Li Biao, styled Daogu, hailed from Dunqiu in Hebei. His name was given to him personally by Emperor Gaozu. His family was destitute; he lost his parents at a young age and struggled to make ends meet, yet he had lofty aspirations and studied very diligently. Initially, he studied under Jian Boyang of Chang Le, who praised him highly. Later, he wished to retreat to the renowned mountains with Gao Yue from Yuyang and Yang Ni from Beiping, but ultimately did not achieve this dream. Gao Yue's brother, Gao Lu, was well-educated and had a rich collection of books, so Li Biao immersed himself in his studies at Gao Yue's home, copying texts and memorizing them, often neglecting food and sleep. After completing his studies, he returned to his hometown.
Wang Rui of Pingyuan, ambitious despite his youth, married the daughter of Cui Jian, the Inspector of Dong Xuzhou. While passing through Jizhou, he heard of Li Biao's reputation and personally visited him, forming a friendship and becoming a mentor to him. He also strongly recommended Li Biao in the county, ultimately allowing him to attain the status of xiaolian. After arriving in the capital, Wang Rui arranged a place for him to stay and personally taught him. Gao Lu also praised Li Biao in front of court officials, and Li Chong held him in high regard, establishing a close relationship with them.
In the early years of Emperor Gaozu's reign, Li Biao was appointed as a Doctor of Teaching in the Central Secretariat, later serving as a Special Attendant, General Jianwei, and Marquis of Wei, and was also sent on a diplomatic mission to Xiao Ze's court. Subsequently, he was promoted to Secretary Assistant, taking part in the compilation of the national history. From the reign of Emperor Cheng to the years of Taihe, the "National History" compiled by Cui Hao and Gao Yun adopted a chronological style, similar to the "Spring and Autumn Annals," but many contemporary events were left out; it was lucky if three out of ten were included. Li Biao, together with Secretary Ling Gao You, submitted a memorial proposing a change from the chronological style to a biographical style, adding tables and treatises.
Li Biao further submitted a memorial in which he stated:
I have heard that the wise rulers of ancient times were all diligent and made every effort to listen to honest opinions in order to ensure that the people lived and worked in peace and happiness. Therefore, they would consult with children and teachers, without hesitation due to status or position; they would broadly seek opinions and not belittle anyone's suggestions. Only in this way could their achievements be recorded in history and their names be remembered for ages. Although I am lacking in talent and knowledge, I have the fortune to live in this enlightened and prosperous era, and I dare to emulate the ancients by putting forth seven suggestions based on the current situation, even risking my life. These words may seem arrogant and ignorant, and I willingly accept the punishment.
The Tahe era has lasted for over ten years, and the court's laws, systems, and benevolent policies are worth discussing. To express filial piety, a circular mound was constructed for the worship of heaven and earth, allowing all deities to receive sacrifices; wise talents were selected to consult on national affairs, resulting in a court filled with talented individuals; sincere governance was practiced to manage affairs, ensuring there were no treacherous individuals in the court; the implementation of six virtues was used to educate the people, ensuring that there were no vicious characters within or outside the capital; the establishment of official attire to distinguish ranks reinforced the laws and systems; the creation of elegant music coordinated human relationships, so both deities and humans celebrated together; strict punishments upheld the law, leading to a prison population that reflected actual circumstances; a simple lifestyle demonstrated frugality, making the virtue of thrift even more radiant; arranging marriages between palace maids and widowers ensured there were no complaints from the populace; using state treasury resources to aid the populace extended benefits throughout the land; reducing taxes nurtured the people, leading to joy and laughter in every home; promoting benevolence won the hearts of distant regions, leading to celebrations in border areas; showcasing supreme virtue influenced both the humble and the prominent, resulting in frequent auspicious signs. The people live in peace and harmony, with everything flourishing, resembling a masterpiece crafted by the Creator!
However, I believe that the implementation of frugality still needs to be debated. Those wealthy families are used to luxury and are aware that frugality is easier to maintain over the long term, while extravagance is difficult to sustain. They build luxurious residences, decorate their carriages splendidly, and their servants and concubines wear fine silks, while their homes are adorned with brocade. Many people act beyond their status and betray their true feelings. The systems established by ancient sages and wise rulers, from the emperor to the noble ministers and down to the guards at the city gates, all had hierarchical distinctions in their palaces and carriages; the smaller could not surpass the larger, and the lower could not surpass the noble. Thus, the order of ranks was established, and the aspirations of the common people were stabilized. Now, however, there is constant comparison of luxury without any commitment, and isn't it ridiculous how these extravagant expenses and labor-intensive projects waste both time and money? The waste of money comes from brocade and ornate carvings; the labor-intensive and time-consuming aspects are the vast residences, tall buildings, and splendid decorations. They hinder men's productivity and damage women's weaving; this is an understatement! During the reign of Emperor Wen of Han, Jia Yi submitted a memorial stating: "There are six matters in the current court's decrees that often cause people to sigh," and this was one of them.
What those above like, those below will inevitably imitate. Therefore, when King Goujian of Yue was brave, his soldiers looked down on death; when King Ling of Chu practiced fasting, the nation suffered from famine. Now, both of our holy rulers practice frugality and issue earnest orders, but the trend of extravagance among the common people remains unchanged. Is it easier for the people of Chu and Yue to change, while the people of Wei are difficult to educate? This is because the court's system has not been effectively communicated, and the common people have not seen the virtues of the rulers, which is why it is like this. I believe that a hierarchical system needs to be established for the residences and carriages of officials and common people, so that the noble do not oppress the lowly, and the lowly do not surpass the noble, which cannot satisfy their desires for luxury and goes against the classical system. Perhaps some may think that this custom has lasted for a long time and cannot be changed all at once, but I use this matter as an example to illustrate how ancient people gradually changed.
In the past, after Zichan had been in power for a year, the people sang his praises: "I have land, Zichan helps me manage it; I have clothes, Zichan helps me keep them safe; if anyone kills Zichan, I'll take him on!" Three years later, the song changed: "I have land, Zichan helps me cultivate it; I have children, Zichan helps me educate them; if Zichan dies, who will replace him?" So, did the people of Zheng become wiser, or were they foolish before? This is because governance must be gradual, and the people's education cannot be rushed. If a hierarchical system is established now, the people of Wei will be just like those of Zheng. Since they are the same as the people of Zheng, eventually there will be good songs. Just because there were complaints at first, does that mean we shouldn't pursue good outcomes in the end? Promoting frugality is the key to happiness, while liking extravagance is a sign of poverty. That's why frugality is easy to adopt, while extravagance rarely leads to wealth. Therefore, sages emphasize frugality, and the wise follow suit. Xia Yu had simple palaces and disliked luxurious clothes; King Tang slept in a house made of compacted yellow earth and rode in a simple carriage. This sets an example for future emperors, who should learn from their spirit and find a balance. Confucius served as the Minister of Justice in the state of Lu, riding a simple carriage and driving thin horses; Yan Ying served as the Prime Minister of Qi, wearing a washed hat and old clothes. This is to set an example for future ministers, who should grasp their intentions and make informed choices. The ancients said, "If laws are too strict, their downside is still greed." Though brief, this statement captures key principles of governance. In my view, if we adopt this approach, we could see results in three years. When the people focus on farming, the trend of extravagance will fade; with an abundance of food, the people will be happy and content; and when the people are happy and content, the royal family's rule will be secure.
The second is: "The Book of Changes" states: "The master of the vessels is none other than the eldest son." The "Commentary" says: "The crown prince offers sacrifices at the ancestral temple." Therefore, if the sacrifices are not offered properly, the ancestral temple will not be honored, and if the heir is not properly raised, the sacred vessels will not be passed down. The sages and wise men understood this, hence they established decrees to serve as law for generations. In ancient times, the kings of the Ji clan adhered to this path, thus promoting Confucianism to educate the heir, and through this education, the heir cultivated virtuous behavior. This fostered the prosperity of the people, which is why the dynasty endured for eight hundred years. However, when the rulers of the Ying clan in the Qin dynasty abandoned virtuous governance, destroyed Confucian texts, and did not uphold moral teachings for their heirs, they cultivated wicked behavior, oppressed the people, and as a result, the dynasty did not last long, ending after only two generations. The rise and fall of a dynasty depend on the teachers; the impact of teachers is notable. For example, the Duke of Zhou taught King Cheng with filial piety, benevolence, ritual, and righteousness, expelled evil individuals, and surrounded the king with virtuous and knowledgeable individuals as his advisors. With these advisors, King Cheng ruled well, and this is why the Zhou dynasty lasted for a long time. On the other hand, Zhao Gao, the tutor of Emperor Huai of Qin, taught him to use cruel punishments, executions, mutilations, and massacres, expelled righteous individuals, and surrounded the emperor with flatterers and deceitful individuals. With such advisors, Emperor Huai was misguided, and this is why the Qin dynasty fell quickly. Heaven supports those with virtue and does not favor one dynasty over another; it is the different paths taken that lead to different fortunes. Emperor Guangwu of Han once discussed appointing a tutor for the crown prince and asked his ministers for their opinions. Most ministers suggested that the crown prince should be instructed by his uncle, the Chief Commandant of the Guards, or the Marquis of Xinyang. However, the scholar Zhang Yi spoke up and said: "If we establish the crown prince for the benefit of the uncle's family, or for the benefit of the whole country? If it serves the uncle's family, then the Marquis of Xinyang is appropriate; if it is for the whole country, then we should use talents from all over the country." Emperor Guangwu agreed, saying: "We appoint a tutor to educate the crown prince properly. If the scholars cannot correct me, how much more the crown prince?" He subsequently appointed Zhang Yi as the crown prince's tutor, and Han Ming eventually became a wise ruler. Therefore, Zhang Yi's tutoring of Han Ming was not just a matter of natural talent, but also of education and guidance in the right path, which greatly benefited the prince. The "Rites" states that "when the crown prince is born, he is raised according to rituals, with scholars to support him, and officials to assist with his attire, and he is presented at the southern altar," highlighting the significance of the heir and his connection to Heaven. "If he exceeds the gate, he should bow; if he exceeds the temple, he should hurry," emphasizing filial piety and respect. However, the ancient crown princes, although born as ordinary children, were educated rigorously from a young age, serving as a model for future generations. Emperor Wen of the Sui dynasty lamented the lack of diligence from his teachers during his youth, saying to his ministers: "When I first started learning, I was still young and inexperienced, and when faced with numerous tasks, I had no time for proper study. Looking back now, it was not just my fault, but also the lack of diligence in my teachers." The Minister of Works, Li Xin, removed his cap and apologized, serving as a lesson for the present. We honor the Empress Dowager, who supported Emperor Wen and guided him to become a wise ruler, carrying on the great achievements of the previous kings. Your Majesty, from a young age, received education and guidance, showing respect and reverence, and as the heir and future ruler, you have been diligently taught and nurtured, constantly working hard. Thus, it is appropriate to adhere to ancient practices and appoint a tutor to guide the crown prince. With proper guidance, the crown prince will be righteous, leading to the prosperity of the royal family and the happiness of the people.
I've heard that the strength of a nation is rooted in its people, and the well-being of the people depends on food. Therefore, the wise rulers of old diligently promoted farming and grain storage. As a result, during the times of Yao, Shun, Yu, and Tang, even when faced with floods or droughts, the people did not suffer from hunger or cold, all because they were prepared in advance and reaped the benefits. By the time of the Han Dynasty, due to a food shortage, Constant Supply Granaries were established to ensure a steady supply; the Wei state set up the Tuntian system to meet military needs due to a lack of military grain. These measures effectively addressed the food shortages and met the needs of the military and the country. It is said in the texts, "A nation without three years of reserves cannot truly be called a nation." During the reign of Emperor Guangwu, if there was even one mu of land that did not yield a harvest, local officials would be punished. The sages worried about the world and emphasized the importance of food, demonstrating great diligence; the wise rulers cared for the people and encouraged agriculture, being so attentive. However, in recent years, Shandong has experienced famine, and last year the capital also faced a grain shortage, forcing people both inside and outside the capital to struggle for their livelihoods, which disrupted farming and left them worn out. This is also a loss for the nation! If we could stockpile more grain during peacetime, we could reliably support the people, so why push away the elderly and frail, making them travel long distances to find food? The contrast between ancient and modern times is truly concerning!
I believe that two parts out of nine of the taxes that the prefectures and counties pay year-round should be set aside, and the surplus funds from the capital's treasury each year should be allocated to establish specialized institutions. In years of abundant harvest, a substantial amount of grain should be purchased and stored in granaries, and in years of poor harvest, this grain should be sold to the common people at low prices. This way, the common people will be motivated to work hard in farming to purchase government cloth; they will strive to save money to buy government grain. In years of abundant harvest, grain will be accumulated, and in years of poor harvest, there will be grain supply. Additionally, agricultural officials should be appointed to select one-tenth of the population from the prefectures and counties to engage in land reclamation. Based on the conditions of water and land and the area of land, confiscated property and surplus money should be used to purchase oxen, which will be given to those engaged in land reclamation to encourage them to work hard in farming. Each farmer will need to pay an annual tax of sixty dou of grain, and they will be exempt from regular taxes and various forms of corvée labor. Implementing these two measures will lead to grain accumulation within a few years, and the common people will have enough clothing and food, so they need not fear disasters.
I have also heard that the wise rulers of the past dedicated themselves to pacifying distant peoples, honoring the virtuous and attracting talented individuals. For instance, Emperor Gaozu of Han went to Zhao to seek the descendants of Le Yi; after unifying the country, Emperor Wu of Jin acknowledged the talents from the Wu and Shu regions. The "Annals of Gaozu" states: "The Duke of Pei passed through Zhao, seeking the descendants of Le Yi." The "Book of Jin: Annals of Emperor Wu" states: "Having pacified the world, he honored the talents of Wu and Shu." I believe that we should select outstanding talents from the common people in the seven states north of the Yellow River and invite them to the capital, granting them positions according to the standards of officials from the Central Plains based on their abilities. This approach will not only showcase the court's fairness in treating both new and established officials but also reassure talented individuals in the Jianghan region.
Speaking of the fourth point of discussion, in ancient times, Emperor Shun entrusted Jiu Yao with the task of administering punishments, placing great importance on the welfare of the people; Duke Zhou also advised King Cheng, stressing the importance of correctly adjudicating cases. These serve as reminders between rulers and their ministers, highlighting the significance of punishments. Now, our two wise emperors are very understanding of those who have erred, taking their circumstances into account, no matter how serious their crimes may be. On the day of sentencing, most sentences are lenient, and if there’s no other option, compassion must be demonstrated. Even those emperors who were diligent in political affairs and granted amnesty to the world in the past did the same.
However, regarding the timing of executing the death penalty, this humble and somewhat dull minister feels a sense of unease. According to the customs of the Han Dynasty, executions were only carried out at the end of the year, all the way to the last month of winter. During Emperor Xiaozhang's reign, executions were moved to October to safeguard the "Three Weis"—the period when all things begin to sprout. Later, when there was a drought, some people said that executing death penalties in October caused the imbalance between Yin and Yang, leading to the drought. This matter was reported to the court, and Minister Chen Chong analyzed that after the winter solstice, Yang energy begins to increase, so in November, plants such as arrowroot, yarrow, and litchi start to grow, which the Zhou Dynasty regarded as spring; in December, Yang energy rises, pheasants chirp, and chickens start to hatch eggs, which the Yin Dynasty considered as spring; by the thirteenth month, Yang energy is abundant, and hibernating insects start to become active, which the Xia Dynasty considered as spring. The growth of the "Three Weis" reflects the natural order of the cosmos, and executing death penalties during these three months goes against the will of heaven! The "Monthly Ordinances" state that in mid-winter, people should rest and affairs should be tranquil. How can one consider it peaceful to execute the death penalty? Emperor Zhang concurred with this analysis and ultimately decided to execute the death penalty in October.
Now in the capital and across the country, the execution of death sentences has been postponed until the end of the year, without any consideration for the growth period of "San Wei" (Three Micro). Currently, there are even more instances of pardoning criminals than before; however, the observance of this seasonal regulation is often neglected. How can this be said to nurture the growth of Yang energy and reflect a benevolent heart? I believe we should refer to the classics of the Zhou Dynasty and learn from the systems of the Han Dynasty. The execution of death sentences nationwide should begin in early autumn and conclude by the end of early winter, avoiding executions such as beheading and hanging during the three months of "San Tong Zhi Chun" (Three Months of Spring). This way, we can align with the laws of nature, and benevolence will be passed down to future generations.
In ancient times, if a minister committed a minor offense, it was unnecessary to directly accuse him of being corrupt; instead, it was said that he was "Fu Gui Bu Shi," meaning he lacked a bit in ceremonial propriety. This reflected the monarch's respect for the minister, hinting at the issue without bluntly pointing out his mistakes. If a minister committed a grave error, he would wear white headgear, with a tassel made of yak hair, and offer a basin of water and a sword to the monarch to request the decree of death. This indicated that the minister acknowledged his crime and did not dare to evade punishment.
The way our current monarch treats people and affairs mirrors the ancient model. Since the Taihe period, those ministers who committed capital offenses were mostly allowed to return home to commit suicide. When they left, the monarch showed deep compassion, shedding tears while speaking, and all the officials witnessed this, while people everywhere heard about it. This indeed comforts those about to die and soothes their families. However, although the monarch's grace comes from the heart, it has not established any systematic regulations, which is why I dare to offer my humble suggestion.
During the time of Emperor Wen of Han, someone reported Chancellor Zhou Bo for plotting rebellion, and Zhou Bo was arrested and thrown into the Chang'an prison, enduring humiliation just like minor officials. Jia Yi wrote to the emperor, stating that this kind of treatment was inappropriate and elaborating on the principles of the relationship between the ruler and his ministers. When ministers are in the presence of the emperor, he should change his expression and show them respect, and officials should bow and show deference. If a minister makes a mistake, he may be dismissed or even sentenced to death. However, it is unacceptable to bind him, send him to prison, and allow minor officials to insult him; what would the common people think of this? When it comes time for execution, ministers should face north, bow twice, and then kneel to take their own lives. Emperor Wen said, "You have made a mistake, but I have treated you with due respect; I have not allowed you to suffer humiliation or punishment." Emperor Wen accepted Jia Yi's advice, and from then on, when ministers committed crimes, they chose to commit suicide rather than suffer punishment.
By the time of Emperor Wu of Han, ministers who committed crimes were again imprisoned. This was because Emperor Wen had only implemented grace at the time and had not established any institutional regulations. The emperor's virtue and compassion cannot match Emperor Wen's. Now that the world is at peace and the common people have no grievances, how can I dare to speak out in court? I am just worried that if future emperors behave like Emperor Wu, what should we do then?
Governance should focus on the long term, so it is necessary to establish a positive environment; laws and regulations must be perfected to benefit future generations. How can we just chase after temporary favors without putting long-term systems in place?
Article VI states, "The Book of Filial Piety" says, "The relationship between father and son is inherent." In "The Book of Documents," it is said, "Filial piety involves being respectful and supportive towards one’s brothers." The meaning of these two books is probably that fathers, sons, and brothers are interconnected, sharing the same bloodline, and should help each other and not be separated. If they commit a crime, the responsibility will not be shared, which reflects the ruler's grace. However, those who are emotionally detached, when their fathers and brothers are imprisoned, show no concern at all; when children commit crimes and need to be punished, parents and siblings do not feel ashamed. They continue to live comfortably, enjoying life and dressing stylishly. How does this align with the principle of being interconnected and sharing each other's burdens? In the past, Duke Mu of Qin expressed his concern by wearing plain clothes when the city of Jiang was surrounded by the people of Chu; Zhongzi of the State of Song took off his hat to apologize for his mistake in recommending Huan Tan. Therefore, children treating parents and siblings, and parents and siblings treating children, as long as the emotional bonds are strong, how can this be compared to ordinary friendships? The two wise rulers simplified customs and placed filial piety and love in the first place. I believe that if parents and siblings commit a crime, the children should don plain clothes and bare their upper bodies at the palace gate to offer their apologies; if the children commit a crime, the parents and siblings should roll up their sleeves, accept responsibility, and plead with the authorities for leniency. If it is not allowed for them to do so due to their duties, then comfort and encourage them to stay. This approach could motivate those of low morals and instill a sense of shame in them.
The "Classic of Filial Piety" states: "The relationship between father and son is inherent in human nature." The "Book of Documents" says: "Filial piety is to be friendly with one's brothers." These two statements mean that the bond between fathers, sons, and brothers is stronger than blood; they should support each other and not abandon one another. If they make mistakes, their faults will not implicate each other, and this reflects the emperor's mercy. However, if they encounter danger, they should worry for one another, which is human nature. Yet some people show no sense of family loyalty; when their parents or siblings are imprisoned, they remain indifferent; when their children break the law and face punishment, parents and siblings do not feel ashamed. They continue to live lavishly, indulging in fine food and fashion—this hardly feels like a family! In the past, Duke Mu of Qin wore plain clothes to express his concern when the people of Chu besieged Jiangcheng; Zhongzi of Song removed his hat to apologize for mistakenly recommending Huan Tan. Thus, it is crucial for children and parents, as well as siblings, to share deep emotional bonds; this is different from ordinary friendships. Two wise rulers in ancient times placed filial piety and kindness at the forefront. I believe that if parents or siblings err, children should wear plain clothes and remove their upper garments to seek forgiveness at the palace gates; if children make mistakes, parents and siblings should bare their arms, take responsibility, and request leniency from the authorities. If work commitments prevent this, then they should comfort and encourage them. In this way, we can educate those who are unfilial and help them understand the meaning of shame.
Article 7 states, "the Book of Rites" says: when a minister loses his parents, the sovereign should not visit for three years. This is a practice established by the sages to uphold the filial piety of children. As the Zhou Dynasty declined, funeral rites gradually fell into disuse, so people wore mourning clothes while committing assassinations, and during the tumultuous Qin period, these rites almost completely disappeared. In the early Han Dynasty, wars were continuous, and ancient rites were not followed. During the reign of Emperor Xuan, if they were about to serve in the military but had lost their grandparents or parents, they were exempt from service for less than three months; as for the funeral system of court officials, there were no established regulations. By the early Han Dynasty, ministers were allowed to resign from their positions to mourn for significant bereavements. During the times of Emperor Wu of Wei, Sun Quan, and Liu Bei, who were constantly at war, the previous system of etiquette was once again disregarded. During the Jin Dynasty, when Zheng Mo, the Minister of the Court of Imperial Sacrifices, lost his parents, he firmly requested to observe mourning, and Emperor Wu was moved by his filial piety and ordered it to become a common practice. In the early Northern Wei Dynasty, just after quelling a rebellion and restoring order, a complete funeral system had not yet been established. Now that the world is peaceful and the people are living in comfort, it is a time when filial piety and kindness are prevalent, and the rites and teachings are flourishing! However, as a foolish minister, there are still some imperfections in my heart. I see that when the fathers of high-ranking officials in the court pass away, as soon as the mourning period ends, they resume their duties, wearing luxurious clothes, riding in beautiful carriages, participating in sacrifices at the suburban temples; wearing jade ornaments, adorned with ribbons, attending various celebratory banquets; this goes against the duty of being a son or daughter and goes against the principles of heaven and earth. I believe that if grandparents or parents pass away, they should be allowed to complete their mourning. If there is a shortage of manpower and vacant official positions, they should be comforted with an imperial decree allowing them to assume their positions while only handling routine official documents, while refraining from participating in important state events. In case of emergencies in the military, even if they are in mourning attire, they should still serve, though it may contradict etiquette, it is nonetheless reasonable. If there is any merit in my suggestions, I hope the relevant authorities will formulate separate regulations based on my suggestions.
After Gaozu read it, he agreed with it and quickly implemented all of these. Biao Ge was finally recognized this time and was directly promoted to the title of General of the Central Guard. Later, Empress Wenming passed away, and many ministers requested Emperor Gaozu to dismiss Biao Ge. However, Emperor Gaozu disagreed. He and Biao Ge discussed this matter back and forth several times, and the details are recorded in the "Records of Rites."
Emperor Gaozu issued a decree saying, "I have carefully studied ancient history and found that talented individuals come in many different situations. Some people achieve success thanks to their ancestors' influence; some people are promoted from obscurity and become renowned in later generations. For example, Mao Sui, who came from humble beginnings, engaged in verbal battles with the heroes of Chu. As long as one has talent, what does it matter where they come from? Although Biao has a poor background and no connections, he is intelligent, knowledgeable, well-versed in various classics, and has sharp eloquence, making him well-suited for the current circumstances. In addition, he is diligent in his official duties and has performed many commendable deeds for the court. If we do not commend his achievements, how can we inspire diligent and talented individuals? Therefore, he is specially promoted to the position of Secretary-in-Chief to commend his loyalty." He was subsequently rewarded with five hundred bolts of cloth, a horse, and two cows.
That year, Xiao Yan appointed him as an External Cavalier Attendant and sent him as an envoy to the State of Qi. Emperor Wu of Qi, Xiao Ze, sent his chief guest officer, Liu Hui, to receive him, and even hosted a banquet with music. However, Xiao Biao declined the music.
When Xiao Biao sat down, he said, "Since King Qi has granted a feast and music to reward the envoys, I have just refused the music, which you might not fully understand. It has been a long time since the mourning rites were abolished. Our emperor is filial and benevolent, which comes naturally, and his longing for the late emperor is profound, which is why there is now discussion about restoring the mourning rites. Just three months ago, the court officials had only just taken off their mourning clothes and were still wearing plain attire for official duties. Pei Shuye and Xie Lingyun are both here, and they should also be in plain clothes. I now refuse the music; I hope you won't take offense at this."
Liu Hui replied, "Refusing music is not something we haven't seen before. May I ask how the mourning rites are stipulated in the State of Wei?" Xiao Biao said, "In the third year of the High Ancestor's mourning, Emperor Xiaowen also mourned for more than a month. Now, His Majesty recalls the late emperor's nurturing grace and appreciates the late emperor's teachings. His actions fall somewhere between the Yin-Shang and Han dynasties, representing a flexible interpretation of the rites." Liu Hui asked again, "If you want to follow the ancient rites, why not observe a three-year mourning period?" Xiao Biao said, "National affairs cannot be delayed for a long time, so the mourning period has been shortened based on everyone's input. Although the mourning time has changed, the deadline remains unchanged; it remains a flexible rite."
Liu Hui said, "You really are impressive, Mr. Xiao! Are you using the rites to constrain others?" Xiao Biao replied, "His Majesty himself has established this unprecedented system; how can it be said to constrain others?" Liu Hui said, "All officials follow the commands of the prime minister; how could this possibly delay national affairs?" Xiao Biao said, "I've come across records stating that during the era of the Five Emperors, ministers were subordinate to the monarch; during the Three Dynasties, the wisdom of the monarch and ministers was comparable, so they jointly handled state affairs; during the Five Hegemons, the ministers had more power than the monarch, so matters were decided by the ministers. The officials of our court are like the ministers of the Five Emperors, with the emperor personally handling state affairs; this surpasses even Xuanyuan and Tang Yao!"
Xiao Biao was returning to his home country. Xiao Ze personally said to him, "When you returned from your last mission, you recited a poem by Yuan Ji saying, 'I hope to have long leisure, to return and visit again someday,' and it has indeed come true. Will you come back again this time?" Xiao Biao replied, "The envoy wishes to recite a poem by Yuan Ji: 'In the capital city, once I leave, I won't return.'" Xiao Ze was taken aback and said, "The capital city is certainly wonderful, but what do you mean by 'once I leave, I won't return'? From what you say, it seems like you are going to leave for a long time. I'll see you off with a special ceremony." Xiao Ze then personally went to Langya City, climbed the mountain, walked to the water's edge, and ordered the officials to compose poems to bid farewell, demonstrating how highly he regarded Xiao Biao. Xiao Biao had been sent on missions six times, and the people of the south praised him for his integrity and righteousness.
When the emperor was on a southern expedition, he appointed Li Biao as the champion general and also made him the deputy general of the eastern territory, later assigning him as the general for subduing the enemy. After the emperor returned to the capital, Li Biao was promoted to the position of Deputy Inspector and also held the title of Literary Official.
Li Biao was deeply favored by the emperor and was notably principled, making everyone fear him, and the high-ranking officials didn't dare to speak up. The emperor often called Li Biao "Li Sheng," and once he said to his ministers, "Having Li Biao is like having Ji An in the Han Dynasty!"
The Hu people of Fenzhou rebelled, and the emperor sent Li Biao with the imperial token to pacify them. After the situation calmed down, Li Biao returned to the capital and was appointed as a Cavalry Attendant, continuing to serve as Deputy Inspector, but his title as Literary Official was taken away.
Later, the emperor hosted a banquet for his ministers at the flowing pool and said to the Chancellor Li Chong, "Cui Guang is learned and talented, and Li Biao is upright and incorruptible; these are the pillars of our nation's success!" "The breadth of Cui Guang and the integrity of Li Biao are the foundation for attracting virtuous people to our nation."
The emperor was preparing for a southern campaign, and Biao was appointed as the Minister of Finance, responsible for the affairs of the court along with the Deputy Chancellor Li Chong and Prince Rencheng. Biao was inherently strong-willed and had a fiery temper; his disagreements with Li Chong and the others were very evident, and he refused to back down at all. He considered himself a high-ranking official, believing no one could control him, which made him increasingly overbearing and arrogant. Li Chong compiled a detailed account of Biao's past mistakes and then placed him under house arrest at the Ministry of Personnel, submitting a formal petition for his impeachment, stating: "I have heard that for a country to prosper, its systems and rituals must not have the slightest error. Even Duke Wen of Jin, who achieved great power, was criticized for requesting the construction of a tomb; the Ji family, which held power for three generations, was ridiculed for extravagance and waste. This shows that titles and positions are very important and should not be given lightly. The former kings established systems, and Your Majesty has improved them, which is why the ranks of carriages and attire are distinct, and rewards are orderly. Yet Biao, who was originally just an ordinary commoner, was promoted and enjoyed generous treatment due to his outstanding abilities, serving in the Eastern Observatorium and enjoying the emperor's significant favor, holding a high official position, yet he does not know gratitude, but instead becomes proud and arrogant, disregarding everyone around him, openly flouting the rituals. He even dared to privately use official property in the imperial garden and often rode in a yellow carriage without fear at all. His behavior is reckless, utterly dismissive, and downright lawless! If we can tolerate this, what else can we stand for? Therefore, I summoned officials from below the Minister of Personnel to above the Clerk of the Court, including the Censor Li Daoyuan, to the Ministry of Personnel, and in front of Biao, I laid out his offenses and rigorously questioned the facts. If Biao was unaware, we must interrogate his subordinates. Biao replied, 'The facts are clear; as you’ve accused me, I take full responsibility. There’s no need to question my subordinates.' I hereby request that Biao be removed from his position and handed over to the Court of Judicial Review for trial." Li Chong submitted another memorial stating:
I have known Biao for nearly twenty years. When Biao first went to the south, I thought he was imposing, eloquent, and knowledgeable; I, being the fool that I was, thought he was a talent. Later, as Biao's official rank rose, he became involved in court discussions. I listened to him comment on ancient and modern matters, analyze figures; he spoke before the emperor and among numerous ministers; he valued loyal subjects and righteous individuals, spoke sincerely, only told the truth, and never concealed anything. Even when faced with the noble status of various princes or the power of the emperor's close aides, he dared to speak out against injustices. He detested treachery and harshly punished illegal and disorderly conduct, with a serious expression and honest words, like an eagle swooping down on its prey, imposing and truly like a clean and honest official. Although my abilities are limited, I admire his integrity and respect his uprightness; I am also slightly aware of his somewhat impatient character, but I do not see it as a flaw.
When he first took office as an official in the Censorate and began serving as the Inspector, he first restored the ancient ritual of calling names during official reports, setting an example of integrity and incorruptibility. Many perceptive individuals at the time believed this was difficult to achieve. However, Biao insisted on his beliefs, fearlessly challenging the powerful, and those he impeached all fell from grace. His formidable reputation spread across the nation; his reputation for integrity and incorruptibility became widely known in the capital. Public perception shifted, and corrupt officials began to restrain themselves. At that time, observing his actions, I believed he was a man of his word, loyal and upright from the heart. However, some people privately remarked to me that he was overbearing, and I thought, well, he was an official who spoke frankly and dared to advise; of course, others would resent him. In an environment filled with rumors, it is easy for gossip to arise, so I harbored some doubts.
When I was in Heyang before, I worked alongside Biao at the General's Office. Once, the Grand Commander, Minister of Works, and other dignitaries from the General's Office were reviewing the prisoners interrogated by the Court of Justice. Someone complained of being wronged, but neither of the two dignitaries nor I paid much attention at first. Before the person could finish speaking, Biao slammed the table, angrily pointed at someone, rolled up his sleeves in preparation, and shouted, "You bastard! Bring me a wooden stick, break his ribs!" Despite his threats, he ultimately didn't follow through. He then said, "When interrogating at Nantai, our greatest fear is wronging innocent people; we have never wronged a dead person, so let's proceed with that!" At that time, everyone felt that those wrongful cases were serious, and indeed many people confessed, but they were also afraid of offending Biao, so no one said anything. Because of this incident, I sensed something was off in my heart, observed discreetly, and found that he was indeed overbearing and domineering, but at the time I hadn't fully understood the specifics of his trial. Upon careful consideration, he harshly punished minor offenses, which seemed to uphold the law on the surface, but overall, the disadvantages outweighed the advantages. So I kept these doubts to myself and did not dare to report them, which indeed violated my duty as a courtier to speak the truth.
After the Emperor's Southern Inspection last year, Biao also took on the position of Minister of Personnel, and we worked together every day. It was then that I realized his words and actions were completely different, only caring about himself, disregarding others, arrogant and overbearing, looking down on others, even daring to surpass his superiors, and blaming others for his own mistakes, meting out harsh punishments. He would flatter those who were good to him and retaliate against those who were not. Listening to him speak, he seemed like the loyal and honorable ministers of ancient times; watching him work, he was nothing short of the biggest villain imaginable! Anyuan King and I could only bow to him, like dutiful younger brothers catering to a hot-tempered older brother; whatever he wanted, even if unreasonable, we had to comply.
I have conducted an investigation and found compelling evidence. If the evidence I provide is true, then Biao should be executed to put an end to his disruptive behavior in the court; if my evidence is insufficient, then I should be exiled to a remote area to silence these rumors. "If my accusations are true, Biao should be executed in the north to eliminate the chaos of the corrupt government; if I have no evidence, I should be exiled to the four corners to dispel the rumors."
Old Liu (Gaozu) was at Xuanhu, and after reading the memorial, he exclaimed in astonishment, "How can such things still happen in the capital!" At that time, some wanted to sentence Biao to death, but Old Liu showed leniency and only dismissed him. Biao later returned to his hometown.
Old Liu traveled north from Xuanhu to Ye City, where Biao welcomed him from the south. Old Liu said, "I have always compared you to a loyal pine tree, enduring the cold and snow. I hoped you would serve the country and give your all, but the recent accusations against you do not align with the person I know! Are you being punished this time because of me? Because of those officials? Or because of your own actions that have brought trouble upon yourself?" Biao replied, "My mistakes are entirely my own, and I deserve punishment. This is definitely not Your Majesty wrongly accusing me, nor those officials unjustly framing me. Since I have made mistakes, I should accept the consequences and not bring dishonor to Your Majesty. I only dared to come see you because I heard Your Majesty was unwell, and I was anxious. I did not come to ask for forgiveness."
Old Liu accepted Song Bian's advice to reinstate Biao; however, local officials reported that Biao and the imperial censor Jia Shang were investigating the case of a commoner named Xun, where there were wrongful treatments, and requested Biao's arrest. Biao admitted his mismanagement of the case, but Old Liu found out that Biao was not involved and sent people to comfort and encourage him. Ultimately, Biao was sent back to Luoyang in a cattle cart in multiple trips. With the general amnesty in effect, Biao was also spared from punishment.
Liu Bang has died, and his son, Shizong, has ascended the throne. Biao took refuge with Wang Su and frequently corresponded with Xing Luan. The two admired each other, and thus they planned to restore their former official positions and become historians. Wang Su and his associates also agreed to help him. Biao then submitted a petition, stating:
……
I have heard that when the dragon pattern appears, the dynasty flourishes; when the turtle script appears, the virtues of the emperor shine brilliantly, which is indeed a sign ordained by heaven. Since officials have been specifically tasked with recording auspicious omens, social hierarchies have become clear; with teachers educating the common people, the order of respect and hierarchy has been well established. This is the principle of governance. Therefore, the "Tang Code" records the esteemed laws and regulations, the "Book of Yu" engraves the chapters of caution and glory, the "Book of Documents" contains the admonitions of the Xia dynasty, and the "Book of Songs" includes the hymns of the Shang dynasty. These texts record the traces of successes and failures in the nation's history. By the time of the Zhou dynasty, they drew lessons from the experiences of the Xia and Shang dynasties. King Wen utilized the "I Ching" and the "Book of Documents" to lay the groundwork, and Duke of Zhou added six admonitions as a supplement, with the writings being magnificent, encapsulating the outlines of laws and systems. Thus, by reading the "Odes" and "Hymns" in the "Book of Songs," one can understand the brilliant achievements of King Wen and King Wu; by closely studying the rhythms of the poems, one can grasp the deep filial piety of the Duke of Zhou. Therefore, when Ji Zha listened to the "Wind" section in the "Book of Songs," he recognized the inception of the Zhou dynasty, and when he listened to the "Hymns," he acknowledged the great virtues of the Zhou dynasty.
Just as Confucius departed from the State of Lu, Sima Qian analyzed Confucius's aspirations; their writings can be described as subtly moving and completely flawless, without a single flaw. As for the works of Sima Qian and Ban Gu, they are even more extraordinary. Starting from Sima Qian and Ban Gu, their historical texts recorded everything from the Qin and Han dynasties through the reigns of Emperor Ai and Emperor Ping. Their works contained both admonition and encouragement, with ornate language as well as plain records, demonstrating perfect artistry and substance—a true feast for the language! The spirit of the Han Dynasty rivaled that of the Xia, Shang, and Zhou dynasties, advocating righteousness and surpassing the past. Later historians like Hua, Ma, Chen, and Gan also inherited this fine tradition. Although their works may not compare to those of their predecessors, we can't say they didn't contribute anything, can we? There are many other historical texts and authors, and as long as we trace back to the source, we can understand the origins and developments of history.
Our Wei Dynasty has unified the country for more than a hundred years now. Emperor Taizu founded the nation, and Emperor Wu expanded its territory; it was truly a time when tigers roamed the mountains and dragons flew high in the sky, with the nation's strength growing stronger and everything flourishing. Since then, generations of emperors have inherited the glory of their ancestors. However, the historical records have not fully reflected the splendor of the Wei Dynasty. Furthermore, with the collapse of the Eastern Library, many contributions of loyal ministers have been overlooked, and good deeds have gradually been forgotten over time. As the saying goes, "A day without writing leads to a hundred things being neglected."
In the eleventh year of Taihe, both the late emperor and empress attached great importance to establishing a great undertaking, and their achievements were continuous. If we fail to properly record these achievements, won’t our ancestors’ great deeds leave us with regrets? Therefore, the emperor summoned a group of famous Confucian scholars to enhance the historical records of the Lin Ge. At that time, my abilities were limited, and I was merely a minor figure, but the emperor entrusted me with a heavy responsibility, and I did not dare to refuse. The founding emperor advised me, "You must correct your thoughts, and your writing must be rigorous and serious. If it is not written well, how will future generations perceive it?" I followed the emperor's teachings and did not dare to slack off at all. Together with other historians, I collected and organized earlier historical materials and referred to previous records to compile the national history.
If we let these new scholars write now, I am afraid their thoughts would be different from ours, and what they write would be biased; their literary style is also different from ours, and good things may be written incorrectly. Since the fifteenth year, due to the relocation of the capital multiple times, I have been going back and forth, so the writing of this book has been delayed, and I have not started writing. In this way, many merits and good things may not have been recorded, right?
Ah, Emperor Xiaowen inherited the precious realm bestowed by heaven, inherited the foundation laid down by his ancestors, but before his achievements were completed, he suddenly passed away, and the common people felt as if they had lost everything. Fortunately, we have Your Majesty! Your wisdom and insight, along with your ability to shoulder heavy responsibilities, illuminate everything; you govern the country with calm and stability, bring peace to the world, and ensure the people live and work in peace. You have always followed the rules of our ancestors, truly a wise and virtuous monarch, the leader of our nation!
The late emperor pioneered a great enterprise; his governance abilities were truly exceptional, and he upheld the laws and institutions of the Wei Dynasty, leaving behind many valuable documents. He was able to deeply understand the laws of things and respond to various changes, illuminating all darkness like the sun and moon themselves! The "Book of Documents" states: "Those who do good hope others will continue their good deeds; those who sing well hope others will continue their song." The "Book of Traditions" also states: "King Wen laid the foundation, and Duke of Zhou completed the great undertaking." It also states: "Without the talents of Duke of Zhou, the undertakings of Duke of Zhou could not be accomplished." Now this prince is undoubtedly the best candidate for this role.
The late emperor's talents and wisdom were extraordinary, and now this prince is equally wise and sagacious. Compared to the previous enlightened rulers, his strategies for governance will surely not go wrong. The time has truly come; how can we not proclaim his achievements to the world!
Oh, the late emperor, he harmonized the dual forces of yin and yang, shining brightly like the sun and moon. His accomplishments resonated through the four seasons; he was able to communicate with the heavens, the earth, and the deities. He moved the capital and changed cities, unifying the world in harmony. He pondered how to adhere to the course of history, safeguarded the peace of the borders, and his reputation spread overseas. He honored heaven and earth with rituals, governed the people with compassion, ruled the nation with wisdom, quelled rebellions with propriety, solemnly reported to heaven and earth, sincerely worshipped his ancestors, and was of noble character. He initiated a great undertaking, emphasized cultural development, reformed abuses, governed the nation with filial piety and compassion, and cared for the world. The late emperor's contributions were truly remarkable; he was humble and self-effacing, never claiming credit for his accomplishments, and could rightly be compared to the Three Sovereigns and Five Emperors! His achievements deserve to be recorded on bamboo slips, and his name should be inscribed on gold and stone!
Let me tell you, those remarkable historians shine like the sun and moon, while the lesser ones thrive like the changing seasons. The remarkable ones, like Confucius and Zuo Qiuming, and the more ordinary ones, like Sima Qian and Ban Gu, are why their legacies endure, and their achievements are passed down through generations. Thus, while inscriptions on metal and stone may be lost, the prevailing customs will endure, and isn't that thanks to the records in historical texts? As the saying goes, "A scholar's family produces scholars, and a general's family produces generals." This isn't solely due to their innate talent, but also because of their learning and dedication over time!
I believe that the officials responsible for astronomy and calendar, the role of the Grand Historian, if we can find suitable candidates, it truly reflects the virtues of our ancestors and the glory of generations! So the "Book of Documents" states that the Xihe family has held positions related to the heavens and earth for generations, and in the "Poem of the West Capital," Zhang Heng also wrote "learning from the old historians," which reflects the principles of inheritance. Just as a good blacksmith's son excels at crafting leather goods, and the son of a good archer excels at making sieves, there are no absolutes; with regular exposure, understanding comes naturally. The reason I mention this is that the duties of the historians are not being done properly now; many things have been omitted in recording, and the relationships between heaven, earth, and humanity must be recorded without fail! Thus, Ban Gu's work on historical texts ultimately fulfilled his career; Sima Biao's work on historical texts ultimately achieved his reputation. These are the lessons of our ancestors, serving as guidance for future generations!
However, in the past, some historical officials were unable to complete their work because the era was in decline and chaos, which could not accommodate honest people. So, Zuo Si gave up his role as a historical official to write poetry; Cai Yong defied the court's orders to pursue his own ambitions. In the recent Jin Dynasty, there was a court official named Wang Yin, who was framed by the historian Yu Yu and lost his official position, which forced him to return to farming; during the day he chopped firewood and cooked meals, and at night he read and wrote; and ultimately completed the "Book of Jin," preserving a generation's history. Sima Shao even specifically instructed the Ministry of Personnel to just provide him with writing supplies. It's surprising that such an important historical record was completed by a private individual! The decline of the times has reached a shocking level! The misfortunes of these historical officials were all due to the circumstances of their time!
The historical officials of the Great Wei enjoyed prestigious positions, received generous salaries, and it was a pretty cushy life! However, the compilation of historical texts wasn’t done well; what’s up with that? Officials like Fu Pi of Yuyang, Yang Ni of Beiping, Xing Chan of Hejian, Song Bian of Guangping, and Han Xianzong of Changli, who had been tasked with compiling history, were all chosen for their exceptional talents to annotate and revise historical texts, but unfortunately, none of them lived long enough to finish their important work. Cheng Lingqiu, who once worked alongside me on the history project, has since moved on to another official role and isn't overseeing historical records anymore. Only Cui Guang is still around, but he’s juggling multiple roles, which has left the historical compilation a bit lacking.
I have heard that the flourishing of historical texts corresponds with the prosperity of the state; the "Ya" and "Song" in the Book of Songs have been passed down to this day because they praise noble virtues. Although there are some differences in the quality and content of historical texts across different dynasties, they generally follow certain conventions. Sima Tan advised his son Sima Qian, saying, "In today's world, failing to record beautiful deeds is a fault." Therefore, the quality of good historical texts takes time to be established. During the Shu Han period, Zhuge Liang did not place importance on the work of historians, and thus was later criticized. Upon reflection, Sima Tan's ambitions were indeed loftier than those of Zhuge Liang! The Book of Documents states, "Do not neglect any official position," and the Book of Songs says, "Officials should worry for the people." Although I am no longer tasked with compiling history, I have previously held this position, so I am hesitant to fade into obscurity and wish to share my thoughts boldly here. There is a saying, "Capable people may not necessarily understand, and those who understand may not necessarily be capable." While I may not fully grasp it, I still want to give it a shot.
The emperor has bestowed upon me the name "Ming Biao," signifying that my ambitions are as great as those of Sima Qian and as close as Chen Shou of the Jin dynasty. I am profoundly grateful for the emperor's favor and am determined to fulfill my mission, even at the cost of my life. I now wish to find a quiet place in the capital to focus on organizing the national history and fulfilling my long-held wish, and it would be helpful if the government could offer some essential support. Although I may not be able to leave behind great historical texts like those historians of the past, at least I won't be living off others without making a contribution. If everything goes smoothly, I could finish a portion in a few months, and at most within three years. By then, the original can be kept in the Lin Pavilion, and copies can be treasured in famous mountains.
Back then, Minister of Works Wang Xiang and Prefect of the Book of Documents Wang Su noticed I had no salary and often helped me out. So, at the Secretariat, I followed Wang Yin's example, dressing in white and dedicating myself to the compilation of history.
After Emperor Shizong assumed power, Cui Guang submitted a memorial saying, "I have heard that the former Imperial Censor and Commandant, Li Biao, has long harbored a noble aspiration to compile a history of the Wei Dynasty. I was recommended by Li Biao and worked alongside him for many years. He is resolute, diligent, and tireless in verifying historical materials. He also urged and encouraged everyone to work together, and the annotations and organization were nearly finished. Although in recent years, due to various reasons, work has been interrupted for a period of time, the Emperor has recently entrusted him with this task once more. He is old, but works even harder, and his historical scholarship has become increasingly refined. If he can resume his original position and focus on completing the history book, it will certainly illuminate historical facts like the 'Spring and Autumn Annals' and perfect the royal historical records. He was highly esteemed by the late Emperor and held important positions for many years, and even if there were some minor mistakes, he should be forgiven. I believe he should be appointed as the Director of Historical Records, in charge of overseeing the compilation of the history book, relieving him of other duties, allowing him to concentrate fully on his work, ensuring the history book will be completed. In due time, his great achievements will undoubtedly leave a shining legacy, and his contributions will be remembered for generations." However, Emperor Shizong did not agree.
Later, the Emperor ordered Li Biao to also serve as the Director of Historical Records and handle political affairs in Fenzhou. This was not due to the Emperor's favor towards Li Biao, but rather because Li Biao insisted on not going, and the relevant departments had to force him to go. Consequently, Li Biao fell ill while traveling to Fenzhou and was bedridden for several months. In the autumn of the second year of Jingming, Li Biao passed away in Luoyang at the age of fifty-eight years.
When Li Biao first took office as a lieutenant, he was notorious for his harshness. Because it was difficult to deal with those cunning and treacherous people, he used wooden implements to strike them under the ribs. It was common for people to be beaten until they fainted, only to regain consciousness later. He also went to pacify the rebellious Hu people in Fenzhou, caught the leaders of the rebellion, whipped them across the face, and then executed them. When Li Biao was sick, his body was covered in festering wounds that caused him unbearable pain. The emperor rewarded him with 150 pieces of silk, posthumously appointed him as General Zhenyuan and Governor of Fenzhou, and conferred the posthumous title of "Gangxian." Li Biao worked in the Secretariat for more than a year, and although he ultimately did not complete the history, he is credited with classifying and organizing historical texts. He wrote a compiled edition of the "Spring and Autumn Annals" and the three "Commentaries," totaling ten volumes. He also wrote over a hundred poems, eulogies, fu poems, elegies, memorials, miscellaneous essays, and other works, as well as separate collections of writings. Biao had a close friendship with Song Bian, similar to Guan Zhong and Bao Shuya. Song Bian held an important position, serving as the Grand Central Secretary of the court. Even when discussing matters privately with the emperor, he insisted on arranging for Biao to be sent to remote and cold places, without showing favoritism. Biao was aware of this and held no resentment. Later, when Song Bian passed away, Biao was deeply saddened and penned a eulogy in his memory, expressing his profound grief.
Later, Guo Zuo became the Minister of Personnel Affairs, and Biao's son wanted to find a government position through Guo Zuo. Guo Zuo still handled things according to the old rules and arranged a standard position for Biao's son. At that time, Biao had already risen to the rank of Chancellor and also held the title of Minister, and he believed that, given their relationship, Guo Zuo should have secured a better position for his son, which made him quite angry, and he made it very clear. People criticized Guo Zuo for this at the time. Guo Zuo always said, "You and Yi He are the best of friends; can he tolerate you while you hold a grudge against me?" Wang Cheng from Rencheng had also had a strained relationship with Biao before, but later Cheng became the Governor of Yongzhou. Biao visited him, hoping to secure a position for his son under him. Cheng readily helped and arranged for Biao's son to take up a military position, and people praised this matter at the time.
Biao's son, with the courtesy name Hongdao, was very talented and knowledgeable. He could write essays by the age of ten. Biao particularly valued him and said to Cui Hong, "You should aim to be one of the 'Two Hongs' in Luoyang alongside Hongdao!" Thus, Cui Hong and Biao's son became good friends. Biao had a daughter who was bright and clever from an early age. Biao was especially fond of her, teaching her to read and study the classics and historical texts. He also privately told close friends, "This child will surely bring glory to our family in the future; just wait and see!" After Biao's death, Emperor Shizong heard about his daughter's reputation and summoned her to the palace as a lady-in-waiting, giving her a grand welcome. While in the palace, she often taught the emperor's younger sisters how to read and recite the classics and historical texts.
Biao's son gradually rose through the ranks, becoming the Minister of Imperial Seals and the Sima of Pingdong Prefecture in Xuzhou. Due to his military achievements, he was promoted multiple times, eventually becoming the General of the Rear Army, a Zhong San Dafu, a General Assisting the State, and Deputy General of Yongning Temple. Initially, Biao placed great importance on his son and daughter, doting on them, and always praised them during gatherings, whether for public or private matters. As a result, he received a reprimand from Emperor Gaozu. After Biao's death, his daughter indeed entered the imperial harem, and the concubines there looked up to her as a role model. After Emperor Shizong's death, she became a nun, well-versed in Buddhist texts, preaching in the monastery and earning great respect from many monks. Biao's son also consistently had administrative achievements. When Huan Shuxing rebelled, the Nanjing region was ravaged, and the commanding general Yuan Yi recognized his talents, sending him to comfort the people and govern the Nanjing region, eventually promoting him to the Governor of Nanjing Prefecture and bestowing upon him the title of General for Subduing Enemies. In the early years of Jianyi, he defected to Xiao Yan.
Gao Daoyue, styled Wenxin, hailed from Xinchang in Liaodong. His great-grandfather Gao Ce served as a Cavalry Attendant for Feng Ba and was the Marquis of Xinchang; his grandfather Gao Yu served as the County Magistrate of Jiande under Feng Wentong. At that time, the Northern Wei's Emperor Taiwu, Tuoba Tao, was conducting an eastern campaign, and Gao Yu led more than five hundred households under his jurisdiction to surrender to the imperial court. Emperor Taiwu appointed him as General of Loyalty and Fidelity and granted him the positions of Prefect of Qijun and Jiande, along with a noble title as prestigious as that of a son. His father Gao Yun later served as the Prefect of Wuyi before settling in Xian County in Bohai.
When Daoyue was young, he first worked as a student in the Central Secretariat and later became a Censor. After some time, he was promoted to the position of Supervising Censor and was also granted the title of Counselor. He was known for his integrity, unafraid to speak candidly, and not fearing the wrath of the powerful. On one occasion, the court initiated a southern campaign, conscripting troops from Qinzhou and Yongzhou, with an agreement to gather in Luoyang in the autumn. Daoyue noticed that the envoys, such as Xu Cong and Yuan Zhi, the Censors, had not arrived on time, so he submitted a memorial to impeach them for their tardiness. He also submitted a memorial to impeach Wang Cheng, the Left Chancellor and Minister of Personnel. He stated that Wang, being high-ranking and powerful, was in charge of military affairs but showed no interest in the troop assembly situation; he also pointed out that Gongsun Liang, the Left Chancellor, was neglectful in his important role, yet no one had exposed this. He requested the dismissal of Gongsun Liang and others. At that time, Daoyue's brother, Gao Guan, was serving as a Langzhong in the Ministry of War, and Wang Cheng reported to the emperor that Daoyue was biased in favor of his brother. Emperor Gaozu issued an edict reprimanding him but, considering that the matter had already passed, forgave him and decided not to pursue it further. The edict stated: "Daoyue is naturally loyal and honest, with noble character; he has set an example of fairness and strictness in the officialdom and has shown the spirit of daring to offend the powerful in matters of counsel; the princes and ministers all fear his integrity and resoluteness. I greatly appreciate his quality of upholding the truth and daring to speak frankly; what is there to be ashamed of in that? Let him hold the position of Grand Minister of Sacrificial Wine, while retaining his duties as Counselor." Later, when the emperor was to go to Ye City, he appointed Daoyue as Deputy Censor, leaving him to remain in Luoyang.
The emperor has just started building the palace, and the storage facility has not been completed yet. He plans to take a boat to Ye City. He has already ordered the materials from the Capital Water Office to be returned for shipbuilding. Dao Yue submitted a memorial saying: "I have heard that it is the noble duty of the king to widely listen to various opinions; it is the loyal duty of the subjects to advise and correct. Therefore, the Drum of Complaint was set up in the past for the purpose of gathering public opinion widely; listening humbly is what should be done now. I am a simple and unrefined person, but I have received favor and have been appointed to assist the emperor. I should fulfill my duties and responsibilities, and with the grace of the emperor, I dare to state my opinion. I believe that the materials from the Capital Water Office have clear specifications and purposes that have been determined. The project has been completed, and the materials have been returned to the Capital Water Office for shipbuilding. Abandoning the construction of a permanent palace in favor of building temporary pleasure boats is not worth it, and ultimately these materials will be wasted. Furthermore, your purpose in coming to Ye City is to begin building a palace, but now it is being used to repair ships; this is a case of misplacing priorities. Both the court and the people are puzzled. The emperor also plans to ride a dragon boat through the Shi Ji River. The road along the river has long been abandoned and unused, and the boatmen are not familiar with the waterway. If you want the boat to flow downstream smoothly, the water depth is unpredictable, which is a very cautious matter both in ancient and modern times; if you want to go upstream against the current, then in the cold winter, the boatmen have to row naked in the water, which likely contradicts the principle of treating the people as one's own children. Furthermore, Ye City is not far from Luoyang; the land route is flat and easily traversable at any time, and it is not difficult to come and go. Why abandon the safe land route and take the risk of taking the water route? This is a question that is obvious to everyone, and both the court and the people are puzzled. I have thought about it repeatedly and feel that this is not advisable. Moreover, the officials accompanying you will have to bring their families aboard the boat; the space is cramped, with people constantly coming and going, and men and women mingling without clear separation. Now that the emperor is wise, everything is being reformed, etiquette is being adjusted, customs are being regulated, and the world is being governed. I am worried that doing so will affect the overall situation and damage the emperor's reputation. The Di and Xiongnu tribes have not completely surrendered, the western Rongdi frequently invade, the southern bandits often harass the capital, and the barbarian people are fierce and often rebel and plot; accidents could happen at any time. I believe that the royal relatives should be carefully selected to appease the people and eliminate their anxiety, so that those with ulterior motives dare not act rashly, and the people in the border areas can be at ease. I am forthright and speak candidly, so I dare to express these thoughts to the emperor.
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The emperor said, "I have carefully read your memorial and understand your thoughts. However, some of the things you said are wrong. You need to acknowledge your mistakes and show why I'm right, and then explain why your suggestions are unnecessary. Otherwise, it means you have not understood my intentions. The supplies from the Water Bureau will be temporarily used for leisure and will eventually be abandoned; fixing ships isn't a priority, and the people on board are too chaotic—these are your mistakes. The dangers of water levels and the importance of keeping the people calm are things you said correctly." So, Gaozu ultimately chose the land route. Later, Dao Yue was promoted to Chief Scholar to the Crown Prince. He was upright, just, and everyone in the palace respected him.
In the autumn of 498 AD, the emperor went to Mount Song to make sacrifices and ordered Crown Prince Xun to stay in Jinyong City. As a result, Crown Prince Xun secretly planned to return and seize power. Despite Dao Yue's repeated advice, it was of no use, so he had to kill him in the palace. The emperor was particularly saddened by this, posthumously granting him the title of Cavalry Attendant, giving him the role of a provincial governor, rewarding him with five hundred pieces of silk, and sending someone to comfort his family. The emperor also sent someone to supervise Dao Yue's funeral, burying him in his original tomb and posthumously honoring him as the Marquis of Zhen. Later, recognizing Dao Yue's loyalty, the emperor promoted his eldest son Dao Xianzu to the position of Palace Assistant.
Dao Xianzu was loyal and honest, with a good reputation, and eventually died as the General of the Right Army. Dao Xianzu's younger brother, Dao Jingyou, was elegant and served as an Imperial Clerk, a Palace Assistant, and later rose to the positions of Palace Assistant, General of the Light Chariots, and Commandant of the Imperial Carriages. When Xiao Baoyan rebelled during the Western Expedition, Dao Jingyou was appointed as the Marshal of the Cavalry. Later, Dao Jingyou and others secretly planned to rescue the emperor when Xiao Baoyan rebelled, but their plan was leaked and they were killed. The court posthumously honored him as the Champion General and the Governor of Cangzhou, allowing one of his sons to directly serve as an official.
Dao Yue's elder brother, Dao Song, styled Kunlun, served as the Administrator of Wei Commandery. Dao Song's son, Dao Liangxian, served as the Colonel of the Changshui Regiment.
Dao Liangxian's younger brother, Dao Hou, was cunning and often engaged in robbery and theft, bringing great suffering to the Jizhou region. Dao Song's younger brother, Dao Shuang, once served as the governor of Qinghe. He was facing the death penalty for corruption and bribery, but he happened upon a general amnesty at the market and escaped disaster. At that time, Wang Xiang of Beihai served as the Minister of Personnel, and Dao Shuang gifted him a substantial amount of gold, silver, and jewels, which resulted in his appointment as the Grand Historian. Before long, he was promoted to Grand Commandant's Chief of Staff, and then he was sent out as the General Who Conquers the Enemy and the Governor of Liangzhou. In Liangzhou, he was corrupt and tyrannical, ultimately losing his position due to his crimes. Later, he bribed Gao Zhao and was once again reappointed as the governor of Youzhou. As a result, he was impeached again for corruption and bribery, and before he could be sentenced, another general amnesty came around, allowing him to continue serving as governor. It wasn't long before he died. Dao Shuang's son, Dao Jingfan, served as the Sima in Youzhou. Dao Shuang's younger brother, Dao Guan, served as the Left Minister of Military Affairs and the Sima of Wang Luan of Chengyang. He died a hero on the battlefield as a vanguard in the southern campaign against Zheyang. The court posthumously honored him as a Gentleman of the Imperial Guard, granting him the posthumous title of Min. Historical records indicate that Li Biao hailed from an ordinary family, but his talent and ambition were very firm, and he achieved success early in his studies. He was promoted during the Taihe era, rising through the ranks, and his reputation spread across Jiangnan. He wrote articles and made statements, and he could have become an excellent historian. However, later in his career, when he held power, he remained upright and incorruptible, refusing to tolerate any injustice, and he adhered to his principles, which ultimately led to setbacks in the final stages of his career, wasting valuable time. As the saying goes, "A journey of a hundred miles begins with a single step," isn't this precisely about Li Biao? He upheld the spirit of integrity and righteousness, yet was feared by the world; his integrity, instead, brought him misfortune, which is truly lamentable!
Alas, Li Biao's life truly makes one reflect. He came from humble beginnings and achieved success entirely through hard work, quickly rose to fame and became well-known in the Jiangnan region. His writing is top-notch, and he is a true talent in history. But sadly, he was too principled, like someone measuring everything with a ruler, treating everyone fairly and justly without any leniency. So what happened? In the end, he ended up getting stuck and hit a dead end in his official career, which is such a shame! "Those who travel a hundred miles are halfway there at ninety," this saying fits his situation perfectly. Although he insists on his principles, this stubbornness led him to hit walls at every turn in his career, even brought trouble upon himself, which is really a sad thought!
