Zhou She, courtesy name Shengyi, hailed from Ancheng in Runan, and he was the eighth generation grandson of Zhou Yi, the Left Grand Minister of Guanglu in the Jin Dynasty. His father, Zhou Yong, served as the Minister of the Imperial Library in the Qi Dynasty and was quite famous at the time. Zhou She was intelligent and clever from a young age, and his father had great expectations for him. Before his death, his father instructed him, "Do not worry about not being able to achieve wealth and honor; just remember to uphold morality in your conduct."
As Zhou She grew up, he possessed extensive knowledge, especially in the understanding of moral principles. He excelled in reciting classics, memorizing articles, and interpreting the classics. He spoke clearly and fluently, with precise expression. He initially served as a Doctor in the Imperial Academy in the Qi Dynasty and was later promoted to be a Military Officer in the Rear Guard. During the Jianwu period, Wu Ba, a scholar from the Wei Kingdom, surrendered to the Qi Dynasty. Wu Ba was knowledgeable, and the Minister of Works, Jiang Shi, invited him to lecture. Zhou She attended the lectures and debated Wu Ba several times. His eloquent arguments and grand rhetoric made him famous for his eloquence. The Prefect of Danyang, Wang Liang, was impressed by his reputation and recruited Zhou She as his chief clerk, entrusting him with numerous administrative duties. He was later promoted to be the Deputy Minister of the Imperial Ancestral Temple.
Liang Taijian was later appointed as the Deputy Minister of the Imperial Ancestral Temple. After the founding emperor took the throne, he searched everywhere for talented individuals. The Minister of Personnel, Fan Yun, had a good relationship with Liang Taijian and highly valued his abilities. Fan Yun recommended him to the emperor, and Liang Taijian was appointed as a Gentleman in the Ministry of Rites. At that time, the world had just been pacified, and many ceremonial practices required revision and improvement, which Liang Taijian personally took charge of. He later served as a Military Officer in the Rear Guard and the Magistrate of Moling County. Upon his return to court, he became a Secretary in the Ministry of Personnel Affairs and gradually rose through the ranks, eventually becoming the Imperial Stable Master, a Consultant to the Imperial Guards, the Minister of the Imperial Library, and the Minister of Protocol.
At that time, Wang Liang had offended the emperor and returned home. None of his former friends came to visit him; only Liang Taijian took good care of him. He personally took charge of Wang Liang's funeral arrangements until his death, and people at that time praised him highly. He was later promoted to Minister of Personnel, Right Guard of the Prince, and Right Guard General. Although his positions changed frequently, he consistently worked at court and rarely had time to rest. He was involved in managing state decrees, ceremonial protocols, legal provisions, military strategies, and other important affairs. He served by the emperor's side daily, participating in confidential matters, and never left the emperor's side for more than twenty years. Liang Taijian was an excellent conversationalist, chatting and joking with people all day long, yet he never leaked any secrets. He lived a frugal life; his clothes, belongings, home, and bed resembled those of a poor family. Whenever he entered an official residence, even if it was spacious and magnificent, his living quarters were always dusty. He used reeds as partitions, and even when they broke, he didn't bother to fix them.
After becoming Right Guard General, his mother passed away, prompting him to resign and return home to observe mourning. Once the mourning period ended, he was appointed General of Mingwei and General of Right Cavalry. After the mourning period, he was appointed as an attendant while concurrently holding the position of Infantry Colonel. Before he could assume the position, he was promoted to Imperial Bodyguard and Left Guard of the Prince. Shortly after, he was further appointed as Imperial Bodyguard and Chief Justice of Benzhou, eventually being promoted to Prince's Chamberlain.
In the fifth year of the reign of Puyang, Nantian received a letter from the Governor of Wuling, Bai Wo, saying that he wanted to grant a man named She one million coins. The officials in Nantian reported this to the higher authorities. Although this letter came from outside, it was still brought to the attention of higher-ranking officials, and She was dismissed as a result. Later, he was promoted to the Right Valiant Cavalry General and also managed the Prince's Chamberlain. He died that year at the age of fifty-six. The Emperor personally went to mourn him, weeping so deeply that those around him were moved to tears. The Emperor also issued an edict saying, "The Prince's Chamberlain, the Grand Central Corrector of Yuzhou, She, suddenly passed away. I am deeply saddened! He was diligent in his studies, held lofty aspirations, and worked tirelessly for the court, serving for many years. His talents were not fully utilized before his death, which is a great loss! We should honor his contributions and recognize those who do good. He is posthumously granted the titles of Chamberlain and General of the Imperial Guard, along with a set of musical instruments, a set of court attire, a set of clothing, and all funeral expenses will be borne by the court. His posthumous title is 'Jian'." The following year, the Emperor issued another edict saying, "The late Chamberlain, the General of the Imperial Guard, Jian Zishe, possessed noble character, profound knowledge, and was well-versed in history and classics, filial to his parents, loyal to the sovereign, once in charge of important confidential matters, honest and upright. He lived a simple life, never concerned himself with food or clothing. When he passed away, he left behind only two sons who lived in poverty. He truly embodied the integrity of the upright ministers of ancient times! Regarding the incident where Bai Wo in Nantian accused him, I feared that people would accuse me of favoritism and corruption, so I dismissed him. Now, I deeply regret that decision! He deserves greater recognition and commendation for his goodness." He had two sons: Hongyi and Hongxin.
Xu Mian, with the courtesy name Xiuren, was a native of Tan County in Donghai. His grandfather, Xu Changzong, was a military officer in Liu Yu's mansion, the founding emperor of the Song Dynasty. His father, Xu Rong, was the magistrate of Nanchang. Xu Mian lost both of his parents at a young age and lived in poverty, but he was determined to uphold his integrity from an early age. At the age of six, during continuous rainy days, his family prayed for the rain to stop, and he casually wrote a piece that even the elders praised. As he grew older, he dedicated himself even more to his studies. He first studied at the National University. Wang Jian, the Grand Mentor of the National University at the time, always praised Xu Mian for his talent like that of a prime minister. He participated in the imperial examination, excelled in the results, and was appointed as a minister of the Kingdom of Xiyang. Shortly after, he was promoted to Doctor of the National University, Military Officer for Garrison Affairs, and Chamberlain in the Imperial Palace, but was later dismissed due to official matters. He was then appointed as a Military Officer and Chief of Military History. Prince Yuanchang of Langya was well-known and eager to meet Xu Mian, requesting to meet through intermediaries several times. Xu Mian told others, "Prince Yuanchang has great fame and influence; I cannot easily meet him." Soon after, Yuanchang got into trouble, and people at the time admired Xu Mian's insight and judgment. When I went out to play with Prince Xuanwu of Changsha, the founding emperor took a special liking to me. Later, when the rebel army attacked the capital, I made a point to visit him in Xinlin. The founding emperor treated me very well and even appointed me as his secretary. After becoming emperor, the founding emperor appointed me as a Minister of the Imperial Secretariat, and later promoted me multiple times, serving as General of Might, Rear Army Consultation Officer, Magistrate of my hometown, and Deputy Minister of Personnel. I was in charge of managing state affairs and dealing with numerous cases, and at that time, everyone thought I was doing a good job.
In the second year of Tianjian, I was appointed as the Assistant Minister of the Huangmen, the Ministerial Clerk of the Ministry of Personnel, and participated in the selection of officials. Later on, I was promoted to the position of Shizhong. At that time, the imperial army was on a northern campaign, and the various official documents at the post stations piled up like mountains. I was involved in handling military affairs, working day and night, and it took several weeks before I could return home. Every time I returned home, the dogs would bark with excitement. I sighed, "I'm worried about the country, and I can't even look after my family. Alas, this will likely become a story people will tell in the future." Six years later, I was appointed as the Assistant Minister of the Imperial Censorate, the Shangshu of the Five Armies, and later promoted to the Shangshu of the Ministry of Personnel.
I was responsible for selecting officials, always acting according to the rules, being fair and impartial. Although the official documents piled up like mountains every day, and visitors came in an endless stream, I managed to handle them calmly, my pen never stopping. I also had to review various books and pay attention to taboos. I often had friends over in the evenings. Once, a guest named Yu Hao wanted me to help him land a position in the finance ministry; I firmly turned him down, saying, "Let's just chat and talk about other things tonight, not official matters." So people at the time admired my integrity and fairness.
Later, I was appointed as the Cavalry Officer, concurrently serving as a General of the Guards, but before I could take up the position, I was reassigned as the Crown Prince's Right Guard Commander. Later on, I was promoted to the position of Zuo Wei Jiangjun, concurrently serving as the Tai Zi Zhong Shuzi, serving the Crown Prince in the Eastern Palace. The Crown Prince was still young, and the Emperor entrusted me with the matters of the Crown Prince's palace. The Crown Prince respected me greatly and sought my advice on everything. Once, we were discussing the "Classic of Filial Piety" at court, with Prince Jinghui of Lichuan and Shen Yue, the Prefect of the Imperial Secretariat, as the two teachers, while Zhang Chong, the National Teacher, and I held the classics, and Wang Ying, Zhang Ji, Liu Cheng, Wang Jian, and others served as attendants. The people chosen at that time were all exceptional talents, and everyone praised the selection as very appropriate. I turned it down several times. I even wrote a letter to Shen Yue, hoping to change to an attendant position, but the Emperor didn't approve my request, and ultimately, I accepted the position.
I was promoted to the position of Crown Prince's Grand Minister again, concurrently serving as the General of Cloud Riding, and soon added the position of Cavalier Attendant. Later, I was promoted to Right Chief Clerk of the Ministry of Personnel, while also retaining my position as Crown Prince's Grand Minister. Afterwards, I was appointed as an Imperial Attendant, and repeatedly submitted requests to resign from the duties of the Eastern Palace, but the Emperor always rejected them.
Ah, nowadays when handling funerals, many people often neglect proper etiquette. If someone dies in the morning, they are buried by night, believing that the sooner, the better. So, (he) wrote a memorial to the Emperor, saying: "In the 'Book of Rites, Inquiry into Mourning', it is written: 'Wait three days before laying out the body, to see if the person comes back to life. If they do not come back to life after three days, then they are definitely dead.' But recently, everyone is not following this rule. The funeral rites, the timing of the burial, in wealthy families, can be wrapped up in just half a day. From clothing to bedding to coffins, everything is done quickly, and relatives and friends just want to hurry back. Therefore, as soon as the body is wrapped up and the coffin nails are ready, they do not care to walk slowly like a fox or a mouse, nor do they circle and fly like a swallow. This not only hurts sentiments but also defies reason; there’s nothing more serious than that! Furthermore, when a son is dressing his father in burial clothes, he feels very uncomfortable. Everything needed for the funeral must be handled by others, and it's hard to gauge feelings of love and hate. If there is a slight mistake, both the living and the dead may dispute over this matter; even if there’s only a one in ten thousand chance, there’s bound to be a lot of resentment. It’s better to take more time before laying out the body, leaving more hope for the person to come back to life. Therefore, from now on, both officials and everyday folks should follow the ancient rituals and hold the funeral three days later. Anyone who doesn’t comply should be set straight." The Emperor approved his memorial.
Later, he was appointed as General Xuanhui and was also assigned the positions of Assistant Minister of History, Court Attendant, and Supervisor as before. He was then promoted to Minister of the Imperial Secretariat and General of the Central Army. The Emperor remembered his previous achievements and promoted him outside the usual norms. He served the Emperor with unwavering dedication and was willing to take on any task. From the moment he was selected to take on this position, he was consistently involved in handling important state affairs, gaining the admiration of scholars. He never disclosed any court secrets. Whenever he composed a memorial, he would burn the drafts. He was well-versed in classical texts and possessed extensive knowledge. He actively participated in planning and discussing court etiquette, as well as rituals for weddings, funerals, and other significant matters. In the sixth year of his reign, the Emperor revised the Five Rites and submitted a memorial:
It is said that "the way of heaven is known as Yin and Yang, while the way of man is known as benevolence and righteousness." Thus, one should "lead with virtue and unify through ritual." Etiquette is for stabilizing the court, governing the people, promoting moral education, regulating customs, and ensuring the nation's enduring peace and prosperity, thereby benefiting future generations. From the Tang and Yu Dynasties through the Three Dynasties, etiquette was highly valued. In the Zhou Dynasty, the system of etiquette became more refined, building upon the foundations of the Shang and Xia Dynasties with clear improvements. While there are 300 primary rites, 3,000 secondary rites, 300 scriptures, and 3,000 ceremonial regulations, they can ultimately be categorized into five types, as overseen by the Minister of Rites: auspicious rites are the most esteemed, funeral rites come next, guest rites follow, military rites are after, and celebratory rites are the least. Thus, if sacrifices do not follow proper etiquette, they will lack solemnity and seriousness; if funerals do not follow proper etiquette, many will forget their gratitude and loyalty; if guests fail to follow etiquette, court visits will lack decorum; if the military fails to follow etiquette in battle, it will result in chaos in military discipline; if weddings, funerals, and other ceremonies fail to follow etiquette, men and women will lose their proper timing. Thus, self-cultivation, family harmony, national governance, and world peace all heavily depend on the system of etiquette.
After the decline of the Zhou Dynasty, the Way of the Kings also declined, and the officials in charge of ritual systems gradually abandoned their principles. The principles of "ritual and music, originating from the feudal lords" in the "Xiao Ya" were abandoned, and the previous regulations were also lost. Therefore, Han Xuanzi traveled to the State of Lu to study the virtues of the Duke of Zhou; Shu Xiang went to the State of Jin to understand the rituals of the suburban sacrifices. In the Warring States period, the states vied for dominance, leading to a further decline in political education; after the Qin Dynasty systematically eradicated the Confucian classics, it left a significant void. After the rise of the Han Dynasty, although there were countless affairs to manage, Shusun Tong was still sent to organize the ritual system, highlighting the significance of the emperor's role. After the Han Dynasty, dynasties rose and fell; some relied on military might to assert control, while others advocated the teachings of Huang-Lao, causing the ritual system to be interrupted. In the Northern Song Dynasty, Cao Bao, Nangong Shi, and others gathered and compiled the scattered ritual classics, producing over a hundred texts, although they were never formally issued. Subsequently, wars continued, various heretical ideas emerged, and the ritual classics gradually disappeared, leading to the ritual system beginning to deteriorate. Those rituals that regulate behavior and manners were overwhelmed by the sound of war drums; those classics preserved in the Lantai Stone Chamber were burned by the flames of war. Only in the early Western Jin Dynasty was a new ritual system reestablished, with Xun Yi establishing it initially and Zhi Yu revising it later. However, the Central Plains were engulfed in constant turmoil, and most of the ritual classics were lost; when the Eastern Jin Dynasty was just established, it could only adhere to the old system and lacked the capacity for reform. Therefore, it can be said that there was simply no time for reforming the ritual system at that point.
Your Majesty, you are wise and formidable, creating a prosperous era, quelling rebellions, and governing through culture. The grand music ceremony will be held after you have achieved great success, and the ceremonial system will be promoted only after the country is stable. You have established the Imperial Academy and the National University, allowing royal children and students from humble backgrounds to receive a good education; you have also set up the Five Classics Institute, allowing ordinary people to attain high office and prosperity. Since your ascension to the throne until now, when the grand endeavor is complete, your achievements have become renowned throughout the realm, and all major events in the world have been accomplished. Your merits are outstanding, unmatched by anyone. As for the auspicious signs, such as auspicious omens, divine offerings, and treasures from distant lands, these are all recorded in historical books, so there is no need to elaborate on them now.
Therefore, I command talented individuals to collect the regulations and systems of Ganquan Palace; and summon erudite scholars to explain the etiquette of Quetai. The Confucian scholars who dedicate themselves to study by the Zishui River and in Yancheng County continue to come forward; the outstanding talents who carry ambitions and book boxes study day and night without rest. I believe that through your teachings, the people of the Sanyong region will adhere to the teachings of the Five Classics, thereby promoting the education of the patriarchal system.
The revision of the Five Rites has been under consideration since the third year of Yongming. The Prince's Infantry Colonel Fu Manrong submitted a proposal for a new system of rites and music. At that time, the court specially invited ten new and old scholars, tasked solely with revising the Five Rites, and also consulted General Wei and Governor of Danyang, Wang Jian. These scholars lived in various counties, busy for several years, but were unable to reach a conclusion. Later, Wen Xian (referring to Wang Jian) passed away, and many materials were lost. This matter was then handed over to the National University Libationer He Yin, who labored for nine years yet ultimately did not complete the task.
In the fourth year of Jianwu, He Yin retired, and Emperor Qi Ming handed the matter over to the Minister of Rites, Xu Xiaosi. Xu Xiaosi kept all the related documents at his residence. During the Yongyuan period, Xu Xiaosi experienced misfortune, and many documents were lost again. The remaining documents were temporarily handed over to the Deputy Minister of Personnel, Cai Zhongxiong, and the General of the Cavalry, He Tongzhi. At that time, the office for ritual revision was situated outside the Guozixue gate. During the Donghun period, there were constant wars, and many things were lost again, leaving behind nearly half of the materials.
In the first year of Tianjian, He Tongzhi submitted a memorial requesting a reassessment of the matter, which the court concurred with. At that time, the Ministry of Personnel felt that the realm had only recently stabilized, and many matters needed to be approached gradually. The revision of the ritual system should wait until the realm was peaceful. Consequently, the office for ritual revision was dissolved, and the personnel were transferred back to the Ministry of Personnel. The imperial decree stated: "Rituals and music are in complete disarray, and the customs in various places are different. It is indeed necessary to revise them in a timely manner as a permanent rule. However, in the past, when revising the ritual system, people were selected based on relationships rather than knowledge; those in charge were selected based on their official positions rather than their expertise. Therefore, it has not been resolved for so many years, being mere words without action. This matter pertains to significant national matters, so we must meticulously select the personnel. Once the personnel have been appointed, the revision process can commence."
Therefore, Minister Shen Yue and others discussed and decided that a senior scholar would be responsible for each ritual system, and each senior scholar would recommend two young scholars to help with copying and organizing. When encountering doubts, they would refer to the records of the Shiquge Conference of the Former Han Dynasty and the Baihuguan Conference of the Later Han Dynasty, consult the classics, and then report to the emperor for a decision. Finally, it was decided that Ming Shanbin, the Right Army Records Officer, would be responsible for auspicious rituals, and the Middle Army Cavalry Records Officer Yan Zhizhi would be responsible for ominous rituals; Lu Lin, the Records Officer of the Expeditionary Army, would be responsible for military rituals; Sima Jiong, the Right Army Records Officer, would be responsible for auspicious rituals, and the Left Secretary's Deputy He Tongzhi would be in charge overall. After He Tongzhi's death, he was replaced by the Zhenbei Adviser Fu Guang. Later, Fu Guang also took over the responsibility for ominous rituals from Yan Zhizhi. After Fu Guang was promoted, the Confucian Scholar Miao Zhao was responsible for ominous rituals.
Because the content of the ritual was very complicated and the records were incomplete, it required extensive discussion to consider all situations. Therefore, General Shen Yue of Zhenjun, the Minister of the Grand Preceptor Zhang Chong, and I were invited to participate. I also received an imperial decree to be fully responsible for this matter. Later, the Middle Book Attendant Zhou She and Yu Yuling were also invited to participate. If there were any doubts, the responsible scholars would first discuss, and then seek the opinions of the other five old scholars of the Five Rites and participants, discuss together, form a report for submission, and then have the emperor decide. There were many difficult problems, and as time went by, there were many imperial decrees. These imperial decrees, like a large net, encompassed all scriptures and imperial edicts. The language of the imperial decree was as clear as beautiful jade, as resounding as metal and stone, with profound meaning and exquisite reasoning, which past Confucian scholars could not explain clearly and which later scholars had never encountered. All memorials and decisions were recorded in books, detailing the contents of the imperial decrees, serving as permanent examples.
This set of ritual systems was more grandiose than those of any emperor in history; its influence was profound and would be passed down through the ages. Emperor Xiaoxuan pales in comparison, let alone Emperor Xiaozhang.
The Five Rites, some are simple while others are complex, but to complete these ceremonies, they certainly cannot be performed simultaneously. The text "Jiali Yizhu" was handed over to the Shangshu on the seventh day of May in the sixth year of Tianjian, and it took twelve years to compile, which consists of 116 volumes and 536 entries. The text "Binli Yizhu" was handed over to the Shangshu on the twentieth day of May in the sixth year of Tianjian, compiled for seventeen years, which consists of 133 volumes and 545 entries. The text "Junli Yizhu" was handed over to the Shangshu on the twenty-ninth day of October in the ninth year of Tianjian, compiled for eighteen years, which consists of 189 volumes and 240 entries. The text "Jili Yizhu" was handed over to the Shangshu on the tenth day of November in the eleventh year of Tianjian, compiled for twenty-six years, which consists of 224 volumes and 1005 entries! Finally, the text "Xiongli Yizhu" was handed over to the Shangshu on the seventeenth day of November in the eleventh year of Tianjian, and this book took the longest time to compile, taking forty-seven years, which consists of 514 volumes and 5693 entries!
In summary, the entire content of these Five Rites was compiled over a span of 120 years, resulting in 1176 volumes of books and a total of 8119 entries. In addition, a set of copies was compiled and stored in the secret pavilion, as well as a set of "Five Classics," all of which were copied and proofread until they were finally completed in the second month of the fifth year of the reign of Emperor Pu Tong.
I have been reflecting on compiling the system of rites and regulations, a significant task that few have accomplished in history. Now that we have a wise Emperor, we have finally succeeded! The Zhou Dynasty had three thousand regulations, and now we have compiled over eight thousand, because times have changed and the content has also changed, doubling the quantity, much like the lines of the Bagua, layer upon layer, intricate and complex, eventually forming sixty-four hexagrams. In the past, King Wen and King Wu used these systems of rites and regulations to govern the country, achieving a peaceful and prosperous era marked by auspicious signs. Since then, until today, it has finally been meticulously compiled. Confucius once said, "Those who inherit the rites and music system of the Zhou Dynasty, even after several hundred years, will still know." Isn't this an exceptional and remarkable achievement? My abilities are limited, but I have taken on this heavy responsibility, spending a long time, and finally completing the task. When I had just completed it, because there were too many things going on, I didn't have time to report it; it was really due to my lack of ability. I feel unworthy and have been restless, thinking about it day and night.
This spring, the emperor personally inspected the army and reviewed the military drill. I meticulously examined each item, ensuring they were all perfect and complete. This set of rules and regulations is truly perfect and detailed, radiant and capable of shining a light for all to see. I am very happy and have been wanting to report to the emperor. Colleagues I used to work with have all passed away, and although I am still alive, I am growing older. I am worried that this set of royal regulations will be delayed because of this, so I promptly organized everything, including the personnel involved, the number of completed volumes, the number of items, etc., and wrote it all down in detail to report to the emperor. The emperor issued a decree stating, "The rules and regulations have been perfected, and the national laws are now more prominent. Now, the relevant departments are ordered to implement these rules and regulations." The emperor then issued another decree saying, "Meng's contributions deserve recognition; the revision and perfection of the rules and regulations, as well as the completeness of the laws and regulations, have all led to success. This will illuminate all directions and benefit future generations, allowing future descendants to know of the existence of these rules and regulations. The relevant departments must strictly enforce these rules and regulations, without any negligence." Later, the emperor appointed me as the Minister of the Central Secretariat and also gave me twenty trusted guards. Due to my illness, I requested to resign from my official position, but the emperor did not agree, and instead allowed me to work from home, attending court sessions once every three days and sending people to discuss decisions when necessary. My leg condition worsened over time, and I had not attended court for a long time. I once again requested to resign, and the emperor agreed to let me go home to rest until I recovered. Although I hold a high position, I have no desire for wealth. I have no savings at home, and I use my salary to support my less fortunate relatives and friends. Sometimes, my former students and acquaintances would advise me, and I would reply, "While others leave money for their descendants, I leave my children a legacy of integrity. If my descendants possess talent, they will inevitably create their own wealth; if they do not have talent, even if I were to leave them mountains of gold and silver, it would ultimately be taken from them by others." I also once wrote a letter advising my son Song:
My family has been honest for generations, so we have always lived a simple life. As for family property, I have never thought about it—not only have I not managed it, but I have never even considered it. I have been unlucky and somehow reached this position today, receiving such a high salary; it's truly beyond my expectations. Whenever I think about these things, I feel that it is not my own ability that has brought me here, but the good deeds of my ancestors. The ancients said, "Leave a legacy of integrity to future generations; isn't that a noble thing?" They also said, "Leaving gold and silver to descendants is not as good as leaving a legacy." Thinking carefully about these two sentences, they are not just casual remarks. Although my abilities are limited, I have my own thoughts and hope to follow these principles, not daring to disgrace my ancestors.
Since I became a high-ranking official, it has been thirty years. My students and old friends often advise me to take shortcuts to wealth; some suggest that I cultivate farmland, some suggest that I open a shop, and others even recommend that I engage in water transportation to accumulate wealth. I have refused all these things. I am not saying that I want to give up everything, but I want to steer clear of those hassles. I do not want to be busy all day long and troubled by money.
When I was middle-aged, I created a small garden by the eastern field, not to make money from farming, but to dig a pond, plant some trees, and find a place to reflect. Besides, the suburbs are quiet and spacious, and in the future, it can also be used as a residence. If I ever resign and go back home, I can still enjoy my old age here. Huir, Shizhu, and the rest of them all need a place to live and start a family, but our house near Qingming Gate has no space for people at all. Why is that? Because the land on the west side was given to Xuanwu Temple before, the west wing is also gone, and the house isn’t even square; it feels more like a hotel. What's the use of being fancy? People always say that it is my mansion, but it makes me uncomfortable. Looking back through history, there are so many wealthy people, with grand mansions and rows of houses, but in the end, they all end up empty; so who really owns them?
But I couldn’t help but pile up soil and stack stones, transplant fruit trees, and plant some flowers, so that there would be a good place to rest and reflect my personality. I built it casually, without aiming for anything grand, as long as it looked comfortable. As a result, the house feels quite cramped, with no extra rooms. Recently, I built two houses for my grandchildren on the east side, using the money Shi Zhu brought back from the south, but it was still not enough. Since I couldn't gather all the money at once and didn't want to abandon the project halfway, I decided to put the suburban garden on hold. Later, I sold some things to Wei An, made a hundred gold coins, built two houses, and almost spent all the money. Do you have any idea how much this garden is worth? It has been many years since I started working on it; the trees have grown, the peach and plum trees are thriving, the paulownia trees and bamboo provide shade, the fields and little paths connect with each other, the ditches crisscross each other, and there are beautiful pavilions and towers; the scenery is absolutely stunning. The mountain peaks and forests have their own unique charm. The river is lined with reeds and grasses, and the lake is dotted with water chestnuts and lotus flowers. Even though it's outside the city, it’s just a stone’s throw from the city gate, and Wei Sheng is also interested in coming to live here; the scenery here is really quite nice.
I'm not saying this out of stinginess, but because I've reached this point and just had to say it. Thinking of Xie Lingyun's "Mountain Home Poems," in which he says: "Originally everything between heaven and earth, but now it belongs to this crude person." I've been working on this garden for twenty years, and now it has become mine. Compared to people and things, what does it matter? What I have left, I’ll share with you, so you can set up your own little place. You work hard and also need a place to settle down. Besides, Buddhism teaches that wealth is an external condition; Confucianism also says "accumulating things for people is called wealth." Furthermore, you need money in your daily life; how are you going to forget about that? I heard that the land you bought in Gushu is very desolate; how are you going to settle down in the future? So this isn't meant to cause you any trouble. Even though the situation is different from Confucius’ time, the principle is similar. Confucius said: "If you have order in your daily life, you can manage the government well." Since you have already started, you need to do it right. Being stuck in a dilemma will just make you a laughingstock. If you gain something, you need to manage the household expenses so everyone can get by. I cannot handle these matters; it's up to you sisters. You are the eldest, so I leave this matter to you.
Ah, being a person isn’t easy, not easy at all! You need to get along well both at home and outside, so others can’t criticize. Put others first before yourself; only then can you be considered a person of character. As the old saying goes: "Put yourself last and others first." If you can do this, you’ll reap great rewards! You’ve got to work hard, young man; learn from the great people you see, and don’t waste time day by day! This isn’t just about wasting time; it’s about wasting your whole life! Isn’t reputation important? Aren't you being careful enough? What I’m saying now is what all this means.
Since I started managing my household, I haven't really paid much attention to the finances at home. Now that I've built a house, things have changed. I've laid everything out for you, and I have no regrets. Besides, I'm getting older, my energy is declining, and I'm too busy with official duties. With the time I have left, I can only take some time to rest. Sometimes, in the winter sunshine, in the summer shade, on good weather days, after finishing official business, I lean on my cane, wear straw shoes, walk around the simple house, look at the fish in the pond, listen to the birds in the woods, enjoy a drink, play a tune on my zither, find a little joy, live simply until I grow old, and that's just fine—no need to worry about trivial matters at home. You've taken care of everything on your end, and this letter is all set; the money you need will be sent as before. From now on, I won't mention the matters in the fields to you again, and you don't need to mention them to me either. Even if a drought hits in the future, there's nothing I can do about that; if there is a good harvest, it's your good luck. You don't need to tell me about these things. The book says, "Filial people are good at inheriting the aspirations of their ancestors and completing the achievements of their ancestors." I hope you can make my wish come true, so I won't have any regrets.
My second son, Fei, has passed away, and I am extremely saddened, but I can't let this interfere with my official duties. So I wrote something called "Reply to Ke Yu" to share my feelings. The article reads: On the day of Dingchou in the second month of the fifth year of the reign of Emperor Pu, I received the news that my second son, Fei, the Intendant of Jin'an, had passed away. The whole family was grief-stricken, and my feelings were like falling into an abyss. The Emperor and Empress sent envoys to console me, and relatives and friends came to offer condolences. Each time I cried, it was heartbreaking; that's just the bond between a father and son, not knowing where the tears come from.
Oh, all the teachers are worried that you are too sad, immersed in sorrow all day long, and your health has deteriorated. So, they respectfully approached and said, "We have heard that throughout history, all things in the world have the law of rise and fall, prosperity and decline, like the flourishing of spring and the withering of autumn; this is the cyclical change of nature. Living in this world, people are like temporary guests in an inn, born temporarily and returning to the source after death; this is a truth everyone knows. Therefore, those who are wise can face life and death calmly. Mr. Dongmen retired to the countryside and was praised as a wise man by future generations; Mr. Xihe lost his light due to overwhelming grief and was criticized by his friends. You are now favored in the court, holding an important position, with great responsibilities, and your honor and disgrace are tied to the country's fortunes. You should let go of personal sorrow, cheer up, serve the country well, and take care of your family. How can you allow yourself to sink into sorrow like a child, harming your health and neglecting important matters? We've talked it over and all agree this isn't right."
The disciples further said, "Moreover, the teachings of sages and saints have always emphasized self-cultivation and family harmony as the foundation. Your virtue, widely known at home and abroad, will serve as a role model for generations to come. How can you abandon a lifetime of work for a moment of grief? In the past, Yi Yin assisted King Tang, Ji and Qi assisted King Wen; all of them first restrained themselves and followed etiquette before achieving their great achievements. We hope that you, sir, will consider our advice and not leave regrets for future generations to mock."
I answered tearfully, "I have heard the reasoning of Peng Shang and the comfort of Yan Wu. But why can't I move on? Let me share my thoughts. For instance, when planting trees in the courtyard, everyone hopes for their branches and leaves to flourish; when heaping soil to build a mound, everyone feels sorry for the hard work of that pile of soil. Therefore, when flowers bloom but do not bear fruit, Confucius sighed for this; when hesitating at a crossroads, Yang Zi hesitated for this reason. Some matters are worth delving into, and even the sages did not take them lightly. I am feeling this sadness now because I have been working hard since my twenties, filial to my parents from a young age, loving my siblings, writing well due to a combination of talent and hard work, eager to learn, living a simple life, writing many articles, with manuscripts piling up in boxes, unconcerned about gains or losses, remaining neither joyful nor upset. Later, I took up an official position at court, with high status and influence, mingling with the prominent figures of my time, composing poetry and essays tirelessly. They often advised me, saying that with my current status and influence, I should promote talented individuals, help subordinates, worry about the world's concerns before my own, and rejoice in the world's joys after mine, to repay the benevolent ruler and secure my own position. I have been an official in the court for more than twenty years, fortunately not making any major mistakes, all thanks to your help! Since leaving Fujian, my administration has been honest and unpretentious, and I have been looking forward to returning home soon to comfort my elderly parents. But now, reflecting on it, I realize the journey is long and uncertain. Moreover, I will be buried thousands of miles away after I die, not knowing when I can return to my roots. Even those devoid of emotion would find it hard not to feel sadness for me! When Xie An held his child, he still sadly entertained guests; Tao Yuanming passed away before the age of seventy, still diligently writing poetry and essays. How can I, having achieved fame and fortune, settle for anything less? My current mood can be described as a steadfast dedication to my career. Since you wise ones have offered me guidance and insight, I will set aside my sadness today and return to my duties!"
Next, I continued to cry and said, "When planting trees in the courtyard, everyone hopes for lush branches and leaves; when piling up soil on the mountain, everyone feels a sense of sorrow for the effort that went into that heap of soil. I understand this principle well! However, flowering without bearing fruit is something that made Confucius sigh; lingering at the crossroads, Yang Zi too hesitated for the same reason. The sages have pondered this deeply as well! My current sadness stems from my efforts since my twenties, always being filial to my parents, loving my siblings, writing well, which is a result of both talent and hard work, always eager to learn and living a simple life, having written many articles, with manuscripts piling up in boxes, taking gains and losses lightly, remaining neither happy nor angry. Later, I became an official in the court, holding a high position and wielding influence, mingling with the renowned figures of my time, composing poetry together, never tiring of it. They often advised me, saying that my current position of power should promote talented individuals, help subordinates, worry about the troubles of the world before seeking personal enjoyment, in order to repay the wise ruler and safeguard oneself. Having served as an official in the court for over twenty years, I’ve been fortunate not to have made any major mistakes, and I owe it all to your support! Since leaving Fujian, my governance has been honest and straightforward; I have always hoped to return home soon, to offer some comfort to my aging parents, but now, alas, the journey feels long and uncertain. Moreover, I will be buried thousands of miles away when I pass, not knowing when I will be able to return to my roots. Even those who are usually unemotional can't help but feel sorrow for me! Xie An, while holding a child, still welcomed guests with a heavy heart; Tao Yuanming passed away before the age of seventy, still diligently writing poetry. How can I, having achieved fame and success, just give up halfway and be satisfied? Do you wise ones understand my feelings too?"
In the third year of the Zhongda era, Xu Mian, due to illness, submitted a memorial to the court requesting a transfer to a different position. The court transferred him to the positions of Tejin, Right Guanglu Daifu, Shizhong, and Zhongwei General, with his other benefits remaining unchanged. The court also added forty trusted attendants to serve him. The palace often sent people to visit him, with a steady stream of carriages and horses; his clothing, food, housing, transportation, and medical supplies were all provided by the court. The Emperor wished to visit him several times, but Xu Mian politely declined, saying that meeting the Emperor would affect his health. After multiple requests, the Emperor finally agreed and stopped visiting. In the first year of the Datong era, Xu Mian passed away at the age of seventy. The Emperor Gaozu was deeply saddened and shed tears upon hearing this news, and immediately sent someone to offer condolences at Xu Mian's coffin, posthumously promoting him to Tejin, Right Guanglu Daifu, and the title of Kaifu Yitong San Si, while keeping his other benefits unchanged. He also bestowed upon him a set of precious items from Dongyuan, a set of court attire, a piece of clothing, as well as two hundred thousand coins and one hundred rolls of cloth. The Crown Prince also held a mourning ceremony for him at the court. He was posthumously honored with the title of Duke Jiansu.
Xu Mian was diligent and studious, excelling in writing. Despite being busy with official duties, he continued to write. He condensed and organized the contents of his daily life records into the "Liu Bie Daily Life Annotations," consisting of six hundred scrolls; he also wrote "Zuo Cheng Dan Shi" in five scrolls; during his tenure in the selection office, he authored "Xuan Pin" in five scrolls; during his time in Qi country, he wrote "Tai Miao Zhu Wen" in two scrolls; believing that Confucian and Buddhist thoughts converge, he wrote "Hui Lin" in fifty scrolls. In total, he authored forty-five scrolls, and also wrote "Fu Ren Ji" in ten scrolls, all of which have been preserved through the generations. In the third year of Datong, Xu Mian's former subordinate, the Left Cheng of the Ministry of Personnel, Liu Lan, and others submitted a memorial to the court outlining Xu Mian's achievements and requesting the erection of a monument at Xu Mian's tomb. The Emperor immediately issued a decree allowing the erection of a monument at Xu Mian's tomb.
Xu Mian, courtesy name Jingye, was bright and eager to learn from a young age, excelling in writing. He initially served as a junior official responsible for literary works and was later promoted to be an attendant to the Crown Prince, overseeing the documentation. He was promoted several times afterwards, serving as an official in charge of the imperial stables and then as a senior companion, still overseeing the documentation. After working in the court for many years, due to his mobility issues, he was appointed as a confidant to the Prince of Xiangdong, and later promoted to be the Interior Minister of Jin'an.
Yao Cha, the Minister of Personnel, commented: Xu Mian set his sights on diligent study from an early age, committing himself to learning and self-improvement, careful speech and conduct, and selecting friends wisely. He lived in a prosperous era, assisting a wise ruler, radiating brilliance like the sun and moon, which allowed him to master the classics, rise to high positions, and rise from commoner to a distinguished court official. Once he held important positions, he dedicated himself wholeheartedly to serving the court, basing his actions on the principles of ancient governance, following the example of the sage kings, upholding the law, and managing state affairs with order and without controversy. He was an outstanding minister of the Liang Dynasty, a truly remarkable figure!
