Xin Yanzhi was from Dingdao, Gansu, and became an orphan at the age of nine. His grandfather, Xin Shixu, served as the governor of Liangzhou during the Northern Wei dynasty, and his father, Xin Lingfu, held the position of governor of Huazhou in the Northern Zhou dynasty. Despite his early loss, he refrained from associating with dubious individuals and dedicated himself to the extensive study of classical texts. He studied diligently alongside Niu Hong from Tianshui. Later, he moved to Guanzhong and settled in Chang'an. Esteemed by the founding emperor of the Northern Zhou, he was appointed as the Minister of Rites and was rewarded with clothing, horses, and precious jewels. At that time, the state was newly established, and many matters were just beginning; most high-ranking officials in the court were military generals, with only Xin Yanzhi responsible for formulating the system of rituals. Shortly thereafter, he ascended to the position of Deputy Minister of the Imperial Secretariat.
When Emperor Min of Zhou abdicated the throne, Xin Yanzhi, alongside the Minister of Ceremonies Lu Bian, was tasked with overseeing the national system of rituals. During the reigns of Emperor Wen and Emperor Yang of the Sui dynasty, he continued to oversee ceremonial duties and was instrumental in shaping state rituals, serving successively as Grand Minister of Sacrifices, Minister of Music, and Grand Official of the Four Departments, as well as holding the title of Minister of State. He was also commissioned to welcome the Turkic empress back to the country, and upon his return, the court rewarded him with two hundred horses and conferred upon him the title of Duke of Longmen County, with a fief of one thousand households. He was later promoted to Duke of Wuyuan County, with his fief increased by another thousand households. After Emperor Xuan ascended the throne, he was appointed as the Minister of Ceremonies. Following the ascension of Emperor Wen, Yang Jian, Xin Yanzhi was appointed as the Junior Minister of the Grand Rituals, reassigned as Duke of Rencheng County, and his official rank was elevated to Senior Grand Official. Shortly thereafter, he was transferred to the position of Director of the Imperial Academy. Over a year later, he was appointed as the Minister of Rites and collaborated with Niu Hong in compiling the "New Rites."
Wuxing native Shen Zhong was renowned for his extensive knowledge. Emperor Wen of Sui once arranged a debate between Shen Zhong and Xin Yanzhi, where Shen Zhong was clearly no match for Xin Yanzhi and had to apologize, saying, "Mr. Xin's arguments are as solid as a fortress and an impenetrable moat!" Emperor Wen of Sui was very pleased. Later, Xin Yanzhi was appointed as the Governor of Suizhou. While many provincial governors presented rare treasures, Xin Yanzhi only offered ritual offerings. Emperor Wen of Sui admired him, saying to his courtiers, "How can anyone not study? Xin Yanzhi's offerings reflect his profound understanding of ancient rituals!" He was later transferred to be the Governor of Luzhou, where he accomplished many good deeds during his time in both Suizhou and Luzhou.
Xin Yanzhi was a devout follower of Buddhism and Taoism. He built two fifteen-story tall pagodas in the city, and in the eleventh year of Kaihuang, a man named Zhang Yuan in Luzhou suddenly died but astonishingly came back to life a few days later. He claimed to have traveled to heaven and seen a magnificent new hall. When asked about it, he was told that it was built by Xin Yanzhi, the Governor of Luzhou, as a testament to his virtues and good deeds. Xin Yanzhi was displeased upon hearing this. He passed away that year and was posthumously titled "Xuan." Xin Yanzhi authored books such as "Fendian," "Liu Guan," "Zhu Wen," "Xin Yao," "Xin Li," and "Wu Jing Yi Yi," which have been passed down through generations. His son, Xin Zhongkan, attained the position of Prefect of Yishi.
He Tuo, also known as Qifeng, was from Xicheng. His father, Xi Hu, traveled to Shu and settled in Pixian, where he worked for the Princess of Wuling of the Liang dynasty, overseeing gold and silver treasures, amassing great wealth and earning the title of the richest man in the west. He Tuo was exceptionally bright from a young age and started studying at the National University at the age of eight. An assistant named Gu Liang teased him, asking, "Is your surname He like the lotus leaf or the river?" He Tuo promptly replied, "Mr. Gu, is your surname Gu like 'to care' or 'old'?" Everyone was impressed by this child.
At the age of seventeen, He Tuo used his intelligence to serve the King of Xiangdong. Later, the King of Xiangdong recognized his exceptional cleverness and allowed him to study by his side. At that time, Lanling Xiaoshu was also very talented, living in Qingyang Lane, while He Tuo lived in Baiyangtou. They even created a catchy rhyme: "There are two talented people in the world, He Tuo of Baiyang Lane, and Xiaoshu of Qingyang Lane." This shows how highly regarded He Tuo was. After the fall of Jiangling City, the King of Zhou highly valued him and appointed him as Doctor of the Imperial Academy.
Emperor Xuan initially wanted to establish five empresses and asked the opinion of the Confucian scholar Xin Yanzhi. Xin Yanzhi said, "The empress and the emperor should be equal in status; there should not be five." He Tuo retorted, "Emperor Ku had four concubines, and Emperor Shun had two concubines, so there is no fixed number, right?" Because of this, He Tuo was appointed as the Count of Xiangcheng. After Gaozu ascended the throne, He Tuo was appointed as Doctor of the National Academy and promoted to Imperial Secretariat Attendant, finally being raised to the rank of Duke. He Tuo was straightforward, eloquent, and enjoyed debating moral issues and commenting on people.
At that time, the Grand Secretary Su Wei once remarked to the Emperor, "My father always advised me that as long as I read the 'Classic of Filial Piety,' it would suffice to navigate life and govern effectively; why read so many books!" The Emperor found this reasoning compelling. He Tuo then stood up and said, "Su Wei has learned more than just the 'Classic of Filial Piety'! If Su Wei's father really said this, and Su Wei did not listen, then he is unfilial; if his father did not say this, but he lied to the Emperor, then he is dishonest. Without honesty and filial piety, how can one serve the emperor! Furthermore, Confucius said, 'Without reading the Book of Songs, one cannot speak; without reading the Book of Rites, one cannot establish oneself.' Can Su Wei teach his son to go against the teachings of the sages?" Su Wei held five positions at that time, and although the Emperor held him in high regard, He Tuo petitioned against trusting Su Wei. He also said that Su Wei's management of astronomy and the calendar was also not good, and He Tuo presented eight recommendations to counsel the Emperor.
The first thing I heard is that recognizing talent is very wise, but for an emperor, it can be quite challenging. Confucius said: "Promote the upright, set aside the crooked, and the common people will be content; promote the crooked, set aside the upright, and the common people will not be content." From this statement, it is clear that the effectiveness of a country's governance relies heavily on the careful selection of talent. Therefore, those who recommend talented individuals will be rewarded, while those who mislead the talented will face consequences. However, the current state of talent promotion is entirely different. It no longer matters if someone is upright or sycophantic, or if they are talented or foolish. Those who seek to advance and gain wealth are often placed in important positions, while those who are to be suppressed are left to languish in low-ranking positions for life. The common people's discontent arises from this. I've heard that when rewarding individuals in the court, discussions should involve the ministers; when punishing individuals in public, it should be judged by everyone. I've noticed that you take a keen interest in judicial cases, treating the people as if they were your own children. Every judgment seeks the opinions of many ministers, ensuring that punishments are not misused, which reflects your wisdom. If punishments are handled this way, then rewards should be as well. Those who have made significant contributions and are held in high regard by you should be directly promoted and utilized. From now on, when selecting important officials, it's essential to take everyone's opinions into account, rather than relying solely on one person's recommendation. This way, there will be no favoritism from those in power, and no resentment from the people.
The second matter, Confucius said: "Carefully investigate those who collude with each other, and no crime can be hidden." He also said: "A noble person cultivates many good connections but does not form factions for personal gain; a small-minded person forms factions for personal gain but does not cultivate many good connections." The term "comparison" refers to mutual collusion. This means that those favored will continue to be promoted, even after attaining wealth and status, while those who are disfavored will suffer continued injustices. Once the promotions are complete, they will protect each other, misleading the ruler; resentment from unfair treatment will give rise to voices that slander the court. I urge you to conduct a thorough investigation into the situation, not allowing the prevalence of factionalism, and not letting power be held in the hands of a few. This is the greatest threat to a nation.
Part One:
I’ve heard that back in the day, Emperor Shun selected talents and promoted a total of sixteen tribal leaders, known as the "Eight Yuan" and "Eight Kai." Just think about it: those wise leaders had better governance skills than many today, but Emperor Shun still carefully selected talents and arranged suitable positions to avoid conflicts of power, ensuring that the country could be prosperous and the people could live in peace and contentment. Now, there are so many officials, but very few are genuinely effective. Is it because the country lacks talent that one person holds multiple positions? Or is it because these individuals lack ability? Our country is a great one; there must be many outstanding talents. Even if there are capable individuals, they struggle to get their talents recognized by those in power! Dongfang Shuo once said: "Respect him, he becomes a general; despise him, he becomes a captive." This couldn’t be more accurate! Nowadays, officials do not assess their own abilities and virtues. They lack the talents of Lv Shang or Fu Yi, yet they believe they possess the extraordinary abilities of Fu Yan or Zi Shui. They often oversee vast responsibilities, seeking comfort and ease, disregarding the power in their hands, which ultimately leads to failure, all because of this reason! The Book of Changes states: "If the legs of the tripod break, the vessel will topple, signaling a bad omen." This suggests that their abilities are inadequate for the tasks at hand! I hope Your Majesty will reappoint virtuous and capable individuals, clarify roles, and ensure everyone has the capacity to contribute, so our nation can thrive!
As for the second matter, I heard that in "The Book of Rites" it says: "Those who capriciously alter laws, disturb the social hierarchy, and sow discord in politics through unscrupulous means shall be put to death." Confucius also said, "Why must we always make changes when we can continue to use the old system?" However, if you look back over the past few years, you'll see there have been numerous changes! For example, Fan Wei's sundial took ten years to finish; Zhao Yi's measuring instrument took seven years to make. Gongsun Ji haphazardly altered medical prescriptions, costing millions; Xu Daoqing made random changes to the gnomon, wasting a large amount of money and resources. Chang Ming violated laws and delayed for several years; Wang Wo disrupted social order without any restraint. Zhang Shanju didn't understand the positions of the stars, yet he arbitrarily changed the records of the Taichang Temple; Cao Weizu didn't recognize the North Star and is now going to change the records of the Taishi Ling. These individuals fail to leverage their strengths, instead boasting and competing for fame and profit while slandering one another. I hope that from today forward, if such individuals arise again, if their words are not verified, they must be punished more severely to make them afraid and not dare to casually submit reports.
I won't say much about other articles. During that time, Su Wei wielded significant power, overseeing multiple departments. He had previously lived in Wugong, so Su Wei was very arrogant in his speech, feeling like he had the demeanor of immortals like Fu Yan and Zi Shui, using this to challenge the emperor. When the memorial was submitted, Su Wei was very angry. In the twelfth year, Su Wei was in charge of selecting literary talents for the exams, and he and Tuo attacked and mocked each other. Su Wei was furious and said, "Even without you, Tuo, we can still find talented scholars!" Tuo immediately retorted, "Even without Su Wei, we can still find officials!" This incident led to a bitter rivalry between him and Su Wei. Later, the emperor asked Tuo to be in charge of assessing the musical pitch, and Tuo subsequently submitted another memorial, stating:
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I heard that when politics are clear, rituals and music thrive; when politics are dark, belief in ghosts and spirits arises. However, to sway heaven and earth and affect the spirits, nothing is more effective than rituals and music. Some also say that when music reaches its peak, there will be no resentment; when rituals and ceremonies reach their peak, there will be no contention. Governing the world with humility, all of this is the effect of rituals and music. I heard that there are two types of music: one is lascivious music, the other is upright music. Lascivious music can corrupt people's minds, arousing their evil thoughts; evil thoughts create visions, leading to lascivious music. Upright music can infect people, arousing their good thoughts; good thoughts create visions, leading to harmonious joy. Therefore, when music spreads throughout the world, the social atmosphere will become wholesome, people's senses will be keen, their blood will be calm, customs and habits will change, and the world will be peaceful. Confucius once said, "Eliminate the lascivious tunes of Zheng and steer clear of sycophants." Therefore, when the music of Zheng, Wei, Song, Zhao, and other places comes out, it will lead to epidemics at home and cause harm abroad. Therefore, if the palace music is chaotic, it will lead to the country's neglect and the ruler's arrogance; if the commercial music is chaotic, it will lead to the corruption of the officialdom; if the martial music is disordered, it will lead to the people's resentment; if the administrative music is chaotic, it will lead to numerous affairs; if the feathered music is chaotic, it will lead to the poverty of the country. When these five types of music are chaotic, the nation's downfall will be imminent. Marquis Wen of Wei asked Zixia, saying: "Wearing a crown, I feel drowsy listening to ancient music, but I never tire of listening to the music of Zheng and Wei. Why is this?" Zixia replied: "Ancient music begins with elegant music, followed by vigorous martial music, which can cultivate oneself, harmonize the family, and pacify the world. The music of Zheng and Wei relies on lascivious tunes to disturb people's hearts, immersing them in it, and music is full of entanglements of love between men and women, not knowing the love between father and son. What you’re asking about is music, but what you enjoy is melody. Music and melody are very similar, but also different. As a ruler, one must carefully examine one's likes and dislikes."
The purpose of examining the music created by the sages is not merely to please the ears and eyes of people. It is hoped that in the ancestral temple, where rulers and subjects listen together, they can cultivate harmony and obedience; in the village, when the old and young listen together, they can be harmonious and obedient; in the home, when father and son listen together, they can be harmonious and close. This is the approach ancient sage kings took in establishing music. Therefore, those who understand only sounds, but not music, are akin to beasts; those who understand only music, but not its deeper essence, are like commoners. Therefore, with the sounds of Huangzhong and Dalü, along with string songs and battle hymns, even children can dance along. Only the virtuous can truly understand music! Those who do not understand sounds cannot engage in discussions about music; those who do not understand music cannot discuss music with them; understanding music is akin to understanding the Dao. King Zhou of Shang was tyrannical and immoral, so the musicians fled to the Zhou dynasty with their instruments; the ruler of Jin lacked moral integrity, yet the musician Shi Kuang steadfastly upheld the pure tones.
Long ago, in a time before music existed, people found joy in patting their bellies and tapping the ground. The I Ching states: "Ancient emperors created music to elevate morality, solemnly offering it to the heavens as a sacrifice to their ancestors." The Yellow Emperor created "Xianchi," Zhuanxu created "Liujing," Di Ku created "Wuying," Yao created "Dazhang," Shun created "Dashao," Yu created "Daxia," Tang created "Dahuo," and King Wu created "Dawu." It has been so long that we now only know the names of these musical pieces, yet their sounds are now lost to us.
The music from the Yin and Shang dynasties through to the Zhou dynasty is recorded in the "Shijing" and "Songs." Therefore, many individuals, from sages to learned scholars, studied music. For example, Fuxi improved the se, King Wen improved the qin, Confucius played the stone chimes, Zilu played the se, Han Gaozu played the zhuqin, and Han Yuandi played the xiao. At the start of Han Gaozu's reign, Shusun Tong, based on the experience of Qin dynasty musicians, established the music for ancestral worship ceremonies. To welcome the spirits at the temple gate, the piece "Jia Zhi" was performed, similar to the ancient sacrificial music. When the emperor entered the temple gate, the piece "Yong Zhi" was played as the march rhythm, akin to the ancient "Cai Ji" and "Si Xia." Once the sacrificial beans were arranged, the piece "Deng Ge" was performed, akin to the ancient solemn hymns. After "Deng Ge" was performed, the piece "Xiu Cheng" was performed to honor the spirits' enjoyment. After the emperor sat in the eastern wing, the piece "Yong An" was performed to celebrate the completion of the ceremony. Both "Xiu Cheng" and "Yong An" were composed by Shusun Tong.
In the temple of Emperor Gaozu of Han, the dances of "Wu De," "Wen Shi," and "Five Elements" were performed. The dances of "Wu De" and "Five Elements" are based on the story of the Duke of Chen's son fleeing to the Qi State during the Spring and Autumn Period. Since the Chen State is a descendant of Emperor Shun, the 'Shao' music is associated with the Qi State. Confucius, upon hearing the 'Shao' music in the Qi State, did not feel the taste of meat for three months, which is the meaning behind it. Emperor Qin Shi Huang conquered the Qi State and obtained the 'Shao' music. Emperor Gaozu of Han conquered the Qin State, and the 'Shao' music was passed down to the Han Dynasty, where Emperor Gaozu renamed it 'Wen Shi' to signify a departure from the past. The 'Five Elements' dance was originally part of the 'Da Wu' music from the Zhou Dynasty, which Emperor Qin Shi Huang renamed to "Five Elements." During Emperor Xiao Wen of Han's reign, a dance representing the four seasons was created to show the stability and harmony of the country, with the seasons in order. Emperor Jing of Han adapted the "Wu De Dance" into the "Zhao De Dance," and Emperor Xuan of Han adapted the "Zhao De Dance" into the "Sheng De Dance." Although the names were changed, they basically inherited the old traditions from the Qin Dynasty.
During the Wei and Jin periods, ancient music was also used. The three emperors of the Wei Dynasty all composed lyrics for musical pieces. After the chaos of Yongjia, the five capitals of the Central Plains were destroyed, and the music migrated south, allowing the Jiangdong region to preserve its musical heritage. From the Song Dynasty, Qi Dynasty to the Liang Dynasty, the music performed remained rooted in ancient traditions, showcasing unprecedented grandeur. After the rebellion of Hou Jing, the musicians scattered and fled, and those dances and tunes spread to the pseudo-Qi state. Although the Qi Dynasty recognized the heritage of these musical pieces, they did not perform them in the ancestral temple court. I've had a passion for music since childhood, always paying attention to musical instruments, and although I am old now, I still remember a lot. After the Eastern lands were pacified, the musicians all returned, and I inquired about their learning experiences, and indeed, they had been taught by people from the Liang Dynasty. Now there are scores for the three tunes and four dances; even though I can't play them proficiently, they still hold an elegance. If they can be taught to preserve and pass on this ancient music, it will endure for future generations.
Then collect the music that they collected, summarize the main themes, make adjustments as needed based on the circumstances, and then give it a pleasant name. Isn't it a beautiful thing to celebrate grand virtues and pass on refined music to future generations! I meticulously recorded the titles of the three melodies and four dances, and also composed lyrics separately. I have also included the pieces of music that have been lost and cannot be performed in the hall at the end.
After submitting the memorial, the Emperor specially ordered officials from the Ministry of Rites to invite He Tuo to help with the handling of the matters of the provincial governors. He Tuo then composed three different styles of music—Qing, Ping, and Se—and choreographed four types of dances: Bi, Pi, Duo, and Fu. Previously, the sacrificial music from the Ministry of Rites had been limited to the Da Lu tune for decades, and the Huang Zhong tune had fallen into disuse. He Tuo felt that this was seriously inconsistent with the ancient customs, so he submitted a proposal to reinstate the Huang Zhong tune. The Emperor referred the matter to the courtiers for discussion, and ultimately, everyone agreed with He Tuo’s proposal. Shortly after, He Tuo's son committed an offense and was due for punishment. However, the Emperor, considering He Tuo's reputation, lessened his son's punishment. From that point on, the Emperor's favor towards He Tuo gradually waned.
Six years later, He Tuo was appointed as the governor of Longzhou. At that time, many students arrived to study, carrying book boxes, and He Tuo personally taught them. He also wrote a "Governor's Admonition," which was inscribed at the entrance of the state government as a warning to the people. He served as the governor of Longzhou for three years, fell ill and requested to return to the capital, a request that the emperor approved. Upon returning to the capital, he was in charge of overseeing educational affairs. At that time, the court appointed Su Kui to the Ministry of Rites to study musical pitch. Su Kui made many suggestions, most of which were supported by the court officials, except for He Tuo, who disagreed and often criticized Su Kui's shortcomings. The emperor brought their opinions for discussion, and most court officials opposed He Tuo. He subsequently submitted a memorial, highlighting the successes and failures of the current political landscape, and criticized the prevailing factionalism and self-serving behavior among the court officials. This resulted in Su Wei, Minister of Personnel Lu Kai, Assistant Minister Xue Daoheng, and others facing repercussions. The emperor initially wanted to appoint him as the governor of Yizhou, but he did not take the position and was later appointed as the National University Libationer. He passed away while in office, and was posthumously honored with the title "Su." He was prolific in his writings throughout his life, leaving behind thirteen volumes titled "Commentaries on the Book of Changes," three volumes titled "Commentaries on the Classic of Filial Piety," four volumes titled "Commentaries on Zhuangzi," nine volumes titled "The Thirty-Six Sciences of Ghosts and Spirits and Their Correspondences," one volume titled "The Book of the Feng and Shan Sacrifices," one volume titled "Essentials of Music," as well as ten volumes of collected works, all of which have endured through the ages.
Xiao Gai, grandson of Xiao Hui, the Prince of Poyang from the Liang Dynasty, was titled Marquis of You when he was young. After the fall of Jingzhou in the Liang Dynasty, he went to Chang'an with He Tuo. Xiao Gai had been diligent in his studies since childhood, understanding the key ideas of classics such as the "Book of Songs," "Book of Documents," "Spring and Autumn Annals," and "Book of Rites," especially excelling in the "Book of Han," which earned him respect from high-ranking officials. In the early years of Emperor Wen of the Sui Dynasty, Xiao Gai was granted the title of Duke of Shanyin County and appointed as a Doctor at the National University. The Emperor also ordered him and He Tuo to collate historical texts, but due to their differing views and ongoing debates, they failed to complete the task, leading to their dismissal by the Emperor. Later, Xiao Gai wrote commentaries on the "Book of Han" and "Writings of the Selections," which were well-regarded back then.
Bao Kai, also known as Hele, was from Donghai. His brother Bao Yu was well-versed in the "Five Classics," and Bao Kai inherited all his brother's knowledge. He also studied the "Records of the Grand Historian" and the "Book of Han" with Wang Zhongtong, demonstrating a deep understanding of these texts. During the reign of Emperor Yang of the Sui Dynasty, he became an assistant teacher at the National University, educating and guiding students. Students of the "Book of Han" at that time looked up to the Xiao and Bao brothers as leaders. Can you believe they had thousands of students recorded? After his passing, his students honored his memory by erecting a stele and tomb in his honor.
Fang Huiyuan, courtesy name Chongru, was a native of Zhengding, Hengshan, Hebei. His family has a long-standing tradition of Confucian scholarship. Since childhood, Huiyuan has been ambitious and morally upright, studying "The Three Rites," "The Three Commentaries on the Spring and Autumn Annals," "The Book of Songs," "The Book of Documents," and "The Book of Changes," and was also proficient in astronomy and calendar calculations. He viewed teaching and educating others as his life's work. Thousands of students came from far and wide to study under him.
When Wang Chuo of Nanyang in the State of Qi became the Governor of Dingzhou, he learned of Fang Huiyuan's reputation and invited him to be a scholar. Later, when Emperor Wu of the Zhou Dynasty destroyed the State of Qi and sought out talented Confucian scholars, Huiyuan was the first to be appointed by the court, receiving the position of Junior Scholar in Elementary Studies. After Emperor Yang Jian of the Sui Dynasty ascended the throne, Huiyuan was promoted to the position of Grand Master of the State Rituals. The Minister of Personnel, Wei Shikang, also recommended him to the emperor to serve as a scholar of the Imperial Academy. Shortly after, he worked with Zheng Yi from Peixian to compile musical scores. After his mother passed away, he resigned from his official position to mourn at home. Several years later, he was appointed as the General for Suppressing Insurgents, and then returned to his role as Grand Master of the State Rituals. Soon after, he was promoted to National Scholar.
At that time, the court ordered an examination of the students at the Imperial Academy, recommending those who were familiar with the classics for promotion and important positions. After the examination, the scholars were unable to determine which students should be retained and which should be eliminated. Ji Jiu was quite puzzled and asked them what was going on. Hui Yuan explained, "The academic traditions and examination standards in Jiangnan differ from those in Hebei, and the scholars cannot be familiar with all of them. Students only highlight their strengths while concealing their weaknesses, which is why there has been no conclusion reached for such a long time." Ji Jiu then asked Hui Yuan to assess the situation, and after reviewing the exam papers, Hui Yuan made his judgment immediately and without hesitation. Some individuals expressed dissatisfaction, prompting Hui Yuan to ask them for the texts and interpretations they were relying on, then recited their arguments in full and pointed out their errors. From then on, no one dared to cheat. He assessed a total of four to five hundred students and completed the evaluations in just a few days. All the Confucian scholars admired his vast knowledge and considered his learning to be profound. Later, he was summoned to assist in the revision of laws and decrees. Emperor Yang Jian of the Sui Dynasty once asked his ministers, "Has there ever been female music in ancient times?" Yang Su and other ministers did not know how to answer, so they said there was no female music. Hui Yuan stood up and said, "I have heard of 'graceful and virtuous ladies, with musical instruments and bells.' This is the music performed in the imperial palace in ancient times, and it is recorded in the Book of Songs. It cannot be said that there was none." Emperor Yang Jian was quite pleased to hear this. During the Ren Shou era, Hui Yuan passed away at the age of seventy-two. The court mourned deeply and held a grand funeral in his honor, posthumously bestowing upon him the title of Attendant Cavalier. Ma Guang, whose courtesy name was Rongbo, hailed from Wu'an. He had been particularly fond of studying since childhood, studying under various teachers for decades, dedicating himself to day and night learning, and reading a wide range of books, with a particular expertise in the "Three Rites." He achieved great mastery in Confucianism, earning the respect of all.
During the reign of Emperor Wen of the Sui Dynasty, the emperor summoned a group of scholars from Shandong to the court, including Ma Guang, Zhang Zhongrang, Kong Long, Dou Shirong, Zhang Heinu, and Liu Zuren. They were all appointed as Imperial Scholars, who became collectively known as the "Six Scholars." However, they were all rude and lacking in decorum, which led the court to disregard them. Dou Shirong died shortly after, and Zhang Zhongrang soon requested to return home, writing a ten-volume book, claiming that if it were successful, he would surely become a prime minister. He often spoke of esoteric topics. After his behavior was reported to the court, Zhang Zhongrang was executed. Kong Long, Zhang Heinu, and Liu Zuren were also soon demoted. Only Ma Guang remained.
During a ceremonial event, Emperor Wen personally visited the National University, where Ma Guang lectured on ritual etiquette with great clarity. Several famous scholars took turns questioning him, and Ma Guang answered each question thoroughly. Despite his plain language, his profound reasoning impressed everyone, including the emperor, who praised and rewarded him. Ma Guang was the only scholar from Shandong revered by others after Xiong Ansheng. Initially teaching in Yingzhou and Bozhou with over a thousand students, many of his students eventually followed him to Chang'an. After his mother's death, Ma Guang returned home to observe mourning rituals and eventually passed away from illness at the age of seventy-three.
Liu Zhuo, styled Shiyuan, was a native of Chengting in Xindu. His father was a county official. Liu Zhuo was handsome and tall, with an ambitious outlook, intelligence, and composure. He was not very playful as a child. When he was young, he formed a sworn brotherhood with Liu Xuan from Hejian, studied the Shijing with their fellow villager Liu Guisi, studied the Zuo Zhuan with Guo Maochang from Guangping, and sought advice on the Book of Rites from Xiong Ansheng from Fucheng. However, he left before he could finish them.
There was a man named Liu Zhihai in Wuqiang Jiajin Bridge who had an extensive collection of books at home. Liu Zhuo and Liu Xuan often went to his house to read. They spent ten years reading there, even though they sometimes went hungry and lacked warm clothes, they remained very happy. Later, Liu Zhuo gained recognition for his deep understanding of Confucianism and became a state scholar. The governor Zhao Ji saw his talent and recommended him to participate in the imperial examination, where he achieved the top score in the essay examination. He collaborated with Wang Shao, a compiler of the national history, to discuss law and history, and also served in the Ministry of Works, ready to answer the emperor's inquiries at any time. Not long after, he was promoted to the position of an external general. Later, he and many Confucian scholars collaborated on proofreading texts in the Secretariat.
Once, he returned to his hometown to visit his family, and the county magistrate Wei Zhiye invited him to serve as a county official. Shortly after, he returned to the capital and discussed challenging topics of the past and present with a group of scholars from the National University, including Yang Su, Niu Hong, Su Wei, Yuan Shan, Xiao Gai, He Tuo, Fang Huiyuan, Cui Zongde, and Cui Ze. Whenever he spoke, debates would heat up, and everyone acknowledged they couldn't match his knowledge. Even Yang Su and the others had to admire his profound knowledge.
Six years later, the Stone Classics from Luoyang were transported to the capital. Many of the inscriptions were worn and unreadable, and no one could recognize them completely. The emperor ordered him to collaborate with Liu Xuan on proofreading. Later, during a sacrificial ceremony at the Imperial Academy, he and Liu Xuan demonstrated their abilities and challenged many scholars, which upset many people in the process. They faced anonymous accusations and were ultimately dismissed from their posts.
After that, he enjoyed a leisurely life in the countryside, focusing on teaching and writing books with great diligence. He carefully assessed the authenticity of the annotations from Jia Kui, Ma Rong, Wang Su, and Zheng Xuan. He deeply studied more than ten books such as *The Nine Chapters on the Mathematical Art*, *Zhou Bi Suan Jing*, and *The Book of the Seven Luminaries*, calculating the movements of the sun and moon, measuring the dimensions of land and sea, and unraveling the fundamentals and mysteries of these fields. He also wrote works such as *Records of the Extremes* in ten volumes, *Almanacs* in ten volumes, and *Discussions on the Five Elements*, which have been passed down through generations. Liu Xuan was also highly intelligent and knowledgeable, second only to Liu Zhuang, earning them the nickname "the Two Lius."
Many famous scholars and rising stars from far and wide came to consult them, and the numbers were too many to count. People say that for hundreds of years, no one has surpassed the erudite and accomplished scholars. However, Liu Zhuo is quite aloof and frugal; he refuses to teach anyone who won't pay tuition. People at the time viewed this unfavorably. The deposed Prince Yang Yong heard of his reputation and wanted to invite him, but before he could go to pay his respects, he received orders to go to the court of the Shu king to work. He was reluctant to go and delayed for quite a while. The Shu king was furious and sent people to arrest him and escort him to the land of Shu, where he was conscripted into military service. Later, he edited texts there. After the Shu king was deposed, Liu Zhuo, along with several other scholars, revised the ceremonial rites and laws, earning the title of Yunqiwei. After Emperor Yang of Sui ascended the throne, he was promoted to the position of Doctor in the Imperial Academy, but he soon resigned due to illness. Several years later, he was summoned to the court as an advisor, but his submission of "Historical Records" was rejected for differing significantly from the views of the Imperial Historian Zhang Zhaoyuan. In the sixth year of the Daye era, he passed away at the age of sixty-seven. Liu Xuan petitioned the court for a posthumous title for him, but the court denied the request.
Liu Xuan, whose courtesy name was Guangbo, is from Jingcheng, Hebei. He was exceptionally bright and well-known from a young age. He and Liu Zhuo from Xindu studied in seclusion together for a decade. Liu Xuan had bright and sharp eyes, could gaze directly at the sun without flinching, had an exceptional memory and could effortlessly multitask. After the Northern Zhou Emperor Wu conquered the Qi state, the provincial prefect of Yingzhou, Yu Wenkang, appointed him as a clerk. Later, the governor Li Hui also appointed him as a ceremonial official due to his strong abilities and reputation. Over a year later, he was assigned to compile the national history together with the Imperial Secretary Wang Shao. Soon after, he took on a role in the Ministry of Personnel, providing advice and consultation. He also collaborated with some astrologers to study astronomy and calendars and was responsible for reviewing various memorials in the Ministry of Personnel. Li Delin, the Prefect of the Ministry of Personnel from Boling, held him in high esteem.
Although Liu Xuan worked in three provinces, he never received an official position and was instead pressured by the county to pay taxes. He then presented his case to the Ministry of Personnel, which referred him to the Ministry of Appointments. The Minister of Personnel, Wei Shikang, asked about his talents. Liu Xuan wrote a self-introduction stating, "I can expound on the commentaries of the 'Book of Rites,' 'Record of Rites,' 'Book of Songs,' and 'Book of Documents,' as well as the commentaries of the thirteen scholars such as Kong, Zheng, Wang, He, Fu, and Du. While the depth of my explanations may vary, I can teach them all. I have slightly less knowledge in 'Book of Changes,' 'Rites of Zhou,' and 'Guliang Commentary.' I have memorized the insightful phrases from historical texts and literary works. I have thoroughly explored the intricacies of astronomy and calendars. As for writing official and private documents, I have never needed assistance." The Ministry of Personnel did not conduct a detailed examination, but several reputable individuals in the court vouched for Liu Xuan's abilities, which resulted in his appointment as a Palace General.
At that time, Niu Hong submitted a request to gather lost books from across the realm. Liu Xuan forged over a hundred volumes, titled "Lianshan Yi," "Lu Shi Ji," and so on, and presented them to the court, receiving rewards before leaving. Later, someone reported him, and although he was pardoned from the death penalty during the amnesty, he was removed from his position and returned to his hometown to earn a living as a teacher. When Prince Yong heard about it, he summoned him to the capital to serve Prince Xiu of Shu, but he kept putting it off and refused to go. Shu Wang was furious, shackled him, and sent him to Yizhou. Later, he was assigned to serve in the camp, acting as a gatekeeper with a stick every day. Not long after, he was released and appointed as a copyist. Liu Xuan then drew inspiration from Qu Yuan's "Bu Ju" and wrote a piece called "Shi Tu" to express his sentiments.
After Shu Wang was deposed, I collaborated with some Confucian scholars to revise the "Five Rites" and was appointed as a cavalry officer. Niu Hong, the Minister of Personnel, proposed that the treatment of ancient vassals should depend on their proximity to the ruler, and the official rank of a high-ranking official should be lowered by one level. Now, those who hold the title of "Upper Pillar of State," although different from ancient vassals, are similar to great officers, with a rank of second class, so their relatives' official ranks should also be reduced by one level. Many found his reasoning sound.
However, I disagreed and countered, "In ancient times, officials were appointed solely based on lineage, and illegitimate children had little chance of advancement. This is why ancient kings placed great value on legitimate sons, who had the right to receive salaries and benefits. Even if distant relatives and legitimate sons were not close, they were required to observe a three-month mourning period because they benefited from their ties to legitimate sons. Nowadays, officials are promoted based on merit, regardless of legitimacy. This is already a departure from ancient practices, so why should we reduce the official ranks of their relatives? Many high-ranking officials today overlook their relatives. If we further reduce the official ranks of their relatives, this trend of weakening family ties among the populace will begin here!" Consequently, Niu Hong's proposal was put on hold.
In the twentieth year of the Kaihuang reign, the court abolished the four departments of the Imperial Academy (Guozi Jian) and the schools in the prefectures and counties, retaining only two doctoral positions at the Taixue and seventy-two students. I submitted a memorial to the emperor, passionately arguing against the abolition of schools. My words were earnest, but Emperor Gaozu did not adopt my suggestion. In the later years of the Kaihuang period, the country's economy flourished, and all eyes were on Liaodong. I believed that Liaodong should not be attacked, so I wrote an essay titled "On Pacifying the Yi" to advise against it. At that time, no one grasped my point. It wasn't until the Sui Dynasty was nearing its end and after three failed attempts to conquer Liaodong that my words were vindicated. When Emperor Yang of Sui ascended to the throne, Niu Hong recommended Xiao Xuan for the task of revising the laws. During the reign of Emperor Wen of Sui, he felt that the bureaucratic ranks were plagued by too many corrupt officials, who would turn bad over time due to the prevailing circumstances. He also believed that social morals were deteriorating, and women's morals were deteriorating. Therefore, he established regulations mandating that the assistants in the prefectures be rotated every three years, and the wives of officials of the ninth rank could not remarry. Xiao Xuan voiced his criticism of these regulations in his writings, but Niu Hong insisted on their implementation. Schools were established in each county, and provisions were given to those studying outside their hometowns, all ideas proposed by Xiao Xuan. One day, Niu Hong casually asked Xiao Xuan, "In the 'Rites of Zhou,' there were many scholars, but the number of officials in government offices was few. Nowadays, there are several times more clerks than before, yet judges have decreased. This situation is problematic; what do you think is the reason?" Xiao Xuan replied, "In ancient times, people entrusted tasks to their subordinates with trust, assessed their performance at the end of the year, did not repeatedly scrutinize the documents, and did not make the paperwork overly complicated. Officials in the government offices only focused on important matters. Nowadays, there is always a fear of errors in paperwork, excessive checks, and a thorough investigation of old cases, which has led to the saying, 'old officials die clutching their cases.' The past and present are different, with such a significant difference; the overwhelming number of issues and the chaos in government affairs stem from this very reason."
Niu Hong asked again, "During the Wei and Qi dynasties, the duties of the official historians were relatively light, but now there is no time to rest. What's going on?" Xiao Xuan replied, "During the Qi dynasty, there were only a few dozen states established, with the Three Offices and Circuit Supervisors mutually overseeing each other, issuing only about ten official documents. Now there are over three hundred states, which is one reason for the increase in workload. In the past, the states only had regulatory officials, the counties had magistrates, and the counties had magistrates. Their subordinates were handpicked by the senior officials and took office upon receiving orders, with each state having only a few dozen people. It's different now; officials of all levels are appointed by the Ministry of Personnel, and even minor matters need to be recorded by the Department of Merit. If one is unwilling to simplify their official duties yet desires to take it easy, how is that possible?" Niu Hong strongly agreed with his words but couldn't implement them.
The Advisory Minister Yang Da recommended Xiao Xuan for his extensive knowledge, excellent writing, and high exam scores, leading to his appointment as a Professor at the Imperial Academy. Over a year later, he was dismissed due to his low rank, returned to Changping, and was then assigned to another post. Some said his conduct was poor, so the Emperor dismissed him and sent him back to his hometown in Hejian. At that time, bandits were rampant, food prices soared, the circulation of books was disrupted, and teaching came to a halt. Xiao Xuan was more than a hundred miles away from his wife, with no news from her and feeling increasingly despondent about his unrecognized talents. He then wrote a self-praise:
"Hey everyone, I'm Sima Xiangru—no, not the famous one—just an ordinary guy. Great figures like Sima Xiangru, Yang Xiong, Ma Rong, and Zheng Xuan have all recorded their life experiences, leaving a lasting legacy. I'm not even going to compare myself to them for fear of being a joke. As I grow older, nearing death, old friends have dispersed, and students have gone their separate ways. I feel like morning dew, destined to fade away, buried out in the wild after death, with my loved ones unaware of my thoughts, and future generations ignorant of my deeds. While I am still alive, I will briefly share my inner thoughts, so future generations can get a sense of my thoughts."
From birth until now, I have been very fortunate. When I was young, my parents loved me deeply, never hitting or scolding me; during my school days, my teachers also valued me greatly, never criticizing me. As I grew up, I always worked hard to maintain good relationships with relatives and friends, putting others before myself. Since childhood, I enjoyed learning from my elders and willingly helped younger people. I never found studying boring, and I never felt burdened when teaching others. Although I have a somewhat introverted and unsociable personality, my heart has always been filled with a pursuit of knowledge.
Reflecting on my life, I realize that I have been quite lucky, with four things worth celebrating. Firstly, despite my dull aptitude and poor family background, with the help of my older brothers, I was able to enter officialdom, had the opportunity to read a lot of classics, and learn historical knowledge. Although I only did some small good deeds in the village, I earned a bit of a reputation, which is truly fortunate. Secondly, although I had ups and downs in officialdom, held several unremarkable positions, and did not leave any remarkable achievements, at least I have a clear conscience and have not done anything wrong, which is quite commendable. Thirdly, despite my mediocre talent, I have been appreciated and promoted by influential people several times, worked with outstanding individuals, held positions in the court, and received many honors and rewards, which is a great honor. Lastly, now that I am retired, returning to my hometown, living a peaceful life, reading, enjoying the scenery, taking walks, free from illness and disaster, this is also a form of happiness.
However, I also have a deep regret. I lived in a peaceful and prosperous time, yet witnessed the decline of Confucianism and the decline of social morals. I studied hard, hoping to correct these wrongs, but in the end, things didn't turn out as I had hoped. My ideals were not realized, and my knowledge was not passed down, which is truly disheartening. Alas, this is my only regret.
Once upon a time, Mr. Liu Xuan from Hejian was staying in the county town. However, when food and supplies ran low, many of his students turned to thievery. Mr. Liu Xuan fell into poverty and had no choice but to beg for food on the outskirts of town. County officials took pity on him and gave him some food. However, not long after he left, he was captured by the thieves and taken near the fortress outside the city. Not long after, the soldiers defeated the thieves. Hungry and cold, with nowhere to go, Mr. Liu Xuan had to return to the county town. But the county magistrate suspected he was involved with the thieves and locked him out of the city for fear of future trouble. That snowy night, Mr. Liu Xuan froze and starved to death alone at the age of sixty-eight. Later, his students honored him with the posthumous title of "Master Xuande."
Mr. Liu Xuan was known for his quick temper, competitive nature, and sense of humor. He enjoyed showing off and often looked down upon the people of his time, which often put him at odds with those in power, complicating his career. However, he wrote many books that have been passed down through the ages, such as "Discourses on the Analects" in ten volumes, "Clarification of the Spring and Autumn Annals" in ten volumes, "Correct Names of the Five Classics" in twelve volumes, "Discourses on Filial Piety" in five volumes, "Annotations on the Spring and Autumn Annals" in forty volumes, "Discourses on the Book of Documents" in twenty volumes, "Discourses on the Book of Songs" in forty volumes, "Commentary on the Odes" in one volume, and "Arithmetic" in one volume.
Chu Hui from Wu County, with the style name Gaoming, gained renown in Jiangnan for his mastery of the "Three Rites." During Sui Emperor Yang's reign, he was summoned to the Ministry of Interior to lecture and discuss with other Confucian scholars. Chu Hui's eloquence was unmatched, and he quickly rose to the position of Doctor of the Imperial Academy and authored a hundred volumes of "Ritual Commentaries."
Gu Biao from Yu Hang, with the style name Zhongwen, had a profound understanding of the "Book of Documents" and the "Spring and Autumn Annals." During Sui Emperor Yang's reign, he became an Imperial Secretariat Scholar and wrote twenty volumes of "Ancient Texts Commentary on the Book of Documents."
Lu Shida from Yu Hang, during the reign of Emperor Yang of Sui, served as an assistant professor at the National University and wrote forty-two volumes of "Annotations on the Book of Songs," which also gained wide recognition.
Zhang Chong from Wu County, courtesy name Shuxuan. He served as Left Middle General during the Chen Dynasty, but he was more interested in other pursuits. He preferred to study classics and wrote "Spring and Autumn Annotations," which differed from the Du family's version in more than seventy places. He also wrote "On Funeral Garments" in three volumes, "Xiao Jing Annotations" in three volumes, "Analects Annotations" in ten volumes, and "Qian Han Pronunciation and Meaning" in twelve volumes. He later attained the position of reader for the Han Prince.
Prince Xiaoji of Pingyuan loved learning from a young age, was well-read, mastered the Five Classics, and was highly articulate. He was good friends with Liu Xuan from Hejian. During the Kaihuang era, he was summoned to the Secretariat to assist Wang Shao in compiling national history. However, Wang Shao did not regard him highly; he spent many years in the Secretariat yet could not even avoid taxation. Prince Xiaoji felt very depressed, so he wrote to the Minister of Personnel, Niu Hong, saying:
I have been bitten by venomous insects, unable to sleep all night, hungry and cold, living in misery all year round. Why is this so? Because unbearable pain and poverty are more distressing. Moreover, my heart is tormented, my body is withered by wind and frost. How can I remain silent in the face of such suffering? I earnestly ask the Minister to have mercy on my plight and to help me. Your kindness is like bringing a dried fish back to life, making birds fly again, warming the heart like fragrant herbs, comforting like warm cloth. Please grant my request and listen to my plea. Although the mountains are high and the waters are far, spirits are watching; everything I say is true; there is no deceit. But I fear that by the time help arrives, it will be too late—waiting for ships from Yue or ladders from Lu to rescue me, I may already be dead.
I am a poor man who has served as an official in the province for seven years. I've always been stuck with difficult tasks and received no rewards. I had to sell off my ancestral land just to scrape by, while trying to support my young kids without any siblings to lean on. To make things worse, my elderly mother is still at home. As time goes by and seasons change, my hometown is thousands of miles away, which makes me really anxious. The future looks grim, and my mom's expectations keep piling up. Like Sima Xiangru, who fell ill without a position to save him, or Mei Fu going mad beyond the reach of even immortals. My sorrows are scarier than ghosts; how can life be as tough as stone? I feel like my soul is falling apart, and I'm afraid I won't be able to rest even in death, going to the afterlife with regrets, unable to repay your kindness, talking like Wang Ji but making the lord unhappy. My struggles are hidden and trivial, like lice in hair or dust on my eyebrows, unknown to Ziyi and unseen by Zhu. I stay in the shadows, ultimately without any recommendations, and will just fade away quietly.
Three generations have lived in obscurity, peaceful but stuck for ten years, really without any close friends. Only a wise ruler can pull off amazing things; only loyal ministers can be flawless. I, a nobody, have met a minister as great as you, and that’s why I feel lucky. You’re in a high position, have a lot of power, but still stay honest, not chasing after fame and riches, which is why I don’t dare to ask for more. In the past, the beautiful jade from Jing Mountain was overlooked, and Bian He was punished for it. Now you’re in a high position, can promote talent, see everything clearly, and have no worries, yet you seem hesitant to take action. Who can really understand what you’re thinking? Sometimes job positions don’t match people’s talents; talents can’t always find justice, and once someone starts gossiping, it spreads everywhere. How can you not feel hopeless when all your hard work goes unrecognized?
If my illness has not reached the point of death, and my spirit can recover, I will write down my sorrows, record my worries, let future generations understand my experiences, sympathize with my misfortunes, hold those in power accountable, and clear my name. Even if I die, I will be content, and my wrongdoings will be absolved.
I hope you can show me a bit of pity, remember me a little longer, and don't forget me!
Hong, although everyone knew he was knowledgeable, he never obtained an official position. Later, he went back to his hometown, made a living by teaching, and spent his whole life there. He annotated the "Shang Shu" and the "Book of Songs," but unfortunately, these texts were lost in the wars.
As the historians say: "As the ancients used to say, 'Looks don't matter, strength is not important, family background is not crucial, whether ancestors had achievements is not significant, but ultimately, achieving fame and benefiting future generations, isn't it all about learning?' This is so true! People like Huiyuan and Rongbo were dedicated, persevering, and continuously improving themselves, eventually becoming renowned and earning respect from others. Some could gather thousands of students, some could wear official robes, ride in carriages, and were highly valued during the Ming Dynasty, all because of their serious study of ancient classics.
Jiang Yang was calm, elegant, had great demeanor, spoke elegantly, and had profound discussions, which made him quite famous back then. Yan Zhi was diligent in studying classics, was upright, principled, and behaved according to etiquette norms. He was intelligent, quick-witted, and eloquent, with writing skills, but his straightforwardness lacked the grace of a Confucian. Liu Zhuo was highly respected among scholars, knowledgeable in astronomy and calendar, with profound and wide-ranging knowledge in astronomy and geography. His scholarly accomplishments were deep and extensive, and for hundreds of years, there was no one like him. Liu Xuan was also a Confucian scholar knowledgeable in classics, talented, well-read; although not as profound as Liu Zhuo in exploring deep knowledge, his writing was even better than Liu Zhuo's.
These talented individuals, due to the circumstances of the times, have not been fully utilized. Some can only serve in minor roles, while others find themselves in dire poverty. What a shame! Zixia once said: "Life and death are predetermined, wealth and honor come from Heaven." Heaven has bestowed upon them intelligence and talent, but not the prestigious official positions. Even the wisest among us cannot escape the ways of the world. What can Liu Zhuo and Liu Xuan possibly do?
