Xun Shu, courtesy name Jihe, hailed from Yingyin in Yingchuan and was the eleventh generation grandson of Xun Kuang (Xun Qing). He was known for his noble character and extensive knowledge from a young age, although he did not adhere strictly to textual exegesis, which led to criticism from some pedantic scholars. However, the locals all recognized his keen insight into people.
During the reign of Emperor An of Han, he was summoned to serve as a Gentleman and later promoted to the position of County Magistrate of Dangtu. After leaving office, he returned to his hometown. Notable scholars like Li Gu and Li Ying looked up to him as a mentor and role model. Later, during the reign of Empress Dowager Liang, a natural disaster in the form of a solar eclipse and earthquake occurred, prompting the court to call for recommendations of virtuous and upright individuals by officials. Guanlu Xun Duqiao and Shao Fu Fang Zhi recommended Xun Shu to present his political views in a memorial, in which he criticized the sycophants currying favor with the powerful, resulting in his exile as the Marquis of Langling. During his tenure as an official in Langling, he achieved remarkable political accomplishments, earning him the title of "wise leader" among the people. Shortly afterwards, he resigned from his post and lived a leisurely life, focusing on self-cultivation. Although his family's wealth continued to grow, he consistently shared it to support his family and friends. He died at the age of sixty-seven in the third year of Jianhe. His student Li Ying, who was serving as a Minister, personally submitted a memorial for his funeral. Shrines were established in his honor in both Langling and Dangtu. He had eight sons: Xun Jian, Xun Gun, Xun Jing, Xun Tao, Xun Wang, Xun Shuang, Xun Su, and Xun Zhuan, all of whom were well-known and collectively referred to as the "Eight Dragons" by the people of that time.
Originally, the Xun family's ancestral home was known as Xihao. Bo Haiyuan Kang, the County Magistrate of Yingyin, believed that just as the ancient Gaoyang clan produced eight talented individuals, now the Xun family had also produced eight sons, so he renamed the Xun family's ancestral home to Gaoyangli. "The Gaoyang clan had eight talented individuals, and now the Xun clan also has eight sons." What a remarkable coincidence!
Among them, Xun Jing was known for his noble character, declined official positions, and passed away at the age of fifty, which earned him the title of Master Xuanxing.
Xun Shuqing's nephew Xun Yu, courtesy name Botiao; another nephew Xun Tan, courtesy name Wuzhi. Xun Yu served as the magistrate of Pei County, while Xun Tan served as the governor of Guangling. The two cousins were upright individuals who detested corruption and were determined to eradicate eunuchs. Their relatives and friends in Pei County and Guangling knew that even the smallest mistakes would face severe punishment from them. Later, Xun Yu participated in the plan led by General-in-Chief Dou Wu to eliminate the eunuchs, and he was killed along with Li Ying. Xun Tan was also imprisoned for life.
Xun Shuang, courtesy name Ciming, nickname Xun Xu. He loved studying from a young age and could read "Spring and Autumn" and "Analects" at the age of twelve. When Grand Commandant Du Qiao saw him, he praised him, saying, "This child can be a teacher!" From then on, Xun Shuang focused even more on studying the classics; he refrained from participating in ceremonies and funerals and ignored the court's summons. People in Yingchuan said, "The Xun family has eight dragons, and Ciming stands out among them!"
In the ninth year of the Yanxi era, Minister Zhao Dian recommended Xun Shuang for his filial piety, and he was appointed as a langzhong. In his memorial presenting his political views, he said: I once heard my teacher say, "The Han Dynasty is of the fire virtue, where fire is born from wood, and wood thrives in fire. Therefore, the virtue of the Han Dynasty is filial piety, symbolized by the 'Li' hexagram in the 'I Ching.' Look, fire underground is fire, but in the sky, it is the sun. The sun in the sky uses its essence, while the fire on the ground uses its form. In summer, when fire is strong, the sun's essence fills the sky, nurturing all living things with a warm climate, which is the manifestation of filial piety. In winter, when the fire weakens, its form is underground, and the bitter cold scorches the mountains and forests, which represents a lack of filial piety. Therefore, the Han Dynasty stipulates that all people must study the 'Classic of Filial Piety,' and the selection of officials also emphasizes filial piety and integrity. After the death of their parents, children should wholeheartedly observe mourning, which is the ultimate manifestation of filial piety. Now, those high-ranking officials and two thousand stone officials cannot take office within three years of their parents' death. This likely doesn't serve to promote filial piety or embody the virtue of fire."
In the past, Emperor Xiaowen was modest and prudent, living very frugally, so he left a posthumous edict to calculate the mourning period in days instead of months. This was the practice at that time, but it cannot be followed indefinitely. Although there have been changes to ancient funeral customs, the mourning etiquette for the death of parents has remained unchanged, serving as a reminder for people to honor their parents. Today, officials and ministers are role models for the common people, yet they often cannot attend the funerals of their own parents. Benevolent and righteous behavior must originate from the upper class; they must also guide the cultivation of virtuous customs. Ancient texts say, "If the funeral rites are lacking, then the loyalty of subjects will weaken, and there will be more ungrateful people." Confucius said, "If a person does not fulfill filial piety, then he has not fulfilled his duty as a child!" The "Spring and Autumn Annals" states, "What the upper class does, the common people will emulate." If the upper class fails to do so while the common people do, then the latter should be punished; if the upper class does it, and the common people also do it, then there is nothing to punish. In the past, Prime Minister Zhai Fangjin, despite his high position, did not dare to defy the system. When his mother passed away, he only mourned for thirty-six days before taking office. Etiquette errors begin at the upper class. In ancient times, people dared not disturb families in deep mourning for three years, to elevate the nation's moral standards, promote virtuous social customs, and foster deep educational values. If mistakes are made, they should be corrected without delay. The national funeral system can revive traditional customs.
I heard that first comes husband and wife, then father and son; with father and son, there comes ruler and subject; with ruler and subject, there comes superior and inferior; with superior and inferior, there comes etiquette. When etiquette is complete, people know how to behave. Husband and wife are the foundation of human relationships and the foundation of the royal way. This is why King Wen wrote the I Ching, with the upper text beginning with the Qian and Kun hexagrams and the lower text beginning with the Xian and Heng hexagrams. Confucius said, "Heaven is above, Earth is below, and the order of Qian and Kun is determined." The husband-wife relationship embodies the natural order. The Yao Canon says, "Emperor Yao married his two daughters to Yu Shun, who became their husband." "Jiang" means to marry off, while "Pin" refers to a wife. This means that even Emperor Yao's daughters, marrying Yu Shun, still humbly lowered themselves, devotedly practicing the virtues of womanhood. The I Ching says, "Emperor Yi marrying off his sister signifies auspiciousness and smoothness." When a woman marries, it is referred to as "returning home," meaning King Tang married off his sister to the princes in a manner that followed etiquette. In the Spring and Autumn Annals, it is recorded that Wang Ji married into the state of Qi, with the ruler of Lu officiating the ceremony, without assuming superiority over the other princes simply because he was the Son of Heaven.
The Han Dynasty now inherits the laws of the Qin Dynasty, establishing a "Shangzhu" ceremony, allowing wives to rule their husbands, using their subordinate status to dominate the noble, which goes against the Way of Heaven and Earth and loses the meaning of yin and yang harmony. Confucius said, "When the ancient sages made the Book of Changes, they observed the celestial phenomena above, examined the terrain below, observed the patterns of birds and beasts, and the laws of the operation of all things in heaven and earth, seeking rules from themselves and from all things, in order to penetrate the virtues of Heaven, Earth, and the spirits, and to understand the emotions of all things." Now when we observe the celestial phenomena, the North Star reigns supreme, surrounded by its four attendant stars. Observing the terrain, Kunlun Mountain is like the husband, and the low-lying marsh is like the wife. Observing birds and beasts, the male bird calls while the female submits; the male beast leads and the female follows. From a personal perspective, the trigram Qian corresponds to the head, and the trigram Kun corresponds to the abdomen. From the perspective of all things, the fruit of trees belongs to heaven, and the roots belong to earth. Yang is revered while yin remains humble; this reflects the natural order. Furthermore, the first poem in the Book of Songs is "Guo Ju"; the beginning of the Book of Rites discusses "marriage ceremonies," both emphasizing the relationship between husband and wife. The way of heaven and earth, the principles of the Six Classics, their fundamental principles are consistent. Therefore, the 'Shangzhu' system must be reformed to align with the nature of Heaven and Earth, emulating Yao and Shun, and learning from Duke Zhou and Confucius. By doing so, in harmony with the Way of Heaven and Earth, there will be no errors, and with a clear conscience, doubts will vanish. If human affairs are conducted in this way, then auspicious signs will descend from the heavens, and good omens will appear on earth, resulting in bountiful harvests and everything in its rightful place.
Once upon a time, ancient sages established the order of heaven and earth and established a system of rites and etiquette. These rites are the foundation of prosperity, good fortune, and auspiciousness, as well as the means to prevent disasters and chaos. If people can restrain their desires and follow the rules of etiquette, good fortune will naturally come; but if they prioritize their own pleasure over etiquette, disasters will inevitably follow. By observing how blessings and disasters unfold, one can understand the reasons behind rise and fall. Among all kinds of etiquette, weddings are the most important. Therefore, the emperor marries twelve concubines, which is in accordance with celestial order; and the nobles have different ranks, which is the rank system. Men are strong and can provide; women are gentle and are nurturing. By using etiquette to harmonize yin and yang, one can comply with the laws of nature. This harmony allows descendants to thrive and enjoy long lives. However, by the end of the Xia, Shang, and Zhou eras, people became unrestrained and indulgent, having lost self-control. In those grand palaces, there were hundreds, even thousands, of concubines. Men's yang energy became depleted, yin and yang were out of balance, and the world fell into chaos. Thus, Duke Zhou cautioned, "If you do not understand the hard work of farming, do not know the hardships of the people, and only seek pleasure, how can you live a long life?" What a sobering warning! People in later generations all want good fortune, yet they neglect to address the fundamentals; they fear disasters but do not change their behavior. As the saying goes, "Cutting off one's feet to fit the shoe—who's the fool here?" Compared to such individuals, those who pursue their desires to the point of losing their lives are insignificant. It's truly heartbreaking!
I heard that there are five or six thousand concubines and palace maids in the harem now, not including the eunuchs and palace maids who serve them. Their clothing, food, housing, and transportation expenses have consumed a large amount of money, and the national treasury is nearly depleted! In order to meet their needs, taxes have been increased, with the people being taxed at a rate of ten to one, while the common folk outside are struggling and destitute, and the court is in disarray. Therefore, heaven is displeased, leading to frequent disasters. I believe that those concubines who haven't had formal marriage ceremonies should all be dismissed, allowing them to start their own families. There are five key benefits to this: first, it can reduce resentment and restore balance between yin and yang; second, it can cut costs and replenish the national treasury; third, it can revive traditional rituals and promote longevity; fourth, it can restore balance and promote the prosperity of future generations; fifth, it can reduce taxes and stabilize the people's hearts. This would greatly benefit the country, and it would also be a blessing from heaven!
Ah, look at the changing of seasons; this is how the four seasons come. The distinctions of rank and wealth, frugality and extravagance—this is what etiquette is all about. Therefore, using the climate changes of cold and heat and hierarchical etiquette to regulate society is the right way. The Book of Changes states: "The heavens and earth operate according to rules, hence the distinct four seasons." The Zuo Commentary on the Spring and Autumn Annals also states: "Only objects and titles cannot be lent to others casually." The Classic of Filial Piety states: "To comfort the upper class and govern the people well, there's no better way to govern than by adhering to etiquette." Etiquette involves distinguishing rank and wealth and establishing a hierarchical system. In the past, the Ji clan danced the Eight Dances in their own courtyard; although it did not cause any actual harm to anyone, Confucius still said: "If this can't be tolerated, what else can't be tolerated?" The Book of Documents also states: "Only the Son of Heaven can possess dignity, only the Son of Heaven can enjoy blessings, only the Son of Heaven can eat jade food." These three things can only be done by the Son of Heaven; ministers absolutely cannot overstep. Now these ministers are dressing in the clothes of the Son of Heaven and eating the food of the Son of Heaven; this is a threat to the family and a disorder for the state! Therefore, we should draw on the ancient system of etiquette and the rules set by Dong Zhongshu, strictly supervising officials to enforce them, in order to prevent chaos and maintain a good social atmosphere—this is the key to governing the country. After presenting the memorial, he resigned from his post and returned home.
Later, because of the disaster of the party, he lived in seclusion by the sea and later fled south to Hanbin. He hid for over a decade, dedicating himself to writing and eventually becoming a renowned scholar. After the disaster of the party was resolved, he was simultaneously summoned by the court of the Five Offices. Yuan Feng, the Minister of Works, recommended him as a virtuous man, but he did not accept. After Yuan Feng's passing, he mourned for three years, setting an example that many others followed. At that time, many people disregarded mourning customs, even attending banquets and visiting the sick when close relatives passed away. They even privately conferred posthumous titles on their fathers and certain scholars. Shuang cited the classics and corrected these practices based on principles of righteousness; although he did not completely change the customs, he made a significant impact.
Later, the court summoned him to serve as an aide to General He Jin. He Jin was afraid he would not come, so he recommended him as an attendant. When He Jin failed, the court's summons was also revoked. Emperor Xian of Han ascended to the throne, Dong Zhuo took power, and the court summoned him again. Shuang wanted to escape the decree, but the officials pressed him tightly, so he had to accept the appointment again and serve as the Prefect of Pingyuan. Upon arriving at Wanling, the court posthumously awarded him the title of Guanglu Xun. He was promoted to Minister of Works just three days into his tenure. It took only ninety-five days from the court's summons to his appointment as Minister of Works. Then he followed the court to move the capital to Chang'an.
Shuang recognized that Dong Zhuo's cruelty posed a threat to the nation, so he recommended capable and strategic individuals to assist him in removing Dong Zhuo. He secretly conspired with Minister Wang Yun and Dong Zhuo's Chief Historian, He Yong. He fell ill and died at the age of sixty-three.
Xun Shuang authored works such as "The Book of Rites," "The Commentary on the Book of Changes," "The Commentary on the Book of Songs," "The Classic of History," and "The Regulations of the Spring and Autumn Annals." He also compiled examples of successes and failures from Han Dynasty history, resulting in "The Book of Han." He also authored "The Gongyang Questions" and "The Bian Chen," among other essays, collectively referred to as "The New Book." In total, he wrote over a hundred pieces, many of which are now lost.
His nephew Xun Yue and Xun Yu are both very famous, with Xun Yu's deeds detailed in a separate biography. It has been noted that Xun Shuang, Zheng Xuan, and Shentu Pan all lived as Confucian recluses. The court repeatedly summoned them, but they all declined, citing illness. When Dong Zhuo came to power, he invited them in a grand manner. Shentu Pan and Zheng Xuan ultimately did not yield, maintaining their noble integrity. Xun Shuang, already with white hair, went alone to his appointment and became a minister in less than ten months. Some suspected he had altered his outlook on life. I speculated on his thoughts privately and believed that this was the general principle of a gentleman's conduct: in times of peace and prosperity, uphold righteousness and pursue one's aspirations; in times of chaos, endure in silence to rectify the situation. Could Xun Gong's rapid promotion be seen as a form of silent endurance? If that’s not the case, why did he defy auspicious principles and take such risks? Consider how he advised the relocation of the capital to avoid disasters like those of the Yang and Huang clans; later, he secretly plotted to eradicate Dong Zhuo, almost saving the fate of the country. This exemplifies the saying "bending without breaking"; the path of righteousness is full of twists and turns!
Xun Yue, style name Zhongyu, is the son of Xun Jian, who passed away early. Coming from a poor family with no books, whenever he visited others' homes, he could memorize any passage he glanced at after reading it just once. He was calm, handsome, and had a particular fondness for writing. During the reign of Emperor Ling, eunuchs held power, leading many scholars to retreat into poverty. Xun Yue pretended to be ill and lived in seclusion. At that time, people did not recognize him; only his brother Xun Yu held him in high regard. He was initially summoned to serve in the household of General Cao Cao and later rose to become a Yellow Gate Attendant. Emperor Xian of Han favored literature, and Xun Yue, Xun Yu, and the Minister of Works Kong Rong served together in the palace, engaging in scholarly discussions every morning and evening. He later advanced to the positions of Supervisor of the Secretariat and Palace Attendant.
At that time, political power had already shifted to the Cao family, and the emperor was merely submissive. Xun Yue sought to offer advice and strategies, but his proposals were not accepted, so he wrote five essays titled "Shen Jian." His writings comprehensively reflected the political system of the time, and after completing them, he presented them to the court. The main points are roughly as follows:
The essence of the Dao is simply benevolence and righteousness. The Five Classics are its veins, and various texts are its latitude lines; it ought to be chanted, sung, played on the zither, and expressed through dance. The experiences and lessons of the ancients are well established, and future generations should emphasize them again. Therefore, the sage kings of ancient times only repeatedly emphasized benevolence and righteousness.
The strategy for governing the country must first eliminate four types of disasters and then promote five good political measures.
The first part discusses four negative phenomena: hypocrisy, selfishness, indulgence, and extravagance. Hypocrisy undermines social morality, selfishness destroys the law, indulgence crosses the line, and extravagance corrupts the system. Without eliminating these four phenomena, politics cannot be implemented. If social morality is disrupted, righteousness will be abandoned, and even the heavens and the earth cannot preserve their nature; if the law is corrupted, society will collapse, and even the monarch cannot abide by the law; if the rules are crossed, etiquette disappears, and even the sage cannot fully practice his Dao; if the system is ruined, desires run rampant, and even the borders cannot be satisfied. These four phenomena are referred to as the "Four Disasters."
The second part discusses five measures for effective governance: developing agriculture and sericulture to support the people, distinguishing right from wrong to correct social morality, promoting education to foster social morality, establishing military forces to uphold dignity, and clearly defining rewards and punishments to regulate the law. These five measures are known as the "Five Policies."
The third paragraph talks about how if ordinary people are not afraid of death, punishments cannot intimidate them; if ordinary people do not enjoy living, acts of kindness cannot sway them. Even if Qi He and Ji had established five forms of education, and Gao Tao became a judge, political governance still cannot be achieved. Therefore, rulers must first enrich the people and calm their minds. The emperor must personally farm, and the empress must tend to the silkworms herself; there should be no idle people in the country, no wasteland in the fields, wealth should not be squandered, and manpower should not be misused. Only then can the people live in peace and prosperity. This concept is referred to as "nourishing life."
The last paragraph talks about how gentlemen can move heaven and earth, respond to the gods, make all things return to righteousness, and achieve the royal road; the key lies in genuine sincerity and steadfastness. Therefore, rulers must distinguish between right and wrong, and good and evil should be assessed based on their merits and shortcomings. They must attentively consider opinions, investigate the truth of things, and eliminate deception and concealment to ensure the stability of the people's hearts. In this way, the truth will come to light, things can be handled properly, good things can be manifested, bad things can be exposed, society will be free from strange and immoral occurrences, and people at all levels can see how their interests are interconnected. This will lead them to be respectful and cautious, do things seriously, not be confused in their hearts, and not have any ulterior motives, thus stabilizing the people's minds. This is called "upright customs."
Gentlemen govern with righteousness, while villains govern through strict laws. Honor and disgrace are the essence of rewards and punishments! Therefore, employ rituals to cultivate gentlemen, instilling in them a sense of benevolence and righteousness; use shackles and whips to punish villains, making them fear the law. Gentlemen will not commit insults, let alone punishment! Villains do not care about punishment, let alone insults! If education is lax, the middle class will all fall to the level of villains; if education is effective, the middle class can all rise to the ranks of gentlemen. This concept is known as "chapter education."
The mindset of petty individuals, who are often complacent and arrogant, breeds indulgence, indulgence breeds resentment, and resentment breeds rebellion. In dangerous situations, they plot chaos; during times of ease, they think only of seeking pleasure, and they cannot be effectively punished without strong deterrent measures. Therefore, rulers must have military strength to prevent unforeseen events and to restrain evil. In times of peace and prosperity, they rely on internal affairs, but in times of trouble, they rely on the military. This is what is called "holding authority."
Reward and punishment are the keys to governing a country. Clear rewards and punishments are essential, and orders should be issued carefully. Rewards are used to encourage good deeds, while punishments are used to correct bad deeds. Those in power cannot reward arbitrarily, not only to conserve resources, but because if rewards are given arbitrarily, no one will do good deeds. Punishments cannot be given arbitrarily, not only out of pity, but because if punishments are given arbitrarily, no one will care about bad deeds. If rewards do not encourage good deeds, it will hinder good actions, and if punishments do not serve as deterrents, it will condone bad behavior. If those in power can prevent their subordinates from wrongdoing, then the rule of law can be established. This is what is called "governing by law."
With the elimination of the four disasters and the establishment of the five government decrees, implement them sincerely, adhere to them with firm will, be concise but not slack, be lenient but not excessive, govern without action, allow things to develop naturally, without interference, and let things naturally connect with each other. Success can be attained without authoritarianism, and education can occur without harshness; govern with humility and respect, and the world will be peaceful. This is the true way to govern a nation.
In ancient times, there was no system of nobility. Marrying off princesses was a custom that existed since the times of Yao and Shun, and it was continued by Emperor Yi of the Shang Dynasty and the Zhou Dynasty. Marrying off princesses to vassals was a ritual of the Zhou Dynasty. However, elevating the status of women above men contradicts the natural order and breaches ethical principles. Going against the natural order is inauspicious, and violating ethics is unjust. In ancient times, both emperors and vassals were required to report political affairs to ancestral temples. In the ancestral temples, there were two historiographers; the left historiographer recorded speeches, while the right recorded events. Events were recorded in the "Spring and Autumn Annals," and speeches were recorded in the "Book of Documents." The actions of rulers had to be recorded, both good and bad, successful and unsuccessful; no action was left unrecorded. This system extended to commoners, and as long as there were outstanding individuals, they would be recorded in the annals. Some people sought fame but had no opportunity, while others desired seclusion yet became famous throughout the world. The fleeting gains and losses would impact honor and disgrace for generations. Good people regarded this as a cautionary tale, while bad people took this as a deterrent. Therefore, it is imperative to establish historiographers today, tasked with documenting laws, regulations, and various affairs, and at the end of each year, submit these records to the court to reward the good and punish the evil, and promote education.
The emperor reviewed the memorial and was quite pleased. The emperor liked classics and found Ban Gu's "Book of Han" overly verbose and challenging to condense, so he ordered Yue Yi to mimic the style of the "Zuo Zhuan" and compile thirty chapters of the "Han Annals," and ordered the Ministry of Personnel to provide writing materials. This book featured concise language, detailed narratives, and exceptionally insightful discussions and analyses. The preface read as follows:
In ancient times, wise monarchs were committed to establishing an ideal political order. They followed the natural order, observed celestial phenomena to formulate laws, and then developed a written language to communicate with both heaven and the court, which had a profound impact. The glorious achievements of the ancient kings continued into the Xia Dynasty. Their descendants have always followed this system, regarding it as a lasting paradigm. The establishment of laws and regulations serves five purposes: to clarify righteousness, to standardize legal procedures, to connect the past and present, to record achievements, and to commend the virtuous and capable. By doing so, the relationship between heaven and humanity, and the laws governing various affairs are clearly articulated, leaving nothing out. By adhering to these systems in later generations, the achievements of the ancient kings will not be squandered. Laws and regulations may change over time, but their fundamental principles remain consistent. In the 406th year of the Han Dynasty, after experiencing turmoil and restoration, unifying through force, and flourishing in culture, while honoring the great achievements of their ancestors, they hoped to shine for generations to come. The emperor understood the grand principles, cared for the people, reflected on the past and looked to the future, inherited and promoted the great achievements of his forefathers, and ordered the establishment of national laws and regulations. Thus, I have compiled this "Chronicle of the Han Dynasty," summarizing previous historical accounts. Since the revival of the Han Dynasty, the successes and failures of wise rulers and loyal ministers are documented in this book. Yue Yi also authored "Admiring Virtue," "Righteous Discourse," and numerous other essays. He died at the age of sixty-two in the fourteenth year of Jian'an.
Han Shao, courtesy name Zhonghuang, was from Wuyang, Henan. When he was young, he served as an official in the county and was later called to serve in the Situ Mansion. At that time, the rebel chieftain Gongsun Ju had been rebelling for many years, and local officials were unable to deal with him, leading to the punishment of many officials. The Ministry of Personnel selected Han Shao from the officials of the three ministries who could handle difficult tasks and appointed him as the magistrate of Ying County. The bandits learned of Han Shao's reputation for capability and warned each other not to enter the territory of Ying County. Other counties were plundered by bandits, causing the people to neglect farming and sericulture, and many refugees flooded into Ying County, pleading for food and clothing. Han Shao felt deep compassion for their hunger and suffering, so he opened the granaries to help them, benefiting tens of thousands of households. The higher authorities objected that this was not acceptable. Han Shao said, "If I can help those in need survive, even if it costs me my position, I will do so with a smile." The prefect was already aware of Han Shao's reputation and integrity and ultimately did not hold him accountable. Later, Han Shao died of illness while still in office. Li Ying, Chen Shi, Du Mi, Xun Shu, and others from his home county erected a monument in his honor.
Han Shao's son, Han Rong, courtesy name Wuchang, was articulate from a young age but did not conform to the rigid conventions of scholarship. He gained a prominent reputation and was called upon by all five central government ministries. In the early years of the Han dynasty under Emperor Xian, he served as Grand Minister. He died at the age of seventy.
Zhong Hao, courtesy name Ji Ming, was from Changshe in Henan. His family belonged to a prominent clan in the commandery, whose ancestors were skilled in criminal law. Zhong Hao was renowned for his exemplary character from a young age. Despite multiple summons from the court to serve in official positions, he chose to retreat into the deep mountains because his two older brothers had not yet held official positions. There, he taught more than a thousand disciples the art of poetry, prose, and legal principles. Chen Shi, a younger contemporary from the same commandery, was considered a friend by him. Zhong Hao once served as Assistant to the Magistrate in the commandery and was later summoned to the Ministry of Works. Before leaving, the magistrate asked him, "Who can replace you?" Zhong Hao replied, "If you must find a suitable person, the chief of Ximen Pavilion, Chen Shi, would be a good choice." Chen Shi, upon hearing this, said, "It seems that Lord Zhong does not really understand people; I wonder why he picked me of all people?" Shortly after, Zhong Hao voluntarily resigned. He declined nine successive summons to serve in official positions, including positions such as Minister of Justice, scholar, and magistrate of Linlv County. At that time, Zhong Hao and Xun Shu were both highly respected and admired among the literati. Li Ying often sighed, saying, "Lord Xun's lofty integrity and wisdom are unmatched; Lord Zhong's exemplary character is worth emulating."
Hao's son, Jin, is Ying's uncle. Jin is very studious, admires ancient sages, and is humble and polite, and is the same age as Ying. Both are quite well-known. Grandfather Taiwei Xiu often said, "This child Jin has a character similar to ours. In times of peace, he will not be overlooked; in times of chaos, he can also escape disaster." Later, he even arranged for his sister to marry Jin. Jin was recruited by the state government to become an official, but he never abandoned his aspirations. Ying advised him, saying, "Mencius once said, 'If a person lacks a sense of right and wrong, they are not truly human.' How could I, your younger brother, possibly think differently from Mencius?" Jin often told his father, Hao, what Ying said. Hao said, "In the past, Guo Wuzi was known for exposing others' shortcomings, which earned him a lot of resentment, but in the end, he saved himself and his entire family. Therefore, your conduct and behavior are what truly matter." He usually taught his son with these kinds of principles. Jin passed away at home at the age of sixty-nine. Many Confucian scholars wrote elegies for him, one of which goes: "Linlu Yide, who did not engage in impropriety. Delighting in poetry and books, and playing the ancient strings and qin. Serving in the fifth district, assisting in the ninth terrace. Following the king's orders, he ultimately found his place." Hao's grandson, Yao, became the Prefect of the Capital during the Jian'an period.
Chen Shi, courtesy name Zhonggong, was from Xuchang in Yingchuan. He came from a poor family but was well-liked as a child. Even when playing, his friends enjoyed his company. When he was young, he worked as a minor county official, often doing odd jobs, and later became a deputy in the capital. He was ambitious and loved to study, always reading whether sitting or standing. After speaking with the county magistrate Deng Shao, he recognized Chen Shi's exceptional qualities, so he sent him to study at the Imperial Academy. Later, the county magistrate wanted him to return to office, but he chose to retreat to the mountains of Yangcheng. At this time, a murder case occurred locally, and an official surnamed Yang from the same county suspected Chen Shi of being involved. The county arrested Chen Shi and subjected him to severe torture, but found no evidence, leading to Chen Shi's release. Later, Chen Shi became a postal supervisor and discreetly requested the Xuchang county magistrate to treat the official surnamed Yang with respect. When word of this spread, people from near and far praised him. My family was very poor, and later I became the pavilion master of the West Gate of the county, shortly after becoming a magistrate. At that time, the eunuch Hou Lan asked the prefect Gao Lun to arrange for someone to do things, and Gao Lun wanted me to be a literary officer. I knew that person was unsuitable, but I couldn't defy Hou Lan's wishes. I submitted a letter requesting a different arrangement, stating, "This person is not fit for the role, but I cannot disrespect Eunuch Hou. I request to serve in an outside office so as not to tarnish your reputation." Gao Lun accepted my suggestion. At that time, people in the village thought it was not good for me to do this, but I never explained myself. Later, Gao Lun was summoned to be a minister, and the officials in the county sent him off to the Lunshi relay station. Gao Lun said to everyone, "In the past, because of Hou Lan's relationship, I arranged for someone to do things, but Mr. Chen (referring to Chen Shi) insisted on not doing so and found another position outside. I heard that some people looked down on him because of this, but in reality, it was because Mr. Chen feared the power and did not dare to disobey. Mr. Chen is truly a good person, attributing good deeds to others and taking responsibility for bad things." Chen Shi humbly acknowledged his mistakes, and everyone present was profoundly moved. From then on, people everywhere admired his character.
Sikong Huang Qiong appreciated my abilities and appointed me as the county magistrate of Wenxi County. However, within a month, I resigned from my position due to the passing of my parents. I was later promoted twice and became the magistrate of Taiqiu County. I was known for my integrity, and the people thrived under my leadership. Some refugees from neighboring counties came to us, and I patiently guided them before sending them back to their original hometown authorities. Some officials worried about potential lawsuits and wanted to stop these refugees, but I said, "Lawsuits exist to seek justice. If we prevent them from seeking refuge, what justice is there? Let them be." Hearing my words, the officials expressed their admiration, saying, "Sir Chen, with your mindset, how could anyone resent you?" From then on, no one worried about lawsuits anymore. Later, when the magistrate of Pei County unlawfully collected taxes, I resigned from my position, and the people missed me dearly.
Later, when the court arrested members of a political party, I was also implicated. While others tried to flee and protect themselves, I said, "If I don't turn myself in, there will be no hope for anyone." So, I voluntarily turned myself in. Later, I was released due to an amnesty. In the early years of Emperor Ling's reign, General Dou Wu asked me to be his aide. At that time, the eunuch Zhang Rang wielded significant power in the court. When Zhang Rang's father passed away and needed to be buried in Yingchuan, although the entire county attended the funeral, no scholars went, which embarrassed Zhang Rang greatly. I was the only one who attended the funeral to pay my respects. Later, when the court once again persecuted political party members, Zhang Rang, remembering my past kindness, protected me multiple times, ensuring I wouldn't be implicated.
This man lived in the countryside and was well-regarded for his fairness. Whenever there were disputes or fights in the village, he would always mediate and explain the situation thoroughly to both parties, earning their respect and resolving disputes. He even said, "I'd rather face legal consequences myself than let Sir Chen (referring to Chen Dan) take the blame for my actions."
At that time, the economy was bad, and the common folks were struggling. A thief sneaked into his home late at night and hid in the rafters. When he discovered the thief, instead of making a fuss, he tidied up his home himself and then called his descendants to seriously educate them, saying, "People, you must work hard and strive for improvement; you must not be complacent. Those who do bad things are not necessarily born bad; it is because of long-term bad habits that they become like this. Look, this 'gentleman' on the rafters is an example!" The thief was scared and quickly jumped down from the rafters, knelt down, and confessed. The man slowly advised him, "You don't seem like a bad person; you should reflect on yourself and change for the better. However, you probably resorted to this out of desperation." Then, he gave the thief two pieces of cloth. Since then, no one in the entire county dared to steal again.
Every time General Yang Ci and Minister Chen Dan were promoted, court officials came to congratulate them. They always sighed and said that this person was highly respected but did not receive the high position he deserved, which was quite unfortunate! Later, after the political strife was finally resolved, General He Jin and Minister Yuan Wei sent people to invite him out of retirement, wanting to give him a high position and a generous salary. But he refused the messengers, saying, "I have not asked about worldly affairs for a long time; I just want to live quietly and peacefully, and pass away peacefully!" Every time a position of the Three Excellencies in the court was vacant, everyone recommended him, and the court summoned him many times, but he always refused to come out and serve as an official, preferring to stay home and enjoy his twilight years. In the fourth year of the Zhongping period, he passed away at the age of eighty-four. He Jin even sent people to offer condolences, and over thirty thousand people from all over the country came to attend his funeral, with countless mourners in black. They also erected a monument together, naming him "Mr. Wen Fan."
He had six sons, among whom Ji and Chen stood out as the most filial and virtuous.
Jiyuan Fang was known for his noble character and renowned virtue. He and his brothers were filial to their parents, had a harmonious family, and were highly respected by their descendants. Later, he fell victim to political persecution and, in anger, wrote tens of thousands of words in a book titled "Chen Zi." After the ban was lifted, the court simultaneously summoned him to serve in four different government offices, but he declined all offers. After his father passed away, he was consumed by grief, often crying to the point of fainting and spitting up blood. Even after the mourning period ended, his health continued to decline due to overwhelming sorrow, nearly costing him his life. The Governor of Yuzhou greatly admired his character and recommended him to the court for the position of Secretary, even hanging his portrait in a hundred cities within his jurisdiction to inspire local customs.
After Dong Zhuo occupied Luoyang, he sent someone to Jiyuan Fang's home to invite him to serve as the General of the Guards. Jiyuan Fang reluctantly traveled to Luoyang, where he was later promoted to Palace Attendant. He was subsequently transferred to be the Minister of Pingyuan. When he visited Dong Zhuo, who was planning to relocate the capital to Chang'an, Dong Zhuo asked him, "The region of Sanyuan is flat and vast, surrounded by mountains on all sides, with fertile land and abundant resources, known as 'Lu Hai.' Now that there is an uprising in Guandong, I am afraid Luoyang will be difficult to defend for long. Chang'an has palaces, and I intend to relocate the capital there. What are your thoughts?" Jiyuan Fang replied, "In times of peace, we should strengthen our borders and establish virtuous governance to pacify those who have yet to submit. Relocating the capital should be a last resort. I believe you should delegate political affairs to your officials and concentrate on external matters; if anyone disobeys orders, use force to intimidate them. With the uprising in Guandong, the people are suffering. If you humbly step back, concentrate on governance, and lead the army to quell the rebels, perhaps the suffering people can still be saved. If you seek to relocate the capital to Chang'an for self-preservation, you will encounter dangers as perilous as balancing eggs or facing steep cliffs!" Though Dong Zhuo was displeased, he still respected Jiyuan Fang's reputation and character, and chose not to respond further.
At that time, some officials in the court wanted to recommend Ji Yuanfang as the Minister of Public Works, but Ji Yuanfang saw the chaos in the world and no longer declined, directly returning to his own county. The court issued an edict posthumously appointing him as the Grand Master of the Horse and summoned him to be the Minister of Rites. In the early period of Jian'an, Yuan Shao served as Grand Commandant and wanted to give his position to Ji Yuanfang, but Ji Yuanfang did not accept and was ultimately appointed as the Grand Herald. He died in office at the age of seventy-one.
His son Ji Qun later became the Minister of Works of the Wei Kingdom. People all say that the father's position is higher than the son's, and the son's is higher than that of his elders, which is a glory that people envy. His younger brother Ji Chen, styled Jifang, was equally virtuous as Ji Yuanfang. The trio of father and sons was very prominent, and they were called the "Three Lords" at that time. Whenever the court called upon them for official positions, they always simultaneously sent flocks of lambs and geese as gifts, and people at that time all envied them. Ji Chen passed away at a young age.
It is said that since the middle period of the Han Dynasty, the eunuchs began to wield power arrogantly, so the social atmosphere became one that glorified escapism, flaunted purity, and unrestrained speech. If any scholar dared not to discuss these matters, the common people and servants would curse him with bloody insults. Therefore, the darker the politics became, the more prevalent this trend became. Only Mr. Chen, with his wise decisions, could navigate the situation adeptly. Because of his virtue, he would not violate the law; because of his kindness, he would not distance himself from the people; he cultivated his character, set an example, and educated the world, so wicked individuals could not suppress him with their power, and high-ranking officials dared not bully him with their status. Therefore, even if the rulers above failed in their education, the customs among the common people remained virtuous.
Praise: Er Li Shishu, Chen Junyouhao. Han Shaojiuli, Ying Kou Huaidao. Taiqiu Ao Guang, Mo Wo Yilun. Cengshi Yuangui, Bofu Yichun. Qing Ji Jiqi, You Wei Yingbin, Er Fang Chengze, Ba Ci Jichen. (This section is praise and does not need to be translated)
