《弘道錄》Vol. 36

Shuliang He, Confucius’s father, married a woman from the Shi family of Lu and had nine daughters, but no sons. His concubine bore him Meng Pi, who had a disability in his foot. Shuliang He said, “Though I have nine daughters, I have no legitimate son; that is as good as having no son at all.” He then sought to marry into the Yan family. Yan had three daughters, the youngest of whom was named Zhengzai. Yan’s father asked his three daughters, “The Grandee of Zou, Shuliang He, had ancestors who served as high ministers. He is also descended from an ancient sage. He is tall and possesses extraordinary strength, and I hold him in high regard. Yet he is advanced in years and severe in temperament. Is that not cause for concern? Which of you would be willing to marry him?” The two older sisters gave no answer. Zhengzai stepped forward and said, “Since Father has already made the arrangements, why ask us?” Yan’s father replied, “Since you are willing, then you shall marry him.” And so he gave her in marriage to Shuliang He.

The compiler of the Hongdao lu comments: Sima Qian’s judgments about the rights and wrongs of the sages are deeply mistaken—indeed, they are utterly absurd. Besides the Analects, we also have the Kongzi jiayu as a source. Why, then, did Sima Qian treat Confucius with such contempt and insult? The claim that Zhengzai considered herself a sage is something unheard of from ancient times; yet Sima Qian says Confucius was born of a “wild union,” and even claims that Zhengzai doubted where Confucius’s father was buried and concealed her doubts. Can such claims really be true? Can they? Some say that the Kongzi jiayu had not yet circulated in Sima Qian’s lifetime. But Zheng Xuan’s Tongzhi already mentions the Kongzi jiayu, which shows that the book did later circulate. Although we know Sima Qian’s account was mistaken, it did not address the matter of Zhengzai, so the situation remained as before. For this reason, I have included this passage here.

The Analects records: Confucius said, “Gongye Chang is a suitable man for my daughter to marry. Though he has been imprisoned, he was not imprisoned for committing a crime.” He then gave his daughter in marriage to Gongye Chang. Confucius also said, “When the state is well governed, Nan Rong will not be passed over; when it is in disorder, he can escape punishment and execution.” He then gave his elder brother’s daughter in marriage to Nan Rong.

The compiler of the Hongdao lu comments: When I consider Confucius’s arrangements of marriages for his daughters, why was he so concerned with imprisonment, punishment, and execution? Perhaps it was because a woman’s life depends on her husband, and the good or ill fortune, honor or disgrace that befall him also affect his wife. A wife’s reliance on and hopes for her husband are profound; she longs only to grow old at his side and fears that they might be parted along the way. Even a sage cannot help but consider his daughter’s future. This was meant as a lesson, yet in Lu there were still men who killed their wives to seek high office, and others who toyed with their wives and accepted bribes. Who can say that these two marriages arranged by Confucius cannot serve as examples for later generations?

The Biographies of Exemplary Women records: “Liuxia Hui was a grandee of Lu. His wife was…” Liuxia Hui served in Lu and was dismissed from office three times…

Once, someone asked Huizi, “You have been dismissed from office many times. Why have you still not left this country?” Huizi replied, “The people are caught up in suffering. How could I simply abandon them? Besides, they go about their own business, while I hold to my own Dao (the Way). Even if their conduct is reckless and rude, they cannot stain me. So I continue to live among them in peace.”

After Huizi died, his disciples prepared to write a eulogy—a text mourning the dead and recounting his virtues. Huizi’s wife said, “You do not know him as well as I do.” So she wrote the eulogy:

“My husband never boasted of himself and was never self-satisfied. He was honest and trustworthy, and caused no harm in his dealings with others. He was accommodating and gentle, adapting to the ways of the world without forcing a harsh scrutiny upon them. He endured disgrace to help the people, and his virtue thereby grew ever greater. Even when dismissed from office, he was never misled. A gentle gentleman who delighted in goodness—he could always spur himself onward. The posthumous title ‘Hui’ suits him well.”

The disciples followed her judgment and did not change a single word.

The wife of Master Qianlou of Lu was also renowned for understanding her husband’s character. After Master Qianlou died, Zengzi and his disciples went to pay their respects. His wife came out to greet them. Zengzi entered the hall and saw the master’s body laid beneath a window, his head resting on a clod of earth and his body on worn-out clothes. He wore a coarse robe without an outer layer, and a cloth cover lay over him. His hands and feet were not fully drawn in: when his head was covered, his feet were exposed; when his feet were covered, his head was exposed.

Zengzi said, “If you pull the cover diagonally, you can cover his whole body.” His wife replied, “Though a diagonal cover would reach farther, it is better to cover him straight, even if part of him remains uncovered. My husband never did anything crooked throughout his life, and that is how he came to this state. To cover him crookedly after his death just to make sure he is fully covered would not accord with his wishes.” Zengzi had no answer. He wept and said, “Alas, the master has passed away. What posthumous title should he be given?”

His wife said, “Give him the title ‘Kang.’” Zengzi said, “While he was alive, he did not have enough to eat, and his clothes did not cover his body. After his death, his hands and feet were not drawn in, and there was no wine or meat beside him. He did not enjoy the comfort he deserved in life, and in death he has no honors. Why give him the title ‘Kang’?”

His wife replied, “In the past, the ruler of Lu wanted to entrust the affairs of state to my husband and appoint him chancellor, but he declined. This shows that he did not lack distinction. The ruler once offered him thirty zhong of grain—a zhong being an ancient measure of capacity—but he also declined it. This shows that he did not lack wealth. My husband was content with the plainest food in the world and with the lowliest position. Poverty could not make him sorrowful, nor could wealth and rank make him glad. He sought benevolence and attained it; he sought righteousness and attained it. Is ‘Kang’ not a fitting title for him?”

“Only a person like this could have a wife like her.”

The Record of Broadening the Dao (Hongdao lu) says: “In my view, the power of virtue to transform a household was not unique to King Wen of Zhou; it could be found even in the home of a minister. The posthumous title given to Liuxia Hui could not be changed even by his own disciples; and even Zengzi did not fully grasp Qian Lou’s acceptance of poverty. Could those learned Confucian scholars really see less clearly than ordinary men and women? Their insight and understanding were truly profound. How wise these two wives were! Their virtue is a model for all who seek instruction. Even wealth and high status are not worth esteeming too highly.”

The wife of Minister Tao was the wife of Da Zi. Da Zi governed the territory of Tao for three years, but his reputation and standing did not improve; his household wealth, however, tripled. His wife respectfully urged him to change, but he would not listen. In the fifth year, Da Zi returned home on leave in a carriage drawn by a hundred horses. His clan slaughtered an ox to celebrate, but his wife alone wept, holding their child.

Her mother-in-law asked angrily, “Why are you crying as though something ill-omened has happened?”

His wife replied, “My husband has only modest abilities, yet holds a high office. That invites disaster. He has no achievements, yet our household grows ever wealthier. That is called accumulating calamity. I have heard that when Ziwen, the chief minister of Chu, governed the state, his household was poor while the state was prosperous. The ruler respected him, and the people supported him. For that reason, blessings passed to his descendants, and his reputation endured for generations. My husband now covets wealth and seeks high office, heedless of the calamity that lies ahead. I have heard that in the southern mountains there is a black leopard. To keep its fur lustrous and bring out its beautiful spots, it stays hidden when fog and rain come, going seven days without descending the mountain to find food. In this way it conceals itself and avoids danger. A great pig, by contrast, eats anything, concerned only with fattening itself, until in the end it simply awaits death. My husband governs Tao: our household is wealthy, but the state is weak. The army does not respect him, and the people do not support him. The signs of ruin have already appeared. I want to leave with our young child.”

Her mother-in-law flew into a rage and drove her away. A year later, Da Zi’s household was indeed destroyed for its crimes of theft. Only his elderly mother was spared punishment. Da Zi’s wife then returned with her young son to care for her mother-in-law, who lived out the rest of her life in peace.

The Record of Broadening the Dao says: “In my view, was Da Zi’s wife not someone who understood the Dao? Only a sage can see the calamity that theft will bring. Anyone who is not a sage may fail to see it, even when entrusted with governing the world or a state—how much more so ordinary men and women? What is called ‘theft’ need not mean that someone else comes to rob you; people can also bring calamity upon themselves. How many people today have only modest abilities yet hold high offices, or have no achievements yet possess great wealth? I fear that even the people of Qi would be ashamed of such a thing, so how much more should Da Zi be? Therefore, a gentleman must take this as a warning.”

The wife of Le Yangzi: Le Yangzi traveled far away to seek a teacher and study. One year later, he returned home. His wife…

The wife knelt and asked why he had come home. Yangzi said, “I have been away for a long time and missed my family. There is no other reason.”

His wife picked up a knife and went to the loom. She said, “Cloth is made by drawing thread from cocoons and weaving it on a loom. Only by adding one thread at a time does it gradually grow to an inch; by steadily adding inch after inch, one can finally weave cloth many feet long. If you cut this cloth now, you will lose all the work already done and waste many days. As you build your learning, you should gain something each day and use it to strengthen your fine character. If you return home halfway through, how is that different from cutting the cloth?”

Moved by his wife’s words, Yangzi went back to continue his studies. In the end, he stayed away from home for seven years.

The Hongdao lu comments: The story of Yue Yangzi’s studies is not recorded in the canonical histories. If he was studying the Way of the sages, he should have attained a state of honesty and steadfastness. If he was studying worldly subjects, he should at least have developed a precise and solid approach. The ancients worked hard and persevered to this degree. Do people today, who waste their time and willingly remain as ignorant as a wall, really fall below this ordinary woman?

The Zuo Zhuan records: Qu Xia of Chu led an army to attack the state of Luo. As Dou Bobi saw him off, he said, “The Mo’ao”—the title of a Chu official, held by Qu Xia—“is sure to fail. He thinks victory is certain, and his pride has made him unstable.” Dou Bobi then went to see the king of Chu and said, “You must send troops to support them.” The king did not agree.

After Dou Bobi returned home, he told his wife, Lady Deng Man, what had happened. She said, “The minister’s concern is probably not just for the people. He hopes the king will win the common people’s trust through sincerity, guide the officials through virtue, and restrain the Mo’ao with punishments. The Mo’ao has become arrogant and self-assured after his victory at Pusao. He wants to act on his own authority and will surely underestimate Luo. If the king does not settle and organize the troops, the army will be unprepared. The minister spoke this way because he hoped the king would instruct and reassure the soldiers, summon the officials, and urge them to observe the laws. The Mo’ao, however, has done none of this. Does he not know that the entire Chu army has set out?”

The king of Chu sent men from Lai to catch up with Qu Xia’s army, but they did not reach it. The Mo’ao issued an order to the Chu troops: “Anyone who offers advice will be punished.” At Wu, the ranks fell into disorder, yet the army continued across the river without forming up or making preparations. When it reached Luo, the combined forces of Luo and Lu Rong routed the Chu army. The Mo’ao hanged himself at Huanggu.

King Wu of Chu arranged his troops according to Chu’s battle formations and handed them over to his generals, preparing to attack the state of Sui. As he was about to cross the river, he went in to tell Lady Deng Man, “I feel uneasy.” She sighed and said, “Your Majesty’s good fortune has run its course. Once things reach fullness, they turn toward upheaval; this is the Way of Heaven. Perhaps the late king knew this long ago. That is why, just as you were about to lead the army and issue an important command, your heart began to waver. If the army suffers no losses, then your death on the campaign will still be a blessing to the state.” The king set out, and in the end he died beneath a tree called □mu.

The Hongdao lu comments: As I read Lady Deng Man’s words, I think she did not let private feelings interfere with public duty, nor did she …

When personal loyalties obscure what is right, yet one can still understand that the state matters more than its ruler, that is the point made with real insight. Auspicious signs and calamities show themselves in people’s conduct: good events are often preceded by omens, and bad events are too. The omen in Mo’ao’s way of stepping, and King Wu of Chu’s unsettled state of mind, both foretold that disaster could not be avoided. Why, then, did the ruler of Chu fail to notice? By attacking Luo and then Sui, Chu could only hasten its own downfall.

Empress Dowager Song Guang said it well: “If we succeed, we will face south and receive congratulations; if things go badly, the lives of the people across ten thousand li will depend on this.” Alas, had someone been able to offer counsel before events unfolded, Deng might have escaped the disaster of its destruction. Could Deng Man, a woman of such wisdom, really have failed to think of this?

When Duke Wen of Jin was in exile and passed through Cao, Duke Gong of Cao failed to treat him with proper courtesy. Xi Fuji’s wife said to her husband, “Our ruler has shown no respect to the Jin prince. I see that his attendants are all capable men. If they help him return to Jin, he is sure to gain influence among the feudal lords. Then he will punish states that treated him discourteously, and Cao will likely be first. Why not make other plans in good time?” She then had someone take the prince a pot of food, with a jade disc hidden inside. Duke Wen accepted the food but returned the jade disc.

Three years later, the Jin army attacked Cao and captured it. On the bingwu day of the third month, Jin troops entered Cao’s capital and called the state to account: Cao had failed to appoint Xi Fuji to office, yet had allowed three hundred men to ride in fine carriages. The Jin army also proclaimed the charges one by one and ordered that no one enter Xi Fuji’s home, thereby sparing his family. This was repayment for his kindness years earlier.

The compiler of the Hongdao Lu says: “When I read the poem ‘The Mayfly,’ I think of Cao’s destruction. Was it not because Cao clung to small pleasures in the present and forgot the dangers ahead? Sending food with a jade disc was an act of foresight on behalf of the state; secretly observing the unusual ribs of Duke Wen of Jin was merely indulgence in passing curiosity. At the time, petty men were gaining power and growing arrogant, while the influence of the noble-minded was waning. Though Duke Gong of Cao and his wife lived frugally, and their outward manners and dress were neat and seemly, they had long since lost their sense of shame and their ability to distinguish right from wrong. The two were simply attached to each other, unwilling to be apart. Later generations should take this as a warning: one must never set aside the state’s great affairs in order to repay a private favor. That is the right course.

“The Book of Han records that when Emperor Gaozu of Han fell ill, Empress Lü asked him, ‘After Your Majesty has passed away, when Chancellor Xiao is gone, who can succeed him?’ Gaozu replied, ‘Cao Can can.’ Empress Lü asked, ‘And after that?’ Gaozu said, ‘Wang Ling can, though he is somewhat blunt and stubborn. Chen Ping is clever and can assist him. Chen Ping has more than enough ability, but cannot shoulder a great responsibility alone. Zhou Bo is steady and honest, though not good with words. Still, the one who can secure the Liu family’s realm will certainly be Zhou Bo.’”

Someone could appoint a member of the Lü family as Grand Commandant. The Lüs then asked, “And after that?” The emperor replied, “What happens afterward is beyond your knowledge.”

The Hongdao lu says: Liu Bang, founder of the Han, rose to power through the combined efforts of many advisers. But the decision to secure the Liu clan’s realm came from his own judgment. Could Liu Bang not plan ahead and prepare for what was to come? Emperor Hui was weak; Wu and Chu were powerful; and meritorious officials such as Han Xin and Peng Yue had died one after another, leaving the Han house isolated and without support. Without Empress Lü (Lü Zhi), how could the situation have been brought under control? This is what is meant by “to obtain something, first allow it for a time.”

As for command of the Northern Army, it would not have been difficult to put a trusted relative in charge. Zhou Bo and Chen Ping, the leading ministers of the early Han, showed much of their skill in assisting the ruler and directing his ministers. Could Empress Lü not have guarded against them at every turn? Why, then, did she always go along with their arrangements? When the state’s crisis had just begun to intensify and the royal house had only just been secured, Lü Xu, Empress Lü’s sister, and Fan Kuai, a Han general, helped avert disaster, while Lü Chan and Lü Lu had grown very powerful. Without the founding officials standing firm, another upheaval would almost certainly have followed. This too is what is meant by “to obtain something, first allow it for a time.” These were the strategies of Liu Bang and Empress Lü.

After Liu He, the King of Changyi, took the throne, he gave himself over to excess. Huo Guang, the Grand General, discussed deposing Liu He with Zhang Shi’an, the General of Chariots and Cavalry. Once they had agreed on a course of action, they sent Tian Yannian, the Grand Minister of Agriculture, to inform Yang Chang, the chancellor. Yang Chang was so frightened that he could not think what to say. Sweat ran down his back, and all he could do was repeat, “Good, good.” When Tian Yannian stepped out to change clothes, Yang Chang’s wife hurried out from the eastern side room and said to him, “This is a matter of state. The Grand General has already decided what to do and has sent a high-ranking minister to inform you. If you do not respond at once and work with the Grand General, but keep hesitating, you will be executed before the matter is settled.” When Tian Yannian returned, Yang Chang’s wife conferred with him, and only then did Yang Chang agree to follow the Grand General’s orders.

The Hongdao lu says: When I read what Yang Chang’s wife said, I could not help but marvel that Liu He, the King of Changyi, was so reckless and confused, and so lacking in foresight. Deposing and installing a ruler is an immensely serious matter, and the chancellor bears an immense responsibility. Yet the Grand General sent someone to convey the plan, and Yang Chang’s wife then conferred with the messenger. Was this an appropriate way to handle it? Moreover, when the state was in danger and the situation remained uncertain and fraught with suspicion, Yang Chang, as chancellor, was not deliberating at court but staying in the chancellor’s residence. If Liu He had had men like Song Chang and Zhang Wu at his side, Huo Guang’s plan could never have been carried out. And if Huo Guang’s plan had failed, neither Yang Chang nor Tian Yannian would have met a good end. Seen in this light, Yang Chang’s wife merely guessed right by chance, while Xiahou Sheng, the Han Confucian official, was unlucky enough to guess wrong. How can these incidents alone prove that they possessed strategic skill?

Feng Zhaoyi was the daughter of Feng Fengshi, the Right General. During the Jianzhao era, the emperor went to the tiger enclosure to watch fierce beasts fight, accompanied by the consorts of the inner palace. A bear escaped from its enclosure, gripped the railing, and tried to climb up to the hall. The noblewomen and Zhaoyi who were nearby fled in panic. Only Feng Jieyu stood her ground facing the bear. Attendants rushed forward and killed it. The emperor asked Feng Jieyu, “Anyone would be frightened in such a situation. Why did you alone stand facing the bear?” She replied, “I have heard that a fierce beast stops once it has seized someone. I feared it would harm Your Majesty on the imperial seat, so I used my own body to shield you.” The emperor greatly admired her and valued her all the more.

The Hongdao lu comments: This incident was an omen that the Han dynasty’s fortune was waning and its line of succession nearing extinction. It is not something by which to praise Feng Zhaoyi; rather, it is truly lamentable. The ancients warned people not to approach the edge of a high hall, and even the children of wealthy families were expected to be cautious. The auspicious omen of dreaming of a bear in the Book of Songs, in “Si Gan,” may also serve as confirmation. Yet no one has ever heard of taking pleasure in drawing near a fierce beast, much less of facing an escaped bear without fear. A bear may appear in a dream, but it should not appear before one’s eyes without cause. Its sudden escape was itself an omen. Not long afterward, Zhao Zhaoyi appeared. Their upbringing was no different, yet auspicious omens were repeatedly thwarted. Is this not proof in the bear’s escape from the tiger enclosure?

The Book of the Eastern Han records: In the first year of the Jianchu era under Emperor Ming of Han, the emperor wished to ennoble several of his maternal uncles. At that time there was a severe drought, and some blamed it on the court’s failure to grant sufficient favors. Officials concerned with the matter also submitted a memorial, saying that the titles should be conferred in accordance with precedent. The Empress Dowager refused, saying, “Everyone who argues for this is merely trying to ingratiate themselves and win favor in hopes of gaining blessings. In the past, the five marquises of the Wang clan were ennobled on the same day. At that time yellow haze spread everywhere, yet no one heard that rain fell as a result. Tian Fen and Dou Ying abused their imperial favor and power, acting arbitrarily, and in the end brought ruin upon themselves. Everyone knows these events. That is why the late emperor took care to guard against the maternal relatives, preventing them from holding key positions at court. How could I betray the late emperor’s wishes above, damage my ancestors’ virtue below, and repeat the calamity that brought down the Western Han?” The Empress Dowager firmly refused.

After reading her reply, the emperor sighed and said, “Since the Han dynasty was founded, maternal uncles have been made marquises just as imperial sons have been made kings. The Empress Dowager may well be acting with humility, but why must she refuse to let me show favor to my three uncles?” She replied, “I have considered this again and again. Kindness and the law can both be upheld properly. Do you think I merely wish to gain a reputation for humility while leaving the emperor open to the charge of refusing to show favor? I often see the salaries and offices of the wealthy and powerful piled one upon another, like a tree bearing fruit a second time; its roots are bound to suffer. As for acts of filial devotion, how could…”

Empress Dowager Deng said, “Among relatives, the elders should come first. Disasters and strange portents have occurred one after another, food prices have multiplied several times over, and everyone is anxious day and night, unable to sit or lie down in peace. Yet you want to reward the maternal relatives first. Would that not go against a loving mother’s heartfelt wish to protect her children? I have always been quick-tempered and speak plainly when something is on my mind. Do not go against me.” The emperor then abandoned his original plan.

The Hongdao lu comments: I believe Empress Dowager Deng insisted on showing restraint because she had taken deeply to heart the lessons of those who came before her. Pearls and Job’s tears brought nothing but empty renown and trouble. Could the late emperor really have failed to understand this? He had been warned by earlier cases in which people concealed the truth and pursued fame, and so he dared not casually dismiss matters that might appear suspect. Later, someone was enfeoffed as a prince because there was concrete merit to support the honor. Could the emperor of that time really have given it no thought? He had been warned by disasters such as yellow mist filling the four quarters, and so dared not dismiss ordinary events as unimportant. Thereafter, Emperor Ming upheld this principle: even among the portraits of meritorious officials on the Yuntai, he reduced the number of relatives from the empress’s family. Though husbands and wives, and mothers and sons, were bound by close affection, they did not on that account contravene the law.

When Empress Deng of He Xi was five, her grandmother, the Grand Madam, loved her dearly and cut her hair with her own hands. The grandmother was old and her eyesight dim; by accident, she cut the girl’s forehead, and blood flowed. The girl made no sound. When those around her wondered at this, she said, “It is not that it does not hurt. I simply could not bear to make the old woman feel bad, so I endured it.”

By the age of twelve, she had mastered texts such as the Analects. She devoted herself to reading and took no interest in household affairs, so her family called her “the students,” meaning that she was like a scholar. When she grew up, she was selected for the palace, where her appearance was outstanding. Once, when she fell ill, the emperor summoned her mother and elder brother into the palace to care for her and attend to her medicine. She said, “The palace gates are under very strict guard. I do not want the emperor to have my relatives come in and out frequently on my account.” The emperor said, “Everyone else considers it an honor to be able to enter the palace often. Why do you regard it as a worry?”

At that time, people throughout the regions competed to send rare and precious gifts. After Deng became empress, she ordered that they all be prohibited. The emperor often wanted to grant office and noble titles to members of the Deng family, but she repeatedly and earnestly asked him not to. As a result, during the emperor’s lifetime, the highest rank her elder brother Deng Zhi attained was only Commandant of the Tiger Guards.

After Deng became empress dowager, a favored palace eunuch named Ji Cheng was falsely accused of witchcraft and handed over to the Palace Service for interrogation. Remembering that the late emperor had treated him with kindness, Empress Dowager Deng summoned him to investigate the facts. In the end, it was established that palace attendants had committed the offense. Everyone admired her, considering her perceptive and impartial.

She believed that matters concerning spirits and gods were difficult to verify, and that excessive sacrifices brought no blessings, so she put a stop to the various sacrificial rites. She also selected more than forty sons of Emperor He’s younger brothers, the Princes of Jibei and Hejian, along with more than thirty descendants of close relatives of the Deng family. She provided them with residences, arranged for them to study the Classics, and personally supervised and examined them, following an old precedent from the Yongping era. She believed that since earlier generations had established their achievements through military service and made their names known in history, they should also use the civil virtues of learning and moral example to educate their descendants, so that the family might achieve distinction in both spheres.

She strictly observed ritual propriety and did not violate the law.

The Record says: Some believe that Empress Dowager Deng governed in the emperor’s name for many years, issuing orders herself throughout her life. As a result, the ruler who succeeded her could only submit in fear, while upright men grew resentful and were even put to death. But another account says that later she resigned from public affairs and relinquished power. Because she loved her nephew, she shaved her head to atone for a minor mistake he had made. This, too, may be called wise. After the Jian’guang era, royal authority fell into other hands. Eminent and worthy men were killed and disgraced, while treacherous flatterers gained power by forming factions. From this we can see that those who hold power easily attract resentment and slander. Only a ruler, though occupying the highest position, remains deeply concerned for the state and strives without pause. A gentleman should not dismiss the life of a woman who served as a model mother to all under Heaven on account of a single failing. The Record therefore preserves this account.

The Records of the Three Kingdoms states: Wu was the wife of Sun Jian, General Who Subdues the Rebels. When Sun Jian was young, he acted rashly, and Wu’s relatives opposed the marriage. Wu said, “Why bring calamity upon ourselves just because we cannot bear to part with one daughter?” So she agreed to the marriage. Her sons were Sun Ce and Sun Quan.

Sun Ce once planned to execute Wei Teng, the registrar, for going against his wishes. Wu stood by a well and said to Sun Ce, “You have only just pacified Jiangnan. You should treat worthy men with respect, be generous toward their faults, and remember their merits. Registrar Wei has done his utmost to remonstrate with you in public affairs. If you kill him today, everyone will turn against you tomorrow. I cannot bear to watch calamity befall you. When it does, I will jump into this well first.” Sun Ce was greatly alarmed and quickly released Wei Teng.

When Sun Quan took over the family’s affairs at a young age, Wu helped manage military and government matters and made a considerable contribution. Cao Cao sent a letter rebuking Sun Quan and demanding that he send his son to Xudu as a hostage. Sun Quan was about to send his son when Zhou Yu went to see Wu and said, “The state of Wu relies on the foundations laid by our fathers and elder brothers. It governs six commanderies, has strong forces and abundant provisions, its officers and soldiers are devoted, and its territory is prosperous. What reason is there to feel coerced into sending a hostage?” Wu said, “Gongjin is right.” Sun Quan therefore did not dare send his son as a hostage.

Sun Quan honored Wu with the title of empress dowager. After Wu died, Sun Quan again summoned Zhang Zhao and the others and entrusted them with arrangements for what would follow his death.

Wu was firm and decisive, with something of Sun Ce’s character. Sun Ce’s wife, Xu, was intelligent and perceptive, and also knew how to divine. At the time, Sun Quan had killed Sheng Xian, the governor of Wu Commandery. Sheng Xian’s former subordinate Gui Lan wanted to avenge him, while Sun Yi’s close attendants also plotted a rebellion. Just then, Sun Yi was about to travel to a county in the east, so Xu performed a divination for him. She said the signs were inauspicious and that he could go another day. Sun Yi did not listen. He hosted a banquet for his guests, and, after he became drunk, the rebels around him killed him. Gui Lan entered the residence, seized all the concubines, and then tried to force Xu… [The source text breaks off here; the phrase “sha qing” is incomplete.]

After Sun Yi was killed by rebels, his wife, Lady Xu, pretended to tell his enemy Gui Lan that she would hold a memorial rite on the last day of the month, remove her mourning clothes, and then submit to his arrangements. Gui Lan agreed. Lady Xu secretly sent trusted men to inform Sun Gao and Fu Ying, former officers under Sun Yi. She also quietly summoned more than twenty attendants and servants close to her and had them lie in wait to carry out a plan together.

On the appointed day, after the memorial rite was over, Lady Xu removed her mourning clothes and put on perfumed garments. She set up a curtained chamber, awaited Gui Lan, and sent someone to invite him. Gui Lan had no suspicions. Dressed in her finery, Lady Xu came out to greet him. As soon as Gui Lan bowed, she called for Sun Gao, Fu Ying, and the others, who rushed out and seized and killed him. Lady Xu then put her mourning clothes back on and carried Gui Lan’s head to offer it at Sun Yi’s tomb. The entire army was astonished, believing that a spirit had come to her aid.

The Hongdao lu comments: “Sun Ce wanted to execute Wei Teng, but Lady Wu intervened to dissuade him. This resembles the affair in which Sun Quan, suspicious of Sheng Xian, wanted to kill him. Lady Xu used divination to advise her husband against his course, much as Lady Wu earnestly remonstrated with her son. Sun Ce was fortunate: he heeded the warning before disaster struck. Sun Yi was unfortunate: he let his guard down as danger approached. As a result, Lady Wu’s wisdom could be put to use, and she received great honor both in life and after death. Lady Xu, though intelligent, was left only with grief; her husband died all the same. It is truly lamentable. Even so, Lady Xu, a woman, adapted to circumstances with extraordinary skill and strategy, and remained steadfast through every setback. She not only avenged her husband but also preserved a woman’s chastity. This accords precisely with the Book of Changes: ‘Perseverance in virtue brings constancy. For a woman, good fortune; for a man, misfortune.’ Lady Xu’s divination must surely have shown her this.”

The Book of Jin records: “Xin Shi, courtesy name Xianying, wife of Hua Dan, grandson of Hua Xin, was the daughter of Xin Pi, a Palace Attendant of Wei. She was intelligent and perceptive, with talent and insight. At first, Emperor Wen of Wei, Cao Pi, was at odds with the Prince of Chen, Cao Zhi. When Cao Pi was appointed heir apparent, he held Xin Pi’s head in his arms and said, ‘Lord Xin, do you know how happy I am?’ Xin Pi told Xianying about this. She said, ‘The heir apparent is the one who will succeed the ruler and preside over the ancestral temples and state altars. By ritual propriety, he should feel anxiety and grief. How can he be so joyful and expect to endure?’

“Later, her younger brother Xin Chang became a staff officer to the Grand General Cao Shuang. When the Emperor Xuan, Sima Yi, prepared to eliminate Cao Shuang, he took advantage of Cao Shuang’s departure from the capital with the Wei emperor and shut the city gates. Xin Chang was very afraid and asked Xianying, ‘The Son of Heaven is outside the city, but the Grand Tutor has closed the gates. People say this bodes ill for the state. Is that so?’ Xianying replied, ‘As I see it, the Grand Tutor probably will not do that. This action is only meant to eliminate Cao Shuang.’ Xin Chang asked, ‘Then may I stay inside the city?’ Xianying said, ‘How could you stay behind? Fulfilling one’s duty is a fundamental human obligation. Even an ordinary person should show consideration when someone is in danger. You need only go along with the others.’ Xin Chang therefore left the city, and the Emperor Xuan indeed executed only Cao Shuang. After events had settled, Xin Chang sighed, ‘Had I not sought my elder sister’s advice, I would nearly have failed in my duty.’ The account then turns to the time when Zhong Hui took up the post of General Who Pacifies the West.”

Ying, a member of the Xin family, said to her nephew You, “Why is Zhong Shiji setting out west?”

You replied, “He is going to destroy Shu.”

Ying said, “Zhong Hui is reckless and unrestrained in his dealings. He is not someone who can remain content for long in a subordinate position. I fear he has other plans. When Zhong Hui set out, he asked for his son Xiu to serve as his aide. I said anxiously, ‘Disaster is about to fall upon our family.’ Xiu persistently asked Emperor Wen of Wei, Cao Pi, for permission, but the emperor refused.

“Ying said to Xiu, ‘Since it is so, you may go, but be careful. In ancient times, a gentleman served his parents with filial devotion at home and served his state loyally abroad. In office, he kept to the duties of his position; in his conduct, he upheld his principles. It is enough if he does not bring sorrow upon his parents. In a military campaign, perhaps only benevolence and virtue can help someone through adversity.’ Zhong Hui reached Shu and, just as she had predicted, rebelled. Xiu eventually returned safely. Such was her wisdom.”

The Record comments: “In my view, Xin Ying was more than merely someone whose predictions often proved accurate. Her observations concerned the great calculations behind the founding and consolidation of the Cao Wei state, its gains and losses; the broader political currents surrounding Cao Shuang’s execution and the transfer of the throne from Wei to Jin; and major events bearing on the security of the state, such as Zhong Hui’s rebellion. She viewed the relationships between ruler and subject, superior and subordinate, and those near and far, inside and outside, as clearly as lamplight reveals things, distinguishing black from white; and she weighed them as on a balance, discerning what was heavy and what was light. Some of the so-called great men and gentlemen of her time were, by comparison, inferior to her. Alas, must such talent and virtue be sought only among women of the inner quarters?”

Zhong Yan, the wife of Wang Hun, was a great-granddaughter of Zhong Yao, Grand Tutor of Wei. Her father, Zhong Hui, served as a Gentleman of the Yellow Gates. Zhong Yan could write literary works when she was only a few years old. As she grew older, she became intelligent and dignified, read widely in the classics, was beautiful in appearance, and excelled at long, melodious calls and recitations. Her speech and conduct followed proper norms, and her relatives took her as a model.

After marrying Wang Hun, she gave birth to Wang Ji. Once, while the couple were sitting together, Wang Ji hurried across the courtyard. Wang Hun said happily, “With a son like this, one could be entirely satisfied.”

Wang Hun’s younger brother Wang Lun had a daughter of outstanding talent and virtue, and wanted to find her a good husband. At the time, a man from a military household stood out from the crowd. Wang Ji wanted to recommend him to her and told Zhong Yan about him. Zhong Yan said, “I’ll have to see him.” Wang Ji then had the man join a group of young men. Watching them from behind a curtain, Zhong Yan said to Wang Ji, “The one wearing crimson—is he the man you want to recommend?” Wang Ji said, “That’s him.” Zhong Yan replied, “This man has enough ability to distinguish himself, but his humble origins and short lifespan will make it difficult for him to put his talents to use. He is not a suitable match.” The marriage proposal was therefore abandoned. A few years later, the man did indeed die. Zhong Yan’s discernment and sound judgment were evident in many similar cases.

The Record comments: “Given Wang Chang’s far-reaching insight, he still had a son like Wang Hun; and given Zhong Yan’s ability to discern and judge…”

In a family, when a father acts as a father should, a son fulfills his duties as a son, and husband and wife each follow their proper way, the family traditions may be called flourishing. Is it not only natural that the Wang family prospered? Hun’s wife, Lady Hao, also possessed virtue. Though Yan was born into a prominent family, she was close to Lady Hao and treated her with respect; Lady Hao did not look down on Yan because of her humble status, and Yan did not use her own high status to oppress Lady Hao. People of the time praised them, saying that Yan showed the propriety of Lady Zhong, while Lady Hao was a model of virtue.

Du Youdao’s wife, Lady Yan, whose courtesy name was Xian, was chaste, virtuous, and perceptive. Her husband died young, leaving a son, Du Zhi, and a daughter, Du Wei; both were still children. Though Lady Yan Xian was young, she vowed not to remarry. She raised the children herself and instructed them in ritual propriety. Du Zhi later became widely renowned, and Du Wei was also known for her virtue and gentleness.

Fu Xuan wished to marry Lady Yan Xian as his second wife, and she agreed. At the time, Fu Xuan was at odds with He Yan and Deng Yang. He Yan and the others held power and often sought to harm Fu Xuan, so no one dared give a daughter in marriage to him. After Lady Yan Xian accepted the match, everyone in her family and household worried for her. They said, “He Yan and Deng Yang hold great power; they will surely harm Fu Xuan. It would be like toppling a mountain onto an egg, or pouring hot water over snow. Fu Xuan can hardly escape ruin.” Lady Yan Xian replied, “You see only one side of the matter, not the other. He Yan and the others are arrogant and extravagant; they are bound to bring about their own downfall. What concerns me is that the egg will soon be broken and the snow melted.” Later, He Yan and the others were indeed executed by Emperor Xuan.

When Huan Ren was serving as governor of Nanan, his cousin Du Yu was governor of Qinzhou. Du Yu was falsely accused and summoned back to the capital. Lady Yan Xian wrote to advise him to endure the humiliation and be patient for the time being. She also predicted that one day he would attain the rank of one of the Three Excellencies. Du Yu later did indeed rise to the rank of Yitong Sansi.

Fu Xuan’s son by his first wife, Fu Xian, was six years old when he accompanied his stepmother to pay a visit to Lady Yan Xian. She said to him, “You are a thousand-mile steed; your future will surely be far-reaching.” She arranged for her own niece to marry Fu Xian. Fu Xian later became renowned throughout the realm. Such was Lady Yan Xian’s discernment of people.

The Hongdao Lu comments: “When I consider the virtue, intelligence, and resourcefulness of this woman, Lady Yan, how could she be compared with ordinary people? Her judgment that He Yan and Deng Yang would meet their downfall did not rest solely on specialized divination. (Guan Lu once said that Deng Yang’s sinews could not hold his bones in place, which was ‘ghost agitation,’ and that He Yan’s blood could not lend color to his face, which was ‘ghost gloom.’) Nor did her recognition of Fu Xian’s talent rest solely on his being a man of letters. (Yu Chun of Yingchuan once praised Fu Xian’s writing as approaching the work of a poet; this is what he meant.)

“How was she able to make such judgments? It is because the hardships a person undergoes temper their character, and Heaven may also use them to bring that person to fulfillment. This principle applies not only to loyal ministers living in isolation and the children of families fallen from power, but also to women who, widowed, remain faithful to their husbands’ memory.”

Liu Yin’s wife was Madam Zhang. Liu Yin had read widely in the classics and histories. He was forthright by nature and aspired to govern the realm and benefit the people. He lived simply without seeming impoverished, and held himself aloof without becoming reclusive. Everyone among his relatives and neighbors praised him.

Sima You, Prince of Qi and Minister over the Masses, summoned him to serve as an aide. Yang Hu, General Who Conquers the South, also invited him to assist with military affairs. Liu Yin declined both invitations, citing illness. At the time, Zhang Xuanzi, a discerning man from the same commandery, urged Liu Yin to accept a summons. Liu Yin said, “These two lords are pillars of the Jin dynasty. I hope to become a rafter supporting those pillars; without relying on them, how could I accomplish anything? But my grandmother is still at home. If I accept another person’s appointment, I must fulfill my duties as a subject, and then I will be unable to care for her at home. That is why I declined the summons from the minister of Qi.”

Zhang Xuanzi said, “By your reasoning, what ordinary person could have such insight?” He then gave his daughter in marriage to Liu Yin. Zhang Xuanzi had initially been a wealthy clan leader in Bingzhou. His wife, angered, said, “My daughter is only fourteen, yet she is so outstanding in appearance and talent. Why should she have any trouble finding a match in a ducal or marquis family? Why marry her to Liu Yin so quickly?” Zhang Xuanzi replied, “This is beyond your understanding.” He also admonished his daughter: “Liu Yin is devotedly filial and can move the spirits with his virtue. His talent and learning surpass those of ordinary people. In time, his reputation will spread far and wide, and he will become a celebrated scholar. You must serve him with care.”

Madam Zhang was gentle and accommodating. She became known for her filial service to Liu Yin’s grandmother, and respected Liu Yin as she would a ruler or her father. She bore seven sons. Five each studied one of the Confucian classics; one studied the Records of the Grand Historian, and another the Book of Han. In one family, learning flourished in seven different fields. Scholarship in the northern provinces was most vigorous in the Liu household.

The compiler of the Hongdao lu commented: “In ancient times, candidates for office were recommended on the basis of filial piety and integrity, so the histories record many cases of people being rewarded for filial conduct. There is no need to list every scattered account. Zhang Xuanzi was discerning and perceptive: through conversation alone, he correctly judged his daughter’s future husband. This shows how well he listened to people and observed their conduct. Those who love their daughters should take this as a lesson. As for the five sons who each studied one classic, alongside one who studied the Records of the Grand Historian and one who studied the Book of Han, the flourishing of seven fields of learning within one family is especially worthy of emulation.”

The History of the Song records: “Empress Liu, posthumously known as Zhangxian Mingsu, wife of Emperor Zhenzong of Song, was naturally intelligent and well versed in books and historical affairs. After hearing about matters of state, she could remember their whole course from beginning to end. When Zhenzong returned from court and reviewed memorials submitted from across the realm, he often worked until midnight, and the empress knew of these matters in advance. When people asked about affairs in the palace, she often answered by citing precedents from the histories, and Zhenzong held her in high regard. In the fourth year of the Tianxi era, Zhenzong fell seriously ill and remained in the palace, attending to government affairs…” The original text continues beyond this point.

This matter was decided largely by those who later came to hold real power. After Emperor Zhenzong’s death, the Empress Dowager temporarily took charge of military and state affairs. Renzong attended court with the Empress Dowager in the Chengming Hall. She issued decrees in the emperor’s name, and continued to do so for eleven years. Although decisions on state affairs were made within the palace, commands were orderly and rewards and punishments clear; her benevolence and authority reached throughout the realm. She rarely indulged those close to her and never changed established rules on a whim. Gifts bestowed inside and outside the palace were also kept within bounds.

In the past, tea given to ministers was decorated with dragons and phoenixes. The Empress Dowager said, “How can a subject receive something like this?” She therefore ordered the officials concerned to have other tea made, which she then gave to her relatives. The vessels used for the imperial meals were also always replaced with ones fitted with clasps. She said, “Do not let the objects supplied by the Imperial Workshops—the institution that made and provided goods for the court—enter my household.”

The Record says: The Song dynasty’s empresses began governing in the emperor’s name with this event. Why record it? The “Family” hexagram in the Book of Changes says that a household prospers and enjoys good fortune when it is governed in accordance with what is right. At the time, Renzong was ill and the crown prince was young. Without the empress’s wisdom, who could have governed the realm? Renzong relied on her deeply, and he had good reason to do so.

When she first took charge of court affairs, there was no precedent to follow. Had she simply copied the old examples of the Han and Tang dynasties’ downfalls, how could the Song have governed its affairs well? The empress’s actions should not be distorted. Though she held the rightful position, she did not overstep the bounds proper to a subject; she followed the Mandate of Heaven without going against the times.

When Zhonggong asked to establish an ancestral temple for the Liu clan, she refused. When Cheng Lin presented her with a painting of Empress Wu Zetian governing from court, she also rejected it outright. In addition, she returned the excess grain that transport officials had reported in inflated amounts, replaced the goods supplied by the Imperial Workshops, accepted the far-sighted counsel of the chief ministers—the officials who assisted the emperor in handling state affairs—and observed proper rites in honoring those who died in the palace. These matters all concerned the state, and so they could not be left unrecorded.

Empress Cao, Renzong’s wife, was perceptive and intelligent. She had read many works of history and the classics, and was skilled in feibai calligraphy, a style in which the strokes contain patches of uninked space. On the night of the fifteenth day of the first lunar month, in the intercalary month of 1048, Renzong once again ordered lanterns to be lit. The empress urged him to stop. Three days later, several guards rebelled. At night they climbed over the rooftops and struck at the sleeping quarters. The empress was attending Renzong at the time. Hearing the disturbance, Renzong immediately rose to go outside, but the empress shut the hall doors to stop him and urged Wang Shouzhong, the chief eunuch attendant, to hurry and bring troops into the palace.

The empress anticipated that the rebels would set fire to the place, so she secretly sent people to carry water behind them. The rebels did indeed set the curtains alight, and the water quickly put out the flames. That night, she personally cut off a lock of hair from each official assigned to attend her. She told them, “Tomorrow, when rewards for merit are given, use this as proof.” Everyone therefore fought with all their might, and the rebels were soon captured and put down.

A palace maid from the halls and pavilions had been having an illicit affair with a guard. By law, they were to be put to death. They pleaded for mercy, and Renzong spared their lives. The empress asked that they be punished according to the law, saying, “No…”

She believed that the inner palace could not be brought to order unless it was strictly disciplined. Yingzong (Emperor Yingzong of Song) was only four years old at the time, and the Empress Dowager raised him. Later, when Yingzong was named heir to the throne, she also played a significant role in planning and supporting his succession. When Renzong died suddenly during the night, the Empress Dowager gathered the keys to all the palace gates and kept them before her, then summoned the heir to the palace. At dawn, Chancellor Han Qi and the other ministers arrived, and together they enthroned Yingzong.

When Yingzong fell ill, he asked the Empress Dowager to share responsibility temporarily for military and state affairs. She heard petitions in a small hall at the Inner East Gate. When ministers presented matters that were difficult or had not yet been settled, she would say, “Discuss it further among yourselves.” She never imposed her own opinions on the court. Each day, dozens of memorials arrived from within and beyond the palace, and she could remember the main points of each one. She kept the Cao clan and the attendants around her in check, showing not the slightest favoritism, so order in the palace remained strict.

The Hongdao lu comments: “Empress Mingxiao attended to affairs of state from the throne with the intention of intervening in government. As a result, there were rebellions within the palace by Zhou Huaizheng, Yang Chongxun, and Yang Huaigao, while outside the court there were plots by Ding Wei, Qian Weiyan, and Cao Liyong. Without Wang Zeng’s forthright remonstrances, it is hard to say whether she would have brought matters to a proper conclusion. Empress Guangxian, by contrast, attended to affairs of state without any intention of seizing power. When ministers presented matters each day and faced difficult questions that remained unresolved, she would say, ‘Discuss it further among yourselves.’ She never made her own opinion decisive. Although she did not have a frank and upright counsellor like Han Qi to assist her, she showed no desire to cling to power. For this reason, later generations held up her conduct as a model.”

Emperor Yingzong’s empress, Gao, was benevolent and wise. Shenzong repeatedly wanted to build her a luxurious residence, but Empress Gao always refused. Much later, Shenzong gave her only an empty plot of land outside Wangchun Gate. She paid all the construction and labor costs herself, without using a single coin from the state treasury.

When Shenzong was gravely ill, the chief ministers, including Wang Gui, entered the palace to pay their respects. Empress Gao wept and stroked Zhezong, saying, “This child is very filial. Ever since the Emperor began taking medicine, he has never left his side. He enjoys calligraphy and recites the Analects.” She then had Zhezong come out to meet Wang Gui and the others. That very day, Zhezong was formally appointed Crown Prince.

After Cai Que was demoted, Empress Gao said to the ministers, “At the end of the Yuanfeng era, I once showed Wang Gui some writing by the present emperor. Wang Gui submitted a congratulatory memorial, and the question of the heir was settled. What is there to criticize in a father passing the throne to his son? Yet Cai Que claimed to have helped secure the succession and recklessly stirred up trouble, hoping to plant a pretext for misleading the court in the future. I dismissed him because this was a matter of vital importance to the state. I cannot concern myself with the resentment and slander of treacherous men.”

Her uncle Zunyu had been found guilty after a military defeat. Cai Que ingratiated himself with her by asking that Zunyu’s official post be restored. Empress Gao said, “In the Battle of Lingwu, Zunyu brought the calamity of war upon a million people…”

After receiving that memorial, he was so alarmed that he could not sleep all night. In time, it led to a great calamity, whose root lay in Zunyu.

“I have been fortunate just to escape punishment and execution. How could I let private gratitude outweigh the greater good of the state?”

After Song Yongchen was dismissed and censured, Lady Pu, the wet nurse in the palace, spoke up in the hope that he might be appointed again. When the Empress Dowager saw her, she said, “Why have you come? Are you here to plead for Song Yongchen and the others? Do you mean to ask the emperor for a private edict, as you did before, and interfere in state affairs? If you do this again, I will have you killed.” From then on, private petitions for imperial edicts to interfere in government came to an end.

When the Empress Dowager fell gravely ill, Lü Dafang, Fan Chunren, and the others came to visit her. She said, “Tell me: in these past nine years, have I ever shown kindness to the Gao family? I acted only to uphold impartiality. I have a son and a daughter; when they were sick and near death, I was not even allowed to see them.” At this, tears came to her eyes. She continued, “The late emperor bitterly regretted what had happened before and often wept over it. The sovereign must keep this firmly in mind.” Then she said, “I want to speak plainly to the sovereign. After I die, many people will surely try to trick and deceive him. He must not believe them. You gentlemen should also retire soon, so that the sovereign can appoint a new group of officials.”

Then she called her attendants and asked, “Have the She Day festival rice we gave you been sent out?” She said to everyone, “Each of you, go and eat a spoonful of the festival rice. When you eat it next year, remember this old woman.”

The compiler of the Hongdao lu remarked: “When I read these words spoken by Empress Dowager Xuanren of Song on her deathbed, I could not help reading them three times over and shedding tears. I then compared Empress Dowager Feng of Northern Wei with Empress Dowager Xuanren of Song. Both ruled as regents in the role of imperial grandmother, but Xuanren had ‘ten virtues,’ while Feng had ‘ten crimes.’

“What are the ‘ten virtues’? Kindness and clear judgment, first; loving care combined with firmness, second; appointing worthy and talented people, third; respecting veteran officials, fourth; eliminating harsh policies, fifth; abolishing the New Policies, sixth; bringing stability to the interior, seventh; ending warfare on the frontier, eighth; declining court congratulations in the main hall, ninth; and ending special favors to the imperial relatives, tenth. Which of these does not deserve reflection?

“What are the ‘ten crimes’? Usurping power, first; issuing orders in the emperor’s name, second; improper conduct, third; favoritism and misplaced trust, fourth; poisoning the ruler, fifth; fearing the ruler’s intelligence and discernment, sixth; confining him in severe cold and denying him food, seventh; believing eunuchs’ slander, eighth; repeatedly having the ruler beaten with a rod, ninth. The original text gives the tenth as ‘yuan jun,’ whose meaning is unclear. Which of these does not provoke hatred?

“Yet before the warmth of the festival rice had faded, she was already firmly rejecting the clamor of competing opinions. On one side, a golden edict exempted her from the rites of mourning; on the other, her grief continued without end. Perhaps this was because Northern Wei, adopting the customs of the Xia and changing the customs of the Yi, suppressed deep family affection; while the Song was about to change…”

Slanderous talk and trivial matters can easily confuse people. Even when something seems to be a human failing, it may at times be the work of Heaven’s mandate. Otherwise, if grandfather and grandson are one family, how can we explain a grandson repeatedly offering earnest advice while the emperor turns a deaf ear? This must be what the wise call “playful teasing” and “faults.”

The Record of Eminent Song Officials relates that the wife of Duke Zheng Fu, Fu Bi, was Lady Han of the Yan family, a daughter of Yan Shu, posthumously honored as Duke Yuansian. When Fu Bi was young and preparing for the civil service examinations, Mu Xiu told him, “The presented-scholar examination cannot fully reveal your abilities. You should make your name through the examination for outstanding candidates.” Just then, the court issued an edict to select talent through that examination. Fu Bi’s father was serving as a censor in Yaozhou and was about to travel west. Fan Zhongyan sent someone to catch up with him and say, “Please return at once.” When Fu Bi reached the capital, he called on Fan Zhongyan and demurred, saying that he had never studied for the outstanding-candidate examination. Fan Zhongyan replied, “I have already heard that the senior officials have recommended you, and I have prepared a room for you, filled with essays for the examination. You can stay there and study.”

At the time, Yan Shu was serving as chancellor and wished to marry his daughter to Fu Bi. Fan Zhongyan said, “If your daughter merely wants to marry an official, I would not presume to interfere. But if she insists on marrying a man of the caliber of a true pillar of the state, Fu Bi is the right choice.” When Yan Shu met Fu Bi, he took an immediate liking to him and held him in high regard, and the marriage was soon arranged. Fu Bi later passed the examination for worthy and upright candidates.

Fu Bi had once served as a retainer to Duke Wenmu Lü, Lü Mengzheng. One day, he told the duke, “My son is about ten years old. I would like him to enter a school and study under officials such as the Court Evaluator and the Grand Blessing Officer.” Lü Mengzheng agreed. When he met the boy, he exclaimed, “This child’s future standing and reputation will rival mine, but his achievements will far surpass my own. Let him study alongside my sons.” From then on, he provided generously for the children’s education. Fu Bi later did indeed become chancellor. People of the time praised the three senior officials, including Yan Shu, for their insight in recognizing talent, saying that no one could surpass them.

The Record of the Vast Way comments: When I look at the many kinds of people in the world, they may be hard to find, but outstanding talents like dragons and fine steeds should naturally be recognized by someone. Among the three senior officials, one did not favor his own sons simply because Fu Bi was a retainer; another, though occupying the high office of chancellor, did not hesitate to marry his daughter to a worthy man; and the third, undeterred by the suspicion of impropriety, generously recommended a younger talent. In the end, the worthy shone together like phoenixes, their virtues reflecting one another like ice and jade; pillars of state gathered, giving the family, the country, and the realm beneath Heaven something to rely on. Such conduct was both exceptional and rare, and so it has been recorded.