only await destruction! His kindness is as warm as the spring sun, and his majesty is as severe as autumn frost. The court is full of talents, a scene of prosperity.
Historically, during peaceful times like those of Tang, Yao, and Shun, there were also troublemakers like the "Four Evils" causing chaos. King Wen defeated them, and he was widely respected. His grace moved the entire nation; even countries overseas came to pay homage, offering musical instruments and gifts, declaring themselves subjects of King Wen. In the region of West Shu, someone dared to declare themselves emperor and occupy a piece of land. King Wen sent troops to subdue them, forcing them to submit. The people of Wu also obeyed orders, stopping enemies on the river. King Wen swiftly dispatched messengers to notify different regions, and everyone actively responded, joining forces against the enemy. In the past, the former kings established numerous countries, with nine vassal states. After the fall of the Qin Dynasty, the feudal states were also eliminated, dynasties changed, and few lasted for two generations. Hundreds of years have passed, yet no one has been able to restore the previous order; more than five hundred years have passed!
Our emperor is truly wise and has established a new system according to the mandate of heaven, dividing the land into five classes and clearly defining the territories of vassal states. Countless civil and military officials assist the emperor; it's truly a golden age! The emperor's grace extends throughout the country, and the spirit of kindness has spread even overseas.
【The Wise Ruler】(from the piece "It's Not Easy for the Emperor" by Wei Qu and the ancient song "The Guizhou Tree in Front of the Hall".)
If the emperor is a wise ruler, governing the world, he can listen to all kinds of opinions. As long as you are loyal and responsible, even if there are criticisms and punishments, in the end, you will be recognized and promoted step by step, just like orchids and aromatic grasses growing out of the wilderness and eventually entering the palace. Conversely, those who are like weeds will only clog the court and will eventually be purged. Therefore, everyone should avoid deceiving one another; officials must uphold integrity and propriety. Be cautious and careful, do your work earnestly, and as long as you put in the effort, there is nothing you cannot accomplish.
If the emperor is foolish and incompetent, lacking self-confidence, then the court officials will hold onto their own opinions and go astray. The honest will find themselves marginalized, while the treacherous hold great power. Loyal ministers wish to be faithful but cannot speak up, afraid to voice their thoughts. Why are they afraid to speak? Because loyalty can lead to their own downfall. Even clear rivers can become murky with swirling dust. Life's journey presents many forks, and once you take a wrong turn, it is hard to turn back. Loyal ministers in the court will adhere to their principles, regardless of personal safety. Evil and justice cannot coexist, much like the Hu and Qin peoples; although they may temporarily cooperate, they will ultimately go their separate ways. When loyal ministers encounter a wise ruler, they will be proactive and strive for continuous improvement, just like stars surrounding the moon, with everyone rallying around the emperor.
However, if they encounter a foolish ruler, loyal ministers will be demoted and become ordinary people. Even a modest contribution, akin to white grass, holds value. Yet, in the harsh winter, even orchids and cinnamon may be used as firewood. Treacherous ministers are full of schemes and meticulous thoughts; they will cater to the emperor's preferences, focusing only on immediate benefits, regardless of right or wrong. To safeguard their positions, they form cliques and behave inconsistently, greedy as an insatiable abyss. If they are discovered, they could lose their positions at best, or face the annihilation of their families at worst.
"The Fluttering Dance," originated in the Jiangnan region, formerly known as Wu Dance, but a closer look at its lyrics reveals that they are not in the Wu dialect. It has also been performed in the imperial court. Yang Hong wrote in the preface: "Since arriving in Jiangnan, I have seen the 'White Dove Dance,' some say it is the 'White Pigeon Dance,' which is believed to have a history of several decades. Upon careful examination of its lyrics, it is found that the people of Wu longed for the Jin Dynasty due to the tyranny of Sun Hao." Now I will put the lyrics of this dance at the end.
【White Dove Section】 (Original text is retained here, not translated)
A white dove, flying back and forth, calling incessantly. It seems to express loyalty to the monarch, so it flew into the palace. Look at that white sparrow, with its feathers pure and bright, dancing in the palace, as if responding to the monarch's grace. And those white doves, some with red feathers, some with yellow feathers, they also happily fly back and forth, expressing their gratitude for the monarch's grace. Just like the sunlight streaming in from the east wall, fish swimming freely in rivers, lakes, and seas, the monarch's favor is like sunshine and rain, silently nourishing, yet enabling all things to flourish. I am eager to serve the monarch, like riding a fine horse and mastering the art of carriage driving, always ready to serve the monarch, even if I grow weary, I will find joy in it, forgetting my hunger. My heart is calm and peaceful, my aspirations are fulfilled as well. Usually, I play the zither to entertain myself.
I yearn to ascend lofty peaks, soaring freely through the vast sky, like a dragon and phoenix, gliding gracefully.
This poem conveys a sense of positivity and ambition.
【Ji Ji Section】
This poem depicts a relaxed and joyful atmosphere, full of the momentum of dancing and beautiful imagery. The poet recalls the good times of the past, laments the passing of time, aging, but still wants to enjoy life in time, not to be troubled by sorrow, hoping to receive support and encouragement from all.
**"Du Lu Pian"**
This poem is filled with desolation and helplessness. The poet is alone, grappling with a harsh existence, as if struggling in deep water, stuck in the muck. Seeing couples of wild geese only deepens the poet's sense of loneliness and sorrow. He considers shooting the geese, but then thinks of his solitude and ultimately gives up. The poet compares himself to duckweed floating on the water's surface, floating aimlessly, with no one to rely on. In the stillness of night, he feels even more isolated; his fine clothes can't hide the pain inside. His father's grievances remain unaddressed, making the poet feel that life is pointless. Even when faced with fierce beasts, he cannot change his fate.
**"Jie Shi Pian"**
I stand atop Jie Shi Mountain, gazing at the vast and boundless sea. The water is so clear, and the mountain islands are so tall and majestic. The trees are lush, and the wild grass is abundant. The autumn wind is brisk, and the waves are crashing. The sun and moon move as if rising from the sea; the stars and the Milky Way seem to emerge from the ocean as well. What luck I have! I write this poem to express my aspirations! — "Guan Cang Hai"
In November, the north wind blows fiercely. The weather is cold and everywhere is covered in thick frost. Roosters crow in the morning, and wild geese fly south. Birds of prey have all hidden away, and bears are hibernating. Farming tools are put away, and the crops have all been harvested and piled in the fields. Inns are tidied up, convenient for merchants to come and go. Isn’t it great! I’ll write a song to share my thoughts! — "Dong Shi Yue"
My hometown is different; the north is particularly cold. Ice floats, making it hard for boats to navigate. You can’t even get a drill into the ground, and the woods are thick and tangled. The river is dry, and the ice surface is solid enough to walk on. Poor hermits and gallant knights are often looked down on. They sigh and complain often, wearing frowns and feeling down. Isn’t it great! I’ll write a song to share my thoughts! — "Tu Bu Tong"
Although the tortoise has a long lifespan, it will eventually die. The flying snake, even riding on clouds and mist, will eventually turn into dust. Even when a thoroughbred horse grows old and lies in the manger, it still dreams of galloping a thousand miles. A determined hero, even in old age, will not lose their ambition and heroic spirit. The length of one’s life isn’t solely dictated by fate. Taking care of body and mind can lead to longevity. It's truly wonderful; let me write a song to express my feelings! - "The Longevity of the Turtle"
【Huainan King Chapter】
The Huainan King, who claimed to be noble, built a hundred-foot-high building that pierced the clouds. In the backyard, he dug a well with a silver well rail and drank chilled water from a golden jug. Drinking the cold water, he thinks of his youth, when he was beautiful and intelligent—a true treasure! Singing loudly, his voice echoed through the clouds. I want to cross the river, but there is no bridge; I really want to turn into a pair of wild geese and fly back to my hometown. Returning to my hometown, wandering through my hometown, physically and mentally exhausted. Magnificent dances, beautiful songs—everything is beautiful, wandering near my hometown, as if soaring through the sky.
The music of drums and horns, where does this music originate? "Drum," according to the records of the "Rites of Zhou," was used to command armies in battle. And "horn," some say that Chi You led ghosts and monsters to battle the Yellow Emperor in Zhuolu, and the Yellow Emperor ordered the blowing of horns, whose sound resembled that of a dragon's roar, used to intimidate the enemy. Later, when Cao Cao marched north to fight the Wuhuan, crossing deserts, the soldiers missed their homes, so they muted the horns, making their sound more mournful.
The Hu Jia was originally played with the Hu Jia instrument, but it later came to be used with transverse wind instruments, resulting in the double-pipe Hu instruments. Zhang Qian, during his diplomatic mission to the Western Regions, brought the performance methods of Hu music to Chang'an, and only one piece, "Mo He Dou Le," has survived. Li Yannian adopted it as military music, creating twenty-eight new pieces based on Hu music. Later, the Han Dynasty bestowed it upon the generals stationed at the borders, and during the reign of Emperor He, it was also used by the ten-thousand-man generals. After the Wei and Jin dynasties, the twenty-eight pieces were no longer intact, with the commonly performed pieces including "Huang Hu," "Long Tou," "Chu Guan," "Ru Guan," "Chu Sai," "Ru Sai," "Zhe Yang Liu," "Huang Qin Zi," "Chi Zhi Yang," and "Wang Xing Ren," totaling ten pieces.
During the Wei and Jin periods, there was a musician named Sun who excelled at performing traditional pieces, Song Shi was good at keeping time while singing, Chen Zuo was skilled at solo singing, Lie He was skilled at playing the flute, Hao Suo was adept at playing the zheng, and Zhu Sheng was proficient in playing the pipa. They also created many new pieces. As a result, Fu Xuan noted in his writings: "Isn't it foolish to focus only on what one hears while ignoring what one sees? If these six people lived in ancient times, surpassing both ancient and modern without comparison, wouldn't that be a meeting of minds like Bo Ya and Zi Qi?" This suggests that the music that followed was a continuation of the performance techniques of Sun, Zhu, and others.
"Xiang He" is an old song from the Han Dynasty, performed using a blend of silk and bamboo instruments, with someone keeping time while singing. It was originally a complete musical suite, but Emperor Ming of Wei split it into two sections, played alternately at night. There were originally seventeen pieces, which Zhu Sheng, Song Shi, Lie He, and others rearranged into thirteen pieces.
There are four songs titled "Dan Ge" that originated in the Han Dynasty. Without string instrument accompaniment, the musicians first sing, featuring one lead singer supported by three harmonizing voices. Emperor Wu of Wei particularly liked this song. At that time, there was a musician named Song Ronghua, known for his clear and bright voice. He was particularly skilled at singing this song and became quite famous. After the Jin Dynasty, it was lost to history and completely vanished.
The ancient music and songs that have survived to this day are mostly folk songs from the Han Dynasty, like "Picking Lotus in Jiangnan," "Wusheng's Fifteen Sons," and "White-haired Lament." Wu songs and various other tunes originated in Jiangnan, with more being added after the Eastern Jin Dynasty.
"The Song of Ziyue" was composed by a woman named Ziyue. During the reign of Emperor Xiaowu of the Eastern Jin Dynasty, there was a ghost singing "The Song of Ziyue" in the home of Prince Ke of Langye, suggesting that Ziyue was known before Emperor Xiaowu's reign.
"The Song of the Phoenix Raising Chicks" is an ancient song. Ying Qu's "One Hundred and One Poems" mentions "saying it is 'The Song of the Phoenix Raising Chicks'," suggesting that this song has ancient origins. "The Song of Qianxi" was created by General Shen Chong of Chariots and Cavalry.
Now, "The Son" and "Joyful News Song" originated during Emperor Mu's Shengping era. After finishing the song, they would call out, "Hey, Son, did you hear that?" This is recorded in the "Records of the Five Elements." Later people passed down these two songs based on this saying.
As for "The Round Fan Song," the story is rather amusing. Wang Min, the Minister of the Central Secretariat, had a fling with his sister-in-law's maid, and their relationship was very good! His sister-in-law beat the maid severely, who was known for her beautiful singing, and Wang Min liked to play with a white round fan, which led to the creation of this song.
"The Song of Regret" is a folk ballad passed down during the Long'an era, which is also noted in the "Records of the Five Elements." "The Song of the Chief Historian's Transformation" was composed by Wang Xin, the Chief Historian of the Ministry of Works, as he faced imminent failure.
These songs were originally performed a cappella, and later instrumental accompaniment was added. Some songs were created based on the tunes of musical instruments, like the San Diao Song Ci from the Wei Dynasty.
As for "The Cup Dance," it's said to have been the popular "Jin Shi Ning Dance" during the Taikang era. Dancers had to catch the cup with their hands and flip it around. Actually, in the Han Dynasty, there was only the cup dance, and it was not until the Jin Dynasty that the cup was added, along with the flipping action.
"The Gong Mo Dance" is now called "The Handkerchief Dance." According to legend, Xiang Zhuang wanted to assassinate Han Gaozu with a sword dance, but Xiang Bo blocked him with his sleeve, preventing Xiang Zhuang from carrying out his plan, and said to him, "Gong Mo!" In ancient times, people used to address each other as "Gong," meaning "do not harm the Han king!" Nowadays, using a handkerchief to cover their actions imitates Xiang Bo's action of blocking the sword with his sleeve. However, there is also a piece in "Qin Cao" called "The Gong Mo Crossing the River Tune," which suggests that this piece has a longer history; claiming it belongs to Xiang Bo may not be accurate.
"The White Zhubo Dance" mentions the handkerchief robe. Zhubo is a product of the Wu region, so this likely originates from the Wu region. In the Jin Dynasty's "Pai Ge," it is also written: "White threads, tied in pairs." The people of the Wu region pronounce "threads" as "zhubo," so I think this white zhubo refers to white threads.
There is a piece titled "The Bell Dance Song" and another titled "The Banner Dance Song," as well as six songs of "The Drum Dance Performers," all of which were performed at the Yuanhui. It is said that during the Eastern Han Dynasty, on the first day of the first month, the emperor received congratulations from the officials in the Deyang Hall. At this time, a rare and strange thing flew in from the west and started playing in front of the hall. It first stirred up the water, turning into a pair of bream fish, jumping around in the water, spraying water and creating mist that obscured the sun. After playing with the bream fish, it transformed into a dragon about eight or nine zhang long, flying out of the water to frolic, shining in the sunlight. At that time, there were also two thick silk ropes tied to two pillars, several zhang apart, with two female performers dancing on the ropes. When they met on the ropes, they stood shoulder to shoulder without swaying at all. By the Wei and Jin periods, right through to the Jiangzuo region, performances of music and dance continued, including "Xia Yu Carrying the Cauldron," "The Giant Elephant Milking," "The Divine Turtle Dance," "Carrying the Sacred Mountain," "The Gui Tree in White Snow," and "Drawing a River on the Ground."
In the seventh year of Emperor Cheng's reign during the Xian Kang era, the Grand Secretary Cai Mo submitted a proposal stating, "For the grand court assembly held once every eight years, it suffices to perform only drum and gong music during the rituals, and all other musical and dance performances should be omitted." The Chamberlain Zhang Cheng and the Deputy Minister of the Yellow Gate Chen Kui disagreed, arguing, "The emperor holds rituals to educate the world, and the distinction between auspicious and inauspicious events has been an unchanging principle since ancient times. Now that people from all over the country come to participate in the court assembly, with sacrificial ceremonies taking place in the mausoleum and court music performed in the hall, the simultaneous occurrence of these two ceremonies, with mourning music blending into celebratory music, is a matter of great importance concerning the national system!" The emperor issued a decree saying, "Since the overall situation of the world is taken into account, the rituals can be flexibly adjusted according to the actual circumstances. The sacrificial rites for the New Year's grand court assembly should entirely use auspicious ceremonies. As for the music that serves only to please the ears, I truly cannot bear to listen to it, so it has been omitted. As for more important rituals, such as offering longevity wine and shouting 'long live,' these are already quite grand, so there is no need to omit the drum and gong music." Zhang Cheng and Chen Kui submitted another proposal saying, "Although the rituals for the grand court assembly have been simplified, the atmosphere in the court remains celebratory. However, the mausoleum has sacrificial ceremonies, and the mourning atmosphere has not yet dissipated; the ceremonial robes stipulated in the classics also do not fully reflect auspiciousness. Therefore, the grand court assembly during the Xian Ning period included the ritual of complete music, performed in its entirety, which was a practice of the previous dynasty that adhered to ancient statutes, setting a precedent for future generations!" The emperor issued a decree saying, "If during the New Year's grand court assembly, the lords of the world pay homage to the emperor but the performance of drums and gongs is canceled, and even the daily rituals are omitted, with no chime music played in the court and guests lacking proper etiquette in their movements, wouldn't that be too disrespectful? We should weigh the importance of these matters and handle them appropriately."
Gu Zhen reported: "I have heard that the wise king established music to praise the correct path of politics, to cultivate the people with benevolence, and to prevent them from acting immorally. Music can be used for ancestor worship and educating the people. It follows the principles of the Five Elements theory and harmonizes the Eight Winds to influence all things. Court music is dignified and bright, inspiring goodness; the ceremonial music is powerful and harmonious, guiding people to observe etiquette. A full array of string instruments, songs, bells, drums, and metal instruments is present. Therefore, music can resonate with the divine, reach the realm of nurturing all things, change customs, and achieve the highest harmony and joy."
He continued: "However, the music and performances of today are only for show, completely irrational and chaotic, like trying to fit one's head and feet into a bamboo basket. They may seem glamorous on the surface, but are rotten inside. Even if these performers trample on reeds, they care little, much less about trampling living beings. Do they not feel any compassion? Moreover, people from all over the world come to pay homage to the emperor, come to the court to watch, listen to the music of 'Ya' and 'Song,' and see the solemn rituals. This should evoke a sense of the vast power of heaven in people, but they still engage in such behavior that goes against the natural order of things, undermining the fundamental principles of humanity."
"The border is currently being invaded by barbarians; urgent action is needed for external defense. Those soldiers only eat seven sheng of food a day, yet they risk their lives for the nation, while those performers can receive five dou of rice a day, living a life of indulgence. We are currently sweeping through the Central Plains, restoring peace in all directions; such matters absolutely cannot be seen by people from afar. The Ministry of Rites should recompile the court music, perform the 'Shao' music nine times to display the achievements of the prosperous era, and let the praise of merit spread to future generations. This is the fundamental principle of 'protecting the state and ensuring prosperity for future generations.' All those vulgar and decadent music and performances should be abolished. We should promote the virtue of frugality, emulate the poetry of Kang Zai, and let the spirit of righteousness prevail throughout the world; the people will naturally respond; this is the right path. The above are my humble opinions; please consider, Your Majesty!"
Therefore, Gu Zhen proposed the cancellation of "Gao Geng," "Zi Lu," "Qi Xing," "Bie Shi," as well as "Qi Wang Juan Yi," "Ze Er," and other music and dances, and also reduced their salaries. Later, he reinstated the two performances, "Gao Geng" and "Zi Lu."
After the Yongjia Rebellion, the world descended into chaos, and many musical instruments had been lost. Figures like Liu Yao and Shi Le were responsible for their loss. When the Eastern Jin Dynasty had just established its ancestral temple, the Minister of Rites inquired of the Minister of Ceremonies which musical instruments were to be used in rituals. He Xun, the Minister of Ceremonies, replied, "The Wei Dynasty modified Han music, adopting it as their own ritual music system. It's difficult to determine how our Jin Dynasty music differs from theirs. Due to the wars, the ancient texts have been lost. However, these instruments are tuned according to the Zhonglü, utilizing the pentatonic scale, along with lyrics and corresponding dances. The palace is adorned in the courtyard, the zithers are placed in the hall, the eight instruments take turns performing, creating a harmonious ensemble. Singers and wind instrument players each perform set pieces, all adhering to the long-standing traditions since the Zhou Dynasty. Since the Han Dynasty, this ritual has been maintained, with only new poems being created. With the old capital now deserted, the instruments lost, the musical scales blurred, and knowledgeable individuals gone, it has become difficult to provide clear explanations."
At that time, due to the lack of instruments and musicians for the elegant music, the Grand Music and the Wind and Drum Music were canceled. Later, although some instruments for singing and sacrificial ceremonies were recovered, many were still missing. During the Tai Ning period, Emperor Ming sought out people like Ruan Fu to supplement and improve the music. By the Xianhe period, Emperor Cheng reestablished the Grand Music Office, collected some lost instruments and musicians, but there was still a shortage of metal and stone instruments. When Yu Liang was in Jingzhou, he worked with Xie Shang to restore the elegant music, but he died before it was completed. Yu Yi and Huan Wen were preoccupied with warfare, leaving the instruments stored in warehouses, which ultimately decayed. Later, when Murong Jun defeated Ran Min, some musicians from Ye City were scattered to other places during the war. In the eleventh year of Yonghe, Xie Shang was stationed in Shouyang, and only then did he gather some musicians to enrich the Grand Music, and he also made stone chimes, which marked a preliminary completion of the elegant music. After Wang Meng captured Ye City, the instruments and musicians obtained by the Murong clan also made their way to the Guanzhong region. During the Taiyuan period, they defeated Fu Jian and captured their musician Yang Shu and others, who were well-versed in the old music, thus finally achieving a complete set of the four types of instruments. They then had Cao Pi, Wang Xun, and others recreate the songs and poems for ancestral temple sacrifices, but there were still no instrumental accompaniments for the grand sacrificial rites. Below are these songs and poems:
**Song of Emperor Xuan**
O illustrious Gaozu, virtue harmonizes with the sacred symbols. Responding to the mandate, restoring order, and regulating the heavenly thoroughfare. Meritorious deeds span the universe, transforming and moving across the eight regions. Govern with solemn laws, and cultivate with mysterious pearls. Divine stones emit auspicious omens, and spiritual herbs thrive on their own. Establishing the foundation of heavenly mandate, the way is equal to Tang and Yu.
**Song of Emperor Jing**
Emperor Jing inherited the foundation of the previous emperor and continued to develop and strengthen it. He repeatedly repelled invasions from foreign enemies, once again demonstrating the majesty of the Son of Heaven. Those foolish traitors disrupted Yangzhou and the Chu region, so Emperor Jing reorganized the army in preparation for an expedition. His wise strategies and strong army ultimately quelled the rebellion, achieving unparalleled merit.
Emperor Taizu, wise and valiant, spread his royal ideology widely, thereby continuously consolidating the foundation of the country. The imperial family experienced many hardships, but ultimately stabilized the Forbidden City. He embodied the sternness of autumn frost and the gentleness of spring breezes. He pacified the regions of Shu and Chu, using both civil governance and military force, ultimately expanding the territory and reputation far and wide.
Emperor Wudi was truly an enlightened and martial emperor! He ascended to the throne by divine mandate, like a dragon soaring into the sky. Each official performed their duties, and he could handle them all fairly. He subdued distant regions and also pacified the pseudo-Wu. With morning dew falling and stars shining at night, the people thrived in peace and happiness, everywhere praising his merits.
After a reign of one hundred sixty years, chaos erupted throughout the land, but Emperor Yuan swiftly quelled the rebellions, controlling the Jianghan region like a vast net. He governed the country with the clarity of the Big Dipper, quelling all sorts of calamities. His benevolence spread like the wind, nourishing the people like rain. His radiance shone once again; the country prospered once more, his virtues were celebrated through the ages, his achievements remarkable.
Emperor Ming, a remarkably wise ruler, inherited and developed the imperial legacy. He displayed wisdom and talent from a young age, his benevolence shining upon the land. The wicked and treacherous who violated royal regulations were personally led by Emperor Ming to quell the rebellion, ushering in a new era. His grand plans were successfully implemented, the country thrived in peace and prosperity, ensuring its enduring legacy.
Emperor Cheng, an outstanding emperor, widely spread his grace. He promoted benevolence, bringing harmony and unity to the realm. Based on benevolence, he never violated ritual and propriety, educating the people with pure customs, ensuring the country was upright and clean. The nation flourished like a phoenix resting on a branch, as wise as the legendary Yao and Shun, his merits blessing future generations.
Emperor Kang was a very gentle ruler, inheriting the great achievements of his predecessor. He won the hearts of the people through his virtue, and his voice of benevolence spread far and wide. He based his governance on honesty and used silence to suppress evil. His authority brought stability to the realm, and his righteousness made the country prosperous.
Emperor Mu, ... (original text missing, unable to translate)
Emperor Xiaozong was born intelligent, with a great reputation for his virtues, shining like the rising sun in the morning, illuminating all directions. His teachings reached far and wide, his grace extended to all corners of the world, and his profound virtues are worthy of being recorded in history. He pacified the rebellion in the Shu region and stabilized the northern borders; his grand plans were vast and far-reaching, praised by future generations.
The poem "Lament for Emperor Ai" praises Emperor Ai, saying his enlightened heart was broad and profound; he enjoyed studying ancient classics and put them into practice. His governance philosophy advocated a hands-off approach, with a clear and simple political system, and his education was like the spring breeze and rain, allowing people to live in peace and contentment. Even after his passing, his virtues continued to spread widely; the two pieces of music, "Yunmen" and "Shao," perfectly depicted his prosperous reign.
The poem "Praise for Emperor Jianwen" praises Emperor Jianwen, saying he was as bright and great as the heavens, his wisdom was like that of a deity, and his character was as calm and unassuming as river water. He followed the mandate of heaven in governing the country; his virtues silently influenced and nurtured, and his governance was simple and easy to inherit. As people reflect on his achievements, they find them increasingly profound and mysterious.
The poem "Praise for Emperor Xiaowu" praises Emperor Xiaowu, saying he inherited the great achievements of the Jin Dynasty, a wise monarch who continued his father's civil rule, humble and respectful, firm but not cruel, tolerant yet principled. With a single command, the hearts of the people turned towards him; elegant melodies and joyful songs rose from the east, and his virtues nourished all like the morning dew, fostering social stability and harmony.
"The Temple Sacrifices of the Four Seasons" describes the solemn and grand sacrificial ceremony, praising the emperor's great achievements. The serene temple and the towering sacred achievements, nations pay their respects, and the rituals are meticulously conducted. The harmonious clash of bells and gongs extols the prosperity of the royal family and the foundation of the country. The deities are delighted, the music resonates beautifully, the songs celebrate the era of peace and prosperity, the people live and work in peace, the nation flourishes and thrives, the system of rites and music is well-established, and virtues are passed down forever.
The musical piece "Short Xiao and Nao Songs" from the Han Dynasty features numerous pieces, including "Zhu Lu," "Si Bei Weng," "Ai Ru Zhang," "Shang Zhi Hui," "Yong Li," "Battle of Chengnan," "Wu Mountain High," "Shang Ling," "Will Enter Wine," "Jun Ma Huang," "Fang Shu," "You Suo Si," "Zhi Zi Ban," "Sage Out," "Shang Xie," "Lin Gao Tai," "Far as Expected," "Shi Liu," "Wu Cheng," "Xuan Yun," "Huang Jue Xing," and "Fishing Rod," most of which were performed by military bands, predominantly focusing on themes of war.
After the establishment of the Wei Kingdom, they reworked the original twelve musical pieces. They commissioned Miao Xi to compose new lyrics and used these songs to praise the achievements of the Wei Kingdom, replacing the old songs of the Han Dynasty. First, they transformed "Zhu Lu" into "Chu Zhi Ping," which sings about the achievements of the Wei Kingdom. Then, "Si Bei Weng" was changed to "Battle of Xingyang," which recounts the tale of Cao Cao. They also changed "Ai Ru Zhang" to "Capture of Lu Bu," celebrating Cao Cao's campaign in eastern Linhuai to surround and ultimately capture Lu Bu.
Next, "Shang Zhi Hui" was renamed "Overcoming Guandu," depicting the confrontation between Cao Cao and Yuan Shao at Guandu, in which Cao Cao ultimately triumphed over Yuan Shao. "Yong Li" was changed to "Old State," and this song narrates Cao Cao's return to Qiao County after his victory at Guandu, burying the soldiers who sacrificed in the war.
"Warriors of the South" was renamed "Establishing Military Accomplishments," praising Cao Cao's capture of Ye City and laying the foundation for the military achievements of the Wei Kingdom. "High Wu Mountain" was changed to "Slaughtering Liu City," singing of Cao Cao's march north past the border, through Baitan, and ultimately defeating the armies of the Wuhuan from the three commanderies in Liu City.
"Ascending the Tomb" was renamed "Pacifying Southern Jing," celebrating Cao Cao's campaign to pacify Jingzhou. "Toasting the Guests" was changed to "Pacifying Guanzhong," telling the story of Cao Cao's campaign against Ma Chao to pacify Guanzhong.
"Having Some Thoughts" was renamed "Responding to the Emperor's Call," praising Emperor Wen of Wei for being granted the mandate of heaven due to his virtuous conduct and ruling in accordance with the will of heaven. "Fragrant Trees" was changed to "Prosperity and Harmony," singing of the prosperity, harmony between the ruler and his subjects, and the abundance and peace enjoyed by the people in the Wei Kingdom.
Finally, "The Song of Xiang" was changed to "Great Harmony," celebrating Emperor Ming of Wei's succession to the throne, changing the era name to Tahe, and bestowing blessings upon the realm. The other pieces of music kept their original titles.
It is said that at that time in the Wu Kingdom, Wei Zhao was also assigned to rename twelve songs that praised Sun Quan's accomplishments and his receiving of the mandate of heaven.
Change "Zhu Lu" to "Flame Spirit's Deficiency," meaning that the Han Dynasty was declining, Sun Jian was ambitious, and he rose up to support the Han Dynasty, marking the beginning of the royal enterprise initiated by Sun Jian. Change "Si Bei Weng" to "Han Zhi Ji," meaning that Sun Jian mourned the decline of the Han Dynasty and hated Dong Zhuo's corrupt rule, so he raised troops to fight, gaining merit across the land. Change "Ai Ru Zhang" to "Martial Master," meaning that Sun Quan continued his father's legacy and continued to conquer all directions. Change "Shang Zhi Hui" to "Wu Lin," meaning that after Cao Cao broke through Jingzhou, he headed east along the river to engage in a decisive battle against Sun Quan. Sun Quan sent Zhou Yu to fight in Wu Lin and inflicted a crushing defeat on Cao's forces. Change "Yong Li" to "Qiu Feng," meaning that Sun Quan was good at utilizing people, enabling his troops to transcend the fear of life and death. Change "Zhan Cheng Nan" to "Ke Wan Cheng," meaning that Cao Cao was determined to conquer the world, and Sun Quan personally set out with his troops to defeat Cao Cao in Wan Cheng. Change "Wu Shan Gao" to "Guan Bei De," meaning that Shu general Guan Yu betrayed Sun Wu; Sun Quan crossed the river with his army and captured Guan Yu alive. Change "Shang Ling Qu" to "Tong Jing Zhou," meaning that Sun Quan had a good relationship with Shu Han, becoming allies despite the misstep of Guan Yu, ultimately restoring their friendship. Change "Jiang Jin Jiu" to "Zhang Hong De," meaning that Sun Quan demonstrated his remarkable virtue, attracting vassals from afar to submit. Change "You Suo Si" to "Shun Li Shu," meaning that Sun Quan followed the will of heaven and established a powerful state of Wu. Change "Fang Shu" to "Cheng Tian Ming," meaning that Sun Quan was enlightened, ascending to the throne as emperor, resulting in a notable enhancement of societal values. Change "Shang Xie Qu" to "Xuan Hua," meaning that Sun Quan valued both culture and martial prowess, emulating the heavens by practicing benevolent governance, resulting in a harmonious and thriving society. The remaining pieces will retain their original titles unchanged.
After Emperor Wu ascended to the throne, he had Fu Xuan rewrite twenty-two rhapsodies to praise the achievements of the Wei state in a celebratory manner. The piece "Zhu Lu" was renamed "Auspicious Signs," meaning that Emperor Xuan assisted the Wei state just as Yu Shun assisted Yao, with auspicious signs and the ability to quell the rebellion of Meng Da through military force. The piece "Si Bei Weng" was renamed "Xuan Shou Ming," meaning that Emperor Xuan defeated Zhuge Liang, gaining great prestige and strategizing effectively, which caused Zhuge Liang to die of shock. The piece "Ai Ru Zhang" was renamed "Campaign Against Liao Dong," meaning that Emperor Xuan launched a campaign against Liao Dong, subduing and eliminating the Gongsun clan, even executing them. The piece "Shang Zhi Hui" was renamed "Xuan Fu Zheng," meaning that Emperor Xuan was wise and far-sighted, rectifying chaos, gathering talented individuals in both civil and military fields, and restoring order to the realm. The piece "Yong Li" was renamed "Shi Yun Duo Nan," meaning that although Emperor Xuan prepared for war against Wu, it ultimately did not take place.
The piece "Zhan Cheng Nan" was renamed "The Dragon Soars," meaning that Emperor Jing wisely implemented education, clearly distinguishing rewards and punishments, resulting in a strong nation and a stable foundation. The piece "Wu Shan Gao" was renamed "Harmony in Governance," meaning that Emperor Jing quelled various local customs, unified the hearts of the people across the four seas, and valued the virtuous and talented, thus achieving remarkable successes. The piece "Shang Ling" was renamed "Wen Huang Tong Bai Kui," meaning that Emperor Wen began to lead the officials, managing officials systematically, ushering in a time of prosperity and peace. The piece "Jiang Jin Jiu" was renamed "Yin Shi Yun," meaning that based on the changes in the situation at the time, strategies were deftly employed to dismantle powerful enemies and sow discord among rebellious groups, assisting civil governance with military force, thereby bolstering his reputation.
The title of "Thoughts" is changed to "Wei Yong of Shu," meaning that the Sage Emperor pacified Shu Han, established numerous feudal states, and restored the five ranks of nobility. The title of "Fragrant Trees" is changed to "Heavenly Order," meaning that the Sage Emperor ascended the throne in accordance with the mandate of heaven, promoted education, and employed talents to their fullest potential. The title of "Shang Ye" is changed to "The Great Jin Dynasty's Period of Acceptance," meaning that the Sage Emperor received the mandate of heaven, and his virtue was like that of the divine. The title of "Jun Ma Huang" is changed to "Golden Spirit's Favor," meaning that after the Sage Emperor ascended the throne, he conducted ancestral sacrifices, and filial piety spread throughout the world. The title of "Zhi Zi Ban" is changed to "To My Revered Emperor," meaning that the Sage Emperor ascended the throne, and his virtue was in harmony with the divine.
The title of "Saint's Emergence" is changed to "Mid-Spring Gathering," meaning that the Great Jin Dynasty promoted cultural and military education and conducted hunting activities on schedule. The title of "Ling Gao Tai" is changed to "Summer's Seed Fields," meaning that the Great Jin Dynasty's hunting activities were in accordance with the seasons, eliminating pests for the crops. The title of "Yuan Ru Qi" is changed to "Mid-Autumn Hunting Grounds," meaning that although the Great Jin Dynasty emphasized cultural governance, it did not neglect military affairs, conducting campaigns in accordance with the seasons. The title of "Shi Liu" is changed to "In Accordance with Heaven's Will," meaning that in mid-winter, a grand military parade was held, balancing cultural governance and military achievements, with the virtues of the Great Jin Dynasty in harmony with heaven. The title of "Wu Cheng" is changed to "Tang Yao's Era," meaning that after the Sage Emperor ascended the throne, his virtue spread in all directions.
"Xuan Yun" retains its original name, meaning that the Sage Emperor employed talents, allowing each to showcase their abilities. The title of "Huang Jue Xing" is changed to "Bo Yi," meaning that the red crow brought a message, leading to the prosperity of the Zhou Dynasty, and now the Sage Emperor has received the mandate, with divine birds coming to congratulate. "The Fishing Rod" retains its original name, meaning that the Sage Emperor's virtue can be compared to that of Yao and Shun, and with wise officials like Lü Shang assisting him, great achievements were realized, ushering in an era of prosperity and peace. These poems are arranged at the back.
The poem of Lingzhixiang praises the achievements of Emperor Xuan, saying that he inherited the great legacies of Emperors Shun and Yao, assisted the emperor, and established the framework of national governance. Later, the Meng clan rebelled, occupied the south, and encountered rebellions led by the Hu clan, as well as invasions from the Wu and Shu states. Emperor Xuan formed strategic alliances with neighboring states, ultimately quelling the rebellions, rescuing the populace, and restoring peace throughout the realm.
Emperor Xuan was granted the Mandate of Heaven, acted in accordance with the will of heaven, and soared like a divine dragon. He governed the country, pacified the borders, was diligent in political affairs, attracted heroes, and ensured the stability and prosperity of the country. After Zhuge Liang was pacified, the world was at peace.
He campaigned in Liaodong, defeated the enemy, and Emperor Xuan's renown echoed across the lands. The Gongsun clan capitulated, and other rebel factions quickly followed suit, driven by fear. The north responded, overseas territories also submitted, and Emperor Xuan's military achievements and virtues were widely spread.
Emperor Xuan assisted the emperor, was wise and martial, rectified chaos, followed the will of heaven, sought out talents in both civil and military spheres, emphasized education, nurtured talents, stabilized the country, secured the welfare of the people, and created a great foundation. His accomplishments will echo through the ages, bringing order to the world, favorable weather, and blessings to overseas territories.
At that time, the situation was difficult, but Emperor Xuan, with his wise rule, pacified the rebellion of the Wu barbarians without resorting to large-scale warfare, and his influence reached far and wide, bringing stability to the eastern regions.
The soaring dragon symbolizes Emperor Xuan's majesty and sanctity. He had keen insight, communicated with the divine, and those who followed him prospered while those who opposed him were eliminated. His civil and military achievements brought peace to the world, with nations coming to pay tribute. His holy virtues were profound, in accordance with the will of heaven, and the country prospered. His generosity and kindness spread enlightenment, leading to the prosperity of the nation. His legacy will be eternally etched in history.
This poem, "Ping Yuheng," praises Emperor Wen for governing the country, rooting out corruption, and restoring peace and prosperity. Although customs vary across the land, they all unite under Emperor Wen's rule. He respects the virtuous and manages the heroes, ensuring unity and strength, consolidating imperial power, and fostering national prosperity and moral integrity. He is wise and compassionate, understanding the people's suffering, and governing the country with skill and insight.
Emperor Wen rules wisely, inheriting the throne and governing the country, with talented officials and generals guarding the borders. His strategies are as fragrant as autumn orchids, his integrity as admirable as autumn winds. His grace extends throughout the land, transforming even stones into precious jade. His governance is comparable to the Five Emperors, his achievements surpassing the Three Kings, with a strong nation reaching the heavens and the earth, his teachings deeply resonate with the people, bringing peace and stability. This prosperous era is truly a rare phenomenon! Much like the glorious era of the Great Jin during the times of Yao and Shun, Emperor Wen pacified rebellions, secured the borders, and his achievements are praised by future generations.
Adapting to the times, this poem is concise and powerful, describing Emperor Wen's success in quelling rebellions and driving the rebels to flee to Wu. Emperor Wen seized the opportunity and ultimately achieved victory, ushering in an era of peace and stability.
Only in Yong Shu, this poem describes the Shu Han regime, which seized a fragment of the realm. Liu Bei defied the will of heaven, and Zhuge Liang continued his legacy. Shu Han had an army of hundreds of thousands, poised for action. The court sent troops to suppress the rebellion, and the realm was in turmoil. Jiang Wei frequently raided the borders, leaving the Longyou region desolate. Emperor Wen took pity on the suffering of the people and the sufferings endured by previous generations. He appointed ministers to assist, gathered ideas, devised effective strategies, raised a million troops, and attacked Shu Han. The Shu Han army was defeated and surrendered en masse. From then on, the world was united; Emperor Wen implemented a new system, and the people followed the teachings, leading to peace and prosperity.
Tian Xu, this poem describes Emperor Wen inheriting the throne, inheriting the blessings of heaven. He was majestic like a dragon, brave like a mythical beast, promoted education, surrounded by talented advisors. He governed the world, guarded the four corners, and his achievements could be compared to Yao, Shun, Yu, and Tang. His integrity was as fragrant as autumn orchids. He was vast like the sky, solid like the earth; who would dare not cherish their own life?
During the prosperous era of the Great Jin Dynasty, these words signify the prosperous period of the Great Jin Dynasty, which was destined by heaven and carried the blessings of heaven.
The Great Jin Dynasty was blessed by heaven; the country prospered, and during the reign of the wise emperor, the world was peaceful and the sun shone everywhere. The emperor ascended to the throne by the mandate of heaven, inheriting the imperial mandate, stabilizing the country like the Jade Heng star. His governance was godlike, flourishing the country like Yu, Shun, and Yao. The emperor created a prosperous era, with loyal officials assisting him. During the Taikang period, the country was strong and prosperous, with blessings extending boundlessly.
Jin Lingyun, destined by heaven, with signs of divine wisdom manifesting, shines as brightly as the sun and moon. Our esteemed emperor, possessing high moral character and unmatched wisdom, accepted the abdication of the Wei dynasty, ascending the throne in accordance with heaven's decree, illuminating all the people. The emperor's prosperity can be traced. He rises to great heights, commanding countless troops. The ministers who assist the emperor are as loyal and valiant as Kan Zhiwu. The soldiers fight valiantly against the enemy, unrivaled in battle. The ministers supporting the emperor commend his clear and enlightened governance, and the people rejoice. Divine spirits reveal themselves, and auspicious signs frequently emerge. We hold respectful sacrificial ceremonies to honor the late emperor. Music fills the air: the chimes and wind instruments resonate, drums thunder, and bells chime. Offerings are laid out, and jade wine is poured. The divine spirits partake in the offerings, bringing joy and peace to everyone. The emperor hosts a feast for his descendants, bestowing upon them boundless prosperity. The emperor is profoundly filial and sincere, promoting education across the realm.
Under heaven, everyone comes to pay their respects. Across the realm, all admire the emperor's wisdom. All nations are harmonious, singing praises of the prosperous era. Great governance has been achieved, and the world is at peace. The seven administrations are in harmony, and the Jade Balance Star shines steadily. The ministers assisting the emperor are all talented individuals. The emperor tirelessly manages state affairs day and night. Despite the country's prosperity, the emperor remains humble and unassuming. He is modest and unpretentious, neither boastful nor hasty. Heaven and earth are in harmony, and the sun and moon shine together. His achievements are brilliant and radiant, lighting up even the darkest places. The three lights shine in unison, and heaven reveals its spirits, bringing down the auspicious star. Dragons and phoenixes herald good fortune, and sweet dew descends. As we offer sacrifices to the divine spirits, we pray for heavenly blessings. All things thrive, a testament to heaven's protection.
In early spring, the army was mobilized, military training was intensified, and remarkable progress was made. The commanders were decisive, the soldiers lined up neatly, and the operations were conducted with precision. Truly skilled in both civil and military affairs! Fields were searched, sacrificial rites were performed, laws were sworn, forbidden areas were surrounded, and ceremonies were held for the gods. Everything was done on time, showcasing the laws of the country. Civil and military affairs were both well-handled, following the rituals. The army was vast and powerful, promoting education and enlightenment. Who can avoid war in ancient and modern times? The Great Jin Dynasty inherited the mandate of heaven to save the people.
During the summer harvest season, the fields were full of abundant harvest scenes.
It is said that the farming activities in the summer fields were coming to an end. National affairs and military training were two different matters, with civil officials and military generals each performing their duties. So the emperor ordered the officials to prepare vehicles and personnel, register and record everything. The emperor personally led the large army, with a majestic presence, reminiscent of a sacred realm. The flags of the army fluttered high, covering the sky. The officials acted quickly or slowly according to the emperor's instructions, in an orderly manner. The troops returned to camp, the war chariots were unloaded, and offerings were made with the hunted game, creating an unprecedented scene, similar to the time of Emperor Shun in ancient times. The moral excellence of the Great Jin Dynasty surpassed that of the ancient Three Sovereigns and Five Emperors, bestowing blessings on all.
【Mid-Autumn Hunting】
During mid-autumn, hunting was held, following the principles of virtue and tradition. The autumn wind howled, the dew turned into frost. During the season of white dew, eagles and falcons soared in the sky. This hunting, like the ancient Shangfu, followed the will of heaven, engaging in battles in accordance with the laws of the Spring and Autumn Period. Thunder roared, the winds howled, movements were precise, all guided by the military drums. The hunted game was used for sacrificial offerings, while their feathers enriched the army's supplies. The great virtues of the Great Jin Dynasty were as profound as the balance of Yin and Yang. They governed with culture while maintaining military preparedness. The nation thrived, casting its light across the four seas, eternally basking in the blessings of heaven.
【Following the Way of Heaven】
Following the will of heaven, mastering the secrets of heaven, military exercises are conducted punctually. In winter, a grand military parade is held, with the resounding of drums and gongs, and banners fluttering, as spectacular as a rainbow. A balance of civil and military systems is maintained, and the use of military force is not reckless. The emperor personally takes an oath of allegiance from the troops, with a solemn ceremony and just actions. Three charges are made, advocating benevolence and righteousness, with disciplined maneuvers. The soldiers are well-trained, and the generals are brave and skilled in battle, like General Kan Wu of the past. General Kan Wu was extremely brave and capable of overcoming great challenges. He once rescued a situation where he was surrounded on three sides by enemies, defeated countless foes without harming the innocent. After the troops return to camp, they line up neatly, offer sacrifices, and revise their records. They praise the great Jin dynasty, whose virtues are deserving of divine favor, honor the deserving, and promote the talented. A grand banquet is held, enjoying generous rewards, and longevity without bounds.
[Tang Yao]
Tang Yao ruled the nation wisely, his humble virtues leading to the prosperity of the country. He accumulated merits bit by bit, eventually making the country strong, like ice forming from frost. He followed the laws of nature in governing the nation; even rivers and seas flowed orderly under his governance. Shun and Yu inherited Tang Yao's legacy, and wise ministers and capable generals emerged. The abdication system exemplified the golden age of the dynasty, with wise monarchs passing down from generation to generation. Our emperor ascended to the throne, governing the nation with fairness and justice, as precise as a plumb line. Virtue spread throughout the four seas, with auspicious signs appearing. A prosperous dynasty awaits the arrival of dawn, while a declining dynasty willingly descends into ruin. Great goals start from nearby, like piling up soil until it becomes a mountain. As I read through historical records, I discover evidence that confirms the virtues of these sages.
[Xuan Yun]
(There is no content here, only the title)
Dark clouds rise between the mountains, and auspicious aura spreads for thousands of miles. Dragons spiral and dance in the sky, while phoenixes spread their wings and glide above. In the ancient times of Tang Yao and Yu Shun, such auspicious scenes were frequently witnessed. Now, as I personally travel across many countries, I experience this radiant landscape. Cranes are calling in the backyard, their crisp calls drifting with the wind. During the reign of Cheng Tang, Yi Zhi came flying in to assist. King Wen of Zhou hunted by the Weishui River and brought back Jiang Taigong. Success can only be attained by aligning with the will of heaven; heaven will not go against its principles. Put down the farming tools and engage in governing the realm, take off the coarse cloth clothes and take on the weighty responsibilities of the nation. Their achievements can be compared to those of two emperors, and such a reputation is seldom found. Our emperor welcomes talented individuals, and his accomplishments are truly great! He valiantly campaigns in all directions and manages state affairs in an orderly manner. His divine virtue inspires all corners, and talented people are abundant. At dawn, the emperor diligently rules and graciously accepts counsel. The emperor's wise virtues shine with the brilliance of the sun and moon.
Bo Yi assisted Emperor Shun and Emperor Yu, overseeing matters of mountains and rivers. His virtue can be compared with that of sixteen wise ministers; his thoughts are meticulous and well-considered. He governs all things wisely, even comprehending the songs of birds. The yellow sparrows sense this clear and bright governance, flying with such lightness! They chirp harmoniously, resting in the trees of the courtyard, dancing between the clouds and the sun. Xia Jie was tyrannical and lawless, laying down a dense net between mountains and rivers. The poor yellow sparrows were ensnared in the delicate net; what could be done? Yin Tang revered the virtue of heaven and dismantled the three-sided net. The yellow sparrows flew freely once more, their songs harmonious again. The vermilion bird settled in the south, and the phoenix led the birds. The red crow arrived bearing messages, as heaven decreed the throne to be passed to King Wen of Zhou. Now the divine bird returns to bestow its presence, bringing the heavenly mandate to our emperor. Auspicious signs have brought harmony to heaven and earth, and blessings extend throughout the realm. The fragrant scent of orchids endures, cherished through the ages.
The fishing rod sways gently, and the sweet bait is irresistibly tempting. I center my mind and calm my spirit, dedicated to fishing, as the delicate fishing line sinks into the seemingly bottomless spring. The art of fishing as taught by Jiang Taigong is recorded in the "Lingmi Pian," revealing its exquisite nuances! His ability to adapt to circumstances is unmatched, even predicting future events. The startled fish bite the hook in a panic, and the hidden dragon bursts into the sky! Where has it ascended to? It flaps its wings, flying towards the realm of Taiqing. What sort of realm is Taiqing? Everything in heaven and earth emerges from chaos. The Yuheng star among the Big Dipper oversees the three realms and twenty-eight lodges, ruling over the birth and transformation of all things in the world. I withdraw from the world, hoping only to assist a wise ruler and communicate with heaven in spirit. Our ruler possesses great ambitions and strategies, his achievements unmatched even by heaven itself.
When heaven and humanity first united, the world was in a state of chaos and confusion. The sun, moon, and stars exhibited unusual signs, heralding the rise of Wen Wang and Wu Wang. Chiyou caused turmoil, harming living beings, while the Yellow Emperor led his army to conquer the four directions. By the time of Yu the Great, virtue had declined; the Xia, Shang, and Zhou dynasties were inferior to the eras of Yu, Shun, and Tang. Our current emperor's virtue can be compared to that of Yao and Shun, chosen by heaven, receiving its blessings. Throughout the land, all benefit from his grace, and the people live in peace and prosperity. With the nation prosperous, harmony radiates throughout the land, and peace reigns forever.
The origin of the pibe dance is not very clear, but it was already used in the ritual ceremonies of the Yan Kingdom during the Han Dynasty. Fu Yi and Zhang Heng both wrote poems about it. There were five songs about the pibe dance before, namely "A Wise Woman in the East," "In the Second Year of the Zhanghe Era," "Eternal Joy of Music," "Emperor of All Corners," and "The Guishu Tree Before the Hall," but the lyrics have been lost. Cao Zhi wrote in the preface to the Drum Dance Poem: "In the percussion ensemble of Emperor Ling's Western Garden, there was a man named Li Jian who was good at dancing the pibe dance. Later, when the world was in chaos, Li Jian fled westward and followed General Duan Wei. The previous emperor had heard of his skills and issued an imperial decree to call him back. Li Jian was already in his seventies at that time, and had been out of practice for a long time, and the previous pieces contained numerous mistakes. Different eras of music may not necessarily be passed down to each other, so drawing inspiration from the old pieces, I composed five new songs." During the Taishi era, the lyrics were rewritten. The traditional pibe dance typically featured twenty-eight performers. When Huan Xuan wanted to usurp the throne, Court Official Yuan Mingzi recommended expanding it to eight yì (ancient dance formation). The lyrics composed during the Taishi era are detailed below.
【Hongye Chapter】(When Wei Qu "Emperor of Wei," ancient song "A Wise Woman in the East.")
Xuan Wen created Hongye, great virtues during the Taishi era. The emperor founded a great cause, and his great virtues were already evident during the Taishi era. This highlights the accomplishments of the founding emperor, establishing the foundation of the nation and leaving a good political situation for future generations.
The wise emperor embodies the will of heaven, recognized as the sovereign of all realms. This emphasizes the legitimacy and authority of the emperor, chosen by heaven and hailed by all the people.
What brings joy to all nations? Because there is a wise emperor above! The populace thrives in peace and prosperity, and the country enjoys peace and prosperity, thanks to the emperor's enlightened guidance.
Emperor Tang Yao abdicated the throne to Emperor Yu Shun, who was humble and self-disciplined. This phrase employs an ancient allegory to symbolize the emperor's humility and virtue, indicating that he rules without tyranny.
Being humble and self-disciplined allows him to sit with dignity and manage state affairs effectively, and his moral influence has a profound and lasting impact. This reflects the emperor's governing philosophy of ruling by virtue, subtly changing the social atmosphere.
With a great amnesty gradually eliminating potential threats, cultural education spreads to remote areas. This describes the emperor's benevolent governance, which blends tolerance with moral education, making the country more stable and united.
Imitating the heavens and the earth, he adopts a policy of non-action. This embodies the emperor's governing philosophy, aligning with nature and not acting recklessly.
His wisdom radiates like the sun and moon, and his sanctity is as great as heaven and earth. This highly praises the emperor's talents and character.
Even with three types of evil, he can calmly suppress them, preventing them from carrying out their schemes. This reflects the emperor's wisdom and courage, effectively responding to various challenges.
Reiterating the imitation of the laws of heaven and earth, he implements a policy of non-action.
The ancient ministers Ji and Qi assisted the emperor, while Yi Yin and Lü Shang became the king's ministers. This references examples of ancient wise ministers to highlight the emperor's brilliance, showing that he can attract and retain talented individuals.
The court is filled with talented individuals, and not a single one is derelict in their duties. This highlights the positive state of affairs in the court, with officials dutifully serving the country.
When his orders are given, they receive prompt responses, and his achievements are celebrated by all. This underscores the emperor's authority and charisma.
Xiao Han Shun Jizhi, Qianlong Shengtian Lu. Even fierce beasts can be tamed, and talented individuals can be recognized and entrusted with important roles. This illustrates the emperor's ability to harness talent and his skill in employing capable individuals. He is able to make full use of various resources and adapt flexibly to different situations. This demonstrates the emperor's governance ability to adapt strategies to the circumstances. All matters are carried out in a timely manner, and government affairs are managed systematically. This reflects the emperor's organizational ability and management level. He educates his subordinates with self-discipline and respect for others, and welcomes others' opinions with sincerity and a forgiving attitude. This reflects the emperor's leadership style of leading by example and being open-minded. The people admire his noble character, and foreign countries also express admiration for him. This shows the emperor's prestige and influence, deeply cherished by people both domestically and internationally. Emphasizing once again to emulate the laws of nature, his virtue and influence permeate society. Previously, society favored luxury, but now it champions frugality and simplicity. This reflects the emperor's reform measures and promotes a change in social customs. In the past, interpersonal relationships were complex, but there is now a strong emphasis on sincerity and openness. There are many ministers in the court, working tirelessly to manage national affairs. This highlights the court's efficient and orderly functioning. Government affairs are handled methodically, and the emperor often issues instructions and seeks everyone's opinions. This reflects the emperor's commitment to diligent governance and his eagerness to attract talented individuals.
The subjects are like the stars in the sky, while the emperor is likened to the rising sun. This metaphor describes the emperor's nobility and the position of his subjects.
His achievements are flourishing, and his merits are grand. His endeavors have all been successful, and his accomplishments are truly great. This summarizes the emperor's achievements, highly praising his successes.
The Five Emperors succeeded the Three Sovereigns, whom the world revered. The Five Emperors inherited the achievements of the Three Sovereigns, who were revered by all. This historical reference elevates the emperor's status, comparing his achievements to those of ancient sages.
His virtuous deeds align with the course of fate, a virtue that even heaven and earth cannot oppose. This emphasizes the emperor's virtues and their alignment with the era.
Looking up at him, the more one gazes up, the more he seems out of reach, like the heavens themselves. This expresses reverence for the emperor.
The return of the Dragon Emperor is imminent, with the Phoenix Emperor residing in the court. A wise ruler akin to the ancient sage kings is set to reappear, with auspicious signs all around. This is a hopeful outlook for the future, heralding the prosperity of the nation.
[Tian Ming Chapter] (from Wei Qu "Taihe has a saintly emperor", ancient tune "Zhonghe in the second year of the chapter.")
Heaven has chosen the revered ancestor emperor, and it’s time for him to support the Wei dynasty's emperor. He handles state affairs in court with great care, and leads successful military campaigns in all directions. With everything in the court running smoothly, peace and stability naturally reign across the land. His virtues surpass those of Emperor Shun and Emperor Yao, with merits that surpass even those of King Tai.
Meng Da, taking advantage of the dangerous terrain, dared to stir up trouble at the border. The result? Our emperor sent troops by surprise and meted out a severe punishment! Those deserving of pardon received it, while those who deserved punishment faced their fate; none of those evildoers could escape. The awe of the founding emperor shook the land of Shu, and his martial prowess made the state of Wu tremble. Zhuge Liang, failing to heed the will of heaven, had the audacity to defy the natural order, leading over a hundred thousand troops to invade our border. Our emperor, courageous and mighty, personally commanded the troops stationed at Yongliang. Seeing this, Zhuge Liang was so scared before the battle even began that he simply dropped dead.
The ebb and flow of the world, with its successes and failures, is all part of the natural order. Times change, and difficulties always arise endlessly. The emperor launched his campaign eastward, reaching the sea and even defeating Korea. He inherited the seven policies of Wei, but Cao Shuang came out to cause trouble. All those villains were decisively eliminated, and various auspicious signs appeared. In the region of Huanghua, auspicious signs appeared first, heralding the beginning of good fortune; while Wang Ling led the rebellion first, bringing disaster upon himself.
[Emperor Jing's Reign] (as in the Wei song "Wei's Long History," the ancient song "Long Live Music.")
Emperor Jing, truly wise and born to rule, had a virtue as great as heaven and earth. Being an emperor is no easy feat; conquering the land is challenging, but maintaining it is even harder. With Xiahou Xuan outside, and Zhang and Li inside, these three villains conspired to throw the court into chaos. Emperor Jing followed the will of heaven and decisively dealt with these evildoers. The border generals also timely thwarted their rebellion before it could take root. All wrongdoers faced justice as they deserved, and Emperor Jing's awe shook the entire land. He handled state affairs with precision, managing every national matter with exceptional skill.
However, Huan Fan of Zhaoling was a completely incompetent person, and various problems arose inside and outside the court. Those petty people banded together, ignorant and reckless, unable to tell the difference between ruling the country and creating chaos. Only Emperor Jing was wise and decisive, using civil policies to support military efforts in governing the country. He acted in accordance with the will of heaven, deposing and appointing emperors, like parting dark clouds to reveal a clear sky, managing the country in an orderly manner. But the good times were short-lived; just as stability had returned, trouble flared up again along the southeastern border. Jian Qin, like a serpent, leveraged the power of the Wu tribes to create chaos. The entire country was in turmoil, and people were gripped by fear.
Emperor Jing personally led the army, leading a military campaign. Jian Qin rebelled in Shouchun, and his vanguard seized control of Xiangcheng. Emperor Jing took him by surprise, deploying a surprise strike that caught Jian Qin off guard. Jian Qin's forces couldn't stand up to Emperor Jing's surprise attack and kept retreating. The two armies met at Shayangpo; Jian Qin's forces were thrown into disarray and could do nothing but flee. Emperor Jing's army pursued, and Jian Qin was terrified, fleeing like a pack of cowards. The court ultimately pardoned some of those found guilty, and the brutal rebels in the east were also brought to heel.
[Chapter of the Great Jin] (from Wei Qu's "Heaven-Born Steamed People," an ancient song "Four Emperors of the Four Directions.")
The Great Jin Dynasty is truly remarkable, and King Wen is truly exceptional! His rule is magnificent and grand, on par with the legendary Yao, Shun, and Yu! Everyone says the Three Sovereigns and Five Emperors were the best, and now the brilliance of King Wen has reappeared! He embodies nine virtues, with remarkable civil and military accomplishments. He aims to bring peace to the world and help everyone. Within the court, he promotes talents like Yuan Kai, ensuring the government runs like a well-oiled machine; externally, he selects formidable generals as fierce as eagles, all of whom are top-notch. Those who are obedient, he treats well; those who defy orders should brace for consequences! His kindness shines like the warm spring sun, and his authority surpasses the autumn frost. The court brims with talent, fostering a vibrant atmosphere.
Think about it, although the times of Tang Yao and Yu Shun were peaceful, later, treacherous ministers and rebels, known as the Four Evils, emerged, leading to great chaos. King Wen takes decisive action against these wrongdoers, and everyone respects and obeys him. His grace has moved the entire nation; even foreign nations come to pay their respects, presenting musical instruments and gifts, claiming to be King Wen's subjects. In the region of Western Shu, they dared to claim kingship and dominance, but King Wen immediately sent troops to subdue them, bringing them to heel. The people of Wu rose in rebellion, obstructing the rivers, and King Wen swiftly dispatched messengers; they quickly rallied to his call, pledging their loyalty.
In the past, previous monarchs established numerous states, and the territories governed under the Nine Tributes transformed into vassal states. The Qin Dynasty destroyed the six states and unified the world, but it was short-lived, lasting only two generations. For centuries, no one managed to unify the nation as the Qin Dynasty did, and over five hundred years have passed. Our emperor is indeed a sagacious ruler! He was born under the mandate of heaven, introduced a new system that categorized the land into five tiers, and clearly delineated the boundaries of the vassal states. With many civil and military officials gathered together, it truly is an unprecedented spectacle! His benevolence resonates throughout the realm, and the ideals of benevolence and righteousness have even spread beyond our shores.
【The Wise Ruler】(From the Wei Qu "It's Not Easy to Be a Ruler" and the ancient tune "The Cinnamon Tree Before the Palace".)
If the emperor is wise and governs the world, he will carefully listen to opinions from all sides and understand the sentiments of the people. As long as you are loyal and fulfill your duties, even if there are criticisms and punishments, you will eventually be appreciated and rewarded with honor and wealth. Just like orchids and fragrant herbs, even if they grow in the wilderness, they can still spread their fragrance for miles and enter the palace. Weeds growing in front of the hall will be mercilessly removed. Therefore, everyone should be honest with one another, and all officials should live up to their titles. Be humble and cautious, work diligently; as long as you are willing to work hard, you can achieve anything.
On the contrary, if the emperor is incompetent and lacks confidence, the court will be rife with twisted and deceitful ideas. Honest people will be marginalized and suppressed, while treacherous officials will steal their power. Even if you wish to be loyal, fear may prevent you from speaking out. Even if you do speak out, what's the use? Loyalty may bring disaster upon oneself. A clear river becomes murky when its source is polluted. Life's path is like a crossroads; once you take the wrong path, it's hard to turn back. Loyal ministers in the court will adhere to their principles without regard for personal safety. Evil and justice cannot coexist, much like the Hu and Qin people. The Hu and Qin people may cooperate at times, but evil and justice will always be two different paths. When loyal ministers meet a wise ruler, they will work hard and strive for progress. Like stars surrounding the moon, all officials should revolve around the emperor.
But if one encounters a tyrannical ruler, loyal ministers may be demoted and become ordinary people. Even if their status is lowly and unremarkable, like white reeds, they are still precious. Just as frost forms in the transition from day to night, even orchids and cassias can end up as firewood. Treacherous ministers are full of schemes and have malicious intent; they cater to the emperor's preferences, flattering him while only caring for immediate comfort, regardless of right or wrong. To maintain their positions and income, they form factions and deceive the emperor. Their words and actions are often contradictory and marked by greed and insatiability. If they hide the truth, they will be completely buried; if the truth comes to light, their families will face annihilation.
The "Fu Dance" originated in the Jiangnan region. In the past, it was referred to as Wu Dance, but a careful review of its lyrics reveals that they are not from the Wu region. This dance has also been performed at court. Yang Hong wrote in the preface: "Since arriving in Jiangnan, I have seen the 'White Fu Dance,' which is also known as the 'White Pigeon Dance.' This dance is said to have been passed down for decades. A careful study of its lyrics reveals that this is an expression of the people of Wu yearning to submit to the Jin dynasty under the tyranny of Sun Hao." I will now include the lyrics of this dance at the end.
【白鸠篇】 (此处保留原文，不做翻译)
A white dove, flying back and forth, cooing non-stop. It seems to be expressing reverence for the king, so it flies into the palace. Look at that white dove, with its feathers pure and bright, fluttering around the palace, as if responding to the king's kindness. And those doves, some red-feathered, some yellow-feathered, they also happily fly back and forth, rejoicing in the king's kindness. Just like the setting sun on the eastern wall sprinkling over the rivers, fish swimming freely in the water, the king's kindness is like sunshine and rain, nourishing us insignificant people. Riding a fine horse, practicing my riding and driving, hoping to serve the king, even if working day and night, I find joy in it, forgetting my hunger. My heart is calm, my aspirations firm, I’ll play the zither and drums for my own amusement, and climb up to a high platform, gazing into the distance, dreaming of success and prosperity.
This poem by Jijiji is beautifully written, describing the dancing posture and beautiful scenery, bringing back memories of better times. Time flies, and in the blink of an eye, we reach old age, but we should seize the moment and drink up. How long can an old person live? Alas, my heart is heavy with worries and longing, lonely like a fish in a deep pool, just hoping for some help and support from others. Such kindness is hard to come by; I can only sing and dance with a heavy heart to show my gratitude.
The poem *The Solitary Poem* says, a person alone is like being mired in a quagmire; a quagmire can be endured, but when the water gets too deep, it will swallow me. Look at those wild geese, playing by the field. I had thought about shooting them, but then I remembered their loneliness and decided against it. The duckweed floats with the wind, light and carefree, but my state of mind is starkly different—lonely and desolate. In this empty room, who knows I live here alone? In these fine clothes, who can tell what's real and what's not? The knife grinds against the sharpening stone; I lie on the bed, feeling helpless, unable to clear my father's name. What’s the point of living? Fierce beasts roam the mountains, ready to attack at any moment; even the wealthy and powerful are not safe.
Standing at Jieshi, gazing at the sea. How clear the sea is, how towering the mountains and islands! Lush trees, thick wild grass, the autumn wind rustling, and the sea waves rolling. The sun and moon rise, as if emerging from the sea; the stars shine brightly, as if surging from the sea. How fortunate I am! I want to write poetry to express my ambitions! — *Viewing the Sea*
In the tenth month of winter, the north wind howls. The weather is chilly and crisp, with biting frost. The rooster crows in the morning; the wild geese fly south. Birds of prey are all hiding, and bears are hibernating. The farming tools are stored away, and the crops have been harvested. The inns are all ready, convenient for merchants to come and go. It’s wonderful; I’ll write a song to express my feelings! — *Winter October*
This place is different from my hometown; the north is especially cold. Ice floes drift, making navigation difficult for boats. The ground is so hard that not even a drill can penetrate; the forests are thick and dense. The river has dried up, and the ice is solid enough to walk on. Scholars are often poor and destitute, while brave souls are looked down upon. Always sighing and wearing a frown. It’s truly wonderful; I’ll write a song to express my thoughts! — *Different Soil*
Although the sacred turtle has a long lifespan, it will eventually die. The soaring snake, even if riding on clouds and mist, will ultimately turn to dust. The thousand-mile horse, when old, still harbors the ambition to gallop a thousand miles. A hero in old age will not diminish in grand aspirations. The span of life isn’t solely dictated by fate. If you take care of yourself, you can live to be a hundred. How wonderful those days were! I want to write a song to express my feelings! — "Though the Turtle Lives Long"
【The Prince of Huainan】
The Prince of Huainan, claiming nobility, built a tower a hundred feet high that reaches the clouds. In the back garden, he dug a well, with a wellhead made of silver, drinking cold water from a golden cup and plain rope. Drinking cold water, reminiscing about the beautiful times of youth, how wonderful those days were! Singing loudly, the voice echoed through the clouds. Unfortunately, I want to cross the river, but there is no bridge; I wish I could turn into a pair of wild geese and fly back to my hometown. Returning to my hometown, I wander, feeling weary in both body and mind. No amount of splendid dances or songs can bring me joy; I can only wander in my hometown, as if I’m drifting through the sky.
This piece, known as "Drum and Horn's Tune," refers to the drum used to command the army, as noted in the "Rites of Zhou." As for "horn," some say that when Chi You led the ghosts to battle against the Yellow Emperor at Zhuolu, the Yellow Emperor ordered the horn to be blown, and the horn's sound was like a dragon's roar, used to fend off the enemy. Later, when Cao Cao marched north against the Wuwan, crossing the desert, the soldiers missed home, so they lowered the sound of the horn, making it sound even more mournful.
Hu Jia was originally performed with the Hu Jia instrument, but later it gradually began to be used to play the transverse flute, as well as the double-reed Hu music. Zhang Qian undertook a mission to the Western Regions, which resulted in the transmission of only one piece titled "Mohe Doule." Li Yannian created twenty-eight new pieces inspired by Hu music, which he presented to the emperor as military music. Later, the Han Dynasty transmitted it to frontier generals, and by the time of the Emperor, thousands of generals were able to perform it. After the Wei and Jin Dynasties, the twenty-eight new pieces were no longer complete, and only ten were commonly used, including: "Yellow Goose," "Longtou," "Leaving the Pass," "Entering the Pass," "Leaving the Frontier," "Entering the Frontier," "Bending Willow," "Yellow Tanzi," "Red Willow," and "Looking at the Traveler."
During the Wei and Jin periods, there was an individual named Sun who excelled in playing old tunes, Song Shi was good at keeping time and singing along, Chen Zuo excelled in solo singing, Lie He excelled in playing the flute, Hao Suo excelled in playing the zither, Zhu Sheng excelled in playing the pipa, and they also created many new pieces. Therefore, Fu Xuan wrote in his book, "If people only value what they hear and ignore what they see, aren't they very confused? Suppose these six people lived in ancient times, surpassing all others in history, not just like-minded with Huo Kuai!" From then on, the music continued in the style of Sun, Zhu Sheng, and others.
"Xianghe" is an old song from the Han Dynasty, with silk and bamboo instruments playing together, and someone singing to the beat. Originally a complete piece of music, Emperor Ming of Wei divided it into two parts, which were played alternately at night. Originally consisting of seventeen pieces, Zhu Sheng, Song Shi, Lie He, and others combined it into thirteen pieces.
"Dange" has four pieces, all from the Han Dynasty. There are no accompanying instruments; it was originally sung by musicians, with one person singing and three people harmonizing. Emperor Wu of Wei particularly liked it. At that time, there was a person named Song Ronghua, who had a clear voice and excelled in singing this song, making him the most renowned singer of his time. It was lost after the Jin Dynasty and eventually faded into obscurity.
Ancient music and songs that have been passed down include mostly folk songs from the Han Dynasty, such as "Lotus Picking in Jiangnan," "Wusheng's Fifteen Sons," and "Bai Tou Yin." Wu songs and various miscellaneous tunes originated from Jiangnan, with some added after the Eastern Jin Dynasty.
"Song of Midnight" was created by a woman named Ziyue. During the reign of Emperor Xiaowu, a ghost sang "Song of Midnight" at the home of Langye King Ke, indicating that Ziyue lived before the Taiyuan era.
"Song of the Phoenix and Its Chicks" is an old song. In Ying Qu's "One Hundred and One Poems," it is mentioned as "saying it is 'Song of the Phoenix and Its Chicks'," showing that this song has a long history. "Qianxi Song" was composed by General Chenchong.
Now, "Azi" and "Huanwen Song" appeared during the reign of Emperor Mu. After singing the songs, they would always shout, "Azi, have you heard?" This is recorded in the "Records of the Five Elements." Later, based on this shouting, these two songs were compiled.
Next is "The Folding Fan Song." This song is about the relationship between Minister Wang Min and his sister-in-law's maid. The two fell in love deeply. The sister-in-law was furious and beat the maid badly. The maid was good at singing, and Minister Wang Min liked to hold a white folding fan, hence the song "The Folding Fan Song."
Then there is "The Song of Regret," a folk ballad passed down during the Long'an era, also recorded in the "Records of the Five Elements." And "The Transformation of the Chief of Staff," composed by Wang Xin, the left chief of the Minister of Works, when he was about to die.
Initially, these songs were sung acapella, and later accompanied by orchestral instruments. Some songs were created based on the sounds of musical instruments, such as the San Diao Ge Ci during the Wei and Jin periods.
Let's talk about "Bei Pan Wu." It is said that during the Taikang era, the dance "Dance of the Tranquil Era" was popular nationwide, where dancers used both hands to hold cups and plates, performing flips. During the Han Dynasty, there was only plate dancing, and it was not until the Jin Dynasty that cups were added, along with flipping actions.
"The Gong Mo Dance" is now known as "The Handkerchief Dance." According to legend, Xiang Zhuang wanted to dance with a sword to assassinate Emperor Gaozu of Han, but Xiang Bo stopped him with his sleeve, preventing Xiang Zhuang from carrying out his plan, and said to him, "Do not harm the Han king, my friend!" In ancient times, "gong" was a way of addressing each other, meaning "Do not harm the Han king, my friend!" Dancers now use handkerchiefs as props, imitating Xiang Bo's sleeve. Additionally, there is a piece titled "The Gong Mo Crossing River Tune" in "Qin Cao," indicating that the history of this tune is even older, and saying it is Xiang Bo may not be accurate.
"The Baizhu Dance" mentions a robe. Zhu is a special product of the Wu region, so this dance likely originates from the Wu region. The "Pai Ge" of the Jin Dynasty also wrote: "Bright white yarn, each for a pair." People in the Wu region pronounce "yarn" as "zhu," so I think white zhu is white yarn.
Finally, there are pieces titled "The Bell Dance Song," "The Banner Dance Song," and six songs of "The Drum Dance Artist," all of which were performed during the Yuanhui period.
During the Eastern Han Dynasty, on the first day of the lunar new year, the emperor received tributes in the Deyang Hall. At this moment, a treasure arrived from the west and began to play in front of the hall. It first stirred up waves with water, transforming into two flatfish, jumping and splashing in the water, spouting water, causing water mist to cover the sunlight. After playing as flatfish, it turned into a long and large dragon, approximately eight or nine zhang in length, playing and frolicking in the water, shining in the sunlight. At that moment, two girls were also dancing between two pillars on a rope several zhang long, intertwining their shoulders without losing balance. By the Wei and Jin Dynasties, performances of music and dance continued, including "Xia Yu Carrying the Cauldron," "Giant Elephant Milking," "Divine Turtle Wrestling Dance," "Carrying the Lingyue Mountain," "Guishu White Snow," and "Drawing a River on the Ground."
Later, in the first month of the seventh year of the Xian Kang era under Emperor Cheng, Cai Mo, the Minister of Personnel, submitted a memorial stating: "For the New Year’s Day ceremony this year, it’s sufficient to play drums and gongs; let’s skip the other musical and dance performances." The Chamberlain Zhang Cheng and the Deputy Minister of the Imperial Secretariat, Chen Kui, opposed this, saying: "The Emperor holds ceremonies to educate the world; the distinction between auspicious and inauspicious matters is a timeless principle. Now that people from all over the country come to pay their respects, with mourning ceremonies at the tombs and court music performed at the court, both types of ceremonies are being used, and the distinction between mourning and celebration is blurred. This is a serious issue for the national system!" The Emperor issued an edict saying: "Since we are considering the overall situation of the world, let us adopt a practical approach regarding the ceremonies; the New Year’s Day ceremony should entirely follow auspicious rituals. As for the music that’s really unbearable to listen to, it has been canceled. However, for more important rituals, such as offering longevity wine and shouting 'Long live the Emperor,' these are already pretty grand, and there is no need to cancel the drums and gongs."
Zhang Cheng and Chen Kui submitted another memorial saying: "Although the specifications for the ceremony have been lowered, the court still has a festive atmosphere. However, there are evident mourning rituals at the tombs, and the sorrowful atmosphere still lingers; the ceremonial attire also adheres to the classic regulations, but its meaning is not entirely auspicious. Therefore, the ceremonies during the Xian Ning years included complete musical rituals, which were based on the ancient statutes of the previous dynasty, leaving a precedent for future generations!" The Emperor replied: "For a grand sacrificial ceremony like the New Year’s Day, where nations come to pay their tributes, if the court does not play drums and gongs, even the daily routines might be thrown off. Without the music of the chime, guests will not have proper ceremonial norms; wouldn’t that be quite inappropriate? Therefore, we must weigh the importance and decide on the handling of these matters."
Gu Zhen submitted and said: "I have heard that a wise ruler establishes music to praise good governance, to cultivate the people with virtue and benevolence, and to prevent them from indulging in debauchery. Music can both honor ancestors and educate the populace; it follows the principles of the five elements and harmonizes the eight winds to influence all things. The royal melodies are just and resplendent, symbolizing righteousness; the brass tones are strong and orderly, symbolizing propriety; a full array of string instruments, vocal pieces, bells, drums, and metal instruments is present. Therefore, music can reach the divine, touch the hearts of people, change customs, and achieve the highest harmony.
However, the music performances of this current era are merely for show, completely violating propriety, chaotic and disorderly, like trying to fit one's head and feet into a bamboo basket—visually appealing, yet fundamentally corrupt. Those performers, even when treading on reeds, still feel it should not be trampled, let alone living beings. Do they not feel any compassion? Moreover, the people from all over the world come to see the emperor, to witness the magnificent court ceremonies, to listen to the "Yas" and "Songs" from the Book of Songs, and to observe the solemn rituals. They should feel a profound sense of awe, yet instead, they have turned the principles of heaven and earth upside down, upsetting the fundamental principles of human relationships and moral order."
Right now, there are invasions by barbarian tribes at the border; defending against external threats is urgent. The soldiers eat only seven sheng of food each day, yet they disregard life and death as they rush to the battlefield, while those performers can receive five dou of food every day, enjoying games that celebrate Mount Tai. We are sweeping the Central Plains and pacifying the border; this kind of thing should not be visible to those far away. The Ministry of Rites should be instructed to organize and compile refined music, performing "Shao Music" nine times in a row, innovating during this prosperous time and using songs of merit to ensure their praise endures for future generations. This is how we 'protect the state and ensure prosperity for our descendants.' All those vulgar performances should be abolished. We must promote the virtue of frugality, following the frugality exemplified by the Kang and Kai emperors; when the winds of change blow, the people will respond accordingly. This is the correct course of action. In my humble opinion, I sincerely request the emperor's approval!"
As a result, Gu Zhen proposed the cancellation of the dances "Gao Geng," "Purple Deer," "Qixing," "Turtle Eating," including "Prince Qi Rolling Up His Sleeves," "Zuo Er," and other performances, and he also reduced the salaries of the musicians involved. Later on, he reinstated the dances "Gao Geng" and "Purple Deer."
Hello everyone! Today is the grand New Year celebration, with the Emperor presiding over it and envoys from all corners of the world! Look at the court, with civil and military officials gathered, each and every one a talent! The Emperor's grace shines throughout the land, the state governance is transparent, truly a prosperous scene! Today a grand feast is set, guests filling the hall, the atmosphere is vibrant! See the majestic procession, the music resounding, the scene is truly magnificent! Officials bow in tribute, the rituals are solemn, the atmosphere lively and festive!
This grand banquet, with music and rituals complete, hosts and guests all joyous! Wishing His Majesty a long life and prosperity, with the country prospering and thriving! Lords and nobles come to offer congratulations, the scene is quite grand, all presenting gifts to show respect. The table is filled with sumptuous dishes, and the wine flows freely. Amidst the melodious music, everyone raises their glasses in celebration, sharing in this grand festival!
Wonderful! The world is peaceful, society stable, and moral standards increasingly pure! Look, playing the "Shao" music, praising the virtues of the nine achievements! Year after year of abundant harvests, peace throughout the land, truly a prosperous era of governance! These happy days seem endless! The Emperor is wise and martial, the ministers loyal and devoted, the nation is thriving, and societal morals are strong!
Truly, it is an auspicious sign! Look, the qilin has appeared, and the phoenix is soaring! Sweet springs are gushing forth, spreading throughout the country! Golden rice grains fill the granaries! These are blessings from the heavens for His Majesty! He upholds the mandate of heaven, leads all nations, follows the will of heaven and the people, inheriting the sacred virtues of his ancestors, glorifying the royal lineage, and ushering in a new prosperous era! He has laid the foundations for the great achievements of the Jin Dynasty, ensuring the eternal stability of the nation!
During the Tai Shi years, the phoenix and dragon thrived, truly a heavenly omen! This prosperous era shall endure for generations to come! The Emperor rules over the entire realm, educating the common people. Historical records chronicle all of this, and inscriptions on metal and stone also record these glorious achievements! The Emperor's virtues radiate brilliantly, morality flourishes and thrives, and blessings extend across the seas, reaching the heavens! Future generations will continue to carry this forward, national fortunes will prosper, and it will last forever!
The Emperor governs within the four seas, in accordance with heavenly will and in line with the people's hearts. The brilliance of the three sovereigns reemerges, and the Tai Shi years have laid a solid foundation! The Emperor's merits blaze like the sun, moon, and stars, and his achievements repeat like the changing of the seasons! The realm enjoys peace, the people live and work in joy, truly a beautiful scene! Goodness, the flourishing era of Yongxi!
Heaven has destined for a benevolent and wise ruler to appear! In the past, the Three Sovereigns and Five Emperors had such great virtue! They governed the world as if controlling the stars in the sky, shining light upon the seven celestial bodies (the sun, moon, and five stars). The four seasons are orderly, almost like a god! The realm is at peace, everywhere is filled with the spirit of benevolence, aiding the people and nurturing all things, just like the renowned poet Tao Yuanming, with blessings spread throughout the land. Those virtuous ministers, those outstanding talents, their virtues are widely proclaimed, and their legacy continues to be passed down through generations. How solemn and dignified the ancestral temple is! The imperial palace stands wide open, managing state affairs with impeccable order. Diligent and devoted, even in times of joy, they do not forget state matters, and even when hungry, they do not forget to eat. After the grand ceremony is completed, everyone is immersed in joy, with joy that knows no bounds.
I ascended Kunlun Mountain, reaching its highest city, riding a dragon, soaring to the heavens, wearing a crown of sun, moon, and stars, and five-star ornaments, with a rainbow flag and colorful banners fluttering, draped in auspicious clouds, enjoying prosperity and flourishing. Surveying the eight directions, touring the heavenly court, bringing heaven and earth into harmony, balancing yin and yang, and ordering the seasons, making the sun, moon, and stars shine brightly, establishing order under heaven, promoting benevolence and righteousness, bringing peace and prosperity to the land, spreading the great teachings, displaying sacred majesty, embracing the world, and accepting the diverse tribes of the nine Yi. I paid my respects at the Changhe Gate and feasted in the Purple Star Palace, raising five banners high above the assembled bells and chimes; four great flags hung heavy with the sounds of the Shao and Wu music, the clang of bronze and stone a counterpoint to the swirling bayi and Bayu dances, singing elegant and commendatory music, playing various instruments, all rejoicing together, praising the wise ruler.
Peace settled over the land, a gentle breeze whispering through the fields, gathering all heroes and talents, uniting the world, subduing the four barbarians, shining brilliantly, unmatched in wisdom, surpassing all emperors of the past, gaining fame for future generations, leaving a lasting legacy for countless ages.
Our illustrious ancestor, the Emperor, assisted the present age, stabilized the world, governed in accordance with the will of Heaven, displaying divine martial prowess and bravery, bringing great order to the world, opening the imperial way, and laying the foundation for the empire.
Emperor Guangzong, with outstanding achievements, unmatched by anyone, rectified the situation, relieved the people, his merits unparalleled, with peace in the world and stability across the nine provinces, heaven bestowed its mandate, initiating a wise imperial enterprise.
Our revered Emperor, intelligent and wise, decisive and clear-sighted, naturally virtuous, governed in accordance with the will of Heaven, established the imperial enterprise, founded the Jin Dynasty, with his virtue passing down through generations, blessings extending to descendants.
The wise Emperor, soaring like a dragon, in communion with the divine, possessing profound virtue, receiving heavenly grace, nurturing the common people, blessed by heaven, with a legacy for all time.
Wow, this is a song written by Xun Xu, let's translate it into vernacular one by one. The first paragraph, this song is for celebrating longevity. "On this auspicious day, we extend our wishes for prosperity." It means, on this auspicious day, we wish the emperor good health and longevity. "Our emperor is prosperous and noble, our emperor is flourishing and towering." Your Majesty, may you enjoy a long life and great prestige! "This branch strives for a hundred generations, resting on the holy body." Your family legacy thrives for generations, all thanks to your wise virtue! The second paragraph, this song is sung at banquets. "The brilliant seven stars shine brightly together." Look at the brilliant stars in the sky, how peaceful! "We have honored guests, both deserving and esteemed." Today we have so many distinguished guests, it is truly a grand occasion, a great honor. "With state affairs in order, we can celebrate with this grand banquet." The state affairs are smooth, so we can hold such a grand banquet. "People admire the emperor, who leads with humility." Everyone likes the emperor, and the emperor also wins people over with virtue. "The guests gather in great numbers, creating an extraordinarily lively scene." The guests are gathered in great numbers, the scene is extraordinarily lively. "First we attend court, then the banquet, all in accordance with tradition." First attend court, then the banquet, everything is done according to etiquette. "Seating is arranged by rank, with some in the courtyard and others on the steps." Seats are arranged according to official positions, some in the courtyard, some on the steps. "Even the elders are present, and brothers are gathered together." Even the elderly can participate, and brothers are together. "Officials support one another, adhering to the rules." Officials accompany each other, all following the rules. "Your Majesty, as you enjoy your golden years, blessings will naturally flow to all." Your Majesty, as you nourish your old age, blessings will naturally come to everyone.
The third paragraph continues. "In the past, our three ancestors built great legacies." Back in the day, our three ancestors established remarkable achievements. "Now our revered emperor shines even more brilliantly than our ancestors." Today's emperor is even more radiant, surpassing the ancestors. "Generations inherit the will of our ancestors, with their blessings spreading throughout the nation." Generations have inherited the legacy of the ancestors, with blessings reaching all over the country. "In his pursuit of enlightenment, there is never a transgression." The emperor governs with diligence and cares for the people, ensuring that all his measures are perfectly balanced. "The emperor follows in the footsteps of Yu, commanding respect from all." The emperor emulates the great Yu in controlling water, and his prestige grows daily. "Heaven grants the emperor great fortune, ensuring peace and longevity." Heaven blesses the emperor with longevity and health.
The last section praises the achievements of the royal ancestors. "Oh, Taizu Emperor, your virtues are widely known throughout the world." Taizu Emperor, your merits are vast and recognized by all. "He expanded the cosmos and established order in the realm." He created a great era and established the order of the nation. "Without change, the people remain unblemished." He reformed and innovated, allowing the people to live in peace and happiness. "He founded the Jin state and laid the groundwork for its success." He established the Jin state and laid the groundwork for its success. "The illustrious Wenbo, during the reign of Emperor Jing." Emperor Wen was also a wise ruler. "He quelled the chaos, with authority yet without cruelty." He suppressed rebellions, commanding respect without being brutal. "His governance was clear, and the imperial path thrived." His governance was effective, and the country thrived. "With seven virtues proclaimed, the nation enjoys lasting peace." Only with seven virtues can the nation enjoy long-lasting peace. "Oh, how magnificent! The wisdom of the former emperor." The former emperor was indeed remarkable! "He acted in accordance with heaven, a great ruler." He followed the will of heaven and was a great monarch. "He diligently upheld the five classics, embodying hard work as an emperor." He earnestly implemented the five classics, governing diligently and loving the people. "Both civil and military achievements flourished, establishing great merits." Both civil and military accomplishments achieved great success. "He cultivated himself, governed his family, and ruled the country, bringing peace to the world." He cultivated himself, managed his family, governed the country, and brought peace to the world, allowing the people to live in comfort. "With foresight and insight, his teachings profoundly influenced the hearts of the people." He had foresight and his teachings penetrated deeply into people's hearts. "He did not boast of his achievements, winning over the three divisions." He won people over with virtue, gaining the hearts of the world. "His virtue is vast, his teachings thrive, and the path is boundless." His virtue is extensive, his teachings prosper, and righteousness is clear and infinite.
In summary, this song is a grand tribute to the emperor and his ancestors, celebrating their merits and achievements, and wishing the emperor longevity and the nation prosperity.
The flourishing of Longhua, the emperor's mandate is far-reaching. Ascending my Jin path, surpassing the holy kings.
Ah, this prosperous age is indeed a time of peace, a blessing from the emperor! The fortunes of our Jin dynasty are flourishing, all thanks to the emperor's wise leadership!
The dragon flies and the nation thrives, governing the world. The wise and virtuous emperor, in the tradition of the ancient sage-kings. Bestowing blessings on his subjects, bringing prosperity and good fortune. Through three generations of virtuous rule, the nation flourishes. Where does this prosperity stem from? It stems from the unity of the people across the land. Nobles and vassal kings alike enjoy peace and prosperity. Guests are welcomed in the court, visitors in the hall. From the states of Song and Wei to those of Chen and Liu, all witness the radiance of the nation. Honoring the wise and welcoming counsel, presenting treasures and offerings. May the emperor's blessings be endless.
The emperor, wise and martial, leads the nation towards prosperity, governing the world and welcoming guests from all directions, truly a saintly ruler like Yu Shun and Yao. Rewarding his loyal subjects, the nation thrives and prospers. The good fortune of the past three generations is due entirely to the emperor's wise leadership! Where is this wise leadership reflected? It is in the governance of the entire nation! From lords to vassal kings, everyone lives in peace and happiness; this prosperous scene continues. Look, the court is filled with guests, as envoys from all over the world arrive in succession; everyone comes to observe our nation's prosperity, offering their talents and strategies, presenting treasures, expressing their respect. May the emperor bless us with boundless grace.
Herons soar in flight, spreading their wings. The capital is peaceful, setting an example for all directions. There is no strife among the people; everyone follows the king's laws. The nobles come to court, to witness the height of governance.
Look at those birds flying so happily; the capital is peaceful, and the whole world is emulating us! There is no strife; everyone follows the rules, civil and military officials come to court to see the emperor, witnessing this scene of prosperity!
Our emperor is the people's support; he follows the way of heaven, governs with benevolence and kindness, and constantly brings blessings. He teaches those who lack kindness, is fair in rewards and punishments, and employs talented individuals. The royal family lives in harmony, and the entire nation stands united. During the prosperous Kaiyuan era, the world is peaceful, everyone can showcase their talents, and prosperity is achieved. The emperor is benevolent and gracious, held in high regard for his virtues; he graciously welcomes advice and never hides his flaws. He sets a good example and educates the people, and everyone enjoys a good life. The emperor's joy infects everyone.
The banquet is underway, and everyone is filled with joy; the ceremony is magnificent and well-organized. Look, the flames are dancing, the bells and drums are resounding, the music celebrates virtues, and the dances showcase accomplishments. The eight tones blend harmoniously, customs are evolving, harmony is music to our ears, and society thrives in peace!
The era of Shi Yong is flourishing, bringing harmony to all under heaven. In the legacy of our ancestors, we have secured peace in the lands of Jingchu, Yan, and Qin. The Emperor, a paragon of wisdom and benevolence, is ushering in a prosperous era. Auspicious signs are everywhere, as heaven and earth do not defy, harmonizing the divine with the people. Having subdued Shu, we have welcomed Wu as a vassal. The borderlands present precious treasures in tribute, showcasing their respect. Our Emperor treats them with kindness, ensuring our nation's continued prosperity.
Ah, this banquet is truly lively, radiating joy and celebration. The food and wine abound, and the ceremonial vessels have been set. The rituals are majestic, the music harmonious, with 'Shao' music played nine times over. Everyone drinks joyfully, yet in moderation, spreading joy across the realm. With our wise and mighty Emperor, our realm stands secure for all time!
【Winter Solstice New Year Song】(Zhang Hua)
Time passes swiftly, and the seasons turn. Festivals come in succession, bringing peace to all people. Officials and ministers gather to pay their respects, wishing the Emperor a long life. I have prepared gifts for the Emperor's birthday, hosting a grand feast for all officials. The dishes are lavish, and the wine flows like a fountain. The sheng, yong, qing, and guan harmonize beautifully, filling the air with enchanting melodies. The Emperor's benevolence is deeply felt, as his subjects serve with utmost devotion. The Emperor shares his teachings, spreading grace and virtue. This harmonious blend of teachings and virtues, like the convergence of heaven and earth, will eternally spread the winds of compassion, benefiting all people without end.
【Banquet Song】(Zhang Hua)
Our emperor, how wise and powerful, as great as the heavens! The emperor works diligently for the people, handling numerous affairs tirelessly. Even in the midst of busyness, the emperor takes time to summon the officials. Officials come to pay their respects; the scene is magnificent, and the feast is lavish. A variety of delicious dishes grace the table, with exquisite delicacies served in succession. The finest wines flow without end; everyone revels in joy at this grand banquet. Melodious songs, graceful dances, elegant movements, musical instruments playing in harmony. Everyone showcases their talents, fostering a vibrant and harmonious atmosphere. Everyone returns with joy, always mindful of etiquette. Reveling in joy without excess, in an orderly manner, the occasion is unprecedented.
【Song of Going to War】(Zhang Hua)
During the prosperous times of Yao and Shun, the barbarian tribes sometimes resist authority. In the Xia Dynasty, the Xu Yi tribe revolted, and during the Shang Dynasty, the Guifang tribe disobeyed royal orders. Now, in our prosperous times, enemies cause trouble at the borders, threats come from all directions. These invaders are ruthless and savage; the people are in distress. The marshal leads the army to confront and vanquish the enemies in the Liang and Qin regions. The soldiers must follow military discipline; rewards and punishments are clear. Exercising authority to win over all ethnic groups, making the barbarian tribes on the borders submit to the court. Even humble wine can convey the emperor's kindness. The soldiers carry the emperor's care with them as they rush to the battlefield. We value martial skill, yet we yearn for peace across the land, realizing the Seven Virtues, so that the people can live and thrive in harmony. With the distant wars settled, the world will enjoy lasting peace from this point on.
【Returning from War Song】(Zhang Hua)
This group of bandits is utterly unreasonable, wreaking havoc everywhere and throwing the nation into disarray. Their war chariots tremble the northern plains, and all the generals respond to the emperor's orders, bravely fighting. The soldiers are united in purpose, forgetting personal gain for the greater good of the country. Our strength is like a taut bowstring, ready to be released, carrying out orders with the speed of a machine gun's fire. The battlefield echoes with the thunderous cries of battle, with golden light flashing, lighting up the sky. We wield our weapons, striking fiercely at the enemy as we advance over their fallen. One by one, we eliminate the enemy leaders, and finally, peace is restored to the north. When we set out on this campaign, we endured the sweltering summer heat; now, returning in triumph, we are met with heavy snowfall. The soldiers who fought valiantly truly deserve our praise, as captured in the ancient song "Cai Wei," which expresses the longing for home. Now that we have returned in triumph, we offer our achievements to the court, filled with joy.
The court sings praises of the great achievements of our late king, his virtues and benevolence spreading throughout the realm. His actions influenced the people, and his teachings influenced both the court and the common people. The emperor carries forth the late king's legacy, governing with virtue and promoting education, ensuring the stability and order of the country. The empress embodies gentleness and virtue, treating all with respect and humility. "Zhong Si" praises her kindness, while "Jiu Mu" praises her meticulous attention to detail. Her noble character and upright demeanor are admired and difficult for future generations to match. Her virtues are eternal, like the sun and moon, forever revered by posterity.
The songs of the clansmen express family harmony, etiquette norms, and a warm atmosphere that radiates deep familial affection. We are connected by blood, and the bond between brothers and sisters is as strong as that of siblings; we all share the same roots, so why would we hastily turn against one another? The song "Tang Di" reflects this fraternal friendship of our ancestors. Under the leadership of the wise emperor, with heavenly blessings, the country thrives and enjoys peace and prosperity. The emperor values etiquette and emphasizes kinship, which influences the entire family and in-laws. The banquet is lively, with everyone indulging in a sumptuous imperial feast. Throughout the ranks, a harmonious and peaceful atmosphere prevails. The emperor's virtue and teachings extend their benefits far and wide, fostering familial bonds with far-reaching influence.
In the ninth year of Taishi, the Grand Master Xun Xu discovered that the musical pitches created by Du Kui were not in harmony with the eight instruments of Taiyue, Zongzhang, and Guochui. Therefore, he developed new scales based on ancient measurements to refine the music. This matter is recorded in detail in the "Record of Music and Calendars." Once the scales were completed, they were sent to Taichang for the orchestras of Taiyue, Zongzhang, Guochui, and Qingshang to use. From then on, Xun Xu was responsible for overseeing music affairs and invited court officials who were knowledgeable about musical scales to assist in its management. He also commissioned people like Guo Xia and Song Shi to create the dances "the Zhengde" and "the Dayu," and the musical compositions for the dances were reportedly also created by Zhang Hua.
【Zhengde Dance Song】 (Zhang Hua)
The emperor, blessed by heaven, shines like the light of the sun and moon shining down upon the earth. Imperial power represents the cyclical nature of imperial rule, inheriting the five virtues, passed down through generations. The Jin Dynasty's realm has always been governed by wise rulers. The emperor promotes education and moral instruction, benefiting the world and teaching the populace, bringing peace to the land. The glory of the Ming Dynasty shines forth in all directions, reaching far and wide. The common people bask in the atmosphere of prosperity, living in peace and contentment. The dynasty's governance is transparent and enlightened, with a well-established system of rituals and music, and order is well-maintained. Musical instruments hang in the halls, and the people celebrate with song and dance in harmony. The ceremonies of music and dance are solemn, the melodies harmonious, surpassing the ancient forms of "Martial Dance" and "Flood Dance," drawing from the "Six Heroes." The ruler and ministers are united in heart, with measured actions in advance and retreat, education subtly influences and nurtures in silence. The world is peaceful and harmonious, and this atmosphere of tranquility even reaches the netherworld.
The will of heaven and the destiny of fate are fulfilled in the prosperity of the Jin Dynasty. The illustrious Jin Dynasty, basking in the glory of three generations of emperors, shines anew. Inheriting the virtues of their ancestors, they govern the four corners with honor. Our emperor inherits the great achievements of his forebears, shining like the stars in the sky. The people are loyal, the world is united in heart, and the emperor rules over many nations. The emperor diligently adheres to the teachings of the Five Classics, with profound education spreading far and wide. The realms across the world follow the same path, and peace and unity prevail throughout the seas. The emperor specially composed the "Great Yu" dance to celebrate his virtues. The education is rich, the royal way is prosperous, and kindness extends even to the smallest creatures. Hundreds of millions of common people revere the emperor's grace. The emperor's remarkable legacy will endure through the ages, flourishing and never declining.
Xun Xu also recently crafted twelve tuning flutes to adjust the musical scale and standardize the court music. He performed in the palace, believing the tones to be harmonious, but some critics believed that Xun Xu's understanding of music theory was not thorough enough. At that time, Ruan Xian was proficient in the eight tones, and people praised him for his profound understanding. Ruan Xian often criticized Xun Xu's new tuning flutes in private for being too high-pitched, believing that the high pitch evoked sadness and did not conform to the harmonious tone. Every time the court held a music performance, Xun Xu found Ruan Xian's performance discordant and believed that Ruan Xian was deliberately opposing him, so he exiled him to serve as a county magistrate in Shiping. Later, a farmer found a jade ruler from the Zhou Dynasty while working in the fields. Xun Xu used it to calibrate the musical instruments he had crafted, including bells, drums, and silk and bamboo instruments, and found that they were all one meter short. It was at that moment he truly came to admire Ruan Xian's exceptional skills and invited him back. Xun Xu used the newly made tuning flutes to create two dances and then made corrections to the bell sounds. Unfortunately, after Xun Xu's death, his work remained unfinished. During the third year of Yuankang, the court ordered his son, Xun Fan, to revise the metal and stone instruments intended for temple sacrifices. Later, due to the turmoil of war, these events were lost to history.
After Emperor Gaozu Liu Bang conquered the Three Qins from Shu, Fan Yin from Langzhong led the Cong people's army to follow the emperor as the vanguard. After the Qin territory was pacified, Fan Yin was enfeoffed as the Marquis of Langzhong, and he also appointed officials from the seven surnames of the Cong people. The people in the Cong region liked to dance, and Liu Bang thought they were strong and vigorous, so he often watched them dance and even had musicians learn their dance steps. There was a Yushui River in Langzhong, where Fan Yin lived, so this dance came to be known as the "Bayu Dance." This dance consisted of four sections: "Maoyu Original Song," "Annu Original Song," "Antai Original Song," and "Xingci Original Song." The lyrics were exceptionally ancient, and no one could fully grasp the meaning of the lyrics.
In the early Wei Dynasty, the military strategist and sacrificial official Wang Can was asked to revise the lyrics. Wang Can went to ask the generals Li Guan and Zhong Yu from Bayu about the meaning of the song and had them try singing it for him. After carefully studying the song, he rearranged it into the Mao Yu New Fortune Song, Nu Yu New Fortune Song, An Tai New Fortune Song, and Xing Ci New Fortune Song, with the Xing Ci section celebrating the achievements of the Wei state. In the third year of Huangchu, the Bayu Dance was renamed Zhao Wu Dance. By the first year of Jingchu, the Ministry of Rites reported that they should examine the ceremonial music and songs from the Xia, Shang, and Zhou dynasties, and based on merits and virtues, created three dances: Wu Shi, Xian Xi, and Zhang Bin, all performed with dancers using feather fans and a yue (an ancient musical instrument).
By the Jin Dynasty, the Zhao Wu Dance was renamed Xuan Wu Dance, and the Yu Yao Dance was renamed Xuan Wen Dance. In the first year of Xian Ning, the court confirmed the titles of their ancestors, leading to the discontinuation of the Xuan Wu Dance and Xuan Wen Dance, and replacing them with the Zheng De and Da Yu dances created by Xun Xiu and others such as Guo Xia and Song Shi.
Speaking of this person's spirituality, how it manifests in poetry and song, we cannot say; nor can we explain how inner emotions stir the limbs and bones. The thoughts that arise in the heart, we call it "Dao"; the behaviors that manifest externally, we refer to as "Yong." Just as between heaven and earth, where countless changes in weather influence one another, all animals can dance to the rhythm, let alone humans! People who love peace and hate war create music to express this kind of emotion.
From the ancient Nongse and Xiqin to the later Chui Zhong and He Qing, these musical instruments are all designed to express human spirituality, imitate the natural world, and praise virtues. Therefore, the origin of music is very ancient. However, during the Yin Dynasty, the political situation was chaotic, and the previous noble traditions gradually faded; decadent music became prevalent, leading to the loss of orthodox compositions. The methods for producing music like "Ying" and "Jing" were also nearly forgotten. Confucius once said, "People can promote the great way, rather than the great way promoting people." In the early Zhou Dynasty, there were two "Nan Feng" pieces, and the Book of Songs contains the music of the Six Dynasties.
In the past, Huangdi composed "Yunmen," Yao composed "Xianchi," Shun composed "Dasha," Yu composed "Daxia," the Yin Dynasty composed "Dahuo," and the Zhou Dynasty composed "Dawu." These music pieces inherited the ritual music system of the previous emperors, reflecting a respectful and humble attitude, inner harmony, and outward brilliance. The "Shangshu" records that Kui was the official in charge of music; he taught the children of nobles, so the "Zhou Li" mentioned playing Daliu and singing Huangzhong. The blessings bestowed by heaven descended upon the world, and people all showed reverence. The nuances of music adhered to the norms of the Zhou Dynasty, aiming to promote refined and proper music.
But later, due to the alluring beauty of Bao Si leading to national disasters, King Ping encountered wars again, the system of rites and music fell into disarray, and the relationships among kin and nobility became confused, causing music to fade as well. Therefore, Yanling Jizi sighed after hearing the sound of "Xiao Ya" and said, "Ah, the moral decay of the Zhou Dynasty has reached this point! But fortunately, we can still hear the music left by the ancient kings!" Various regions began to create their own songs. Marquis Wen of Wei was afraid to sleep after hearing the ancient music; Duke Ping of Jin forgot to eat after hearing the new music. The music from the era of the ancient kings gradually faded. Different regions had different customs, and their music was also different. After the Qin Dynasty unified the nation, only the law was prioritized, while the songs from the "Book of Songs" and the instruments meant for sacrifices were all destroyed, leaving nothing behind.
Emperor Gaozu of Han, Liu Bang, pacified the world with his sword. While he wasn't particularly distinguished in cultural matters, he made significant contributions to construction. However, the Empress Dowager at that time did not like Confucian thoughts, and the ministers also dismissed Jia Yi's proposals. Scholars and officials of status and learning lamented this, and even Dong Zhongshu and Gongsun Hong were helpless.
Later, during the revival of the Han Dynasty, Emperor Ming Liu Zhuang ascended the throne, revived rites and music with great enthusiasm, held grand sacrificial ceremonies, and personally participated in them. He worshipped his ancestors, summoned Huan Rong to the Imperial Academy, bared his torso, and took part in the sacrificial rites. The spectacle was truly grand and magnificent, well worth witnessing! From that time on, the system of rites and music of the Han Dynasty became even more prosperous.
In the third year of Yongping, the official body in charge of music was renamed "Dayu," with the aim of better promoting ritual music. They extensively collected oracular texts and studied chapters such as "Ya" and "Song" from the "Book of Songs," striving for harmony. The types of music they performed were varied, such as "Da Yue Jiu Bian," which was said to be used for worshiping the heavenly gods; the music for ancestral temple sacrifices was solemn and dignified, as if the ancestors were listening; the music for state sacrifices featured stringed instruments and drums, welcoming the land deity; the music from the "Bi Yong" (ancient educational venue) was intended to change customs and practices, underscoring the importance of music; the music for court banquets was meant to entertain the ministers, with everyone singing and dancing together; and the music for military triumphs was used to celebrate victories, sounding the triumphant songs.
Cao Cao leveraged the emperor's authority to command the feudal lords, wholeheartedly wanting to unify the country during a chaotic period marked by the collapse of laws and systems. It was only after he subdued Liu Biao that he acquired the musician Du Kui, and thus began to reorganize the military music, referring to previous texts. For three generations, Cao Cao's family were renowned for their poetry; although their vocal music saw some variations, they placed great emphasis on the elegance of the language. Therefore, literati like Wang Can created many new poems, carefully crafting words to praise the deities, expressing their reverence for them.
Emperor Wu learned from the successful practices of the Han and Wei dynasties, referencing the governance strategies of Emperor Jing and Emperor Wen to reform the national system, while the core principles stayed the same. In the ninth year of Taishi, the Grand Minister of Music Xun Xu began to produce standard musical instruments to standardize musical tuning and also introduced the excellent musical pieces created by Zhang Hua and others for performance.
During the Yongjia period, the society was in turmoil, and there were fewer musicians available. The performance stages and pavilions from before fell into disrepair. Although there were still some musicians of the "Xiang Dance" who had fled from the Hu region to the Jin Dynasty, it was hard to find complete ensembles of instruments like the Guzhu bamboo flute, the Yunhe se, the Kongsang qin, and the Sibin qing; it was rare to find even one complete instrument among a hundred.
People embody the essence of heaven and earth; some are strong, others are weak, experiencing joy and sorrow, and that's completely natural. When spring comes, people feel joy; when autumn arrives, there's a touch of melancholy. Human emotions are like the sounds of metal and stone, transcending the range of orchestral instruments, changing with the environment, flowing like water, never flowing upstream. So, King Chu took a leisurely boat ride on Pengli Lake, while Emperor Shun of Han listened to the birds singing on the road outside Fanmen. Once a sage achieves success and fame, they often compose music; when the world is at peace, they create harmonious melodies to express joy, anger, sorrow, and happiness, conveying inner feelings through music.
In summary, the core principles of music include the pentatonic scale, the eight tones, the six pitches, and the twelve pipes; these form the framework of music. The pentatonic scale includes five notes: Gong, Shang, Jiao, Zhi, and Yu. Gong is like a monarch, representing harmony, a path of harmony applicable everywhere. Shang is like a minister, representing strength, as hard as metal. Jiao is like the common people, representing impulsiveness, full of vitality like the growth of all things. Zhi represents events and signifies cessation, implying that when things reach their peak, they come to a halt. Yu is like all things, representing expansion, indicating the resurgence of yang energy and the growth of all things. As the ancients wisely said, "Ritual and music should never be separated from oneself." Therefore, listening to Gong sounds cultivates gentleness and generosity; listening to Shang sounds fosters uprightness and trustworthiness; listening to Jiao sounds inspires compassion and love; listening to Zhi sounds encourages a spirit of contribution; listening to Yu sounds nurtures respect and humility.
The eight sounds represent the winds of eight directions. The Qian hexagram corresponds to stone, representing strong winds; the Kan hexagram corresponds to water, symbolizing broad winds; the Gen hexagram corresponds to mountain, representing gentle winds; the Zhen hexagram corresponds to bamboo, symbolizing clear winds; the Xun hexagram corresponds to wood, symbolizing bright winds; the Li hexagram corresponds to silk, representing splendid winds; the Kun hexagram corresponds to earth, symbolizing cool winds; the Dui hexagram corresponds to metal, representing vigorous winds.
Ancient people divided the year into twelve solar terms, commonly referred to as the twelve zodiacs, corresponding to the twelve earthly branches. They used twelve musical notes to represent them, with six yang notes: Huangzhong, Taizuo, Guxi, Ruibin, Yize, and Wushe; and six yin notes: Dalu, Yingzhong, Nanlu, Linzhong, Zhonglu, and Jiazhong. "Lü" refers to both rules and assistance, indicating that the operation and growth of yang energy have their own patterns and that "Lü" also signifies support in fulfilling yang energy's function.
January (Yin) signifies the passage for all things to grow; February (Mao) represents the flourishing growth of yang energy; March (Chen) indicates that all things begin to vibrate and grow; April (Si) denotes the onset of growth; May (Wu) indicates that all things grow tall and large; June (Wei) indicates that all things mature and have flavor; July (Shen) indicates that all things have matured; August (You) signifies the beginning of contraction; September (Xu) marks the onset of decline; October (Hai) marks the suppression of all things by yin energy; November (Zi) indicates that yang energy begins to grow again; December (Chou) signifies connection, representing the end of one year and the beginning of a new one. Thus, each of the twelve months carries its own unique significance.
The pipe corresponding to November is called Huangzhong; the color yellow represents the harmony of yin and yang. There are six types of qi in the sky, five types of substances on the earth, and the numbers of heaven and earth are all contained here. Some people also say that the virtue associated with the winter solstice is earth, and the color associated with earth is yellow, so it is called Huangzhong. The pipe corresponding to January is called Tai Yu, where 'Yu' signifies gathering, meaning all things grow with the gathering of yang qi. The pipe corresponding to March is called Gu Xi, where 'Gu' means withered, and 'Xi' means washing, indicating that all things are renewed, washing away the withered, and branches and leaves are renewed. The pipe corresponding to May is called Rui Bin, where 'Rui' refers to a drooping appearance, while 'Bin' signifies respect, indicating that at this time, yang qi descends, and yin qi begins to rise, with yin and yang respecting each other. The pipe corresponding to July is called Yi Ze, where 'Yi' is flat, and 'Ze' is regular, meaning all things are about to mature, and everything is stable and orderly. The pipe corresponding to September is called Wu She, where 'She' means to shoot forth, indicating that at this time, yang qi rises, and all things are stored away and do not emerge. The pipe corresponding to December is called Da Lu, where 'Lu' is auxiliary, meaning yang qi begins to dominate, and yin qi assists. The pipe corresponding to October is called Ying Zhong, where 'Ying' represents harmony, meaning the year's achievements are complete, in harmony with the achievements of yang qi, gathered and collected. The pipe corresponding to August is called Nan Lu, where 'Nan' signifies bearing, meaning at this time all things are growing luxuriantly, reflecting a sense of abundance. The pipe corresponding to June is called Lin Zhong, where 'Lin' signifies lushness, meaning at this time all things in the wild are lush. The pipe for April is referred to as Zhong Lu, where 'Lu' is auxiliary, meaning yang qi is vigorous and growing, and where yin qi plays a supportive role. The pipe corresponding to February is called Jia Zhong, where 'Jia' signifies assistance, meaning at this time all things have not fully grown, and yin qi assists yang qi in the growth of all things.
Since the chaos in the Eastern Capital during the Han Dynasty, there has been no musical enjoyment, rendering their original forms unknown, as the music pieces are lost and incomplete. When Emperor Wu of Wei restored order in Jingzhou, he obtained Du Kui, a Han Dynasty musician from Henan who could identify the old music, and appointed him as the military strategist and ritual wine officer to re-establish the music. At that time, Deng Jing and Yin Shang, who excelled in the instruction of music, Yin Hu, a singer skilled in performing music for ancestral sacrifices, Feng Su, a dancer, and Fu Yang, who understood various dances from the past, were all under Du Kui's command. He extensively studied ancient texts, collected music materials from that time, and verified ancient music, before starting to establish instruments such as pavilions, suspended bells, and stone chimes for performing music. However, during the Huangchu period, people like Chai Yu and Zuo Yannian won the Emperor's favor with their innovative music, changing the original sound.
When Emperor Wu of Jin just ascended the throne, everything had to be rebuilt from the ground up. In the second year of Taishi, he issued a decree stating that the ceremonial music system for the suburban sacrifices should adopt the old system of Wei State, follow the founding of Zhou Dynasty, and imitate the rituals of Yin and Shang Dynasties, with only a slight modification of the lyrics. He then asked Fu Xuan to write these lyrics.
The songs written by Fu Xuan are as follows:
【Song of the Evening Sacrifice to Heaven and Earth in the Five Suburbs】
Heaven's mandate is with the Jin Dynasty, characterized by righteousness and openness. We must diligently serve Heaven with respect, both morning and night, following the seasons and completing the sacrifices. Offer a black bull and perform the sacrifice in the evening. Maintain virtue, compose music, and the deities will surely heed our call.
【Song of Welcoming and Sending Off the Gods in the Five Suburbs to Heaven and Earth】
Promote education, prosper day by day, and bring peace to the world. Guard it forever, never slack day or night. Carrying out the will of heaven, the Lord is exalted. With beautiful music, abundant offerings, praying for the gods' blessings, so that the nation may thrive. The gods descend, granting us endless blessings.
【Song of the Feast to Heaven and Earth in the Five Suburbs】
May Heaven bless the Jin Dynasty; its rule is unprecedented. Inheriting the foundation of the Wei Kingdom, leading the people. Revering Heaven, treating the gods with a peaceful heart. Honoring the virtues of our ancestors, pure and beautiful. Offering a black bull to begin the sacrifice. When the spirits descend, blessings and prosperity will naturally come.
The era is progressing; this is Heaven's decree. May Heaven bless the Jin Dynasty, so that the people all revere it. Fear the majesty of Heaven, follow the laws of the seasons. Continuously reflecting on and building upon the achievements of our ancestors. The imperial power has been established, and all undertakings are flourishing. May we strive diligently day and night, blessing the prosperity of the Jin Dynasty.
Promote moral education; the virtuous Empress is capable of assisting the Emperor. Pacify the world, possessing a long-lasting era of peace and prosperity. Govern diligently, thereby stabilizing the people. Establishing laws and regulations, revising ceremonial laws. Pursue the welfare of the people, starting from the fundamentals. Make the country prosperous, forever guarding it.
[Heaven and Earth Outer Hall Evening Sacrificial Song]
The great Jin Dynasty, a time of development and noble virtues. Carrying out Heaven's decree, shining upon all nations. All nations prosper and flourish; gods bless with auspiciousness. Perform the outer sacrifices with sincerity, serving Heaven respectfully. Serve Heaven respectfully; all kinds of blessings will come. The towering ancestors can match with Heaven. Offerings of respect, not for pleasing, but to show reverence. Accept the grace of Heaven; spirits bless all directions.
[Heaven and Earth Outer Hall Descending Spirit Song]
The great Jin Dynasty, following Heaven's will, auspicious and smooth. Two emperors with noble virtues, proclaiming the glory of this prosperous era. Our Emperor is appointed by Heaven, ruling over all directions. Outer sacrificial rites, accompanied by solemn music. The spirits partake of the offerings, and the ancestors provide protection. The country prospers; blessings are boundless.
[Heaven Outer Hall Offering Song] (This sentence has no content, no need for translation)
Legend has it that the grand sacrificial ceremony began with the worship of the Royal Deity at the Altar of Heaven. The song goes: "Cleanse the Altar of Heaven, worship the Royal Deity. Divine beings are moved, hundreds of divine beings come to pay their respects." This means that after cleaning the Altar of Heaven, the Royal Deity is worshipped solemnly, and the divine beings are moved, with hundreds of them coming to pay their respects. Next, "Ignite the vermilion fire, burn fragrant firewood. Purple smoke drifts, rising to meet the blue clouds." This describes the scene of the sacrifice: igniting the vermilion fire, burning fragrant firewood, purple smoke drifting, rising straight to the sky. We cannot see the form of the divine, "The form of the divine is formless. Vast and formless, secluded yet pure." The existence of the divine is boundless, secluded yet pure. When the divine descends, "The divine comes, radiance shining. Unheard, unseen." Though we cannot hear or see, the divine's radiance is unmistakably present. When the divine arrives, everyone is filled with awe and joy, "The divine arrives, hearts brimming with reverence. Spirits refreshed, moving our hearts." With the divine seated, joy is shared, "The divine seated, joy is shared. Blessings soar like clouds, gentle as the wind." The divine's blessings are scattered like clouds, gentle as the wind. Next comes the solemn sacrificial ritual, "Beautiful music plays, voices in harmony. The eight tones blend, the divine listens." Beautiful music plays, with lyrics that are beautiful and melodious, the eight tones harmonize, and the divine listens. The offerings are pure and plentiful, exuding a fragrant aroma, "All offerings complete, fragrant and delicious. Sacrifices accepted, jade cups enjoyed." The offerings are pure and plentiful, exuding a fragrant aroma, well-cooked sacrificial animals, and jade cups placed on the altar. The divine delights in the feast and graciously accepts our sacrifice, "The divine delights in the feast and graciously accepts our sacrifice. Blessings for the great Jin, bringing abundant blessings." The divine enjoys the offerings, accepts our sacrifice with pleasure, blesses the great Jin dynasty, and bestows beautiful blessings. Finally, a prayer for national peace and prosperity, "May the heavens safeguard us for years to come, and may the land's prosperity be chronicled." Praying for the prosperity and flourishing of the nation, vast territories, long-lasting national fortune, and abundant harvests.
Then there is the sacrificial ceremony at the Ming Hall, and the singing begins: "The altar is repaired, awaiting the divine beings. The gods respond, and the myriad spirits participate." This means that the Tai altar has been renovated, waiting for the divine beings (referring to deities). The gods respond, and all spirits come to partake in the ceremony. "The yin sacrifice has been prepared, and the auspicious rites are being performed. The night is nearing its end, but time has not yet shifted." The yin sacrifice has been completed, and the auspicious rites are underway; the night is coming to a close, yet time has not advanced. The deities themselves are formless: "The body of the deity has no image. Hidden in the depths, it is mysterious and enigmatic." The deities are concealed in profound places, shrouded in mystery. The appearance of the deities: "When the deity comes, it seems as if there is light. The spirit is not distant, much like the nurturing mother of the world." Though they may be faintly perceived, the divine spirits are ever-present, much like the nurturing mother of the world. When the deities descend, "The arrival of the deity brings forth a radiant vision. It is clear as if it exists, yet ultimately obscure." While the deities' specific forms remain unseen, their brilliance persists, remaining ultimately unfathomable.
Everyone devoutly performed sacrifices, "In reverence, we gather joyfully. Dance with virtue, sing with grace." The deities descended, and everyone was ecstatic, singing and dancing, praising the grace of the deities. After the deities took their seats, everyone shared joy together, "Once the deities are seated, we all rejoice. Their grace nourishes all things like rain and dew, illuminating the earth like clouds." After the deities took their seats, everyone celebrated together, the deities' grace nourishing all things like rain and dew, illuminating the earth like clouds. "Music in eight variations, sound teaching spreads. All beings flourish, bringing joy to the deities." Eight kinds of musical instruments played different melodies, teaching and enriching all beings, bringing joy to the deities. "When everyone is neat, the attendants are solemn. The jade cup is presented, all are reverent." The offerings were pure and complete, the attendants were respectful and solemn, the jade cup was brought forward, creating a solemn and reverent atmosphere. "Savoring the bountiful offerings and feeling the deities' grace. Blessings are bestowed, reaching all living beings." Enjoying the abundant offerings, feeling the grace of the deities, blessing the great Jin country and all living beings. "The deities' grace spreads across the nine provinces, reaching the heavenly court. Protecting longevity, extending longevity." Grace spreads throughout the land of the nine provinces, reaching the heavenly court, praying for the prosperity of the country and eternal longevity. Finally, in the temple sacrifice, the song sings: "From the beginning of the Ming Tang, the sacrifice is not slack. To our imperial ancestors, their glory shines alongside the gods." It means that after the Ming Tang was built, sacrifices have never ceased, the glory of our ancestors shines alongside the gods. "The mighty gods, exalted and revered. The holy ancestors share glory, their virtues shining brightly." The great gods, exalted and revered, the imperial ancestors share glory with the gods, their virtues shining brightly. "Leading the land with respect, people from all directions come to pay their respects. Always at the right time, ensuring eternal blessings." All the people of the world fulfill their duties, people from all directions come to pay their respects, praying for the nation's prosperity and lasting stability.
There are also songs of welcome and farewell for the sacrificial rites, singing: "Tonight, we offer sacrifices with reverence and care. Abundant offerings are prepared to honor the deities." This means that we are holding a sacrificial ceremony tonight, with respect and care, offering lavish offerings to honor the deities. "The deities will see our sincerity and accept our offerings. Our ancestors descend to partake, reflecting the filial piety of their descendants." The deities will surely recognize our sincerity and accept our sacrifices, and our ancestors will come to enjoy this, which is the heartfelt intention of their filial descendants.
Wow, time really flies; it's sacrificial day again! We hope for the deities' blessings as we hold the rites on time. Deities, you have descended; please bless us! May our nation's fortune be everlasting, receiving the protection of heaven! The Supreme Emperor and the Holy Ancestor Emperor, both renowned for their great merits; the late emperor, inheriting the throne, has made remarkable contributions.
【Song of the General of the Western Expedition at the Ancestral Hall】 The ancestral hall is under construction, and the deities bestow blessings here. May you grant us boundless grace, so that we can honor you forever. Great ancestors, bless your descendants. May our descendants also receive your grace, thriving and prospering.
【Song of the Lord of Yuzhang at the Ancestral Hall】 The grand sacrificial ceremony is now underway, and we are performing the rites in the hall. The great ancestral hall honors our ancestors and emperors. All ministers, come together to participate in the sacrifices. The sacrificial ceremony is solemn and dignified; may heaven bestow abundant blessings of harvest.
【Song of the Lord of Yingchuan at the Ancestral Hall】 Tracing back to distant ancestors, they were all ordained by heaven. Illustrious ancestors, your grace has descended. The family thrives, all thanks to your founding. Your blessings are boundless, ensuring that your descendants will enjoy this fortune forever.
【Song of the Lord of Jingzhao at the Ancestral Hall】 Our great-grandfather was virtuous, upright, humble, and kind. He protected the country, adhering to the mandate of heaven. He fathered the Holy Ancestor Emperor, illuminating the four nations.
**[Song of the Emperor at the Ancestral Shrine]** Great ancestors, your sacred virtues inspire admiration. You governed with diligence and compassion for the people, working day and night. You spread education, showcased military might, strengthened the nation, administered divine justice, pioneered great undertakings, and laid the foundation for the imperial legacy. You revered the mandate of heaven and always guarded the nation.
**[Song of Emperor Jing at the Ancestral Shrine]** Emperor Jing was wise and discerning, respectful and cautious, fearing heaven. He inherited the cause of the former emperor, consolidated achievements, stabilized the realm, and quelled rebellions. He ruled with diligence and compassion for the people, working earnestly, upholding the mandate of heaven, leading to national prosperity.
**[Song of Emperor Wen at the Ancestral Shrine]** Great Emperor Wen of Jin, renowned for his civil and military achievements, was intelligent and wise, enlightened and divine. He handled state affairs with efficiency and harmony; he quelled rebellions and stabilized the realm; he treated distant lords kindly and promoted talented individuals; he established a foundational enterprise and passed down the imperial lineage, leaving an unmatched legacy.
**[Two Songs for the Deities at the Ancestral Temple]** It is said that the sacrificial ceremonies of the Jin Dynasty were held with regularity and grandeur. In the ancestral temple for honoring ancestors, the atmosphere was one of solemnity and respect, with all the ceremonial instruments prepared. Those who came to pay respects were from all over the country, answering the call from every corner of the realm. The offerings were arranged, fine wine was prepared, and an array of delicious dishes, including rich soups, was plentiful, with all kinds of offerings present. Everyone's hearts were overwhelmed with emotions and reflections for their ancestors. Thus, people sang and danced, playing solemn sacrificial music, resulting in a scene of harmony. The spirits of the ancestors seemed to have arrived at the scene, blessing our nation and its citizens, bringing peace and harmony to the world.
Next, let's look at the officials at the sacrificial site, each sitting upright and solemn, with civil and military officials assembled. People from all over the country have come to participate in the sacrifice, creating a grand spectacle with meticulous rituals. Look, the bells and drums resonate in harmony, the orchestra is playing music, dancers are performing gracefully, and the singing is melodious—it's truly a lively occasion! "The bells and drums resonate, the orchestra is arranged, the dance celebrates the origin, the song praises the beginning, the deities are pleased!" The officials are all sitting upright and solemn, with civil and military officials gathered together, from top to bottom, large and small, all respectfully participating in the sacrificial activities, orderly and with complete rites. "Arrange the orchestra, strike the drums and bells, dance to symbolize virtue, sing to praise merit, the deities are pleased!"
Finally, look, the officials are all sitting upright and solemn, the atmosphere is both dignified and solemn. The majestic Son of Heaven, along with the ministers assisting him, is present. The sacrificial rites adhere to strict ceremonial protocols, and the music follows corresponding movements, with dancers performing virtuous dances, and the singing extolling the achievements of ancestors. "Rites have their ceremonies, music has its rules, dance symbolizes merit, song praises virtue, the deities are pleased!" The entire sacrificial process is both solemn and dignified, while also exuding a festive and harmonious atmosphere.
Du Kui had previously created four pieces of ceremonial music, namely "The Deer Call," "Zou Yu," "Felling the Sandalwood," and "King Wen," all of which were ancient-style songs. During the Taihe period, Zuo Yannian adapted and rearranged Du Kui's "Zou Yu," "Felling the Sandalwood," and "King Wen"; although the names remained the same, the melodies were entirely different. Only Du Kui's "The Deer Call" remained the same. Every New Year's Day court meeting, as the Grand Marshal held the jade bi and the ministers paid their respects, the ceremonial music performed in the east wing was this piece "The Deer Call." Later, the three ceremonial poems were later adapted. The first one was called "Yu He Poem," praising the Martial Emperor, with the same melody as the original "The Deer Call"; the second one was called "Wei Wei Poem," praising the Civil Emperor, using the melody adapted by Zuo Yannian from "Zou Yu"; the third one was called "Yang Yang Poem," praising the Ming Emperor, using the melody adapted by Zuo Yannian from "King Wen"; and the fourth one used "The Deer Call" again. Therefore, the piece "The Deer Call" was repeatedly used, while Du Kui's original "Felling the Sandalwood" was phased out. In the early Jin Dynasty, the banquets also featured "The Deer Call."
In the fifth year of the Tai Shi era, the Minister of Rites presented a memorial, requesting that Fu Xuan, the Grand Master of Ceremonies, the Chief of the Central Secretariat Xun Xu, and the Yellow Gate Attendant Zhang Hua each compose songs and poems for the New Year's court assembly, the birthday celebrations for nobles, and the banquet celebrating achievements. Xun Xu said, "The court assemblies and celebratory banquets of the Wei Dynasty all used the Zhou Dynasty's poem 'Lu Ming' as the musical piece. However, 'Lu Ming' is intended for entertaining guests and is unsuitable for court assemblies. Upon reviewing earlier records, I found no suitable basis for this." As a result, Xun Xu discarded the original 'Lu Ming' song and created four new poems for the rituals, first discussing the significance of the court visits from the three dynasties. He also composed songs and poems for the New Year's court assembly, the birthday celebrations for nobles, and the banquet celebrating achievements, totaling thirteen pieces. Furthermore, since the Wei Dynasty's songs and poems featured two-character, three-character, four-character, and five-character forms, which are different from ancient poetry, Xun Xu consulted the Deputy Minister of Justice Chen Qi. Chen Qi remarked, "When performed on metal and stone instruments, it doesn't necessarily need to conform to the metrics of ancient poetry." Thus, all the songs Xun Xu composed for the Jin Dynasty were four-character poems, with only one piece for the birthday banquet of nobles being three-character and five-character. Zhang Hua argued, "The poems for birthday celebrations and achievement banquets of the Wei Dynasty, as well as those used in the Han Dynasty, vary in sentence length and do not conform to the standards of ancient poetry. However, since the melodies of the music have a longstanding tradition, only those who understand musical theory can determine the tone and rhythm of the music, which cannot be casually altered by ordinary people. Across two dynasties and three reigns, this tradition has continued. Although the language of the poetry has changed and fluctuated with the times, the rhythm and variations in melody remain consistent with the past for a reason." Thus, Zhang Hua also stuck to traditional practices and was hesitant to change them. This represented a differing viewpoint between Zhang Hua and Xun Xu. At that time, the court also asked Deputy Minister Cheng Gong Sui to compose musical pieces. All of this has now been documented.
Oh, the emperor has arrived, and nations have come to pay their respects! Look at the court filled with exceptional talents, truly a gathering of exceptional talents! The emperor’s benevolence is felt throughout the realm, skillfully governing the nation. This grand banquet, with guests filling every seat, creates a lively and bustling atmosphere! The colorful flags, the resounding music, the scene is truly magnificent and awe-inspiring! The officials pay their respects, the ceremonies are solemn, with gleaming gold and jade ornaments, radiating a magnificent aura!
The banquet has been meticulously prepared, allowing guests to indulge to their heart's content! Wishing the emperor a long and prosperous life, may each day bring new prosperity! All the vassals have come to offer their congratulations, the atmosphere is incredibly lively, everyone toasting each other, presenting gifts, upholding proper etiquette, with a feast of sumptuous dishes spread across the tables, and countless fine wines! Singing and dancing together, sharing in this grand banquet, sharing in blessings and prosperity!
It's wonderful! The world is at peace, the social atmosphere is pure, everywhere is harmonious! Look, the music of "Shao" is playing, praising the peaceful and prosperous era, with bountiful harvests every year, national prosperity and peace, this era of prosperity brings boundless joy! The emperor is wise and martial, the ministers are unwaveringly loyal, the emperor's grace extends throughout the land, and the social atmosphere is getting better and better!
What a truly auspicious sign! Look, the qilin has appeared, the phoenix soars majestically, sweet springs are gushing, and the barns are filled with abundant harvests, all blessings showered upon the emperor by the heavens! The emperor ascends the throne, ruling over all nations, receives the mandate of heaven, upholds the virtues of the saints, with the imperial family thriving in harmony for generations, glorifying the ancestors, establishing a great foundation, with the country prospering, culture flourishing, and virtues shining! The emperor has ushered in the brilliance of the Jin Dynasty, and this era of prosperity will endure endlessly!
During the Taishi era, the Phoenix rose, truly a sign of prosperity! The Emperor possessed vast territories, educated the people, with a brilliant historical record as proof. The Emperor's virtues were magnificent, where righteousness flourished, blessings spreading throughout the world, reaching the heavens! Future generations will inherit the Emperor's legacy, with the era of prosperity enduring!
The Emperor governed the world in accordance with the will of heaven, and everyone led a happy life. The royal family enjoyed three generations of prosperity, laying the foundation of the country during the Taishi era. The Emperor's virtues shone as brightly as the sun and stars, blessings flowed as predictably as the changing seasons, bringing peace to the world, with the people living in comfort, truly a time of peace and prosperity! How wonderful! Yongxi!
The heavens destined a benevolent and righteous monarch to appear, just like the Three Sovereigns and Five Emperors, whose virtues were grand! They understood the laws governing the celestial bodies, illuminating the seven celestial bodies. The orderly progression of the four seasons, governing the realm with almost divine grace. The people adhered to the same customs, flourishing under the rule of benevolence and righteousness, aiding the populace in the spirit of Tao Yuanming, blessing future generations. Those talented individuals, each with abundant talents and virtues, their legacy resonating through the ages, never-ending.
The Qing temple was solemn and dignified, the doors of the imperial palace stood wide open, handling national affairs with meticulous attention to detail. Working diligently on countless matters, even when exhausted, there was no time to rest, even if hungry, there was no time for eating. After the grand sacrificial ceremony, everyone immersed in joy, with joy that seemed endless.
Having climbed Kunlun Mountain and reached the highest mountain city, riding a celestial dragon, ascending to the clear sky. Wearing a crown made of the sun, moon, and stars, adorned with five shining stars. Raising the rainbow flag, setting up the colorful flag, draped in auspicious clouds, embodying a scene of prosperity and abundance. Surveying distant lands and touring the celestial court. In accordance with the laws of heaven and earth, harmonizing yin and yang, and orchestrating the four seasons, making the sun, moon, and stars shine brightly. Casting the heavenly net, establishing the nation's laws and order, promoting an ethos of benevolence and righteousness, ensuring the people's peace and prosperity, fostering extensive education and showcasing divine authority. Embracing all corners of the earth and welcoming diverse tribes. Gathering in the palace and feasting in the Purple Palace, erecting five flags, arranging bells and chimes, hanging four precious mirrors, performing the "Shao" and "Wu" music. The sounds of metal and stone resonate powerfully, the flags are fluttering, the Eight Yis and Bayu dances gracefully, reciting odes and harmonizing melodies, everyone joyfully celebrates in unison, praising the wise monarch.
This scene of prosperity, like a gentle breeze, cleanses the hearts of people, uniting all heroes and valiant souls, forging the universe and clearing all paths. Radiant and illustrious, wise and valiant, surpassing all emperors of the past, earning renown for future generations and leaving an enduring legacy, honoring ancestors and shining through the ages.
Embodying ancestral glory and supporting the present age, courageous and powerful, ruling during a prosperous age, paving a broad path and establishing the foundation of imperial rule. A brilliant and illustrious emperor with remarkable achievements, rectifying the state of affairs and saving the populace, with unparalleled merits. Peace across the land and stability in all regions, the will of heaven fulfilled, heralding a wise governance.
A respectful and wise emperor, both intelligent and handsome, born with innate virtue, destined to fulfill the will of heaven, establishing the imperial rule and founding the Jin Dynasty, passing down virtues through the generations and bestowing blessings upon future descendants.
The Ming Ming Holy Emperor, soaring in the sky like a dragon, in communion with the divine, possessing deep and inscrutable virtues, receiving blessings from heaven, overlooking the earth, and will be remembered for all eternity.
Wow, this is a song written by Xun Xu; let's translate it into plain language sentence by sentence.
The first paragraph is a birthday song sung at the New Year's Day ceremony: "Step on the Yuan Chen, extend the Rong. Presenting the ceremonial cup, praying for eternal prosperity. May the emperor enjoy long life and prosperity, may the emperor flourish and thrive. The branches are vigorous for hundreds of generations, and the imperial fortune is eternal." The meaning is: On this joyous New Year's Day, we all celebrate together; we offer fine wine and wish the emperor a long and boundless life! The emperor is blessed with longevity, the country is prosperous, the emperor's descendants flourish and thrive, and the emperor's achievements will be passed down forever!
The second paragraph is a song at the banquet, called "The Eastern Chamber Feast Song": "The radiant seven celestial bodies, mingling and harmonious. I have distinguished guests, are they blessings or tributes? With the nation's affairs in good order, so we have a grand feast. People hold us in high regard, so we must respond with humility." This means: Look at the brilliant stars in the sky, bright and clear; today we have so many distinguished guests attending the banquet, it is truly an honor! The country's political affairs are smooth, so we can hold such a grand banquet.
The next part continues with the banquet song: "At the beginning of the guest feast, the atmosphere is lively. First, we attend the morning court, then we host the banquet to fulfill various rites. Distribute positions and ranks, some in the courtyard, some on the steps. Even the elderly attendants bring their brothers to participate; everyone adheres to the standards of etiquette, enjoying themselves, offering wishes for the emperor's long life and good health." Guests gather in great numbers, fostering a vibrant atmosphere.
This part continues: "In the past, our three predecessors achieved great undertakings. Now, our Holy Emperor shines even brighter than his predecessors. Generations have upheld the legacy of our predecessors, and the Emperor's grace reaches all corners of the nation. The Emperor governs diligently and cares for the people, never acting against the natural order, following the example of Yu the Great in his water management, with his reputation spreading far and wide. Heaven bestows blessings upon the Emperor, granting him fortune and prosperity."
The final section praises the achievements of the predecessors: "All glory to the Great Ancestor, who expanded and exemplified virtue. He expanded our territories and established order throughout the realm. Through wise governance, the people lived free from corruption. He laid the foundations for the rise of our Jin state. The illustrious Emperor Wen, in a difficult environment, quelled rebellions, commanding respect without resorting to cruelty. His governance was wise and effective, leading the nation to unprecedented prosperity, with all seven virtues fully embodied, ensuring peace and security for the nation and its people."
The final paragraph summarizes the late emperor's virtues: "Oh, how magnificent! The sacred texts of the late emperor. Heaven has granted great favor; he is a truly great ruler. He diligently upheld the Five Classics, attentively managed state affairs. His civil and military achievements flourished, earning great accolades. He cultivated himself, governed the state, and brought peace and prosperity to the people. He tended to the frontier regions, promoted philosophical thought, and educated the people with virtue, rarely waging wars, which won him the hearts of the people. His moral character is vast, and his teachings flourish; his merits will be remembered forever!
In Longhua's prosperous era, the emperor's grace is vast. We walk the path of the Jin dynasty, all thanks to our wise ruler!
The dragon soars, reforming the times, governing the vast lands. Wise and enlightened, comparable to Yu the Great and Tang Yao. He bestowed fiefdoms, bringing blessings and auspicious signs. The good fortune accumulated over three dynasties ultimately yielded excellent results. What are these good results? It is the successful governance of the world!
The original lords have been appointed, and the four mountains are now ruled by feudal kings. At this time, the world enjoys stability, which has become the norm. Guests exchange greetings in the courtyard, while honored guests gather in the hall. With the arrival of the Song and Wei, as well as Chen and Liu, there are visitors and envoys, witnessing the nation's splendor. Offering honors to the virtuous and accepting wise counsel, presenting jade and bestowing treasures. Protecting the destiny, bestowing boundless blessings."
(The lords and vassal kings are in their places, the common people live and work in peace and happiness; this is the way of life! Guests bow to each other in the courtyard, honored guests sit in the hall, the states of Song and Wei, along with Chenliu and Shanyang, are in attendance. Envoys and guests gather to witness the grandeur of our great nation, presenting talented individuals, offering strategies, bestowing treasures, and blessing the emperor's rule with endless grace!)
The herons soar in flight, the wild geese spread their wings. The capital is solemn and dignified, and the four corners emulate it. There is no rivalry, only a harmonious populace; the king's laws are upheld. Gentlemen come to pay homage, expressing their admiration for the flourishing age.
(Great sovereign, the people depend on you! You follow the way of heaven, bestowing grace upon the people without end. You are far from injustice, teaching the people with sincerity. There is a distinction between light and darkness, and the worthy hold office. The nine clans live in harmony, and the various states are loyal. The Kaiyuan era flourishes, the world is at peace, adhering to orthodoxy, and different paths lead to the same destination. With great virtue, you carry the weight of the world; with a wise heart, you are supremely noble. Presenting honest words, the emperor graciously accepts advice, establishing a model and educating the people; what is done above is reflected below. The blessings of one are shared by all. The emperor celebrates joyfully, and his wise decrees will be remembered for eternity!)
The banquet ended, and all nations celebrated. The etiquette was complete, everything was in order. The courtyard was illuminated, the drums and bells resounded. The music played and the dances displayed their skills. The eight tones harmonized, customs were easily transformed. Their harmony was like a beautiful melody, and the people were at peace and enjoyed their lives.
In the era of prosperity, the world was united. In the footsteps of our forebears, our reputation outshone that of our neighbors. We first pacified Jingchu, then Yan and Qin. The emperor was diligent and ruled with kindness and virtue, spreading benevolence and compassion. Beginning with the establishment of the country, we followed the will of heaven and governed the people. Signs of auspiciousness appeared, shaking the world. Heaven and earth were in harmony, connecting humans and gods. Shu was subdued, and Wu was welcomed as a guest. Officials were diligent in their duties, offering tribute. Han and Hui presented music and dances, the Western regions offered hunting dogs, and Funan presented treasures. The barbarian descendants translated texts, and the emperor's benevolence spread across the land, ushering in a renewed era of prosperity.
Ah, this gathering is truly lively; although there is not much noise, there's joy all around. The wine has been poured, and the sacrificial offerings are all set up. The ceremony is quite grand, with the sounds of 'Shao' music filling the air, and the atmosphere is incredibly warm! Everyone drinks happily, drinks to their heart's content, but does not get drunk. The entire country is wrapped in joy and harmony, and as a result, the country enjoys peace. With a wise and strong emperor, the country remains stable for generations to come!
【Winter Solstice New Year's Song】(Zhang Hua)
Time flies as the seasons cycle. Festivals come one after another, bringing joy, and the whole country shares the peaceful and prosperous era. Officials from all over the country come to pay homage to the emperor and wish him longevity. I've prepared birthday gifts and invited all the officials to the feast. The table is laden with sumptuous dishes, and the wine is as clear as spring water. Instruments such as sheng and yong play harmonious music, while instruments like qing and guan create enchanting melodies. The emperor is deeply loved by the people, and the people are wholeheartedly loyal to him. The emperor seizes this opportunity to promote teachings and spread virtues. Through his teachings and guidance, the country thrives in harmony and stability, and the spirit of benevolence and righteousness will flourish, spreading blessings across the land.
【Banquet Song】(Zhang Hua)
Our emperor is truly enlightened, possessing both virtue and talent, radiating like the heavens. The emperor governs diligently and loves the people, tirelessly attending to state affairs. Even after the morning court session, the emperor takes time to meet with his officials. Officials come to pay their respects, creating a spectacle as dazzling as the stars. A feast of exquisite dishes unfolds, and fine wines flow freely. Everyone enjoys themselves to the fullest, celebrating with joy. The singing is melodious, the dancing is graceful, the music harmonious, filling the air with a lively atmosphere. The emperor takes this opportunity to promote etiquette and music, displaying the nation's prosperity. Everyone enjoys themselves, yet always remembers their manners. The emperor loves music, but never indulges excessively, maintaining order and unprecedented grandeur.
[Song of the Commander Setting Out] (by Zhang Hua)
Like the great emperors Yao, Shun, and Yu, who ruled the land and brought defiant barbarian tribes to heel. The Xu Yi of the Xia Dynasty and the Gui Fang of the Shang Dynasty once rebelled. Now our country is in a golden age, but there are rebellious elements in the border regions causing chaos and preying on the people like ravenous wolves. The marshal leads a large army to quell the unrest in Liangzhou and Qin. The soldiers must abide by military discipline, with clear rewards and punishments to ensure victory. Use strong authority to influence the barbarian tribes and bring them under the court's rule. What is mere wine against the loyalty of soldiers who defend their homeland? The soldiers are willing to face danger for the country, reflecting their sense of duty. We hope to stop wars with force and educate the people with the Seven Virtues, bringing peace to the world. With our efforts, we can ensure lasting peace in the border regions.
[Song of the Returning Commander] (by Zhang Hua)
Once upon a time, the Xianyun defied the natural order, leading the country into fragmentation and turmoil. Their war chariots thundered across the northern borders, and all the generals united in support of the emperor's wise leadership. The soldiers gathered their strength, poised like a tightly drawn bow, ready to spring into action at a moment's notice. The battle cries echoed like thunder, making the valleys tremble, as glinting weapons flashed in the sky. The soldiers wielded their arms, fiercely attacking the enemy, marching over the fallen enemies. One by one, the enemy surrendered, and peace was finally restored to the northern borders. When they set out for battle, the scorching sun made the heat unbearable; now, upon their triumphant return, it was snowing, and the biting cold wind swept through. The brave soldiers truly endured great hardships, and since ancient times, the song "Cai Wei" has long expressed the yearning of soldiers for their homeland. Now, they return home with honor and titles, filled with joy as they celebrate their victory.
Next came the songs from the inner palace, praising the great achievements of the former king: the former king continued a great legacy, his virtues and benevolence reached every corner. His actions inspired the various nations, and the training within the palace flourished as a result. The emperor's wise and enlightened rule inherited the imperial legacy of his ancestors, and "Da Ya" also celebrated the wise and virtuous queens and consorts of past dynasties. He upheld noble character, promoted education, governed the country, and managed state affairs. The empress and consorts were gentle and virtuous, embodying humility and respect through their adherence to etiquette. "Zhong Si" praised the royal family's kindness and prosperity, while "Jiao Mu" extolled the harmony and flourishing of the royal house. The virtues and teachings of the royal family were as refreshing as a gentle breeze, with noble character unmatched by others. Their virtues shone as enduringly as the sun and moon, and future generations will always revere their legacy.
The clan members also sang songs, praising the harmony and prosperity of the family: all family members followed etiquette, lived in harmony, and siblings were as close as brothers and sisters, like one family. Family members shared a deep bond and celebrated happy occasions together; the song "Tang Di" praised the deep affection between siblings. Under the leadership of Empress Shengming, the country prospered, and the people lived and worked in peace. The emperor revered etiquette, valued kinship, and promoted it among all family members and relatives. The banquet was incredibly lively, and everyone joined in the celebration with a sumptuous and delicious imperial feast. The entire banquet was filled with a harmonious and joyful atmosphere, with everyone sharing in the joy. The emperor's benevolent rule was felt across the land, and the family's harmony had a profound influence.
In the ninth year of Taishi, the Grand Minister of Ceremonies Xun Xu discovered that the musical scales created by Du Kui did not match the music of Taiyue, Zongzhang, and the eight types of music in Guochui, so he established new standards and created new scales to adjust the music. This is detailed in the "Records of Music and Calendar." Once the scales were completed, they were sent to Taichang for the orchestras of Taiyue, Zongzhang, Guochui, and Qingshang. From then on, Xun Xu took charge of musical affairs and invited knowledgeable officials to help manage them. He also commissioned Guo Xia, Song Shi, and others to create the dances "Zhengde" and "Dayu," with music composed by Zhang Hua for the dances.
(The song for the Zhengde dance should be here, but the original text is missing.)
Speaking of Your Majesty, under Heaven's watchful eye, shining with integrity. The imperial throne, like the celestial bodies, follows an endless cycle, with the succession of the Five Virtues. The land of the Jin Dynasty has had wise monarchs throughout the generations. Your Majesty promotes education and culture, blessing the world, nurturing all things like pottery, governing the people across the land. The grace of the Great Ming shines far and wide, its radiance boundless. The common people enjoy Your Majesty's grace; the country is prosperous and the people are safe. The imperial court is clear and bright, with flourishing rituals and music; the sounds of metal and stone echo in the air. The atmosphere is grand and festive, the music is harmonious, truly a scene of great joy! This dance exceeds the "War Dance" and "Huo Dance," with the rhythm taken from "Six Heroes." Advancing and retreating in an orderly manner, harmonious and natural, subtly influencing the people. The world is peaceful, and the harmony extends even to the netherworld.
[The Great Yu Dance Song] (by Zhang Hua)
All of this is ordained by Heaven, following the laws of fate. The brilliance of the Jin Dynasty shines anew, reminiscent of the glory of the three generations of emperors. I, Your Majesty, carry on the late emperor's aspirations, like the North Star, high above, guiding the way. All the people submit to Your Majesty; the world is in submission. Your Majesty diligently adheres to the Five Canons, spreading education far and wide. All corners of the world follow the same principles, ensuring unity and stability throughout the realm. Your Majesty has specially created the "Great Yu" dance to celebrate Your Majesty's achievements. Education is deeply rooted in people's hearts; the royal road is prosperous, benevolence spreading to plants and trees, grace benefiting insects. Countless people admire Your Majesty's grace; the great legacy initiated by Your Majesty will endure for generations.
Xun Xu also created twelve new flutes to adjust the musical modes and regulate the ceremonial music in the palace. He felt that the music was harmonious, but some critics believed that Xun Xu's understanding of music was not thorough enough. At that time, Ruan Xian was proficient in the Eight Tones, and people said that his understanding of music was as profound as that of a deity. Ruan Xian often criticized Xun Xu's new flutes for being too high-pitched, feeling that the high-pitched sound was too mournful and did not align with the principles of harmony. During each court performance, Xun Xu always felt that Ruan Xian's performance was out of tune, thinking that Ruan Xian was deliberately opposing him, so he exiled Ruan Xian, appointing him as the magistrate of Shiping County. Later, a farmer unexpectedly discovered a jade ruler from the Zhou Dynasty while working in the fields. Xun Xu used it to calibrate the bells, drums, and other musical instruments he had crafted, only to find that they were all one meter shorter than the jade ruler. This revelation led Xun Xu to fully appreciate Ruan Xian's remarkable skills, so he invited him back. Xun Xu used the new flutes to create two dances and later modified the bell sounds. Unfortunately, Xun Xu passed away before he could complete his work. In the third year of Yuankang, the court instructed his son Xun Fan to revise the stone and metal musical instruments for temple rituals. However, due to the subsequent wars, these events were not recorded.
Liu Bang defeated the Three Qins in Shu land, and Fan Yin from Langzhong led the Qiang people to follow him as the vanguard. After the Qin territory was pacified, Liu Bang appointed Fan Yin as the Marquis of Langzhong and ennobled the seven surnames of the Qiang people. The Qiang people enjoyed dancing, and Liu Bang found them brave and formidable, often watching them dance and even having musicians learn their dances. There was a Yushui River in Langzhong, and since Fan Yin resided there, the dance became known as the "Bayu Dance." The dance featured four songs: "Mao Yu Original Song," "An Nu Original Song," "An Tai Original Song," and "Xing Ci Original Song." The lyrics were exceptionally archaic, leaving everyone puzzled about their meaning.
During the early Wei Dynasty, the military strategist Wang Can was tasked with rewriting lyrics. Wang Can asked the generals Li Guan and Zhong Yu from Bayu about the meaning of the song, had them sing it to him, and after careful study, revised the lyrics into "Mao Yu's New Blessing Song," "Nu Yu's New Blessing Song," "An Tai's New Blessing Song," and "Xing Ci's New Blessing Song." Among these, "Xing Ci" specifically celebrates the achievements of the Wei Kingdom. In the third year of Huangchu, the "Bayu Dance" was subsequently renamed "Zhaowu Dance." In the first year of Jingchu, the Ministry of Rites submitted a proposal to examine the ritual music inherited from the Xia, Shang, and Zhou dynasties, and based on achievements and virtues, new dances were composed, including "Wu Shi," "Xianxi," and "Zhang Bin," all performed with feathered accessories and flutes.
In the Jin Dynasty, "Zhaowu Dance" was renamed "Xuanwu Dance," and "Yueyue Dance" was renamed "Xuanwen Dance." In the first year of Xianning, the court formalized ancestral titles, and the temple music ceased to use "Xuanwu Dance" and "Xuanwen Dance," and instead adopted "Zhengde" and "Dayu," two dances composed by Guo Xia and Song Shi of the Xun Xu school.
Ancient etiquette is divided into five types, among which the third type is hospitality etiquette, mainly referring to the rituals of worship, audience, and gatherings. Since the Zhou Dynasty, these rituals became increasingly elaborate. After the Qin Dynasty unified the six states, many ancient classics were destroyed, and many of the previous etiquette regulations were lost. After the establishment of the Han Dynasty, Emperor Gaozu of Han instructed Shusun Tong to formulate etiquette, referencing the etiquette systems of previous dynasties but also making many changes. The New Year's Day court ceremony of the Han Dynasty was as follows: on the first day of the first month, before dawn and before the water clock finished seven quarters (around 4 am), the bell tolled, and the emperor received congratulations from the officials. Officials below the rank of marquis presented their gifts on either side of the courtyard, while officials of the rank of 2,000 stones or higher could pay their respects in the court, shouting "Long live the Emperor!" Then the banquet and entertainment activities began. When Emperor Wu of Wei, Cao Cao, established the capital city in Ye, the New Year's Day court ceremony took place in Wenchang Hall, adhering to Han Dynasty etiquette while adding over a hundred exquisite lanterns. After the establishment of the Jin Dynasty, Emperor Wu of Jin re-established the etiquette of the New Year's Day court ceremony, as recorded in the "Xianning Annotation." Fu Xuan noted in his "Yuanhui Fu": "Examining the teachings left by the Xia and Shang dynasties, summarizing the etiquette of the Yin and Zhou dynasties, adopting the old rituals of the Qin and Han dynasties, and establishing the auspicious meeting of the New Year." This passage indicates that the Jin Dynasty's etiquette drew from the systems of various dynasties such as Xia, Shang, Zhou, Qin, and Han, distilling their essence to create its own.
On that early morning, all the officials were waiting at their respective positions ahead of time. Before ten o'clock, all the ministers had arrived, and torches were already lit in the courtyard. The emperor first accepted congratulations, then got up and went to congratulate the empress as well. Upon returning, the emperor entered the palace from the Yunlong East China Gate, went to the East Pavilion, and sat down to work. Before seven o'clock, all the officials, from the bribed officials to the accountants, had arrived, stood in their positions, and the scene was as grand as when the emperor received guests in the main hall. Close to five o'clock, the palace attendants, the Minister of Rites, and the Grand Herald each reported that the ministers were all present and ready. When the time came, the attendant announced that everything was ready outside. The emperor came out, the bells and drums sounded together, and all the officials knelt down to pay their respects. The Grand Minister guided the emperor to the throne, the sound of the bells and drums stopped, and the officials rose. The Grand Minister knelt down and reported, "Please accept the morning greetings!" The Chief of Ceremonies proclaimed, "The emperor invites the princes to ascend!" The Grand Minister knelt and proclaimed, "The princes and ministers present white jade as tribute, and bow in congratulations!" The Grand Minister reported back, "The princes have all ascended!" The palace attendants led the princes to the hall and to the throne. The emperor got up, and the princes bowed again. The emperor sat down, and the princes bowed again. The princes knelt down and placed the jade on the throne, bowing again. After the ceremony, the palace attendants escorted the princes out of the hall and back to their original places. The Chief of Ceremonies proclaimed, "The emperor invites the Grand Marshal and others to approach!"
Next, the officials, special envoys, Chanyu of the Southern Xiongnu, and General Jinzi stood on the west side of the Grand Minister of Rites, while officials of various ranks stood on the west side of the Daxingling. All officials faced north and knelt down. The Grand Minister of Rites knelt and sang, "Grand Commandant, officials of various ranks, receive the jade, fur, silk, lambs, geese, and pheasants, and we offer our congratulations!" The Grand Minister of Ceremonies sang, "May the Emperor grace the officials!" The attendants escorted the officials to General Jinzi’s presence. The Emperor stood up, prompting all the officials to kneel again. The Emperor sat down, and they knelt once more. They presented the jade, fur, and other tribute items before the throne and knelt once more. After the ceremony, the attendants led them out of the hall and back to their original positions. When the officials presented the jade, officials of lower ranks also paid their respects. After the ceremony, the tribute items were presented to the designated recipients, who in turn passed the jade and silk to the attendants, and the lambs, geese, and pheasants to the Grand Court. The Grand Musician knelt to request the performance of music, and the music band played in order. The Chief of the Yellow Gate dispatched personnel to prepare the chariot, and the Emperor departed the court, and all the officials took their seats.
At six o'clock in the morning, the various foreign guests entered the court one after another, who all bowed and then took their seats. After the emperor retired from court, he re-emerged three hours later, with bells and drums sounding together. The herald and the chancellor knelt and reported: "Please let the officials enter!" The herald led the princes and the officials of two thousand stones into the hall, while the officials of one thousand and six hundred stones remained in their places. The herald guided the princes to the wine vessels to pour wine, kneeling to present the wine to the chamberlain, who then knelt to set the wine before the imperial throne. After the princes then withdrew, they poured wine for themselves and placed it in front of them. The herald knelt and reported: "The vassal kings and ministers offer a toast, bowing once more to wish for long life and prosperity!" The musicians played, prompting the officials to bow once more. After the wine was finished, they bowed again. The herald led the princes back to their original places. Then a decree was issued for everyone to be seated, and the officials all knelt in response. The chamberlain, the Minister of the Interior, and the Minister of Rites took turns to toast and wish for longevity on the throne. The singing and music ensemble started performing, and the grand official presented the imperial wine. The imperial wine was carried up the steps, and the grand official ordered it to be handed over to the deputy minister while kneeling, who then knelt to set the wine before the imperial throne. They then began to serve wine to the officials. The chief musician knelt and reported: "Play the song of ascent!" It only stopped after three repetitions. The grand official knelt and requested that the imperial feast be prepared, which was brought up the steps as the officials rose. The grand official ordered the soup to be handed over to the Minister of Education, also while kneeling, the rice to the Minister of Agriculture, also while kneeling, and the dishes to be handed over together to the official holding the edict, who knelt to set the dishes before the imperial throne. The officials then took their seats. The chief musician knelt and reported: "Play the food and music!" The grand official served the imperial feast to the officials.
After finishing the meal, Tai Le Ling knelt down and announced, "Please start the music!" The musicians performed in succession. The herald stepped forward and also knelt, saying, "Please present a variety of performances in order!" Then officials from various counties were summoned to receive the emperor's instructions at the steps. After the banquet concluded, an envoy knelt down and said, "Please retire!" The bells and drums rang together, the courtiers bowed to the north, and then the court session concluded. Therefore, before seven o'clock in the evening, this was referred to as the "morning congratulations," and at nine o'clock in the morning, the emperor came out again, and the officials raised their glasses to toast and wish him a long life, known as the "daytime meeting." In addition, outside the yellow tent, thirty female musicians were specifically arranged to perform court music. It is said that in the Jiangzuo region in those years, the situation was rather intricate, and everyone dared not easily congratulate the New Year. The emperor got up very late, and the night clock had not yet completed ten quarters (about five hours) before opening the Xuanyang Gate. Only when dawn broke did the palace gate open. After the sundial showed that it had passed five quarters (about two and a half hours), the emperor came out to receive the New Year greetings. The crown prince would receive the New Year greetings, ranking above the royal ministers, but below the three respects (referring to ancestral temples, the state altar, and the mountains and rivers). During the New Year's Day grand court meeting, a white beast jar would be placed in the palace, with the lid adorned with white animal motifs. If anyone dared to speak frankly, the emperor would open the jar and offer him a drink. According to the ritual, this white beast jar was an ancient custom established by Du Ju, with the lid added in later dynasties, meaning to warn everyone to be cautious in their words and actions and not to speak recklessly.
During the Wei Dynasty, the system stipulated that the princes were not required to attend court for audience. During the reign of Emperor Ming of Wei, the princes who were able to attend court were exceptions rather than the norm. By the time of the Taishi era, the relevant authorities reported: "Officials below the rank of princes from the feudal states will be divided into two groups by region when coming to court, with rotations every three years, starting anew after each cycle. In special circumstances, attendance may be postponed to the following year. After attending court in the second year, they must wait another three years before they can do so again, and this rule must be strictly observed. During the audience, they must personally present a jade bi, just like in previous dynasties. In the year when no audience is held, each feudal state must send officials to present tributes." The emperor approved this memorial. The princes in the Jiangzuo region did not return to their domains. If they accepted court appointments to serve elsewhere, their protocols would align with those of local officials and officials of the rank of two thousand stones, and since there was no longer a system for paying respects, this practice was also abolished.
During the Han Dynasty, because Emperor Gaozu Liu Bang overthrew the Qin Dynasty in October, October was established as the beginning of the year. By the time of Emperor Wu, although the Xia dynasty calendar was adopted, every month's new moon (the first day of the tenth month) was marked by worship, and on the first day of October, a grand banquet was held. The ceremony unfolded as follows: when the clepsydra had not yet finished seven periods (about three and a half hours), the emperor would begin to receive congratulations and gifts. Dukes and marquises presented jade discs, officials with a rank of 2,000 stones offered lambs, officials with a rank of 1,000 stones presented geese, and officials below 600 stones contributed wild chickens. The three grand ministers of state would hold the jade disc and enter the hall, kneeling before the emperor's throne, facing north. The Minister of Rites would praise, "Long live the emperor!" The three grand ministers would prostrate themselves in worship. Only after the emperor took his seat did the three grand ministers approach to present the jade disc. All officials gathered to extend their congratulations, and officials above 2,000 stones entered the hall to shout "Long live!" lifting their cups in a toast. The emperor hosted a banquet, the Minister of Works served soup, and the Minister of Agriculture provided rice, while music for the banquet was played. All officials received rewards, attended the banquet, set up feasts, and played music, which resembled the New Year's Day ceremony. During the Wei and Jin periods, congratulations from local officials and dignitaries were received on the winter solstice, and a small banquet was held, although the ceremony was less grand than the New Year's Day celebrations.
In ancient times, emperors had to tour various regions. During the reign of Emperor Wen of Wei, the realm was divided into three factions, and wars were everywhere. The emperor was constantly on the move, never resting throughout the year; this was necessitated by the circumstances of the time, not following the old rules. Emperor Ming made three eastern tours, showing concern for the elderly wherever he went, empathizing with the suffering of the people, and distributing grain and cloth, which reflected the traditional practice of imperial inspections. In the first year of the Zhengshi era of King Qi, while touring Luoyang, he also distributed rewards to the elderly and hardworking farmers, with the amounts varying.
In the fourth year of Emperor Wu Di Tai Shi, the emperor ordered the governors, officials of the two-thousand-stone rank, and officials at all levels, saying: "In ancient times, emperors had to inspect the mountains and major rivers every year. Even in remote areas, the emperor could understand the situation, the suffering of the people could be reflected to the court in a timely manner, the emperor could convey his intentions, and even the elderly could receive care, in order to leave a good reputation. I have been the emperor for many years, always cautious and frugal, striving to do my best. But I always worry that the officials below are not fully committed, and there are so many things every day that I am afraid I cannot take care of them. If the people face issues, the responsibility falls entirely on me. However, there never seems to be enough time; I have never had time to inspect, and the people's issues remain unresolved. How can I be at ease? Now I am sending messengers with my intentions to go to all parts of the country, personally meet with the governors, officials of the two-thousand-stone rank, and officials at all levels, tell them my thoughts, understand the situation in various places, see how the orders are being implemented, and ask about the suffering of the people. The classics of the Zhou Dynasty record: 'It is necessary to separately write a book on the interests and harms of the people, write a book on the customs, political affairs, criminal laws, and the implementation of prohibitions in various places, write a book on riots, evil deeds, and violations of laws, write a book on disasters and poverty, write a book on peace and prosperity, and write a book on the people's peaceful and prosperous living conditions. Each place's situation must be clearly documented and then reported to the emperor.' This is the rule left by our ancestors, and you must follow it. After returning, write a detailed report so that I can understand the situation in various places, as if I had inspected them myself. All ministers, you must take this matter seriously, actively provide suggestions, be truthful with the messengers, and never hide anything."
"I will humbly await your report, and you guys need to put in the effort to meet my expectations."
Ah, this new ceremony, when the emperor tours various regions, offers sacrifices to the heavens and earth, and erects temporary palaces according to the rules. The etiquette they follow is the same as that in the court, except for the absence of raised flags. A minister called Zhi Yu remarked, "During the paying of respects, when vassals see the emperor, they must raise flags! The designs on the flags signify different titles and ranks, reflecting hierarchy and dignity. The Book of Songs states, 'When a gentleman arrives, pay attention to his flag,' so we should follow the old ritual and raise the flags again." The emperor thought he made sense and agreed. However, this rule was never put into practice until the end of the Jin Dynasty.
Speaking of the Fengshan ceremony, there are no records of it in ancient texts. In fact, this ceremony is based on the concepts of heaven, earth, and mountains. When the emperor tours famous mountains and rivers, burns offerings to honor the heavens, and reports his achievements, while this practice may appear plausible, it is rather tenuous. Prophecies dictate that the emperor must conduct the Fengshan ceremony at Mount Tai, to facilitate a change of dynasties. Both the Qin and Han Dynasties did this, and their practices are documented in historical records.
During the reign of Emperor Ming of Wei, General Jiang Ji submitted a memorial saying, "The most important matters for an emperor are royal inspections and ancestral sacrifices, especially the Fengshan ritual. Throughout history, every monarch who has ascended the throne has gone to Liangfu Mountain, climbed Mount Tai, etched their accomplishments, and recorded the relationship between heaven and man. Sima Xiangru said that since the existence of written records, seventy-two monarchs have either continued the practices of their predecessors or left behind their own teachings. Grand Historian Sima Qian said that if a monarch possesses sagacity but does not publicize it, it is the fault of his subjects. Therefore, great achievements and virtues, if not inscribed on the stones of Liangshan, cannot manifest the emperor's accomplishments and be remembered by future generations. As the saying goes, 'To become an emperor and still praise Yao and Shun is like a son praising someone else's father.' The current Great Wei Dynasty has inherited the flaws and disorder of the past hundred rulers, alleviated the hardships of the people, inherited centuries of decline, and continued the waste of generations. From Emperor Wu, Emperor Wen, to the present emperor, they have been devoted to perfecting the way of heaven and earth and regulating the relationship between humans and gods. Heaven has bestowed abundant blessings, and compared to ancient times, there are no suitable comparisons. However, the Fengshan ritual has not been held yet. Although the emperor is focused on rooting out the remaining rebels and cleansing the realm, he has temporarily overlooked this matter. However, the Sanmiao tribes are strong in the Jianghai region, and Emperor Shun abolished the ritual of eastern tours; Xu Yi rebelled in the Huaisi region, and King Cheng of Zhou ceased the ritual of ascending Mount Tai. Furthermore, last year, the rebellion in the Wu Kingdom was quelled in Jianghan, and this year, the bandits in Shu Kingdom were eliminated in Longyou. The internal strife has calmed and will not hinder the Fengshan ritual. This ritual has long been overdue and cannot be decided in haste. An edict should be issued for the officials to gather the relevant texts on rituals, choose an auspicious day, and offer sacrifices to heaven and earth to fulfill the expectations of the people. As a military man, I dare to speak up."
Emperor Ming of Wei issued a decree, saying, "After listening to Jiang Ji's words, I was drenched in sweat! Since time immemorial, there have been only a little over seventy monarchs who have held the Fengshan ceremony. Sima Qian noted that even those monarchs who were appointed by heaven had their shortcomings, so there are gaps of several hundred years, or even up to a thousand years between them. The most recent ones are also several hundred years ago, and these missing rituals cannot be verified anymore. What virtues do I possess that would allow me to dare to imitate them? Is Jiang Ji suggesting that there are no talents like Guan Zhong out there, and that I have the ambition of Duke Huan of Lu to climb Mount Tai? I wouldn't dare to deceive the heavens! Even though Jiang Ji's words sound nice, they aren't really helping me. Let the officials, attendants, secretaries, and eunuchs think for themselves; there's no need for further discussion or to reply to the decree." Even though the emperor turned down Jiang Ji's suggestion, he let Gao Tanglong draft the Fengshan ceremony. Since the world wasn't unified yet, he didn't want to hold the grand ceremony right away. Eventually, Gao Tanglong passed away, and the matter was left unresolved.
It is said that when Emperor Wu of the Western Jin extinguished the Kingdom of Wu, the realm was unified. On the day of Gengyin in September of the first year of Taikang, the Grand Minister of Ceremonies Wei Guan, the Left Prime Minister Shan Tao, the Right Prime Minister Wei Shu, Minister Liu Shi, and Minister of Works Zhang Hua together submitted a petition stating: "We have heard that since the emergence of humanity, there has been a history of expanding territories, but no one can clearly state how many years it has been. Among those who contributed to the nation, exercised benevolent rule, and then went to Mount Tai for the Fengshan ceremony, there have been seventy-four emperors in total, of which only fourteen posthumous titles have been passed down. As for those who remained obscure and left no reputation, there are even more, countless. The merits of the Jin Dynasty can be traced back to the time of the Yellow Emperor, assisting Zhuanxu, and continued through the Xia and Shang dynasties, maintaining the order of heaven and earth, which was not interrupted even during the Zhou Dynasty. Now, with the rise of the golden virtue and the ascension of a sage ruler, the Shu Han has been pacified, and the entire nation has rallied in allegiance to the great Jin. The true magnificence of military achievements arises from civil governance. Since Your Majesty ascended the throne, you have vigorously developed national affairs, and the people admire your grace. However, in the region south of the Yangtze River, there are still some fierce rebels who have never been conquered throughout the ages. Your Majesty, with your wise leadership, dispatched troops to suppress them, and soon quelled the rebellion, subduing these rebels with both benevolence and might. The realm has returned to your favor, and your teachings have resonated throughout the realm, even reaching the most remote areas. Even the expeditions of the Yellow Emperor, the flood control of Dayu, and the achievements of several generations of Zhou emperors pale in comparison to yours! Records inscribed on stone, as well as those documented in historical texts, using numbers to denote reign titles and words to describe events, even the miraculous omens of the ancient 'He Tu' and 'Luo Shu' diagrams pale in comparison to the current grandeur. Therefore, a grand ceremony should be held to pay homage to Mount Zhongyue, then ascend Mount Tai to perform the Fengshan ceremony, and announce your merits, highlighting your supreme status, enjoying the blessings of heaven, benefiting the people, engraving your achievements in stone for future generations to honor, so that descendants will know of your great accomplishments.
This is a grand undertaking of the imperial era and a shared wish of all the people!
Emperor Wu decreed, "Although the rebellion has been suppressed, the borders are still on high alert, and the people have not yet fully found peace. It's premature to declare everything perfect!" Wei Guan and others submitted another memorial, saying, "Now from the east to the sea, from the west to the shifting sands, the southern desert, everywhere has submitted to Great Jin, with a territory even broader than that opened up by Great Yu when he controlled the waters. The harmony between heaven and humanity, your accomplishments are already remarkable. You should offer sacrifices to the heavens, earth, mountains, and rivers, climb Mount Tai, and express your sincerity to heaven and earth to honor the wishes of the people and the deities. Please grant our previous request." Emperor Wu decreed, "The yin and yang are still not harmonized, the laws are still inadequate, and the people have not yet achieved peace and prosperity. How can we rush to declare success?" Therefore, Emperor Wu ultimately did not agree to their request. Wang Yi and others submitted another memorial, saying, "We have heard that every emperor has a destined period to rule; this is a matter of fate. Those who can govern the people of the world well must have noble virtues and grand ceremonies to announce to the world. Do what you should do; do not refuse what you should not refuse; this is a principle that has existed since ancient times. However, Your Majesty, you are modest and cautious, repeatedly refusing these ceremonies. Although you are highly respected, you still refuse to accept. The roles of the Three Excellencies involve heaven, earth, humanity, and the divine, and they are in charge of the country's major affairs. The major affairs of the country must be discussed with them. Therefore, when the Han emperors worshiped heaven and earth, it was not up to these officials to decide, and they were not involved in the matter. In our previous memorial, we mainly talked about the merits of our ancestors. Combined with the current destiny, Your Majesty's achievements have united the entire country; considering the past and present, this ceremony ought to take place. As for the specific date, it should be discussed by the Five Ministries together, and then reported to you." The emperor said, "Although the Jiangbei region has been pacified, it was the merit of those responsible at that time. What is there to boast about? I hope all the ministers will focus on promoting education, making the world peaceful, and the people living in peace and prosperity, and take some time to rest. This is what I think day and night; there is no need to consult with the Five Ministries again."
Wang Yi and others again submitted a memorial, saying: "We have heard that the monarchs who ruled the world in the three generations of Tang, Yao, and Shun all relied on heaven's favor and followed the will of the people. They all ascended Jieqiu and Liangfu Mountain without hesitation, as refusal was not an option. Your Majesty's accomplishments surpass those of all previous emperors, and your virtues are unparalleled. Your accomplishments are magnificent and extraordinary, and we, your subjects, cannot praise you enough. However, Your Majesty, you are humble and prudent, consistently declining recognition, refusing to accept your accomplishments, and not accepting the proper ceremonies. Doesn't this fall short of the standards established by the Tang and Yao dynasties? We dare not disobey your orders and humbly request that you follow our previous memorial." The Emperor said: "We should focus on promoting education and ensuring the well-being of the people. Let's put this matter aside for now; there's no need to trouble yourselves any further."
Ministers presented a memorial saying, "Since ancient times, wise emperors governing the world would ascend famous mountains for the sacrifice to Heaven and Earth, as recorded in the historical texts. There have been seventy-four such emperors in total. After Emperor Shun and Emperor Yu unified the world, they traveled in all directions, personally implementing their governance principles. The Book of Changes discusses understanding the people's sentiments and investigating local conditions, the Book of Rites talks about offering sacrifices to Heaven and Earth, the Book of Songs praises ascending high mountains, all of which are recorded in historical texts. King Wen assisted King Cheng of the Western Zhou in governing the Shang Dynasty, while the Duke of Zhou, in the identity of the vassal lords of the State of Lu, either performed sacrifices on Mount Qi or held ceremonies on Mount Tai, only relying on their virtuous conduct to perform these acts. Since then, there have been countless individuals who, despite their insufficient merits, have overstepped the rituals, and their posthumous titles have been passed down to this day. Not to mention our founding emperor, Emperor Xuan, who established a great enterprise that extended its reach overseas; Emperor Jing, who continued to complete the great enterprise, stabilizing the world; Emperor Wen, who was tasked with establishing the Jin Dynasty, pacifying Shu Han; Your Majesty, who rose in response to the heavenly mandate, unified the entire country, and bestowed blessings upon the people, spreading your fame far and wide. Previously, the Han Dynasty lost control, Wu and Shu confronted each other, and the war lasted for nearly a hundred years. The geographical environments and customs in different regions were all different, and the common people hoped for border stability. Now, those unruly bandits have been pacified after the efforts of two generations. If it weren't for Your Majesty's intelligence and martial prowess, and compliance with the heavenly mandate, who else could have achieved such remarkable accomplishments! We, your humble subjects, are fortunate to live in this once-in-a-millennium prosperous era, personally experiencing the benefits brought by the era of peace and prosperity. This era of peace and prosperity is so fair and beautiful, who else could possibly compare to Your Majesty? We should emulate the past dynasties, follow ancient customs, carve your achievements on Mount Tai, hold the sacrifice to Heaven and Earth, promote the system of rites and music, perfect the Three Yong ceremonies, let your legacy endure for generations, and honor your ancestors. Therefore, we humbly beseech you, at the risk of our lives, to allow us to present this petition. Please submit it to the Ministry of Rites, prepare the ceremonies, and report back to the imperial court."
The Emperor said, "What you said is indeed the grand events of past generations, but now is not the time." He then rejected their request.
The emperor took the throne and wanted to upgrade the title of Empress Zhang. Huan Wen suggested she should be referred to as Grand Matriarch.
(Note: The elevation of titles in this context reflects the importance of status and respect within the imperial court, highlighting the cultural significance of such designations in historical China.)
The Minister of Revenue, Jiang Xun, presented a different opinion: "Yu Shun was filial, kind, and fulfilled all the duties of serving his parents. Even though he was the emperor and possessed vast territories, his father, Gu Sou, did not even have a place to stand, nor did he receive the lowest noble title. Shun's filial piety moved heaven and earth; how could he bear to let his father be so lowly? Failing to bestow a prominent title on him contradicts the principle that 'sons should honor their fathers with titles.' Isn't this principle logical and morally acceptable? The 'Spring and Autumn Annals' records that 'Ji Jiang returned to the capital,' and the 'Spring and Autumn Commentary' explains that 'parents, even the emperor's wife, are called my Ji Jiang,' meaning that children's status should not exceed that of their parents. Some people believe that children's status should not exceed that of their parents; then why did King Wu posthumously title Tai Wang, Wang Ji, and Wen Wang? The three emperors of the Zhou Dynasty had virtues that harmonized with heaven and earth, and the prosperity of the royal business started with them. Thus, King Wu followed the precedents set by his predecessors and adhered to the will of heaven, posthumously honoring his ancestors, which precisely shows that the status of children should not exceed that of their parents! The 'Book of Rites' states that 'the young should not praise the old, and the lowly should not praise the noble'; young and low-ranking people should not praise the old and high-ranking people, let alone dare to use noble titles to praise them! Emperor Gaozu of Han accepted the family's advice and honored the Duke of Tai as the Grand Emperor. Xun Yue believed that there was no greater filial piety than respecting one's father, and elevating parents' nobility through the status of their children is misguided. During the reign of Emperor Xiaozhang, there was no use of titles to honor Lady Jia, only lavish rewards of gold, silver, treasures, and silks, not due to a lack of filial piety, but because sacred decrees must not be violated! During the Spring and Autumn period, the illegitimate son inherited the throne, and his mother could be titled as a lady. I don't know if this is directly conferred by the son to the mother, or if the ancestral temple should be informed first, to confer in the name of the late father? Upon careful review of the edict, it states that a noblewoman is to be conferred as the Empress Dowager at court. Now the emperor issues an edict to confer a noblewoman; this represents the son conferring a title upon his mother. The noblewoman bows in acceptance of the conferment; this is the mother submitting to the son. With heaven above and earth below, the status and position have been determined; the mother is noble and the son is humble, the natural order of familial relations is thrown into disarray. Although the intention was to elevate the noblewoman's status, in reality, it makes her inferior; although the intention was to demonstrate the national traditions, in reality, it abandons the national traditions. And the actions of the monarch will definitely be recorded by the court historians. If recorded in the historical records and passed down to future generations, wouldn't that violate etiquette and propriety? I believe the ancestral temple should be notified first, to explain that the noblewoman is kind and virtuous, and should be given special treatment to repay her nurturing grace. Following the ancestors' commands, this matter should not be decided solely by the emperor. Although the title of concubine is for spouses, from below the concubines, there are nine consorts, but there is no title of 'concubine.' Duke Huan said that she should be promoted to Grand Madam; this statement is also correct. If the title of Grand Madam is considered too low, it could be referred to as Empress Grand Madam. 'Empress' signifies the monarch; 'Monarch Grand Madam,' this title adheres to established norms of status and etiquette."
There is no Simplified Chinese text to translate. Please provide the text for translation.
The emperor ultimately issued an edict, bestowing the title of Grand Empress Dowager on Empress Dowager Zhang. On the 13th day of the 3rd month, Wang Tian, who concurrently served as Grand Guardian, was sent to deliver the imperial seal, ribbon, and ceremonial robes, all of which were of the same standard as those of the Empress Dowager. The emperor then issued a decree asking, "Should the court officials perform grand ceremonies for the Empress Dowager?" The Minister of Rites, Jiang Yu, argued, "Her title is not of the highest rank, so grand ceremonies are unnecessary."
Emperor Xiaowu wanted to posthumously confer the title of Empress Dowager Jianwen upon the Zheng family of Kuaiji and inquired whether her tomb should be opened. Wang Xun said, "Based on the practice of posthumously conferring titles on ancestors over three generations and the Empress Dowager Jing during the reign of Emperor Zhong, the tombs were not opened; only the burial site was renovated, and the burial rites were enhanced."
During Empress Chu's regency, there was a debate regarding the proper etiquette for Chu Pou's audience with the Empress Dowager. Cai Mo and Wang Biaozhi both argued, "Even Yu Shun and Emperor Gaozu of Han followed the etiquette of father and son, let alone addressing the Empress Dowager! Sons do not perform the kowtow ritual to their fathers." Eight high-ranking officials of the Secretariat argued, "If we strictly adhere to the etiquette between ruler and subject, we risk neglecting the virtues of benevolence; if we strictly adhere to the etiquette between father and son, we neglect filial piety. In the court, we should treat the Empress Dowager with the etiquette of a subject, but in private meetings, the etiquette of a stern father to his son is more appropriate."
The custom in the Han and Wei dynasties was for the crown prince to address the emperor as "Your Majesty." In the newly revised etiquette, it was considered illogical for the crown prince to simultaneously hold the titles of "son" and "subject," so the practice of the crown prince addressing the emperor as "Your Majesty" was abolished. Nonetheless, Zhi Yu contended, "The 'Classic of Filial Piety' states to serve the ruler in the same way as one serves their father, encompassing both the roles of subject and son. Therefore, it is not inappropriate for the crown prince to address the emperor as 'Your Majesty.' The old practice ought to be reinstated, allowing the crown prince to continue addressing the emperor as 'Your Majesty.' The emperor accepted his suggestion."
In the third year of Tai Ning, on the Wu Chen day in March, the Ming Emperor appointed his son Yan as Crown Prince. On the Gui Si day in March, the Ming Emperor issued an edict stating: "There is no inherent nobility in rituals, so the sons of ancient emperors are the same as ordinary scholars. However, since the Han to the Wei dynasties, there has been a particular reverence for the heir apparent, requiring all officials to bow to the Crown Prince and for court officials to pay their respects, which is quite inappropriate. During my time in the Eastern Palace, I didn't have the chance to reform this system. Now that Yan is still young, he should be made to observe the rituals of subjects towards their sovereign. Over time, he will come to see this as a matter of course, which simply can't happen! Ritual officials, you need to discuss this with the nobles and ministers to formulate a plan that aligns with the rituals." The Minister of Personnel, Bian Zhuan, believed that in the "Rites of Zhou," it is stipulated that the Empress and the Crown Prince are not required to bow to each other, indicating that their rituals are equivalent to those of the sovereign, meant to honor the heir apparent and distinguish him from ordinary legitimate sons. If the Crown Prince is treated like the sovereign, then court officials would have to bow to him. If the Crown Prince is humble and courteous, he should return the bow. I believe the establishment of the Crown Prince should be announced to heaven and earth, formally confirming his status, and shouldn't be compared to the ordinary greetings exchanged between princes! I believe we should adhere to the old customs of the Han and Wei dynasties, that all court officials should bow to the Crown Prince. The Emperor concurred with this view.
In the Taiyuan era of the Eastern Jin Dynasty, a high-ranking official inquired about the appropriate attire and etiquette for ministers when meeting the Crown Prince. Che Yin, the supervisor of education, and the national scholar discussed that court officials ought to wear red attire, wear a cap, perform a bow, and then the Crown Prince would return the gesture. However, they were unable to find any clear rules in the ancient texts. They mentioned how in the past, the Grand Tutor Yang Hu congratulated the Crown Prince and even said, "kowtow to atone for a serious offense," which proved the existence of such ceremonies. Che Yin also mentioned that during the third year of the Taining period, the court discussed this matter, and Minister Bian Rong believed that they should follow the old practices of the Han and Wei dynasties, where all ministers would bow together. Regarding red attire and coronets, those were privileges reserved solely for the Emperor, so the Crown Prince should just wear a cap. Everyone agreed with Che Yin's opinion.
After a few years, in the twelfth year of the Taiyuan period, the issue of seating order between the Prince of Chenliu and the Crown Prince during formal occasions was revisited. Some officials argued that the Prince of Chenliu, being a distinguished guest of the state, should take precedence over the Crown Prince, who was still a subject despite being the heir apparent. However, the Prince of Chenliu, Sima Mai, submitted a request to resign due to poor health. The Emperor then summoned the ceremonial officials and scholars to discuss this matter. Scholar Cao Dan mentioned that since the Prince of Chenliu did not have specific sacrificial dates, his situation should be treated like Meng Zhi and Mu Zi (referring to two feudal lords of the Spring and Autumn period). However, scholar Wang Biao disagreed, asserting that the order of precedence between the two princes should not be altered lightly. He argued that historical records did not show any precedent of a ruler voluntarily abdicating due to illness, so there was no such rule in ancient times. The circumstances of Meng Zhi and Mu Zi, who were on the verge of ascension to rulership, were entirely different from those of the Prince of Chenliu.
In the fourth year of the Xian Kang era, the emperor personally took to the throne and sent envoys to greet the three regents—the Grand Tutor, the Grand Marshal, and the Minister of Works. According to established ceremonial customs, music should be played in the palace courtyard. However, someone submitted a petition arguing that music should only be played during sacrifices and banquets.
Cai Mo, the official in charge of rituals, expressed his views: "Whenever something is valued, appropriate rituals must be prepared. When rituals are complete, there should be music. The purpose of music is to convey the importance of events and emphasize the significance of rituals, not merely for entertainment. Thus, even regular coronation ceremonies include music, not just banquets. Music at banquets also serves to honor the guests. For instance, when Xie Zhi was sent to the State of Chu, the King of Chu threw a banquet for him, and Xie Zhi said: 'We must not forget the friendship of the former monarch and express it with grand rituals, accompanied by magnificent music.' This statement highlights that the music at banquets holds significance. Nobles and ministers are highly valued by the monarch, so the monarch would stand up to greet them, and when they are in the carriage, he would perform the dismounting ceremony, addressing them as 'Uncle.' The Zuo Zhuan states, 'The national lords are the monarch's right-hand men,' so sending envoys to pay respects to the regents this time, with the emperor personally attending the throne and officials lining up to accompany him, shows how important this is. In ancient times, when the Son of Heaven welcomed envoys from lower states, and when appointing generals or sending out envoys, music would be played. The preface of the Book of Songs states: 'The "Huang Huang Zhe Hua" describes the monarch sending envoys.' It also mentions: 'The "Cai Wei" is a farewell song for soldiers, the "Chu Che" is a song to reward returning troops, and the "Di Du" is a song to celebrate the soldiers' triumph.' These songs were all performed with music. Now, sending envoys to pay respects to the regents is far more important than receiving envoys from lower states; if it can be done simply with music, it should definitely be done with even grander music for important occasions. So, I think that when the emperor personally takes to the throne to send out envoys, it should definitely include grand musical performances." The emperor accepted his suggestion.
During the Han and Wei periods, when the concubines of nobles and ministers visited the legitimate wives, the legitimate wives would not return the courtesy. New ceremonial regulations stated that courtesies should be reciprocated, thus requiring the concubines and the wives of nobles to return the courtesies of the concubines. However, Zhi Yu believed that "in terms of etiquette, a concubine serves the mistress just as a daughter-in-law serves her mother-in-law; the concubine must serve the mistress, and if the mistress fails to return the courtesy, it is even more degrading for the concubine than for a daughter-in-law. Their statuses are different, and there is no need for them to reciprocate courtesies. The statement 'courtesies should be reciprocated' does not apply in this situation. The sages clearly distinguished between legitimate and illegitimate offspring to avoid situations of overstepping boundaries. Even with strict precautions, there will still be instances of overstepping boundaries. Therefore, the old customs should be maintained." The emperor agreed with his opinion.
Among the five types of etiquette, the fourth type is military etiquette, which aims to stabilize internal and external matters, strengthen the state, and safeguard its accomplishments. However, since warfare is perilous, ancient practices often involved hunting as a means to rehearse military etiquette.
According to the customs of the Han Dynasty, on the day of the beginning of autumn, after the suburban sacrificial ceremony, the display of military might would begin. Livestock for sacrifice would be slaughtered at the eastern gate, and then the offerings would be sent to the mausoleum for worship. The ceremony unfolded as follows: the emperor rode in a majestic royal carriage pulled by a white horse with a red mane, and personally fired a crossbow at a sacrificial lamb. The Grand Minister and the ceremonial officials each dispatched an attendant in special vehicles to quickly deliver the offerings to the mausoleum. Upon returning to the palace, the emperor sent envoys with silk to reward the military officials. The military officials then took the opportunity to train the army and practice various formations. This livestock slaughtering ceremony was known as "Zhao Liu." All military officials learned the sixty-four formations from Sun Wu's military strategy.
After the ceremony, officials below the rank of court nobles gathered in front of the streets of Luoyang to wait. When the emperor's carriage arrived, the officials knelt down to pay their respects. Only after the emperor got off the carriage could the officials see the emperor's face, and then the emperor would return to the palace. There's an old saying: "Get off the carriage under the carriage," referring to this occasion. The Han Dynasty consistently followed this practice. Until the 21st year of Jian'an during the reign of Emperor Xian, the Wei court reported: "In ancient times, military drills were held throughout the year, carried out during the farming off-season. The Han Dynasty in the western capital followed the Qin system, conducting drills only three times a year, with large-scale exercises held only in October. Now that the war has just ended and the soldiers are familiar with the drills, it's no longer necessary to drill year-round. It is sufficient to select an auspicious day on the day of the beginning of autumn to hold a grand military review, which is both in accordance with etiquette and follows the Han system." The memorial was approved. That winter, a military review was held, with the King of Wei personally leading the troops with a golden drum.
In the first year of Yankan, Wei Wendi became the King of Wei. In June of that year, on the day of the beginning of autumn, a military review was held in the eastern suburbs, with the officials lined up according to etiquette, and the King of Wei personally directing the golden drum from a covered carriage. In October of the first year of Taihe during the reign of Emperor Ming, another military review was held. In September of the fourth year of Taishi, the first year of Xianning, the fourth year of Taikang, and the winter of the sixth year, he personally inspected the troops at Xuanwu View, but he merely observed and did not direct the troops' movements himself. After Emperor Hui, this ceremony was discontinued. In the fourth year of Taixing during the reign of Emperor Yuan, an order was issued for the left and right guards and various battalions to conduct large-scale drills using goose feather flags. During the years of Xianhe under Emperor Cheng, orders were given for the internal and external armies to conduct military exercises in the southern suburbs, which led to the area being known as 'Douchang' (the fighting ground). After that, local garrisons, like those commanded by Huan Wen and Yu Liang, frequently conducted military drills, but the court no longer held such ceremonies.
During the Han and Wei dynasties, when generals were sent out on military expeditions, the bearer of the seal would confer the seal and baton to the generals in the court. Later, the new etiquette formulated by Xun Yi and others was that when sending out generals on expeditions, the emperor would be seated on the throne, and the Minister of Rites would receive the seal and baton, following the ancient practice of kneeling to recommend generals as outlined in ancient military texts. Among the ancient Five Rites, there was one called "Jia Li," mainly referring to banquets, weddings, and other ceremonies. By the end of the Zhou dynasty, as the country declined, many rituals were lost, and there were many changes in the rituals surrounding crowning, marriage, mourning, and sacrifices.
"The Book of Rites" recorded various ceremonial attire and headwear but did not specify the exact ceremony for the emperor's coronation. It is mentioned that the coronation ceremony for feudal lords first appeared in the late Xia dynasty. Some believe that during the chaotic late Xia dynasty, with frequent incidents of usurpation and regicide, the coronation ceremony for feudal lords was established, indicating that there is, in fact, no clear record of the emperor's coronation ceremony. Officials also did not have a coronation ceremony, as, in ancient times, one could only receive a title upon reaching the age of fifty, so where would officials have a coronation ceremony? In the Zhou dynasty, if a person at the age of fifty had talent, they would temporarily serve as an official, but in practice, they would still follow the scholar's etiquette for crowning. Therefore, selecting an auspicious date, choosing guests, crowning at the ancestral hall to show inheritance, conducting purification rites at the guest seating area, and crowning three times to show respect, these are all the etiquette of a scholar.
However, after the Han dynasty, emperors and feudal lords also began to adopt these rituals. If the first or third day of the lunar new year was auspicious, a coronation ceremony could be held, with the ceremony also drawing from the coronation rituals. When Emperor Shun of the Han dynasty was crowned, he also combined Cao Bao's new etiquette, first crowning with black cloth at the Gao Temple, then sequentially wearing the rank cap, military cap, and the sky-reaching crown, and finally paying respects at the Gao Temple to the ancestral shrine. For officials and below, only the initial crowning with black cloth was required. According to these records, the initial crowning with black cloth adhered to ancient customs, and crowning at the ancestral shrine was also an age-old practice.
The emperor of the Wei dynasty was crowned only once. Some explain that: "The ceremony of crowning a scholar is performed three times, and the three crowning ceremonies symbolize the completion of rituals. However, there are no specified times for the coronation of emperors and feudal lords, because of their noble status and complete virtue, so they do not need to follow the same process as scholars." The crown prince of the Wei dynasty was crowned twice, while princes, dukes, and heirs were crowned three times. Sun Yu believes that having one or two coronations is incorrect.
The "Book of Rites" states: "Auspicious months and auspicious days, at the beginning of the year, according to the order of the month." However, Duke Xiang of Lu was crowned in winter, and Emperor Hui of Han was crowned in March, indicating that there was no fixed month for the coronation. After the Eastern Han, emperors were crowned in the first month. It wasn't until the second year of Xian Ning in the autumn of the intercalary ninth month that an envoy was sent to crown King Jian of Runan, indicating that the coronation does not necessarily have to occur at the beginning of the year.
The coronation ceremony generally takes place in the ancestral shrine, but when Emperor Wu and Emperor Hui crowned the crown prince, the crown prince performed the rites directly in the ancestral shrine, which can also be seen as a variation of the coronation ceremony held in the ancestral shrine. When Emperor Mu and Emperor Xiao Wu were crowned, they first offered sacrifices to the ancestral shrine and then performed the rites there.
Legend has it that when Emperor Hui was still the crown prince and was about to undergo the coronation ceremony, Emperor Wu personally presided over the event in the hall, allowing Minister Gao Yang, Wang Gui, to crown him, while the Grand Master of the Horse, Tuan Qi, Xiaowei Hua Xiang, assisted him from the side.
The emperors in Jiangnan hold their coronation ceremonies with great grandeur. They have all the gold, jade, and jewels ready in advance, as well as various ceremonial items. Both civil and military officials stand by. A large bed is also set up in the hall, and the official in charge of the crown, headdress, hairpin, and ceremonial robe presents them to the Grand Preceptor and the Palace Attendant. The Grand Preceptor puts on the headdress, while the Grand Guardian puts on the crown. As the time to put on the crown approaches, the Grand Preceptor kneels to recite a blessing: "On this auspicious day of the month, the emperor is solemnly adorned, thinking of the grand duties. Revering the heavens like the ancient times, following the ancestors, everlasting and boundless. May his eyebrows be blessed with longevity, and may he be blessed with enduring fortune." After putting on the crown, the Palace Attendant ties a dark sash around the emperor's head, removes the emperor's red silk clothes, and replaces them with the ceremonial robe and crown. After the ceremony, the Grand Guardian leads the officials in toasting and wishing the emperor long life, and only after three cheers of "Long live the emperor" can the officials below the rank of prince retire. However, according to the "Rites of Zhou," only the headdress and crown are necessary.
In the tenth year of the Taishi era, the Southern Palace King, now fifteen, was also due for his coronation ceremony. After discussions in the relevant departments, it was reported that, "According to ceremonial rules, fifteen years old is considered an adult, and if the monarch has a child at fifteen, it means he can also perform the coronation ceremony. Moreover, during the Han and Wei dynasties, envoys were sent to perform the coronation ceremony for the princes, but there’s no historical evidence to support this practice." Therefore, it was decided that the princes should perform the coronation ceremony at the age of fifteen without the need for envoys.
According to Wang Biaozhi, the "Book of Rites" and its commentaries specify that the coronation ceremony must take place in the ancestral temple. After Emperor Cheng completed the coronation ceremony, he also went to the ancestral temple to pay respects, which can be regarded as completing the coronation ceremony. This was probably an imitation of the ceremony held in the ancestral temple.
In the fourth year of the Zhengshi era of the Wei Qi King, Lady Zhen was proclaimed as the empress, but the specific records of the ceremony have been lost.
In the second year of the Xianning era of Emperor Wu, in the hall, the Grand Preceptor Jia Chong officiated the enthronement of Lady Yang as the empress, in a posthumous tribute to the late empress. He also issued a general amnesty and granted rewards to officials of various ranks, each receiving different honors. All officials came to pay their respects and congratulate the emperor.
In the year 288 AD, someone reported to the emperor: "According to the rules, when the emperor gets married, the betrothal gifts should include black and red silk fabrics, along with a jade tablet, as well as two sets of four horses each. The betrothal gifts for nobles should include black and red silk fabrics, along with a jade disc and horses. The betrothal gifts for officials should include black and red silk fabrics, along with sheep. In ancient times, when the emperor got married, the courtyard would be adorned with leather and horses, with the emperor receiving a jade tablet and nobles receiving a jade zhang. We can follow the etiquette of the Zhou Dynasty and change the jade disc to jade zhang, while keeping the rest, including sheep, geese, wine, rice, and black and red silk fabrics, unchanged. When nobles get married, the three stages of betrothal, engagement, and welcoming should include an additional five pieces of cloth, and during the betrothal, an additional four horses, all to be prepared by the groom. Only jade zhang will be provided by the court."
The official in charge of documents, Zhu Zheng, offered his opinion: "Drawing on the old customs of the Wei Kingdom, the etiquette for the emperor marrying concubines and for princesses' weddings requires the display of leather and horses in the courtyard, with the emperor receiving a jade tablet and nobles receiving a jade zhang. When Emperor Gaozu of Han married his empress, the betrothal gifts included 200 catties of gold and twelve horses. For common women getting married, the betrothal gifts included 50 catties of gold and four horses. When the emperor of the Wei Kingdom married concubines and princesses, 190 pieces of silk were used. After the establishment of the Jin Dynasty, weddings required 300 pieces of silk."
The emperor ordered: "For princesses getting married, the betrothal gifts should be prepared by the groom, without the court needing to provide them. Instead, a sum of money will be granted, allowing them to prepare everything themselves. Only jade zhang will be provided by the court, while all other arrangements should follow previous customs."
In the year 342 AD, Emperor Cheng dispatched messengers holding the emperor's tokens, along with Zhuge Hui, who was the Grand Preceptor and General of the Army, and Kong Yu, who was the Grand Commandant and General of the Guard, to go and welcome Empress Du with all the traditional marriage gifts. On that day, Empress Du entered the palace, and the emperor received her in the Taiji Hall, where all the court officials came to offer their congratulations. However, these congratulations were actually not in accordance with proper etiquette. In ancient times, the ceremonial practices for imperial weddings were not yet fully established. The "Spring and Autumn Annals" record "sacrificing to the Duke to welcome the Queen in Jiguo," but the accounts in the "Guliang Commentary," "Zuoshi Commentary," and "Gongyang Commentary" offer differing accounts. Furthermore, the old precedents from the Han Dynasty to the Wei Dynasty are absent when the Emperors Wu and Hui welcomed their empresses, and there were no relevant ceremonial records in the Eastern Jin court. Therefore, when the emperor was to welcome Empress Du, the Minister of Rites, Hua Heng, consulted with scholars to determine the wedding ceremony. According to Du Yu's annotation of the "Zuoshi Commentary," the main officiant was responsible only for funding the wedding. In addition, when King Ling of Zhou sought a marriage alliance with the state of Qi, the Marquis of Qi asked Yan Huanzi what to do, and Yan Huanzi replied, "If the couple has children who look human, their relatives might refer to them as 'the late Lord's daughter.'" This indicates that the emperor's orders could be passed down, and subjects could report their responses directly. Ancient scholars believed that Qiu Ming detailed this event in order to standardize the royal wedding ceremonies. Thus, while the emperor sent messengers to welcome the empress as per his orders, the specific ceremonial records remained incomplete.
In the year 344 AD, when Emperor Kang married Empress Chu, the procession welcoming the empress did not have the horsehair standard. The imperial censor reported: "When welcoming the empress, we should follow the ceremonial procedures used when welcoming Empress Chenggong into the palace. However, the Rites (《仪注》) state that the emperor should wear ceremonial attire when entering the hall, but it does not specify whether the horsehair standard should be used. Moreover, when welcoming Empress Chenggong in the past, only a blue dragon flag was used, while the rest were items the emperor typically used. Now, messengers are being sent to welcome the empress in the palace, but they are now required to carry five oxen flags, horsehair standards, and military weapons, causing a shortage of supplies." The emperor decreed: "The reason for wearing formal attire and going to the Taiji Hall for the welcome is to emphasize the importance of the event, hence the need for complete ceremonial preparations. How can we omit essential items and reduce the ceremonial ones? Furthermore, when Empress Chenggong's spirit tablet was enshrined in the temple, the late emperor decreed that the empress's ceremonies were not to include five oxen flags. Why are they being used now? If we don't use five oxen flags, then it will be easier to prepare the horsehair standards and military weapons." The emperor further decreed: "The old system is not a suitable standard, and it is not appropriate to fully prepare now. Funds from the national treasury should be allocated for military expenses. Ceremonial attire and procession supplies should be prepared simply, and all other auxiliary items should be omitted."
In the year 361 AD, the emperor wanted to marry Lady He as his empress. The official in charge of ceremonial affairs, Wang Biao Zhi, was known for his strictness. He searched through various classics and historical stories to finalize the ceremonial procedures for the wedding. He believed that according to the Gongyang Commentary (《公羊传》), the emperor should not be referred to as "the host" during the wedding.
He also said, "The emperor is the ruler of the realm, and all under heaven are his loyal subjects. Even his own parents, brothers, teachers, and friends are considered his subjects. This is the fundamental principle behind the 'Three Bonds and Five Constants,' which is meant to regulate societal order. How could the emperor's father officiate a wedding as a subject? And how could a subject organize such a grand wedding in the name of the emperor? When searching through ancient rites, no emperor has ever done such a thing; in flipping through historical records, no similar example can be found. This is illogical and goes against etiquette. Back in the second year of Xianning, during his marriage to the late Empress Dao, Empress Dowager Hongxun presided over the court and did not allow the emperor's relatives and friends to officiate the wedding as subjects. Looking back at the practices before the Jin Dynasty, during the Xianning era, the wedding did not use terms such as 'father, brother, teacher, friend,' which is why the wedding procedures from the Xiankang and Huaheng eras align with these old customs. I believe we should follow the Xiankang era etiquette when welcoming the empress." The emperor listened to his words and adopted his suggestion.
The etiquette of the Xiankang era was established based on the old customs of the Han Dynasty and the existing practices of the Jin Dynasty, so Wang Biaozhi referred to the etiquette of the Xiankang era. However, during Xiankang era weddings, the bride's family would refrain from celebrations for three days, yet all the court officials of the Xiankang era came to congratulate, which was somewhat inappropriate according to etiquette. Therefore, this wedding will strictly adhere to the etiquette of the Xianning era, without any celebrations. As for the six ritual documents for ancestral sacrifices and other ceremonial procedures, all of which were established by Wang Biaozhi.
The document for the betrothal is as follows: "The Emperor addresses He Qi, the former military advisor to the Grand Commandant: At the dawn of heaven and earth, the foundation of human relationships was established, which leads to the union of husband and wife, honoring heaven, earth, the ancestral temple, and the state. We have consulted with the nobles and ministers, and everyone agrees that we should follow the old customs. Now, we specially dispatch an envoy with the imperial edict, the Grand Minister Wang Biao and the Chief of the Clan, to conduct the betrothal according to the rites." He Qi replied: "Thanks to the Emperor's grace for visiting my humble abode to select a good match for me. My daughter is the great-granddaughter of my great-grandfather, He Zhun, the former Gentleman of the Imperial Guard, and she has not yet received a proper education; her attire is rather plain. We respectfully follow the old regulations and humbly carry out the rites. He Qi, the former military advisor to the Grand Commandant and Duke of the Countryside, bows deeply and sincerely follows the imperial decree."
The document for the inquiry of names is as follows: "The Emperor decrees: Inform a certain official of a certain surname. The harmony of yin and yang, under heaven's governance, the position of the Empress must be filled by someone from a prominent family to reaffirm traditional customs. Now, we specially dispatch an envoy with the imperial edict, the Grand Minister and the Chief of the Clan, to conduct the inquiry of names according to the rites." He Qi replied: "Thanks to the Emperor's grace, the envoy arrives to read the imperial decree and inquires about our family lineage. My daughter's parents are: the great-granddaughter of the former Gentleman of the Imperial Court, the Marquis of Yulou He Zhen, the great-granddaughter of the former Governor of Yuzhou, the Marquis of Guanzhong He Yun, the granddaughter of the former Governor of Anfeng, the Marquis of Guanzhong He Rui, and the daughter of the former Gentleman of the Imperial Guard He Zhun. Her maternal grandfather is the great-grandson of the former Minister of the Left Kong Zhou, and her maternal grandmother is the granddaughter of the former Chamberlain, the Marquis of Guannai He Yi. She is seventeen years old this year. We respectfully follow the old regulations and humbly carry out the rites."
The document for the auspicious omen is as follows: "The Emperor says: Inform a certain official of a certain surname. The divination of auspicious and inauspicious omens indicates a favorable outcome, and we respectfully follow the rites. Now, we specially dispatch an envoy with the imperial edict, the Grand Minister and the Chief of the Clan, to conduct the auspicious omen according to the rites." He Qi replied: "Thanks to the Emperor's grace, the envoy arrives to read the imperial decree, and the divination also shows a favorable omen. Our family is of humble means, and we are filled with anxiety and trepidation. We respectfully follow the old regulations and humbly carry out the rites."
The document for the betrothal reads as follows: "The Emperor says: This is to inform the daughter of a certain official of a certain surname. She possesses the virtues of a mother, a graceful appearance, as magnificent as the mountains and rivers, suitable for offering sacrifices to the ancestral temple, forever carrying the blessings of the royal family. We present Xuanxun silk, horses, sheep, and coins as tokens of our sincerity. We have now specially appointed the Minister of Works and the Grand Minister of Ceremonies to conduct the betrothal according to the rituals." He Qi replied: "We are grateful for the Emperor's grace in allowing our daughter to be betrothed to you. This is a tremendous honor for us, conducted with the utmost solemnity. We will follow the old rules and carry out the ceremony respectfully."
The document for the engagement reads as follows: "The Emperor says: This is to inform a certain official of a certain surname. We have sought the opinions of the court officials, selected an auspicious day through divination, showing no ill omens, and will follow the rituals. We have now specially appointed the Grand Minister of Ceremonies and the Grand Minister of the Imperial Clan to conduct the engagement according to the rituals." He Qi replied: "We are grateful for the Emperor's grace, with the arrival of the messengers announcing the imperial decree, a certain day has been chosen as an auspicious day for the wedding. We will follow the old rules and carry out the ceremony respectfully."
The document for the wedding reads as follows: "The Emperor says: This is to inform a certain official of a certain surname. The auspicious year and month, with a specific day chosen for the wedding, will be conducted according to the rituals. We have now specially appointed the Grand Tutor and the Grand Commandant to conduct the wedding according to the rituals." He Qi replied: "We are grateful for the Emperor's grace, with the arrival of the messengers announcing the imperial decree, the auspicious month and day have been prepared for the wedding. The officials and clan members have arrived, accompanied by a hundred carriages of attendants. Our family is humble, and we are both honored and anxious to receive such a great favor. We will follow the old rules and carry out the ceremony respectfully." He Qi kowtowed to accept the imperial decree, responding as stated above.
Legend has it that Emperor Xiaowudi took Empress Wang as his wife, and the wedding's arrangements were quite elaborate. The process involved several steps: betrothal gifts, inquiring about the bride's name, presenting auspicious gifts, setting the wedding date, and welcoming the bride, with each step requiring a white goose and a white ram, along with twelve hu of wine and rice prepared for each step. However, during the betrothal gifts, only one ram was needed, along with three pieces of black and red silk, two hundred bolts of silk, two animal skins, two million coins, one jade bi, six horses, and twelve hu of wine and rice each. This slightly differed from Zheng Xuan's "Five Geese Six Etiquettes." The ceremonial specifications and quantities of items, like jade gui and horses, also varied from those reported during the Taikang period.
In ancient times, weddings and coronation ceremonies included sacrificial rituals, for which Zheng Xuan authored three texts.
In the eighth year of Shengping, when the court ordered inquiries about whether music should be played during the empress's wedding, scholar Hu Ne argued that the ceremonial regulations did not mention music, raising flags, or ringing bells. However, Wang Biaozhi from the Ministry of Rites contended that weddings were not meant for musical performances, and that the term "music" in the regulations encompassed various forms of music, so it was not included in the regulations as it followed the customs of weddings. Ultimately, it was decided to prepare musical instruments but refrain from playing them, in accordance with Wang Biaozhi's suggestion.
In the second year of the Yonghe era, when marrying the empress, there was a debate over whether to hold a celebratory ceremony. Wang Shu said: Marriage is a joyous occasion, as noted in the "Spring and Autumn Annals": "Marrying a wife is a matter of great fortune and brings great auspiciousness." The "Spring and Autumn Annals" also records: "When Zheng Zihan went to the Jin state, he celebrated for his wife." If neighboring states celebrate with one another, how can we, as subjects, not join in the celebration? Therefore, we should celebrate, but it doesn’t necessarily have to happen within three days. Now, it is quite appropriate to celebrate after the sacrificial ceremony. However, Wang Biao Zhi countered: "The 'Rites' clearly stipulate that there should be no music or celebrations during weddings. The 'Spring and Autumn Annals' mentions Zihan going to the Jin state to celebrate for his wife, but there is no textual basis for this, nor does it say it was done according to the rites. The 'Rites' stipulate that no music should be played within three days of marrying a wife, indicating that music may only be played after three days. As for celebrations, there's no rule against celebrating within the first three days, but there's also no obligation to celebrate afterward." He further stated: "The 'Book of Rites' mentions celebrating marriage because there are feasts and celebratory words. I believe there are no specific rites for celebration, but there is the significance of giving gifts and celebrating together, which is what everyone is currently doing." In the end, everyone decided not to hold a celebration ceremony. The emperor wanted to bring the empress into the palace in September, but September is considered a taboo month. Fan Wang asked Wang Biao Zhi about this issue, and Wang Biao Zhi replied: "There is no regulation in the rites that specifies which month is taboo; one can’t claim it doesn’t exist just because they haven't encountered it." Doctors Cao Dan and Xun Ne also agreed that there's no record of any month being considered taboo, so there should be no hindrance. Wang Qia added: "If there really is a taboo month, should there also be taboo years as well?"
In the twelfth year of the Taiyuan era, a person submitted an inquiry through a memorial: "The Crown Prince has already made offerings at the ancestral temple, and all court officials have gone to congratulate him. Should we still bow to the Crown Prince?" Che Yin, a national scholar, said: "All officials and courtiers have participated in the grand sacrificial ceremony, expressed their respect, and bowed, so there's no need to bow to the Crown Prince again. Only local officials who did not witness the grand ceremony should bow to the Crown Prince if they do not offer wine and meat tributes to express their sincerity. It's similar to the New Year celebration, where local officials always bow to the Emperor, while court officials only offer jade bi." Yu Hongzhi, a scholar from the Imperial Academy, stated, "According to historical records, in the third year of Xianning, when Prince Shi Ping and Prince Puyang were newly enfeoffed, the relevant authorities proposed, in line with tradition, to allow officials and princes and princesses near the capital to congratulate them first, and then bow to the newly enfeoffed princes. Now that the Crown Prince is the heir to the nation, officially enthroned, and the whole nation is celebrating, we should bow to him in congratulations." Xu Mai also agreed with this statement, citing the saying, "When there is Yuanliang, the celebration follows," believing that since there is precedent for bowing to princes and new palaces in the past, and everyone has already expressed their respect and offered wine for blessings, there shouldn’t be any issue now.
Since the time of Jiang Zuo, when the crown prince gets married, the gift-giving ritual includes a piece of jade and two pieces of animal hides. The exact reasons for this remain unclear. Some suggest that animal hides are used for their fierce appearance and vibrant colors, while jade is used because it symbolizes virtue and smoothness. The search for jade gui and jade zhang is also driven by the beauty of jade; leopard hides are brightly colored and likened to the virtues of a gentleman. Wang Su stated in the text of presenting gifts, "Dark silk and white silk are bound together, along with pairs of animal hides, geese, and sheep." During the Western Han Dynasty, when a queen was married, two hundred catties of gold and twelve horses were used, with no mention of sheep. The "Zheng Shi's Praise of Wedding Items" states, "Sheep symbolize auspiciousness," so the practice of using sheep in weddings only began at the end of the Han Dynasty. The six rites of the ancient royal family did not incorporate sheep. Therefore, during the Tai Kang period, a report was made, "When the crown prince gets married, during the gift-giving ceremony, dark and white silk should be bound together, along with sheep and two horses."
In 274 AD, Emperor Wu of Jin sought to confer titles on three consorts and nine concubines. The relevant authorities reported, "According to the ritual, the empress is conferred with a gu gui, and there is no provision for giving gifts to concubines and female officials." Emperor Wu ordered, "The conferment ceremony can follow the old customs of the Wei Kingdom." So Emperor Wu, in the palace, sent messengers with ceremonial staffs; the Grand Minister of Ceremonies was in charge of conferring titles on the three consorts, and the Chief Imperial Secretary was in charge of conferring titles on the nine concubines.
During the Han and Wei dynasties, the etiquette dictated that princesses resided in their own mansions, and the groom had to go to the princess's mansion to complete the marriage. Wang Lang, the Minister of Works, believed this was inappropriate, and later this practice was abolished. During the reign of Emperor Wu of Jin, when princesses received betrothal gifts, each set included animal hides. Doesn't this suggest that weddings do not differentiate between noble ranks? Thus, the use of animal hides elevates the significance of this ritual!
The "Book of Rites" records the ancient system of elderly care and the establishment of schools by the three dynasties, as well as the rituals of sacrifices, archery, and drinking, which were later abolished during the Zhou Dynasty. In the year 59 AD, Emperor Ming of Han led his officials in a sacrificial ceremony at the Piyong Hall on the first day of the third month, personally caring for the three elders and five officials, and held a grand archery ceremony. In every prefecture, state, county, and township, local drinking ceremonies took place at schools, and sacrifices were made to the ancient sages and teachers, Duke Zhou and Confucius, offering the finest livestock. The same was done in early winter. In the second year of the reign of the Duke of Wei, the emperor personally led the officials in the elderly care ceremony. At that time, Wang Xiang served as the three elders, and Zheng Xiaotong served as the five officials. Although detailed records of those rituals have been lost, the ritual system of the Han Dynasty remained.
In December of 270 AD, Emperor Wu of Jin held a local drinking ceremony at the Piyong Hall. The emperor decreed, "The rituals have been abolished for a long time, and now they are being restored and studied according to ancient codes." He also rewarded the Grand Minister with one hundred bolts of silk and granted cattle and wine to the Chancellor, scholars, and students. In 277 AD and 299 AD, Emperor Hui of Jin also held this ceremony again.
During the Zhengshi period of Wei, the King of Qi would have the Grand Minister go to the Taixue to offer sacrifices to the ancient sages after each lecture of the scriptures, while he never attended. When Emperor Hui and Emperor Ming were still princes, they personally went to the Taixue to offer sacrifices after the lectures, with the prince conferring titles to the ancient teachers and the Middle Officials conferring titles to Yan Hui. Emperors Cheng, Mu, and Xiaowu all personally participated in the sacrifices as well. During the reign of Emperor Xiaowu, because the Taixue was located by the water in the south, which was remote, the relevant authorities discussed the temporary establishment of the Taixue in the palace's main hall according to the method from the first year of the Shengping era (276 AD). At that time, there were no students enrolled in the National Academy, and the relevant authorities submitted a proposal saying, "We should restore the quota of one hundred and twenty students of the National Academy. Sixty students of the Taixue should be selected from those who passed the exams, and sixty students of the National Academy should be temporarily chosen from the sons of ministers, and after the event, this should be canceled." The proposal was approved by the emperor. Following the sacrificial ceremony, officials ranked sixth and above participated in a banquet.
During the Han Dynasty, on the third day of the spring season (Shangsi Festival), officials and commoners would go to the flowing waters to the east to perform purification rituals, washing away impurities and dispelling bad luck. However, starting from the Wei Dynasty, the ceremony was shortened to three days and was no longer exclusively held on the day of the Shangsi Festival. During the Jin Dynasty, from the court officials to the common people, everyone held purification rituals by the Luo River. After Zhao Luan usurped the throne, banquets were held at Tianquan Pool for three days, which culminated in the execution of Zhang Lin. Emperor Huai also held a banquet at Tianquan Pool and composed a poem. Lu Ji said, "To the south of Tianquan Pool, the water of the imperial ditch is led by a stone ditch, and to the west of the pool, stones are piled up to make a purification hall." At that time, wine cups were floated down the stream for drinking, without the tradition of "floating cups and flowing wine." Emperor Yuan later ordered the cancellation of the items used for three days of festivities. Haixi established the floating cups and flowing wine activity at Zhongshan, inviting officials to participate. On the ninth day of the ninth month, horse archery activities were held. Some explained, "Autumn is associated with metal," conducting military exercises and archery activities symbolize the autumnal rituals.
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