This group of people—Li Xuan, Diao Rou, Feng Wei, Zhang Mainu, Liu Guisi, Bao Jixiang, Xing Zhi, Liu Zhou, Ma Jingde (his son is Ma Yuanxi), Zhang Jingren, Quan Hui, Zhang Sibao, Zhang Diao, Sun Linghui, and Shi Yao—were all well-known Confucian scholars of the time. Ban Gu once said that this group of Confucians originally came from the official position of Situ, and their main job was to assist the emperor in aligning with the right timing and circumstances, spreading education and moral values, and ensuring peace throughout the realm. The reason why those ancient sages and wise rulers could govern effectively and cultivate proper human relationships was that they adhered to this path. Our Emperor Gaozu was born on the frontier and grew up in a military camp. At that time, the Wei dynasty was in turmoil, and Er Zhu Rong was so ruthless that culture and rituals had nearly vanished, the sounds of the qin and se were no longer heard, and the sacrificial items were running low. Later, Emperor Gaozu stepped forward, established his reign, and restored the order between the emperor and his subjects, reinforcing the hierarchy. Just think about it: he single-handedly changed the world, the Nine Tripods were once again stabilized, the symbols of civil and military prowess remained, and he actively supported the royal family to strengthen the state. Doesn't this clearly demonstrate his appreciation for Confucian thought and his gradual promotion of benevolence and righteousness?
Although there were constant border conflicts at that time, with battles every year and education temporarily set aside, Confucian thought became increasingly important in people's hearts. During the Tianping years of the Wei Dynasty, Lu Jingyu from Fanyang and his brother raised an army to rebel locally. Emperor Gaozu pardoned their crimes, settled them in a guesthouse, and even had them teach officials below the Prince of Taiyuan. After Lu Jingyu passed away, Emperor Gaozu invited Li Tonggui from Zhao County to take his place. Both of these individuals enjoyed high status and received special treatment from Emperor Gaozu. After Li Tonggui's death, Emperor Gaozu successively invited Zhang Diao from Zhongshan, Li Xuan from Bohai, Diao Rou, and Shi Yao from Zhongshan to teach the princes, serving as their teachers and friends. During the Tianbao, Daning, and Wuping periods, the court continued to recruit famous Confucian scholars to teach the crown prince and various princes the classics and histories.
It is said that from the founding of the country until now, only the crown prince from Jinan, who grew up in the palace, is the only one deemed talented and hardworking enough to be considered accomplished. The other princes and grandsons are all arrogant and unreasonable, disregarding rules and becoming increasingly outrageous day by day. They spend their days idly, achieving nothing, and there are reasons for this. These princes and grandsons are inherently spoiled, and without good teachers to guide them, they easily fall into bad habits. Without natural insight and exceptional wisdom, and being preoccupied with pleasures, how can they seriously engage in work or befriend virtuous individuals? Although they have teachers, they actually do not study properly. Those below them also pick up bad habits, much like grass blown over by the wind, so among those from prominent families, there are very few who study diligently.
If those noble-born young men could study the classics diligently, it would be like adding beautiful feathers to the bamboo arrows of Qishan; anyone could pick them up and discover talent! Unfortunately, many officials in the State of Qi are derelict in their duties, and the teachers and caretakers only curry favor with those old ministers who have made contributions. Most of the doctoral candidates in national studies are largely nominal, and there are merely a few dozen students at the Guozijian. How could the country prosper and be well-governed? Among the children of the aristocracy, only Cui Zifa from Boling and Song Youqing from Guangping have become officials through studying the classics; no one else can be found.
Fortunately, the court's rules and regulations are relatively lenient, and management is not strict; nine out of ten idle people are in this situation. Therefore, those who travel from afar to become officials come from a thousand miles away. They study earnestly, and the teachers are dedicated in their instruction. They go door to door begging for food just to continue their studies; they rest in the shade of trees, with thousands gathered to learn. This issue is particularly pronounced in the Yan and Zhao regions. The system in the State of Qi requires each county to establish schools, with doctors and assistant teachers teaching the classics, and students are required to participate in learning according to regulations, but those from noble and wealthy families are reluctant to attend. They have little interest in studying, the classics have nothing to do with them, and they are often summoned by county and district officials. Even when they are idle, no one oversees them; this is all due to the lack of attention from those in power.
Each county can recommend individuals who are filial and incorruptible; among those doctors, assistant teachers, and itinerant scholars, anyone who understands the classics is eligible for recommendation. If they correctly answer eight out of ten exam questions, they can become ninth-grade officials, and those who excel can receive special promotions.
In the past, most of the students studying Confucian classics were disciples of the great Confucian Xu Zunming from the late Wei Dynasty. In Hebei, the prevalent teaching focused on Zheng Kangcheng's commentary on the "I Ching." Xu Zunming taught Zheng Kangcheng's commentary on the "I Ching" to Lu Jingyu and Cui Jin, who then passed it on to Quan Hui, and Quan Hui later taught Guo Mao. Quan Hui went to the capital early on, while Guo Mao remained in his hometown to teach students. Later, most of those who could teach the "I Ching" were students of Guo Mao. In Henan, as well as in Qingzhou and Qizhou, scholars mostly taught Wang Fusong's commentary on the "I Ching," with less emphasis on what the teachers taught.
During the Qi Dynasty, very few scholars taught the "Book of Documents," and Xu Zunming was the only one well-versed in this subject. Xu Zunming learned from Wang Zong in Tunliu, and he then passed the knowledge of the "Book of Documents" to Li Zhouren from Fuyang, Zhang Wenjing from Bohai, Li Xuan, and Quan Hui. He taught Zheng Kangcheng's commentary on the "I Ching," rather than the original texts of the classics. Those rural students had hardly ever seen Confucius's commentaries. By the time of the Wuping years, Liu Guangbo from Hejian and Liu Shiyuan from Xindu had finally obtained Fei Zhi's "Interpretations of Meaning," and only then did they start studying seriously. At that time, everyone valued the "Book of Songs," "Book of Rites," and "Spring and Autumn," and many students were knowledgeable in these subjects as well. The teachings on the "Three Rites" were also passed down from Xu Zunming.
Mr. Xu Zunming's students include Li Xuan, Ju Jun, Tian Yuanfeng, Feng Wei, Ji Xianjing, Lv Huanglong, and Xia Huaijing. Li Xuan shared his knowledge with Diao Rou, Zhang Mainu, Bao Jixiang, Xing Zhi, Liu Zhou, and Xiong Ansheng. Xiong Ansheng then taught Sun Linghui, Guo Zhongjian, and Ding Shide. Later, most of those who understood the "Minor Book of Rites" were Xiong Ansheng's students. All the students could read the "Minor Book of Rites," and about twelve or thirteen could also understand the "Rites of Zhou" and the "Rites of Ceremony." Most of those who understood the "Book of Songs" were students of Liu Xianzhi of the Wei Dynasty. Liu Xianzhi passed his knowledge to Li Zhouren, who then taught Dong Lingdu and Cheng Guize, and Cheng Guize passed it on to Liu Guisi, Zhang Sibo, and Liu Guisi. Later, most of those who could discuss the "Book of Songs" were students of the two Liu masters.
The Confucian scholars in Hebei, who could understand the "Spring and Autumn Annals," all studied the commentary by Fu Zishen, which was also passed down from Mr. Xu Zunming. Zhang Mainu, Ma Jingde, Xing Zhi, Zhang Sibo, Zhang Diao, Liu Zhou, Bao Changxuan, Wang Yuanzhe, and others have all grasped the essence of Fu Zishen's commentary. Although Wei Ji, Chen Da, and Pan Shudu were not students of Mr. Xu Zunming, they also had a deep understanding of the classics. Yao Wen'an and Qin Daojing initially studied Fu Zishen's commentary and later also learned Du Yuankai's commentary. Confucian scholars from the surrounding regions greatly admire Du Yuankai's commentary. Many Confucian scholars do not delve deeply into the "Gongyang Commentary" and the "Guliang Commentary." All students are able to discuss the "Analects" and the "Classic of Filial Piety." Scholars like Quan Hui, Li Xuan, Diao Rou, Xiong Ansheng, Liu Guisi, and Ma Jingde often conduct their own research on interpretations and commentaries. While they specialize in a particular classic, they have also studied other classics at a basic level.
This article records several scholars, some who held official positions did not achieve much fame, and even for those who were somewhat well-known, I could not find their backgrounds or places of origin, so I have only recorded their names. Those who were particularly famous have been included in "Rulin." Such as Xiong Ansheng, who is mentioned in the "Book of Zhou"; Guangboshi Yuan is also mentioned in the "Book of Sui," so I will not repeat that here.
Li Xuan, styled Baoding, was from Nanpi in the Bohai Sea. He began his studies at the age of nine, reading "Jijiu Pian," and completed it in a month. His family was quite poor, so he helped with farm work in the spring and summer and could attend school only in the winter. At the age of sixteen, he studied under Li Zhouren in Fuyang to learn "Mao Shi" and "Shang Shu," Liu Zimeng in Zhangwu to study "Li Ji," Fang Qiu in Changshan to study "Zhou Guan" and "Yi Li," and Xianyu Lingfu in Yuyang to study "Zuo Zhuan." Since there were no superior teachers in his hometown, he, along with his fellow townsman Yang Yuanyi and Zong Huizhen from Hejian, went to study under the great Confucian Xu Zunming. He spent five years studying under Xu Zunming, consistently ranking at the top of his class. At the age of twenty-three, he withdrew from public life to focus on scholarly research and authored works such as "Xiao Jing," "Lun Yu," "Mao Shi," "San Li Yi Shu," as well as "San Zhuan Yi Tong," "Zhou Yi Yi Li," and others, totaling more than thirty volumes. He studied very diligently, having once spent three consecutive winters sleeping without a pillow, dozing off only briefly when tired. At the age of twenty-seven, he returned home to care for his parents while teaching in the village, with his classes often numbering in the hundreds. In the Yan and Zhao regions, many scholars proficient in classical texts were his students.
At the age of thirty-six, my father passed away. After the mourning period, since there were not many books to study in my hometown, I went to the capital to read some books I had never seen before. Later, I was recommended as a "xiucai" (a scholar) by the local government and appointed as a Doctor at the Imperial Academy. During the Wuding reign, after Li Tonggui's death, Emperor Gaozu ordered Emperor Shizong to select knowledgeable individuals in the capital to teach the princes. Emperor Shizong chose me and sent me to Jinyang to teach the princes. At that time, Zhongshan Shiyao, Beiping Yangxuan, Beihai Wangxi, Qinghe Cuizhan, Guangping Songqindao, and the calligrapher Han Yi were all in the Eastern Palace; they were my teachers and friends, all members of the royal family. I felt that it had been a long time since the age of the sages, and many characters had errors. Remembering Confucius's words about the necessity of rectifying names, I resolved to correct these mistakes. Therefore, in addition to lecturing, I read "Shuowen Jiezi" and also referred to "Shijing" and "Shangshu," deleting and correcting the erroneous characters in the commentaries of the Six Classics, which I titled "Zibian" (Character Discrimination).
After Emperor Xianzu ascended the throne, I followed him back to the capital. During the Tianbao era, the court ordered me to discuss rituals and regulations alongside the Minister of the Interior, Xing Shao, and the Chancellor, Wei Shou, while also serving as a Doctor at the National Academy. At that time, the court also ordered the Governor of Beiping, Song Jingye, and the Governor of Xihe, Qiwu Huaiwen, to draft a new calendar, and I was tasked with evaluating the merits and demerits alongside the Regular Attendant Fang Yanyou and Doctor Diao Rou. Soon after, I was officially appointed as a Doctor at the National Academy. When the former Emperor was still in the Eastern Palace, Emperor Xianzu allowed me to teach him the classics and showed me great favor. A few years later, I passed away due to illness, and the court posthumously awarded me the title of Minor Minister of Justice. When my remains were returned to my hometown for burial, the Crown Prince sent someone to pay his respects and dispatched royal officials to escort the body, which filled many Confucian scholars with pride. Yang Yuanyi and Zong Huizhen were also promoted to Doctors at the National Academy.
Diao Rou, courtesy name Ziwen, hailed from the Bohai region. His father, Diao Zheng, was once a General of Chariots for the Wei state and was posthumously honored with the title of Sikong. Diao Rou had a passion for learning from a young age, was well-versed in classical texts and history, and was especially skilled in etiquette. He had an excellent memory and was very knowledgeable about the internal affairs of various clans. Initially, he served as a retainer to Emperor Shizong and was later promoted to a military advisor in the Office of Sikong. After his mother passed away, he was renowned for his exemplary filial piety during his period of mourning. During the Yong'an era, he was appointed as a General of the Central Army and a commander of the chariots, and later promoted to champion general and a senior official. In the Yuanzhang era, he arrived in Jinyang as required by regulations, where Emperor Gaozu appointed him as a military advisor in the Yong'an duke's office and had him teach the princes. During the Tianbao era, he was appointed as a doctor at the National University and a secretary in the central government. When Wei Shou compiled the history of the Wei state, he invited Diao Rou and others to contribute. Diao Rou was somewhat stubborn; he insisted on his views when he believed he was right, which often caused Wei Shou to be wary of him.
He also participated in discussions regarding the formulation of laws. At that time, there was a discussion about establishing five ranks of nobility and land grants, and regarding the inheritance of titles, it was proposed that if there were no legitimate sons, the legitimate grandsons would inherit; if there were no legitimate grandsons, then the brothers of legitimate sons would take precedence; and if there were neither legitimate brothers nor grandsons, then the brothers of legitimate grandsons would inherit. However, Rou argued that if there were no legitimate grandsons, the great-grandsons should inherit instead of the brothers. Thus, the discussion on this viewpoint began.
This "Rou," he felt that the order of inheritance stated above had some issues. According to the regulations of the time, if there were no legitimate sons, the legitimate grandsons would inherit; if there were no legitimate grandsons, then the brothers of legitimate sons would take precedence; and if there were neither legitimate brothers nor grandsons, then the brothers of legitimate grandsons would inherit. Rou thought that if there were no legitimate grandsons, then the great-grandsons should inherit instead of the brothers. He raised a differing opinion, and then the discussion began.
In ancient times, there was strict adherence to the primogeniture system, which is why the eldest son was referred to as the legitimate son. If the legitimate son died, his son would inherit the title of legitimate grandson; if the legitimate grandson died, the process would continue in this manner. The title of legitimate son was originally established to carry on the family lineage. The "Funeral Garments" states: "Illegitimate sons do not observe the three years of mourning for the eldest son, because they cannot inherit the ancestral lineage."
The "Book of Rites" records that after Gong Yizhong's son died, someone asked, "What are we supposed to do? I have never heard of such a situation. Why did Zhongzi not establish his grandson but choose his son?" Zifu Bozi replied, "Zhongzi was adhering to ancient customs. In the past, King Wen deposed Bo Yikao and established King Wu, Ji Fa, as his heir; Wei Zi also deposed his grandson Dun and established his younger brother Yan as his heir. Zhongzi was also emulating the ancients." According to Zheng Xuan's commentary, "Bozi avoided mentioning relatives' names, as establishing a son was not the accepted practice. King Wen's establishment of King Wu was a matter of expediency, while Wei Zi's legitimate son died, and he established his younger brother Yan, which follows the rites of the Yin and Shang."
"Ziyou once asked Confucius about this issue, and Confucius said, 'That's incorrect; the grandson should be appointed.'" The commentary states, "This is based on the 'Rites of Zhou.'" Therefore, if a legitimate son from the Shang dynasty died, his younger brother would take his place; if the legitimate son of the Zhou dynasty died, his son would be established as the legitimate grandson. Thus, the "Spring and Autumn Annals, Gongyang Commentary" explains that if a legitimate son has a grandson but dies, some families that value kinship would appoint the younger brother as heir; while some families that emphasize hierarchy would establish the grandson to inherit.
The text in "Mourning Attire" also states: "If a person is mourning their father, they do not need to mourn for their mother if she is a concubine." In "A Brief Account," it says: "After the grandfather passed away, the mourning period for the grandmother lasted three years." The reason for not mourning a concubine mother is that concubines are not honored in funeral rites; while observing mourning for the grandmother for three years is to continue the family lineage. Now some propose that when a legitimate grandson dies, the legitimate younger brother should be the heir, but the legitimate younger brother is already someone who inherited the family estate after the father's death. The legitimate younger brother is not originally a successor of the legitimate bloodline; he inherited because there was no legitimate son, so he is considered someone who inherited the family estate after the father's death. Therefore, the younger brother of the legitimate grandson should also be considered someone who inherited the family estate after the father's death. In this way, a person who observes mourning for their grandfather after the father's death has a mourning period of "cutting the mourning attire," which allows them to mourn for the grandfather but does not allow them to inherit the family lineage; this is unprecedented! If we adhere to the Shang Dynasty's emphasis on familial affection, there should not have been a legitimate grandson appointed after the legitimate son's passing. If we adhere to the Zhou Dynasty's principles of hierarchy and order, how could we disregard the grandson in favor of the younger brother? Both arguments have their merits, and I find myself truly perplexed!
In "Notes," it is also stated that: "If the legitimate wife does not observe mourning for her in-laws, then the aunt will observe a lesser mourning on her behalf." The annotation clarifies: "This refers to cases where the husband has a disability or other reasons; if he dies without a son, he cannot continue the family line. Lesser mourning refers to the mourning rank assigned to concubines. Whenever parents relate to children, or in-laws relate to daughters-in-law, if the person inheriting the family line is not of the legitimate line, or if the inheritor is not born of the legitimate line, then the mourning rank is equivalent to that of illegitimate sons and daughters." The term "dying without a son" here refers to the severance of the family line, indicating there are no descendants, rather than lacking a legitimate son. If there are still sons, how can one say there are no descendants? Even if the husband is disabled and has no sons, the wife still holds the status of a legitimate wife. Since the title of legitimate wife still exists, how can one seek to deny her son the right to inherit? According to customs and laws, there are modifications and changes, and traditions are continually evolving. If it is said that the patriarchal lineage can be changed at will, then the mourning period for the grandfather after the father's death should also change accordingly.
He passed away in the summer when he was fifty-six. Rou (referring to Rou Xuan) did not spend much time in the historical archives; when it was time to compile the historical records, he was preoccupied with forming factions. In the Wei Book, those who were related to him or had personal connections with him depicted him too favorably, exaggerating his virtues, and many criticized him for this approach to writing.
Feng Wei, styled Weijie, was from Anxi in Zhongshan. He was very tall, standing eight feet tall, and he dressed impressively. Those who met him felt a profound respect mixed with fear and awe. In his youth, he studied under Li Baoding, who valued his intelligence and frequently challenged him with difficult questions. Feng Wei could explain everything clearly, especially excelling in the "Book of Rites." Later, he returned to his hometown and secluded himself for nearly thirty years, uninterested in trivial matters and avoiding social interactions, dedicating himself entirely to study and contemplation, mastering many fields of knowledge. When the Prince of Zhao was appointed as the governor of Dingzhou, he sent people with great courtesy to invite him, sending invitation letters three times, and the county magistrate even came to his doorstep personally to invite him. Feng Wei declined to go out, claiming he was ill. The Prince of Zhao planned to visit him personally and sent many messengers back and forth to deliver messages. The county magistrate also personally helped him straighten his clothes and cap, and only then was he reluctantly invited out. The Prince of Zhao welcomed him into the hall, stopped him from kneeling, walked up the steps with him, and arranged for him to stay in a guesthouse, showing him deep respect. The Prince wanted to promote him to a position as a scholar, but he respectfully declined. A year later, he requested to return home. The Prince of Zhao, knowing he preferred not to be constrained, sent him back with great courtesy and numerous gifts, but he refused them all, only accepting the clothes he wore on the journey. After returning home, he continued to avoid socializing, and the county governor and magistrate often visited him personally. During festivals, when people sent him gifts of sheep and wine, he declined to accept them as well. He also did not accept gifts from his students. He farmed for his meals, raised silkworms for clothing, led a simple life, subsisting on plain tea and light meals, yet he was content, and eventually passed away peacefully. Zhang Mainu, from Pingyuan, was highly knowledgeable in the classics, with over a thousand students. Many Confucian scholars esteemed him highly, and he had a great reputation. He served as the Doctor of the Imperial Academy and Assistant to the National University, and he passed away during the Tianbao era of Northern Wei.
Liu Guisi, a native of Bohai, was very proficient in interpreting the "Book of Songs." In his youth, he served Liu Jinghe from the same county, who in turn served Cheng Guize from the same county; as a result, many people in his hometown studied the "Book of Songs." Liu Guisi held the position of Doctor at the National University during the Tian Tong period of Northern Wei.
Bao Jixiang, also from Bohai, was very proficient in the "Book of Rites." His explanations and analyses of texts made it easy for listeners to grasp their general meaning. He was also well-versed in the "Zuo Zhuan," and in his youth, he often provided explanations for Li Baoding. Later, he also began to take on students, and many Confucian scholars praised him. He died while serving as a Doctor in the Taixue during the Tian Tong period of Northern Wei. His brother Bao Changxuan was also well-versed in the "Book of Rites." During the Wuping period of Northern Wei, he served as the Chancellor's aide to Wang Xian of Rencheng, often teaching the sons of high officials in the capital. After the fall of Northern Qi, he returned to his hometown to teach and eventually passed away at home.
Xing Zhi, styled Shijun, was from Hejian, Hebei, in M County. He loved learning from a young age and was deeply immersed in classical texts, often traveling to study in the Yan and Zhao regions. He was proficient in the "Three Rites" and the "Zuo's Spring and Autumn." In the early years of the Tianbao period, he was recommended by the county as a man of filial piety and integrity and was appointed to the position of Doctor of the Four Gates of the National University. He was later promoted to an assistant at the National University and also lectured on classical texts to the Crown Prince. Xing Zhi was upright and kind, exemplifying the virtues of a Confucian scholar. On one occasion, the imperial chef prepared a dish named "Xie Hao" for the Crown Prince. Xing Zhi ordered the dish to be removed, saying, "The name of this dish is inappropriate and unfit for His Highness." The emperor was pleased upon hearing this, rewarded him with luxurious bedding and silk, and promoted him to Doctor of the National University. In the early years of the Huangjian period, he was appointed Governor of Qinghe, where he implemented benevolent governance and was deeply loved by the people and officials. Later, due to age and illness, he resigned and returned home, where he ultimately passed away.
Liu Zhou, with the courtesy name Kong Zhao, was from Bohai Fucheng in Hebei. Orphaned at a young age and coming from a poor family, he loved learning and traveled around to seek teachers while carrying a satchel of books, dedicating himself to his studies without ever being lazy. He was from the same hometown as the Confucian scholar Li Baoding, with whom he had a close friendship, and he learned the "Three Rites" from Li Baoding. He also studied the "Spring and Autumn of the Fu Clan" with Ma Jingde, understanding its deeper significance. Suffering from a lack of books in his hometown, he made the journey to the capital using a cane. Upon hearing that Song Shiliang, the Grand Minister of the Treasury, had a large collection of books, he visited him. Song Shiliang received him with great hospitality, and Liu Zhou immersed himself in reading day and night. In the early years of the Heqing era, he returned to Jizhou to take exams, aspiring to make his way to the capital, but he failed the essay exam. Realizing he should have studied writing sooner, he began to learn how to write, but his writing was rather unrefined. He wrote a poem titled "Six Harmonies," which he believed to be a masterpiece and recited it repeatedly. He lamented, "Confucians work hard but achieve little; I am proof of that! I have read Confucian classics for over twenty years, yet I failed the exams. Now that I have just begun to learn writing, I have produced such a work." He once showed this poem to Wei Shou, who commented to others, "The title of this poem, 'Six Harmonies,' is already foolish; after reading its content, I found it even more foolish." Liu Zhou also wrote three pieces titled "Biographies of Talents Unappreciated." During the Huangjian and Daning eras, he submitted petitions multiple times, expressing himself earnestly and straightforwardly, frequently criticizing the politics of his time, but none of his petitions were accepted. He considered himself knowledgeable and talented, often bragging, "If my dozens of volumes of books were to be passed down through the ages, they would be more valuable than Duke Jing of Qi's thousand-carriage chariot." However, he was slow in his demeanor and not particularly concerned with propriety, so he ultimately did not obtain an official position. He passed away at home during the Tian Tong era at the age of fifty-two.
Ma Jingde was from Hejian, Hebei. When he was young, he was fond of Confucian studies and carried a book bag to learn the "Book of Songs" and the "Book of Rites" under the great Confucian scholar Xu Zunming. Although he had a general understanding of the main principles, he had not yet mastered them thoroughly. So he focused on studying the "Spring and Autumn Annals" and delved into it, studying tirelessly, and his interpretations of the texts received praise from many Confucian scholars. He taught between the states of Yan and Zhao, and many students followed him to study. The prince of Hejian often visited him while he was teaching, hoping to recommend him for the position of an official known for filial piety and integrity, but he firmly refused. Later, he went to the prefecture to request to participate in the xiucai examination. The xiucai examination typically selects scholars, but the local officials thought he was a pure Confucian scholar and did not want to recommend him. Ma Jingde then requested to take the essay examination to give it a try, and the local officials examined him. His five essay responses were well-organized and eloquent. The officials were pleased and recommended him to the capital. According to the standards of the xiucai examination, he only passed as a xiucai, so he requested to take the classical studies examination, and he responded to all ten questions correctly. He was then promoted to the position of Assistant Professor at the Imperial Academy and later advanced to the position of Doctor of the Imperial Academy. During the Tian Tong era, he was appointed as a Doctor of the Imperial Academy. When the later ruler of Northern Qi was selecting teachers, Zhao Yan strongly recommended him, and he entered the palace as a lecturer. His wife once dreamed that a ferocious beast was about to attack them, and Ma Jingde ran through a thicket of thorns while his wife lay on the ground, too afraid to move. Ma Jingde divined, saying, "I am about to attain a high official position. Passing through the thorns symbolizes surpassing the rank of the Nine Ministers. You lying on the ground refers to you, my lady." Later, due to the later ruler's lack of interest in learning, Ma Jingde's lecturing work was quite leisurely, and he often used the "Spring and Autumn Annals" for explanations. During the Wu Ping period, thanks to the kindness of his former teachers, he was exceptionally promoted to the position of Grand Minister of the Imperial Academy, and he was also given additional titles of ceremonial officer on par with the Three Departments and Golden Purple Minister of Grace, serving as the Chief of Yingzhou. He later passed away. After his passing, he was posthumously awarded the title of Minister of State, Military of Yingcang Anzhou, and Governor of Yingzhou. Later, Zhang Jingren, who had once written him a letter, was conferred a princely title. Zhao Yan remarked, "How can the person who wrote a letter be made a prince, while the one who taught the emperor received no title?" Thus, Ma Jingde was also posthumously granted the title of Prince of Guanghan, and his son Ma Yuanxi inherited the title.
Ma Yuanxi, styled Changming, took over his father's career at a young age and was also well-versed in literature. Because of his father, he was promoted from Qingzhou to the position of Deputy Minister and served at the Wenlin Pavilion, later becoming a formal official. During the Wuping years, the crown prince wanted to study the "Classic of Filial Piety," and the relevant authorities requested the selection of a teacher. The emperor said, "Ma Yuanxi is the son of my former teacher, and his literary skills are commendable; he can teach the crown prince." Thus, Ma Yuanxi taught the "Classic of Filial Piety" to the crown prince, and the Confucian scholars felt proud of their family's long-standing prominence. Ma Yuanxi had a kind character and was well-regarded in the palace, earning the crown prince's respect. He passed away at the Qin Wang Literary Pavilion during the Kaihuang era of the Sui dynasty.
Zhang Jingren was from Jibei. Orphaned at a young age and growing up in poverty, he made a living by writing and developed beautiful cursive and clerical scripts. He was later selected to serve in the palace as a court scribe. He gained recognition alongside notable figures such as Yao Yuanbiao from Weijun, Han Yi from Yingchuan, Yuan Mainu from the same county, and Li Chao from Xingyang, and Emperor Shizong considered them esteemed guests. In the eighth year of Tianbao, he was commissioned to write a letter for Prince Shaode of Taiyuan and was appointed as a military advisor.
Later, when Emperor Houshu was still in the Eastern Palace, Shizong selected those skilled in calligraphy and of good character to serve him in writing, and Zhang Jingren was chosen. He was diligent and meticulous in his work, and Houshu liked him very much, even referring to him as "Doctor." He later became a Grand Master of the Crown Prince's Court, an Outer Cavalry Regular Attendant, and a Counselor. After Houshu ascended the throne, he was appointed as a Regular Attendant of the Cavalry. However, after the report was submitted, the emperor personally struck through the character "Tong," and he became just a Regular Attendant. People in the palace still referred to him as "Doctor."
At that time, there was a Xiongnu named He Hongzhen, who was very favored by the later emperor and wanted to marry his relatives to court officials. As Zhang Jingren held a prominent position among the inner officials, He Hongzhen arranged for his nephew to marry Zhang Ziyu's daughter, Zhang Jingren's second son. Because of this connection, Zhang Jingren received greater favor. Zhang Jingren suffered from poor health and often sought treatment from Xu Zhifan and others. The emperor even rewarded him with precious medicinal materials and delicious food, and eunuchs from the palace often visited him, frequently seen on the road. Later, the emperor also ordered the government to regularly send him royal meals.
Zhang Jingren was later promoted to the position of Acting Minister of the Three Departments and Silver Blue Grand Minister of Rites, enjoying the salary of Hengshan County. Whenever the emperor traveled and had to stay overnight, he would send someone to send a screen to shield him from the wind and cold. He was promoted once more to the Minister of the Three Departments and soon received the title of Grand Chancellor, while retaining his other titles, including Palace Attendant. Every morning, he had to go to the Eastern Palace to meet the emperor and wait there. Later, the Wenlin Pavilion was established, where Deng Changyang ingratiated himself with the emperor, suggesting that Zhang Jingren oversee the affairs of the Wenlin Pavilion, and he was appointed as Palace Attendant. Four years later, Zhang Jingren was bestowed the title of Prince of Jian'an. After He Hongzhen's death, Deng Changyang continued to maintain a good relationship with Zhang Jingren, supporting each other, which helped maintain Zhang Jingren's status. Later, Zhang Jingren was appointed Minister of the Central Secretariat but later passed away due to illness. After his death, he was posthumously honored as Palace Attendant, Governor of five states including Qiji, and Duke of Sikong.
Zhang Jingren was born into a poor family and originally had little knowledge, yet he suddenly became a high official, a court official, and was even granted a royal title. His wife, whose surname is Qi, comes from an unknown family and behaves with a very crude demeanor. After she was granted the title of princess, she had to attend court meetings alongside the princesses and noble ladies, and onlookers felt embarrassed for her. His younger son, Zhang Ziyu, did not inherit his father's talent and had no particular skills, but due to He Hongzhen's influence, he was promoted to the position of a secretary in the Central Secretariat and later became the Deputy Minister of the Yellow Gate. His eldest son, Zhang Ziyu, was appointed as a junior palace attendant right from the start.
Jingren was originally quite humble, but after gaining favor with the Hu nobility, he quickly rose to prominence, and his ambition and integrity changed, becoming increasingly arrogant. Just look at him: fine horses, good clothes, a large entourage, living in a big house, and making a grand show right on the main street. His sons, not reflecting on their family's background, all believe they are noble young masters. Since Cangjie created characters, he is the only one in history to master eight styles of writing and achieve fame across the land.
Quan Hui, courtesy name Zhengli, was from Hexian County in Hejian. He had high aspirations, was composed and elegant, and conducted himself according to established norms. In his youth, he studied the "Zhengshi Book of Changes," delving deeply into it and mastering its intricacies. He was well-versed in classics like the "Book of Songs," "Book of Documents," and "Three Rites," and was also proficient in astronomy and calendars, with a profound understanding of celestial phenomena. When Emperor Wei Wu first established the Wei state, he was recommended by his hometown as a filial and upright official, ranking among the top in examinations and becoming a Doctor of the Four Classics. Minister Cui Xian invited him to his home as a guest, showing him the utmost respect, and even had his son Cui Da learn from him, treating him with the respect owed to a teacher, which significantly boosted Quan Hui's reputation. Cui Xian wanted to recommend Quan Hui and Ma Jingde as teachers for the princes, but Quan Hui, a man of tranquility and detachment, did not seek fame or fortune and felt that serving in the court was not for him, so he firmly declined. Cui Xian understood his perspective and relinquished the recommendation. Later, the court sent for him to become a scholar-official, to compile the national history records, and also appointed him to oversee the Grand Historian's Office. During the Huangjian period, he was promoted to the position of Zhongsan Dafu, while his other official positions remained the same as before.
Although Quan Hui managed many affairs, he always insisted on teaching and never stopped teaching. He had a refined and gentle personality and didn't seem very talkative, but whenever a question arose that required an answer, his responses were always very quick and accurate. He insisted on verifying ancient texts in everything he did and never spoke empty words, earning him the respect of Confucian scholars. Many sons of high officials admired his character and knowledge; some came to learn from him at his home, while others stayed with nearby neighbors, studying with him day and night. Quan Hui was always happy to explain things to them and never grew tired of it. Although he was well-versed in astronomy and calendars and could explain celestial phenomena, he never brought these topics up at home. If students asked him about it, he would always keep quiet. He would say, "These things can be known, but cannot be spoken of. You are all sons of high officials and not relying on this to achieve success, so why ask me?" Quan Hui had only one son, and he did not teach him these skills, which showed just how cautious he was. Once, he sent a family member on a long journey, and they did not return for a long time. As the family member neared home, it started to snow, and they decided to stay overnight at a neighbor's house. Quan Hui was teaching in the classroom at the time when a sudden gust of wind blew snow into the room. Quan Hui smiled and said, "The family member's back; why did they stop on the way?" He then sent someone to look for them, and indeed they were found. He frequently did divination for others, accurately predicting both major and minor matters. However, he only used the hexagrams and statements from the "I Ching" to explain good fortune and misfortune, and he never directly discussed divination knowledge from the "I Ching."
I grew up poor, without servants. When I first became a teaching assistant, I used to ride a donkey to work. Moreover, I worked at various places and often had to run around, so I would get home very late. One night, as I was coming out of the east city gate, the bell had already finished ringing, and I was the only one riding my donkey. Suddenly, two men appeared—one holding the donkey's head and the other following behind. They looked like they were helping, but their steps were light and airy, unlike ordinary people. Gradually, I got lost and strayed from my original path. I felt it was strange and began to recite the first part of the I Ching. Before I finished reciting a volume, those two men suddenly disappeared. I didn’t even realize I had fallen off the donkey and felt dazed until I woke up at dawn. I then realized that the place where I fell off the donkey was outside the city wall, just a few miles from home.
I have a son named Zixi, who was intelligent and hardworking, seeming like an adult from a young age. Unfortunately, he passed away young, and those who came to bury him were very sad. However, I cried only once and then stopped, which made people think I was very open-minded. During the Wuping years, I was returning home from the government office when my horse suddenly collapsed for no apparent reason. From then on, I could not speak and soon passed away at the age of seventy-six. The annotations on the I Ching have been preserved. I have always been afraid of horses, but due to my position, I had no choice but to ride, and in the end, I died under a horse.
Zhang Sibo was from Hejian Lecheng. He was highly skilled at interpreting the Zuo Zhuan, second only to Ma Jingde. His ten-volume work Kanli was quite popular at the time, and he also studied the verses of the Mao Shi, using these two classics to teach King Kuo of Qi'an. In the early years of Wuping, he became a Doctor of the National University.
Zhang Diao was from Zhongshan Beiping. His family was poor, but he possessed a generous spirit and ambition, particularly fond of ancient knowledge. His energy was extraordinary; he carried a book box to seek teachers and study, not minding the distance, even when traveling a thousand miles. He was well-versed in the Five Classics, especially proficient in the Three Transmissions. His students were spread across various regions, numbering over a hundred, and many Confucian scholars admired his talent for debate.
In the late years of the Wei Dynasty, Mr. Diao, having passed the Mingjing examination, was called to the Ba Mansion, and Emperor Gaozu even had him give lectures to the princes! At first, he served as a general tasked with combating bandits, and later became the chief clerk of Dingzhou. After accompanying Emperor Shizong to Bingzhou, he became the chief military advisor of Changshan Prefecture. During the Tianbao period, he served as a military advisor to the Prince of Yong'an. After Emperor Xianzhu died in Jinyang, he was promoted to Langzhong in the Ministry of Ancestral Worship, overseeing the emperor's funeral, and returned to Ye City with the emperor's remains. In the early Qianming years, he became a Doctor of the National University. He was later promoted to the Governor of Pingyuan, but unfortunately lost his post due to corruption. After Emperor Shizu ascended the throne, remembering their past connection, he appointed him as a Cavalry Attendant of Tongzhi.
Prince Yang of Langya wanted to find a scholar proficient in Confucianism, so he sent Mr. Diao. At that time, everyone agreed he was the right choice, showing Mr. Diao's strong reputation. Not long after, he was appointed as the Inspector of Jingzhou. Shortly thereafter, he was appointed as a Cavalry Attendant and continued to teach Prince Yang of Langya. Later, when the emperor's lecturer Ma Jingde died, he took over this position, teaching the emperor classical texts. The emperor held him in high regard, appointing him as a Reader, and he was respected by the emperor just as Zhang Jingren was, as both read the "Spring and Autumn Annals" to the emperor in Huaguang Hall. He was subsequently promoted to Sacrificial Wine of the National University and granted the honorary title of Yitong Sansi, and also served as an attendant in Wenlin Pavilion.
Mr. Diao had a good relationship with He Hongzhen, who was favored by the emperor at the time, and He Hongzhen's connection through marriage to Zhang Jingren allowed Mr. Diao to win favor with He Hongzhen. Their relationship became increasingly close, and whether in public or private matters, Mr. Diao assisted He Hongzhen with ideas. At that time, Mu Tibo and Han Changluan also served the emperor alongside He Hongzhen, and they realized that Mr. Diao was He Hongzhen's advisor, which made them very jealous of him. Later, He Hongzhen recommended Mr. Diao to oversee the national history. Not long after, Mr. Diao was promoted to Shizhong (Minister of Interior) and was also granted the title of Kaifu (Governor), responsible for financial matters, which was a significant recognition of his abilities, as most of his suggestions were adopted. The emperor even issued a special order allowing him to present matters without kneeling and directly referred to him as "Doctor."
Mr. Diao came from humble beginnings but was able to achieve such a high position. He worked diligently, selflessly serving the court, aiming to make accomplishments to repay the court's kindness. In court discussions, he never shied away from speaking up and said what needed to be said. He sought to cut unnecessary palace expenditures and strictly restrained extravagant officials; he even dared to criticize and correct the emperor's favored nobles. The emperor trusted him greatly and entrusted him with major state affairs. Mr. Diao took it upon himself to rectify the court's conduct, feeling accomplished and proud. One time, he said to Zheng Zixin in the court, "When I first entered the palace, I saw that the capable Tang Ling was clearly not up to handling state affairs. If it comes to leading troops in battle, I may not compare to Yong, but if it’s about assisting the ruler and achieving governance like that of Yao and Shun, then I am much better than Yong!" Just look at how arrogant he is!
Chang Luan and the others felt that Gao Shilian's interference in court politics was excessive, so they secretly planned how to deal with him. At that moment, Gao Shilian and Minister of Ceremonies Cui Jishu advised the emperor against going to Jinyang, and Chang Luan seized the opportunity to frame them, which led to the execution of Gao Shilian and the others. Before his execution, the emperor had Duan Xiaoyan interrogate Gao Shilian. Gao Shilian replied, "I come from humble beginnings and have been fortunate enough to be promoted and entrusted with significant responsibilities. For decades, I have enjoyed a life of honor and wealth that feels endless. I have always thought about making a contribution to my country, however insignificant it may be. This time, my advice was a proposal I led; I accept the consequences of right or wrong. I only hope Your Majesty can cherish talent, keep the channels of communication open, and listen to opinions from people like Jia Yi, discussing the way to govern the country. Do not let your own eyes and ears deceive you; in this way, even if I die, I will have no regrets." After saying this, he wept and fell to the ground, accepting his fate. The guards around him felt great sympathy and respect for him. He was fifty-five years old at the time of his death. His son Gao Dechong and others were exiled to the northern border. Later, a rebellion broke out in Nan'an, and Gao Dechong and his brother Gao Dejie were killed in battle.
Gao Dechong was cautious and humble, being kind to others, intelligent and eager to learn, and well-versed in historical texts. Because his father was the emperor's teacher, he gained favor with the court early on. He served successively as an official in the Department of State Affairs and as a secretary in the Ministry of Rites, later entering the Secretariat as a court attendant, where he was customarily on duty in the palace. When his father was killed, Gao Dechong was on duty in the palace and witnessed the horrific scene, fainting on the spot, and it took him a long time to regain consciousness.
Sun Linghui is from Changle Wuqiang. Wei Chao's great Confucian, Secretary He Wei, is Sun Linghui's great-great-grandfather. Sun Linghui was remarkably intelligent and poised from a young age. One of He Wei's sons died in childhood, and the family had many books. Sun Linghui began studying at the age of seven, able to read several thousand characters each day, focusing solely on He Wei's manuscripts and official memorials, never asking for help from teachers or peers. He was well-versed in the "Three Rites" and the "Three Commentaries," but still consulted Bao Jixiang and Xiong Ansheng with his doubts, leaving both Xiong Ansheng and Bao Jixiang impressed by his questions. He participated in the examination for the governor of Jizhou, achieving high scores in the essays and was granted the title of General of the Imperial Guard. Later, owing to his exceptional Confucian scholarship, he was promoted to Doctor of the Imperial Academy. He then advanced to the position of Chief of Beixuzhou and subsequently the Governor of Tongjun.
During the Tian Tong period, the court ordered ministers to recommend suitable candidates to serve as aides to Prince Chuo of Nanyang. The Minister of Personnel, Wei Jin, recommended Linghui, who was subsequently summoned as Doctor of the National Academy and appointed as the Prince's tutor in classical studies. Although Prince Chuo was not fond of literature, he respected Linghui and promoted him to a counselor in his office. Later, when Chuo was appointed as the governor of Dingzhou, Linghui accompanied him to guard Dingzhou. Chuo was rather domineering in his conduct, and Linghui worried silently but did not dare to offer him any advice.
Once, Chuo wanted to promote his subordinate, Ma Zijie, to the position of military advisor, so he submitted a request to the court to transfer Linghui to the position of Wangshi, in order to free up a position for Ma Zijie. The court considered Wangshi to be a third-rank official, and Linghui's request did not comply with the regulations. Later, the emperor commented on the memorial, stating, "Let’s use him!" and personally wrote a letter to the King of Nanyang, agreeing to his request. At that time, scholars regarded this as a great honor. Later, Chuo was appointed as the Grand General, and Linghui served as the Grand General's Sima while holding the title of Wangshi. After Chuo was killed, Linghui's official position was terminated. Since Chuo's death, on every seventh and hundredth-day memorial service, Linghui would regularly invite monks to conduct fasting and chanting services for Chuo. A few years after the Qi dynasty fell, Linghui passed away.
Linghui's son, Wanshou, was intelligent and clever, well-read, and had a deep understanding of classic texts such as the "Book of Rites" and "Spring and Autumn," with excellent literary talent, especially in poetry. In the late Qi dynasty, he was appointed by Yang Xiuzhi as the military advisor in the Ministry of War. During the Sui dynasty, he held various positions including Feng Chaoping (奉朝请), literary official at Tengwang, and Longshi at Yuzhang, ultimately passing away while serving as Dali Sizhizhi.
Ma Zijie, originally from Fufeng, had been living in Liangzhou for generations before moving to Luoyang during the Taihe era. His ancestors were all upright officials. Ma Zijie had two brothers, and all three were well-versed in literature. When Yang Xiuzhi served as the Inspector of Xiyanzhou, Ma Zilian, Ma Zishang, Ma Zijie, and other officials exchanged poems with each other, and Yang Xiuzhi even wrote a poem in response, which is the origin of the line "Three Ma with White Eyebrows." Ma Zijie was promoted to the position of secretary for Wang Chuo of Nanyang after serving as a military aide and accompanied Chuo to Dingzhou. Every time Chuo went hunting, he would have Ma Zijie ride along to chase the game. Ma Zijie was cultured and gentle, but his clothes and hat were always a mess while riding; he would either shout or cry, requiring the guards to keep him moving, or else he would fall off his horse. Chuo found this quite amusing, and thus their relationship grew closer, eventually promoting him to the position of military advisor. Shi Yao, whose courtesy name was Bai Yao, was from Anxi in Zhongshan and rose to prominence through Confucian studies. Throughout his official career, he lived a very frugal life.
During the Wuping period, he served as the governor of Liyang County. At that time, Hulü Wudu was appointed as the Inspector of Yanzhou. Hulü Wudu was the Empress's own brother and the son of Prime Minister Xianyang, known for being extremely greedy and tyrannical. When Hulü Wudu passed through Weixian, he ordered the county magistrate and other officials to collectively extort several thousand bolts of silk to present as gifts to him. Upon arriving in Liyang, he further instructed his subordinates to pressure and encourage Shi Yao and the officials of Liyang County and its subordinate counties to offer gifts. Shi Yao offered a piece of coarse cloth to Hulü Wudu, saying, "This is coarse cloth woven by my family's old loom, just a small token of my gratitude; please accept it. From now on, anything you want must be taken from the people; I wouldn’t dare to touch the belongings of the common people." Hulü Wudu recognized that Shi Yao was an honest man and a true scholar, so he simply smiled and said nothing. Shi Yao wrote ten volumes of "Shizi," which were quite straightforward and easy to understand. He later died while serving as the Inspector of Qiaozhou. No other deeds of his were recorded in the historical records.
Praise: When the true path is obscured, teachings are adhered to; thus, a nation is established, and thus, one remains steadfast. The emperor's ambitions are entwined with hegemony, and Confucianism remains impure; how can one avoid falling? It is up to the people to uphold it.
