Lu Chu, from Fanyang in Zhuojun, was the grandson of Lu Jingzuo, a subordinate official in the Wei State. Lu Chu was talented from a young age, but he was straightforward and had a slight speech impediment, which made him somewhat inarticulate. During the reign of Emperor Yang of the Sui dynasty, he became the Right Counselor of the Ministry of Personnel, and he always stood upright in court, which instilled fear in many officials. When Emperor Yang moved to Jiangdu, most officials in the Eastern Capital disregarded the laws, but Lu Chu always insisted on calling out their illegal activities without hesitation.
Later, Prince Yang Dong proclaimed himself emperor and appointed Lu Chu as the Prefect of the Palace Interior, Left General, Acting Left Deputy Minister, and Right Guanglu Daifu, granting him the title of Duke of Zhuojun. He was tasked with assisting the young emperor along with other officials. When Wang Shichong rebelled and attacked the Taiyang Gate, General Wu Weiyi opened the city gates and fled, imploring Lu Chu to escape with him. Lu Chu replied, "I made a vow with Yuan Gong that if the country is in danger, we vowed to stand together to the end. Escaping now would be unjust." When the rebels entered the city, Lu Chu hid in the Tai Guan Office and was captured by the rebels, who took him to Wang Shichong. Furious, Wang Shichong ordered Lu Chu's execution, and he was brutally killed.
Liu Ziyi, from Congtingli in Pengcheng, was the son of Liu Bian, the Sima of Xuzhou in the Qi dynasty. Liu Ziyi was studious from a young age, excelling in writing, and possessed the qualities of a capable official. He served as the General of the Palace in the Qi dynasty. During the early years of Emperor Wen of the Sui dynasty, he became the County Magistrate of Nanhe, and later moved up to be the Military Advisor in Qinzhou. In the eighteenth year of Emperor Kaihuang, he participated in the imperial examination, where the Right Deputy of the Ministry of Personnel, Yang Su, quickly recognized his potential and recommended him to be an Imperial Historian.
Li Gongxiao, the County Magistrate of Yongning, lost his mother when he was four, was remarried at the age of nine, and later his stepfather remarried again. When the stepfather passed away, a man from Hejian, Liu Xuan, suggested that Li Gongxiao should be dismissed from his position for not having benefited from his stepfather's care. Liu Ziyi argued:
The ancient book says, "A stepmother is just like a biological mother, with no difference." A stepmother should be treated as the wife of the father, as a mother, with all the same etiquette and customs as a biological mother. In addition, "Those who mourn for others should mourn for the parents of the other party." The one who mourns refers to their biological parents, not step-parents. Although the father himself may feel that the stepmother's status is slightly lower than that of the biological mother, children's feelings should still respect the status of the biological mother. So the ancient book says, "Those who mourn for others should remove their official clothes together with the parents of the other party, to express grief. If the father dies and the mother remarries, even if the mourner feels otherwise, they should still express grief. However, if the stepmother remarries, there is no requirement to remove mourning attire." This is only a regulation regarding remarriage. In short, as long as the stepmother is still in the father's house, her etiquette and customs are the same as those of a biological mother. If it is said that without the nurturing care one cannot be treated equally, then what is the point of observing filial piety? Since filial piety must be observed, how can the expression of grief be any different? The meaning of these three laws is very clear. Now, some people say that the laws allow for not observing filial piety, which seems quite unreasonable! Furthermore, those who mourn for others should mourn for the parents of the other party; this does not change regardless of the distinction between biological and stepmothers. Since the status of the biological mother and stepmother are equal, grief should naturally be the same. In the "Questions and Answers on Mourning Clothes," it says, "If the mother remarries, one should mourn for the stepmother." Is this not because the biological mother's family has been severed, so the relationship has become distant, while the stepmother is the wife of the father, so the relationship has become closer? Confucius said, "If you give her as a wife, she becomes a white mother; if you do not give her as a wife, she is not a white mother." This shows that the level of mourning is based on familial status, and emotions are generated through the father, so the sages emphasize filial piety and love, and use status to regulate this relationship. As a result, the son mourns based on status, just as he would for his biological mother; the stepmother reciprocates with the same sense of duty as a biological mother.
If the stepmother arrives after the birth of the son, the mourning customs differ; however, such statements cannot be found in the scriptures or classical texts. For example, if a person is born, his biological mother passes away first, and later the stepmother arrives, can he be excused from filial piety simply because he did not receive nurturing from his stepmother? Wang Bi from Changsha went to the capital during the late Han Dynasty to take care of some matters. Later, Wu and Wei broke off relations, and Wang Bi married in the capital and had a son named Wang Chang. After Wang Bi's death, Wang Chang became the Dongping magistrate. He found out that Wu's mother had passed away, so he was deeply saddened and valued this relationship greatly, not taking office. People at that time did not think he did anything wrong. This shows that there is no emotional difference between stepmothers and biological mothers. If nurturing alone determines mourning customs, then how should we interpret Wang Chang's actions? Also, during the Jin Dynasty, General Zhen Nan Yang Hu had no son, so he adopted his disciple Yi as his son. After Yang Hu's death, Yi did not mourn. Yang Hu's wife reported to the court, and Yi said, "Uncle raised me when he was alive, I dare not disobey. But without my father's orders, I returned to my biological parents' home." The Shangshu Peng Quan believed, "Adopted sons must have the father's consent. Without consent, leaving is being unfilial." So the court ordered approval. Therefore, the mourning customs cannot be solely based on acts of kindness. First, let's discuss "ritual." It is based on human relationships to establish rules and regulations, relying on morality for education. I use this principle to explain what he said. "Chengqing" means the affection like a mother's towards her children; "Zhengyi" means the filial piety children have towards their parents. Once roles are established, one can respect their father, adhere to their duties, uphold etiquette, and practice filial piety. If it is said that only the nurturing grace of the mother can constitute the mother-son relationship, with grace coming from the mother and filial piety from the children, then a kind mother is no different from any other mother; does that mean it's unnecessary to heed the father's authority?
He also said: "Stepmothers and birth mothers are originally different people, but since she raised you, it's just like your own flesh and blood." If that's true, then kids don't really have to listen to their dad. Even if there is a debt of care, can it be the same as a birth mother? While kids may show filial piety to their stepmom for a shorter time than to their birth mom, it's more formal than what you'd show to regular folks. There are rules for etiquette, and filial piety must also be in line with human feelings. Showing respect to a stepmom is really just about formality, not because of the depth of the relationship. As for the son of a brother, although he is also a child, the closeness might be different, but the way you show respect is the same. He believes that the word "以" is light and "如" is heavy, but he sees them as different. In fact, the word "如" has the same meaning as "以." If the weight is different, how can the word "如" be used? In legal terms, "准枉法" means sentencing based on how serious the crime is, while "以枉法论" refers to treating it the same as the actual crime. The law punishes crimes, while etiquette uses education to regulate behavior. "准" means comparison, and "以" means the same. There is no difference in meaning between "如" and "以." The provisions of etiquette and law aim to prevent the same things. If you apply this principle to explain that one, you'll get his point. It's like chopping down a tree—it's all right there in front of you; what's so hard to get?
Furthermore, some people say, "Appointing your son as the heir is meant to ensure he carries on the family line, serves your wife, and does not allow the legitimate son to return to his birth family, so that he serves his father's widow as a son." However, the father's widow is only referred to as such because of the father, so can the father not feel hurt by this? How can you directly say she is the father's widow? Others say, "When referring to someone as a 'former ruler,' does his dignity still compare to that 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. There is another emphasis, not merely about filial piety, so the word 'its' already indicates this. Using the term 'its father' makes a difference." This is not a statement that applies universally. Why say this? Because the meanings of 'its' and 'former' differ, as do their usages. How can they possibly be confused? For example, the Book of Rites says, "When its father gathers firewood, its son cannot bear the load." The Zuo Commentary says, "Although Wei is small, its ruler is there." If 'its father' has a different meaning, does 'its ruler' also carry a different meaning? Of course not, of course not! You are now blatantly violating rituals and laws, insulting the emperor, breaking national law, leading your illegitimate son to disregard family ties and, in name, violating customs. Distorting the facts in this enlightened era, using sophistry; even if you intend to showcase your talent, you shouldn't say such outrageous things.
After the memorial was presented, Zi Yi's opinions were ultimately adopted. During the Renshou period, he served as the magistrate of Xinfeng County and made significant political achievements. 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 Chief Historian, and whenever disputes arose in the court, Zi Yi was able to analyze them and often exceeded everyone's expectations. He followed the emperor to Jiangdu. At that time, the world was in chaos, and the emperor still did not understand the situation. Zi Yi took the opportunity to advise the emperor several times, which angered the emperor and led to his demotion to the position of the governor of Danyang. He was soon sent to oversee the transport of military supplies to Shangjiang, but was captured by the bandit leader Wu Qizi. Zi Yi convinced him to surrender and brought Wu Qizi and other bandit leaders back. He was then sent to suppress the bandits in Qingjiang. When he found out that Yang Guang had been killed, the bandits informed Zi Yi of it. Zi Yi did not believe them and executed the messenger. The bandits attempted to recruit him as their leader, but Zi Yi refused. A group of bandits took Zi Yi to the gates of Linchuan City and asked him to announce "the emperor is dead" to the people inside the city. However, Zi Yi proclaimed the contrary and was ultimately executed. He was seventy years old at the time.
Yao Jun was originally from Tangyin, Wei County. 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 to the rank of Eagle Strike General. In the later years of the Sui Dynasty, bandits were rampant and the people were fleeing in all directions, but only Yao Jun's troops remained unscathed. Later, he followed the General of the Elite Guards, Qu Tutong, to fight against the rebel forces in Hedong. Before long, Qu Tutong retreated south with his troops because he recognized Yao Jun's courage and capability, so he appointed him as the acting Governor of Hedong. The rebel army led by generals such as Lv Shaozong and Wei Yijie attacked Hedong, but they were unable to take it. When Qu Tutong was defeated in battle and came to the city to see Yao Jun, they both wept inconsolably. Qu Tutong said to Yao Jun, "My army has been defeated and wherever the rebel army goes, there is no one who does not respond. Given the circumstances, you should consider surrendering soon to protect your wealth and position."
Jun Su replied, "You are the emperor's trusted aide, a high-ranking minister of the country. The emperor entrusted Guanzhong to you, and the prince entrusted the state affairs to you. The rise and fall of the nation 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 disappointed, the horse you’re riding was a gift from the prince. How can you still have the nerve to ride it?" Qu Tutong said, "Ah, Jun Su, I came here because I lack strength." Jun Su said, "Your strength hasn’t run out yet. Why say more?" Qu Tutong left in shame. At that time, the city was tightly besieged, and the food supply had been cut off. Jun Su carved a wooden goose, tied the memorial around its neck, detailed the current situation, and placed it in the Yellow River to flow downstream. The defending general at Heyang received the memorial and sent it to the Eastern Capital. Upon reading the memorial, King Yang Tong sighed and then appointed Jun Su as a Grand Master of the Golden Purple Rank, secretly sending people to comfort him. The gate monitor Pang Yu and the military commander Huangfu Wuyi both defected from the Eastern Capital to join the Yi Army, arriving at the city walls to persuade Jun Su to surrender. The Tang Dynasty even sent a golden pardon token, promising not to kill him. However, Jun Su had no intention of surrendering.
His wife also came to the city gates to persuade him, saying, "The Sui Dynasty has already perished, the mandate of heaven has shifted to others; why do you stubbornly insist on this and bring disaster upon yourself?" Jun Su said, "Great affairs of the state are not something women can understand." With that, he shot her with an arrow. Jun Su also knew that things were not going to succeed, but he was determined to die honorably. Whenever he spoke of state affairs, he would break down in tears. He once said to his soldiers, "I am an old official of the imperial palace, promoted and trusted by the emperor many times. At this critical moment, I have to give my life for the country. The food in the city can still last for a few more years. When the food runs out, the truth will become clear. If the Sui Dynasty has truly perished and the mandate of heaven has passed to others, I will present my head to you all." At that time, the people had suffered greatly under Sui rule, and when the rebel army rose, everyone saw hope. However, Jun Su's strong leadership kept the people in the city from rebelling. Over a year later, some outsiders came seeking refuge, and the people in the city vaguely heard that Jiangdu (the capital of the Sui Dynasty) had fallen. However, food had completely run out; people could not survive, and even cannibalism occurred, leading to panic among the populace. A white rainbow appeared on the gate of the mansion, and the tips of weapons gleamed at night. A month later, Jun Su was murdered by his own subordinates. Chen Xiaoyi was from Hedong, and when he was young, he was quite ambitious. In his early twenties, he made a name for himself due to his honesty and integrity. During the Great Yuanyou era of the Sui Dynasty, he became a minor official in Lu County, known for his honesty and fairness. The county governor Su Wei once wanted to kill a prisoner, but Chen Xiaoyi strongly opposed it. After several attempts, Su Wei still did not listen. Chen Xiaoyi simply took off his clothes and asked to be executed first. Eventually, Su Wei changed his mind, apologized to Chen Xiaoyi and released him. Later, Su Wei became a counselor (equivalent to a prime minister) and recommended Chen Xiaoyi for a position in the Imperial Censorate.
Later, Chen Xiaoyi resigned from his post and returned home to mourn his father's death. He was very serious about mourning, going above and beyond the customary mourning practices. During this period, a white deer appeared near his home, and people believed it was a sign of his filial piety. Soon after, Chen Xiaoyi was appointed as the magistrate of Yanmen County. He lived a simple life in the county, ate vegetarian food, resided in a modest house, and mourned his father deeply every day. Each time he wept, he was overwhelmed with grief, his hair turned gray, and his body became weak. People who saw him felt sad for him. During this period, the imperial court's edicts became more and more chaotic, as many local officials fell into corruption. However, Chen Xiaoyi remained resolute in his integrity, exposing evil, fighting crime, and handling affairs swiftly. It seemed as though he had divine aid, and the people praised him.
During the reign of Emperor Yang of Sui in Jiangdu (modern-day Yangzhou), Liu Wuzhou of Mayi (modern-day Shuozhou, Shanxi) killed the governor Wang Rengong and rebelled. Chen Xiaoyi led his army and the warrior Wang Zhibian to fight against Liu Wuzhou in Xiaguan City, but they suffered defeat. Liu Wuzhou then attacked the nearby counties, causing widespread panic among the people, who were on the brink of rebellion. The former magistrate of Yanmen, Yang Changren, and the county magistrate Wang Que were devious and treacherous, with many rogues rallying to their cause. They were secretly planning to support Liu Wuzhou. Chen Xiaoyi found out about their conspiracy and exterminated their entire families, leaving the people in the county too frightened to entertain any rebellious thoughts.
Soon, Liu Wuzhou led troops to attack Yanmen, and Chen Xiaoyi resolutely resisted, repeatedly winning victories. However, Yanmen was an isolated city, with no reinforcements outside. Chen Xiaoyi made up his mind to defend the city to the death. He sent messengers to Jiangdu multiple times to request assistance, but received no response. Chen Xiaoyi also knew that the court would definitely not send troops to rescue them. Every day, morning and evening, he knelt in front of the imperial edict library, weeping, touching the hearts of those around him with his sorrow. The city was besieged for over a hundred days, and the food supply ran out. Ultimately, he was killed by Colonel Zhang Lun, and Yanmen City fell into the hands of Liu Wuzhou.
Zhang Jixun from Jingzhao, whose father was named Zhang Xiang, was valued by Emperor Gaozu when he was young and later promoted to serve as a military advisor to the Prime Minister. During the reign of Emperor Wen of the Sui Dynasty, Zhang Xiang was promoted all the way to Sima of Bingzhou. During the reign of Emperor Yang of the Sui Dynasty, Prince Han Yang Liang rebelled and sent General Liu Jian to attack the Yan and Zhao regions. When Liu Jian reached Jingxing, Zhang Xiang fiercely defended the city. Liu Jian launched a fierce attack and even set fire to the city walls. Seeing the people in a state of panic, there was a Temple of the Western Queen Mother by the city. He climbed the city wall, bowed to the temple twice, and cried out, "What sins have the common people committed to deserve such suffering? If you gods are real, please send rain to save us!" As soon as he finished speaking, dark clouds gathered above the temple, and soon heavy rain fell, extinguishing the fire. The soldiers were deeply moved by his sincerity and followed his orders. The city was besieged for over a month until Li Xiong's reinforcements arrived, and the rebels retreated. Zhang Xiang was rewarded for his merit and appointed as a Kaifu, later becoming the Governor of Ruzhou, Lingwu Prefect, and finally serving as the Director of the Capital Water Conservancy in the capital, where he passed away in office.
When Zhang Jixun was young, he was very spirited and had integrity. During the Daye era of the Sui Dynasty, he became the commander of the Eagle Strike Corps, occupying Jishan as a defensive stronghold, connected with Luokou. Later, Li Mi and Zhai Rang broke through Cangcheng and sent someone to ask him to surrender. Zhang Jixun shouted curses at Li Mi, angering him. Li Mi sent troops to attack him, but they were unable to capture him for several years. At that time, Li Mi had tens of thousands of soldiers surrounding his city, while Zhang Jixun was surrounded by enemies on all sides with only a few hundred men. However, he remained resolute and vowed not to surrender. Three years passed, their supplies ran out, and they couldn't even find firewood, so they had to dismantle houses to cook and live in caves. Zhang Jixun conducted inspections everywhere, yet no one betrayed him. When food ran out and the soldiers were tired and sick, they were unable to fight any longer, and the city was finally breached. Zhang Jixun sat in his office with a calm expression. Li Mi sent soldiers to arrest him. The rebels dragged Zhang Jixun and wanted him to kneel to Li Mi, but he said, "Although I am a defeated general, I am still a subject of the emperor. How can I kneel to you bandits!" Li Mi was impressed by his spirit and let him go. Zhai Rang, who accompanied Li Mi and was unsuccessful in obtaining funds, had Zhang Jixun killed. He was only 28 years old at the time. His younger brother, Zhang Zhongyan, became the Lord of Luo during the Daye era of the Sui Dynasty. When the rebels rose up, he led officials and the people to defend the city. Later, his subordinates killed him and surrendered to the rebels. Another younger brother of Zhang Jixun, Zhang Cong, was killed as a Qian Niu during the rebellion of Yuwen Huaji. The Zhang family has always been loyal and righteous, sacrificing their lives for their country. They are greatly respected by the people.
Once upon a time, Song Yun, a strong-willed man from Beihai, held principles in high regard. He served as the captain of the Shimen Prefecture guard. Towards the end of the Daye reign of Emperor Yang of Sui, a bandit named Yang Hou rallied a group of followers to revolt and attacked Beihai County. Song Yun joined the county troops to quell Yang Hou's rebellion. Song Yun rode out on horseback to scout the enemy and was captured by Yang Hou. Yang Hou intended to use Song Yun as a pawn to persuade Beihai City to surrender, so he ordered him to inform the people in the city that the imperial army had been defeated and they should surrender quickly. Song Yun appeared to agree.
When they arrived at the city gates, Song Yun suddenly shouted, "I am Song Yun, sent to scout the enemy. Unfortunately, I was captured not because of my incompetence! The imperial army is about to arrive; the rebel forces are weak and will soon be eliminated. There is no need to worry!" Yang Hou, furious, slashed at Song Yun's mouth with a knife, dragged him away while beating him mercilessly. As he was being beaten, Song Yun shouted curses, "You old thief, how dare you insult loyal and righteous people! You've brought this misfortune upon yourself!" Before he could finish, Yang Hou severed Song Yun's waist. The people in the city saw this scene, and not a single one could hold back their tears or refrain from beating their chests in despair. Their morale increased, and Beihai City was ultimately defended.
Emperor Yang of Sui dispatched Guo Zijian, a low-ranking official, to eliminate Yang Hou, and he achieved a complete victory, eliminating Yang Hou. Upon learning of Song Yun's sacrifice for the nation, he felt deep regret. He honored him in a memorial and posthumously appointed him as a court official and the magistrate of Beihai. Historical records comment: The ancients believed that the world held the highest value, rendering individuals insignificant. While life is important, when weighed against righteousness, it is as light as a feather. Therefore, some deaths are heavier than Mount Tai, as living must be for the sake of upholding righteousness; some lives are lighter than a feather, for only in death can one truly align with righteousness. However, death is irreversible, and life is fleeting; therefore, maintaining one's integrity in any situation is the hardest challenge of all.
The rebellion led by Yang Liang, Xuan Gan, and Li Mi has gained momentum, their power is formidable. Huangfu Dan, You Yuan, and Feng Ciming are fearless in the face of danger; they confront death fearlessly, bravely sacrificing themselves for a noble cause. Do they not realize that the situation is beyond redemption, that no human effort can alter it? They willingly accept a brutal death sentence to demonstrate their loyalty and integrity. Although their efforts did not preserve the nation or turn the tide, in contrast to those who compromise their principles for survival, their integrity stands out, resonating even in the depths of the underworld. Xuduo and Shanhui carry on Wen Xu's legacy of integrity, while Ziyi and Songyun embody the heroism of Jieyang. Even in times of chaos, there remain loyal subjects; this is undeniably true!
