Xie Zhan, also known as Xuan Yuan and Xie Yan, was from Yangxia in Chen County and the older brother of General Wei Xie Hui. He was able to write articles at the age of six and composed the "Praise of the Purple Stone" and "Indeed Poetry." He was highly praised by talented individuals of his time. He initially served as a military officer under Huan Wei and later became the Secretary of Chu Tai. Xie Zhan became an orphan at a young age and was raised by his aunt, Mrs. Liu. He and his brothers were very filial to Mrs. Liu, treating her as their own mother. Later, Mrs. Liu's brother was appointed as the Governor of Wu County and wanted to take her with him. Xie Zhan couldn't defy his aunt's wishes, so he resigned from his post and followed her. He served as the Chief of Jianwei under her brother. Shortly after, he became the Military Commander for Emperor Gaozu and Grand Marshal for the King of Langye, and was later promoted to Chief Clerk, Prime Minister of Ancheng, and Assistant Minister of the Central Secretariat. He also served as Assistant Minister of the Central Secretariat in the Song State, the Yellow Gate Minister, and Assistant Minister to the Prime Minister.
His younger brother, Xie Zhan, was the Right Guard General during the Song Dynasty, holding significant power. Once, when he returned to the capital from Pengcheng to visit his family, visitors were coming and going nonstop, and his home was packed with visitors. Xie Zhan, who was at home at the time, was taken aback by the scene and said to Xie Hui, "Your rank isn't that high yet; why are so many people trying to curry favor with you? Our family has always kept a low profile, not wanting to get mixed up in court politics. The people we associate with are all relatives and friends. How did you suddenly become such a big deal? This is not a good sign!" So, Xie Zhan put up a fence in front of his house and said, "I just can't take it anymore!" When Xie Hui returned to Pengcheng, Xie Zhan told Gaozu, "I'm just an average guy. The highest rank our family has held for generations is just a two-thousand-stone position. My brother is only thirty years old, not particularly ambitious, yet he’s climbed to such a high position. His luck is too good, and I worry it might bring disaster. I request that the emperor lower his position to protect our Xie family." He kept petitioning the emperor. Gaozu appointed him as the magistrate of Wuxing County, but he asked for a transfer in his petition. He was eventually appointed as the Prefect of Yuzhang. Sometimes, Xie Hui would tell Xie Zhan secrets of the court, and Xie Zhan would often share them as jokes with relatives and friends to keep Xie Hui quiet. Xie Hui eventually made significant contributions to the emperor, and his position became higher and higher, making Xie Zhan increasingly worried and fearful.
In the year 142 AD, Xie Zhan fell ill while in office, but he was reluctant to seek treatment. Fortunately, he recovered in the end. Xie Hui heard about his illness and hurried to see him, saying, "You are a high-ranking official of the country, leading the army far from the capital. It is inevitable that some people will suspect and slander you." In fact, there was an accusation against Xie Hui for treason. Xie Zhan, seriously ill, returned to the capital. Emperor Gaozu of Song ordered Xie Hui to oversee the army, restricting his movements, and also had Xie Zhan stay in the house previously occupied by Yang Ben, the son-in-law of Princess Jinan County, right at the east gate of the military office. Xie Zhan replied, "My ancestors' dilapidated house is still standing; why should I stay here?" Before his death, he wrote a letter to Xie Hui, saying, "I have finally managed to preserve my health; I can return home for burial, and I have no regrets about it. Brother, you must work hard for the country and for the family." After saying this, he passed away at the age of thirty-five.
Xie Zhan was good at writing; his articles were magnificent, comparable to his cousin Xie Hun and younger cousin Xie Lingyun. Xie Lingyun's father Xie Ying, who had little talent, had served as a secretary and passed away early. Xie Lingyun enjoyed critiquing people's strengths and weaknesses, which concerned Xie Hun. Xie Hun attempted to rein him in but struggled to find a suitable method. Xie Hun told Xie Zhan, "Apart from you, no one can control him." So Xie Hun, Xie Hui, Xie Yao, Xie Hongwei, and others played together, allowing Xie Zhan and Xie Lingyun to share a carriage. The moment Xie Lingyun got into the carriage, he started commenting on others, to which Xie Zhan responded, "Your father passed away early, and opinions on such matters can vary." After hearing this, Xie Lingyun fell silent, and from that point on, his comments became less frequent.
Xie Zhen, the younger brother of Xie Zhan, exhibited remarkable character from a young age. When he was just a few years old, his mother, Guo, fell gravely ill. Xie Zhen took care of his mother every morning and evening, bringing her tea and medicine, and looking after her with great attention to detail, always wearing a worried expression that never faded. He was concerned that the servants would be negligent in caring for her, so he took it upon himself to care for her. Since his mother was anxious about being disturbed by her illness, Xie Zhen was even more cautious and careful. His filial piety touched everyone in the family, prompting them to speak softly and act quietly, a practice that continued for over a decade. Xie Zhen began his career as a county registrar, then served as a military officer in the central army and as an attendant to the prince, quickly rising to the position of secretary. Although his older brother held a powerful position and he was offered promotions, he firmly declined them. Later, Xu Xianzhi requested that he serve as the Chief Historian of the Ministry of Works and as a member of the Yellow Gate. In the third year of the Yuanjia era, Xie Zhen was implicated in a scandal and executed at the age of thirty-one. The court ordered a pardon for his son, Xie Shiping, but he had already died young and left no descendants.
Kong Linzhi, whose courtesy name was Yanlin, hailed from Kuaiji. His Shen family ancestors had served as advisors to the Prime Minister during the Jin Dynasty; his father, Zhao, was a Grand Master of Splendor. Linzhi was known for his integrity, ambition, and talent, with a passion for literature, a deep understanding of music theory, skill in chess, and particular expertise in cursive script. When the county requested him to serve as registrar, he respectfully declined, and he was later summoned to serve as an attendant in his home country.
After Huan Xuan took office as the Grand Commandant, he appointed Lin Zhi as the Western Pavilion Libationer. At that time, Huan Xuan wanted to abolish copper coins in favor of using grains and fabrics. Lin Zhi opposed this, saying, "The eight political matters discussed in the 'Hong Fan' put currency after grains. Isn't this treating the trading tool as the most important aspect? If people do not use currency for trade, they will have to spend time minting coins, which would hinder their livelihoods; hence, it should be prohibited. Now farmers grow their own grains, craftsmen make their own tools, and people engage in various professions. Who would even bother minting coins? Therefore, a wise king would abolish ineffective currency and circulate useful wealth, which can avoid losses and save the trouble of transportation. This is why the turtle shell currency system has persisted through the ages. Grains and fabrics are precious wealth originally used for clothing and food. Using them as currency will result in significant losses, as they will pass through the hands of merchants and incur losses in transactions. These issues have been around since ancient times. As Zhong Yao once remarked, 'Those deceitful individuals hoard damp grains to profit and produce inferior silk as wealth.' The Wei Dynasty used severe laws to prohibit this but were unable to enforce it. Therefore, Sima Zhi argued that using money not only enriches the nation but also helps reduce crime. Currency was not used due to long-term warfare, which had its reasons, similar to what happened in the late Han Dynasty. Now that it has been used and is to be abolished, the people will immediately lose wealth. By consolidating the nation's grains to feed the populace, some granaries are sufficient while others are not. Mutual adjustment and circulation will allow the poor to rely on the wealthy, which actually relies on currency. Once currency is abolished, grains will be rendered useless, and those with money but no grains will starve, which is the harm of abolishing currency. Moreover, areas that use money aren't poor, while those relying on grains aren't necessarily wealthy. The people have been accustomed to using money for quite some time, and a sudden change will confuse them. As the saying goes, 'People won’t change their profession unless the benefits are a hundredfold.' Besides, money is more convenient than grains. Wei Mingdi abolished currency and used grains for thirty years. Because it was inconvenient for the people, the court held extensive discussions. Wise talents in governing the country unanimously believed that currency should be restored, and the people and the court had no objections. By abandoning grains and fabrics and using money, it is enough to prove the drawbacks of grains and fabrics through practice. Some say that the Wei Dynasty has not used money for a long time and has accumulated a large amount of wealth, so they wanted to implement this policy to benefit the country and the people. This is probably incorrect. Just as the strategy of Jin Wengong's uncle and Xian Chengji's suggestion, they believed that even if there were temporary merits, they were not as beneficial as long-term benefits. At that time, there were many virtuous people in the court planning the country's interests, determining the country's strategies. If grains were indeed more convenient than money, they would not have ignored the immediate benefits and abolished the long-standing industry, which is quite certain. This was essentially a reform born out of hardship, and changes require adjustments. Just as in the late Xiaowudi era, the world was peaceful, the weather was good, the people lived happily, and grains and fabrics were abundant. Almost every household could have enough to eat, proving that currency did not impede the people. The recent string of wars and successive years of famine and cold are the underlying reasons. You have already stepped in to help, vigorously reformed, promoted fundamental teachings, developed agriculture, followed the farming seasons, allowed everyone to engage in their professions, and idle people knew they had to return to agriculture. Those engaged in secondary occupations could also rest, so everyone worked hard in farming, and the fields were not deserted. With this continuation, an era of peace and prosperity will surely come, so why worry about food and clothing? I believe that abolishing currency is not the solution to these issues.
Please share what you need translated, as I don’t see anything here. I’ll do my best to translate it into modern spoken Chinese and break it down as you need.
Xuan proposed to reintroduce corporal punishment, but Lin disagreed. He said, "The laws of Tang, Yao, and Shun, as well as the laws established by Yu of Xia, although from different eras and with different social customs, all have the same ultimate goal, which is to educate the people, striking a balance between severity and leniency, and adapting flexibly according to the actual circumstances. The Shangshu states that 'punishments may vary in severity at different times,' meaning that adjustments should be made according to changes in the times. In the ancient times of the Three Dynasties, society was simple and pure, so the use of corporal punishment was rare; by the end of the dynastic period, society had deteriorated, and matters became complex, leading to frequent legal infractions. Enforcing corporal punishment during periods of social unrest would likely lead to numerous wrongful convictions, so even the Five Emperors era did not fully adopt corporal punishment, and it should not be fully restored. Emperor Wen of Han, out of compassion, thought that the path to reform was too difficult, so he reformed the old system and established new laws, claiming that the penalties were light, but in reality, they were heavy, and ended up hurting the people more. Therefore, after Emperor Jing of Han ascended the throne, he lightened the penalties. When penalties are lightened, the people become lazy, and evil practices prevail, so finding the optimal level of punishment is a serious issue that has been discussed throughout the ages without a definitive solution. After the war, there were more people violating the law. The punishment of cutting off the right big toe, originally intended to be cutting off the right foot, was a mistake made by Emperor Wen of Han, which was not rectified in subsequent generations, leading to concerns among scholars who discussed it for a long time without reaching a conclusion. Although the opinions of Zhong Yao and Chen Qun are slightly different, both advocate for cutting off the right big toe instead of the punishment of abandonment. If their suggestions are adopted, many lives could be saved. Changing the death penalty to toe amputation is indeed regarded as a lighter punishment, but human nature often values immediate benefits over long-term benefits, and tends to overlook distant dangers while focusing on immediate ones, which explains the existence of warning inscriptions and cautionary symbols. Moreover, ordinary people are more easily misled, and if they cannot see, they are more likely to be negligent, but when it is in front of them, they are more likely to be alarmed. Therefore, it can be seen that heavy penalties may not necessarily avoid causing harm, and light penalties may not necessarily prevent fear, but they can save lives, propagate descendants, relieve the people, and benefit society. The main problem now is that there are too many fugitives who do not reform despite repeated teachings, fleeing everywhere, so vigilance must be strengthened to prevent crimes and address the root causes of criminal behavior. Other provisions can follow the old system. This is not to imply that my suggestions are infallible, but rather to offer my suggestions, similar to offering the wise governance strategies of Guan Zhong."
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Xuan favored those who flattered him, while Lin would not conform to his expectations, which led to him being undervalued. Later, Lin was reassigned to Chu Tai as an external cavalry officer. After his mother's death, he stepped down from his position to observe a mourning period. Once the mourning period was over, he was appointed as the Left Western Clerk in the Ministry of Works, but he resigned again when his father retired. At that time, Sima Xiuzhi served as the Governor of Kuaiji and General of Chariots and Cavalry, and appointed Lin as his chief secretary. After his father's death, Lin again resigned to observe another mourning period. Once the mourning period was over, he went on to serve successively as the chief scribe to the Grand Commandant, Deputy of the Left in the Ministry of Personnel, and Historiographer of Yangzhou, making significant contributions in each role.
Everyone is discussing how to govern the country. Some people suggest that we should reform school education, relax penalties, carefully examine officials, publicly reward and punish, promote talented individuals, encourage farming, and streamline institutions. Lin disagrees with their ideas and proposes another suggestion. He says, "The emperor's jade seal is used to prove official positions, titles, and confirm contracts. The highest official position is the emperor, and the highest title is the duke. However, the hereditary jade seal has been used throughout the dynasties, passed down from generation to generation. The value lies in maintaining the old system without the need for change. Currently, only the Weishi position uses a seal, while other officials have to change seals with each promotion. Upon reflection, I find this unreasonable. If the distinction is based on surnames for official positions, how is that different from hereditary titles or different dynasties? In terms of importance, even the most respected nobles do not surpass emperors. If we're worried about officials being killed and the negative energy associated with that, why did the Han Dynasty use the Qin Dynasty's jade seal for four hundred years without any issues after the killing of Ziying? Even the noblest emperors and dukes never questioned the hereditary jade seal. Why should we worry about changing seals for ordinary officials? There is no historical precedent for this, and this practice goes against tradition. Creating seals every year wastes manpower and resources, including gold, silver, copper, and charcoal. This isn’t an effective way to streamline processes. I believe officials should only use one seal, without the need for constant changes. If new official positions are established, or if there are too many officials or seals are lost, new seals can be cast. This would ease the burden on the national treasury, and the benefits would be significant."
He said again: "The custom of hanging cypress branches on the doors of a haunted house has no basis in the ritual classics. It originated in the last dynasty and has since become a longstanding tradition, with everyone, from the emperor to the common people, participating in it. There is indeed a rationale behind it, and if it were suddenly abolished, it would shock everyone. However, if this custom is unrelated to human affairs, contravenes ritual systems, and offers no benefits in retaining it, then we should adhere to the ancient classics and rectify later errors, as it also wastes money, which is truly a burden on the people! When ordinary families hold funerals, many things require spending money to hire people to do them. Each time, tens of thousands of dollars are spent, burdening the people's finances without any real purpose. For impoverished families, they often have to exhaust all their resources, even if they are already destitute; they must use all their possessions to hold the funeral, the so-called 'burial with propriety,' which is likely what this refers to. I believe we should rigorously follow the ancient classics, eliminate the practice of hanging cypress branches on the doors of haunted houses, and replace it with plain white fans, which would suffice to express mourning."
This person remarked again: "In the past, there was a famine, and rice and cloth were very expensive. Later, the price of rice fell, but the price of cloth doubled. As cloth became more expensive, more people began to raise silkworms. Although they worked harder, the prices still remained high. I believe there's a reason for this. In the past, the army mainly used armor as weapons. As for robes, cotton jackets, underwear, and pants, they were only used during battles and stored in warehouses at other times, so they wouldn't spoil. Now, the ceremonial guards, royal guards, and messengers all have to wear robes and cotton jackets, whether for defense or welcoming ceremonies. Not just one department, but all military units are the same. Cotton cloth is easily damaged and wears out quickly. It is worn during the day for warmth and at night for sleeping, and it breaks within a year. Every time new cotton is available, it is quickly bought to make clothes, and all departments compete to buy it, often spending millions of dollars. Naturally, the prices do not come down because of this reason! The clothes worn by ordinary people are unreasonably expensive, and the government's warehouses have been emptied. I think the royal guards certainly shouldn't be skimped on, but for others, armor should suffice. As for the messengers, they should be given weapons instead of wearing cotton jackets and armor. If they use less, prices will naturally drop."
He continued: "Only a true gentleman is unashamed to eat simple food. The importance placed on food has existed for a long time. Although there is now a call for frugality, this trend hasn't shifted. People tend to favor only a few dishes, but a table piled high with food often has more for show than for eating. The rich show off with it, and the poor go bankrupt for it. Everyone agrees it's not right, but no one dares to be the first to make a change. I think the menu should be simplified to strike a balance between extravagance and frugality; if there is no change, there should be penalties and demotions, so that the culture of frugality can spread quickly."
Later he was promoted to the position of Minister of Personnel. In the sixth year of the Yixi era, Gaozu commanded the General of the West, and he was appointed Chief Historian, and also served as the Attendant Officer to Grand Marshal Langye Wang. He later served as Chief Historian for the General of the North and the General of the West under Gaozu, and was promoted to Palace Attendant. When the Song Dynasty was newly established, he was appointed Palace Attendant of the Song Dynasty. Later he was appointed Prefect of Wuxing, but was dismissed from office due to a lapse in his official duties.
In the second year of Yongchu, I became the Chief Censor. I uphold justice and never compromise the law for personal interests. I accused the Minister of Personnel, Xu Xianzhi, in my memorial, stating: "I have heard that respect for superiors and strictness with inferiors is necessary for a clear government and peaceful people. If these are not upheld, the law will be corrupted. On the 7th of this month, I attended the Crown Prince's meeting. After the meeting, my carriage was waiting at the palace gate. At that moment, someone rode up on horseback to my carriage, arresting and driving away others. This person also cursed and interrogated those arrested. I usually worry about chaos in my work, so I instructed my subordinates not to interfere, but this person continued to curse. I had no choice but to have it recorded. This person refused to dismount, yelling loudly. Two ceremonial guards came over and beat the individual I had detained. The Minister of Personnel's aide, Ni Zong, also joined in beating my subordinates. Ni Zong even said, 'How dare the Chief Censor be violent and arrest the Minister's people! Anyone arrested by the Chief Censor must be tied up by the ceremonial guards.' I ordered my subordinates not to retaliate, but the other party was aggressive and only dispersed after a while. Many people surrounded my carriage, trying to arrest a man named Fan Ma Zi, pushing and shoving each other. Fan Ma Zi was knocked down and couldn't return to the platform. The individual I had detained was indeed at fault, and I had no intention of pursuing it, but Ni Zong took the opportunity to act arrogantly and shift the blame. Xu Xianzhi and I were in the same carriage, and the situation was so chaotic that some said Xianzhi didn't care, while others said Xianzhi cared but couldn't control it. Whether he cared or not, it was a violation of the law; whether he controlled it or not, it was also inappropriate. They actually encroached on the censorate, acted arrogantly, and Xianzhi turned a blind eye to Ni Zong and others, damaging the court's authority and not behaving like a senior official. If this continues, what will become of the law? Xianzhi holds a high position and all officials fear him, but he cannot uphold the government's regulations and discipline the atmosphere, resulting in such audacity among his subordinates, bullying the supervisory department, and arrogance pressing towards the capital. This is like having a crack in your own wall and choosing to widen it. Ni Zong is the main instigator of the trouble, and Xianzhi does not investigate. For these repeated violations, he should be demoted and punished. I request the removal of Xianzhi from his post and send him home. As for the crimes of Ni Zong and others, let the appropriate authorities handle them according to the law.
There is no text to translate. Please provide source text for translation.
The emperor said, "It is indeed difficult to discipline the commoners; Sikong (Xu Xianzhi) is not to blame. Handle the rest according to your memorial." Xu Xianzhi held an important position in the court and didn't want to create enemies by breaking the law. At that time, Xu Xianzhi also served as the Governor of Yangzhou, and my younger brother Quzhi was his aide. Xu Xianzhi asked Quzhi to convince me to let the matter go. I did not agree. Quzhi repeatedly advised me, and I said, "If I have a conflict with the Prime Minister, the blame should rest solely on me; you don't need to be implicated. Why bother so much?"
From then on, all officials were intimidated and dared not violate the law. Emperor Gaozu greatly appreciated me, and when passing by Lantai, he specially came to visit me. I was then appointed as the Grand Master of the province and later promoted to the Minister of Ceremonies. I did not covet wealth, and my family has always been in poverty. In the first year of Jingping, I passed away at the age of fifty-five. I was posthumously honored with the title of Grand Master of Ceremonies.
My son, Mai, inherited his father's excellent qualities and held the position of assistant historian in Yangzhou.
Look, this son Mai truly embodies his father's spirit; becoming an assistant historian in Yangzhou is quite good.
Mai's son is named Ji, and his accomplishments are recorded elsewhere. Ji's younger brother is named Daocun; during the reign of Emperor Dezong, he served as a Chamberlain of the Yellow Gates, a Ministry of Personnel official, and also held the positions of former Military Advisor to Prince Xu of Linhai and Governor of Nanjun.
His son Ji also has his own story; let's talk about it later. His brother Daocun, during the reign of Emperor Dezong, rose to prominence in the court! Becoming a Chamberlain of the Yellow Gates, a Ministry of Personnel official, and serving as the former Military Advisor to Prince Xu of Linhai and Governor of Nanjun, he was indeed a seasoned veteran in the political arena.
Prince Xun of Jin'an declared himself emperor, establishing a puppet regime, and Daocun served as his attendant, in charge of affairs in Yongzhou. Later, when the situation was exposed, Daocun committed suicide.
Later, Prince Xun of Jin'an rebelled and declared himself emperor. This Daocun actually went on to serve as an attendant, managing the affairs of Yongzhou for someone else. Unfortunately, the rebellion failed, and Daocun also met his demise by committing suicide.
Historical records say: what common people value the most are clothing, food, shelter, and travel, with eating and trading goods being of utmost importance. Goods facilitate the circulation of currency, while food is the essential foundation for people's survival. Therefore, in ancient times, people emphasized agriculture and later developed commerce. In the past, people lived simple lives with few desires, meeting their needs through their own labor, and things were relatively straightforward. A person could have surplus grain by farming, and a woman could have enough clothing by weaving. While trading goods could alleviate resource scarcity, the use of currency such as shells had its limitations.
Later on, the situation changed; deceit and fraud became rampant, labor became burdensome, farmers abandoned farming to engage in commerce, and merchants pursued comfort and pleasure, leading to the booming commercial scene. The circulation of currency expanded, deviating from its original purpose. People began collecting rare and precious items, hoarding various goods; there was a high demand for precious jewelry and gemstones, while silk, leather, and rhinoceros horns were also in short supply. People everywhere abandoned agriculture to engage in commercial activities. During times of plenty, everyone hoarded grain; during times of scarcity, farmers' grain reserves dwindled. Even with wealth in abundance, famine remained unsolved; even with plenty of shells, thirst could not be quenched. This issue became increasingly severe.
Therefore, currency ought to be abolished, allowing only food and cloth for trade, helping common people to understand the fundamental means of survival. If trading were done with thousands of pieces of cloth, it would be as risky as carrying around precious jade; if trading were done with thousands of bushels of grain, it would be as difficult as in remote areas. This would make those who were not engaged in proper activities rethink their choices and realize they should return to agriculture. However, due to the changing times, people have gotten used to this way of trading. Even if warehouses are full of coins, grain storage may not be sufficient; even if there is a lot of wealth at home, there may not be much farmland. If this trading method were suddenly changed and currency abolished, daily transactions would take a serious hit, and even if it were a good method, it could not be implemented immediately.
We should first reduce extravagance and waste, return to a simpler social atmosphere, just like tossing jade into a deep canyon and pearls into a clear stream. Then we should guide everyone back to agriculture, ensuring that food and silk are as abundant as water and fire. Next, we should completely abolish the old monetary system and mint new currency, establish a system and pass it down, so that everyone can live and work in peace and contentment. Wouldn't that be like the prosperous eras of ancient times? Huan Xuan saw only the beginning of the reform, not its ultimate result; Kong Lin saw only the ultimate result of the reform, not its initial purpose. They didn't consider the pros and cons of the reform. Is this idea even feasible?
