Book of Wei · Biographies of Xin Pi, Yang Fu, and Gaotang Long

Xin Pi, courtesy name Zuozhi, was from Yangdi in Yingchuan. During Jianwu his ancestors moved east from Longxi. He followed his elder brother Xin Ping in joining Yuan Shao. When Taizu (Cao Cao) <Great Ancestor; a posthumous temple name> was Minister of Works, he recruited Xin Pi, but Xin Pi could not accept. When Yuan Shang attacked his elder brother Yuan Tan at Pingyuan, Yuan Tan sent Xin Pi to Taizu (Cao Cao) to seek peace.

Taizu (Cao Cao), intending to campaign in Jing Province, had reached Xiping. Xin Pi conveyed Yuan Tan's intentions, greatly pleasing Taizu (Cao Cao). Several days later, however, he again wished first to pacify Jing Province and let Yuan Tan and Yuan Shang exhaust each other. At a banquet another day, Xin Pi observed his expression, recognized a change, and told Guo Jia. Guo Jia reported to Taizu (Cao Cao), who asked Xin Pi: “Can Yuan Tan be trusted? Can Yuan Shang certainly be defeated?” Xin Pi replied: “Do not ask about trust or deceit. Simply consider the circumstances. The Yuan brothers attacked each other not because they thought outsiders could intervene, but because each thought he could settle the realm himself. Now one suddenly seeks your rescue; the meaning is clear. Xianfu (Yuan Shang) sees Xiansi (Yuan Tan) in distress yet cannot take him: his strength is exhausted. Arms fail abroad, advisers are executed within, brothers slander and quarrel, and their state splits in two. Years of warfare have bred lice in their armor; drought, locusts, and famine arrive together. The state has no stored grain and travelers carry no provisions. Heaven sends calamity above, human affairs are exhausted below, and everyone, foolish or wise, knows collapse is coming. This is Heaven's moment to destroy Yuan Shang. Military principles say that even stone walls, boiling moats, and a million armored men cannot defend a place without grain. If you now attack Ye and Yuan Shang does not return, he cannot defend himself. If he does, Yuan Tan will follow behind. Your might against a desperate, exhausted enemy will be like a swift wind shaking autumn leaves. Heaven gives Yuan Shang to you, yet you decline and attack Jing Province. Jing Province is prosperous and has no breach within. Zhong Hui (仲虺) of antiquity, distinct from Zhong Hui (鍾會), said: ‘Take what is disordered; strike what is perishing.’ The two Yuans now neglect distant strategy and plot against each other: that is disorder. Those at home have no food, those marching no provisions: that is impending destruction. They cannot plan from morning to evening, and people's lives cannot be sustained. Yet you would not pacify them but wait another year. Next year might bring a good harvest, and awareness of impending destruction might lead them to reform their conduct. You would lose the essential opportunity for using troops. Nothing is more advantageous than responding to their request for rescue and winning them over. Moreover, no enemy in any direction is greater than the power north of the Yellow River. Once that region is pacified, the six armies will flourish and the realm tremble.” Taizu (Cao Cao) approved, agreed to peace with Yuan Tan, and advanced to Liyang. The following year he attacked and took Ye, then petitioned to appoint Xin Pi Consultant Gentleman.

Much later, Taizu (Cao Cao) sent Protector-General Cao Hong to pacify Xiabian, with Xin Pi and Cao Xiu as advisers. He ordered: “Emperor Gaozu of Han (Liu Bang) <Exalted Ancestor; an ancestral imperial designation> once loved wealth and women, but Zhang Liang and Chen Ping corrected his faults. Zuozhi (Xin Pi) and Wenlie (Cao Xiu) now have no light burden of concern.” On the army's return, Xin Pi became the Chancellor's chief clerk.

When Emperor Wen (Cao Pi) <Civil Emperor; a posthumous imperial title> ascended the throne, Xin Pi became Palace Attendant and received Marquis Within the Passes. A change in the calendar and beginning of the year was then discussed. Xin Pi argued that Wei continued the succession of Shun and Yu, answering Heaven and following the people. Tang and King Wu of Zhou (Ji Fa), by contrast, settled the realm through conquest and therefore changed the calendar. Confucius said: “Follow Xia's seasons,” and the Zuo Commentary said: “Xia's reckoning obtains Heaven's correct order.” Why insist on doing the opposite? The emperor approved and followed him.

The emperor wished to move a hundred thousand military households from Ji Province to populate Henan. Locusts had repeatedly brought famine. The officials considered the move impossible, but the emperor was determined. Xin Pi and court ministers together sought an audience. Knowing they wished to remonstrate, the emperor received them angrily, and none dared speak. Xin Pi said: “Your Majesty wishes to move military households. From what calculation does this arise?” The emperor asked: “Do you consider my moving them wrong?” Xin Pi answered: “I truly do.” The emperor said: “I am not discussing it with you.” Xin Pi replied: “Your Majesty did not consider me unworthy, placed me at your side, and included me among officials who deliberate. How can you not discuss it with me? I speak not for private interests but for the altars of state. How can you be angry with me?” The emperor did not answer and rose to enter the inner palace. Xin Pi followed and pulled his robe. The emperor shook it free and did not return. Much later he came out and said: “Zuozhi (Xin Pi), why press me so urgently?” Xin Pi answered: “Moving them now will lose the people's hearts and leave them without food.” The emperor consequently moved only half. Once, accompanying the emperor shooting pheasants, Xin Pi heard him say: “How delightful pheasant shooting is!” Xin Pi replied: “Very delightful for Your Majesty, but very hard for your subordinates.” The emperor fell silent and afterward went out less often.

When General-in-Chief of the Upper Army Cao Zhen campaigned against Zhu Ran at Jiangling, Xin Pi served as acting military adviser. On returning he was enfeoffed as Marquis of Guangping Village. The emperor wished to raise a great army against Wu. Xin Pi remonstrated: “The people of Wu and Chu are difficult and hard to control. When the Way flourishes, they submit late; when it declines, they rebel first. This has troubled rulers since antiquity, not merely today. Your Majesty now possesses the realm. Can those refusing submission last long? Wei Tuo (Zhao Tuo) once called himself emperor, and Ziyang (Gongsun Shu) assumed an illegitimate title, yet within few years one submitted and the other was executed. Why? Defiance cannot preserve itself long, while great virtue brings all into submission. The realm is newly settled, its land broad and people sparse. Even after calculations in the ancestral temple, commanders approach actual affairs with apprehension. How much more when those calculations are incomplete yet troops are to be used! I see no advantage. The former emperor repeatedly raised picked armies, reached the river, and returned. Our six armies are no larger than before, yet we repeat his course: this will not be easy. Better to cultivate Fan Li's support for the people, model Guan Zhong's embedding of military administration in civil life, follow Zhao Chongguo's agricultural colonies, and clarify Confucius's principles of attracting distant peoples. Within ten years, the strong will not yet be old, today's children will be fit to fight, the multitude will know righteousness, and officers and soldiers will desire action. Used then, the army need not be raised twice.” The emperor said: “According to you, should we leave the enemy to our descendants?” Xin Pi replied: “King Wen of Zhou (Ji Chang) left King Zhou of Shang (Zi Shou) to King Wu of Zhou (Ji Fa), simply because he understood the time. If the time is not yet right, can we avoid waiting?” The emperor nevertheless attacked Wu, reached the river, and returned.

When Emperor Ming (Cao Rui) <Bright Emperor; a posthumous imperial title> succeeded, Xin Pi advanced to Marquis of Ying District, with three hundred households. Supervisor of the Palace Secretariat Liu Fang and Director Sun Zi were trusted by the ruler and controlled decisions on current government. All great ministers cultivated their friendship, but Xin Pi did not associate with them. His son Xin Chang remonstrated: “Liu Fang and Sun Zi now control affairs, and everyone follows like a shadow. You should lower your aspirations slightly, temper your brilliance, and mingle with the dust. Otherwise slander will certainly come.” Xin Pi sternly replied: “Though our ruler is not yet called brilliantly discerning, he is not dark and weak. My conduct has its own foundation. Even disagreement with Liu Fang and Sun Zi can do no more than keep me from becoming one of the Three Excellencies. What danger is there? How could a great man destroy his lofty integrity for such an office?” Director of Supernumerary Attendants Bi Gui memorialized: “Deputy Director of the Masters of Writing Wang Si is a diligent veteran official, but in loyalty, candor, and strategy he falls short of Xin Pi. Xin Pi should replace him.” The emperor consulted Liu Fang and Sun Zi. They replied: “Your Majesty employs Wang Si for effective service, not empty reputation. Xin Pi is indeed candid and upright, but rigid and self-willed. Your sage judgment should examine this deeply.” He was consequently not appointed, but went out as Minister of Guards.

The emperor was building palaces, burdening the people with labor. Xin Pi memorialized: “I hear that Zhuge Liang trains troops and Sun Quan buys horses in Liaodong. Their intentions seem to be mutual support. Preparing for the unforeseen was good government in antiquity, yet palaces are now greatly expanded, and grain and wheat have failed for successive years. The Odes says: ‘The people are weary; let them have a little ease. Show kindness to these central states and thereby pacify the four quarters.’ I ask Your Majesty to plan for the altars of state.” The emperor replied: “While the two enemies remain undestroyed and palaces are built, frank remonstrants have their opportunity to establish fame. A king's capital should be completed all at once while the people are already laboring, leaving posterity nothing further to add. This was Xiao He's strategy in planning for Han. As a weighty minister of Wei, you should understand its larger purpose.” The emperor also wished to level Beimang and build a terrace and lookout on it, from which Mengjin would be visible. Xin Pi remonstrated: “Heaven and Earth's nature makes high places high and low places low. Reversing this violates their principle. Moreover, it wastes labor, and the people cannot bear the service. If the Nine Rivers overflow and floods cause harm, while hills have all been leveled, how shall we resist them?” The emperor stopped.

In the second year of Qinglong, Zhuge Liang led troops south of the Wei. General-in-Chief Sima Xuanwang (Sima Yi) <King Xuan; a posthumous royal title> had repeatedly requested battle, but Emperor Ming (Cao Rui) consistently refused. Fearing he could no longer restrain him that year, the emperor made Xin Pi military adviser to the General-in-Chief and sent him with a staff of authority. The six armies became solemnly disciplined, followed Xin Pi's direction, and dared not violate it.

After Zhuge Liang died, Xin Pi returned as Minister of Guards. He died and received the posthumous title Marquis Su. His son Xin Chang succeeded and was Administrator of Henei during Xianxi.

Yang Fu, courtesy name Yishan, was from Ji in Tianshui.

As a provincial attendant officer, Yang Fu went to Xu as envoy of Governor Wei Duan and was appointed Chief Clerk of Anding. On his return, the generals west of the passes asked whether Yuan Shao or Cao Cao would win. Yang Fu answered: “Lord Yuan (Yuan Shao) is generous but indecisive, fond of plans but weak in resolution. Indecision leaves him without authority; lack of resolution makes him fail in what follows. Though strong now, he cannot ultimately accomplish a great enterprise. Lord Cao (Cao Cao) has heroic talent and far-reaching strategy, decides opportunities without hesitation, applies one law, commands picked troops, and employs men beyond ordinary standards. Those entrusted with responsibility exert their full strength. He must accomplish great affairs.” The chief clerkship did not suit his inclination, so he left office. Wei Duan was summoned as Minister Coachman and replaced as inspector by his son Wei Kang, who recruited Yang Fu as administrative aide. He was nominated as Filial and Incorrupt and recruited by the Chancellor's office, but the province petitioned to retain him as military adviser.

After Ma Chao's defeat south of the Wei, he fled to shelter among the non-Chinese peoples. Taizu (Cao Cao) pursued to Anding, but when Su Bo rebelled in Hejian, he intended to lead the army east. Yang Fu, then on a mission, told him: “Ma Chao has the courage of Han Xin and Ying Bu and deeply possesses the hearts of the Qiang and other non-Chinese peoples. The western provinces fear him. If the great army returns without strict preparations, the commanderies of Longshang will no longer belong to the state.” Taizu (Cao Cao) approved, but the army returned hastily and preparations were incomplete. Ma Chao led non-Chinese chiefs against Longshang's commanderies and counties. All responded except Ji, which held firmly for province and commandery. Ma Chao combined Longyou's forces, and Zhang Lu sent senior general Yang Ang to help, making more than ten thousand men besieging the city. Yang Fu led more than a thousand local gentlemen and fighting men from their clans, ordering his younger cousin Yang Yue to build a crescent camp on the wall and engage Ma Chao. They resisted from the first month to the eighth without relief. The province sent administrative aide Yan Wen secretly along the water to seek help, but Ma Chao killed him. Inspector and administrator lost heart and began planning surrender. Weeping, Yang Fu remonstrated: “We have led fathers, brothers, sons, and younger kin, encouraging one another in righteousness and pledging death without divided loyalty. Tian Dan's defense was no stronger than this. To abandon nearly completed achievement and incur an unrighteous name—I shall defend it to the death!” He wailed, but the inspector and administrator ultimately sent for peace and opened the gates. Entering, Ma Chao detained Yang Yue at Ji and had Yang Ang kill the inspector and administrator.

Yang Fu intended to avenge himself on Ma Chao but had no opportunity. Soon, after his wife's death, he requested leave to bury her. His maternal cousin Jiang Xu was stationed at Li. Yang Fu had grown up in Jiang Xu's household. Visiting Jiang Xu and his mother, he described events inside Ji, sobbing bitterly. Jiang Xu asked: “Why are you like this?” Yang Fu replied: “Unable to preserve the city I defended or die when my superior perished, how can I face the world and draw breath? Ma Chao betrayed his father and rebelled against his ruler, brutally killing the provincial governor. This is not merely my concern and responsibility: all gentlemen of the province share the shame. You command troops independently yet have no intention of punishing the rebel. This is why Zhao Dun was recorded as killing his ruler. Ma Chao is strong but unrighteous, with many breaches that make him easy to plot against.” Jiang Xu's mother was stirred and ordered him to follow Yang Fu's plan. They agreed, then conspired outside with fellow natives Jiang Yin, Zhao Ang, Yin Feng, Yao Qiong, Kong Xin, and Li Jun and Wang Ling of Wudu. They fixed an agreement to attack Ma Chao and sent Yang Fu's younger cousin Yang Mo to tell Yang Yue at Ji, also joining Liang Kuan of Anding, Zhao Qu of Nan'an, Pang Gong, and others. With their oath settled, in the ninth month of the seventeenth year they and Jiang Xu raised troops at Lu. Hearing of the rising, Ma Chao led troops out himself. Zhao Qu, Liang Kuan, and the others freed Yang Yue, shut Ji's gates, and attacked Ma Chao's wife and children. Ma Chao raided Li and captured Jiang Xu's mother. She cursed him: “You unfilial son who betrays his father, savage rebel who kills his ruler! How could Heaven and Earth tolerate you long? Why not die quickly, instead of daring to show your face?” Angry, Ma Chao killed her. Fighting Ma Chao, Yang Fu suffered five wounds, and seven brothers and clansmen died. Ma Chao fled south to Zhang Lu.

After Longyou was pacified, Taizu (Cao Cao) rewarded those who attacked Ma Chao. Eleven received marquisates, and Yang Fu received Marquis Within the Passes. He declined: “While my superior lived, I had no merit in defending him from disaster; when he died, I failed to die loyally. In righteousness I deserve rejection; under law I deserve execution. Ma Chao is also not dead. I should not casually receive rank and salary.” Taizu (Cao Cao) replied: “You and the worthy men together established great achievement, praised by the western people. When Zigong declined a reward, Confucius said he obstructed goodness. Open your heart and obey the state's command. Jiang Xu's mother urged him to act early. Such clear wisdom could scarcely be surpassed even by Yang Chang's wife. Worthy indeed, worthy indeed! Good historians will record it and never let it fall away.”

When Taizu (Cao Cao) campaigned in Hanzhong, he made Yang Fu Inspector of Yi Province. On returning, he appointed him Administrator of Jincheng, then transferred him before departure to Administrator of Wudu. Bordering Shu and Hanzhong, the commandery required only reassurance, Yang Fu requested, following Gong Sui's precedent. Liu Bei sent Zhang Fei, Ma Chao, and others by the Ju route toward Xiabian, while seven Di groups under Lei Ding and others, comprising more than ten thousand settlements, rebelled in support. Taizu (Cao Cao) sent Protector-General Cao Hong against Ma Chao and the others, who withdrew. Cao Hong held a great banquet, ordering female performers to wear gauze and fine silk and dance on drums. Everyone laughed. Yang Fu sternly rebuked him: “Distinction between men and women is a great principle of the state. How can women's bodies be exposed in a public gathering? Even the disorder of Jie and Zhou did not exceed this!” He shook out his clothes and left. Cao Hong immediately dismissed the female performers, invited him back, and regarded him with solemn fear.

When Liu Bei took Hanzhong and pressed Xiabian, Taizu (Cao Cao), considering Wudu isolated and distant, wished to move it but feared officials and people would cling to their land. Yang Fu's authority and trust were long established. He successively moved more than ten thousand households of common people and Di to the areas of Jingzhao, Fufeng, and Tianshui, transferring the commandery seat to Xiaohuaili. The people carried their children and followed. He governed simply by raising the main principles, and subordinates could not bear to deceive him. Emperor Wen (Cao Pi) asked Palace Attendant Liu Ye and the others: “What kind of man is the Administrator of Wudu?” All praised Yang Fu as possessing the integrity of a highest assisting minister. Before employing him in such a role, the emperor died. After more than ten years in the commandery, Yang Fu was summoned as Colonel of the City Gates.

Yang Fu once saw Emperor Ming (Cao Rui) wearing a garment designated 𧛕, with a pale-blue silk half-length, ample-sleeved outer garment [the clothing terms are uncertain]. He asked: “What prescribed ritual dress is this?” The emperor fell silent and did not answer. Thereafter he did not appear before Yang Fu in nonstandard clothing.

Promoted to Chief Architect, Yang Fu served when palaces were first being constructed, beautiful women were gathered for the rear palace, and hunting outings were frequent. In autumn, great rain, thunder, and lightning killed many birds. Yang Fu memorialized: “I have heard that under an enlightened ruler, ministers fully express themselves. Yao and Shun, though sage in virtue, sought criticism and remonstrance. Great Yu worked diligently and kept his palaces humble. Cheng Tang, facing drought, accepted blame himself. King Wen of Zhou (Ji Chang) set an example for his wife and thereby governed household and state. Emperor Wen of Han (Liu Heng) personally practiced frugality and wore dark coarse silk. All these spread a fine reputation and left plans for their descendants. Your Majesty carries Emperor Wu (Cao Cao)'s great enterprise of expansion and preserves Emperor Wen (Cao Pi)'s enduring foundation. You should seek to equal the good government of ancient sages and worthies and survey the bad government of unrestrained later ages. Good government means restraint and valuing the people's strength; bad government means following desires and acting on every impulse. Consider why dynasties began brilliantly and why their final ages weakened to extinction. Even recent Han's changes should move your heart to warning and fear. Had Emperors Huan (Liu Zhi) and Ling (Liu Hong) not abandoned Emperor Gaozu (Liu Bang)'s laws and the respectful frugality of Emperors Wen (Liu Heng) and Jing (Liu Qi), where could Taizu (Cao Cao), even with divine martial power, have displayed his ability? How could Your Majesty occupy this exalted position? Wu and Shu remain unsettled, and armies are abroad. Before moving, think three times; deliberate before acting. Be cautious in going out and coming in, using the past to examine the future. These words may seem light, but success and failure are weighty. Recent rain has been accompanied by many unusually violent thunderbolts, even killing birds. Heaven, Earth, and the spirits regard the ruler as their child. When government is improper, they reveal disasters and rebukes. Self-restraint and inward self-reproach are recorded of sages. Consider dangers before they take shape and guard against their slightest beginnings. Follow Emperor Xiaowen of Han (Liu Heng), who released Emperor Hui (Liu Ying)'s palace women to marry freely. The young girls recently levied and sent to court have brought an unfavorable reputation afar. Plan for what follows. All repairs and construction should be restrained. The Documents says: ‘Once the nine kin groups were harmonious, he brought accord to the myriad states.’ Consider what suits each matter and follow the middle course. Concentrate on planning and reduce expenditure. Once Wu and Shu are settled, those above will be secure, those below happy, and the nine kin groups harmonious. Proceeding thus, your ancestors will rejoice; even Yao and Shun found such work demanding. You should now open great trust throughout the realm, reassure the multitude, and show it to distant peoples.” At the time, the Prince of Yongqiu (Cao Zhi) resented his exclusion, while laws governing closely related princely states were severe and restrictive. Thus Yang Fu also explained the principle of the nine kin groups. An edict replied: “I recently received your confidential memorial. It first presented ancient enlightened kings and sage rulers to criticize dark government. Its earnest words were sincere and substantial. Reflecting to repair faults, supporting good and correcting wrong, it leaves nothing lacking. I have read and pondered your bitter words and greatly commend them.”

Yang Fu later became Minister Steward. Grand Marshal Cao Zhen then campaigned against Shu but could not advance because of rain. Yang Fu memorialized: “King Wen of Zhou (Ji Chang) had the sign of a red crow, yet still had no leisure to eat until late in the day. A white fish entered King Wu of Zhou (Ji Fa)'s boat, yet ruler and ministers changed countenance. Even when their movements obtained auspicious signs, they remained fearful. How much more should disasters and anomalies inspire trembling! Wu and Shu are not pacified, and Heaven repeatedly sends changes. Your Majesty should concentrate earnestly on responding, sit with apprehension, attract the distant through virtue, and reassure the near through frugality. As soon as the armies advanced, rain delayed them amid difficult mountains for many days. Transport and carrying are burdensome, and expenditure great. If supplies fail, the original plan must be frustrated. The Commentary says: ‘Advance when opportunity is seen; retreat when difficulty is known: this is good military government.’ Merely exhausting the six armies in mountain valleys, with nothing to seize ahead and no retreat, is no way to command troops. King Wu of Zhou (Ji Fa) withdrew his army, yet Yin ultimately perished: he understood Heaven's appointed time. This year is disastrous and the people hungry. Issue a clear edict reducing food and dress and stop ingenious luxuries and precious amusements. Shao Xinchen, as Minister Steward in peaceful times, petitioned to eliminate unproductive consumption. With military resources now insufficient, restraint is all the more necessary.” The emperor immediately recalled the armies.

Later an edict called for broad discussion of policies inconvenient to the people. Yang Fu argued: “Good government lies in employing the worthy; strengthening the state lies in farming. To abandon the worthy for private favorites is the greatest neglect of government. To expand palaces and lodges and raise lofty terraces, hindering the people's work, is the greatest harm to farming. For craftsmen to neglect proper utensils and compete in ingenious novelties to satisfy the ruler's desires is the greatest injury to the root. Confucius said: ‘Harsh government is fiercer than a tiger.’ Officials now cling to formal achievements and conventional paperwork, fail to understand government as a whole, and favor troublesome severity: this is the greatest disturbance to the people. The urgent task is to remove these four extremes and order senior ministers, commanderies, and kingdoms to recommend worthy, good, upright, correct, earnest, and plain gentlemen for selection. This too is one way to seek talent.”

Yang Fu again memorialized to reduce palace women who received no imperial favor and summoned a Palace Wardrobe clerk to ask the number in the rear palace. Keeping to the old command, the clerk answered: “It is confidential and cannot be disclosed.” Angry, Yang Fu gave him a hundred strokes and reproached him: “Does the state keep secrets from the Nine Ministers but share them with petty clerks?” Hearing this, the emperor respected and feared Yang Fu still more.

The emperor's beloved daughter Shu died before completing her first year. Grieving intensely, he posthumously enfeoffed her as Princess of Pingyuan (Cao Shu), established a temple at Luoyang, and buried her at the Southern Tomb. When he intended personally to accompany the funeral, Yang Fu memorialized: “When Emperor Wen (Cao Pi) and Empress Wuxuan (Lady Bian) <a posthumous designation; her personal name is not given here> died, Your Majesty accompanied neither burial, to protect the altars of state and guard against the unforeseen. How then can you accompany the burial of an infant still held in arms?” The emperor did not follow this.

After newly building the palace at Xu, the emperor also constructed palaces, halls, lookouts, and galleries at Luoyang. Yang Fu memorialized: “Yao valued thatched roofs, and the myriad states lived securely; Yu kept palaces humble, and the realm delighted in its work. Even under Yin and Zhou, halls might rise only three chi, measuring nine mats across. No ancient sage emperor or enlightened king exhausted the height and beauty of palaces to impoverish the people's wealth and strength. Jie made a jade chamber and ivory galleries; Zhou built the towering palace and Deer Terrace, losing his altars of state. King Ling of Chu (Xiong Qian) suffered disaster through building Zhanghua; the First Emperor of Qin (Ying Zheng) built Epang and brought calamity to his son. The realm rebelled, and the dynasty ended in its second generation. None who disregard the multitude's strength to gratify eye and ear escape destruction. Take Yao, Shun, Yu, Tang, and Kings Wen of Zhou (Ji Chang) and Wu of Zhou (Ji Fa) as models; take Jie of Xia, Zhou of Yin (Zi Shou), King Ling of Chu (Xiong Qian), and the Qin emperor as profound warnings. Heaven, high above, truly observes the ruler's virtue. Guard its throne carefully in succession to your ancestors. Even with a towering enterprise, fear of losing it is proper. If instead of respectful vigilance day and night and sincere care for the people, you indulge leisure and embellish only palaces and terraces, overthrow and destruction must come. The Changes says: ‘He enlarges his roof and screens his house. Peering through the door, one finds silence and no people.’ A king takes the realm as his home: the disaster of an enlarged roof reaches the point of a home without people. The two enemies now form an alliance to endanger the ancestral temples. A hundred-thousand-man army hurries east and west, and the borders have not one day's ease. Farmers abandon work, and the people show hunger. Yet Your Majesty does not worry about this and builds palaces without end. If the state could perish and I survive alone, I would say no more;

“but ruler is head and ministers limbs, one body in survival or destruction, sharing gain and loss. The Classic of Filial Piety says: ‘If the Son of Heaven has seven remonstrating ministers, even without the Way he does not lose his realm.’ Though weak and timid, dare I forget a remonstrant's duty? Unless words are deeply earnest, they cannot awaken Your Majesty. If you do not examine mine, I fear the blessings of your august grandfather and illustrious father will fall to the ground. If my death could help in even the slightest degree, the day I die would be as a year of life. I respectfully knock upon my coffin, bathe, and await severe punishment.” The memorial reached the throne. Moved by his loyal words, the Son of Heaven personally wrote an answering edict. In court deliberations, Yang Fu always firmly took responsibility for the realm. His repeated remonstrances were not followed, so he frequently sought retirement, without permission. He died with no surplus family wealth. His grandson Yang Bao succeeded.

Gaotang Long, courtesy name Shengping, was from Pingyang in Taishan and descended from Master Gaotang of Lu. A scholar in youth, he was appointed an inspector of subordinate offices by Administrator of Taishan Xue Ti. The commandery's army superintendent argued with Xue Ti, calling him by personal name and shouting at him. Gaotang Long laid his hand on his sword and rebuked the superintendent: “When Duke Ding of Lu (Ji Song, 姬宋) was insulted, Confucius mounted the steps; when Zhao's ruler played the Qin zither, Lin Xiangru advanced with an earthen vessel. Naming a superior before his subordinate is something righteousness must punish.” The superintendent turned pale, and Xue Ti rose in alarm to stop him. Later Gaotang Long left office and took refuge in Jinan.

In the eighteenth year of Jian'an, Taizu (Cao Cao) summoned Gaotang Long as a clerk for military deliberations in the Chancellor's office. He later became literary adviser to the Marquis of Licheng (Cao Hui), then chancellor of the fief. During mourning for Taizu (Cao Cao), Cao Hui showed no grief but hunted and rode about. Gaotang Long corrected him through righteous remonstrance, fulfilling the proper role of guidance. During Huangchu he was Chief of Tangyang, then selected as tutor to the Prince of Pingyuan (Cao Rui). The prince ascended the throne as Emperor Ming (Cao Rui), who made Gaotang Long Concurrent Attendant, Erudite, and Chief Commandant of Attendant Cavalry. At the emperor's accession, some ministers proposed a ceremonial entertainment. Gaotang Long said: “Tang Yao and Yu Shun observed silent mourning; Gaozong of Shang (Zi Zhao) <High Ancestor; the temple name of Wuding> maintained reflection without speech. Thus supreme virtue brought harmony and shone throughout the seas.” He considered the gathering inappropriate, and the emperor respectfully accepted this. Gaotang Long became Administrator of Chenliu. You Mu, a commoner of Du aged over seventy, possessed consummate conduct. Gaotang Long nominated him as an accounts clerk, and the emperor, approving, specially appointed him Gentleman of the Palace to honor him. Gaotang Long was recalled as Regular Mounted Attendant and granted Marquis Within the Passes.

During Qinglong, palaces were extensively built, and a great bell was taken from Chang'an in the west. Gaotang Long memorialized: “King Jing of Zhou (Ji Gui) did not model himself on the bright virtue of Kings Wen of Zhou (Ji Chang) and Wu of Zhou (Ji Fa), and neglected the sage institutions of Duke Dan of Zhou (Ji Dan). Having cast large coins, he also made a great bell. He ignored Duke Mu of Shan (Shan Qi)'s remonstrance and would not follow Lingzhou Jiu's reply. Persisting in error, he weakened Zhou's virtue. Good historians recorded it as an enduring warning. Today's petty men delight in speaking of Qin and Han's extravagance to unsettle your sage heart, seeking disproportionate vessels of fallen states, wasting labor and resources, and injuring virtuous government. This is no way to promote the harmony of ritual and music or preserve the spirits' blessings.” That day the emperor visited the upper workshop. Gaotang Long and Bian Lan accompanied him. The emperor gave Bian Lan the memorial and told him to challenge Gaotang Long: “Rise and decline depend on government. What has music to do with them? If transformation is unclear, how is the bell to blame?” Gaotang Long replied: “Ritual and music are the great foundations of government. Thus when the Shao music was performed nine times, the phoenix came in stately display; when thunder drums changed six times, heavenly spirits descended. Government thereby became balanced and punishments were set aside: the utmost harmony. When new sounds arose, Shang Xin (Zi Shou) fell; when the great bell was cast, King Jing of Zhou (Ji Gui) declined. The turning point between survival and destruction constantly arises here. How can rise and decline be unrelated? Every act of a ruler must be recorded: this was the ancient Way. If actions lack proper models, what can be shown to posterity? Sage kings delight in hearing their faults, so there are admonitions and corrections; loyal ministers wish to exhaust their integrity, so there is duty beyond concern for oneself.” The emperor approved.

Promoted to Palace Attendant, Gaotang Long continued concurrently as Grand Astrologer. When Chonghua Hall burned, an edict asked him: “What fault caused this? Does ritual prescribe prayer or expiation?” Gaotang Long replied:

“Calamities and anomalies all occur to make warnings clear. Only following ritual and cultivating virtue can overcome them. The Commentary on the Changes says: ‘If those above are not frugal and those below not restrained, ominous fire burns their house.’ It also says: ‘When a ruler raises his terraces high, heavenly fire brings disaster.’ This means that if a ruler merely embellishes palaces without recognizing the people's exhaustion, Heaven responds with drought and fire rises from lofty halls. Heaven has sent its inspection and therefore rebukes Your Majesty. You should exalt humane government to answer its intent. Taiwu once saw mulberry and grain trees grow in his court; Wuding saw a calling pheasant mount his sacrificial vessel. Hearing of anomalies, both feared, humbled themselves, and cultivated virtue. After three years, distant peoples brought tribute, and they were called Zhongzong (Zi Mi) and Gaozong (Zi Zhao) <Middle Ancestor and High Ancestor; Shang temple names, the latter already mentioned above>. These are clear warnings from earlier ages. Examining old prognostications, outbreaks of fire all warn against terraces and palaces. Their present expansion truly arises from the excessive number of palace women. Select and retain the virtuous and good in accordance with Zhou's system and dismiss the rest. This is what Zu Yi used to instruct Gaozong (Zi Zhao), and how Gaozong (Zi Zhao) enjoyed a lasting reputation.”

An edict asked Gaotang Long: “I have heard that under Emperor Wu of Han (Liu Che), after Bailiang burned, palaces were greatly expanded to suppress the omen. What is the meaning of this?” Gaotang Long replied:

“I have heard that when Bailiang in the western capital burned, a Yue shaman proposed a method, and Jianzhang Palace was planned to suppress the fire omen. This was the doing of a shaman from the Yi and Yue peoples, not the clear instruction of sages and worthies. The Treatise on the Five Phases says: ‘Bailiang burned; afterward came Jiang Chong's witchcraft affair, involving Crown Prince Wei (Liu Ju).’ According to the treatise, the Yue shaman's Jianzhang Palace suppressed nothing. Confucius said: ‘Calamities respond in kind to conduct; vital influences affect one another to warn the ruler.’ Thus sage rulers, seeing calamity, blame themselves and withdraw to cultivate virtue, thereby averting it and restoring order. You should now dismiss the people's labor service. Palace construction should be restrained, sufficient within to shelter from wind and rain and without for ritual. Sweep clean the burned site and dare erect nothing there. Auspicious shapu grass and fine grain will surely grow there to repay your reverent virtue. How could you exhaust the people's strength and wealth? That is truly no way to obtain auspicious signs or attract distant peoples.”

The emperor nevertheless rebuilt Chonghua Hall. At the time, nine dragons were reported in a commandery or kingdom, so it was renamed Nine Dragons Hall.

When Lingxiao Gate Towers were first constructed, a magpie nested on them. The emperor asked Gaotang Long, who replied: “The Odes says: ‘The magpie has a nest; the dove occupies it.’ Now, while palaces and Lingxiao Gate Towers are being built, a magpie nests there. This signifies that the buildings will not be completed before their builder is unable to inhabit them. Heaven seems to say that before completion, someone of another surname will control them. This is Heaven's warning. Heaven's Way has no favorites but supports good men. Deep precautions and reflection are essential. The last rulers of Xia and Shang inherited their thrones, yet did not reverently receive Heaven's clear mandate. Following slander and flattery, abandoning virtue for desire, they perished suddenly. Taiwu and Wuding saw calamities, trembled, and reverently accepted Heaven's warning, so they flourished swiftly. If you now stop the hundred labor services, use frugality to make resources sufficient, exalt virtuous government, follow imperial standards, remove what troubles the realm, and promote what benefits the multitude, the Three Kings could become four and the Five Emperors six. It would go beyond Shang's ancestral rulers turning disaster into blessing. Serving among your intimates, if I can increase your blessings and preserve the altars of state, even my body's destruction and my clan's ruin would be as life to me. How could I fear disaster for contradicting you and leave Your Majesty without the most earnest words?” The emperor's expression changed visibly.

That year a comet appeared at Dachen. Gaotang Long memorialized: “Whenever emperors and kings move capitals and establish cities, they first determine the places of Heaven, Earth, and the altars of state and serve them reverently. In building, ancestral temples come first, stables and storehouses next, and residences last. Now the Round Mound, Square Marsh, southern and northern suburban altars, Hall of Brightness, and altars of soil and grain have no settled divine positions, and ancestral temples do not yet accord with ritual. Yet residences are splendidly adorned, and gentlemen and commoners lose their livelihoods. Outsiders all say that spending on palace women roughly equals the military and state expenditure of raising armies. Unable to bear commands, the people are resentful. The Documents says: ‘Heaven hears and sees through our people's hearing and sight; Heaven displays awe through our people's manifest authority.’ When the common people sing praise, Heaven responds with the Five Blessings; when they angrily lament, it overawes with the Six Extremities. This means that Heaven's rewards and punishments follow the people's words and hearts. Thus governing must first secure the people. Then the transforming influence modeled on antiquity reaches above and below. It has always been so. Rough rafters and humble palaces were how Tang Yao, Yu Shun, and Great Yu transmitted their imperial influence; jade terraces and jeweled chambers were how Xia Gui (Jie) and Shang Xin (Zi Shou) offended great Heaven. Today's palaces violate ritual measure, yet Nine Dragons Hall is further established with greater ornament than before. Heaven's comet shines brightly, arising in Fang and Xin, invading the Imperial Seat and approaching Ziwei <named celestial regions>. This is Heaven's parental love for Your Majesty, manifesting warnings that begin and end among exalted celestial positions, earnest and repeated, determined to awaken you. Such is a loving father's heartfelt instruction. You should exalt a filial son's reverent trembling to lead the realm and show posterity. Do not disregard it and deepen Heaven's anger.”

Military and state business was burdensome, and law was applied severely. Gaotang Long memorialized: “Opening an enterprise and transmitting a succession require sagacity and discernment; assisting the age and correcting government require good aides. Thus achievements are consolidated and all things made secure. To change customs, illuminate the Way's transformation, bring the four borders into one influence so they turn inward, glorify virtuous instruction, and make the Nine Zones admire righteousness is certainly beyond ordinary officials. Those responsible now concentrate on punitive statutes rather than the great Way. Thus punishments continue instead of being set aside, and customs deteriorate rather than grow earnest. Ritual and music should be exalted, ranks ordered in the Hall of Brightness, and the Three Yong institutions, Great Archery, and nourishment of elders restored. Build suburban altars and ancestral temples, honor scholars, raise recluses, manifest institutions, change the calendar and beginning of the year, alter ceremonial colors, spread kindness, and value plain frugality. Then prepare the Feng and Shan sacrifices to return credit to Heaven and Earth, filling the six directions with the sounds of the Ya and Song and uniting posterity in brilliant transformation. These are admirable affairs of perfect government and an enduring noble enterprise. The Nine Regions could then be governed through courteous yielding. What further concern would remain? To neglect the root and rescue the branches is like tangled silk, not orderly government. Command the senior ministers and learned scholars to prepare these matters as established models.” Gaotang Long further held that changing the calendar, ceremonial colors, insignia, titles, and vessels was how ancient emperors made government spiritually manifest and transformed the people's eyes and ears. Thus each of the three possible beginnings of spring could be called the king's first month, making clear the Three Successions. He expounded old regulations and memorialized for change. The emperor followed his advice, changing the third month of spring in the fifth year of Qinglong to the fourth month, first month of summer, in the first year of Jingchu. Ceremonial colors favored yellow and sacrificial animals were white, following the earthly calendar alignment.

Gaotang Long was promoted to Minister of the Imperial Household. The emperor expanded palaces still further and embellished towers and galleries. Bright stone was cut from Taihang and patterned stone quarried at Gucheng. Mount Jingyang was raised in Fanglin Garden; Zhaoyang Hall was built north of Taiji. Yellow dragons, phoenixes, and extraordinary great beasts were cast to adorn Jinyong, Lingyun Terrace, and Lingxiao Gate Towers. Countless labor projects arose, with tens of thousands working. Everyone from senior ministers down to students exerted himself, and the emperor personally took up earth to lead them. Liaodong meanwhile refused court attendance. Empress Dao (Lady Mao) <a posthumous designation; her personal name is not given here> died. Heaven sent prolonged rain, and flooding in Ji Province swept away people and property. Gaotang Long submitted an earnest remonstrance:

“‘Heaven and Earth's great virtue is life; the sage's great treasure is position. How is position preserved? Through humanity. How are people gathered? Through wealth.’ Thus gentlemen and common people are the state's stabilizing foundation, and grain and silk their life. Grain and silk cannot grow without nature's transformation or be completed without human labor. Therefore the emperor plows to encourage agriculture, and the empress tends mulberries to complete clothing. Through these they serve the Supreme Deity, declare reverence, and repay its gifts. In Tang Yao's time, the age met the calamity of the Yang Nine, and floodwaters reached Heaven. Gun was appointed to manage them but accomplished nothing. Wenming (Yu) was then raised, following mountains and cutting trees; the work lasted twenty-two years in all. No calamity was greater, no labor more prolonged, yet Yao, Shun, and their ministers simply sat facing south. Yu spread order through the Nine Provinces, and officials' merits had graded distinctions. Gentlemen and commoners each had their proper dress. There is now no comparable emergency, yet senior ministers and grandees perform labor alongside menial workers. This brings no good reputation among the peoples beyond and no fine name in written records. Thus those governing states and households take near examples from themselves and distant examples from things, warming and nurturing people. Hence the phrase: ‘The kind and gentle gentleman is the people's father and mother.’ Now high and low labor, disease and famine prevail, cultivators are few, repeated hunger leaves no means to finish the year. Compassion should relieve their distress. In ancient records I have examined, the relationship between Heaven and humanity never fails to respond. Thus wise former kings feared Heaven's clear mandate and followed the contrary or favorable movements of yin and yang, ever vigilant lest they deviate. Good government then flourished and virtue accorded with the spirits. When anomalies arose, they feared and reformed government; none failed to prolong their allotted years and blessings. In later declining ages, dark and reckless rulers neither honored the former kings' good standards nor accepted upright men's frank words. Pursuing desires and ignoring warnings, none failed soon to encounter disaster and overthrow. Heaven's Way is clear; let me now speak of human conduct. The six emotions and five dispositions dwell in everyone. Desire and incorruptible steadfastness each occupy a place; when stirred, they contend within the heart. If desire is strong and substance weak, indulgence goes unchecked. If sincere resolve does not control it, excess knows no limit. Feelings seek what is pleasant and beautiful; assembling beauty requires human labor and grain and silk. If desire has no limit, people cannot bear the labor and resources cannot meet the demands. Labor and demands together will produce disorder. Without cutting off desires, supply cannot continue. Confucius said: ‘Without distant thought, a person must have near anxiety.’ From this it is clear that ritual and righteousness do not merely impose arbitrary restrictions: they avert harm and promote order. The two enemies Wu and Shu are not merely petty raiders in open country or bandits gathered in a town. They occupy difficult terrain, use the rivers, hold territory and troops, assume imperial titles, and wish to contend with the central state. Suppose someone reported that Sun Quan and Liu Bei [the name used in the source despite the speech's later setting] both cultivated virtuous government, practiced purity and frugality, reduced taxation, avoided precious amusements, consulted aged worthies, and followed ritual standards. Would Your Majesty not be alarmed and dislike this, considering them difficult to conquer quickly and a concern for the state? Suppose instead the report said both were without the Way, extravagant beyond measure, burdening their soldiers and people and imposing heavy taxes until those below could not bear commands and lamented ever more. Would Your Majesty not angrily resent their oppression of our innocent people and wish to punish them promptly? And next, would you not welcome their exhaustion and the ease of taking them? If so, exchange positions in thought and judge: the principles of these affairs are not far away. The First Emperor of Qin (Ying Zheng) did not build a foundation of virtue but built Epang Palace; he did not fear changes within his own walls but undertook the Great Wall's labor. When ruler and ministers devised these plans, they too wished to establish an enterprise for ten thousand generations and leave descendants the realm forever. How could they imagine that one ordinary man's shout would overthrow it? I therefore consider that if earlier rulers had known their actions must bring defeat, they would not have done them. Thus rulers of doomed states think they cannot perish and then perish; worthy sage rulers think they may perish and therefore do not. Emperor Wen of Han (Liu Heng) was called worthy, personally practicing restraint and frugality, benefiting inferiors and nourishing the people. Yet Jia Yi compared the realm to hanging upside down, finding one matter for bitter weeping, two for tears, and three for long sighs. How much more now, when the realm is devastated, the people lack even a small reserve, the state lacks a year's stores, strong enemies remain abroad, the six armies are exposed on the frontier, and building works disturb provinces and commanderies within! If an enemy alarm comes, I fear men worn down by tamping walls cannot offer their lives in the enemy's court. Moreover, officers' salaries have gradually been cut to one-fifth of the former level. Those granted leave no longer receive provisions, and those formerly exempt from contributions now pay half. Thus official receipts greatly exceed the old level, while expenditure is much lower [the expression 與參少 remains uncertain]. Yet ordinary fiscal expenditure is continually insufficient, and small levies designated for beef follow one another. Reasoning backward, all this expense must go somewhere. Salary grain and silk are how a ruler kindly supports officials and people and sustains their lives. To discontinue them now is to take away life. Receiving something and then losing it is a storehouse of resentment. The Rites of Zhou says that the Heavenly Treasury manages the rules of the Nine Levies to supply the Nine Expenditure Categories [the source reads 九伐; the institutional term needs checking]. Revenue has its portions and expenditure its destinations; neither encroaches upon the other, and each use is sufficient. Only after sufficiency are surplus regular contributions used for the king's amusements. Moreover, the ruler's expenditure must be examined by the Controller of Accounts.

“Those with whom Your Majesty sits in the central court to govern the realm are either the Three Excellencies and Nine Ministers or the close ministers of the central offices. All are intimates who approach your knees and should conceal nothing. If they see abundance or reduction but dare not report it, merely hurrying to obey commands and fearing failure, they are office-fillers, not upright assistants. Li Si once taught Qin's Second Emperor (Ying Huhai): ‘If a ruler cannot indulge himself, this is called being shackled by the realm.’ The Second Emperor (Ying Huhai) followed him, Qin fell, and Li Si's clan was destroyed. Thus Historian Sima Qian criticized his failure to remonstrate correctly as a warning to the world.”

When the memorial was submitted, the emperor read it and told the Supervisor and Director of the Palace Secretariat: “Reading Gaotang Long's memorial makes me afraid!”

When his illness became grave, Gaotang Long dictated a memorial:

“When Zengzi was ill, Meng Jingzi visited. Zengzi said: ‘A bird near death cries sadly; a man near death speaks well.’ My illness grows without diminishing, and I constantly fear sudden death before my loyalty and sincerity are made clear. My wholehearted devotion is not confined to Zengzi's example. I ask Your Majesty to give it a little attention. Thoroughly reform the mistakes of past affairs and vigorously promote the deep, sound foundations of affairs to come. Then spirits and people will respond, distant regions admire righteousness, the Four Numinous Creatures offer treasures, and the Jade Balance shine with essence. The Three Kings can be surpassed and the Five Emperors exceeded: this would be more than merely inheriting the throne and preserving institutions. I have always lamented that rulers all wish to continue the government of Yao, Shun, Tang, and King Wu of Zhou (Ji Fa), yet tread the paths of Jie, Zhou, Kings You of Zhou (Ji Gongsheng), and Li of Zhou (Ji Hu). All ridicule the deluded, disorderly rulers of fallen states in declining ages, yet do not follow the standards of Yu, Xia, Yin, and Zhou. How sad! To seek such results through such actions is like climbing a tree for fish or boiling water into ice. Their impossibility is clear. Consider the Three Dynasties' possession of the realm. Sages and worthies succeeded one another for centuries. Not an inch of land was outside their possession, not one person outside their service. The myriad states were peaceful, the Nine Regions ordered. Deer Terrace's gold and Juqiao's grain had no urgent use. They could simply remain facing south as before. What more was needed? Yet men like Xia Gui (Jie) and Shang Xin (Zi Shou) relied on bodily strength, knew enough to reject remonstrance, and had talent enough to adorn wrong. They prized flatterers, exalted towers, loved licentious pleasure, delighted in performers, composed decadent music, and enjoyed the sounds of Pushang. Heaven did not approve and turned its regard away. Their ancestral states became ruins, they themselves fell to servitude; Zhou of Shang (Zi Shou) was hung on a white banner, Jie exiled at Mingtiao. Tang and King Wu of Zhou (Ji Fa) took the Son of Heaven's dignity. Were these strange outsiders? All were descendants of enlightened kings. In the Six States' time the realm was populous and flourishing. Qin unified it but failed to cultivate the sage Way, instead building Epang Palace and the Great Wall's defenses, boasting in the central states and overawing the hundred non-Chinese peoples. The realm trembled, and people communicated on the roads only with their eyes. Qin thought its root and branches would flourish through a hundred generations and transmit great radiance forever. How could it foresee destruction in the second generation and the collapse of its altars of state? More recently, Emperor Xiaowu of Han (Liu Che) inherited the blessings of Emperors Wen (Liu Heng) and Jing (Liu Qi), fought foreign peoples abroad, and built palaces within. In little more than ten years, the realm clamored with distress. Trusting a Yue shaman, he resented Heaven and displaced his anger, building Jianzhang Palace with a thousand gates and ten thousand doors. He finally brought about Jiang Chong's witchcraft disaster, estrangement in the palace, and violence between father and son, with the poison of calamity extending through generations. I observe that during Huangchu, Heaven displayed a warning: a bird of a different species was reared in a swallow's nest, its beak, claws, and breast red. This was a great anomaly for Wei's house. Guard against an eagle-like minister rising within your own walls. Select princes to govern states and command troops, stationed like pieces across a board to stabilize the imperial region and assist the imperial house. When Zhou moved east, it relied on Jin and Zheng. In Han's Lü clan disturbance, it truly relied on the Marquis of Zhuxu (Liu Zhang). These are clear warnings from earlier ages. Heaven has no favorites but assists virtue. When the people sing of virtuous government, it extends years beyond the allotted span; when those below complain, it takes away the register of rule and grants it to the able. Thus the realm belongs to the realm, not to Your Majesty alone. A hundred illnesses converge on me, and my strength gradually diminishes. I have therefore had myself carried out and returned to my village residence. If I sink into death and my spirit has awareness, I shall repay you by knotting grass.”

An edict said: “Your integrity equals Boyi's, your candor surpasses Shi Yu's. Your resolve is firm and pure, steadfast beyond concern for yourself. Why, before this slight illness has been cured, retire to your village home? Bing Ji's hidden virtue once dispelled illness and prolonged his life; Gong Yu's steadfastness brought recovery from grave sickness. Eat firmly and concentrate your spirit to sustain yourself.” Gaotang Long died, leaving instructions for frugal burial and encoffining in ordinary seasonal clothing.

Earlier, during Taihe, Central Protector Jiang Ji memorialized that “the ancient Feng and Shan sacrifices should be followed.” An edict replied: “Hearing Jiang Ji's words makes sweat run to my feet.” The matter was set aside for years, but later plans to perform them were discussed, and Gaotang Long was ordered to compile the rites. Hearing of his death, the emperor sighed: “Heaven does not wish to complete my undertaking. Master Gaotang (Gaotang Long) has abandoned me and died.” His son Gaotang Chen inherited the title.

Earlier, during Jingchu, the emperor feared that because Su Lin, Qin Jing, and the others were all old, no one could transmit their learning. He issued an edict: “After the former sages died, their remaining words and teachings were recorded in the Six Arts. Among these, ritual is especially urgent and cannot be abandoned for a moment. Later customs have long turned from the root. Thus Minzi criticized Yuanbo's lack of learning, and Xun Qing condemned Qin's burying of scholars. If Confucian learning is abandoned, how can civilizing influence arise? Today's senior scholars and great Confucians are all advanced in years. Who will continue their instruction? When Master Fu was growing old, Emperor Wen of Han (Liu Heng) sent Chao Cuo to receive his teaching; when the Guliang tradition had few companions, Emperor Xuan of Han (Liu Xun) had ten gentlemen inherit it. Select thirty talented gentlemen and clerks who understand the classics' meaning to study the Four Classics and Three Ritual Texts separately under Minister of the Imperial Household Gaotang Long, Regular Mounted Attendant Su Lin, and Erudite Qin Jing. The responsible authorities should prepare a system of instruction and examination. Xiahou Sheng said: ‘A gentleman should worry that he does not understand classical learning. Once he does, obtaining blue and purple official ribbons is like bending down to pick up a stalk from the ground.’ If students can now thoroughly investigate the classics' Way, rank, salary, honor, and favor will come unasked. Can they fail to strive?” Within several years Gaotang Long and the others all died, and the students' work consequently ceased.

Earlier, Zhan Qian of Rencheng had served as magistrate of several counties under Taizu (Cao Cao),

and once supervised the defense of Ye. When Emperor Wen (Cao Pi) was crown prince, he delighted in hunting, leaving at dawn and returning at night. Zhan Qian remonstrated: “Kings and dukes establish defenses to secure their states; capitals and palace guards provide against the unforeseen. The Greater Odes says: ‘The principal son is the wall; do not let the wall fall.’ It also says: ‘Before plans have gone far, take great care’ [the exact sense of 大簡 in this quotation remains open]. If you indulge in hunting, leaving at dawn and returning at dusk, taking one day's pleasure in pursuing game while forgetting boundless dangers, I am perplexed.” The crown prince was displeased, but afterward went out somewhat less. During Huangchu, when Emperor Wen (Cao Pi) intended to make Noble Consort Guo (Guo Nüwang) empress, Zhan Qian remonstrated in a memorial. His words appear in the Biographies of Empresses and Consorts. Under Emperor Ming (Cao Rui), labor services multiplied and imperial relatives were estranged and excluded. Zhan Qian memorialized:

“Heaven gives birth to the multitude and establishes rulers to shelter all living people and nourish the common folk. Thus arranging and governing the four seas is not for the Son of Heaven's private benefit, nor dividing land and boundaries for the regional lords' benefit. From the Three August Ones to Tang Yao and Yu Shun, broad assistance was given throughout the realm, pure virtue spread, and the common people relied on it. After the Three Kings declined and down to Han, days of order grew fewer and disorder more abundant. Thereafter too, order was not achieved. Taizu (Cao Cao), profoundly wise and divinely martial, cut away violent disorder, restored royal discipline, and opened the imperial enterprise. Emperor Wen (Cao Pi) received Heaven's clear mandate and expanded the imperial foundation, but in seven years on the throne had no leisure for every matter. Your Majesty, with sage virtue, inherits this great succession and should promote harmony and let the people rest. Yet the regions are unsettled, soldiers garrison far away, affairs extend beyond the seas, banners hang ten thousand li away, and the six armies are disturbed. Supplies travel by water and land; the people abandon livelihoods; daily expenditure is a thousand gold pieces. Palaces are greatly expanded and works number in the tens of thousands. Pines of Culai are cut from mountains and deep valleys; strange stones and jade-like wufu float down the Yellow and Huai Rivers. The whole metropolitan region should be the royal agricultural domain, supplying straw, stalks, ears, and grain levies, yet it becomes parks and enclosures selecting birds, filled with dense undergrowth and deer and rabbit thickets. Farming is injured, land thick with thorns, epidemics spread, and people and things suffer devastation. Harmonious influences diminish above, and fine grain does not grow. When King Wen of Zhou (Ji Chang) built Feng, he began without haste. The people came like children, completing it in a few days. He shared his spirit pool and park with them. Today's palaces and towers are lavishly high and exquisitely carved, forgetting Yu Shun's plain practice described here as 總期 [the phrase remains uncertain] and aspiring to Shang Xin (Zi Shou)'s jeweled chambers. Prohibited land extends a thousand li: to lift a foot is to fall into a net. Their beauty rivals Epang, and labor exceeds Ganxi a hundredfold. I fear the people's strength will be exhausted and they cannot bear the commands. Qin once relied on Xiao and Hangu to control the six directions, regarding its virtue as above the Three August Ones and its achievements as combining the Five Emperors'. It wished its imperial designation to endure ten thousand generations, yet was overthrown in the second and wished only to be a commoner. When branches and trunk collapse, the root has already been pulled out. Sage kings governing the world illuminate outstanding virtue, employ merit, and cherish kin. With talented men in office, achievements can flourish; with relatives honored and employed, safety and danger are shared concerns. Deep roots secure the foundation, and all become supporting trunk and wings. Through prosperity and decline, help remains within and without. When King Cheng of Zhou (Ji Song) was young and unable to govern, the dukes of Zhou (Ji Dan), Lü (Jiang Shang), Shao (Ji Shi), and Bi (Ji Gao) all stood beside him. Now there is no supervision like that of the lord of Wei, Kangshu (Ji Feng) [the source's grouping 衞侯、康叔 remains open], and those entrusted with dividing the realm at Shan are not Dan (Ji Dan) and Shi (Ji Shi). The Eastern Palace is not established; the realm has no deputy heir. I ask Your Majesty to attend to the passes and defenses and preserve your rule without limit. Then all within the seas will be fortunate.”

Later appointed Commandant of Yan, Zhan Qian declined through illness and died.

Appraisal: Xin Pi and Yang Fu were firm, candid, impartial, and upright, remonstrating without concern for themselves, approaching Ji An's lofty example. Gaotang Long cultivated learning clearly and devoted himself to correcting his ruler. His warnings drawn from anomalies arose from heartfelt sincerity. How loyal he was! Yet his insistence on changing the calendar and making Wei take Yu Shun as its ancestor may be called ambition exceeding the reach of his understanding.