Jia Yi, from Luoyang, became famous locally at the age of eighteen for his ability to memorize classic texts and write. Wu Gong, the governor of Henan, heard of his talent and brought him to his side, liking him very much. When Emperor Wen of Han just ascended the throne, he heard that Wu Gong was the best administrator in the land, and since Wu Gong and Li Si were from the same hometown and he had learned political affairs from Li Si, he sent for Jia Yi to work for him. The court officer reported to Emperor Wen that Jia Yi, despite being so young, knew his stuff about all the different schools of thought. Emperor Wen then summoned Jia Yi and made him a scholar.
At that time, Jia Yi was in his twenties, the youngest among all the scholars. Whenever there were edicts to discuss, the old scholars could not come up with answers, but Jia Yi could answer them all spot on, impressing everyone with his abilities. Emperor Wen also admired him and promoted him all the way to a high-ranking official position within less than a year.
Jia Yi believed that the Han Dynasty had been established for over twenty years, with peace throughout the land, and proposed reforms to the calendar, changes to clothing styles and the system, revamping official titles, and reviving rituals and music. He drafted a plan with yellow as the main color, emphasizing the significance of the number five, and presented it to Emperor Wen. Emperor Wen, a humble and cautious man, did not immediately adopt the plan. However, many subsequent changes in laws and the handling of princes were based on Jia Yi's ideas. Therefore, the Emperor considered appointing Jia Yi to a high-level government post.
However, Marquis Jiang, Zhou Bo, Guan Ying, Marquis Dongyang, Feng Jing, and others envied him and slandered Jia Yi, saying, "That young whippersnapper from Luoyang, barely out of his teens, wants to grab all the power and screw everything up." As a result, the Emperor gradually distanced himself from Jia Yi, did not accept his advice, and sent him to Changsha as the Grand Tutor.
After Jia Yi was demoted to Changsha, a profound sense of injustice weighed heavily on him. When he arrived at the Xiang River, he wrote an article to commemorate Qu Yuan. Qu Yuan was a minister of the Chu State who was exiled due to being framed by villains. He wrote "Li Sao," and in the end, he lamented, "Alas! The country is destroyed, and no one understands me!" Then he threw himself into the river. Jia Yi sympathized greatly with Qu Yuan's fate and used this to express his own distress. He wrote:
Ah, I have been demoted to Changsha despite your kindness. I heard that Mr. Qu Yuan threw himself into the Miluo River. I came to the bank of the Xiang River to pay my respects to him. The times are dark and unjust, leading to such an ending for Mr. Qu. Alas, it's so tragic! Virtue is unrewarded, while vice flourishes. The phoenix is hidden, while the owl dances in the sky. Villains and scoundrels are in power, flatterers are pleased; the upright are vilified, the wicked lauded. Fine swords are discarded, while blunt knives are prized. Alas, in this world, the mysteries of life and death remain unsolved!
The precious bronze tripod of the Zhou is cast aside, while a broken gourd is treasured; riding a rickety cart pulled by a donkey; a magnificent steed, fit for a thousand miles, is reduced to hauling an old salt cart. Even the humble Zhang Fu, who came before the king in straw sandals, could not escape the tide of injustice. Alas, Qu Yuan, unjustly burdened, bore the weight of his sorrow alone!
Ugh, whatever! Nobody gets me in this whole country. I'm so depressed; who can I talk to? A phoenix flies high above the muck, naturally staying away from filthy places. The divine dragon in the Nine Abysses hides in the deep water to protect itself; an otter keeps to itself; why would it hang out with shrimp, leeches, and worms? True saints avoid the muck. You can't make a qilin act like a dog or sheep. I left here for this reason! I've traveled all over, met all the big shots – why stay stuck here? A phoenix circles high above, swooping down for the virtuous, but shunning the wicked. Filthy places can't hold a big fish. Even whales get bothered by ants.
For the past three years, I've been an official in Changsha. One day, an owl-like bird flew in and landed near me. Bad omen. Changsha's damp and cold, and I'm not feeling too well myself. Figured I'd write this down before I kick the bucket. The article is as follows:
One afternoon in April (sometime BC), I was relaxing at home when some strange things suddenly appeared. Feeling strange, I consulted a book for divination, and the divination said, "A wild bird enters the room, the owner will leave." So, Zifu, where am I going? Good or bad? When do I leave?
Zifu sighed and looked up at the sky, unable to say a word for a long time, only able to express his thoughts with his eyes. He said, "Everything's always changing – ups and downs, booms and busts – that's just how it is. There’s progress and regression, prosperity and decline; that’s the natural order of things. Changes are unpredictable; who can say for sure? Fortune and misfortune are intertwined, good and bad coexist, just like Fucha, the powerful king of Wu, who was eventually defeated, while Goujian of the Yue State, trapped in Kuaiji, ultimately rose to power. Gu Zhu, the Lord of the Shang Dynasty, failed in his persuasions and was subjected to the five brutal punishments, while Fu Shuo went from being a slave to becoming the prime minister of the Yin and Shang dynasties. Fortune and misfortune are two sides of the same coin; who can make sense of it all? Destiny is unpredictable; who can know where it leads? When the water flows fast, it can easily dry up; only when the arrow is shot can it fly far. Everything is interconnected and cyclical. Rainfall from the sky brings unpredictable changes, and the movement of heaven and earth is vast and boundless. The will of heaven is unfathomable, the way of heaven is unpredictable, and everything has its own pace. So, who are we to know?"
The world's a big melting pot, with the Creator as the craftsman, yin and yang as fuel, and all things as raw materials. Everything's always changing, so what's the point of looking for permanent rules? Endless changes, with no end. So what if people change? What's to worry about? Greedy people chase wealth, ambitious people chase fame, and show-offs chase power—but ordinary folks just want a peaceful life. Scaredy-cats are always running around, but those with guts stay cool. Ignorant people are trapped by the world, but wise people are free, living in harmony with the Dao. Ignorant people are troubled by worldly desires, while the sage's heart is calm like still water, in tune with the Dao. Those who let go of everything, body and soul, are one with the Dao. Go with the flow, stop when you hit a wall; don't force it. Life's like a cloud drifting by; death's just a rest. Peaceful as a still pond, free as a bird. Don't just exist; stay open-minded. Good people don't worry; those who understand fate aren't anxious. Who cares about the little stuff?
After a few years, Emperor Wen remembered Jia Yi and summoned him. When Jia Yi arrived in Chang'an and entered the palace to pay his respects, he found the emperor in the midst of a sacrificial rite, sitting in the Xuan Room. During this time, the emperor brought up the topic of ghosts and spirits and asked Jia Yi about their nature. Jia Yi explained in detail what ghosts and spirits were all about. They talked until midnight when Emperor Wen finally stood and gestured for Jia Yi to sit. After the conversation, Emperor Wen said, "It's been ages since I've seen Jia Sheng. I thought I was smarter than him, but now I know I'm way off!" Therefore, Emperor Wen appointed Jia Yi as the tutor of Prince Huai of Liang. Prince Huai of Liang was the emperor's young son, whom the emperor cherished. Since Prince Huai of Liang enjoyed studying, Jia Yi was tasked with teaching him and advising him on governing the country. At that time, the Xiongnu were powerful and frequently invaded the borders. The land was newly at peace, but the systems were still pretty basic. Some vassal kings exceeded the norms of etiquette, with their territories surpassing ancient limits. The Kings of Huainan and Jibei were put to death for their rebellion. Jia Yi repeatedly submitted memorials on political matters, aiming to rectify the wrongs. The gist of Jia Yi's arguments was:
Your Highness, I privately believe that the current situation is utterly heartbreaking. One thing is heartbreaking, two are saddening, and six are deeply concerning. As for other policies that defy logic and undermine the state, the list of such injustices is far too long to enumerate. Those who claim peace reigns are either blind fools or sycophants; they do not understand the fundamental rules of governance and chaos. It is like sleeping with a torch under a pile of firewood, claiming safety before the fire even starts. What is the difference with the current situation? The very foundations of the state are crumbling; how can this possibly be called peace? Please, Your Highness, let me explain these problems and propose solutions. Then you can decide.
Look, hunting's all fun and games, but compared to the well-being of the country, which one is more important? Busy all day governing the country, wearing you down, where's the time to enjoy music and dance? That's not good enough! Everything's peaceful and prosperous; the people are happy and working hard, the Xiongnu are behaving themselves, and the whole country is thriving. With peace in the world and harmony in society, if you can always be a wise ruler, your name will live on forever! It's like what they say, "Your ancestors built the foundation, and you're upholding their legacy." If you can inherit the achievements of your ancestors like Emperor Taizong, benefiting future generations, that is truly immeasurable merit! You can establish long-term stability, benefit the people of the world; that's what true leadership is all about! You can also create a solid system for future generations to follow, so even a foolish and incompetent heir can govern the country steadily; that's true wisdom! Your Majesty, you're a brilliant leader; as long as you select some talented people to assist you, achieving all this is not difficult. I've laid it all out for you, Your Majesty. I hope you'll give it some serious thought. I've pondered repeatedly, consulted historical records, combined with the current situation, worried day and night; even the wisest rulers couldn't have done better.
In the early days of a new country, there's always a lot of mistrust between the ruler and the ruled. It's tough on everyone, top to bottom; that's no way to run a country. Now, your own younger brother wants to be emperor, your nephew leads a rebellion, and the state of Wu is complaining. If you're having trouble now, think what those ten times more powerful lords will do.
Although the world is pretty peaceful now, this is only temporary! The kings of those great countries are still young, and the advisors sent by the Han Dynasty still hold real power. But in a few years, these vassals will grow up, all hot and bothered, and the advisors sent by the Han Dynasty may be replaced for various reasons. Ain't that just gonna be a repeat of the rebellions of the King of Huainan and the King of Jibei? By that time, even Jesus himself couldn't fix it!
The Yellow Emperor said, "If you're gonna pick up a knife, you better be cutting something!" It’s very easy to keep things running smoothly now, but if you refuse to act early, it’ll just lead to a bloodbath—what's the difference between that and the end of the Qin Dynasty? You're in the driver's seat; scared to turn this mess into something good? If you were Duke Huan, wouldn't you just clean up this mess?
Suppose things were as they once were, with Liu Bang, Ying Bu, Peng Yue, Han Xin, Zhang Ao, and the others still kings in their respective territories, and if these six or seven princes were all still holding onto their power when you became emperor, could you really maintain stability? I know you definitely can't. The chaos in the world erupted because Emperor Gaozu and these princes didn't just hatch a plot in some back room; they rose up together. Those princes who were lucky enough could become lowly guardsmen, while those less fortunate had to settle for being menial clerks, their talents nowhere near those of Emperor Gaozu. He became emperor through his brilliant military mind and sheer force of personality, showering these princes with gifts of land—some receiving over a hundred cities, while others got at least thirty or forty counties. Your relationship with these princes is neither familial nor based on your personal appointments; even Gaozu couldn't keep the peace for a year, so I doubt you could either.
However, there is another situation where one can shirk responsibility, which is when they are far away. Let's consider your powerful relatives. Suppose Daohui rules in Qi, Yuan rules in Chu, Zhongzi rules in Zhao, You rules in Huaiyang, Gong rules in Liang, Ling rules in Yan, and Li rules in Huainan. If six or seven of your powerful relatives are all doing well, and you take the throne at that time, can you govern the world well? I still think you cannot do it. These princes, although nominally your subjects, are all waiting for you to fail so they can take over. They’re handing out titles and pardons like candy, and some even use yellow carriage canopies, ignoring Han law. Even if they're as bad as Li Wang, you can't order them around, and you can't even summon them. If they happen to come, what are you going to do about them? The minute you cross one of them, everyone will rebel, and even loyalists like Feng Jing would be stabbed for speaking out. Even if you are very wise, who can help you handle these matters? Therefore, the distant are dangerous; the close, rebellious. This has already happened. Those powerful vassals of different surnames rebelled in the past, and it wasn't easy for the Han Dynasty to quell them. This won't change easily. If vassals of the same surname emulate them, it's only going to get worse. Who knows when this mess will end? Not even Emperor Ming knew, and we certainly don't!
Old butcher Tan can slaughter twelve cows in a day, but his blade never gets dull because he is very particular about his method of slaughtering, cutting along the tendons of the cow. However, when it comes to the cow's hip bones and thigh bones, an axe or cleaver must be used to cut through them.
This is like saying that benevolence, righteousness, and grace are the sharp blades of the monarch, while power, laws, and systems are the axes and hatchets of the monarch. The present princes are like so many oxen, easily butchered. You don't need to chop them with axes and hatchets, but you want to deal with them using sharp blades. I think that approach is doomed to fail.
Why not use such tough measures against King Huainan and King Jibei? It's just not feasible!
I carefully studied past events, and generally speaking, powerful princes always rebel first. Xiang Yu, King of Huaiyin, was the strongest, so he rebelled first; Han Xin rose up in rebellion relying on the power of Chu; Guan Gao followed suit because Zhao State supported him; Chen Xi had excellent troops and did likewise; Peng Yue relied on Liang State and rose up as well; Ying Bu used Huainan as his base and rebelled; Lu Wan was the weakest, so he rebelled last. The State of Changsha has only twenty-five thousand households, with small accomplishments yet utterly loyal. This wasn't just due to his character; it was the circumstances.
In the past, letting Fan Kuai, Li Shang, the Marquis of Jiang, and Guan Ying occupy dozens of cities and declare themselves kings was no big deal even if they were all dead now; letting people like Han Xin and Peng Yue become marquises, even if they are still alive now, is no big deal. So, here's the key to ruling the land: if you want all princes to be loyal and supportive, you should be like the King of Changsha; if you want ministers to be spared from slaughter, you should be like Fan Kuai, Li Shang, and others; if you want peace in the world, you should establish more princes, but weaken their power. Weak power makes it easy to constrain them with morality, and a small country will not have rebellious intentions. Keep the kingdom unified, like a body where every limb obeys. The princes will fall in line, and even the common folk will feel the peace. Everyone will see how smart you are.
Divide the land well, establish the system, let the states of Qi, Zhao, and Chu each have several feudal states, and allow the descendants of King Dao Hui, King You, and King Yuan to inherit their ancestors' fiefdoms in succession, continuing to grant fiefdoms until they are all distributed; the same applies to the Yan and Liang states. Where there's ample land but few heirs, establish a state, leaving it unpopulated until heirs are born to rule it. If part of a vassal's land is taken away and given to the Han Dynasty, it is to relocate their fiefdom or reward their descendants as compensation; not an inch of land, not a single person benefits the Emperor personally; it is only for the sake of stabilizing the world, so everyone knows Your Majesty's integrity.
After the land system is established, the imperial descendants need not worry about not having land, the people are content, and there's no ambition for conquest among the nobles, so everyone knows Your Majesty's benevolence. After the laws are enacted, no one violates them; after the orders are issued, no one disobeys. Conspiracies like those of Guan Gao and Li Ji will not occur, and schemes like those of Chai Qi and Kai Zhang will not appear. The common people live and work in peace, and the ministers are loyal and devoted, so everyone knows Your Majesty's justice. Your Majesty reigns with the serenity of an infant, inheriting the illegitimate child of the late emperor, attending court early in plain clothes, and there is no turmoil in the world. During that time, the empire flourished, and future generations praise Your Majesty's wisdom.
Look, one action solves all five problems. What's the hold-up, Your Majesty? Why the delay?
Man, the world's gone completely bonkers! Just picture it: legs thicker than tree trunks, fingers like sausages! Usually, it's manageable, but even the slightest movement feels like death. If we don't treat this now, it’ll turn into a stubborn disease that not even a miracle worker could fix. This isn't just critical; it's agonizing!
Look, the emperor's cousins and nephews are running the show. Close relatives are giving away land and treasure just to keep the peace, while distant ones hold all the power, manipulating the emperor to control the kingdom. It's heartbreaking, I tell you!
Things have gone completely bonkers! The emperor? He's top dog! And the barbarians? They're supposed to be at the bottom! Now the Xiongnu are running roughshod over us, showing us no respect whatsoever, and they're about to wipe us out! And yet, we keep sending them gold, silk, and cotton year after year! It's like the feet are on top and the head's on the bottom – and nobody can fix it! Is this country even worth saving? It's not just upside down, it's a complete mess! Out west and north, nobody's getting any sleep – not the bigwigs, not the guards, not even the soldiers! It's like a festering wound, and the Emperor won't let anyone touch it! It breaks my heart!
Sire, how can you use the title of Emperor to address those uncouth tribal leaders? This is shameful, and the troubles caused by this are endless. How can the country become prosperous in the long run? Those ministers who offer advice all think this is fine; it's truly incomprehensible—our country's about to fall apart! Personally, I think the number of the Xiongnu people is at most equivalent to the population of a large county in the Han Dynasty. The great Han Empire is being held back by a bunch of country bumpkins; this truly makes the officials lose face! Sire, why not let me take on a position responsible for contacting the Xiongnu? According to my plan, I guarantee I can capture the Chanyu, control his life and death, make him obedient, and even teach him a lesson he won't forget, so that the entire Xiongnu will obey our orders. We hunt boars instead of fighting enemies, rabbits instead of bandits, only indulging in pleasure and not resolving major issues—how can there be peace? Our kindness and our might should reach far and wide, but orders from hundreds of miles away are ignored; it's infuriating!
These days, folks are selling off their servants, then using the cash to kit those same servants out in fancy threads and silk slippers. This was garb reserved for emperors and empresses – temple wear, not even fit for a royal banquet! Now they're dressing their maids and concubines in 'em. White gauze over fine silk, ribbons galore, some even embroidered – the works! Emperor's threads, that's what they were! Now, rich merchants are using them to deck out their banquet halls! Back then, even dressing an emperor and empress was done sparingly. Now, common folk are hanging emperor's clothes on their walls! Even the lowliest actors and singers are strutting around in empress's finery! And nobody's saying a word? Unbelievable! The emperor's in rags, while the rich are plastering their walls with fancy needlework; the emperor's women get ribbons on their collars, while common folk's concubines get 'em on their shoes. Something's seriously wrong here. A hundred people sewing, and still not enough clothes to go around. No cold? No way. One guy farming, ten people eating. No hunger? Forget about it. Hunger and cold are killing people. And you expect them *not* to turn to crime? The country's teetering on the brink, thieves everywhere, and the advisors are saying 'do nothing'? The whole thing's a disgrace, and they're still saying 'do nothing'? It breaks my heart.
Shang Yang abandoned the old ways of doing things and focused solely on development. After just two years, the customs of the Qin state took a nosedive. In Qin, wealthy sons would split from the family once they grew up, while poor sons would become sons-in-law in other families. They would borrow their father's hoe and act like they had accomplished something. They wouldn’t help with household chores and would argue back with confidence. They’d sit there breastfeeding, all haughty, right in front of their in-laws; if the daughter-in-law and mother-in-law didn’t get along, they would clash. They only thought about their own interests when it came to their parents and children. What's the difference between them and animals? Yet, they were wholeheartedly focused on their immediate gains, claiming they could defeat the six states and unify the country! They got what they wanted but never stopped to think about right and wrong. Their relentless pursuit of expansion and development led to chaos. It was a free-for-all: the strong bullied the weak, the smart cheated the dumb, the brave picked on the timid, and the young harassed the elderly. The world was in complete disarray! That’s why the wise guys stepped in to try and straighten things out, bringing awe to the world and spreading virtue. Qin's reign was over, and the Han dynasty took over. But those old bad habits didn’t just disappear.
People nowadays are one-upping each other with lavish spending, without any good governance. They've thrown decency and morality to the wind, and the situation is getting worse by the day, changing month to month, year to year. They only care about pursuing profits, regardless of the consequences. It's gotten so bad, people are even killing their own families! Thieves break into homes, steal from temples, and rob officials in broad daylight in big cities, taking their money. Those hypocrites can easily obtain tons of grain, accept huge bribes, and joyride in their carriages – these are the most typical examples of their moral decay! Meanwhile, ministers are only concerned with their paperwork, making excuses when it's time to report. They've become so used to the corruption and chaos, they don't even bat an eye, thinking it's only natural. Turning things around isn't something ordinary officials can manage. They're buried in paperwork and clueless about what's really going on. Your Majesty, if you're not worried, I am! We need to establish rules – there should be hierarchy between rulers and subjects, superiors and subordinates, politeness between fathers and sons, and etiquette among relatives. These aren't God-given; we make them ourselves. Without rules, society's like a neglected field – it'll wither and die. The book "Guanzi" says: "Propriety, righteousness, integrity, and shame are the four virtues; if the four virtues are not upheld, the country will perish." If Guan Zhong were a fool, it would be one thing, but he understood how to govern. Imagine Guan Zhong seeing this – the man would be heartbroken!
Qin fell apart because they never got their "Four Pillars" right—the whole thing was a mess: rulers and ministers at each other's throats, family feuding, bandits running wild, and the people rising up in revolt. The whole thing went belly up in just thirteen years. We haven't got our "Four Pillars" sorted yet, so the bad guys are running amok, and no one feels safe. So, don't you think it's time we laid down some rules? Everyone needs to know their place – the king, his ministers, families, everyone. That way, the troublemakers won't stand a chance. Then the bad guys won't get away with anything, the ministers will be on the same page, and those in charge won't be looking over their shoulders all the time!
Get this right, and we'll have peace and stability for generations to come, a proper system to run by. But if we don't get our act together, it'll be like trying to row a boat without oars – we'll be at the mercy of the waves and capsize for sure! Gives you something to think about, doesn't it?
The Xia dynasty lasted for more than ten generations, then the Shang; the Shang for more than twenty, then the Zhou; the Zhou for more than thirty, then the Qin. The Qin only lasted two generations. Humans aren't that different, so why did the Xia, Shang, and Zhou last so long, while the Qin was a short, brutal reign? The answer is clear.
In ancient times, when a prince was born, he would be ceremoniously carried out and formally presented, with warriors carrying him and officials dressed in formal attire, wearing crowns. The prince would be taken to the southern suburbs to offer sacrifices to show his respect to Heaven. Passing through the palace gates, he would be carried down from the sedan chair, and when passing through temples, he would walk briskly—this haste, even as a baby, demonstrated the importance placed on filial piety. Therefore, education began from the time he was still an infant. In the past, when the king was still a child in swaddling clothes, Zhou Gong served as the Preceptor, Shao Gong served as the Tutor, and Tai Gong served as the Master. The Preceptor protected his body, the Tutor taught him morality, and the Master guided his learning—these were the responsibilities of the three highest assisting ministers. Then three junior tutors were appointed, all high-ranking officials known as the Junior Preceptor, Junior Tutor, and Junior Master, who would dine with the prince. So, from the start, the prince was exposed to the teachings of filial piety, brotherly respect, benevolence, and righteousness by the three elders and three juniors, keeping him from any negative influences. The nation's most outstanding and virtuous scholars and officials were selected to assist him, living and moving with him. From birth, he was surrounded by virtue, ensuring he learned only righteous conduct.
You can't hang around good people and stay bad, just like you can't help but pick up the local accent if you grow up in Qi; and if you hang around bad people, you can't stay good, just like you can't help but pick up the local accent if you grow up in Chu. Therefore, when choosing something he likes, he must first learn before he can enjoy it; when choosing something he is willing to do, he must first practice before he can do it. Confucius said: "When young, a person's nature is like the sky, and habits are like nature." Once the prince is old enough to understand the birds and the bees, he enters school to study. School is a place for learning. The Book of Rites says: "If the emperor studies at the Eastern School, focusing on family and kindness, everyone benefits; if he studies at the Southern School, emphasizing respect for elders and honesty, there will be order among the young and old, and the people won't be deceived; if he studies at the Western School, valuing talent and virtue, wise leaders will govern, and achievements won't be forgotten; if he studies at the Northern School, stressing nobility and titles, there will be clear distinctions, and subordinates won't overstep; if he studies at the Imperial Academy, consulting teachers, practicing, and reporting to the Grand Preceptor, who corrects his mistakes, then his virtues and wisdom will grow, and he will master the principles of governing the country. Get this right in the schools, and the whole country benefits." When the prince comes of age and is crowned, freed from the strict discipline of the Grand Preceptor, he'll have advisors, critics, and even a special "complaint box" to keep him on his toes. He'll hear poetry, proverbs, advice from his ministers, and the concerns of the common people.
Growing up with intelligent people, one can say and do the right thing without embarrassment; blending with a good environment, one just knows how to act right. The rituals of the Xia, Shang, and Zhou dynasties: spring sacrifices to the sun, autumn sacrifices to the moon – showing respect for the heavens; starting school in the spring and autumn seasons, sitting with the elders, serving them sauce personally – that's how they showed respect for their elders; riding in a fancy carriage, pacing themselves according to the "Cai Qi" and "Si Xia" songs – showing they knew their limits; treating animals with kindness, never eating meat from a living animal, or eating an animal after hearing it cry – that’s how they showed compassion.
The long-lasting dynasties all took the prince's education and mentoring seriously. However, the Qin Dynasty was different. The Qin Dynasty didn't care about humility; everyone was ratting on each other; they didn't care about right and wrong; all anyone talked about was harsh punishments. Zhao Gao twisted Hu Hai's mind from a young age, getting him used to seeing people beheaded, noses cut off, whole families wiped out. So when Hu Hai became emperor, he started killing people the very next day. Anyone who dared to advise him was a 'slanderer'; anyone with a good idea was a 'troublemaker.' He killed people like they were weeds. Was Hu Hai just naturally cruel? Nah, it was all because of his messed-up upbringing.
As the saying goes, "You wanna know how the government works? Just look at what's already been done." It’s also said, "If the first guy falls flat on his face, the rest of us better learn from his mistakes." The successful experiences of those long-lasting dynasties are plain as day; however, some people just can’t learn because they don’t emulate the wisdom of the sages. Why did the Qin Dynasty perish so quickly? Its lessons of failure are also obvious; however, the rulers who came later ignored the lessons and did their own thing, and the rear car was bound to overturn. That's the key to a nation's success or failure. The future of the country rests on the crown prince's shoulders; whether he turns out good or bad depends on early education and the selection of good advisors. Get him a good education early, before he gets any bad ideas, and he'll be alright; if he's guided to learn right and wrong, how to lead, and how to get along with people, the effect of education will be even greater. If it really sinks in, then his aides will naturally become upright. Different groups of people, born with the same language and desires, develop their own customs as they grow up; they still can't understand each other, and some would rather die than cooperate—this is the role of education and customs! Therefore, I believe the most important things are choosing good advisors and giving him a good education early on. If education is done well and the people around him are upright, then the crown prince will naturally be upright; with an upright crown prince, the world will naturally be stable. As the old saying goes, "A good leader makes a good country," and that's what we need to focus on now! People can see what's happened, but not what's coming. Rituals are used to prevent what is about to happen, while laws are used to punish what has already happened. So, it's easy to see how laws work, but it's harder to understand the importance of good customs and traditions.
If we say that using rewards to encourage good deeds and using punishments to penalize bad deeds, the ancient kings implemented this political strategy as rock solid, enforcing these laws as regularly as the seasons change, and upholding fairness as impartial as the heavens, how could it not be effective? However, people often say "rituals, rituals," and the preciousness of it lies in nipping evil in the bud, instilling good morals from a young age, so that the people gradually turn to goodness and away from evil without realizing it. Confucius said: "Judging cases is the same for me as for anyone else, but the real key is to prevent them from ever happening in the first place!"
When leaders need to consider issues, there is nothing more important than carefully thinking things through. It all comes down to their judgment, while the signs of safety and danger reflect outwardly. Stability does not come overnight, and danger does not form in a day; they are gradually accumulated and must be carefully observed. What rulers accumulate lies in their choices. Those who govern a country with a focus on ritual and righteousness accumulate that; those who rely on punishment accumulate punishment. When punishments accumulate, the people will grow resentful and rebellious; when rituals and righteousness accumulate, the people will be harmonious and close. Therefore, rulers hope for the people to be unified in goodness, but the methods to make the people good can vary.
Some guide them with moral education, while others drive them with laws and regulations. Moral education fosters a happier society; strict laws lead to unhappiness. Happiness and sorrow reflect the state of the kingdom. The Qin king wanted to honor the ancestors and ensure the stability of future generations, just like King Tang and King Wu, but King Tang and King Wu widely practiced virtue and did good deeds, remaining prosperous for six or seven hundred years; the Qin king ruled the world and fell apart in just over ten years. The difference wasn't in their goals, but in how they made their choices.
The empire is like a huge container. Its stability depends entirely on how it's handled. The situation of the empire is no different from that of a vessel; it depends on where the ruler places it. Kings Tang and Wu of the Shang and Zhou dynasties placed the empire on benevolence, righteousness, propriety, and music, so prosperity reached even the most distant lands, and nature thrived. Their blessings extended to the farthest corners, and their descendants continued for generations; this is known to all. In contrast, King Qin placed the empire on laws and punishments, resulting in no blessings but widespread resentment. The people hated him like an enemy, and his own downfall was imminent; his descendants were nearly wiped out by slaughter, as everyone could see. Isn't that a clear lesson?
Some say, "You have to judge advice based on the facts; otherwise, people will just spout nonsense."
These days, some argue that laws and punishments are more effective than rituals and education. Why don't those in power look at the history of the Shang, Zhou, and Qin dynasties?
Basically, the author is arguing against the idea that harsh laws are better than good governance and education, using the examples of the Shang, Zhou, and Qin dynasties to back it up.
The position of the common people is like the ground, the ministers are like steps, and the emperor is like a hall. The higher the steps, the taller the hall; the lower the steps, the shorter the hall. It is clear that the higher is difficult to climb, while the lower is easy to trample—this principle is quite obvious. Therefore, in ancient times, wise kings established a hierarchical system, with court officials and commoners, with ranks ranging from high-ranking ministers down to common officials. The emperor is high above all, with an incomparable noble position. As the saying goes, "You wouldn't want to break your vase catching a mouse." This saying captures the essence perfectly! Even if executed, they were given a dignified death, not a humiliating one. Therefore, cruel punishments like tattooing, mutilation, shaving the head, amputation, flogging, and public execution will not be used on officials, because they are close to the emperor. Etiquette dictates that one cannot step on the monarch's road; stepping on the grass will lead to punishment. When seeing the monarch, one must stand up; kneel when encountering the monarch's carriage, and walk quickly through the main gate. Even if the monarch's favorite officials make mistakes, they will not be punished with extreme penalties, in order to respect the monarch. This is to keep the monarch away from disrespectful behavior and to maintain the dignity of the officials, encouraging them to uphold their integrity. Now, from nobles to high-ranking officials, the emperor must treat them with respect, addressing them as uncles and treating them with reverence. However, they are now treated like common people, subjected to cruel punishments such as tattooing, mutilation, shaving the head, amputation, flogging, and public execution—doesn't that mean there are no steps leading up to the hall? Those who are subjected to extreme penalties are surely close to the emperor. With no sense of integrity, will the officials wield heavy power yet lack the integrity of ordinary people? The incident at the Palace of Watching Yi demonstrates how the Second Emperor's harsh punishments stemmed from a lack of this cautious approach.
Now, the emperor must show great respect to high-ranking officials, including kings, dukes, and the three highest ministers; even in ancient times, they were referred to as uncles. However, now these high officials, along with the common people, are subjected to cruel punishments such as branding, mutilation, shaving the head, amputation, flogging, and public execution. Doesn't that make the emperor look bad? Doesn't punishing these high officials put the emperor himself at risk? Nowadays, the sense of shame is no longer present. Will the officials abuse their power without shame like ordinary people? The event of the burning of the Weiyi Palace during the reign of the Second Emperor of Qin was due to fear and the use of severe punishment, which is actually a manifestation of being caught between a rock and a hard place.
I heard that you wouldn't sleep on old shoes, would you? And you wouldn't wear a patched-up hat, would you? This person used to be a high-ranking and influential figure; the emperor would change his expression for him and show great respect. The common people also treated him with utmost respect. Now that he has made a mistake, the emperor can depose him, demote him, sentence him to death, or even exterminate his entire family. But binding him, tying him up with ropes, sending him to prison, and being treated like those prisoners by the prison guards, who insult and beat him, is unacceptable!
This is not for the common people to see! If those with lower status see that even the once prestigious individuals are now treated this way, they will think that they could also face the same treatment in the future. How can this make everyone accept it? This is not a good way to treat respected and noble individuals! The emperor used to respect him so much, and the common people also feared him. Now that he is dead, why should he be humiliated like this? A man the emperor honored, a man the people looked up to—why this humiliation after death?
This classic tale of Yu Rang illustrates a crucial point about the relationship between a ruler and his ministers. Yu Rang worked for Lord Zhongxing, but when Lord Zhibo attacked and killed Lord Zhongxing, Yu Rang switched to serving Lord Zhibo. Later, the Zhao clan destroyed Lord Zhibo, and Yu Rang decided to seek revenge on Zhao Xiangzi. Despite five failed assassination attempts, Yu Rang said, "Lord Zhongxing treated me as an ordinary person, so I served him as an ordinary person; Lord Zhibo treated me as a nobleman, so I returned his favor as a nobleman." Therefore, for Yu Rang, serving an enemy's lord like this—initially acting with utter subservience but later demonstrating loyalty and integrity that far surpassed that of most scholars—was all caused by the lord.
Therefore, treating ministers like dogs and horses will make them behave like dogs and horses; treating them like officials and servants will make them behave like officials and servants. Foolish and dull ministers without shame, speaking crudely and lacking integrity, will not establish a sense of shame and will not cherish themselves. As long as they can scrape by, they will go wherever there is profit and take advantage of convenience. When the lord fails, such ministers attack; when the lord is in danger, they only care about saving themselves and watch from the sidelines. If it benefits them, they deceive and betray for profit. What good does the lord get out of these guys? There are many subordinates, but few lords. Those whom the lord relies on for wealth, goods, and positions are selected from the subordinates. The widespread lack of shame and reckless behavior is the lord's greatest peril.
Therefore, in ancient times, the rituals did not reach the common people, and the laws did not reach the nobles, all in order to inspire the integrity of high-ranking officials. When a high-ranking official was dismissed for being corrupt, it was not said that he was corrupt, but rather that "the ritual vessels were neglected"; when a man and woman were dismissed for sexual impropriety without distinguishing between them, it was not said that they were adulterous, but that "the private life was disordered"; when someone was dismissed for being weak and incompetent, it was not said that he was weak, but that "he was derelict in his duties." Therefore, even if a high-ranking official committed a serious crime, he was not directly condemned, but rather tactfully covered up for.
Those who committed serious crimes, upon hearing that they would be punished, would wear white caps, tie hemp ropes, carry water basins, and hold swords as they went to the confession room to confess, without the monarch's intervention. Those who committed moderate offenses, upon hearing the order, would voluntarily resign from their positions, and the monarch would not allow anyone to tie a rope around their necks. Those who committed serious crimes, upon hearing the order, would bow to the north, kneel down, and commit suicide, and the monarch would not allow anyone to grab and punish them, but would say, "You, sir, have made a mistake! I have been very lenient with you!"
The monarch's leniency fostered contentment among officials, whose integrity earned them public respect. The monarch treated his subjects with integrity and rituals, and if the subjects failed to reciprocate with loyalty and good conduct, they were considered unworthy. Therefore, once customs and habits were established, the subjects would forget about their own bodies, forget about their families, forget about personal gain, not seek profit at all costs, not evade disasters at all costs, and only value righteousness. This was the monarch's influence; thus, officials, whether fathers and brothers, upholders of the law, advisors to the throne, or defenders of the realm, were prepared to die for their respective duties.
So, sages are known for their integrity, and they set their aspirations based on these principles. They'd die for me, so I live; they’d perish for me, so I exist; they’d face danger for me, so I can be at peace. They act without thought of self-gain, adhering to their principles and upholding righteousness, which is why they can be entrusted with enormous power and care for vulnerable children. This comes from living with integrity and following proper etiquette. So what's the downside for the ruler? Not doing these things and watching those who have long practiced them, that's a real shame.
At that time, Prime Minister Zhou Bo retired to his estate. Someone accused him of treason, so he was arrested and interrogated in the Chang'an prison. In the end, no charges were filed, and his title and fiefdom were restored. Jia Yi criticized Emperor Wen of Han for this incident. Emperor Wen took Jia Yi seriously and began to exercise restraint over his ministers. After that, most ministers who committed crimes killed themselves rather than face punishment. Imprisonment didn't start again until Emperor Wu's reign, with Ning Cheng being the first.
Initially, Emperor Wen inherited the throne from the position of the Prince of Dai. Later, he divided the Dai Kingdom into two separate countries, appointing Prince Liu Wu as the Prince of Dai, Liu Can as the Prince of Taiyuan, and his youngest son Liu Sheng as the Prince of Liang. Then, they moved Prince Liu Wu to Huaiyang, and Prince Liu Can took over Dai. After a few years, Prince Liu Sheng passed away without leaving an heir. Jia Yi once again wrote to Emperor Wen of Han, saying:
Your Majesty, you gotta get a system in place, pronto, or before you know it, those princes will be running wild and getting stronger. Han law'll be a joke! The only forces left to defend the borders and that the Crown Prince can rely on are the Dai and Yang states. Dai, up north, is barely holding its own against the Xiongnu. Compared to the other big players, Huaiyang's a fly on the wall, just a target for attacks, with no deterrent effect. You've got the power to fix this, Your Majesty. But you've stuck your son in a real hornet's nest. That ain't exactly smart, is it? The behavior of a king is different from that of ordinary people. While regular folks focus on the little details to make a name for themselves in the village, a king should be concerned with the stability of the whole country. Old Emperor Gaozu gave all his buddies chunks of the empire – big mistake! Rebellions popped up like mushrooms after a rain. So, he had to weaken those disobedient princes and drain their power. He picked a lucky day, hauled his sons out to the east gate of Luoyang, made 'em all kings – and peace reigned. Smart guys don't sweat the small stuff; they go for the big prize.
Getting to Chang'an from Huainan is a nightmare – thousands of miles, crossing half a dozen princely territories. It'll cost you an arm and a leg, and you'll arrive worn out and broke. Folks are ditching the Han and heading to the princes' lands. This ain't gonna last.
I think the best way is to give Huainan's territory to Huaiyang and then find a successor for the King of Liang. Then, we should give up two or three cities in the northern part of Huaiyang, as well as a portion of the land in Dongjun to the Liang Kingdom, which would strengthen Liang considerably. If this plan doesn't work, then we can move the King of Dai to Suiyang to live. Liang extends from Xinqi in the north to the Yellow River, while Huaiyang extends from south of Chen County to the Yangtze River. This way, those power-hungry lords will definitely be too scared to have any rebellious thoughts. Liang can resist Qi and Zhao, while Huaiyang can restrain Wu and Chu. Then Your Majesty can sleep soundly, without a worry about Shandong. This is a big deal for the country's future! Now that the world is at peace and the feudal lords are still young, in a few years, Your Majesty will be able to see the effects of this strategy with your own eyes.
Qin Shi Huang toiled to conquer the six states. Your Majesty, having effortlessly pacified the world, risks repeating his mistakes by resting on your laurels. If Your Majesty only cares about your own pleasure and leaves troubles for future generations, how can your descendants live in peace? That's hardly benevolent, is it? I heard that wise rulers listen to their advisors, not just their own ideas. Therefore, I boldly express my thoughts, hoping that Your Majesty will consider them!
Emperor Wen took my advice and made King Wu of Huaiyang the new King of Liang, with the northern border of Liang extending to Mount Tai and the western border to Gaoyang, gaining over forty major cities in total; and he appointed the King of Chengyang, Xi, as the King of Huainan, to pacify the people of Huainan.
Man, the emperor made all four of the King of Huainan's sons marquises. Your Majesty's making those guys marquises – you're practically restoring Huainan, aren't you? I hurriedly advised in a memorial, saying, "Privately, I worry that Your Majesty, in granting titles to the children of the King of Huainan, have you considered the thoughts of people like me? Everyone knows the King of Huainan was a rebellious, evil ruler, guilty of countless crimes. Your Majesty, in your magnanimity, pardoned him, but he died of illness. Everyone thought the King of Huainan got what he deserved. Now you are honoring the sons of a criminal; that'll just get you in trouble with the people! These young punks, they'll never forget what their old man did." Look at Bai Gongsheng – he even killed his own grandpa, uncle, and cousins to avenge his dad! Bai Gongsheng rebelled not to seize the throne, but to seek revenge and vent his anger, risking his life to fight his enemies, resulting in mutual destruction. Although Huainan's territory is small, we just got lucky keeping Huainan. If those guys still hold a grudge, it'll be a huge threat to the Han Dynasty – a real strategic disaster. Even if Huainan is divided into four small states, if these four sons unite, granting them military power and wealth, it'd be like letting another Wu Zixu or Bai Gongsheng run wild in Guangdu! Or we'll have another Zhuan Zhu or Jing Ke popping up in court, stabbing us in the back! Think about it, Your Majesty! Liang Wang died falling off his horse. As his teacher, I was heartbroken. I cried for over a year, then I died too, at just 33.
Four years later, King Qiwen kicked the bucket without an heir. Emperor Wen remembered my words, so he divided the Qi state into six small states and made the six surviving sons of King Daohui kings; he also moved King Huainan to Chengyang, dividing the Huainan state into three small states and making the three sons of King Li kings. Ten years later, Emperor Wen passed away, and Emperor Jing ascended the throne; three years later, Wu, Chu, Zhao, and four kings from Qi teamed up to rebel, their armies marching on the capital. The Prince of Liang led the troops to resist and ultimately crushed the seven-state rebellion. Right after Emperor Wu took the throne, he also appointed my two grandsons county governors. My grandson Jia Jia was a real bookworm, carrying on the family tradition of scholarship.
Old Liu Xiang once raved about Jia Yi, saying, "Jia Yi's writings laid out the rise and fall of the Xia, Shang, Zhou, and Qin dynasties. His arguments were brilliant, and he really understood the fundamentals of governance. Even guys like Yi Yin and Guan Zhong couldn't have done better. If he had been valued at that time, his achievements would have been remarkable. Unfortunately, he was killed by hacks, which is truly regrettable!" Just think, Emperor Wen was a humble, hardworking ruler who loved his people and really tried to improve things, and many of the strategies proposed by Jia Yi were actually implemented.
Later, Jia Yi proposed reforms based on the 'earth' element, with yellow as the national color and five as the key number; he also planned to test the Xiongnu with his "five baits, three tables" strategy. His strategies were brilliant. However, Jia Yi died young, and although he never made it to the top, he didn't exactly have a rough time, either. He wrote fifty-eight articles in his lifetime, and his practical, helpful writings made it into the history books.
