Sima Jiao, with the courtesy name Yuansu, was from Wen County, Henan. His great-grandfather Sima Chunzhi was the Grand Minister of Agriculture in the Jin Dynasty and also the Duke of Gaomi. His grandfather Sima Rangzhi served as a court attendant. His father Sima Xie was proficient in the "Three Rituals" and served as a Doctor of the National University during the Qi Dynasty. Sima Jiao inherited the family’s scholarly traditions from a young age, studied diligently, and was very focused. He devoured books related to the rites and ceremonies and read extensively. Liu Yuan, a renowned Confucian scholar at that time, admired Sima Jiao's knowledge and held him in high regard. Sima Jiao had a close relationship with Ren Fang from Le'an, who also highly respected him. He started as a National Scholar, then became a court official, and gradually rose to the position of a military officer in the royal household.
In the early years of the Tianjian reign, the court ordered officials knowledgeable in Confucianism to organize the Five Rituals. Sima Jiao was recommended by the appropriate officials to be in charge of organizing the Jiali, and was appointed as a Deputy Minister of the Ministry of Rites. At that time, the court was formulating ritual and music protocols, and many of Sima Jiao's suggestions were adopted and implemented. He was later promoted to Captain of Infantry and also served as a Secretary in the Central Secretariat. Sima Jiao was particularly skilled in arithmetic, and he was consulted on matters concerning auspiciousness and inauspiciousness that even renowned Confucian scholars such as Mingshan Bin and He Guang were unsure about. He continued to ascend through the ranks, ultimately becoming a Senior Attendant Officer, a Military Advisor in Zhen Nan Province, and concurrently serving as a Secretary. He was later promoted to Deputy Minister of the Ministry of Rites.
Later, he was sent to serve as the Chief Minister of Renwei and the Governor of Changsha. After returning to court, he was appointed as the General of the Cloud Riders and concurrently held the position of Deputy Censor-in-Chief, and officially took up his post shortly after. In the sixteenth year of the Tianjian era, he was again sent out, serving as the Chancellor for Xuanyi under the King of Nankang, overseeing military affairs for the government and the Shitou Garrison. Although Sima Jiong was serving as an official outside the capital, the court still ordered him to participate in the sacrificial activities at the Hall of Civil Virtue and the Hall of Martial Virtue, with no time constraints. In the seventeenth year of the Tianjian era, he was promoted to General of Radiant Might and Chancellor of the King of Jin'an, but he soon passed away. The King of Jin'an ordered the archivist Yu Jianwu to gather his writings and compile them into ten volumes, and he also authored "Annotations on the Ceremonies of Jia Li," which consists of one hundred twelve volumes.
Dao Gai, whose courtesy name was Maoguan, was a native of Wuyuan in Pengcheng. His great-grandfather Yan Zhi was a Cavalry General during the Song Dynasty; his grandfather Zhongdu was a subordinate of the Prince of Jiangxia under the Cavalry General; his father Tan was the Zhongshu Lang of the Qi Dynasty. Dao Gai lost both parents at a young age and came from a poor family, but he and his younger brother Dao Qia were very intelligent and talented, gaining the favor of Ren Fang early on, thus gaining more and more fame. He initially served as the Left Chamberlain of the Kingdom, later promoted to Rear Army Judge Advocate, and then became a Palace Attendant. He was later appointed as the Internal Historian of Jian'an, then promoted to Zhongshu Lang, concurrently serving as the Minister of Personnel and the Crown Prince's Tutor. Later, Prince Xiao Yi of Xiangdong appointed Dao Gai as the Chief of Light Chariots, in charge of handling prefectural affairs. The Emperor specially told Prince Xiao Yi, "Dao Gai is not just here to assist you; he can be your teacher. If there is anything you are unsure about, be sure to seek his advice." After Dao Gai's mother passed away, he observed the mourning period with great dedication, earning praise from the court. After the mourning period ended, for several years, he donned coarse clothing and subsisted on a vegetarian diet. Later, he was appointed as the Imperial Secretariat Cavalry Attendant, Chief Censor, Minister of the Imperial Household, Minister of the Capital, Chief of Yingshou, Prefect of Jiangxia, and was also conferred the title of General Who Commands Distant Respect. Eventually, he returned to the court to serve as the Left Minister of the People. Dao Gai was eight feet tall, dignified in appearance, elegant in demeanor, and always conducted himself with integrity wherever he went. He was extremely frugal, not pursuing luxury or pleasure, residing in a modest home, sleeping on a simple bed, and without any concubines by his side. His chariots, horses, and attire were all plain, never seeking extravagance. His hats and shoes were only replaced every ten years, and his court robes were often patched, only worn in the court to show respect for the ceremonial customs. Later, due to some incidents, he was demoted to the Grand Master of Splendid Grace, but shortly after was appointed as the Cavalry Attendant, Palace Attendant, and Prefect of the National University.
Dao Gai was known for his caution and kindness, highly regarded and favored by Emperor Gaozu, often played chess with him from evening until dawn. At Dao Gai's home, there were some unusual stones in his mountain pond, and Emperor Gaozu joked with him, betting these stones against a copy of the "Book of Rites," which led to Dao Gai's loss. Before he had a chance to present the items, Emperor Gaozu asked Zhu Yi, "Do you think we can give Dao Gai the things he lost?" Dao Gai quickly put down the chessboard and replied, "Since I serve the emperor, how could I possibly be disrespectful?" Emperor Gaozu laughed heartily, demonstrating how close and fond he was of Dao Gai. Later, when Dao Gai fell ill and lost his sight, the court conferred upon him the titles of Jinzi Guanglu Daifu and Sanqi Changshi, allowing him to recuperate at home.
The Gaixia brothers had a particularly close and harmonious relationship. Initially, they shared a room, but after the younger brother's death, the older brother transformed the room into a temple. From that point on, he renounced meat and remained a vegetarian for the rest of his life. He built a small house next to the temple, where he chanted scriptures and prayed with the monks twice daily. His grandfather sent him three exquisite vegetarian meals each month, demonstrating his deep affection. The Yanxian Temple on Jiangshan was established by his ancestors, so he devoted all his earnings to the temple, keeping very little for himself. He was not very sociable, maintaining close friendships only with a few like-minded individuals, including Zhu Yi, Liu Zhilin, and Zhang Wan. When he fell ill at home, his friends visited him annually, bringing joy and good cheer. Before he passed away, he entrusted Zhang Wan and Liu Zhilin with the care of his descendants and requested a simple funeral. He died at the age of seventy-two, and the court posthumously restored his previous official title. He left behind twenty volumes of writings that have been passed down through generations. People of that time compared him and his brother to the Two Lus of the Eastern Jin Dynasty (Lu Ji and Lu Yun). The Emperor wrote a poem in their honor: "In the Wei era, the two brothers were revered; in the Jin dynasty, they were likened to the Two Lus. Now they are both gone, like bamboo standing tall in the cold." His son Jing, styled Yuanzhao, served as a legal officer and prince's attendant to the kings of Anxi and Xiangdong, but he died young.
His other son, Jin, was intelligent from a young age. He initially served as a literary assistant, later holding positions such as the Crown Prince's attendant, the registrar of Prince Xuan of Cheng, the Crown Prince's horsekeeper, and a junior official in the Ministry of Personnel. One time, when the emperor visited Jingkou, he ascended the Beigu Building to compose poetry. The emperor asked Jin to compose a poem on the spot. After reading it, he showed it to Gai and said, "Jin is definitely a talent. I was worried that your writings were all done by him!" The emperor then granted Gai a poem titled "Lian Zhu Shi": "Grinding ink to raise literature, the pen flies to write letters. Like moths flying to the flame, how can one regret burning oneself? Surely, old age will come, but it can be borrowed from the young Jin." The emperor's appreciation for him is evident. Later, he was appointed as the Deputy Governor of Danyang. During the turmoil of the Taiqing era, he passed away while fleeing to Jiangling.
Liu Xian, styled Sifang, was from Peiguo. His father, Liu Zong, had served as the Internal Historian of Jin'an. Liu Xian was exceptionally intelligent from a young age, and people at the time called him a child prodigy. At the beginning of the Tianjian era, he passed the Xiucai examination and was then appointed as a military advisor to Prince Linchuan. Not long after, he was transferred to serve in the legal department.
Liu Xian has a particular passion for studying, possesses extensive knowledge and diverse interests. Once, Ren Fang obtained an incomplete ancient text with disordered handwriting, and he showed it to many people, but no one recognized it. Liu Xian glanced at it and identified it as a missing section from the "Ancient Texts of the Shangshu." Ren Fang consulted the "Zhou Book," and indeed, Liu Xian was correct. Ren Fang greatly admired Liu Xian's talent. After his mother passed away, Liu Xian mourned for three years. After the mourning period was over, Shen Yue, the Minister of Personnel, personally visited him. At Shen Yue's home, he tested Liu Xian with ten questions pertaining to the classics and history, and Liu Xian answered nine correctly. Shen Yue said, "I am old and have a bad memory; I shouldn't have tested you. However, I randomly asked a few questions, and you actually answered nine correctly, which is quite an achievement." Liu Xian then turned the tables and posed five questions to Shen Yue, who only answered two correctly. Lu Li, upon hearing this, remarked, "Liu Xian is truly a talented person! Even if my family's Pingyuan (Lu Ji) visited Zhang Hua (Zhang Hua, courtesy name Yuangui, style name Zhuangwu), or Wang Can went to visit Cai Yong (Cai Yong, style name Bojie), they might not achieve such a feat." This demonstrates the high regard in which Liu Xian was held by the intellectuals of his time. Later, Shen Yue became the Crown Prince's tutor and recommended Liu Xian for a position as one of the Five Officials, and soon after, he also assumed the role of Director of the Imperial Jail.
Fu Zhao, the Minister of Military Affairs, was in charge of compiling national history. He asked Liu Xian to be his assistant. In the ninth year of Tianjian, the court reformed the selection system for the five divisions of the Ministry of Military Affairs. Liu Xian, in addition to his original position, also served as an Official of the Ministry of Personnel, then promoted to serve as a military officer for the Prince of Linchuan, and later promoted to an Official of the Ministry of Rites. He once wrote a poem "Going to the Court," which Shen Yue greatly admired. At that time, Shen Yue had just built a house outside the city and had craftsmen inscribe the poem on the wall. Later, Liu Xian was assigned as a secretary to the Prince of Linchuan. After the stabilization of Jiankang, he returned to the court, serving as an Official in the Ministry of Rites, and also as an official in the Imperial Secretariat. Later, he was sent to Moling as a county magistrate, then promoted to be a secretary for the Prince of Poyang, also serving as an official in the Imperial Secretariat. He gradually rose through the ranks, eventually becoming a Captain of Infantry, and he continued to hold an official position in the Imperial Secretariat.
When Liu Xian was working in the palace, he had a strong camaraderie with Pei Ziye from Hedong, Liu Zhilin from Nanyang, and Gu Xie from Wujun. They were the envy of many during that time. Liu Xian was well-educated with an exceptional memory, even more so than Pei Ziye and Gu Xie. Once, people from the Wei Kingdom presented some ancient artifacts with hidden inscriptions that no one could decipher. Liu Xian immediately deciphered it without hesitation, accurately matching the dates inscribed on the artifacts, which greatly pleased the Emperor.
Later, Liu Xian was promoted to Deputy Minister of Military Affairs and also became a Doctor at the National University. He was then sent to serve as the Chief Historian for the Prince of Xuanyuan Yueyang, responsible for managing the affairs of the estate. Before he assumed his position, he was reassigned as the Chief Historian for the Prince of Shaoling, and later became the Prefect of Xunyang. In the ninth year of Datong, when the Prince of Shaoling was reassigned to Yizhou for military duty, Liu Xian went along and was appointed as a military advisor, and was also bestowed the title of General of Zhongzhao. That year, Liu Xian passed away at the age of sixty-three.
His friend, Liu Zhilin, wrote a letter to the Crown Prince, saying, "I have heard that the ancient figures Yi Wu, Shu Xiang, and Liu Xiaohui, if they had not met Confucius, would have remained mere unknowns. When a person dies, no matter how grand they were in life, they become mere soil in a coffin. To create a lasting legacy, one must leave behind some works to be passed down. It’s truly regrettable that some talented individuals pass away in obscurity after death! My friend, Liu Xian from the State of Pei, was knowledgeable and talented, with profound learning, exceptional intelligence, and outstanding talent. Unfortunately, he passed away at a young age in Yingzhou. Now, as we prepare to bury him, I wish to inscribe an epitaph in his honor. I have already prepared a draft for your consideration, hoping that you can provide some more exquisite words to honor his merits and comfort his departed soul. I apologize for the intrusion and hope for your forgiveness."
The Crown Prince then ordered an epitaph to be written for Liu Xian, the inscription reads as follows:
"Delicate yet resilient, the empty mulberry tree sings, distinguished by his talents, bringing joy and renown. Who can match him? A handsome scholar. Adhering to propriety since childhood, bright in his prime. Dismayed by lavish banquets, he immersed himself in renowned theories. Unforgettable from the first encounter, easily remembered at a glance. As if seeking counsel from Jia Kui or inquiring about Bo Shi. His brilliance shone through, excelling in both scholarship and public service. Assisting in legal cases, grasping the essence of orchids. Stirring the waters of the Phoenix Pond, pushing forward the studies of the Tai Academy. Advising in the inner court, serving as an ambassador in the outer regions. The setting sun casts its slanting rays; he has passed to the west; rivers flow to the sea, returning to the east. Returning with renewed spirit, drifting in an ephemeral boat. White horse heading towards the outskirts, red canopy facing Mount Gong. Wild dust rises and falls, mountain clouds light and heavy. Lü conceals the burial mound, Yang returns to the mysterious tomb. Tread carefully, for the path leads to the earth. Weak vines are just starting to grow, thick branches arching towards the sun. Willows blossom in spring, while birds seek shelter from the chill. The vast sky remains dark, the gloomy spring flows alone. Honoring the old tomb, fragrant memories linger."
Liu Zhilin, style name Sizhen, was from Nieyang in Nanyang. His father Liu Qiu was a Doctor of Qi State and was posthumously conferred the title of Mr. Wenfan. Liu Zhilin was intelligent from a young age, able to write at the age of eight and passed the imperial examination at the age of fifteen. Shen Yue and Ren Fang were impressed by his writings. He started his career as a minor official in Ningshuo.
Later, the Minister of Personnel, Wang Zhan, visited Ren Fang and recommended Liu Zhilin. Ren Fang said to Wang Zhan, "This is Liu Zhilin from Nanyang; he is talented but has not yet become a high official. You should promote him." Upon hearing this, Wang Zhan immediately appointed him as a Doctor at the Imperial College. At that time, Zhang Ji had just been appointed as the Minister of the Left and asked Ren Fang to assist him in drafting a thank-you letter. Ren Fang asked Liu Zhilin to write it, and he did so quickly. After reading it, Ren Fang said, "There are indeed many talents in Jingzhou; this young man will definitely become a high official in the future." Liu Zhilin's uncle was the Deputy Imperial Censor, Le Ai, and Liu Zhilin helped him in drafting impeachment memorials. Later, Liu Zhilin was promoted to be a military advisor in Pingnan, a Minister in the Ministry of Personnel, the Prefect of Yanling, and the magistrate of Jingzhou. When Emperor Gaozu went to Jingzhou, he promoted Liu Zhilin to be the Secretary of the Xuanhui Archives. Liu Zhilin was diligent in his studies, possessed extensive knowledge, and read widely. At that time, Liu Xian and Wei Leng were known for their strong memories, but they were consistently outmatched by Liu Zhilin in their discussions.
Liu Zhilin later became the Deputy of the Imperial Guards, concurrently serving as an official in the Palace Secretariat, and was then promoted to be a regular official, Right Deputy Secretary, and Grand Commandant of Jingzhou. He continued to be promoted and eventually became the Deputy of the Palace Secretariat and Minister of Ceremonies, also serving as an official in the Palace Secretariat. Later on, he was sent to serve as the Chief of Staff to Prince Poyang during the Western Expedition and Administrator of Nanjun. Emperor Gaozu remarked, "Your mother is old and respected; allow you to return home in honor to fulfill your filial obligations." Afterwards, he was transferred to be the Chief of Staff to Prince Xiangdong of the Western Army, while still retaining his position as Administrator. In his earlier years in Jingzhou Prefecture, Liu Zhilin once lived in the official residence of Nanjun, and one night he dreamt that the former Administrator, Yuan Tuan, told him, "You will become the Administrator of Nanjun in the future, and you will also injure your arm." Later on, Liu Zhilin did indeed injure his arm and eventually became the Administrator of Nanjun. After his mother's passing and the end of his mourning period, the court recalled him to the capital to serve as the Supervisor of the Imperial Secretariat, also concurrently holding the position of Colonel of Infantry. He was later sent to manage affairs in Yingzhou, but Liu Zhilin was reluctant to go. Emperor Gaozu personally wrote a letter saying, "I have heard that when one's family circumstances improve, filial piety diminishes; when one holds high office, loyalty decreases. Your family conditions are good; why have you neglected your duty to serve the country?" Eventually, he was dismissed from his post. Eventually, he was appointed as the Minister of Works, Chief Official of the Capital, and Minister of Ceremonies. He had three sons: You, Ren, and Zhen. Zhen was the most renowned.
This person has a particular fondness for quirky and rare antiques. He has collected hundreds of antiques in Jingzhou. Among them, there is an object that looks like a large bowl, capable of holding a hu of grain, with characters in gold and silver inlay that remained unrecognized by anyone at the time. He also offered four treasures to the Crown Prince. The first item is a pair of hollow bronze chī yí vessels, with silver filigree decorations on the handles, inscribed with "Made in the second year of Jianping." The second item is a pair of gold and silver vessels, featuring seal script inscriptions reading "Made in the year when Qin Rong became Marquis of Cheng and married into Chu." The third item is a foreign bathing vessel, inscribed with "In the second year of Yuanfeng, presented by the Kingdom of Kucha." The fourth item is an ancient bathing tray, inscribed with "Made in the second year of Chuping."
Prince Fan of Poyang obtained the authentic copy of the "Book of Han" personally written by Ban Gu and presented it to the Eastern Palace. The Crown Prince asked Zhi Lin to compare it alongside Zhang Zuan, Dao Gai, and Lu Xiang to see what differences there were between the two versions. After careful comparison, Zhi Lin found ten discrepancies, summarized as follows: First, in the ancient version of the "Book of Han," it was written, "On the twenty-first day of the fifth month of the sixteenth year of Yongping, Ban Gu, a gentleman, wrote," but the current version does not have the date of the inscription at all. Secondly, the title of the ancient version of "Biographies" was "Middle Biographies," but the current version is called "Biographies." Furthermore, the current version of "Biographies" includes the deeds of Ban Biao, whereas the ancient version states, "The young Biao has his own biography." Also, the order of the Annals, Tables, Chronicles, and Biographies in the current version is jumbled, while the order in the ancient version is very reasonable, totaling thirty-eight volumes. The current version places "Biographies of the Imperial Clan" after "Biographies of the Western Regions," but "Biographies of the Imperial Clan" should be placed after "Annals." The current version haphazardly mixes "Biographies of the Five High Kings," "Biographies of the Three Literary Kings," "Biographies of the Thirteen Jing Kings," "Biographies of the Five Martial Kings," and "Biographies of the Six Xuan Yuan Kings" with other biographies, while in the ancient version, these royal biographies were all placed after "Biographies of the Imperial Clan" and before "Biographies of Chen and Xiang." The current version of "Biographies of Han, Peng, Ying, Lu, and Wu" states, "Xin Wei is hungry, Bu Shi is a prisoner, Yue is also a thief, Rui Yin is a wanderer, clouds rise and dragons gallop, transformed into marquis and kings," while the ancient version writes, "Huaiyin is resolute, wielding a sword with dignity, outstanding sons of the state, truly Peng and Ying, transformed into marquis and kings, clouds rise and dragons gallop." Finally, the ancient version also had a thirty-seventh volume, explaining pronunciation and word meanings, to aid in understanding ancient texts, but the current version lacks this volume.
Zhi Lin had a particular passion for writing and also enjoyed studying ancient literary forms. He often discussed books with Pei Ziye from Hedong and Liu Xian from Pei State, as they were close friends. At that time, there were Gaozu's annotations for the "Book of Changes," "Book of Documents," "Book of Rites," and "Classic of Poetry," but there were none for "Zuo Zhuan." Zhi Lin composed "Essence of the Spring and Autumn Annals" in ten parts, "Zuo Zhuan" in ten parts, and "Differences and Similarities in the Three Commentaries" in ten parts, totaling more than thirty parts. Emperor Gaozu was greatly pleased and issued a decree in reply, saying: "I have read the annotations you wrote for the 'Spring and Autumn Annals.' The structure is clear, the arguments are sharp, the language is concise, and the meaning is profound. The chronological historical works explain many principles. Confucius' disciples inherited the teachings of Confucius from the State of Lu, the Gongyang school inherited the knowledge of Xihe, and the interpretations of Duojiao cannot be surpassed, nor can the views of Xiaqiu be accepted. You have inherited the knowledge of Humu Jing, and the teachings of Dong Zhongshu were also popular for a while. You follow the explanations of 'Guanzi,' which have been highly esteemed for a thousand years. Zhang Cang annotated 'Zuo Zhuan,' and Jia Yi inherited the thoughts of Xunzi. Their origins are different, and their final conclusions are also different, detailed and concise, which has been the case for a long time. I studied these when I was younger, but later I put them aside, and now it has been fifty years. In addition, recently the winter days are short, there are many official duties, and I also need to find clothes to wear at night, leaving me with no time to sort through it. Once summer arrives, I’ll dive back into my studies. If I can find the answer, I will reply to you." In the second year of Taiqing, Hou Jing rebelled, and Zhi Lin avoided the chaos of war and returned home. Before he reached home, he died at Xiakou at the age of seventy-two. The articles he had previously written were compiled into fifty volumes that circulated widely.
Zhi Heng, style name Jia Hui, is the younger brother of Zhi Lin. He was very famous when he was young. He passed the imperial examination and was appointed as a doctor of the Imperial Academy, later promoted to secretary in the Ministry of Personnel Affairs, infantry colonel, and Minister of Agriculture. He also served as the chief historian for Prince Anxiang of Xiangdong and Prefect of Nanjun on behalf of his brother Zhi Lin. He achieved remarkable political success during his time in Nanjun. Several years later, he passed away in office at the age of fifty. The people of Jingzhou still fondly remember him and cannot bear to forget his name, referring to him as "Big Nanjun" and "Little Nanjun."
Xu Mao, style name Zhao Zhe, was a native of Xincheng, Gaoyang, Hebei, and the ninth-generation descendant of General Xu Yun of Wei. His grandfather, Xu Gui, served as a censor and official in the Ministry of Works and as Governor of Guiyang during the Song Dynasty. His father, Xu Yonghui, served as steward at the Qi Dynasty's Prince's Mansion and also worked as an attendant in the Ministry of Works. Xu Mao lost his parents at a young age, but he was exceptionally filial. During his mourning period, he observed the mourning rituals with great strictness. He loved to study and was well-known locally. At the age of fourteen, he entered the Imperial Academy to study the Book of Songs. Every morning, he listened to his teacher's lectures and reviewed them at night, with dozens, sometimes hundreds, attending his lectures. He also wrote a book called *Comparative Elegance and Righteousness* in fifteen volumes, which was very popular at the time. He was particularly proficient in historical allusions and was highly skilled in ceremonial rites.
He first served as military personnel under the Prince of Yu, then became a legal official, was recognized as a talented person, and later promoted to the position of General of the Cavalry and concurrently served as the Secretary of the Imperial Secretariat. When Crown Prince Wenhui heard of his reputation, he summoned him to serve as a teacher in the Chongming Palace. Later, he was appointed as the Infantry Colonel of the Crown Prince. During the Yongyuan era, he was promoted to the position of Cavalry Attendant, while also serving as a Doctor of the National Academy. He had a good relationship with Sima Jiong, and Director Jiang Shi also admired him, praising him as a repository of classics and history. In the early years of Tianjian, the Minister of Civil Service Fan Yun recommended Xu Mao to participate in the revision of the Five Rites. He was appointed as the chief official for Prince Poyang in the West, concurrently serving as a Gentleman of the Palace of Literature, and was serving in the Ministry of Culture. At that time, some people suggested holding the ceremony of enfeoffment at the Chan Guo Mountain in Kuaiji. Emperor Gaozu was also in favor of this idea, so he gathered many Confucian experts to draft the ceremony and prepared for its implementation. Xu Mao felt that this proposal was problematic, so he proposed his own suggestion:
I mean, some people claim that Emperor Shun went to Mount Tai; that was merely an inspection, and then they bring up the "Xiao Jing Hooking Command Decision" to say, "Enthroned on Mount Tai, examined the achievements, enshrined at Liangfu, carved stone inscriptions." But these are all misinterpretations and fallacies from unofficial historical accounts, not valid historical interpretations. According to the "Baihu Tong," "Enthronement" means the expansion of influence, and "Enshrinement" means the transmission of successful practices. If we understand it as "Enthronement and Abdication," how did Yu transmit it to Jie, with a gap of seventeen generations? How did King Tang transmit it to King Zhou of Shang, with a gap of thirty-seven generations? This is illogical!
Moreover, the "Book of Rites" also states: "The Three Emperors transferred power with great virtue, reflecting their exceptional virtue. The Five Emperors transferred power with dignity and grace, demonstrating their distinct attributes. The Three Kings transferred power seamlessly from father to son, ensuring continuity." If "transferring power with great virtue" signifies outstanding moral character, according to ancient texts, Fuxi, Shennong, and Huangdi were the Three Emperors. Fuxi transferred power at Mount Tai, Huangdi transferred power with dignity and grace, yet they did not exemplify "transferring power with great virtue," but were still considered to possess great virtue. So, what exactly does "transferring power with great virtue" refer to? If "The Five Emperors transferred power with dignity and grace, demonstrating their distinct attributes," Zhuanxu transferred power at Mount Tai, Di Ku transferred power, Yao transferred power, Shun transferred power, none of them exemplified "transferring power with dignity and grace." If we include Huangdi as one of the Five Emperors, Shaohao was Huangdi's son, which contradicts the notion of "standing alone"! Furthermore, the "Book of Rites" mentions "The Three Kings transferred power seamlessly from father to son, ensuring continuity." Yu transferred power at Mount Tai, King Cheng of Zhou transferred power at Mount Tai, these accounts are all recorded in ancient texts, which contradicts the "Book of Rites." Even if all three kings transferred power at Mount Tai to Liangfu, it would imply passing on the throne, implying humility. Whether one wishes to transfer power or pass it on to their son, these interpretations are contradictory and lack coherence.
Ah, the book says there are seventy-two sovereigns, but the records in Yi Wu actually only include about twenty or so, such as Fu Xi, Shen Nong, Nu Wa, Da Ting, Emperor Bai, Zhong Yang, Li Lu, Li Lian, He Xu, Zun Lu, Hun Dun, Hao Ying, You Chao, Zhu Xiang, Ge Tian, Yin Kang, Wu Huai, Huang Di, Shao Hao, Zhuan Xu, Gao Xin, Yao, Shun, Yu, Tang, Wen Wang, Wu Wang, and so on. Among them is also Gong Gong; he isn't even a legitimate emperor, so how did the tale of seventy-two sovereigns offering sacrifices come about? Furthermore, from the Si Ren clan to the Zhou Dynasty, there was no distinction between ruler and subject; everyone was simple and honest, and there was no concept of gold and jade, nor of carving inscriptions and erecting steles. The Si Ren clan, Fu Xi, and Shen Nong recorded events using knotted ropes; they didn't even have writing, so where did the idea of engraving words to declare success come from? Also, Wu Huai Shi was the sixteenth sovereign after Fu Xi; how could he have offered sacrifices at Mount Tai before Fu Xi? How does this add up?
Yi Wu further stated: "Only monarchs appointed by heaven can offer sacrifices." King Cheng of Zhou was not appointed by heaven; how did he manage to offer sacrifices at Mount Tai? Shen Nong and Yan Di were originally the same person, but the book claims both Shen Nong and Yan Di offered sacrifices, forcibly separating them into two people— isn't that a bit far-fetched? A truly wise monarch wouldn't need to offer sacrifices; a mediocre one shouldn’t either. I believe Duke Huan of Qi wanted to pursue this, but Guan Zhong knew it wouldn't work, so he deliberately brought up some odd ideas to convince him to back down.
When Qin Shihuang climbed Mount Tai, he encountered a storm halfway and took shelter under a pine tree, but ultimately failed. Emperor Han Wudi was superstitious and called upon scholars, all dressed in their ceremonial best, sacrificed cattle, and went up the mountain with Huo Shan, which resulted in Zihou's death and an injury to his foot. During the reign of Emperor Ming of Wei, he had Gao Tanglong establish the ritual for the Fengshan ceremony, but Gao Tanglong died, which made Emperor Ming sigh and say, "Even the heavens seem to be against my success; Gao Tanglong has also abandoned me." Emperor Wu of Jin during the Taishi period also wanted to perform the Fengshan ceremony, but it hadn't been finalized by the Taikang period and was never carried out. Sun Hao even sent Sikong Dong Chao and Taichang Zhou Chu to perform the Fengshan ceremony at the Guoshan in Yangxian. What kind of gentlemen are Dong Chao and Zhou Chu supposed to be? What merits do they even have? Wanting to perform the Fengshan ceremony without understanding the ancient principles is just because the emperor wants to save face, and the ministers just blindly flatter him!
The old saying goes that there are not many proper ways to conduct the Fengshan ritual. In the "Zuo Zhuan," it is recorded that "King Yu met with the vassal states on Tu Mountain, and there were vassal states bringing jade and silk to pay their respects," but this cannot be considered Fengshan. During the time of Zheng Xuan, he liked to conduct ceremonies with offerings, but he only believed in strange divination texts, which was misguided. In fact, the "Book of Rites" clearly states: "Sacrifice to the heavens in accordance with heavenly will, sacrifice to the earth according to the benefits of the earth, choose a towering mountain to sacrifice to the heavens, choose an auspicious land to sacrifice outside the suburbs." Sacrificing to the heavens on Mount Tai aligns with the natural landscape. The "Book of Music" also states: "Magnificent music harmonizes with heaven and earth, magnificent sacrifices correspond to the rhythms of heaven and earth; harmony can maintain the nature of all things, and rhythm can ensure orderly sacrifices to heaven and earth." Maintaining the nature of all things is because of the creation of the heavens and the nourishment of the earth. Therefore, sacrificing to the earth is also necessary, so there should be three annual sacrifices to the heavens outside the suburbs, and three to the earth. The "Zhou Guan" mentions Yuanqiu Fangze, which comprises three aspects, which are the suburban sacrifices to heaven and earth. The "Xiaozongbo" mentions "sacrificing to the Five Emperors outside the suburbs," which is what the "Yueling" describes as welcoming the spirit sacrifices. The "Shun Dian" states, "In the second month, Shun went on a tour to the east, arrived at Mount Tai," going south in summer, west in autumn, north in winter, and repeating every five years. If all of these are considered Fengshan, then there are too many Fengshan ceremonies! These nine suburban sacrifices are all legitimate. As for the grand sacrifices held at the southern suburbs, those are far from typical sacrifices. The "Dazongbo" states, "When the country has major events, grand sacrifices must be held," and the "Yueling" states, "In mid-spring, the dark bird arrives, and sacrifices are made at Gaozhi," these are far from typical sacrifices. The "Book of Songs" states, "Sincerely sacrifice and pray for offspring," which is also a highly significant sacrifice. The "Book of Rites" states, "Yu is a prayer for rain to relieve drought," which is also a highly significant sacrifice. Therefore, adding it up, there are three suburban sacrifices to heaven and earth, nine special sacrifices to the heavens, and three highly significant sacrifices. The "Xiaojing" states: "Sacrifice to King Wen in the Mingtang to accompany the gods." Although the rain prayer and Mingtang sacrifices are both sacrifices to the heavens, they are not held outside the suburbs, so there are a total of sixteen sacrifices to the heavens, three sacrifices to the earth, with the Grand Sacrifice not included in this count. The "Dachuan" states: "The emperor sacrifices to the place of origin of his ancestors, and shares offerings with his ancestors." This is distinct from ordinary sacrifices, making it more solemn than standard rituals.
The "Classic of Changes, Commentary" says: "The Book of Changes is extensive in content, covering a wide range of topics. It includes the principles of heaven, earth, and humanity, considering the three realms of heaven, earth, and humanity, and combining them in pairs, yielding six combinations. These six combinations are not merely different, but the principles of the three realms." In the "Qian, Commentary," it says: "How great is the Qian hexagram! All things begin with it; it rules over the heavens. Clouds move, rain and dew nourish, all things present various forms, light shines continuously, and the six directions are completed on time." This corresponds to a sacrifice every six years, as with the Kun element. The essence of sincerity and respect is found here. As for the Fengshan ceremony, I do not feel qualified to comment. The emperor deeply valued Sima Mao's suggestion, so he engaged in earnest discussion and deliberation, and issued a decree in response, which ultimately silenced those advocating for changes to the rituals.
Ten years later, Sima Mao was appointed as the Supervisor of the Crown Prince's Household. According to the old rituals of the Song and Qi dynasties, both the worship of heaven and earth required wearing ceremonial garb and cap, until the seventh year of the Tianjian era, Sima Mao requested the making of a large fur coat. By this time, the ritual guidelines for worshiping at the Mingtang still required "wearing ceremonial garb and cap." Sima Mao contended, "The 'Book of Rites' says 'wearing a large fur coat and cap when worshiping the Supreme Deity of the Heavens applies here as well.' This is because the heavenly gods are noble and distant, so a sincere approach is necessary for worship. Now we are worshiping the Five Emperors; there's no need for such ostentatious attire." So, he changed to wearing a large fur coat for worship, starting from then on. He also submitted a memorial asking, "All kinds of worship activities should be conducted according to their own categories. Now the rainmaking ceremony involves burning firewood to pray for rain, which I find a bit strange." Sima Mao replied, "The burning of firewood in the rainmaking ceremony is not recorded in the classics because the scholars of the past did not think about this issue carefully. According to the 'Yunhan' poem from the reign of King Xuan of Zhou: 'Above and below, offerings are made to all the gods.' The Mao commentary explains: 'Worship the heavens above and the earth below, offerings above and below.' From this perspective, there are records of burying offerings for worshiping heaven and earth during droughts, but no mention of burning firewood. If it is said that burning firewood is necessary for worshiping the Five Emperors, then there is no such requirement in the ritual etiquette of the Mingtang now. The 'Book of Rites' also says 'burying offerings to worship the seasons,' the credit for the seasons goes to the Five Emperors, which is evidence that firewood is not needed. The rainmaking altar used to be located in the southern Zhengyang position, which was at odds with the goal of seeking the spirits; it has now been moved to the east, but the practice of burning firewood has remained unchanged. I request that we cease using firewood, and all items such as livestock used for worship should be buried in the ground according to the 'Yunhan' poem of King Xuan of Zhou." The emperor agreed with his proposals. Sima Mao made many modifications and corrections to various rituals.
Due to his poor legs, Sima Mao was appointed as the Prefect of Shiping and achieved remarkable political success, earning a good reputation. He was later appointed as a Gentleman of the Imperial Court and then promoted to the Prefect of Tianmen. In the third year of Zhongdatong, the Crown Prince gathered Confucian scholars to proofread the "Changchun Yiji." In the fourth year, Sima Mao was appointed as a Junior Secretary. He passed away that year at the age of sixty-nine. He authored four volumes of "Shuxing Ji" and a collection of fifteen volumes. Yao Cha, the Minister of Personnel, remarked: Sima Jiong was known for his profound knowledge and sharp literary talent; Sima Xian, Sima Mao, and Sima Zhilin were all diligent and studious, well-versed in the classics, adept at handling numerous affairs, and capable of responding to various situations. These qualities are what made them capable ministers, akin to Yan and Zhu. Later on, Sima Xian and Sima Zhilin both rose to high positions quickly and received great wealth and status. Yet, if they hadn't been in the right place at the right time, could they have achieved such success?
