Alas, the master sighed and said, "The changes in customs are truly frightening! You are actually from the state of Qin, yet you are unaware of the greatness of the Han Dynasty? The founding of the Han Dynasty started from the common people step by step ascending to the throne, and after generations of effort, they established a legacy that lasted for a thousand years. This is something that the Six Classics cannot fully describe; even the sages of the past could not completely explain it. At that time, the Han Dynasty's achievements were so brilliant, and suppressing rebellions was remarkably smooth, so Lou Jing could offer strategies according to the situation, and Xiao He could weigh the pros and cons and formulate strategies. This was not a time of peace and prosperity! It was just a situation that forced them to do so. If you haven't witnessed such scenes yourself and only see the decline of the Han Dynasty in later generations, aren't you confused? Now I want to tell you about the governance during the Jianwu period and the political affairs during the Yongping period, to help you understand the underlying principles and shift some of your views."
It is said that when Wang Mang usurped the Han Dynasty, the world was in chaos, and the common people suffered greatly. The situation was so tragic it was beyond description! "In the past, Wang Mang rebelled, the Han Dynasty was in disarray, and heaven and man brought punishment; the world was destroyed. At that time, the chaos caused the people to almost perish, ghosts and gods disappeared, and there were no complete coffins in the ravines. The calamities of Qin and Xiang pale in comparison, and such suffering has never been recorded in history." This was more serious than the disasters of the Qin Dynasty and the Chu-Han contention, and such a tragic event has never been recorded in history! The common people cried out and complained to the heavens, and even the heavens could not bear to see it, so they sent a holy emperor to rescue them all.
Then this Holy Emperor seemed to hold the Heavenly Emperor's seal, mastering the treasures of the earth, perusing the ancestral records, studying the governance of the emperor. He resolved to rise in rebellion, like dark clouds rolling and thunder roaring! "Thus, the Holy Emperor seized the heavenly seal and revealed the earthly treasures, unfolded the imperial map, examined the emperor's governance; he was determined, as if rising clouds, thundering in Kunyang, relying on anger and thunder to shake." He defeated the enemy, crossed the Yellow River, traversed the Northern Peaks, declared himself emperor in Gaoyi, and built his capital in Hejian. He continued the legacy of the ancient emperors, utilizing the aftermath of natural disasters and human calamities to establish a new system, conforming to the will of heaven, governing the world. "Inheriting the wilderness of a hundred kings, cleansing the chaos of creation, establishing the foundation, continuing the work of heaven. Continuing the Tang dynasty, inheriting the Han dynasty, nurturing the people, restoring the territory, his accomplishments rival those of earlier emperors, governing with diligence, even surpassing the Three August Ones and Five Emperors!" This is not merely a repetition of the past; it is the creation of a new era, walking a difficult and dangerous path! "How can we simply adhere to the old ways, tread the same path, and follow ancient principles? Is it so easy to follow the path of a sage?"
During the Jianwu period, the world underwent major changes, reestablishing the fundamental social relationships of husband and wife, father and son, and ruler and subject, thus beginning the restoration of ethics and morality. "In the era of Jianwu, heaven and earth underwent revolution; within the four seas, husband and wife were newly created, father and son were established, ruler and subject were initially formed, and human ethics truly began. This lays the foundation for the imperial virtue established by Fuxi." He divided states and counties, established a court, built boats and carriages, and made tools, just like the imperial achievements achieved by Xuanyuan. "Dividing states, establishing cities, making boats and carriages, manufacturing tools—this is the opening of the imperial achievements by Xuanyuan." He administered heavenly punishments, followed the will of heaven, and cared for the people, enhancing the royal authority, much like King Tang and King Wu. "Gong administered heavenly punishments, followed the will of heaven and the people; this is why Tang and Wu shone in the royal business." He moved the capital and relocated the populace, emulating the revival of the Yin dynasty; he governed the country, following the model of peace and prosperity during the reign of King Cheng of Zhou. "Moving the capital and relocating the populace, following the example of the revival of the Yin dynasty; within the land, adhering to the model of the prosperity of King Cheng of Zhou." He achieved such great success independently, much like the formidable Emperor Gaozu of Han. "Without a span of territory under one person's control, in agreement with Emperor Gaozu." He disciplined himself and followed ancestral teachings, embodying the respect of Emperor Xiaowen of Han. "Disciplining himself and following the rites to honor both beginnings and endings, embodying the respect of Emperor Xiaowen." He followed ancient customs, worshipped Mount Tai, and his achievements illuminated history, just like the brilliant Emperor Shizong of Han. "Following ancient regulations, enfeoffing Mount Tai, the rites illuminating Emperor Shizong." He studied the Six Classics, examined his own virtues, summarized the past and present merits and faults, and fully embodied benevolence, righteousness, and sagacity, completing the way of an emperor. "Examining the Six Classics to judge virtues, subtly discussing past merits; the principles of benevolence and sagacity are fully realized, completing the way of the emperor." It is said that during the Yongping period, the country was prosperous and the people were safe, the world was peaceful. The emperor adhered to the ceremonial system of the Zhou dynasty, wearing magnificent dragon robes, promoting civil governance and military achievements, and displaying national prestige. The ruler and his subjects were harmonious, and order was well maintained.
Then, the emperor personally went on inspection tours, traveling all over the country, investigating the sentiments of the people and understanding the situation in various regions, spreading his imperial favor far and wide. He then renovated the city of Luoyang, making it even more magnificent and splendid, establishing it as the center of the country. The imperial palace was grand and luxurious, yet impeccably organized and free of waste. Outside the palace, large-scale gardens were built, featuring water features, flowers, trees, and exotic birds and animals, resembling ancient hunting grounds.
The emperor conducted hunting trips and military exercises according to the seasonal regulations of the "Rites of Zhou." The ceremonies were grand, with a vast array of chariots and horses, resounding music, and a spectacular scene. When the hunting party set out, the resounding bells and drums and the fluttering of dragon flags created a grand and dignified atmosphere, protected by spirits, unstoppable by wind and rain. The army marched in a magnificent and powerful manner, as if the very heavens and earth were shaking, causing the sun and moon to pale, and the mountains and rivers to tremble.
After the hunting, the emperor reviewed the troops at the hunting grounds, with soldiers lined up neatly and in good order. The emperor personally gave the order to begin military exercises, with soldiers brave and skilled in battle, with arrows that never missed their targets, achieving remarkable victories, horses running until exhausted, yet the soldiers remained eager for more.
Following this, the emperor held sacrificial ceremonies, worshiping the spirits and praying for the peace and prosperity of the country. Then, he visited the Mingtang and Biyong, promoting education and enlightenment, ascending the Lingtai to observe celestial phenomena. He ruled over the world, bestowing grace on all sides, his fame spreading far and wide, even those remote regions that were previously unconquered by Emperor Wu of Han and Emperor Xuan of Han all came to pay tribute.
As a result, the Ailao region submitted, the Yongchang commandery was established, and the leaders of various tribes in the southwest came to pay homage, creating an unprecedented spectacle.
Today, the emperor received the national maps, received tributes from various nations, brought peace to the various regions, and welcomed foreign tribes. Subsequently, in the Cloud Dragon Hall, the emperor held a grand ceremony with music, lined up the officials, welcomed the vassals, and showcased the imperial presence. The hall was filled with a variety of delicacies, countless fine wines, golden cups and jade vessels, exquisite dishes, and abundant sacrificial offerings. Then, the Yong music was performed, the Grand Preceptor played music, various golden and stone instruments were showcased, silk and bamboo instruments were arranged, and the sound of bells and drums echoed together, while the music was splendid. The five-note scale was performed, the six tones were achieved, the nine virtues were celebrated, the Eight Dances were enacted, and both Shao music and Wu music were played, highlighting the splendor of ancient traditions. The instruments of foreign tribes were also included, spreading the emperor's virtues throughout the land, with an array of instruments on display. As all the instruments played in harmony and the ceremonies concluded, the emperor was delighted, the officials were filled with joy, the aroma wafted through the air, the atmosphere was harmonious, and then the bell was rung to signal the end of the banquet, and the officials gradually departed.
The emperor saw the people's joy, enjoying long-lasting blessings, worried that they might develop extravagant thoughts and neglect agricultural production if left unchecked, so he reiterated the old edicts, issued decrees, instructed relevant departments, issued laws, advocated thrift, and demonstrated simplicity. He reduced the splendor of the imperial harem, simplified the emperor's attire and chariots, abolished extravagant industries in commerce and industry, and promoted agriculture and sericulture. As a result, the whole country abandoned extravagance, returned to authenticity, women engaged in textile work, men engaged in farming, items were plain and unembellished, clothing favored plain colors, extravagance was deemed shameful, and finery was seen as cheap. Gold was cast into the mountains, and pearls were tossed into the waters. The people were thereby cleansed of impurities, their bodies and minds at peace, their ears and eyes pure, their desires eliminated, a sense of integrity naturally arose, everyone enjoyed themselves freely, like the lustrous sheen of jade and the bright glimmer of gold. Therefore, schools were established all over the country, school gates were crowded, people toasted and congratulated each other, sacrificial activities were frequent, songs and dances were harmonious, and recitations of morality and righteousness were common.
After the etiquette of ascending and descending the feast was over, everyone sighed together at the emperor's virtues, engaged in open conversation, coexisting harmoniously, and praised, saying, "What a prosperous world we live in!"
Nowadays, those scholars are only familiar with reciting the "Classic of History" from the times of Yu and Shun, chanting the "Book of Songs" from the Yin and Zhou dynasties, explaining the "Book of Changes" from Fuxi and King Wen, and commenting on Confucius's "Spring and Autumn Annals." Few can truly grasp the principles of governance and the rise and fall of civilizations, both ancient and modern, or explore the reasons for the prosperity of the Han Dynasty. As for you, although you may know some old allusions, you often spend time on less significant knowledge. Learning from the past is already difficult, let alone truly understanding the way to govern a country! Furthermore, guarding Hangu Pass, with the perilous Western Rong to the west and perilous passes everywhere, busy building defensive works, can this possibly compare to occupying the Central Plains with its flat terrain and convenient transportation, where all directions converge? The nine towering peaks of the Qin state, the waters of the Jing River and Wei River, how can they compare to the Four Great Rivers and Five Sacred Mountains, the Yellow River and Luo River, and the vast literary works? The opulent palaces of Qin Shi Huang, how can they compare to Lingtai and Mingtang, which represent the harmony between man and nature? The leisure gardens of the Taiye Pool and Kunming Pool, how can they compare to Biyong and Hailiu, which are steeped in moral teachings? Those wanderers, acting recklessly by breaking laws and disregarding etiquette, how can they compare to everyone obeying the law and being orderly? You only brag about the opulent structures of Qin Shi Huang's palace, but do not know about the planning and construction of the capital; you only focus on the dangers of Hangu Pass, but do not know that a ruler's strength lies in winning the people's hearts, not relying on the defense of passes.
The host hadn't finished speaking yet, and the guests from Xidu suddenly turned pale, feeling uneasy and awkwardly clutching their belongings as they tried to leave. The host said, "Please sit down, I will now explain five poems to you." After listening, the guest said, "These poems are really great! Their meaning is as straightforward as Yang Xiong's works, their content as vivid and real as Sima Xiangru's works. This not only reflects the host's broad knowledge and talent, but also because it fits the times! I used to have a shallow understanding and didn't know how to choose, but now after hearing your teachings, I am willing to study these principles for life." Then, the host recited the five poems:
The Poem of Mingtang: In the Mingtang, in the Mingtang of Kongyang; the ancestral worship of the holy emperor, grand and solemn. The feast of the gods, the five seasons; who is worthy of this honor? It is the world's ancestor, Guangwu. All under heaven and the earth, each in their place; bringing joy and harmony, overflowing with blessings.
The Poem of Biyong: Flowing through Biyong, Biyong is warm; the holy emperor's horse stops, building boats for beams. The elders of the illustrious nation, fathers and brothers; with restrained demeanor, filial and friendly brightness. In the presence of the great above, showing the way of the Han; the great transformation is divine, forever witnessing its completion.
The Poem of Lingtai: Passing through Lingtai, Lingtai is revered; the emperor diligently ascends, then rests and reflects. The three lights spread purity, the five elements in order; the gentle winds of fortune and the nourishing sweet rains. Abundant grains, flourishing plants; repeatedly experiencing bountiful years, in the joy of the emperor.
The Poem of Baoding: Mount Xiu offers tribute, the river emulates the precious; spitting out golden scenes, swirling floating clouds. The precious cauldron comes into view, its colors swirling; shining brightly, covered in dragon patterns. Ascending to the ancestral temple, honoring the divine spirit and showcasing virtues for countless generations.
The Poem of Baizhi: Opening the spiritual text, revealing the auspicious image, obtaining the white pheasant, emulating the pure crow. Hair white as feathers, proudly raising its head, with a clear and radiant demeanor, embodying pure essence. Showing imperial virtue, equaling Zhou Cheng, forever extending, receiving the blessings of heaven.
During the reign of Emperor Ming of the Han Dynasty, there were several poems in the palace specifically praising the grand sacrificial ceremonies and the virtues of the emperor. The "Poem of the Mingtang" is written as follows: "In the Mingtang, under the bright sun; the sacred emperor's worship was solemn and magnificent. The feast of the gods, in the order of the five elements; who is worthy of it, the ancestor Emperor Guangwu. All under heaven follow their duties; abundant blessings for all." This poem depicts the grandeur of the Mingtang sacrificial ceremony, honoring the ancestor Emperor Guangwu, with a grand atmosphere of peace and the people living in harmony.
Next is the "Poem of Biyong": "Flowing to Biyong, Biyong is tranquil; the sacred emperor presides, building vessels as bridges. The venerable elders of the country, like fathers and brothers; with dignified bearing, embodying filial piety and camaraderie. In the presence of the great above, showing the ways of the Han; the divine transformation, eternally witnessing its fulfillment." This poem describes the scene of Emperor Ming teaching at Biyong, with the emperor personally presiding, ministers respecting the elderly and honoring the wise, a grand scene symbolizing the prosperity of the Han Dynasty and the emperor's merit in educating the people.
Then there is the "Poem of the Lingtai": "Passing through the Lingtai, the Lingtai stands revered; the emperor diligently ascends, loving to observe and rest. The three celestial lights shine with purity, the five elements in order; a gentle auspicious wind, plentiful and sweet rain. Abundant grains, flourishing plants; continually celebrating bountiful harvests under the emperor's joy." This poem describes Emperor Ming ascending the Lingtai to observe celestial phenomena, praying for a bountiful harvest, foretelling favorable weather for the country, abundant harvests, and the people living in prosperity.
Lastly, there is the "Poem of the Baoding": "The mountains offer tribute, the rivers emulate treasures, revealing golden vistas, clouds floating. The Baoding vessel is seen, with colors intertwined, shining brightly, adorned with dragon patterns. Ascending the ancestral temple, honoring the divine spirits, illuminating the virtuous deeds, for endless years." This poem praises the prosperous scene of the Han Dynasty, the grandeur of the Baoding vessel and the solemn nature of the sacrifices, symbolizing the strength and prosperity of the Han Dynasty.
Finally, there is the "Bai Zhi Shi": "Awakening the spirit, unveiling the auspicious vision, gaining the white pheasant, imitating the black crow. Unfurling the white feathers, soaring high and noble, pure and bright, embodying the essence. Demonstrating imperial virtues, equaling the accomplishments of Zhou, perpetuating longevity, receiving the blessings of heaven." This poem praises the auspicious signs, with the appearance of the white pheasant symbolizing the peaceful and prosperous era of the Han Dynasty.
It is said that Emperor Su of the Han Dynasty particularly liked literature, so Jia Gu was even more favored and trusted. He was often summoned to the palace to study, sometimes staying up all night. Every time the emperor went on a hunting expedition, Jia Gu would present a eulogy. In important court discussions, if the ministers could not come to a decision, Jia Gu would be asked to debate, and the emperor rewarded him generously. Jia Gu felt that despite his talent, his official position had only been that of a minor official since the time of Emperor Hui. He was greatly influenced by Dongfang Shuo and Yang Xiong, feeling he had missed the opportunity to serve in the era of Su Wu, Zhang Heng, Fan Ye, and Cai Yong, so he wrote the "Bin Xi" to express his ambitions. Later, Jia Gu was promoted to the position of Xuanwu Sima. Once, the emperor gathered scholars to discuss the "Five Classics" and write the "Bai Hu Tong De Lun," tasking Jia Gu with compiling and documenting these discussions.
It is said that envoys from the Northern Xiongnu came to offer tribute and request peace, and the emperor asked the ministers for their opinions. Some said, "The Xiongnu are a fickle and untrustworthy group, with no real intention of submission. They are only afraid of the might of the Han Dynasty and threatened by the minority ethnic groups in the south, so they seek peace to placate the tribes that have defected. If we send envoys now, we may lose the friendship of the minority ethnic groups in the south and fall into the trap of the Northern Xiongnu. This won't do!"
However, some people counter: Upon careful reflection, since the establishment of the Han Dynasty, we have been in constant conflict with the northern ethnic minorities, especially with the Xiongnu. There are many ways to appease and control them; some involve improving relations and coexisting peacefully with them, some involve using force to conquer them, some involve adopting a humble attitude to please them, and some involve making them submit. Although the methods are sometimes tough and sometimes gentle, the reasons vary depending on the circumstances, but we have never completely abandoned contact with them. Therefore, starting from the Jianwu period, we have resumed the previous practice, sending envoys to the Xiongnu many times, until it was later temporarily interrupted. In the eighth year of Yongping, the court debated for several days, presenting various opinions; most people said it was difficult, and very few said it was easy. The late emperor was wise, valiant, far-sighted, and thoughtful, and finally decided to send envoys as before. This shows that throughout the dynasties, contact with the Xiongnu has never been interrupted. Now the Wuhuan come to pay tribute, humbly bowing as vassals; the Kangju, Yuezhi, and other distant nations also come to pay tribute. The Xiongnu are internally divided, and their king has also surrendered; these three parties have all submitted to us. This is not something that can be achieved by force alone; it is truly a sign of divine favor for the nation! I believe we should once again send envoys, following past practice, which would continue the friendly exchanges with distant nations that characterized the Five Phoenix and Ganlu periods of the Han Dynasty, and also maintain the policy of ruling the Xiongnu as vassals during the Jianwu and Yongping periods. When the Xiongnu envoys come again, we will send envoys to them, which would demonstrate the sincerity of our Great Han Dynasty and let the Xiongnu know that the etiquette of our Holy Dynasty has always been consistent. How can we jeopardize their goodwill with a suspicious attitude? It is unclear whether interrupting contact has any benefits, but there have been no reports of harm from restoring contact. In case the power of the Northern Xiongnu grows in the future and they come to harass us again, if we wish to engage with them, it may be too late. It is wiser to extend kindness now; this is the long-term strategy.
He also specifically wrote a "Song of Quyin" to praise the benevolence of the Han Dynasty, believing that Sima Xiangru's "Fengshan Wen" was extravagant yet impractical, Yang Xiong's "Ganquan Fu" was realistic but not extravagant, and he believed his own writings had achieved a state of perfection. The article goes on to say:
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In the beginning, the universe was in chaos, yin and yang had just separated, dimly, some sank, some rose. Sinking and floating intertwined, and all things were thus formed. The earliest human emperors marked the emergence of the Five Virtues; at that time, it was similar to primitive society, and everything was very mysterious and chaotic. No written records have survived from that time, so "Xici" cannot be traced back to that era. Later, there were tribal clans, and those who inherited the mandate of heaven and developed civilization all started from Emperor Huang; this was truly remarkable! We can still find some of their historical records. As society evolved, it was filled with wonders, yet its true glory had not yet been revealed.
If we were to trace back to ancient times, those who inherited the mandate of heaven, received the favor of the heavens, and recorded their merits in the classics such as "Dian" and "Mo," there is no one greater than Yao. Yao passed the throne to Shun, Shun then passed it to Yu, followed by Qi of the Xia Dynasty, Tang of the Shang Dynasty, and King Wu of the Zhou Dynasty, passed down from generation to generation. When the country was stable and united, the heavens attributed the credit to the emperors, and later on, Liu Bang of the Han Dynasty also received the mandate of heaven. He took over the broken situation of the previous dynasty, faced various disasters, abnormal celestial phenomena, and a breakdown of laws and systems. Therefore, the Han Dynasty first appointed those who were knowledgeable and capable to formulate laws and develop the country. Celebrating the merits of their ancestors and honoring wise individuals, it was truly splendid and magnificent, almost akin to a divine model! Although there were wise ministers such as Gao Tao, Kui, Guan Zhong, and Yi Yin before, when compared to the Han Dynasty, they pale in comparison.
Therefore, the two emperors, Han Gaozu and Han Wendi, took advantage of the right timing and favorable conditions, like a dragon leaping out of deep water. Even before fully grasping power, they had already made their mark on the world, with the whole country surging like steam, with thunder rumbling and lightning flashing, and all opposition being suppressed. Afterwards, they treated the officials with respect, consolidated the throne, and remained humble and cautious, without arrogance or pride. They were able to gain legitimate rule through abdication and compliance with the will of heaven, relying on their own talents and wise ministers.
The virtues of these emperors are as vast as the ocean, far beyond the comprehension of ordinary people, not even fully expressible in oaths. Looking carefully at the governance of the Xia, Shang, and Zhou dynasties, the subtleties are truly inexhaustible! They all originated from a small region, yet ultimately ruled vast lands, governing their people with dedication and strength for generations. With the powerful military power given by heaven, they defeated rebellious tribes such as Wei, Gu, Li, and Chong. By the time of the Xia, Shang, and Zhou periods, the capitals frequently changed, from Haojing to Bo, ultimately located in the north. The powerful army, akin to fierce tigers, conquered all directions and destroyed many cities. Therefore, although these heroes had outstanding achievements, their virtues may not have been without flaw, as the "Wu" chapter does not fully praise them, and the "Huo" chapter is similarly lacking, wouldn’t you agree? However, they were still able to uphold a dignified, pure, and radiant image, paying tribute to their ancestors through sacrifices, praying for blessings to endure, connecting with heaven and earth, and their virtues will endure for a thousand years. Isn’t it because they possessed a wisdom akin to the divine? Their achievements and words are recorded in historical records, radiating brilliance and achieving immortality.
Let’s discuss the renowned Han and Tang dynasties of ancient China. Their prosperity can be traced back to the era of Yu and Xia, inheriting and developing the culture and systems of the Shang and Zhou dynasties. This laid the foundation for the glory of Emperor Gaozu of Han and Emperor Taizong of Tang, which continued the glorious legacies of four generations of emperors. Their divine light illuminates all corners, the breeze of benevolence and righteousness sweeps across the land, and their formidable power daunts all evil. Those treacherous villains ultimately cannot evade the judgment of history. Therefore, those who can foster three generations of prosperity and achieve remarkable feats are none other than Yao, Shun, and Yu; those who can inherit the aspirations of their predecessors and carry forward the prosperity of the Han and Tang dynasties are none other than the Han and Tang. Their way of governing can harmonize heaven and earth, control the movements of the sun, moon, and stars, govern the universe, nourish all living beings, follow the laws of nature, and bring peace and prosperity to the world; this has continued for a long time.
Oh, the imperial throne, truly unparalleled in grandeur! Those meritorious ministers, feudal lords, and emperors have added luster to the realm, and their noble status is unmatched. However, they always maintain a humble and cautious attitude, governing the country diligently, curbing extravagant behaviors, and not boasting about their achievements. Although they are able to promote upright individuals and eliminate treacherous villains to bring peace to the world, the court officials and scholars have failed to pass down the traditions of their ancestors. Though they appear cautious on the surface, might they be a touch too timid in reality?
My goodness, the ministers all came together to petition the emperor, saying: Your Majesty, you have always upheld the laws and traditions of the Tang Dynasty, emulated the customs of your ancestors, and strictly adhered to the laws left by your ancestors. You personally uphold righteousness and promote education, travel around, show compassion for the people's struggles, and bring blessings to all. You also conduct rituals to honor heaven and earth, holding various ceremonies with great solemnity to show your respect. Therefore, now the palace is teeming with rare birds and exotic animals, creatures of all kinds are gathered in the imperial gardens, and outside the city, you can find a variety of rare plants and animals. The ponds are filled with beautiful fish, dew blankets the lush grasslands, and three-legged birds perch in the trees. A wealth of precious grains, spiritual herbs, rare animals, and divine birds abound, and auspicious signs are seen throughout the land. Back in the Ji and Zhou dynasties, some extraordinary birds and animals made their appearance, and both the ruler and his subjects valued them highly, creating a lively and grand spectacle. This is all thanks to Your Majesty's respect for heaven and reverence for the divine, which has brought you the blessings of heaven and ensured these auspicious signs are passed down through the generations, bringing glory to your ancestors. How could you turn them down for personal reasons? If Your Majesty embraces these auspicious signs, you should govern the country with diligence, carry out your mission, unlock the treasures hidden in the palace, and put these auspicious signs to good use.
These classic texts are the wisdom revealed by the heavens; the teachings of Confucius and the decrees of the ancient kings represent the wisdom of the sages; cultivating oneself, managing one’s family, governing the country, and bringing peace to the world are inherent aspects of human nature; seizing an auspicious day like Dingchen reflects the will of heaven. By aligning with the will of heaven to establish a system and refining your character to connect with the divine, you will showcase your civil and military accomplishments reminiscent of the flourishing Tang Dynasty. This matter holds great significance and aligns perfectly with your noble aspirations. Looking back, how could you overlook the worship of ancestors and disregard the will of heaven? Since ancient times, heaven has bestowed its blessings, and the seventy-four individuals involved in this compilation have been diligent and honest. Now, only this final piece of the puzzle is missing; how can you set it aside?
At that time, the emperor had diligently studied and researched various classic texts, summoned many Confucian scholars multiple times, and discussed the origin of morality and the essence of benevolence with them, hoping to achieve a prosperous and peaceful era. The memorials submitted by the ministers were also carefully considered by the emperor. The emperor hopes to inherit and carry forward the achievements of his ancestors, may the royal blessings shine upon the earth like sunlight, may good customs be passed down through generations and continue to thrive, as vast and boundless as the endless sky. Who can rival this prosperous era? What a truly great dynasty! "Oh Tang, oh Emperor! Emperor of the Tang!"
Later, because his mother passed away, he resigned from his official position and returned home to observe mourning. In the first year of Yongyuan, General Dou Xian led an expedition against the Xiongnu and appointed him as the Central Protectorate, participating in military discussions. The Northern Xiongnu Chanyu heard that the Han army was going on an expedition, so he sent envoys to Juyan Pass to request peace talks, hoping to follow the precedent of Chanyu Huhanye, to meet the emperor, and to request the Han dynasty to send an ambassador. Dou Xian appointed him as a Colonel, leading a few hundred cavalry to escort the Xiongnu envoys to Juyan Pass to meet them. Coincidentally, at this time, the Southern Xiongnu broke through the Northern Frontier. When he arrived at Siquhai, he heard about a rebellion within the Xiongnu, so he led his troops back. After Dou Xian's defeat, he was also dismissed from his position.
The young men in his family were unruly, giving the common people and officials a hard time. Earlier, the magistrate of Luoyang, Zhong Jing, was once obstructed by his servants while traveling. The officials reprimanded them, but the drunken servants insulted them. Zhong Jing was very angry at the time but did not dare to act out of fear of Dou Xian, harboring resentment. When the guests of the Dou family were arrested and questioned, Zhong Jing took the opportunity to arrest him too. He passed away in prison at sixty-one. The emperor later issued an edict condemning Zhong Jing and held the involved officials accountable.
His works include "Dian Yin," "Bin Xi," "Ying Ji," as well as poems, fu, inscriptions, elegies, praises, calligraphy, essays, records, discussions, and arguments, with a total of forty-one works. It is said that the historical books written by the father and son, Sima Qian and Ban Gu, are highly regarded, just, and upright, and everyone says they are skilled in writing historical books. Sima Qian's writing is straightforward and accurate in historical facts; Ban Gu's writing is smooth and detailed in content. Look at Ban Gu's historical writing, neither exaggerating nor concealing facts, rich in content without being vulgar, detailed yet organized, making it so enjoyable that readers can't put it down; he's truly earned his reputation!
However, Ban Biao and Ban Gu both criticized Sima Qian, saying that his views were somewhat unclear and did not align well with the standards of the sages. They often looked down on those who sacrificed their lives for the country, dismissed the integrity of righteous individuals, and did not praise the noble deeds of those who died for justice, which revealed their contempt for righteousness and their disdain for those who uphold their principles. Ban Gu also lamented that Sima Qian was knowledgeable, but he was ultimately undone by it and could not escape torture; he himself also ended up imprisoned, despite his cleverness, he couldn't save himself. Ah, those ancient folks, always arguing endlessly over the matters at hand! Praise: The two Ban brothers are talented and have authored historical records for emperors. Their talents rival those of Sima Qian and Dong Zhongshu, and they share the literary prowess of Zhang Heng and Yang Xiong. Ban Biao grasped the imperial decrees, while Ban Gu became lost in the chaos of worldly affairs.
