Wei Xian, with the courtesy name Changru, was a native of Zou County in the state of Lu. His ancestor was Wei Meng, whose ancestral home was in Pengcheng. Wei Meng had once served as the teacher of King Yuan of Chu and had also taught Yuan's son, King Yi, and his grandson, King Wu. King Wu was a person who lived it up and was off the rails, so Wei Meng wrote poems to advise him. Later, Wei Meng resigned from his official position, moved to Zou County, and wrote another piece of advice. His advisory poem goes like this:
"Wei Meng's Advisory Poem"
(The original poem is retained here)
In this poem, Wei Meng traced the glorious history of his family, from assisting the Shang Dynasty to the founding of the state of Chu. He lamented the reckless actions of King Wu, who had thrown away his ancestors' legacy, and hoped that he would take it as a warning and govern the country well.
Wei Xian, the descendant of Wei Meng, inherited the upright character of his ancestors. His father served as an official in the state of Chu, assisting King Yuan with diligence and governing the country in an orderly manner, maintaining a good situation until the time of King Yi. However, in the generation of King Wu, the situation changed completely.
This King Wu, who couldn't be bothered, wasted his time hunting and partying, ignored court affairs, and ran the country into the ground, causing the people to suffer. He was surrounded by yes-men who kept him in the dark.
He turned a deaf ear to advice, disrespected his ancestors' legacy, and drove away loyal subjects. Wei Meng's poem is full of disappointment and heartache towards King Wu, expressing fears for the country's future.
King Wu, the ruler of Chu, was a disaster. It's heartbreaking to see! He should think about the merits of his ancestors, the suffering of the people, reflect on himself, and not continue like this! Those loyal subjects and good generals are being marginalized because of his incompetence, and the country is teetering on the edge of disaster!
Oh, this country isn't doing well at all; it shows no ambition or self-reflection. If things continue like this, we're heading for a fall; the country is teetering on the edge of disaster! You can't build a strong army by coddling it. Think about our past rulers, who worked hard and kept themselves in check. To revive the country and save the nation, who dares not to repent for past mistakes? Think about Duke Mu of Qin, who rose to power by repenting and reforming! As time passes and we grow older, I hope the achievements of those past gentlemen can be passed down to future generations. Our ruler, why can't you wake up? Your hair's gone white—haven't you learned anything?
In the "Zou Shi," it is written: I am old and weak, and have no abilities; how can I be competent for this position? I've brought shame on the court! Things are clean at court now; only those with talent can stand in the court. I look at myself, and I'm scared I'll let everyone down.
I want to resign and return home, so I asked the emperor, who sympathized with me and understood my age. The emperor's a wise and kind man; if he can show compassion to his subjects, what about me? I still can't let go of my homeland! I hope our ruler can understand my intentions and let me return to the state of Lu.
Leaving the ancestral grave, my heart is always concerned. Looking back, my followers, all with their bags packed. When we got to Zou, we threw up a little shack, everyone helping to build our walls.
After my death, I still think about my former kingdom, dreaming of standing in the court. What was the dream like? My dream was of vying for royal power. And in the dream, the monarch supported me. Waking up and thinking about being in a foreign land, I couldn't help but sigh, remembering my ancestors, tears streaming uncontrollably down my face. I, an old man, am already far from my homeland, while the great Confucius can see the achievements I have left behind. Look at the civilized land of Lu, where people are respectful and courteous, reciting poetry and learning music, a stark contrast to other regions. Although I am old and weak, I still love it here, and my followers and I find happiness here.
Mencius died in Lu. It is said his descendants, in their filial piety, composed this poem to honor his memory.
From the Meng family to Xiang Gong, it has been five generations. Xiang Gong, a down-to-earth and unassuming person with few desires, threw himself into his studies. He was well-versed in the "Book of Rites" and "Book of Documents," and even used the "Book of Songs" to teach his students. He became known as a real brainbox in the region of Zou and Lu. Later, the court summoned him to be a government official, then promoted him to a high-ranking official. He also taught the "Book of Songs" to Emperor Zhao. Emperor Zhao died without an heir. General Huo Guang and the court officials then installed Emperor Xiao Xuan. Xiang Gong participated in the political planning early in Emperor Xiao Xuan's reign, keeping the empire stable. The emperor rewarded him with the title of Marquis of Guannei and a fiefdom. He was later appointed as the governor of Changxin due to his status as the late emperor's teacher, earning the emperor's respect. In 3 BC, Xiang Gong succeeded Cai Yi as the Prime Minister and was granted the title of Marquis of Fuyang with a fiefdom of seven hundred households. At the age of over seventy, after serving as Prime Minister for five years, Xiang Gong retired in 3 BC due to old age and frailty. The emperor granted him a king's ransom of one hundred catties (about 60 kilograms) of gold and allowed him to retire at home, also giving him a top-of-the-line house. The retirement system for Prime Ministers began with Xiang Gong. Xiang Gong passed away at the age of eighty-two and was posthumously honored as the Marquis of Jie.
Xiang Gong had four sons: his eldest son Fangshan became a high-ranking official but passed away early; his second son Hong became the governor of Donghai prefecture; his third son Shun remained in Lu to guard the ancestral tomb; his youngest son Xuancheng, with outstanding talent and experience, eventually became the Prime Minister. Therefore, they say in Zou and Lu, "Better a book of classics than a basketful of gold!"
Xuan Cheng, courtesy name Shaoweng, got a government job thanks to his father's reputation and later served the emperor in his court. He loved learning from a young age and followed in his father's footsteps academically. He was particularly humble and showed great respect for scholars. If he met a learned person walking, he'd always get out of his carriage and have his attendants invite the scholar to ride along. The humbler the person, the greater his respect. As a result, his reputation grew. Later, he was promoted to Chief Censor for his proficiency in Confucian classics and then further promoted to River Commandant.
At first, Xuan Cheng's older brother Hong served as the Minister of the Imperial Household, responsible for sacrificial ceremonies at ancestral temples and managing tombs. The position was demanding and high-stakes, and he often made mistakes. Their father Xuan Xian believed that Hong should inherit the title, so he ordered Hong to resign. Hong was humble and refused to leave his official position. When Xuan Xian fell seriously ill, Hong was imprisoned for offenses related to the temple, with no verdict yet. When family members asked Xuan Xian who would inherit the title, he became angry and frustrated, refusing to speak. So Xuan Xian's advisors, including the scholar Yi Qian, and the family forged a decree in his father's name, having the household manager submit a memorial stating that Xuan Cheng should inherit the title. After Xuan Xian's death, Xuan Cheng heard the bad news in the court, with some saying he should inherit the title. Knowing this was not his father's true wish, Xuan Cheng pretended to be deranged, feigning madness and lying down all day, talking nonsense. The court sent someone to summon him to Chang'an, but when his father was buried and it was time to inherit the title, he used his madness as an excuse to avoid going. The Grand Herald reported this to the court, and the Prime Minister and Imperial Censor investigated the matter. Xuan Cheng had a good reputation, and many scholars suspected he was trying to yield the title to his brother. The Prime Minister, Shi, wrote to Xuan Cheng, saying, "Ancient paragons of selflessness left behind a legacy of written accounts, securing their place in history. You, however, choose to disfigure yourself, endure public shame, and feign madness, letting your virtuous act go unrecorded. It's simply not...decent, is it? Even in my humble position, I have to have some understanding of the situation. Otherwise, you might think me narrow-minded and yourself above reproach." Xuan Cheng's friend, Zhang, also wrote to say, "Good rulers appreciate a bit of humility, and Xuan Cheng should be treated well, not against his wishes, allowing him to live peacefully at home." However, the Prime Minister and Imperial Censor believed that Xuan Cheng was not really ill and filed a formal complaint against him. The Emperor ordered not to accuse him and allowed him to accept the title. Xuan Cheng had no choice but to accept the title. Emperor Xuan admired his character and appointed him as the Governor of Henan Province. His brother Hong, originally the Commandant of Taishan, was later promoted to the Governor of Donghai.
After a few years, Xuan Cheng was appointed Weiwei of Weiyang and later promoted to Taichang. Because he had a good relationship with the late Pingtong Marquis Yang Yun, after Yang Yun was killed, all those closely associated with him lost their positions. Later, Xuan Cheng went to the Xiaohui Temple to offer sacrifices as a marquis. On the morning he was to go to the temple, it was raining heavily, and the road was very muddy. He did not ride in a four-horse carriage but instead rode a horse to the temple. Someone reported this to the court, and he and several colleagues were demoted to a lesser marquis. Xuan Cheng was very sad because he had lowered his own title, which reflected on his ancestors' honor, and sighed, "How can I dare offer sacrifices to my ancestors?" So he wrote a poem of self-reproach, the poem reads:
...... (original poem text here, not translated) ......
My ancestors, with prominent status, were enfeoffed as marquises in Shiwei, commanded to establish a marquisate, using the abundant national power to pacify the people. They really made a name for themselves, and they always kept things classy – proper chariots, proper clothes, the whole deal. Their virtues shone brightly, blessings passed down through the generations, from the Zhou Dynasty to the Han Dynasty, the monarchs of our family have been passed down generation after generation.
The Fu family of the Chu State ran a tight ship, always doing things by the book, and their chariots were something else! They assisted the two monarchs Yuan and Yi. Later, our ancestors moved to the Zou land, and after five generations of inheritance, it finally reached my generation as a marquis.
In my generation as a marquis, with outstanding virtues and fame spreading far and wide, I was assisted by two wise ministers, Zhao and Xuan, and studied under the Five Lüs. In my old age, I was appointed as an official, with noble character and dignified demeanor, receiving generous rewards from the court, with a mountain of gold and even a mansion bestowed. My fiefdom is in Fuyang, located to the east of the capital, and the emperor deliberately kept me here to participate in government affairs. I drove a chariot pulled by six horses, orderly and dignified, paying respects to the emperor. The Emperor – my boss and mentor – was a great guy, and everyone came to see how well things were going.
My older brother, who is heir to our family's title, is humble, courteous, and of noble character. His virtues are outstanding, his reputation illustrious, and he has brought me, his younger brother, to the capital. But me, his little brother, I haven't taken court meetings seriously, neglected the official garb, and disrespected the envoys of those petty vassal states.
The illustrious title has been passed down through generations in our family; those minor vassal states were also brought upon by me. Who could possibly put up with this shame and have it imposed on me? Who'd send me off to fight barbarians? These three things were not done by my brother, and yet I, this useless brother, must ultimately bear these consequences. Who says noble character is difficult to achieve? I have belittled it; who says virtues are difficult to realize? I have neglected them. Alas, I have made a grave mistake, disappointed the expectations of the family, and I must reflect seriously and speak cautiously. Every lord in the land is watching me, and I must strictly adhere to the etiquette system, treating everything with solemnity and dignity!
It is said that the Han Emperor Xuan's favorite concubine, Zhang Jieyu, gave birth to a son named Huaiyang Xianwang, who was skilled in governing affairs and knowledgeable in law. Emperor Xuan admired his talents and once wanted to appoint him as his successor. However, the Crown Prince had a humble background from a young age, and had lost his mother early on. Emperor Xuan, out of compassion, ultimately did not change his decision to appoint the Crown Prince.
After a long time, Emperor Xuan wanted Huaiyang Xianwang to gain some insights, so he chose virtuous officials to advise him. He summoned Xue Xuancheng and appointed him as the Zhongwei of Huaiyang (a high-ranking official in Huaiyang). At that time, Huaiyang Wang had not yet ascended the throne. After receiving the imperial edict, Xue Xuancheng, along with the Crown Prince's tutor, Xiao Wangzhi, and some Confucian scholars who were proficient in the Five Classics, discussed the classics at the Shiquge and submitted their findings.
After Emperor Yuan ascended to the throne, Xue Xuan became the Minister of the Imperial Household, later promoted to tutor to the crown prince, and eventually rose to the rank of Chief Inspector. During the Yongguang era, he succeeded Yu Dingguo as Prime Minister. After being demoted for ten years, he unexpectedly inherited his father's position, was enfeoffed as a marquis, and returned in glory to his hometown, riding high for a time.
After Xue Xuan regained his former position, he wrote a poem, reflecting on the difficulties of returning to a high position, and using it to warn future generations:
Real gentlemen cultivate virtue, dress properly, and behave with decorum. I advise my descendants, who have not yet achieved virtue, to follow the proper etiquette and not be negligent.
The emperor is wise and virtuous; he forgave my past failings and showed me mercy. I have been shown kindness, and must work hard and give it my all, fearing punishment and not being lazy in my duties. The emperor has appointed me, entrusted me with three tasks, and looked after my past mistakes, restoring my former rank.
As I ascend to this position, I look back at my past steps, reflecting on my past thoughts. I carry out my duties diligently; the officials and ministers all praise and congratulate me. But not everyone appreciated my efforts, and those three tasks were brutal; few offered support. Despite my efforts in completing the three tasks, I cannot measure up, and time just slipped away. In the past, I feared not being able to return to my position, but now that I have regained it, I am filled with anxiety.
I worry about my descendants, warning them not to take their positions for granted, to respect their positions and not neglect their duties to protect their place. If you ignore this, and don't stay sharp, I'll be back in disgrace in no time. So, my descendants, be respectful and careful. Don't disgrace the family name, and honor the Han!
This poem expresses his gratitude for regaining favor, as well as his concerns for his future career path and his earnest expectations for his descendants, hoping that they will remember his teachings, avoid repeating his mistakes, and diligently uphold the family's honor. He'd spent ten years in disgrace and knew how quickly fortune could change, so he wrote this poem to warn his family.
Xuancheng served as Prime Minister for seven years. Although he was not as virtuous as his father in upholding the right way and being stable, he surpassed him in literary talent. In the third year of Jianzhao, Xuancheng passed away and was posthumously honored as the Marquis of Gong. Earlier, his father Xian was reinterred in Pingling during the reign of Emperor Zhao, while Xuancheng was moved to Duling. When Xuancheng was about to pass away, he sent a messenger to the emperor, saying, "This debt to my father is too great for me to repay. I beg the emperor to allow me to resign and return to my hometown, to be buried next to my father's grave." The emperor granted his request.
His son, Marquis Kuan of Qinghou, inherited his title. After Marquis Kuan passed away, his son, Marquis Yu of Xihou, inherited the title. After Marquis Yu passed away, his son, Marquis Chen of Jiehou, inherited the title. From Xian to Xuancheng's great-grandson, this line came to an end. Xuancheng's brother Gaoding, styled Lingfang, was enfeoffed as the Marquis of Shanzi Anshi and had served as a county governor, Minister of the Grand Heraldry, and Commander of the Changle Guard. People in the court said he had the talent of a prime minister, but he unfortunately passed away at a young age. The son of Hong, the Governor of Donghai, Hong Shang, was also skilled in poetry. When Emperor Ai was the Prince of Dingtao, Hong Shang served as his Grand Tutor. After Emperor Ai ascended the throne, due to past favors, he appointed Hong Shang as Commander-in-Chief, ranking among the Three Excellencies, granting him the title of Marquis of Guannei, with a fief of one thousand households. Hong Shang lived to over eighty years old before passing away peacefully. Their family boasted more than ten officials of two thousand stones or higher (a high-ranking official).
During the reign of Gaozu, it was stipulated that the capital cities of the various kingdoms had to have temples for the Tai Shang Huang (retired emperor). By the time of Emperor Hui, the temple honoring the founder Emperor Liu Bang was called the Taizu Temple, and during the reign of Emperor Jing, the temple honoring Emperor Xiaowen Liu Qi was called the Taizong Temple. Temples dedicated to both Taizu and Taizong were also established in the counties and states that the emperor had visited. In the second year of Emperor Xuandi's reign, the temple honoring Emperor Xiaowu Liu Che was called the Sizong Temple, and temples were also established in the places where the emperor conducted his hunting expeditions. In total, there were 68 ancestral temples in the counties and states, and a total of 167 throughout the country. In the capital, from Gaozu to Xuandi, as well as temples for the emperors' ancestors, a total of 176 temples were built next to their tombs. In addition, there were main halls and annex halls in the gardens, where sacrifices were made daily in the main halls, monthly in the temples, and on schedule in the annex halls. Four sacrificial offerings were presented daily in the main halls, 25 sacrificial rites were held annually in the temples, and four sacrificial rites were held annually in the annex halls. There was also a set of ceremonial attire worn during sacrifices. Empress Zhaoling, King Wuai, Empress Zha'ai, Empress Xiaowen, Empress Xiaozhao, Empress Weisi, Crown Prince Li, and Empress Li each had their own sleeping gardens, totaling 30 with the emperors' tombs. An annual sacrifice required 24,455 sacrificial offerings, involving 45,129 guards, 12,147 ritual specialists and musicians, not including the personnel responsible for raising sacrificial livestock. During the reign of Emperor Yuan, Gong Yu submitted a memorial to the emperor, stating, "In ancient times, the emperor had seven temples to worship their ancestors. Now, the temples of Emperor Xiaohui and Emperor Xiaojing, whose descendants have all died, should be demolished. The temples in various counties and states also do not conform to ancient rites and should be standardized." The emperor agreed with his opinion, but before he could implement it, Gong Yu died.
In the fourth year of the Guangyong era, the emperor issued an edict discussing the abolition of temples in various local areas. The edict stated: "I have heard that wise rulers govern the world by formulating laws according to the current situation and taking appropriate measures as needed. In the past, the world had just been pacified, and remote areas had not yet fully submitted, so relatives of the emperor were used to establish ancestral temples. This was a temporary measure primarily to assert authority, quell unrest, and pacify the populace. Thanks to Heaven and our ancestors, the empire is now unified. Barbarian tribes have paid tribute for many years. However, the establishment of temples has not been standardized, allowing even commoners to take part in ancestor worship. I fear this displeases Heaven and our ancestors. It deeply worries me! Has it not been said in ancient texts? 'If I don't personally participate, it's as good as not having a ceremony at all.' Generals, marquises, and other high-ranking officials, scholars, and advisors: I urge you to discuss this matter immediately."
Prime Minister Xuan Cheng, Grand Inspector Zheng Hong, Grand Tutor Yan Pengzu, Minister of the Imperial Household Ouyang Diyu, Adviser Yin Gengshi, and more than seventy others all said, "We heard that sacrifices aren't made outwardly, but come from the heart, from deep within. Therefore, only sages can sacrifice to the heavens, and filial sons can sacrifice to their parents. Establishing temples in the capital, personally performing sacrifices, and having people from all over the country assist according to their duties is the paramount importance of honoring one's ancestors, a principle upheld by the Five Emperors and Three Kings that cannot be changed. The Classic of Poetry says, 'People come and go in a bustling crowd, but upon arrival, all is quiet. It is the various lords and ministers who help each other, while the Son of Heaven is dignified and solemn.' The teachings of the Spring and Autumn Annals dictate that fathers should not sacrifice in the homes of their extended family, rulers should not sacrifice in the homes of their subjects, and the Son of Heaven should not sacrifice on the lands of the various vassal states. We believe that there is no need to renovate the ancestral temples in the counties and districts, so we request that renovations cease." The Emperor approved their memorial, and as a result, the sacrifices at the tombs of Empress Zhao Ling, King Wu'ai, Empress Zhao'ai, Empress Wei Si, Crown Prince Li, and Empress Li were stopped, with only some officials and soldiers assigned to guard them.
It has been over a month since the removal of the temple officials in charge of the county temples, and the Emperor issued another decree, saying, "I've heard that wise kings establish rituals, set up four ancestral temples, and the temples of our ancestors will never be destroyed, all to demonstrate respect for ancestors and family ties. I've inherited the trust of our ancestors, but the grand ceremony isn't ready yet. I'm nervous and worried about making mistakes, so I want to discuss this with all of you: the generals, marquises, high-ranking officials, scholars, and everyone else."
Xuan Cheng and the other 44 people presented a memorial, saying: "According to the 'Book of Rites', when an emperor or a vassal lord is newly appointed, they are considered as the 'taizu' (founder emperor). After that, the temples of the five preceding emperors are destroyed in turn, and those primarily offered sacrifices to the destroyed temples are then included in the 'taizu temple'. Five years later, a grand combined sacrifice is held again, known as the 'one combined sacrifice'. This term means that the principal sacrificial offerings of both the destroyed and intact temples are worshipped together in the 'taizu temple'. The father is honored as Zhao, the son as Mu, and the grandson as Zhao again, following the ancient formal etiquette that designates the order of ancestral veneration. According to the 'Rites of Sacrifice', 'Emperors sacrifice to their ancestors, starting from their own birth ancestors, using their ancestors as offerings, and then establishing four ancestral temples.' This means that when a king is newly appointed, he sacrifices to heaven and earth using his ancestors as offerings, without establishing a temple for himself alone, which fulfills their familial duties. Establishing four ancestral temples also shows the importance of family ties. When familial duties have been fulfilled, the temples are destroyed in turn, reflecting the differences in closeness and distance of family ties, and symbolizing a proper beginning and end. The reason why the Zhou Dynasty has seven temples is that Houji was the first to be enfeoffed, and King Wen and King Wu were appointed as kings, so the three temples were not destroyed, adding to the four ancestral temples, making a total of seven. If there were no achievements like those of Houji's enfeoffment, King Wen and King Wu's appointments as kings, the temples should have been destroyed after fulfilling their familial duties. King Cheng inherited the foundation of the two saints, established rites, created music, and his achievements were grand, but the temples were not meant to be passed down for generations; only his actions were used to give him a posthumous title. According to the 'Book of Rites', the temples are located within the main gate, not far from relatives. I'd say that the founding emperor who pacified the world should have a temple as an emperor's taizu, passed down for generations, and only when future generations have fulfilled their duties should it be destroyed. The current ancestral temple locations are different, and the order of Zhao and Mu is incorrect; they should be moved to the 'taizu temple' and arranged in the correct order according to the rites. The temples of the former emperors Xiaohui, Xiaowen, and Xiaojing have fulfilled their family ties and should be destroyed; the temple of the imperial father has not yet fulfilled its family ties, so it should be preserved for now."
General Xu Jia and 29 others believed that Emperor Xiaowen put a stop to slander, abolished corporal punishment, lived frugally, never misused state funds or embezzled, sent away his concubines, cracked down on corruption, treated the elderly, and helped the widowed and orphaned. His virtue was legendary, benefiting the entire empire, and he should be honored as the Taizong temple of emperors. Justice Minister Zhong thought that Emperor Xiaowu reformed the calendar, changed court attire, and conquered the barbarian tribes, and should be honored as the Shizong temple. Councillor Yin and 17 others believed that the Emperor's father's temple was too high in the ancestral line and should be removed.
The Emperor deliberated for a year before issuing this edict: "It's said that emperors honor their ancestors through sacrifice to recognize their merits, which is a great righteousness; the ancestral temple for parents expresses the deepest gratitude to them. Emperor Gaozu united the empire, overthrowing tyrants and ending rebellions, and rightfully claimed the throne with the greatest merit. When Emperor Xiaowen was king of the Dai kingdom, the Lüs rebelled, and the world was in turmoil, yet all officials and people wholeheartedly submitted to him, acclaiming him as emperor. He initially refused, only accepting the throne after much persuasion. He weakened the remnants of the Qin and ushered in a golden age, allowing the people to live in peace and happiness, attaining great virtue. Emperor Gaozu was the founding emperor of Han, and Emperor Xiaowen was the second emperor of Han. Their descendants have worshipped them for generations, a tradition I am pleased to uphold. Emperors Xiaoxuan and Xiaozhao will be honored together. The temples of Emperors Xiaojing and my father have been properly honored according to tradition."
Xuan Cheng and others said: "Ancestral temples have always been kept, but we've rotated which ones we maintain. Our founding father is Taizu, Xiaowen is Taizong, Xiaojing is Zhaozong, Xiaowu is Muzong, and both Xiaozhao and Xiaoxuan are Zhaozong. We're still holding memorial services for the late emperor. We've finished the services for the Empress Dowager and Emperor Xiaohui, so their temples should be torn down. The memorial tablet of the Empress Dowager should be buried in the imperial cemetery, and the tablet of Emperor Xiaohui should be moved to the Taizu temple, and the imperial cemetery should no longer be renovated." The emperor approved the report.
Someone also pointed out, "The 'Qing Miao' poem says that the ritual of sacrificing to the gods should be pure. We're all dressed up, riding in a big procession, rain or shine—that's hardly pure, is it? Too many sacrifices cheapen the whole thing, right? It's disrespectful." Let's go back to the old ways: yearly sacrifices at the temples, and we can stop fixing up the other shrines. The emperor did not change his mind.
The following year, Xuan Cheng reported again: "Back then, the rules were clear about who ranked where. If the emperor's mother wasn't his father's wife, she only got a shrine in her own cemetery, and that's the end of it after she dies. Your Majesty, you've been so devoted to honoring our ancestors, setting up this system of rotating temples, and getting the ceremonies right. We don't need to keep fixing up the shrines for Empress Dowager Xiaowen and Empress Dowager Xiaozhao." The emperor approved the report.
A few years passed, Xuan Cheng passed away, and Kuang Heng became the Prime Minister. The Emperor took a bad turn and dreamed that his ancestors were blaming him, saying that the ancestral temples in various regions should be removed. The Emperor's brother, Prince Xiao of Chu, also had the same dream. The Emperor summoned Kuang Heng, desperate for a solution and eager to reinstate the regional temples. Kuang Heng vehemently opposed the idea. The Emperor's illness did not improve for a long time, and Kuang Heng was anxious and afraid of taking responsibility. He went to pray at the three ancestral temples, saying, "Our Emperor's inherited his ancestors' legacy, working tirelessly to honor their achievements and demonstrate their greatness. Therefore, sacrificial activities must follow the rules of the ancient sages. In the past, officials believed that the establishment of ancestral temples in various regions was due to the circumstances of the previous dynasty, to stabilize the hearts of the people, not to honor the ancestors. Now, with the blessings of the ancestors, the realm is at peace, and the shrines should only be established in the capital city, where the Emperor personally performs the sacrifices. The regional temples can stop being built, avoiding extra work. The Emperor is devout and has already consulted the ancestors, and dares not go against their will. Now that the Emperor is ill and has dreamed of the ancestors warning him about the temples, Prince Chu's dream also confirms this. Grief-stricken and terrified by the dreams, the Emperor issued a decree for me, Kuang Heng, to rebuild. I dug through the old texts, and all emperors have personally carried out the great tasks of their ancestors, never daring to neglect them. Local officials hold minor positions and cannot bear the responsibility of sacrifices alone. Moreover, the meaning of sacrifices is to pray for the people's well-being. In recent years, the harvests have been poor, and the people are suffering. The local temples are simply too expensive to maintain. As the Book of Rites advises, times of hardship call for suspending such rituals. Therefore, I dare not restore the sacrifices in the temples of the regions. If this is not in accordance with propriety and goes against the will of the ancestors, the responsibility lies with me, Kuang Heng. I should bear the consequences, suffer from illness, and die in the ditch. The Emperor's piety will surely be rewarded.
We pray that the High Ancestor, Emperor Xiaowen, and Emperor Xiaowu, in their wisdom, grant the Emperor a long and healthy life, a swift recovery from his illness, and lasting protection for the ancestral temple and the realm.
Here's the second part:
What Kuang Heng said was really heartfelt, showing his loyalty to the Emperor and his responsibility to the country. He shouldered all the blame, praying for the emperor's well-being. It was incredibly moving. After hearing this, the emperor was touched by Kuang Heng's loyalty and realized he'd been wrong. He ultimately accepted Kuang Heng's suggestion to stop the construction of the local shrines. The emperor's health gradually improved, maybe it was just his due for Kuang Heng's loyalty. So, this story shows you how important it is to have loyal and honest people advising the ruler.
I explained to them that the former ministers believed that ancient emperors inherited the fine traditions of their ancestors, followed the cosmic order, and adhered to the principles of the Five Elements and the Five Relationships. The emperor, having received the Mandate of Heaven, ruled in accordance with this principle, so the system of sacrifices involved no more than five sacrifices being performed. The monarch appointed by heaven personally offered sacrifices to heaven, guaranteeing the dynasty's enduring prosperity. After five generations, the monarch who inherited the throne would move the ancestral temple and offer sacrifices to the founding emperor, holding large-scale ceremonies the following year, in accordance with the will of heaven, thus ensuring long-lasting blessings. The Taishang Huang had not received the Mandate of Heaven, so his sacrifices should be moved. Furthermore, filial piety demanded obedience to the father's wishes—what a father honors must be respected by the son, and what a father opposes must not be accepted by the son. According to ritual, only sons could offer sacrifices to their mother, while only grandsons could offer sacrifices to the empress dowager, following the principle of respecting ancestors and parents. Maintenance of the sacrificial sites within the palaces, gardens, and temples could be suspended. The emperor, feeling sad and worried for the Taishang Huang, dared not fully comply. He only thought of the High Emperor's virtues, his mandate from heaven, adherence to ancient customs, and alignment with the will of heaven, ensuring the continued prosperity of future generations and the expansion of the territory. Therefore, he believed that moving the temple for sacrifices was a long-term plan and the intention of the High Emperor, so he dared not disobey. He chose an auspicious day. He moved the temples of the Taishang Huang and Emperor Xiaohui. He also moved the sleeping palaces of Empress Dowager Xiaowen and Empress Dowager Xiaozhao. This action was meant to honor the ancestors, uphold the cosmic order, and secure the dynasty's future.
The emperor has fallen seriously ill and can't do his job. He wishes to continue the renovation of the ancestral temples, but I and the other ministers believe this is not the done thing. If this upsets the previous emperors and empresses, the blame will fall on us ministers, and we should take responsibility. The emperor has not yet recovered, but has issued a decree for the ministers to draft documents to destroy the temples. We all believe that the rituals of imperial sacrifices have rules and traditions to follow, and going against these rules will result in the ancestors not being properly worshipped and blessings not being received. The classics say no to this, and there is no basis for drafting such documents. If things go wrong, the blame will fall on us ministers, and we will face severe punishment. The emperor needs to get better. May good fortune shine on him. May he live a long life and protect the temples for generations. May he be a good shepherd for his people. All temples should use the same documents.
Years later, the emperor's health deteriorated, and he fell ill for several consecutive years. As a result, all previously abandoned temples, palaces, and gardens were restored and worshipped as before. Initially, the emperor decided to demolish some temples in rotation, only honoring the temple of Emperor Xiaowen as the Grand Ancestor Temple, while the ceremonies for Emperor Xiaowu's temple weren't finished, so it wasn't destroyed. Later, the emperor reinterpreted and said, "Emperor Xiaoxuan made Emperor Xiaowu's temple the main one, and I dare not make changes to the rituals. The rest will be carried out according to the previous system." Only the smaller temples were shut down.
After the death of Emperor Yuan, Prime Minister Heng wrote to the emperor: "Previously, due to the emperor's poor health, suspended sacrifices were restored, but it didn't do any good. I see that the tombs and gardens of Wei Sihou, Crown Prince Li, and Empress Li have not been completed, while the temples for Emperor Xiaohui and Emperor Xiaojing have been finished; they should be destroyed. I also request the abolition of the sacrificial sites for the late Empress Dowager, Emperor Xiaowen, Empress Xiaozhao, Empress Shaoling, Empress Zhaoai, and King Wu'ai. They should no longer be worshipped." The emperor agreed. During the reign of the former Empress Dowager Gao, there was a law against ministers criticizing the ancestral temples, tombs, and officials of the previous emperor, on pain of death. Emperor Yuan got rid of that law. Under Emperor Cheng, with no heir apparent, the Empress Dowager's tombs and gardens were restored in the first year of Heping, and sacrifices continued. Sacrifices for Empress Shaoling, King Wu'ai, and Empress Zhaoai continued at the Dowager Empress's temple. Then, criticism of the temples started again.
After the death of Emperor Cheng, Emperor Ai took over. Prime Minister Kong Guang and Minister of Works He Wu submitted a memorial, stating: "The edict issued in the fifth year of Yongguang stipulates that Emperor Gaozu is the Han Dynasty's Taizu, and Emperor Xiaowen is the Taizong. The edict issued in the fifth year of Jianzhao stipulates that Emperor Xiaowu is the Shizong. We can't just go around changing the sacrificial rites. I believe that the order of destroying temples should be decided based on actual circumstances, not letting people just chatter about the ancestral temples. I request to discuss this matter with the ministers." The Emperor approved their memorial. Therefore, Court Official Peng Xuan, Inspector Man Chang, Scholar Zuo Xian, and fifty-three others all agreed that according to the ancestral system, only five temples should be retained and then rotated out. Even if there are wise rulers in the future, they cannot be compared with the ancestors. Even if descendants want to honor them greatly and build temples, the gods won't be pleased. Although Emperor Xiaowu made great achievements, the sacrifices have already been completed, so his temple should be destroyed.
Grand Protector Wang Shun and Lieutenant Colonel Liu Xin believed: ...
I have heard that after the decline of the Zhou Dynasty, waves of invaders came from everywhere, among which the Xiongnu were the most formidable, and the Xiongnu mentioned now were the Huns at that time. It was not until the time of King Xuan that they were defeated. The *Shijing* sings King Xuan's praises, saying: "He crushed the Huns, all the way to Taiyuan," and also says, "He moved mightily, like thunder and lightning, showing his virtue and power, attacking the Huns and intimidating the Jing barbarians," so King Xuan was the savior of the Zhou Dynasty.
During the time of King You, the Quanrong attacked, killed King You, and took away the ancestral sacrificial vessels. Since then, minority ethnic groups from the south and north took turns invading, and the heartland was teetering on the brink of collapse. The Spring and Autumn Annals record that Duke Huan of Qi conquered the Chu state in the south and defeated the Shanrong in the north. Confucius said, "Without Guan Zhong, we'd have been a mess!" So although Confucius criticized some of Duke Huan's mistakes, he still acknowledged his achievements and ranked him as the leader among the feudal lords.
After the establishment of the Han Dynasty, the Xiongnu Chanyu Maodun was incredibly powerful, defeated the Donghu, conquered the Yuezhi, occupied their land, and was a major threat to the heartland. In the south, the King of Nanyue, Wutuo, controlled the Baiyue region and declared himself emperor. Therefore, although the Central Plains region was temporarily stable, there was no peace, year after year. If one area had trouble, the other three sides had to go to the rescue, leaving the whole country to suffer. Emperor Wen of Han used a large amount of wealth to bribe them, hoping to be friendly, but they continued to invade. Even worse, they raised an army of over 100,000 and kept troops near the capital and borders, sending forces to harass every year. This was a long-term problem, not something that could be fixed quickly. Rebellions against the Xiongnu and Baiyue often ended in death for officials. Countless officials and commoners were killed or robbed by the Xiongnu.
Emperor Wu of Han saw that the people of the heartland were worn out, never knowing peace, so he dispatched his top commanders south to crush the Baiyue, establishing seven new counties; north to defeat the Xiongnu, subduing 100,000 Kunxie people, establishing five vassal states, building Shuofang City, and seizing the fertile land of the Xiongnu; east to conquer Korea, establishing Xuanfu County and Lelang County, and crippling the Xiongnu's power; west to conquer Dawan, subduing thirty-six countries, forming an alliance with the Wusun, building Dunhuang, Jiuquan, and Zhangye, stopping the Qiang people, and further weakening the Xiongnu. The Xiongnu Chanyu, left with no options, fled to the north. Peace reigned, the empire expanded, and over ten new counties were created.
After establishing his merit, Emperor Wu of Han ennobled the Prime Minister as the Marquis of Fumin to stabilize the country and ensure the prosperity of the people. The purpose was transparent: to achieve this aim. He also recruited talented individuals from all over the country to discuss national affairs, institute nationwide sacrificial rites, reform court attire, hold the Fengshan ceremony, change official titles, honor the descendants of the Zhou dynasty, and determine the system of vassals, ensuring that there would never be rebellion again. Until now, we have all benefited from his achievements. He subdued the Xiongnu Chanyu, and the southern minority ethnic groups also submitted. This laid the foundation for centuries of prosperity; none surpassed him in merit. Emperor Gaozu Liu Bang, founder of the Han dynasty, was posthumously honored as Taizu; Emperor Wen, Liu Heng, known for his virtuous rule, received the posthumous title of Wentai Zong; Emperor Wu, Liu Che, had remarkable achievements and was honored as Wushi Zong. This is why Emperor Xiaoxuan praised them. In ancient times, it was stipulated that the emperor had seven ancestral temples, the vassals had five, the great ministers had three, and the scholars had two. Imperial funerals involved a seven-day lying-in-state followed by burial after seven months; for the vassals, it was five days and five months. These are the regulations reflecting the order of respect and hierarchy in funeral ceremonies, corresponding to the number of temples. The Book of Rituals states: "The emperor's seven temples comprised three Zhao, three Mu, and the Taizu temple; the vassals' five temples comprised two Zhao, two Mu, and the Taizu temple." Therefore, enduring renown is the reward of profound merit; shallow merit yields fleeting fame. The Zuo Zhuan also states: "Different positions have different rites and quantities." From top to bottom, the hierarchy decreases in order, which is the system of etiquette. Ancestral temples weren't rigidly fixed in number. Merit alone determined elevation to 'Zong' status; there was no set number. Consider the Shang Dynasty: Taijia was Taizong, Dawu was Zhongzong, and Wuding was Gaozong. In his admonition, "Do Not Be Negligent," the Duke of Zhou advised King Cheng using the three ancestral temples of the Shang Dynasty. This shows that the number of ancestral temples is not fixed, indicating that those honored as "Zong" have very deep merits.
According to the rules for the Seven Temples, Emperor Wu of Han does not seem to meet the criteria; but from the perspective of "ancestry," we can't say he lacked merit. The classics on sacrifices in the Book of Rites say, "Wise rulers establish sacrificial systems based on merit: sacrifices honoring service to the people, sacrifices ensuring national stability, and sacrifices averting great calamities." I believe that Emperor Wu of Han meets these criteria. Even non-royal meritorious ministers receive separate shrines, so surely an ancestor deserves one! Some say that there are only records of five temples for the emperor, while others claim that Emperor Zhong and Emperor Gao only inherited their ways and did not build temples. The difference between what's written and what actually happened misses the point of honoring merit. The Book of Songs says, "The lush sweet osmanthus, untouched and unharmed—a testament to Lord Shao." Even the osmanthus trees planted by Lord Shao are cherished by people, so why destroy his temples after inheriting his ways? There's a proper ritual for demolishing temples; we shouldn't arbitrarily change the order of precedence based on differing merits. As for the order of ancestors and the number of temples, there are no clear regulations in the classics and historical records. This is too important to be decided on hearsay.
Emperor Xuan consulted officials and Confucian scholars, and finally decided to build a temple for Emperor Shizong of Han, which would be permanently preserved and announced to the world. I believe that Emperor Wu of Han made great contributions, and Emperor Xuan valued him so much that his temples should not be destroyed. The emperor approved the memorial. The emperor ordered, "Shun and Xin's proposal is accepted."
Xin believes that what people call "ritual" is actually meant to avoid unnecessary hassle. In "The Chronicles of the Spring and Autumn Period," it states: "Daily, monthly, seasonal, and annual sacrifices culminate in the ancestral rites." Ancestors are honored daily, grandparents monthly, ancestors of the previous two generations at the appropriate times, and annual sacrifices are held at the altars and temples, with the great sacrifice dedicated to the founding ancestor. The idea is to show great piety, with a broad range of sacrifices, where closer relatives receive more frequent honors, and the more distant the relationship, the more elaborate the ceremony; thus, the great sacrifice is the most significant. Grandchildren live in the places where their grandfather once resided, following the order of Zhongmu (the ancestral hierarchy), and they take turns honoring their ancestors, which is why the temple was relocated. A truly pious person's ancestral rites, performed with sincerity and according to proper ritual, would never involve destroying temples. Since Gong Yu proposed tearing down and rebuilding, the tombs of Emperors Hui and Jing, as well as the Empress Dowager's mausoleum, have fallen into disrepair, a clear violation of proper ritual.
Wang Mang wrote a memo during the reign of Emperor Ping in the first year of the Ben Shi era, saying: In the first year of the Ben Shi era, the Prime Minister and others discussed and gave the posthumous title of "Dao Yuan" to the father of Emperor Xiao Xuan, and designated three hundred households as a memorial site. In the first year of the Yuan Kang era, the Prime Minister and others again petitioned, saying that the father was a commoner and the son was an emperor, so the sacrificial rituals should be imperial in scale. Therefore, "Dao Yuan" should be honored as "Imperial Ancestor," temples should be built, the number of residents in the memorial site should be increased to sixteen hundred households, and it should be promoted to a county. I believe that it was inappropriate to build temples for the Imperial Ancestor and offer generations of worship. In addition, although the tombs of Empress Dowager Xiaowen and Empress Dowager Xiaozhao were previously halted for renovation due to improper rites, their names have not been corrected. I, along with the Grand Tutor Yan and 147 others, all believe that Emperor Xiao Xuan inherited the throne from his nephew, so during the reign of Emperor Xiao Yuan, the rites for Emperor Xiao Jing and the Imperial Ancestor were incomplete, so the temples were not destroyed. This violated the ritual of two generations inheriting from two fathers. According to the memo, the posthumous title should be "Dao" and the memorial site should be established, which is consistent with precedent. However, the memo from the Prime Minister to honor "Dao Yuan" as "Imperial Ancestor," build temples, increase residents, and promote to a county violated ancestral tradition and the original intent. The father is a commoner, the son is an emperor, and the sacrificial rituals should be imperial in scale, referring to founders like Yu, Shun, Yu the Great, Tang, King Wen, and Gaozu, not those who inherited. I request that the Imperial Ancestor's temple be destroyed, no longer renovated, and that Nanling and Yunling be changed to counties. The memo was approved.
Ban Biao, the Situ's assistant, said: The Han Dynasty inherited the knowledge that was lost after the downfall of the Qin Dynasty, and the ancestral system was pragmatic. After Emperor Yuan and Emperor Cheng, the number of scholars increased. Gong Yu destroyed ancestral temples, Kuang Heng changed the sacrificial sites, and He Wu determined the positions of the Three Excellencies. These practices were later restored multiple times, leading to confusion and instability. Why is this so? It is because of the lack of details in the ritual system, differences between ancient and modern systems, and various schools of thought each having their own interpretations, making it difficult to determine which one is correct. Studying the discussions of various Confucian scholars, Liu Xin's insights are both broad and profound.
Liu Xin maintained: For a ruler, nothing is more important than establishing a sound moral order. When moral education is established, the people will follow; when it is chaotic, the people will be confused. Therefore, the sage kings established the system of rites and music to prevent wickedness and promote virtue. Thus, the ritual and musical traditions serve as the backbone of the world's order. Now, with the rites and music lacking or damaged, the people do not know what to follow.
Liu Xin asserted: The ruler's governance is nothing compared to the establishment of moral education. When moral education is established, the people will follow; when it is chaotic, the people will be confused. Therefore, the sage kings established the system of rites and music to prevent wickedness and promote virtue. Thus, the ritual and musical traditions serve as the backbone of the world's order. Now, with the rites and music lacking or damaged, the people do not know what to follow.
Rituals are meant to distinguish between the noble and the humble, clarify the distinctions of rank, correct names and roles, and differentiate between men and women. Music is meant to harmonize yin and yang, follow the seasons, unite fathers and sons, and strengthen the bonds between siblings. With the decay of ritual and music, distinctions of rank blurred, names and roles lost their meaning, and the harmony between yin and yang, the seasons, and family relationships shattered, plunging the world into chaos.
Rites and music are used to distinguish between the superior and the inferior, establish social order, define proper family roles, and differentiate between male and female. When the system of rites and music is lacking or damaged, it leads to confusion between high and low, improper relationships, blurring of gender roles, imbalance of yin and yang, disorder of the four seasons, disharmony between fathers and sons, and lack of intimacy among brothers. Thus, the world descends into chaos.
