Liu Ziyi is from Congting, Pengcheng in Xuzhou. His father, Liu Bian, served as the Sima of Xuzhou during the State of Qi. Liu Ziyi loved studying from a young age, was talented in writing, had a strong and upright character, and possessed the qualities to be a good official. He served as a general in the palace in the State of Qi. In the early years of the Sui Dynasty under Emperor Wen, he became the magistrate of Nanhe County and gradually rose to the position of military judge in Qinzhou. In the 18th year of the Kaihuang era, he took the examination for officials, and the Minister of Works, Yang Su, immediately noticed him and requested the emperor to appoint him as an imperial censor.
At that time, Li Gongxiao, the county magistrate of Yongning, lost his mother at the age of four, was adopted by another family at the age of nine, and later his adoptive father remarried. When his adoptive father passed away, a man from Hejian, Liu Xuan, believed that Li Gongxiao had not received the care of his adoptive father and suggested that he should not remain in his position as county magistrate. Liu Ziyi countered: "At the age of four, Li Gongxiao lost his mother, at the age of nine he was adopted by others, and later his father remarried and then passed away. Liu Xuan of Hejian argues that there was no nurturing care and proposes that he not continue in the role."
Ancient texts state: "A stepmother is the same as a birth mother and should be treated the same as a birth mother." Therefore, a stepmother should enjoy the same honorable status as a birth mother, and the mourning rituals should also be the same as for a birth mother. Moreover, the ancient texts also say: "When mourning for a deceased person, one should mourn for his parents." Mourning is determined by the situation of one's own birth parents, not on whether they are birth parents or stepmothers. Although the father may have a higher status, in the emotional aspect of children, the status of the birth mother should still be respected. Therefore, the ancient texts say: "When mourning for a deceased person, one should show filial piety and express grief for his parents. If the father passes away and the mother remarries, even if the mourner does not grieve for the father, they should still express grief. However, if the stepmother remarries, there is no need to mourn again." This rule only applies to a remarried mother. Therefore, as long as the stepmother is still in the father's house, the mourning rituals should be the same as for a birth mother. If there is no nurturing relationship, then why is mourning necessary? If mourning is required, how can grief be different? The meaning of several ancient laws is very clear. Nowadays, some people say mourning is not necessary, which seems quite unreasonable! Furthermore, mourning for a deceased person should be for his parents; there has never been a difference based on whether it is a birth mother or a stepmother. Since the birth mother and stepmother have the same status, grief naturally should not be different. In the "Questions and Answers on Mourning," it says: "If the mother passes away, mourning should be observed for the stepmother." Is this not because the family of the birth mother has become estranged, leading to the estrangement of the birth mother, while the stepmother, having married the father, is closer to her? Confucius said: "The wife of the deceased is not the same as the mother of the deceased. Since she is the wife of the deceased, she is not the mother of the deceased." This suggests that mourning rituals are defined by titles, and emotions are based on the father, so sages emphasize filial piety and love, and use titles to regulate it. This way, children can mourn according to titles, treat the stepmother as one would a birth mother, and repay with filial piety, just as they would with birth parents.
If the stepmother came after the children were born, mourning etiquette would vary; however, there is no such saying in ancient texts. For example, if a person was born after the death of their parents, the parents they lost initially are already deceased, and the later appearing parents are new. Does that mean he can avoid fulfilling filial piety just because he wasn't raised by them? For instance, Wang Bi from Changsha went to the capital to conduct business during the late Han Dynasty. Later, communication between Wu and Wei was severed, and Wang Bi married a new wife in the capital and had a son, Wang Chang. It was only then that he learned of the death of the Wu state's mother, which left him very saddened and unable to fulfill his duties. At that time, people did not think he did anything wrong. This shows that stepmothers and former wives hold no emotional difference. If upbringing is the deciding factor for mourning etiquette, how could Wang Chang justify his situation? Also, during the Jin Dynasty, General Yang Hu of Zhen Nan had no sons, so he adopted his disciple Yi. After Yang Hu's death, Yi did not mourn. Yang Hu's wife reported to the court, and Yi said, "Uncle raised me while he was alive; I dare not go against his wishes. But without my father's orders, I will return to my biological parents." The Minister of Personnel, Peng Quan, believed, "Adopted children must have the father's consent. Leaving without the father's consent is unfilial." Therefore, the court concurred with Peng Quan's view. Therefore, mourning etiquette cannot solely be dictated by favor.
The old saying goes: "The system of etiquette is based on human feelings to formulate guidelines, and is established by virtue to set up education." I use this principle to explain his statement. "Chengqing" means emotional bonds, like a mother's feelings towards her children, while "zhengyi" means filial behavior, like children's respect towards their parents. Once roles and principles are clear, one can respect their father, follow their role, uphold etiquette, and be respectful and filial. If the relationship between mother and child is solely based on the mother's nurturing, then the affection comes from the mother, and obedience and filial piety are actions done by the children themselves. Even if a mother is loving, how can a child ignore the father's commands?
He also said: "Stepmothers and birth mothers are originally strangers, but if she raised me, it's the same as my own flesh and blood." If this is the case, the son would not listen to the father; even if there is nurturing, can it compare to a birth mother? Although filial piety towards a stepmother may not be as long-lasting as towards a birth mother (three years of mourning), it is longer than mourning for ordinary relatives (one year of mourning). Etiquette has its rules, and the mourning period should be determined based on personal relationships. Filial piety towards a stepmother is originally based on roles; how can it be judged by the depth of kindness?
As for a nephew, although he is also a son, the sense of closeness might vary, but the mourning system in etiquette does not differentiate. He believes that the character "yi" is light and "ru" is heavy, thinking that they are not the same. The meaning of "ru" is that they are the same, and their usage is also the same. If they were different in weight, how could "ru" be used? In legal terms, "zhunwangfa" refers to judging based on the crime, while "yi wangfa lun" refers to treating it the same as the actual crime. The law punishes criminals, while etiquette uses education to regulate behavior. "Zhun" is a comparative meaning, and "yi" is a similar meaning. The usage of "ru" and "yi" is not different; both etiquette and law aim to address the same issues. Using this principle to explain that principle is enough to illustrate his meaning, just like chopping wood from a tree, what's so complicated about that?
Moreover, some people say, "Appointing your son as the heir is to let him inherit the family line, serve you, and not let the eldest son return to the original family, allowing him to serve the father's concubine as a son." However, the father's concubine is referred to as such because of him. If according to your argument, shouldn't the father be sad? How can it be said that it can’t just be referred to as the father's concubine? Some also say, "In terms of etiquette, when we say 'former ruler,' does that still imply he holds the dignity of a ruler? He has already left his position and is no longer purely a minister, so the term 'former' is used to make a distinction. In addition, if there is respect involved, it goes beyond mere filial piety, so the word 'its' is used to express. Using the term 'its father' conveys a different meaning." This isn't a universally accepted view. Why say this? The explanations of "its" and "former" are different, and their usage is also different. "Former" is used to refer to outdated things, while "its" is a term used based on the other party's identity. How can they be confused? For example, the "Book of Rites" says, "Its father splits the firewood, its son cannot bear the load." The "Zuo Zhuan" states, "Though Wei is small, its ruler is present." If "its father" has a special meaning, does "its ruler" also have a special meaning? Of course not. Of course not. Now you are violating the rites, insulting the emperor, breaking the law, causing your illegitimate son to be unfilial towards his birth mother, creating a nominal debt, and harming customs. In the present holy era, you are being unreasonable by imposing your interpretations on the rites and laws; although you want to show your talent, you unwittingly make statements that defy reason.
After the memorial was reported, Ziyi's opinions were ultimately adopted. During the Renshou period, he served as the magistrate of Xinfeng County and made significant achievements in governance. In the third year of Daye, he was appointed as the Dali Zheng and was quite renowned at the time. He was later promoted to the position of Imperial Censor, and whenever there were disputes in the court, Ziyi was able to offer incisive arguments, often surprising others with his viewpoints. He accompanied the emperor to Jiangdu. At that time, the realm was in turmoil, and even as the emperor remained oblivious to the circumstances, Ziyi took the opportunity to advise him multiple times, resulting in his appointment as the Prefect of Danyang. Shortly after, he was sent to supervise the transportation of military provisions upstream of the Yangtze River, but was captured by bandits under the command of Wu Qizi. Ziyi appealed to both reason and emotion to ultimately win over the leader of the bandits. He was then sent to eradicate the bandits along the riverbanks. When he learned that Yang Guang had been killed, the bandits informed him of the event. Ziyi, doubting their claims, executed the informant. The bandits then attempted to install him as their leader, but Ziyi declined. A group of bandits took Ziyi to the outskirts of Linchuan City and demanded he announce to the city dwellers that "the emperor is dead." However, Ziyi proclaimed the contrary and was subsequently executed. At that time, he was seventy years old.
Yao Jun was originally from Tangyin, Weijun. When Emperor Yang of Sui was the Prince of Jin, Yao Jun served by his side. After Emperor Yang ascended to the throne, Yao Jun was promoted all the way to become Eagle Strike General. In the later years of the Sui Dynasty, as banditry surged and people fled, only Yao Jun's troops remained intact. Later, he followed General Qu Tutong to resist the rebel army in Hedong. Not long after, Qu Tutong led his troops to flee south, but due to his trust in Yao Jun's courage, he temporarily appointed him as acting governor of Hedong. The rebel army sent generals such as Lv Shaozong and Wei Yijie to attack, but they were unable to capture the city. When Qu Tutong's army was defeated and he came to the city to see Yao Jun, Yao Jun couldn't help but weep in sorrow, making those around him weep as well. Qu Tutong also cried with tears streaming down his face, and he said to Yao Jun, "My army has already failed, and wherever the rebel army goes, there is no one who does not respond. In this situation, you should surrender early to protect your wealth and position."
Jun Su replied, "You are the emperor's close confidant, a high-ranking minister of the country. The emperor entrusted Guanzhong to you, and the king entrusted the nation's well-being to you. The fate of the country rests entirely on your shoulders. Why aren't you focused on serving the country instead of finding yourself in this predicament? Even if I can't prevent the emperor from being let down, the horse you're riding was a gift from the king. How can you still have the face to ride it?" Qu Tutong said, "Alas! Jun Su, I came here because I lacked strength." Jun Su said, "You're not out of strength yet. Why speak of this now?" Qu Tutong left in shame. At that time, the city was under heavy siege, and the food supply was cut off. Jun Su made a wooden goose decoy, tied the memorial he had written around its neck, detailed the current situation, and let the wooden goose float down the Yellow River. The commander in Heyang received the memorial and immediately sent it to the eastern capital. After reading the memorial, King Yang Tong sighed deeply and appointed Jun Su as the Grand Master of Purple Light, secretly sending someone to comfort him. Pang Yu, the supervisor of the gate, and the general of the military guards, Huangfu Wuyi, surrendered to the rebel army from the eastern capital and came to the city, urging Jun Su to surrender. The Tang Dynasty even promised him gold certificates and guaranteed his safety. However, Jun Su had no intention of surrendering whatsoever.
His wife also came to the city to persuade him, saying, "The Sui Dynasty has already perished, the mandate of heaven has passed to others. Why do you persist like this and bring disaster upon yourself?" Jun Su replied, "Major matters of the world are beyond women's understanding." After saying this, he drew his bow and shot an arrow at his wife, who fell lifeless to the ground. Jun Su knew that things were unlikely to succeed, but he insisted on upholding his honor, even if it meant death. Whenever he spoke of national affairs, sorrow overwhelmed him, and he sighed deeply. He once said to his soldiers, "I have been a loyal servant in the palace, promoted and trusted by the emperor many times. Now, at this crucial moment of righteousness, I must die. We still have a few years of food reserves. When the food runs out, the fate of the world will be sealed. If the Sui Dynasty has truly perished and the mandate of heaven belongs to others, I will come to present my head to you all!" At that time, the people suffered greatly under the rule of the Sui Dynasty, and when the rebels rose up, everyone saw hope. However, due to Jun Su's leadership, the people in the city did not rebel. Over a year later, some people occasionally escaped into the city from outside, and the people inside the city began to learn about the fall of Jiangdu (the capital of the Sui Dynasty). However, the food supply had been completely cut off, and the people could not survive. Horrific incidents of cannibalism began to unfold, and people were filled with fear. A white rainbow appeared above the city gate, and the blades of weapons glimmered in the night. A month later, Jun Su was killed by his own subordinates. Chen Xiaoyi from Hedong had harbored great aspirations since childhood and was renowned for his integrity. During the reign of Emperor Yang of Sui, he became a minor official in charge of justice in Lu County, known for his honesty and fairness. The county magistrate, Su Wei, once wanted to kill a prisoner, but Chen Xiaoyi strongly advised against it, even offering himself to be executed first. After a long time, Su Wei changed his mind, apologized to Chen Xiaoyi, released him, and showed him more respect. Later, Su Wei became a minister and recommended Chen Xiaoyi to be an imperial censor.
Chen Xiaoyi later resigned from office following his father's death. During the mourning period, he was very devoted, to the point that a white deer roamed peacefully near his home. People at the time believed this was a sign of filial piety. Not long after, he was appointed as the magistrate of Yanmen County. He lived a frugal life in the county, subsisting on vegetarian meals and residing in a modest house. He would visit his father's grave every morning and evening to mourn, weeping bitterly each time. His hair turned white, his body became thin, and those who saw him felt sadness for him. During a time of political chaos and chaotic laws, many local officials were corrupt. Yet, Chen Xiaoyi remained steadfastly incorruptible, exposing wrongdoers and capturing criminals. He was revered by the people as if he were a god.
When Emperor Yang of Sui visited Jiangdu for leisure, Liu Wuzhou from Mayi killed the governor Wang Rengong and instigated a rebellion. Chen Xiaoyi led his troops and the military officer Wang Zhibian to confront Liu Wuzhou. They fought at Xiaguan City and were defeated. Liu Wuzhou then attacked nearby counties, causing panic among the populace, who were on the brink of rebellion. The former magistrate Yang Changren and the county magistrate Wang Que were cunning and the leaders of the rogues, plotting to support Liu Wuzhou. Chen Xiaoyi secretly learned of their conspiracy and eliminated their entire families, instilling fear in the county's residents, who no longer dared to harbor doubts.
Soon, Liu Wuzhou brought his troops to attack Yanmen County. Chen Xiaoyi resolutely resisted and achieved victory several times. However, Yanmen County was an isolated city with no reinforcements outside. Chen Xiaoyi resolved to defend the city at all costs. He sent messengers to Jiangdu multiple times to request reinforcements, but the roads were cut off, and he received no response. Chen Xiaoyi also knew that the emperor would not send troops to rescue them. Every morning and ev
Zhang Jixun, a man from Jingzhao, was the son of Zhang Xiang, who was highly regarded by Emperor Gaozu when he was young. He was later promoted to be a military advisor to the Prime Minister. During the Kaihuang era, Zhang Xiang was promoted to the position of Sima in Bingzhou. Towards the end of the Renshou period, Prince Han Liang rebelled and sent his general Liu Jian to attack the Yan and Zhao regions. When Liu Jian reached Jingxing, Zhang Xiang led the troops to resist. Liu Jian launched a fierce attack and even set fire to the walls below. Seeing the people were terrified, Zhang Xiang climbed the city wall and bowed twice at the Western Queen Mother temple, crying out, "What have the common people done wrong to suffer such a fire? If the immortals truly have spirits, please bring down rain to save us!" As soon as he finished speaking, dark clouds gathered over the temple, and soon a heavy rain fell, extinguishing the fire. The soldiers were all moved by his sincerity and followed his command. The city was besieged for over a month until Li Xiong's reinforcements arrived, forcing the rebels to retreat. Zhang Xiang was honored for his accomplishments and appointed as Kaifu, later serving as the Governor of Ruzhou and the Prefect of Lingwu. Finally, he became the Director of the Imperial Canal in the capital city, where he died in office.
When Zhang Jixun was young, he was very principled and ambitious. Towards the end of the Daye period, he became the General of the Eagle Strike, stationed at a fortress using Jishan as a defensive stronghold, connected to Luokou. Later, Li Mi and Zhai Rang broke through the city and sent someone to call for his surrender. Zhang Jixun cursed Li Mi, who then sent troops to attack him, but was unable to capture him for several years. At that time, Li Mi had tens of thousands of troops surrounding his city, with Zhang Jixun surrounded by enemies on all sides and only a few hundred men under his command. Despite this, he remained resolute and refused to surrender. Three years passed, supplies ran out, and they even had to burn down houses for firewood, with people living in caves. Zhang Jixun continued to patrol, and no one betrayed him. With no food left and soldiers exhausted and ill, they were unable to fight back, and the city was ultimately breached. Zhang Jixun sat calmly in his office, and Li Mi sent soldiers to arrest him. A group of bandits forced Zhang Jixun to kneel before Li Mi, but he refused, saying, "Although I am a defeated general, I am still a subject of the emperor. How can I kneel before you bandits!" Li Mi was impressed by his spirit and released him. Zhai Rang, frustrated after failing to extract money from Li Mi, killed Zhang Jixun, who was only 28 years old at the time. His younger brother, Zhang Zhongyan, became the Luolord towards the end of the Daye period. When the righteous forces rose up, he led officials and civilians to defend the city, but his subordinates killed him and surrendered to the righteous forces. Another brother of Zhang Jixun, Zhang Cong, was killed during the rebellion led by Yuwen Huaji. The Zhang family has always been known for their loyalty and patriotism, with brothers sacrificing themselves for the country, earning the respect and admiration of the people.
The people of Beihai are known for their fierce and resolute character. Song Yun serves as the captain in Shimen Prefecture. Towards the end of the Daye era of Emperor Yang of Sui, a bandit named Yang Hou rallied a group of rebels and launched an attack on Beihai County. Song Yun set out alone on a reconnaissance mission but was captured by Yang Hou. Yang Hou aimed to use Song Yun to coerce the people in the city into surrendering, so he had him shout to the city, falsely claiming that the county's army had been defeated and urging them to surrender immediately. Song Yun pretended to agree.
Upon reaching the city, Song Yun suddenly shouted loudly, "I am Song Yun, sent to scout the enemy's situation. I was captured by chance, not because I was unable to defeat them! Now the main force of the official army has arrived, the bandits are few in number and weak in strength, and they will soon be wiped out. There is no need to worry at all!" In a fit of rage, Yang Hou slashed at Song Yun's mouth, dragged him away, and continued to beat him. As Song Yun cursed Yang Hou, "You old bandit, how dare you insult the loyal and honorable! You will soon reap what you sow!" Before he could finish his words, Yang Hou cut off Song Yun's torso. The people in the city witnessed this, weeping and beating their chests in grief, yet their morale only soared. Beihai County was ultimately saved.
Emperor Yang of Sui dispatched Guo Zijian, a household official, to deal with Yang Hou, and he defeated him. Emperor Yang of Sui deeply mourned Song Yun's sacrifice for the nation and reported his sacrifice to the court. The court issued a commendation decree, posthumously appointing Song Yun as a Senior Attendant and the governor of the region.
In historical records, it is said: ancient people felt that the world was vast and individuals were insignificant. While living was important, compared to righteousness, life was as light as a feather in comparison. Therefore, some deaths carry more weight than Mount Tai, since they died for justice; some lives are lighter than a feather, because they live cowardly lives. However, death is irreversible, and life only happens once. The hardest thing is to maintain integrity in any situation. The rebellions led by Yang Liang, Xuan Gan, and Li Mi have already formed, with a fierce momentum. Huang Fu Dan, You Yuan, and Feng Ciming are fearless in the face of danger, facing death with calm resolve, bravely dying for righteousness. Dugu Sheng, Yuan Wendo, Lu Chu, and Yao Junsu, aren't they aware that fate is predetermined and human effort cannot change it? They willingly accept the punishment of death to uphold their loyalty and integrity. Although their efforts didn't save the nation, and their strength could not avert disaster, when compared to those who live in fear, their spirit will shine for generations. Xuduo and Shan Hui embody virtues like gentleness, respect, frugality, and humility; Ziyi and Songyun have made heroic sacrifices for righteousness. Even in times of national turmoil, loyal subjects still stand firm. It is indeed so!
