During the Wei Dynasty, from Emperor Taizu to Emperor Wutai, including the Grand Empress Dowager, Empress Dowager, and Empress who passed away, all funerals and sacrifices were conducted according to the system before the Han and Wei dynasties. It was only in the fourteenth year of Tahe under Emperor Gaozu, when Empress Wenming passed away, that things began to change.
In September, Prince Anding Xiu, Prince Jian of Qi, Prince Xi of Xianyang, Prince Gan of Henan, Prince Yu of Guangling, Prince Yong of Yingchuan, Prince Xie of Shiping, Prince Xiang of Beihai, as well as Dongyang Pi, Privy Councilor, Grand Commandant, and Chief Steward of the Records of the Grand Secretariat, Wei Yuan, Privy Councilor and Minister Over The Masses, Mu Liang, Privy Councilor and Minister of Works, Lu Rui, Privy Councilor and Chief Clerk of the Left, along with a large group of court officials, all gathered at the palace gates to present a memorial, saying, "Heaven has not favored us; the great Grand Empress Dowager has passed away, and the people across the land are in deep sorrow. We believe Your Majesty's filial piety is genuine, and your grief is beyond expression. We have heard that the ancient sage kings established rituals, which must be adjusted according to the changes of the times; the wise rulers of the past established laws based on the circumstances of their time. This is because different times have different circumstances. While the practice of mourning for three years has existed since ancient times, few have genuinely adhered to it since the Han and Wei dynasties. The system of the previous dynasty can serve as a reference. After the passing of the Empress, the mourning period has been set and recorded in the official records. We humbly request Your Majesty, although your filial piety is deep and your grief excessive, wanting to emulate the three-year mourning of ancient times, this is not the most effective approach to governance. Although the country is currently at peace and the people are content, there are many important national affairs that cannot be delayed, and important rituals such as the Spring and Autumn sacrifices cannot be interrupted. We hope that Heaven understands Your Majesty's filial piety, fulfills the expectations of the people, and continues to follow the mourning period and rituals according to the system of the previous dynasty, so that the people of the world will feel greatly comforted. The day of burial is approaching; we ask that you approve the expansion of the tomb area so that the funeral rites can be better completed."
The Emperor issued a decree, saying, "The disaster has just occurred, and it is still difficult for me to agree to your request."
The ministers advised, saying: "We have heard that before the Five Emperors, there was no fixed period of mourning, and it wasn't until the Xia, Shang, and Zhou dynasties that a system of rituals gradually took shape. Although the names sound quite formal, few actually followed them. Emperor Gaozong may have eloquently spoken of filial piety, but in reality, there were no specific practices to follow; King Kang even abolished the original funeral rites and directly ascended the throne. Therefore, those unchanging rules have become insufficient, and the system of three years of mourning is incomplete. Is there really no truly filial king or wise heir? Their actions were driven by the need to consider the greater good and prioritize the welfare of the people. Thus, after a king's passing, he ascends the throne without delay, with no time to change the era name; a month later, he is buried, with no time to wait for everyone to be in agreement; after the burial, auspicious rites are held immediately, without needing to finish the mourning before celebrating. This is the reason why the Han and Wei-Jin dynasties were able to govern the country well; their governance strategies were derived from this. We earnestly request Your Majesty, although your filial heart is profound and you have encountered the immense sorrow of losing your father, remaining immersed in grief, your mourning surpassing that of Yu Shun, this is indeed a rare noble virtue throughout history and an extraordinary behavior. However, the world is vast, and state affairs are busy. If you remain immersed in sorrow, the nation's important affairs will undoubtedly be neglected. Moreover, the Empress Dowager has already finished her mourning period, and there are established precedents to follow. If the ancestral temple sacrifices also abolish the rituals, that would be a grave concern! Therefore, we hope Your Majesty can understand, restrain your excessive sorrow, reflect on the heavy responsibilities you bear, follow the ancestral teachings and the records in the classics, and also take into account the requests of the officials and the people."
The Emperor issued a decree saying: "Since encountering this misfortune, it feels like it happened just yesterday. Serving my father's coffin, my heart still aches. Relocating the royal tomb is truly difficult for me to bear."
In October, Xiu Deng and other ministers (including Xiu Jing) submitted another memorial, which roughly said: We, the ministers, have repeatedly reported to Your Majesty, expressing our loyalty, but you have largely ignored our pleas. Seeing you so sorrowful, we are as anxious as if our hearts were ablaze. We have heard that those who inherit the throne must regard governance as their duty, and those who handle national affairs should prioritize the well-being of the people. Even a diligent ruler like King Kang of Zhou could not fully achieve his aspirations; Emperor Wen of Han heeded this warning, but Emperor Jing of Han also struggled to fully uphold this ritual. This has been the custom of past dynasties, and it is challenging for future generations to alter. We earnestly beseech you, Grand Empress Dowager, to use your wisdom and foresight to consider the beginnings and ends of matters, to leave clear decrees in the annals and comprehensive teachings in your will. Cultivating virtue is esteemed by sages; adhering to precedents is the duty of ministers. While Your Majesty wishes to uphold the established rituals, what will become of the people? We are truly worried and, risking our safety, submit again, earnestly requesting you to heed our opinions in response to the expectations of the people.
The Emperor issued a decree, stating: I have thoroughly examined the Grand Empress Dowager's will and considered your memorial, and my heart is now even heavier with grief. Regarding the matters of the imperial tomb, they shall be addressed according to the discussions among the officials and ministers. As for the mourning attire, it is truly difficult for me to part with; I shall elaborate on this later. "In October, Xiu Deng once more stated: ... the decree reads: ..."
Ah, the funeral is over, and Xiu has submitted a memorial, saying: "I have received the imperial edict from the year Guiyou, and in accordance with the intentions of the will, I express the importance of obeying the sacred decree, adhering to the system of frugal burial, and conveying the sincerity of filial piety. After reading the will, I am utterly heartbroken! The day of burial has come, and the mausoleum is about to be completed. Your Majesty, I hope you can forever remember the late Emperor and not be too sorrowful. We, your subjects, share the joys and sorrows of the state, and we are deeply worried, so we must speak up. We believe that the highest honor in the world is the royal duty, and the throne’s most important responsibility is managing state affairs. Your Majesty is noble, so you cannot constrain yourself with ordinary etiquette; the throne is of great significance, and you cannot express feelings with secular regulations. Therefore, since the Han Dynasty and through the Wei and Jin periods, funerals have not exceeded one month, and mourning has not exceeded thirty days. This is because times are different, and rituals change with the times; ancient systems cannot handle modern matters. The civil and military achievements differ, and the systems of ancient and modern times are also different, which has long been the case. Since the dynasty began, there have been multiple reforms, with the four ancestors and three religions succeeding to the throne in turn. We have inherited the old systems of past generations and met the expectations of the people; this does not mean we forget the late Emperor, but rather what is appropriate. Empress Dowager Wen is very intelligent and profound in thought; the burial system she established is in accordance with the regulations of the time. The farewell rites are clearly defined, and the will is written in great detail; we follow them accordingly, which serves as a model for future emperors. Your Majesty, with your deep filial devotion, have been so grief-stricken that you cannot even eat, wearing mourning clothes day and night, constantly missing the late Emperor, almost forgetting yourself. The people are therefore worried, and we, your subjects, are even more distressed. The emperor's nobility can inspire heaven and influence the afterlife, as long as you lead by example. Moreover, now that the mausoleum has been completed and all the ceremonies have been fulfilled, it has already been over a month, yet the auspicious day has not been chosen; this exceeds even the practices of previous dynasties. I hope Your Majesty can consider the core of true filial piety, empathize with the sorrow of millions of people, exercise restraint in your grief, adhere to the late Emperor's regulations, and choose a day to hold the sacrificial ceremony. A day's state affairs relate to the welfare of the people; all under heaven rely on Your Majesty. We respectfully request, in line with previous practices, that an auspicious day be determined to prepare for the sacrificial ceremonies." The Emperor said: "I will take this matter under advisement."
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Second paragraph: The memorial presented during the audience's suspension mainly conveys that Your Majesty, you are too grief-stricken, which has exceeded the mourning period observed by past emperors. Continuing like this is detrimental to the nation and the people. Although your filial piety is commendable, state affairs are of utmost importance! You should quickly pull yourself together and handle political affairs, as this would be the best way to honor the late emperor. He cited examples from previous dynasties to argue that the mourning period should not be extended, and emphasized that the funeral system established by the Empress Dowager is already well-structured, and Your Majesty should comply. Lastly, he requested Your Majesty to quickly determine an auspicious day for the rites, so that the nation can return to normal operations as soon as possible. The Emperor simply replied that he would consider it, without explicitly agreeing or refusing. This reflects Xiu's loyalty and concern for the Emperor, along with his sense of duty towards the nation's affairs.
It is said that the Emperor summoned the Grand Commandant Cao Pi and a group of ministers to the front of the Taihe Hall, where he wept as he offered incense to the late emperor, expressing boundless grief. Then, the Emperor went to a side hall on the right of the Sixian Gate, where Minister of Personnel Li Chong read the imperial edict to Cao Pi and the others. The edict stated: "Thinking back to the past when we discussed state affairs and handled important matters of the people together, never did I imagine such a great misfortune would suddenly occur, causing me immense sorrow. Now, seeing all the ministers and talking about the mourning matters, remembering the late emperor's ordeal, it feels as if my heart is breaking."
Cao Pi replied, "We obey your orders. Everyone is deeply saddened. The elders and I may not fully grasp the ancient rites, but we are older and have experienced several generations of emperors, so we have a certain familiarity with the country's history. We know that since our distant ancestors, during significant mourning periods, only those who carry the coffin wear mourning clothes, while others wear ordinary attire. This has been the practice of our four ancestors and three dynasties, without change. I have personally witnessed the funerals of the Shizu and Gaozong. I was on duty in Chang'an when the late emperor passed away, so I did not participate in the funeral procession, but what I heard was consistent with previous occasions. Your Majesty, your deep filial piety and overwhelming grief are well understood. It is said that you eat only a little porridge each day, which deeply concerns us ministers and leaves us restless. We hope that Your Majesty can temporarily restrain your sorrow and manage affairs in accordance with the old customs of the previous dynasty, referencing the edict in the golden book and adhering to the previous regulations, without violating the ancestral system."
The emperor said, "The remembrance of the late emperor's kindness is indeed profound; my excessive grief is appropriate, and there is nothing more to say about it. Although I eat little now, I can still manage to eat some porridge, so there is no need for you two old ministers to worry too much. I am aware of the old customs of the previous dynasty you referred to. Our ancestors mainly relied on military power and did not emphasize cultural education, whereas I need to learn from the teachings of the sages and follow the ancient path of governance, so the situation differs somewhat from that of the previous dynasty. You, the Grand Commandant and other old ministers, are the pillars of the state and may not be fully familiar with the classics and old customs; it is enough to grasp my general thoughts. As for other funeral rites, there are differences between ancient and modern practices. The practices of the Han and Wei dynasties and the discussions of earlier Confucians, though I am now wearing mourning clothes, the funeral rites are of utmost importance, and I must treat them with the seriousness they deserve. Therefore, I will temporarily suppress my sorrow and personally consult the classics. I will now share my thoughts with Minister You Minggen, Gao Lu, and others, and you may listen to their opinions first."
Emperor Gaozu said to Ming Gen: "I have endured harsh punishment, and as time passes day by day, the mourning period for my father has ended. The officials have once again invoked the regulations in the golden book, requesting that I remove my mourning attire. Hearing your petition again only deepens my sorrow. Previously, because my father's mourning period was approaching, I was heartbroken and exhausted, and I didn't have the chance to express my thoughts in detail. Now I want to share my feelings with you. When you previously submitted a request to exempt me from mourning attire, it only added to my grief. At that time, I was by my father's coffin, prostrate on the ground, crying out to express my sorrow; my sorrow remains as intense as ever, yet you officials could say such things. This feels utterly heartless! The sage established the rites of mourning and the ceremony of offering training to gradually alleviate sorrow. Moreover, a gentleman does not take away another's mourning affairs, nor should anyone interfere with mourning. It's only been a little over ten days, and you say that we can hold auspicious ceremonies; this goes against all reason!" Ming Gen replied: "We are following the instructions in the golden book; ceremonies can be held a month after the burial. Therefore, when calculating the auspicious day for burial, we submitted a request to exempt mourning attire, just to express our sorrow for Your Majesty, as we are filled with grief and fear."
Emperor Gaozu said, "We all say that we should observe a three-year mourning period. Although this is an ancient ritual, since the medieval period, few have managed to do so. I believe the reason why people cannot observe a three-year mourning period after the medieval period is because when a monarch dies, a new monarch ascends the throne, and the new monarch must wear the imperial robes and hold a grand enthronement ceremony. Moreover, if the new monarch ascends from the position of heir, the relationship between the monarch and his subjects has not fully integrated, leading to anxiety and confusion among the populace. Therefore, a grand court ceremony is necessary to demonstrate the dignity of imperial power. As for later mourning events, because they were not observed during the reign of the previous monarch, a sense of negligence arose, which has set a troubling precedent. It can be seen that restoring the tradition of virtuous governance is no easy task! I have been carefully nurtured by my father since childhood. My father was both loving and firm, teaching me the principles of loyalty to the throne and the responsibilities of a monarch, covering everything. Although I am of dull aptitude, I have roughly understood my father's teachings and hope to do my best to practice them and avoid mistakes. My virtues are indeed lacking, and although I have been in power for a long time, I have not succeeded in spreading blessings far and wide or in educating all nations. However, I have strived to follow the teachings of sages and saints, enough to let the millions of people know of the existence of a monarch. At this time, I should not violate the feelings of mourning, causing both emotions and rituals to be damaged, and funeral rites to be disrupted, which I deeply lament."
Gao Lu said: "Ancient times are too far removed; it's hard to directly apply those lessons. Starting with the Han and Wei Dynasties, there are many successful examples to learn from. Emperor Wen of Han inherited the foundation of Gaozu and Huizhi, handled over four hundred cases, almost eliminating the need for punishments, and also maintained the three-year mourning period. During the reign of Emperor Xiaojing, the country was peaceful, and this system continued unchanged. From these examples, it can be seen that when a new emperor takes the throne, there’s no unusual pressure or fear. This is the rightful path for a king; it’s only natural. Furthermore, though not regarded as saintly, they were moderate and enlightened rulers. The meaning of the posthumous edict remains unchanged. I hope Your Majesty will honor the posthumous edict and meet the people's wishes. Du Yu, a scholar from the Jin Dynasty, believed that emperors have not observed a three-year mourning period since ancient times, and he believed Emperor Wen of Han's system aligned with ancient rituals. While this practice was also observed in the previous dynasty, it can be carried on, so we humbly offer this advice."
Emperor Gaozu said, "The situation in the Han and Wei dynasties is not the same as it is today, just as I said earlier. Although Emperor Xiaojing inherited the foundation of the peaceful prosperous era, he is, after all, the rightful heir to the throne, and his virtue has not yet fully manifested, which is not unlike the circumstances of ancient times. Moreover, the bond between father and son is indeed one of the strongest emotions in human nature, but the kindness the Empress Dowager showed me is something even the heavens cannot repay. I miss her so deeply it feels like I'm near death; how can I just wear mourning clothes and leave it at that? I carefully pondered the meaning of the edict; the reason for taking away the hearts of the ministers and urging them to hold the enthronement ceremony as soon as possible is to prevent the neglect of state affairs due to lack of governance. The urgent attitude of the ministers is also out of concern for the proper handling of state affairs. I must adhere to the edict while also honoring the people's wishes; I dare not remain silent and let the state affairs fall into neglect. I simply wish to wear mourning clothes, cancel the enthronement ceremony, and mourn freely on the new and full moons, expressing my grief and longing. This way, I will neither violate my teachings nor disregard the ministers' requests; I believe this is acceptable, so I insist on doing it. The ministers should take my intentions into careful consideration and avoid stubbornness. As for Du Yu's viewpoint, although it may have been suitable for the practical circumstances at that time, it is misguided advice for a monarch who is both filial and wise. Confucius said, 'In mourning, it is better to be elaborate than simple,' but Du Yu promotes a simpler approach to mourning; I fundamentally disagree with his viewpoint."
Deputy Secretary Li Biao said, "Empress Ma, the mother of Emperor Han Ming, nurtured Emperor Zhang into adulthood. Their bond as mother and son was profound and unblemished. After Empress Ma's death, she was quickly laid to rest, followed by a memorial ceremony. Emperor Zhang did not receive any criticism from the previous reign, and Emperor Han Ming's reputation remained intact. While the motivations for rewards differ from those of familial bonds, the mother-son bond can also serve as a precedent. I hope Your Majesty will take into account the customs of the previous reign, mourn respectfully, and attend to state affairs promptly. These are the heartfelt words of your subjects and the desires of the people."
Emperor Gaozu said, "Since you say the situation is different, we cannot emulate the lofty virtues of Emperor Ming of Han. Furthermore, Emperor Xiaozhang promptly conducted auspicious ceremonies without facing criticism from the former dynasty. The reason why I am still wearing mourning clothes and not following your advice is because deep in my heart, I deeply miss the kindness of my mother and find it emotionally unbearable! I have heard that during the mourning period, a filial son recalls his parents when he sees beautiful things, so he would take off his silk clothes and wear coarse linen garments. This is not mere pretense. I am not just following etiquette against your advice to avoid criticism. My grief is sincere, and I wish to express it. The intent of the golden decree has been clearly articulated in my previous response, so I will not repeat it. On the day my mother passed away, I adhered to the directive and silently cherished her memory, not showing my sadness. Now, I will handle my mother's funeral according to her will, not daring to violate any of it. However, I am profoundly grieved and miss my mother dearly; this weighs heavily on my heart. Although my filial piety may not match that of Ding Lan, I hope my mother's spirit in heaven can understand my sincere filial piety, so I do not think I am going against her will. The ministers' suggestions, which follow the precedents of the previous dynasty, are worth considering. Upon careful consideration, Emperor Taizu established the legacy built by my predecessors, Emperor Taizong inherited the throne, and Emperor Shizu continued to expand the territory, all due to unrest in the four directions and the rise of warlords, leading them to focus on military achievements without much emphasis on civil governance. Emperors Gaozong and Xianzu also focused on military achievements and did not change. I have inherited the legacy built by my predecessors, learned from the teachings of sages, pacified internal and external affairs, and maintained harmony. I have adhered to ancient laws and customs, revitalizing our nation's traditions and eradicating outdated practices in distant regions. I have tried to follow the rules of my ancestors and hope there are no mistakes. Yet, during this time of sorrow, it is inappropriate to adhere to the old ways of the previous dynasty as a standard."
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Gao Lu and the others responded, "We feel that following the practices during the Wei and Jin dynasties is quite suitable for the current situation, and that's why we're bold enough to ask again."
Gao Zu said, "You also mentioned that although the world is peaceful now and the people are living happily, there are many important national affairs that cannot be delayed for a moment. You've really left me with no choice. I took a close look at the records of funeral ceremonies and saw that the wise ministers of past dynasties said that after the mourning period, the ruler can take care of state matters. Based on these historical records and the late emperor's edicts, even while in mourning clothes, you can't neglect national affairs or let anything slip in governance. This way, you can be filial while also managing state affairs properly, which makes sense."
Gao Lu said, "Your Majesty, if you do not take off your mourning garments, we, your subjects, also dare not remove our mourning garments. This goes against the etiquette of mourning and is disrespectful to our duties as subjects. Moreover, you are still handling state affairs while wearing mourning clothes, blurring the lines between mourning and auspicious rites, which worries me privately." Emperor Gaozu replied, "You still hesitate to remove your mourning garments because I have not taken off my mourning attire. How can I alone bear the longing for my loved ones? Ancient texts say that emperors do not follow the three-year mourning system to show compassion for the common people and to comfort the world. Previous emperors comforted the people as if they were their own children, feeling pained when they saw the people suffering. Your grief for your loved ones does not require consolation; however, I wish to express my longing for the late emperor freely. Is there anything wrong with that? It is only that the will states I should quickly remove my mourning attire, which contradicts my feelings. I intend to wear mourning clothes at home initially to express my day and night longing; then I will return to the palace to wear plain clothes and handle the daily piled-up state affairs. This way, I can ensure that state matters are not neglected while satisfying my sorrow, without conflicting the rites of mourning and auspiciousness. Upon careful thought, I believe this is acceptable. The contents of the will have been discussed among the ministers; they all believe that mourning should last for thirty days before changing to auspicious attire. If this is followed, my sorrow would be difficult to express; if I were to mourn for three years, it would contradict the will. I am now torn between these two options, waiting for the time to pass, allowing the seasons to turn. Although I cannot fully express the sorrow of three years of mourning, having a memorial day to express my grief would offer me some solace. According to the "Book of Rites," after mourning, one should change their mourning attire. On the day I mourn, the common people and lower-ranking officials may immediately don auspicious attire. Officials within the palace below the rank of Yulin Zhonglang and above the rank of Huben Lang, as well as officials outside the palace of the fifth rank and above, will wear plain clothes for three months rather than mourning garments; officials inside and outside the palace wearing mourning attire will change their clothes according to the rites of practice. Officials outside the palace will remove their mourning attire after three months; princes, the three capitals, the sons-in-law, and palace officials will also change into plain clothes by the end of March in the second year, removing their mourning clothes for auspicious attire; the attendants will dress according to my decree. Though this is not the traditional system, it is reasonable to maintain distinctions of rank and proximity.
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Ming Gen said, "Your Majesty, your deep longing for the late Emperor is truly heartfelt, and your filial piety is commendable. You have not taken any of our suggestions to heart, and we hope you can wear auspicious clothes in a year. When winter passes and the New Year begins, it will truly express your heartfelt longing and align with the meaning of the will. Why wait another year?" Emperor Gaozu replied, "The will states that mourning should be concluded as soon as possible to consider the officials and avoid long delays in government affairs. Am I the only one allowed to defy this? I have already scheduled the mourning period in order, and there has been no delay in the affairs of various departments. What’s holding things up? Why insist on ending mourning only after a year?" Gao Lu said, "In the past, when princes were buried without coffins and scholars abandoned coffins, their sons followed suit without feeling unfilial. Although the status is different, the reasoning is similar. I take the liberty of using this example to advise Your Majesty. Now we are following your last wishes, yet we are in violation, which is why we have repeatedly petitioned." Li Biao also said, "Not altering a father's ways for three years is considered great filial piety. Now, not complying with the edict might raise concerns about changing ancestral traditions."
Emperor Gaozu said: "Wang Sun and Shi An both educate their sons to be frugal, and they have adhered to the matters of funerals and burials; how does this differ from our current situation? Changing the father's way of doing things implies being unfilial, disrespectful, giving in to emotions, and violating established norms. Now the casket is simple, and the burial chamber is also modest, with no ceremonial vessels or canopies at all. You are all very clear about these circumstances. Wearing mourning clothes to submit a memorial is my way of expressing humility in my heart; how can I set aside this profound sorrow for the sake of mere comfort? Even if I were to go against this, I would accept the criticism of future generations willingly, but today I truly find it difficult to agree. The memorial also references the spring and autumn sacrificial rites, which are very hard to abolish. I have heard the Master say: 'If I do not personally conduct the sacrifices, it is as if there are no sacrifices.' Since the previous dynasty, relevant departments have operated without the emperor's personal involvement, which strays far from the Master's teachings. Thanks to your guidance, I have been able to personally perform the sacrificial rites. Now, with heaven sending down punishment and disasters spreading, both the divine and mortal realms have lost their support, and both the underworld and the mortal realm feel sorrowful; I think the spirit tablets in the ancestral temple have also stopped receiving sacrifices. If sacrifices are forcibly conducted, it could contradict the will of the underworld. Thinking of your teachings, I feel even more heartbroken. I truly cannot don the emperor's ceremonial robes and personally oversee the sacrifices."
Gao Lu said: "In ancient times, sacrifices to heaven and earth had to follow procedures, and the importance of sacrifices at the ancestral temple is second only to those made to heaven and earth. Now that the mountain tomb has been completed, the ancestral temple sacrifices cannot be neglected for an extended period." Emperor Gaozu said: "The regulations and systems for sacrifices come from the teachings of the sages; my heart is in pain, and I have already made this very clear. If I go to the temple and grieve too much, I worry it would be disrespectful. If all of you ministers can go and conduct the sacrifices on your own, then there is no need for me to say more."
Li Biao said: "If we don't hold funerals for three years, the mourning customs will surely decline; if we don't engage in entertainment activities for three years, the atmosphere of joy and harmony will definitely collapse. Now, wanting to abolish funerals and entertainment, we officials dare not agree to such a thing!"
Emperor Gaozu said: "This is the unreasonable argument of Zai Yu. He was criticized by Confucius and is not worth mentioning again. The regulations submitted by the officials in the court say: 'Emperor Gaozu only speaks empty words; there is no example to follow.' I think staying silent and doing nothing is the hardest part. Since the Zhou Dynasty's ritual system was established, no one has been able to fully adhere to it. It is strange that the regulations say there is no example to follow! The regulations also mention that Prince Kang abolished the initial mourning ceremony and held the enthronement ceremony early. As a result, flaws emerged in these unchanging traditions, and the three-year mourning period was shortened. I believe that looking splendid on the outside but feeling troubled inside is something the sages have long warned against; ancient texts also record that mourning should be completed before donning mourning attire again. The mention of 'deficient words' and 'lacking meaning' in the regulations seriously contradicts common sense."
Gao Lu and his companions said: "We have been following the rules and following Du Yu's counsel, yet many matters did not unfold as we hoped. After carefully studying the past and present and considering everyone's opinions, we have indeed found that they resonate with your wishes. We privately believe that Zengzi, an ordinary man, fasting for seven days does not conform to proper etiquette; even Confucius believed this. When recording this incident, only seven days were mentioned, not three years, because they esteemed his initial act of filial devotion. Your Majesty, as the Son of Heaven, endured five days without food, and even upon resuming meals, you could barely finish half a bowl each time. We are all very sad and fearful, wishing we could sacrifice ourselves for you. Your personal example for just one day is sufficient to move heaven and earth; how can you don mourning attire for three years and neglect vital state matters? The sages established rituals, urging those who fall short to strive for the standards, while appropriately lowering them for those who surpass them. We sincerely hope Your Majesty can temper excessive grief and adhere to the rules of propriety, as this is our heartfelt desire."
The Emperor Gaozu said: "Deep kindness naturally leads to deep feelings. Though it may not be the most intense feeling, it comes from the heart. However, Zengzi's filial piety is rarely seen throughout history. How can I comment on it today? The memorial also states that 'ancient people resumed normal life after burial, without following all funeral rites; this is the reason why the Han and Wei-Jin dynasties were able to govern the country well.' I believe that resuming normal life after burial was just a temporary expedient due to social unrest at the time, and it is not a good way to govern the country and promote the well-being of the people. The prosperity of the Han dynasty and the rise of the Wei-Jin dynasties—was it because of simplifying funeral rites and forgetting benevolence and filial piety? You ministers only focus on one aspect and demand this as the most important task of governing the country, which seems misguided. In the past, during the peaceful and prosperous times, you ministers have always reported a peaceful world and a stable society, with rituals and music flourishing, politics clear, and the people happy, comparable to the times of Xuanyuan, Tang Yao, Yu Shun, and Dayu. However, now you are forcing me to go against my will and not exceed the standards of the Wei-Jin dynasties. I really don't understand what you mean by this. In the past, my mother, who inherited the wise monarch and taught the wise son, only assisted in virtuous governance, promoted education, adapted to the times, and maintained the stability of the country. Many things are just beginning now, and everything is difficult at the beginning. My virtues are insufficient, and I inherited the throne at a young age. But my mother taught me with justice and governed with political affairs, handled internal and external matters, worried about the people, harmonized the ruler and ministers, and maintained harmony in the realm. Throughout the ages, there is no one who can compare to her. If there is truly a comparable one, I will listen to your opinions. Although Yao abdicated to Shun, Shun himself had saintly virtues and did not achieve them relying on Yao. When Shun passed away, the world mourned greatly and still observed mourning for three years. The nurturing kindness and teaching virtues of my mother—there is no one throughout history who can compare. Since I have received such great kindness, how can I bear to follow the usual conventions? Moreover, the mourning period has not passed, and you ministers want me to resume normal life. Wearing crowns and ceremonial robes, performing rituals in ancestral temples; hosting banquets in the palace, entertaining envoys from various countries. Reflecting on all this, I find it hard to let go."
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Gao Lu and the others said, "We are all acting according to the orders of the imperial decree and following the previous customs, hoping that Your Majesty can soon put aside the mourning attire and handle the important affairs of the state. Regarding virtuous governance, Your Majesty, you are wise and enlightened, and have read widely. Filial piety is in your nature, and your deep feelings come naturally; you can weigh the past and present yourself, so there is no need for us to worry about these matters." Li Biao then said, "Although the world is currently peaceful and the people are living and working in contentment, there is still the Wu State in the south that does not submit, and in the north, there are the Hu barbarians who do not submit either. The minority ethnic groups on the east and west sides may appear to pay tribute, but their true intentions are still difficult to gauge. So, we still have some worries." Emperor Gaozu said, "Duke Lu went to war in mourning clothes, and Duke Wen of Jin defeated the enemy while wearing mourning clothes. These sages and virtuous figures were not criticized for it, and ancient texts also permit this. If an unexpected situation arises, even wearing coarse mourning clothes would be acceptable, let alone the mourning attire worn now. How can we even think about war in this peaceful time, risking a delay in the mourning?" Li Biao replied, "In the past, after Taibo's father passed away, he went to the State of Yue and didn't lose his reputation for being filial. He certainly had his concerns, but there were reasons for it. We kindly ask Your Majesty to hold back your longing for the late emperor and follow his will. We have heard that no one understands children better than their parents, and the Empress Dowager knows that Your Majesty's nature of filial piety is difficult to change, so she prepared a gold tablet in advance, clearly stating the funeral rites. Now, Your Majesty's feelings of longing for the late emperor are indeed profound and difficult to change, and we honestly don’t know how to advise you."
Emperor Gaozu said, "The matter of Taibo is not the same as our current situation. I have already made my thoughts clear earlier, so I will not repeat the ancient principles. There are also kings who handle state affairs only after removing their mourning garments and completing the funeral rites. If you do not agree with me removing my mourning garments, then I will handle state affairs in secret and transfer power to the chancellor. You ministers can choose between these two matters."
Minggen said, "Your Majesty, your filial piety can be compared to Emperor Gaozong, and your feelings of longing rival those of the Great Shun. You wear mourning garments to express extreme sorrow, and handling state affairs is to fulfill the late emperor's wishes. You are reviving ancient rituals and setting a standard for future generations! If we ministers remain silent, state affairs will be delayed. To comply with your filial heart, we request that you wear your mourning attire."
King Pī of Dongyang said, "I have served five emperors alongside Wei Yuan. Though I am old and my experience is limited, I dare to speak about what I have heard. Since the era of enlightened rule, within three months after the emperor's passing, there must be a welcoming of the spirits in the west and an expulsion of evil in the north, with grand auspicious ceremonies held. Since Emperor Gaozu of Han, this rule has not changed."
Emperor Gaozu said, "What the Grand Commandant and the State Elder have mentioned are indeed the ancient customs of the previous dynasty, just as you mentioned. However, governing a country relies on virtue; as long as benevolent governance is practiced, the people will naturally be loyal. If righteousness is lost, even if forced, the people will not respond. Claiming that great calamities necessitate auspicious ceremonies within three months is simply unbearable. Even after auspicious ceremonies, it may not be necessary to do so, let alone within such a short period! I fear this is a mere fraction of the previous dynasty's error, and it cannot be regarded as a customary practice. I should not behave this way in the imperial court. However, since the ministers insist on doing so, I truly cannot bear to defy it, which is why I hesitated repeatedly and ultimately was heartbroken." The emperor then cried out loudly, and all the ministers wept with him before taking their leave.
In the year of Renwu, the emperor issued a decree saying: "The officials have repeatedly memorialized, based on the instructions in the Golden Register and the precedents of past dynasties, requesting that auspicious ceremonies be held after the funeral. I am deeply grateful for the imperial grace, and my grief is beyond words. I wish to follow the ancient rites and observe a mourning period of three years. However, considering that the ministers have expressed their opinions, now according to the rites, the period of mourning has passed the stage of Yuzucu (a stage in the mourning process). Starting from the 20th of this month, I will wear mourning attire, using hemp fabric instead of linen. Since I have already put on mourning attire, the officials cannot independently remove their mourning attire. Therefore, I have made some adjustments to the original mourning attire regulations, and the ranks have also been correspondingly lowered. In balancing tradition with the present, I have made a decision based on my own feelings. I have only rescinded the clause regarding 'quick removal' from the instructions, expressing the subjects' grief for the late emperor. I want all the officials to know my intentions, so I have issued this decree. Because the rites have changed, my grief has deepened."
On April 10, 465 AD, the emperor and his retinue conducted a sacrificial ceremony at Taihe Temple. On that day, the emperor and his attendants stayed in the temple from morning till night, only eating vegetarian dishes at first. The emperor was grieving and crying, reflecting on the late emperor, unable to bring himself to eat. The officials, including Feng Dan, the Prince of Nanping, urged him to eat, and after a considerable time, he reluctantly managed to eat a small amount. On the 11th (Jiazi), after the morning court session, he wept once more in the evening.
On September 10th (Bingrong), the relevant departments submitted a request to choose an auspicious day for the sacrificial rites. The emperor issued a decree saying, "This date has already been set; changing it truly pains me. Respectfully conducting the sacrificial rites and selecting an auspicious day is an ancient custom. However, people today have lost sight of the original purpose of this custom, focusing solely on finding auspicious days, which not only undermines the intent of respectful sacrifice but also disregards the enduring memory of the late emperor. Now, I would rather violate the rituals and forgo consulting for an auspicious day. Since the day has arrived, how could I possibly go against the previous decree and contradict everyone else's views? I can only focus on the late emperor; even saying one more word would deepen my sorrow." On the 12th (Dinghai), Emperor Gaozu spent the night in the temple.
In the early hours of the night, around one o'clock, the emperor summoned the princes, high officials from the three capitals, the sons-in-law, the Three Dukes, and officials below the rank of Lingpu, as well as officials of the rank of San and above, the inspectors, and the local military commanders who gathered in the temple courtyard to weep together. The Three Dukes and Lingpu entered the temple to mourn. After the mourning was completed, the Chief of Guards displayed the sacrificial garments on the south side of the temple platform, and the attendants carried these garments into the temple, placing them on the mat in front of the altar. The Attendant Minister, Prince Feng Dan of Nanping, knelt and requested the emperor to change the sacrificial garments, presenting a white hat, black ceremonial robe, leather belt, and black shoes. The attendants donned black headscarves, white garments, leather belts, and black shoes, and then everyone wept together, continuing to weep until the 13th (Yiye) and through to dawn on the 14th (Wuzi).
After daybreak, the sacrificial offerings were placed, and officials of higher rank than the Attendant wore the same clothes as the attendants, while those below the rank of Provincial Governor kept their original attire. Emperor Gaozu began the sacrifice, and after the Minister of Ceremonies, Wang Shen, completed his prayers and blessings, everyone knelt in tears and then exited. The attire of the officials from the relevant departments remained unchanged. The Palace Attendant knelt and requested a change of sacrificial garments, presenting white hats, white fine silk clothes, white robes made of cloth, and shoes made of hemp ropes. The attendants removed their headscarves and donned caps; other officials also changed into the same clothes as the attendants, and then re-entered the temple. The Minister of Ceremonies, You Minggen, entered the temple, knelt, and offered comfort to the Emperor, then returned to his original position to continue weeping before finally leaving. Then, the Prefects, foreign officials, and leaders from various departments were summoned to enter the temple to pay their respects, followed by the envoys from Xiao Ze and other guests.
By the 15th day (night), after four o'clock, the Imperial Attendants, Cavalry Attendants, and officials of higher rank than the Commander of the Palace Guards entered the temple to mourn, then exited. The Emperor stepped out of the temple, pausing to weep, and eventually returned to the palace after some time.
In October, Grand Marshal Wang Pi submitted a report saying, "I have heard that the ancestral temple is complete and the Ming Hall is also complete, but the sacrificial ceremonies cannot be delayed for long. As for the day of moving the ancestral temple, it is the responsibility of the prominent families of the state to manage the relocation and placement of the spirit tablets. The Minister of the Divine Department, Wang Chen, is just an ordinary citizen and is not suitable for this task. Previously, because I was a royal relative, I was responsible for moving the spirit tablets of Emperor Shizu. According to the customs of the previous dynasty, I cannot fail to report this to Your Majesty." The Emperor said, "I have understood your report. Thinking back on the past, I feel even more heartbroken. Now, according to the wishes of the late Emperor, the construction of the burial temple is nearly complete. The rituals established by the late Emperor assign specific responsibilities to each department. On the day of moving the ancestral temple, the relocation and worship of the spirit tablets will be your responsibilities, Grand Marshal, and I will also personally participate. We cannot bypass the regulations and delegate this task solely to the prominent families. Wang Chen's responsibility is merely to assist in the records. The situation is changing rapidly, and in the blink of an eye, we have entered the mourning period. I cannot publicly mourn in the Ming Hall. In the future, I will personally visit the tombs to express my sorrow."
That year, the King of Goryeo has passed away. In December, the Emperor issued a decree saying, "The King of Goryeo, Lian, has long safeguarded the eastern borders and has paid tribute many times over the years, showing remarkable diligence and merit. Now that he has unfortunately passed away and the envoys from Goryeo are about to arrive, I will hold a mourning ceremony for him. According to ancient rituals, those of the same surname mourn in the temple, while those of different surnames observe their respective mourning customs. This ritual has long been abandoned and cannot be reinstated suddenly. Therefore, we will conduct a simple ceremony, wearing white garments, and hold a grand mourning event for him in the eastern part of the city to express condolences to the envoys. Although I do not know this person, I still feel deep regret. The relevant departments must prepare as per the decree." This matter was handled according to special rituals.
In September of the sixteenth year of his reign, on the Xinwei day, Emperor Gaozu mourned beside the tomb of Empress Wenming, crying non-stop for a whole day. A tent was temporarily set up as a resting place, and the same attendants accompanied him in mourning. On the day of Renshen, Emperor Gaozu again mourned at the left side of the tomb because it was the anniversary of her death, crying uncontrollably, with the same attendants as the day before. The emperor did not eat for two days. On the day of Guiyou, he mourned and worshipped three times in front of the tomb. He spent the night in Jianxuan Hall and took down the camp that night. On the day of Jiaxu, the emperor bid farewell to the tomb with tears and returned to Yongle Palace.
Nineteen years ago, Grand Minister Feng Xi died, leaving behind several young sons. Some believed that children's mourning rituals should be less strict than adults', believing they didn't need to wear mourning clothes or caps, tie hemp around their waists, or wear mourning ribbons, but only needed to wear a simple band.
At this time, Dr. Sun Huiwei wrote to the emperor, saying: "Although I have read some ancient books, my understanding of these rituals is not comprehensive. I combine my own experience, refer to ancient ritual classics, carefully analyze the reasons behind things, and then deduce a reasonable system. I believe that the funeral etiquette for children and the dress code should indeed be simpler than that for adults, but mourning clothes, like sackcloth, should generally be similar. There are two passages in the 'Yuzao' that can illustrate this point, which say: 'For children's ceremonies, the brocade sash is tied.' The brocade refers to the big sash, which includes both the waist sash and the brocade belt, indicating that even young children wear two types of sashes. Since auspicious clothing is like this, the waist sash in mourning attire should also be present. The book also says: 'The child does not wear the coarse woolen garment.' Zheng Xuan's annotation explains: 'Although not wearing the coarse woolen garment, it is still necessary to wear a dark garment.' This indicates that children can wear skirts, albeit with slightly different styles for the upper and lower garments. And both adults and children wear dark garments. Since children can avoid wearing coarse woolen garments by wearing skirts, it doesn't make sense that they wouldn't wear skirts when they should wear mourning clothes! I have also heard teachers say before that the clothes children usually wear are similar to dark garments, and when wearing mourning clothes, they may also borrow the style of dark garments. However, there is no clear record in the classics, so I dare not draw conclusions. The book also says: 'If not going to handle affairs, do not wear sackcloth.' The annotation says: 'If not going to handle affairs, do not wear sackcloth.' This means that if a family member dies, children should wear sackcloth if they need to handle affairs. It is inconvenient to wear sackcloth when handling affairs, so it can be temporarily removed. If not handling affairs, wear sackcloth. If children do not wear sackcloth in the first place, then the 'Book of Rites' mentions waist sashes and headbands; regardless of whether they handle affairs or not, these two items are missing, only saying that sackcloth is not needed. This indicates that the mourning clothes are incomplete, so how can it be said, 'If not going to handle affairs, do not wear sackcloth'? Based on these analyses, it is clear that children should wear sackcloth. Furthermore, the fact that children do not need a walking stick or a mourning hall ceremony is, logically speaking, simpler than for adults; I have not encountered any mention of children not needing to wear skirts or sackcloth."
I also privately pondered that the notion that children did not wear lower garments might have been based on the circumstances of the time. It probably meant that the children were still young, had not yet studied with an external tutor, did not socialize with clan members when they went out, served their elders at home, ate in front of their parents, and grew up in their parents' arms, so they were allowed not to wear lower garments to allow for easier movement. However, if a child has reached the age of learning, is approaching their coming-of-age ceremony at around seventeen or eighteen, and is nearly akin to an adult, has been educated at Chengjun Academy, studied in school, and learned under Confucius and in the home of Zengzi, but only wears a garment to cover the body without lower garments, I find this quite inappropriate. Furthermore, unmarried women, at the age of twenty, participate in the hairpin ceremony, engage in sacrificial activities, serve wine and porridge, help in the temple, and show great respect during the sacrifices; their ceremonial attire must also be complete. Therefore, even if boys and girls are young, they should also wear lower garments. It's just that there are differences in etiquette between boys and girls who have not yet received the coming-of-age ceremony, and the clothing styles of unmarried women differ from those of adults. Clothing without a clear name is rarely recorded in the ritual classics. Although children cannot yet manage a household, when judged by adult standards, they should also be allowed to wear mourning clothes and filial piety. Wearing filial piety for light mourning and not wearing hemp for heavy mourning is a reversal of priorities, violating the original intention of etiquette, and this is where my deep doubts arise. The mourning clothes have lapels on the side to cover the edges of the garment. If there are no lower garments worn, the lapels serve only as decorations. If the lapels are removed, the mourning clothes become incomplete. Assuming there is a mourning period requiring the wearing of mourning clothes without lapels, removing lower garments and sashes, this practice is definitely not in line with etiquette, which is quite evident. If one does not follow the rules themselves but wants to establish such rules to restrain others, this is a violation of the rules to legislate, using regulations to mislead others. Tolerating etiquette will lead to different outcomes." The emperor ordered the adoption of his opinions.
