Zhang Chun, courtesy name Boren, was a native of Duling, Chang'an. His great-grandfather, Zhang Anshi, served as the Grand Marshal Wei General during the reign of Emperor Xuan of Han and was granted the title of Marquis of Fuping. His father, Zhang Fang, served as a Palace Attendant under Emperor Cheng of Han. When Zhang Chun was young, he inherited the title of Marquis of Fuping and served as a Palace Attendant during the reigns of Emperor Ai and Emperor Ping of Han. He rose to the rank of minister during Wang Mang's usurpation.
During Wang Mang's usurpation, many marquesses lost their titles, but Zhang Chun, due to his cautious and honest nature and his commitment to his promises, was able to retain his title. At the start of the Jianwu period, he actively presented memorials to the imperial court, which helped him regain his title of Marquis. In the fifth year of Jianwu, he was appointed as the Grand Master of the Palace Attendants and led troops to Yingchuan, where he commanded the cavalry, pacified the areas of Jingzhou, Xuzhou, and Yangzhou, supervised military supply transport, and oversaw construction projects by other generals. Later, he led troops to cultivate fields in Nanyang and was promoted to General of the Household of Five Officials.
At that time, someone presented a memorial stating that those not related to the imperial family should not have their titles restored. Emperor Guangwu said, "Do not strip him of his title; instead, grant him the title of Marquis Wushi, with half of the former Fuping Marquis' fiefdom."
Chun had served in the court for many years and was very familiar with various court regulations and systems. At the beginning of the Jianwu period, many old regulations were missing, and whenever doubts or disputes arose, everyone turned to Chun for advice. From ancestral sacrifices and weddings to funerals and various etiquette norms, Chun could accurately explain and regulate them. The emperor valued him highly and appointed him as General of the Elite Tiger Guards, frequently summoning him and sometimes meeting with him multiple times a day.
The system of ancestral rites in the ancestral temple has not been completely determined, and the arrangement of the ancestors in the ancestral temple is also quite disordered. Therefore, in the nineteenth year of Jianwu, he and the Grand Coachman Zhu Fu jointly submitted a memorial to the emperor, saying: "Your Majesty, you come from humble origins, but have pacified the world, eliminated chaos, and inherited the ancestral legacy. I believe that while we are in the process of re-establishing, it is, by name, a revival, so we should honor the late emperor and earnestly hold the sacrifices. Starting from Emperor Yuan, in the ancestral temple sacrifices, the High Emperor is revered as the 'Ancestor of the Mandate', Emperor Xiaowen as 'Taizong', and Emperor Xiaowu as 'Shizong', all following the old system. In addition, four generations of ancestral temples have been established, from the Duke of Nantong to the Marquis of Chongling. According to the rites, those who are descendants should be respected as sons, and since the main ancestral sacrifices have already been performed, the standards for sacrifices to private ancestors should be lowered. Now, when we perform sacrifices in the main temple, the arrangement of the ancestors has been established, but the four generations of the Marquis of Chongling are listed together, with humble and noble positions placed side by side, which goes against the principles of etiquette. If it were not for the usurpation of the Han Dynasty by Wang Mang, which interrupted the national continuity and required the search for imperial relatives to allow Your Majesty to inherit the throne, why would you pay attention to private family sacrifices and contravene the rites? Previously, Emperor Gao did not inherit the position of the Empress Dowager because he was granted the Mandate of Heaven, and Emperor Xuan did not dare to show favoritism to relatives because he inherited the position of his ancestors as a grandson, so he only established a separate temple for his father, and only courtiers could participate in the sacrifices. I believe that the current private ancestral temples should be abolished, following the example of Emperor Xuan and Emperor Yuan, and I hope Your Majesty will command the relevant departments to seek broad input."
The emperor ordered the court officials and ministers to discuss this matter. The Grand Minister Dai She and the Grand Minister Dou Rong argued that the temples of Emperors Xuan, Yuan, Cheng, Ai, Ping, and their ancestors should be preserved, with Emperors Xuan and Yuan being revered as ancestors and fathers, and should be personally worshipped; for Emperor Cheng and later emperors, the relevant departments would carry out the worship ceremonies, and a separate ancestral temple would be established for Lord Nanton. The scope of worship traces back to the Marquis of Chongling, where ministers would participate in the worship to show respect for the esteemed and express gratitude to their families. The emperor accepted their advice. At that time, the ancestral temples were still under construction; thus, emperors before Yuan were worshipped at the Gao Temple in Luoyang, and emperors after Cheng were worshipped at the Gao Temple in Chang'an; as for the four generations of Nanton, they were worshipped at their respective burial sites.
In the second year, Chun was appointed Grand Minister of Works, succeeding Zhu Fu. Twenty-three years later, he succeeded Du Lin as Grand Minister of Works. During his reign, he studied the governance methods of Cao Cao, advocated ruling through inaction, and selected renowned scholars as officials. The following year, the emperor opened the Yang Canal, diverting the Luo River to create a transportation waterway that benefited the common people.
In the twenty-sixth year, the emperor issued a decree to Chun, saying, "It has been a long time since the Di and Xia sacrifices have been held. The ancients said, 'If sacrificial rituals are not held for three years, the rituals will deteriorate; if music ceremonies are not held for three years, the music will fall into disarray.' According to the classics, detailed regulations for sacrificial ceremonies should be established." Chun replied, "The Book of Rites stipulates that the Xia sacrifice should be held every three years and the Di sacrifice every five years. The Spring and Autumn Annals say, 'What is the grand Xia sacrifice? It is a collective sacrifice.' Whether it is the sacrificial offerings of both destroyed and intact temples, they should all participate in the sacrifice together, sharing the offerings with the ancestors, holding such grand sacrifices twice every five years. Before the Han Dynasty, the system was to hold the Xia sacrifice every three years, with the sacrificial offerings from destroyed temples participating alongside those from high temples, while the sacrificial offerings of intact temples had never been sacrificed together. In the fifth year of Yuanshi, the kings, nobles, and lords gathered in the temples for the first Di sacrifice. Eighteen years ago, the emperor personally attended the ceremony in Chang'an. The ancients said that every three years, there is a leap year, with slight weather changes; every five years there are two leap years, with significant weather changes. Therefore, the Xia sacrifice is held every three years and the Di sacrifice every five years. 'Di' means 'deliberate,' signifying the importance of distinguishing between the noble and the humble. The Di sacrifice is held in the fourth month of summer, when the sun is high and the moon is low, establishing the order of nobility. The Xia sacrifice is held in the tenth month of winter, when the grains are ripe, everything is harvested, and the rituals are prepared, so everyone should gather together to enjoy the offerings. These ceremonies have been abolished for eight years. I believe we can reinstate them according to the ritual guidelines. Please select a date for this." The emperor agreed to his proposal, and from then on, the Di and Xia sacrifices were officially established.
At that time, the Chanyu of the Southern Xiongnu and the Wuhuan both surrendered, the borders were peaceful, the people had just emerged from the turmoil of war, the harvests were abundant every year, and every household prospered. Chun believed the Holy King constructed the Bi Yong to uphold and promote rituals and education, making the country both prosperous and well-educated. So he consulted the "Seven Classics of Prophecies and Weavings," "Mingtang Diagram," "Hejian Ancient Bi Yong Records," "Xiaowu Taishan Mingtang System," and discussions on Bi Yong during the reign of Ping Emperor, in preparation to present it to the Emperor. Before he had the chance to present it, Doctor Huan Rong also submitted a memorial proposing the construction of the Bi Yong and Mingtang; the memorial was forwarded to the Three Dukes and the Grand Preceptor, and Chun's views aligned with those of Huan Rong, and the Emperor approved their proposal.
Thirty years later, Chun petitioned the emperor to hold the Fengshan ceremony. It was said, "Since ancient times, those who have been appointed as emperors and have prospered in governing the world have always held the Fengshan ceremony to proclaim their achievements. The Book of Songs states: 'Using the "Ya" to govern the people, the achievements of the "Feng" are reflected in the "Song." ' During the peak of the Zhou Dynasty, particularly under King Cheng and King Kang, there is documented evidence of suburban sacrifices and Fengshan ceremonies. Historical records mention: 'In the second month, the emperor went on a hunting expedition to the east, arrived at Mount Tai, and held a sacrifice.' This is the significance of the Fengshan ceremony. I have observed Your Majesty ascending to the throne during a time of prosperity, pacifying rebellions throughout the country, restoring the ancestral heritage, comforting the people, restoring peace to the nation, allowing everyone to enjoy a good life once more. Your grace spreads as wide as the clouds, and your blessings nourish like rain; the people live in peace and prosperity, and the minority ethnic groups on the border also admire the benevolence of the Great Han. The Book of Songs says: 'Receiving blessings from heaven, people from all directions come to pay their respects.' It is currently the year of Shetige, specifically the Jia Yin year. Your virtues shine like the sun in the Eastern Palace. It is the perfect opportunity to follow the example of the Tang Dynasty emperors, continue the legacy of Emperor Xiaowu, embark on a hunting expedition to the east in the second month, hold the Fengshan ceremony at Mount Tai, proclaim the era of revival, inscribe your achievements, restore the ancestral rule, repay the heavens, offer sacrifices to Mount Liangfu, worship the earth deities, pass on the throne to future generations, and establish a lasting foundation." In the first year of Zhongyuan, the emperor journeyed to Mount Tai, with Chun accompanying him as the Grand Minister of Justice, and presented the traditional rituals of the Fengshan ceremony and the inscriptions on the stone tablets. In the third month, Chun passed away and was posthumously granted the title of Marquis of Jie.
The character "Fen" is straightforward. Before his father passed away, he told the family steward, "I received my title without any merit for the position of Minister of Works. After my death, do not mention anything about inheriting the title." His elder brother Gen was weak and sickly since childhood. Emperor Guangwu issued a decree for Fen to inherit the title, but Fen refused, referring to his father's last wishes. The Emperor ordered him to be imprisoned for defying the decree, which ultimately compelled Fen to accept the title. In the fourth year of the Yongping era, he returned the title to the state in accordance with regulations.
Fen was eager to learn from a young age, lived frugally, and was upright. He often used his salary to help support his relatives, even when he himself was destitute, never stopped giving. In the seventeenth year of Yongping, Dan'er (modern-day Hainan Island) aligned with the Han Dynasty. Fen came to pay his respects to the Emperor and was received by the Emperor in the Xuanping Hall. His responses aligned with the Emperor's expectations, and Emperor Xian appreciated his abilities, appointing him as a Marquis of the Imperial Sacrificial Altar. In the first year of Jianchu, he was appointed as Left Central General, later promoted to General of the Five Officials, and then to Chief Water Officer. In the seventh year, he served as the Director of Works, but was dismissed in the first year of the Zhanghe era. In the first year of Yongyuan, he was again appointed as the Gate Guard General. In the fourth year, he was promoted to Weiwei of Changle. The following year, he succeeded Huan Yu as the Minister of Ceremonies. In the sixth year, he replaced Liu Fang as Minister of Works.
During those years, there were droughts, and prayers for rain proved futile. Fen then reported to the Emperor, "The harvests have been poor in recent years, and the people are starving. Now, we are facing a prolonged drought, and the autumn crops have yet to grow. Time is running out! The foundation of the state is the people, and their lives depend on food. Governing the country is the most important and worrying matter. I have been greatly favored by the Emperor and bear heavy responsibilities. Every night, I am overwhelmed with fear and worry. I cannot express my concerns in the memorials and wish to speak directly with the court officials." He was promptly summoned and discussed with the Emperor how current affairs should be managed.
The next day, Emperor He ordered the Grand Commandant and Minister of State to go to the Luoyang prison to examine the prisoners. They arrested the county magistrate of Luoyang, Chen Xin. The following day, heavy rain began and continued for three days.
It is said that An Shihou was upright and honest in the court, without any notable achievements. Nine years later, he resigned from his official position due to illness and went back home. While at home, he wrote to the emperor, saying, "The foundation of governance, as esteemed by the sages, lies in ritual and music. The Five Classics all converge on the same principle, with ritual and music playing a particularly vital role. Confucius said, 'There is no better way than ritual for governing the state and stabilizing the people; there is no better way than music for changing customs.' He also said, 'To educate the world through humility and yielding is what ritual and music embody.' In ancient times, under the reign of the sage kings, ritual and music thrived. Confucius said to Zi Xia, 'Ritual is used to adorn the external appearance, music is used to restrain the heart. I am old and can no longer embody this.' He also said, 'Without the flourishing of ritual and music, punishments will be misapplied; if punishments are misapplied, the people will not know how to act.' I believe that the Han Dynasty ought to establish a system of ritual and music. Therefore, the previous emperor, with his wisdom, issued numerous edicts expressing his concern over the absence of a system of ritual and music. However, many Confucian scholars struggle to comprehend and have differing opinions, resulting in conflicting views. My family has served as important officials assisting the court for generations, but such a significant matter has not been settled. I have been anxious and unable to eat or sleep properly. Now that I am old, I sincerely hope to witness the establishment of a system of ritual and music before I pass away."
Thirteen years later, the emperor summoned him back and appointed him as the Grand Minister of Ceremonies. He wrote to the emperor again, saying, "The Han Dynasty should re-establish the system of rituals and music and clearly organize the relevant classics. In ancient times, after the emperors unified the country and established the system, they would create music. I have organized three different opinions on the system of rituals and music, hoping to submit them to the relevant departments for verification and confirmation. During past sacrifices to Heaven and Earth by Emperor Xiaowu and Emperor Guangwu, the system of rituals and music had not been established, and things were not coordinated. The previous emperor had already appointed Cao Bao to oversee this matter, so Your Majesty just needs to follow his plan, as the Duke of Zhou did, referring to the system of King Wen and King Wu's era, without the need to establish a new one; then there is nothing to worry about. I have been humble and prudent for a long time, which has caused the achievements of the Great Han Dynasty to remain unfinished. This is not a way to show the merits of our ancestors, to establish a peaceful foundation, and to set an example for future generations." Although the emperor agreed with his opinions, they were not implemented. In the winter of that year, he resigned from his position due to illness. The following year, he died at home.
His son Zifu inherited the title and became the Marquis of Jincheng. After Zifu's death, his son Ziji inherited the title. In the third year of Yongchu, Ziji died without any sons, and as a result, the title of Marquis of Anshi was revoked. From the bestowal of the Marquis of Anshi by Emperor Zhao to Ziji, a total of eight generations passed, witnessing changes in dynasties and the ravages of war. For two hundred years, they were never punished or removed from their titles, and no other marquis could compare to them.
Cao Bao, courtesy name Shutong, was from Xue County, Shandong. His father Cao Chong was proficient in the "Qingshi Li" and became a doctor during the Jianwu period. He also accompanied the emperor on a tour to Mount Tai and participated in the rituals of the Fengshan ceremony. After returning, he was again ordered to participate in the formulation of the rituals for the Seven Suburbs, the Three Yong, Great Archery, and Elderly Care.
After Emperor Han Xianzong ascended the throne, Cao Chong submitted a memorial to the Emperor, saying, "The Han Dynasty has twice received the mandate from Heaven, both times involving the Feng and Shan sacrificial rituals. However, the current system of rites and music is quite chaotic and cannot serve as a model for future generations. The music of the Five Emperors varies, and the rituals of the Three Kings differ as well. The Han Dynasty should establish its own system of rites and music to educate future generations." The Emperor asked him, "How should we establish the system of rites and music?" Cao Chong replied, "The 'He Tu' and 'Luo Shu' diagrams state: 'When the Han Dynasty prospers, its rites and music will be elegant and flourishing.' The 'Book of Documents' also states: 'When the Emperor of the Han Dynasty rises and his virtues are perfected, he will create music and give it names.'" The Emperor appreciated his proposal and issued an edict saying, "The Grand Music Bureau will now be renamed the Grand Bestowal of Music. Songs, poems, and musical compositions shall be created, waiting for talented and virtuous individuals to refine them." He then appointed Cao Chong as an attendant. Cao Chong also penned articles challenging various viewpoints, which led to the formation of the Qing family school of thought.
Cao Bao was ambitious from a young age, was generous and kind, and after reaching adulthood, he followed in his father's scholarly footsteps. He was knowledgeable and well-versed in various classics, especially in ritual systems. He often felt that the court's system was still incomplete and greatly admired Shusun Tong for establishing the ritual system of the Han Dynasty. Therefore, he studied diligently day and night, pondered deeply, and even kept a pen and paper by his side while sleeping. He recited classics while walking, and whenever he contemplated these matters, he forgot about time and place.
He was initially recommended as a devoted and incorruptible official and later promoted to become the magistrate of Yuxian County. He taught the people through rituals and shaped customs with moral values. At that time, thieves from five other counties broke into Yuxian, and the officials caught them. Upon hearing this, Ma Yan, the Prefect of Chenliu, was furious and ordered their execution without authorization. Cao Bao criticized the officials, saying, "Killing people will bring punishment from heaven. Gaotao did not sentence thieves to death, and Guanzhong even promoted them to officials. Now you have been ordered to kill them, which goes against the will of heaven and merely seeks to please your superiors. This is a serious offense! Even if I am punished for saving their lives, I am willing to do so." So, he stopped the killing. Ma Yan reported to the court that Cao Bao was weak and incompetent, so Cao Bao was dismissed from office and returned to the county to become an official.
The Emperor wants me to become a scholar, which truly takes me by surprise! At that time, Emperor Suzong was planning to reform the ritual and music system. In the second year of Yuanhe, he issued an edict, saying, "'The River Diagram' states, 'Red Nine will bring prosperity, ten generations will shine, and eleven will thrive.' 'Shang Shu Xuan Ji Qian' also says, 'Describe Yao's rule, regulate ritual and music, and spread the culture of Tang.' I am an unworthy descendant, living in the twilight of this era. How can I uphold and advance the great legacy of my ancestors for the benefit of the people? 'The Emperor's Command' also says, 'Follow Yao's virtues, establish symbols according to the period.' Additionally, the systems of the Three Emperors and Five Emperors differ, each with its own strengths and weaknesses. How can I, being so inept, be competent? Though I wish to take on this role, I truly feel incapable! Every time I read these classics, I feel an overwhelming sense of shame."
The emperor's intention, I understand, is that he wants to achieve something significant. So I submitted a memorial to him, saying: "In the past, those sages who received the mandate of heaven to become emperors all established a system of rites and music to demonstrate their virtues. After achieving success, they established ritual systems and made music, all for the purpose of saving the secular world, bringing auspiciousness, and allowing the people to receive blessings from heaven! Now that heaven is bestowing blessings and auspicious signs are appearing constantly, the timing for establishing rites and music speaks for itself. A new system of rites and music should be established, perfecting the rituals of the Han Dynasty, fully showcasing the virtues of our ancestors." As a result, my memorial was submitted to the Ministry of Ceremonies, and the Minister of Ceremonies, Chao Kan, believed that this matter should be handled according to previous protocols, and if it was not set by me, it would not be accepted.
The emperor knew that the ministers were rather cautious, making it difficult to collectively create a great enterprise, and the court's ceremonial system also needed prompt establishment and refinement. The following year, he issued another decree saying: "My virtues are insufficient, bearing the magnificent achievements of my ancestors. Recently, auspicious signs have appeared frequently, dew has fallen at night, the harvest is plentiful, and auspicious signs like red grass have all been recorded in the annals of history. I am in awe day and night, ashamed in light of my ancestors' achievements, and ashamed of the auspicious signs from heaven. The Han Dynasty suffered from the remnants of the Qin Dynasty, with the rites and music in disarray, and following old customs, there was little worth emulating. Those who understand these things should do their best." After reading the decree, he sighed and said to the students around him, "In the past, Xisi praised the state of Lu, and Kao Fu sang the praises of the Yin and Shang dynasties. Ministers should support the monarch with sound reasoning, exerting all their efforts to showcase the monarch's virtues; this is a noble act. What needs to be done must be done; I have no reason to refuse!" So he submitted another memorial, detailing the fundamentals of the system of rites and music, as well as the intention of reform.
He was appointed as a Court Attendant, followed the emperor on his southern tour, and after returning, he was demoted to the San Gong due to certain issues before he had a chance to report. The emperor summoned Ban Gu, the Xuanwu Commander, to inquire about revising the ceremonial system. Ban Gu said, "There are many Confucian scholars in the capital who are well-versed in etiquette. They should be widely gathered to discuss the merits and drawbacks." The emperor said, "There's a saying: 'If you build a house by the roadside, it won't be done well even after three years.' When experts in etiquette come together, they will only argue with each other, create disagreements, and cannot write anything. In ancient times, Emperor Yao established the 'Great Chapter' with just one Kui."
In the first month of the first year of Yuanhe during Emperor Zhang of Han's reign, the emperor called Bao Chan to Jiade Gate and had a little yellow gatekeeper bring the twelve chapters of "Han Yi" by Shusun Tong that Ban Gu had submitted. Then he said to Bao Chan, "This system is written too roughly; many places do not conform to the classics. Now it should be reorganized based on the rules of etiquette so that it can be followed by everyone. You should carefully compile it in the Nangong and Dongguan." After receiving the order, Bao Chan began to organize the ceremonial system. He referenced classical texts and also incorporated some prophecies and sayings from the "Five Classics." He finally completed a comprehensive set of ceremonial guidelines for everyone, covering coronations, weddings, funerals, and sacrifices, totaling 150 chapters, written on 24-inch bamboo slips. In December of the same year, he submitted these to the emperor. The emperor found it hard to reach a consensus, so he accepted them without further review from the relevant departments. As a result, the emperor soon passed away, and Emperor He succeeded the throne. Bao Chan added annotations to these guidelines, and Emperor He placed the two chapters of "New Ceremonies" at the beginning. Later, Bao Chan was promoted to the supervisor of the Yulin Left Cavalry. In the fourth year of Yongyuan, he was promoted to the chief of archery. Later, Grand Commandant Zhang Pu, Imperial Secretary Zhang Min, and others memorialized that Bao Chan had unilaterally established the "Han Ceremonies," which violated the teachings of the sages and should be severely punished. Although the emperor did not adopt their memorial, the "Han Ceremonies" ultimately were not adopted.
When Bao Chan served as the Archery Commandant, there were many unclaimed coffins stored in the military camp, numbering over a hundred. Bao Chan personally visited to inquire about the reason. The soldiers replied, "These are all who passed away after the Jianwu era, with no descendants to take care of the funeral arrangements, which means they cannot be buried." After hearing this, Bao Chan was deeply saddened, so he purchased a plot of land, buried all the unclaimed coffins, and held a memorial ceremony. Later, he was promoted to City Gate Commandant and Chief Architect. At that time, there was an epidemic, and Bao Chan personally visited the patients, provided them with medicine, organized the distribution of porridge, and saved many patients. In the seventh year of Yongyuan, he was transferred to be the Prefect of Hanoi. At that time, there was a severe drought in spring and summer, and food prices soared. After taking office, Bao Chan rectified the administration, eliminated corrupt officials, and soon after, rain began to fall. By autumn, the harvest was abundant, people's lives were secured, and those who fled returned. Later, he was dismissed for falsely reporting on the disaster situation. After some time, he was called back and promoted again, eventually becoming a Privy Counselor.
Bao Chan was knowledgeable and talented, with a deep understanding of ancient texts, and was a representative figure of Confucian scholars at that time. In the fourteenth year of Yongyuan, he passed away. He wrote twelve chapters of "Tongyi," one hundred and twenty chapters of "Yanjing Zalun," and taught forty-nine sections of "Li Ji," and taught over a thousand students. His teachings allowed the Qing School to flourish.
Let me tell you, when the Han Dynasty was just established, the court system was a complete mess, lacking any rules. Later, Shusun Tong referred to ancient classics and rituals, combined with the laws of the Qin Dynasty, and set up some systems. While this helped tackle some immediate issues, many ancient rituals and traditions were ultimately left behind. So people like Jia Yi, Dong Zhongshu, Wang Ji, and Liu Xiang felt a mix of regret and helplessness, sighing all the time. Emperor Wen and Emperor Jing of Han had grand goals and good wishes, wanting to restore these old systems, but ultimately failed to do so. So, from the start of the Han Dynasty, the legacy of ancient rituals has never really faded. By the time of Emperor Zhang of Han, he always remembered the glory of his predecessors, determined to restore and develop ancient rituals, specifically having ritual officials formulate national laws, making it all lively and impressive, but sadly, it didn’t last long for a bunch of reasons.
You see, the ancient Three Sovereigns and Five Emperors had their own unique rituals and music; the tunes of "Xian Chi" and "Jing" were completely different, let alone how the capital was designed. Moreover, as times change and society evolves, circumstances change, systems cannot remain unchanged, and the standards of ritual systems need to be adjusted according to actual conditions. These are all things rulers need to think about. Furthermore, in terms of music, it's not just Kui and Xiang who can come up with new stuff; in terms of laws, it's not just Gao Tao and Su Shi who can formulate, new laws keep popping up. What's the point of fixing up old rituals? Always going on about "ritual, ritual, ritual"—what does that even mean?
Zheng Xuan, courtesy name Kangcheng, was from Gaomi County in Beihai Commandery. Eight generations before him, his ancestor Zheng Chong served as the Minister of the Imperial Secretariat during the reign of Emperor Ai of the Han dynasty. When Zheng Xuan was young, he worked as a thrifty farmer in his hometown before resigning from his official post and returning home. He studied under the guidance of Master Yuan, known as Fifth, from Jingzhao, learning the *Jing Shi Yi*, *Gongyang Chunqiu*, *San Tong Li*, and *Jiu Zhang Suan Shu*. He also studied under Master Zhang Gongzu from Dongjun, learning the *Zhou Guan*, *Li Ji*, *Zuo Shi Chunqiu*, *Han Shi*, and *Gu Wen Shang Shu*. Finding no suitable teachers in Shandong to further his studies, he traveled to the Guanzhong region and studied under Lu Zhi from Zhuojun and later under Ma Rong from Fufeng.
Ma Rong had over four hundred students, with over fifty students regularly attended his lectures. He was known for his arrogance and pride, and Zheng Xuan studied under him for three years without ever meeting him, only learning through Ma Rong's senior disciples. Zheng Xuan studied diligently every day without fail. One day, when Ma Rong gathered his students to discuss astronomy and calendar calculations, he heard that Zheng Xuan excelled at arithmetic and summoned him upstairs. Taking advantage of the opportunity, Zheng Xuan asked Ma Rong some questions and then took his leave. Ma Rong sighed to his students with a heavy heart, "With Zheng Xuan gone, my knowledge will also decline!"
After studying away from home for more than ten years, Mr. Zheng Xuan finally returned to his hometown. His family was very poor, so he worked the land in Donglai, with thousands of students learning from him. Later, due to the Party Proscription, he and more than forty others from the same county were all imprisoned. He then withdrew into seclusion to dedicate himself to studying the classics, rarely leaving home. At that time, He Xiu, a scholar from Rencheng, was particularly skilled in the study of the "Gongyang" text and wrote three books: "Gongyang Mo's Principles," "Zuoshi's Core Concepts," and "Guliang's Writings on Illness." Mr. Zheng Xuan wrote comments on these three books, highlighting their deficiencies. He Xiu sighed, "Kangcheng (Zheng Xuan's courtesy name) has invaded my space, taken up my weapons, and come to attack me!" Following the resurgence in the early years, Fan Sheng, Chen Yuan, Li Yu, Jia Kui, and others debated ancient and modern classics. Later, Ma Rong answered a question from Liu Gui, the Prefect of Beidi, and Zheng Xuan answered a question from He Xiu; their discussions were very profound, leading to the flourishing of ancient studies.
In the late years of Emperor Ling, the Party Proscription was lifted, and General He Jin heard that Zheng Xuan was very famous and wanted to meet him, but was also afraid of him. The various states and counties did not dare to disobey He Jin's wishes due to his great power, so they forced Zheng Xuan to meet him. He Jin arranged the seats and cane very politely to receive Zheng Xuan. Zheng Xuan, not wearing court attire, went to see him wearing a casual hat. He stayed for only one night before fleeing. At that time, he was already sixty years old, and thousands of his students, including Zhao Shang from Henei, came from far away to visit him. Later, General Yuan Wei recommended him for the position of Attendant, but he declined the position due to his father's passing. Kong Rong, the Prime Minister, held Zheng Xuan in high regard and often paid him visits.
Kong Rong suggested that a township be specially established in Gaomi County for Zheng Xuan, saying: "In the past, Qi State established 'Tuxiang', and Yue State established 'Gentleman Army', all to commend virtuous talents. Mr. Zheng is a dedicated scholar, truly embodying bright and upright virtues. In the past, Grand Historian Sima Qian, Minister of Justice Wu Gong, and Yerzhe Puyi Deng Gong were all famous ministers of the Han Dynasty; as well as Yuan Gong and Xia Huang Gong among the Four Sages of Nanshan, they lived in seclusion but were renowned far and wide, praised for their noble character, all honored as 'Gong'. Therefore, 'Gong' is a title of benevolence and virtue, not only for the Three Dukes. Mr. Zheng's township should be named 'Zheng Gong Township'. In the past, Dong Hai Yu Gong had only a little merit, yet he warned the people in the township not to boast about their lineage; not to mention Mr. Zheng's virtue, there should be a wide path open for him! The road should be widened to allow large vehicles to pass through, which should be named 'Tongde Gate'."
Dong Zhuo moved the capital to Chang'an, and everyone nominated Xuan as the Prime Minister of Zhao, but the road was blocked and they couldn't go. When the Yellow Turbans caused trouble in Qingzhou, he fled to Xuzhou, where Governor Tao Qian treated him well as a teacher and friend. In the first year of Jian'an, he returned to Gaomi from Xuzhou, encountering tens of thousands of Yellow Turban bandits on the way, who all knelt before him and agreed not to enter the county. Later, Xuan fell seriously ill, feeling he wouldn't make it, so he wrote a letter to his son Yien: "My family was very poor before, not treated well by my parents and siblings, so I left home to work for the government, then traveled to Zhou and Qin to study, and even visited Youzhou, Bingzhou, Yanzhou, and Yuzhou. Meeting those in power and scholars, as long as they appreciated me, they were willing to help, and I learned a lot. Later, I extensively studied the Six Arts, briefly read some biographies, and learned some knowledge of divination and astrology. It wasn't until I was in my forties that I returned home to serve my parents, farm the land, and live a peaceful life."
Later, I fell victim to the eunuchs' power and was imprisoned due to their machinations, imprisoned for a full fourteen years before receiving a pardon. The court selected capable and virtuous individuals, and I was recommended to serve in the Three Offices of the General's residence. Later, the court called me in twice, and my name and official position were written in the memorials; it seemed I was on the verge of becoming prime minister. However, those few ministers, with their noble character and exceptional talents, were fully deserving of assisting the king, so they were promoted. Upon reflection, I realized my abilities were insufficient to take on such a heavy responsibility. I merely wished to carry on the thoughts of the sages, to organize and summarize various teachings, hoping to do my best, so I declined. Later, the Yellow Turban Rebellion erupted, throwing the land into chaos, and I wandered around before finally returning to my hometown. From that year until now, I have reached the age of seventy. As I have aged, my body has weakened, and I have made numerous mistakes. According to tradition, I should arrange the affairs of my household properly. Now I tell you, I am old, and I entrust all the matters of the house to you. I want to live a quiet and peaceful life, using my remaining time to reflect and achieve a few things. If it were not for a command from the country, or a family emergency requiring me to pay respects to my ancestors, or to visit the countryside, I wouldn't even venture out with a cane! You are now solely responsible for all the household affairs.
My child, you are my only son, with no siblings to rely on. You must work hard to learn the virtues of a gentleman, study diligently and never give up; be cautious and behave properly in order to become a person of virtue. Your reputation, whether good or bad, depends on how your peers perceive you, while your character is shaped by your own ambitions. If you can gain a good reputation, you can also bring honor to your ancestors; shouldn't you think about it carefully? Although I have not held a high official position, I possess noble character. I am happy to use my writings to comment on current affairs, to avoid bringing shame to future generations. My only regret now is that my parents' graves remain unkempt, and most of the books I like are damaged and have not been organized to pass on to you. With the sun setting, can this still be resolved?
The situation at home is much better than before; as long as you work hard, you can live a worry-free life. I have no regrets about living simply, with plain meals and frugal clothing. If you forget my teachings, then I can't do anything about it!
Speaking of the past, Yuan Shao became the grand general of Jizhou and held a grand banquet, inviting many guests. Zheng Xuan, the old man, arrived last, and Yuan Shao immediately invited him to the seat of honor. Zheng Xuan was tall and mighty, standing at eight feet (about 1.8 meters), and had an amazing capacity for alcohol, able to drink a hu (about 12 liters). He had handsome features, a dignified appearance, and an extraordinary temperament. Yuan Shao's guests were all heroes and talents, eloquent and knowledgeable, but when they saw Zheng Xuan dressed as a Confucian scholar, they thought he must not be talented, and each began to showcase their "special talents," debating various schools of thought. Zheng Xuan remained composed and countered each argument with reason. He was able to respond fluently to the questions raised, with fresh perspectives that left everyone astonished and convinced.
At that time, Ying Shao from Runan sought refuge with Yuan Shao. He boasted proudly, "My father was once the Tai Shou of Mount Tai, Ying Zhongyuan. How about I call you 'teacher'?" Zheng Xuan smiled and said, "Students of Confucius must undergo four assessments. Even the talented Yan Hui and Zi Gong did not depend on their official status." Ying Shao immediately felt embarrassed. Seeing Zheng Xuan's vast knowledge, Yuan Shao promoted him to a position of merit and recommended him to be the Left Central General, but Zheng Xuan declined. Later, the court summoned him to be the Grand Minister of Agriculture, provided him with an elegant carriage, and all the officials along the way came out to greet him. However, Zheng Xuan cited illness as the reason to request a return home.
In the spring of the fifth year of his service, Zheng Xuan dreamt that Confucius said to him, "Wake up, wake up! This year is the year of the Dragon, next year is the year of the Snake." When Zheng Xuan woke up, he felt this dream was an omen, foreseeing that his time was drawing near. Not long after, he fell ill. At that time, Yuan Shao and Cao Cao were facing off at Guandu. Yuan Shao's son, Yuan Tan, sent someone to urge Zheng Xuan to join the army. With no other option, Zheng Xuan was compelled to travel to Yuancheng County despite his illness. His condition worsened, and he ultimately passed away in June of that year at the age of seventy-four. Before his death, he requested a modest burial. From the county magistrate to the students who had once learned from him, thousands came to pay their respects, dressed in mourning attire.
His students together compiled his responses to questions from his students regarding the "Five Classics," and also composed eight essays in the style of the "Analects," collectively titled "Zheng Zhi." Over his lifetime, Zheng Xuan annotated the "Book of Changes," "Book of Documents," "Book of Songs," "Rites of Zhou," "Records of Ritual," "Analects," "Classic of Filial Piety," "Commentary on the Documents," "Zhou Changes," and "Qianxiang Calendar." He also authored "Discussion on the Seven Astronomical Policies," "Rituals and Sacrifices of Lu," "Discussion on the Six Arts," "Poetry Chart of Mao," "Refutation of Xu Shen's Different Interpretations of the Five Classics," and "Response to Lin Xiaocun's Difficulties with Zhou Rituals," amounting to over one million words.
Zheng Xuan's lectures and writings were impressive, but some people found them too cumbersome. However, those who truly understood Confucianism considered him an authentic Confucian scholar, and people in the Qi Lu region all respected him. Among his students, Xi Lu of Shanyang became a Chief Minister, while Wang Ji of Donglai and Cui Yan of Qinghe were widely renowned. There were also Guo Yuan and Ren Gu from Lean; in their youth, Zheng Xuan praised Guo Yuan as a pillar of the country and Ren Gu for his noble character. Zheng Xuan also promoted many other students, who later validated his judgment. Zheng Xuan had only one son named Yi'en. When Kong Rong was in Beihai, he recommended Yi'en as a filial and incorrupt official; later, when Kong Rong was besieged by the Yellow Turbans, Yi'en went to his aid but ultimately sacrificed himself. Yi'en left behind a posthumous son, and Zheng Xuan felt that the child's handwriting resembled his own, so he named him Xiaotong.
Overall, since the burning of books and burying of Confucian scholars by the First Emperor of Qin, the sacred texts of the Six Classics were nearly obliterated. After the establishment of the Han Dynasty, some Confucian scholars began to compile and study the classics of Confucianism; by the Eastern Han Dynasty, various schools of thought also had their own prominent figures. However, those who stuck to old teachings had rigid thinking, and different schools of thought attacked each other, leading to many different versions of the classics, each with different interpretations. Some annotations even exceeded a million words, and students struggled to learn with little success, leaving later students even more confused and unsure of whom to believe. Zheng Xuan organized various classical texts, collected viewpoints from different schools of thought, removed erroneous and redundant content, and supplemented missing parts. From that point on, students of Confucianism finally understood how to approach their studies. My father, Lord Yuzhang, often studied the ancient Confucian classics and held Zheng Xuan's scholarship in high regard, believing that even Confucius' students might not surpass Zheng Xuan. In his teachings, he adhered to Zheng Xuan's interpretations.
It is said: The prosperity of Ping, passed down through generations. Bo Ren was the first to return, arranging our national rituals. The mysterious definition is at odds, praising the shortcomings of the rituals. The Confucian classics became evident, while the regulations of the Han dynasty were disrupted.
