Volume 88: Confucian Scholars

卷八十八儒林傳第五十八

Volume 88: Biography of the Confucian Scholars.

古之儒者，博學乎《六藝》之文。《六藝》者，王教之典籍，先聖所以明天道，正人倫，致至治之成法也。周道既衰，壞於幽、厲，禮樂征伐自諸侯出，陵夷二百餘年而孔子興，衷聖德遭季世，知言之不用而道不行，乃歎曰：「鳳鳥不至，河不出圖，吾已矣夫！」「文王既沒，文不在茲乎？」於是應聘諸侯，以答禮行誼。西入周，南至楚，畏匡厄陳，奸七十餘君。適齊聞《韶》，三月不知肉味；自衛反魯，然後樂正，《雅》、《頌》各得其所。究觀古今篇籍，乃稱曰：「大哉，堯之為君也！唯天為大，唯堯則之。巍巍乎其有成功也，煥乎其有文章！」又曰：「周監於二代，鬱鬱乎文哉！吾從周。」於是敘《書》則斷《堯典》，稱樂則法《韶舞》，論《詩》則首《周南》。綴周之禮，因魯《春秋》，舉十二公行事，繩之以文、武之道，成一王法，至獲麟而止。蓋晚而好《易》，讀之韋編三絕，而為之傳。皆因近聖之事，以立先王之教，故曰：「述而不作，信而好古」；「下學而上達，知我者其天乎！」

The scholars of old mastered the literature of the Six Arts. The Six Arts are the classics of the king’s teaching, the means by which the ancient sages illuminated the Way of Heaven, set human relations right, and perfected the art of government. The Zhou house fell apart under Kings You and Li until rites, music, and military commands all came from the regional lords. More than two centuries of decline passed before Confucius appeared, bearing sage virtue in a degenerate age. Seeing that his counsel would not be heard and the Way would not prevail, he cried, "The phoenix does not come, the Yellow River yields no chart—I am done for!" Confucius also said, "When King Wen passed away, did not the cultural pattern rest here?" He answered summons from the feudal lords, repaying courtesy with principled conduct. He traveled west into Zhou, south into Chu, survived the scare at Kuang and hardship in Chen, and sought audience with more than seventy rulers. In Qi he heard the Shao music and for three months forgot the flavor of meat. When he returned from Wei to Lu, he set music to rights so that the Hymns and Eulogies each stood in its proper place. After surveying the records of past and present he exclaimed, "How great was Yao as a ruler! Only Heaven is great, and Yao alone took it as his model. Majestic was his accomplishment, resplendent his civilization!" He also said, "Zhou surveyed the two earlier ages—how glorious its culture! I follow the Zhou." In editing the Documents he began from the "Canon of Yao"; in speaking of music he took the Shao as his standard; in discussing the Odes he put the "Airs of Zhou" first. He stitched together Zhou ritual, took Lu’s Spring and Autumn Annals, reviewed the acts of its twelve dukes, measured them against the way of Kings Wen and Wu, forged a unified royal standard, and closed the book at the capture of the unicorn. Late in life he devoted himself to the Changes, wore through the leather bindings three times over, and composed a commentary. All of this drew on deeds near the sages to set forth the teaching of the ancient kings—hence his words, "I transmit rather than innovate; I trust and love the old." He also said, "From humble learning I reach the heights above—if any understand me, it is Heaven!"

仲尼既沒，七十子之徒散游諸侯，大者為卿相師傅，小者友教士大夫，或隱而不見。故子張居陳，澹檯子羽居楚，子夏居西河，子貢終於齊。如田子方、段干木、吳起、禽滑釐之屬，皆受業於子夏之倫，為王者師。是時，獨魏文侯好學。天下並爭於戰國，儒術既黜焉，然齊魯之間學者猶弗廢，至於威、宣之際，孟子、孫卿之列咸遵夫子之業而潤色之，以學顯於當世。

When Confucius died, his seventy disciples scattered among the states: the foremost became ministers, chancellors, and tutors; others taught gentlemen as friends; some withdrew from sight altogether. Thus Zizhang settled in Chen, Ziyu of Dan Tai in Chu, Zixia west of the Yellow River, and Zigong died in Qi. Men like Tian Zifang, Duan Ganmu, Wu Qi, and Qin Huali studied under Zixia’s circle and became tutors to kings. In that age only Marquis Wen of Wei truly honored learning. While the states warred, Confucian learning was officially spurned, yet in Qi and Lu study never died. Under Kings Wei and Xuan, Mencius, Xunzi, and their peers carried forward the Master’s work, refined it, and won fame for scholarship in their own day.

及至秦始皇兼天下，燔《詩》、《書》，殺術士，六學從此缺矣。陳涉之王也，魯諸儒持孔氏禮器往歸之，於是孔甲為涉博士，卒與俱死。陳涉起匹夫，驅適戍以立號，不滿歲而滅亡，其事至微淺，然而搢紳先生負禮器往委質為臣者何也？以秦禁其業，積怨而發憤於陳王也。

When the First Emperor of Qin united the empire, he burned the Odes and Documents, executed the scholars of occult arts, and the six classical traditions were broken. When Chen She declared himself king, the scholars of Lu carried the Confucian ritual vessels to his camp; Kong Jia became his court scholar and died at his side. Chen She was a commoner who rallied penal colonists and styled himself king, yet fell inside a year—a trivial episode. Why then did belted scholars shoulder ritual bronzes and submit as his ministers? Because Qin had outlawed their vocation, they nursed a grudge and poured their outrage into support for the King of Chen.

及高皇帝誅項籍，引兵圍魯，魯中諸儒尚講誦習禮，弦歌之音不絕，豈非聖人遺化好學之國哉？於是諸儒始得修其經學，講習大射鄉飲之禮。叔孫通作漢禮儀，因為奉常，諸弟子共定者，咸為選首，然後喟然興於學。然尚有干戈，平定四海，亦未皇庠序之事也。孝惠、高後時，公卿皆武力功臣。孝文時頗登用，然孝文本好刑名之言。及至孝景，不任儒，竇太后又好黃、老術，故諸博士具官待問，未有進者。

When the High Emperor destroyed Xiang Yu and besieged Lu, the city’s scholars still chanted the classics and practiced ritual to the strum of lutes—surely this was the lingering virtue of the sage and a land that loved learning. Only then could the scholars resume classical study and rehearse the great archery and village drinking ceremonies. Shusun Tong drafted Han court ritual, became Director of Ceremonies, and every disciple who helped shape the code rose to the top of the appointments list—after which learning stirred again across the land. But war still raged while the four seas were pacified, and there was no leisure yet to build schools. Under Emperor Hui and the Empress Dowager Gao, every high minister was a general who had won the throne by force of arms. Emperor Wen employed a few scholars, but his own taste ran to Legalist "forms and names." Under Emperor Jing the throne distrusted Confucians, and Empress Dowager Dou favored Huang-Lao thought, so the court erudites held empty titles and none won real promotion.

漢興，言《易》自淄川田生；言《書》自濟南伏生；言《詩》，於魯則申培公，於齊則轅固生，燕則韓太傅；言《禮》，則魯高堂生；言《春秋》，於齊則胡母生，於趙則董仲舒。及竇太后崩，武安侯田蚡為丞相，黜黃老、刑名百家之言，延文學儒者以百數，而公孫弘以治《春秋》為丞相，封侯，天下學士靡然鄉風矣。

In Han, teaching of the Changes began with Tian Sheng of Zichuan. Teaching of the Documents began with Master Fu of Jinan. For the Odes, Shen Pei in Lu, Yuan Gu in Qi, and Grand Tutor Han in Yan were the authorities. For the Rites, the line ran through Master Gaotang of Lu. For the Spring and Autumn Annals, Hu Mu in Qi and Dong Zhongshu in Zhao were the leading voices. After Empress Dou died, Marquis of Wu’an Tian Fen became chancellor, swept aside Huang-Lao and Legalist doctrines, and summoned hundreds of literary scholars. Gongsun Hong rose to the chancellorship on the strength of the Annals, was ennobled, and scholars everywhere turned to Confucian study.

弘為學官，悼道之郁滯，乃請曰：「丞相、御史言：制曰『蓋聞導民以禮，風之以樂。婚姻者，居室之大倫也。今禮廢樂崩，朕甚愍焉，故詳延天下方聞之士，咸登諸朝。其令禮官勸學，講議洽聞，舉遺興禮，以為天下先。太常議，予博士弟子，崇鄉里之化，以厲賢材焉。』謹與太常臧、博士平等議，曰：聞三代之道，鄉里有教，夏曰校，殷曰庠，周曰序。其勸善也，顯之朝廷；其懲惡也，加之刑罰。故教化之行也，建首善自京師始，由內及外。今陛下昭至德，開大明，配天地，本人倫，勸學興禮，崇化厲賢，以風四方，太平之原也。古者政教未洽，不備其禮，請因舊官而興焉。為博士官置弟子五十人，復其身。太常擇民年十八以上、儀狀端正者，補博士弟子。郡國縣官有好文學、敬長上、肅政教、順鄉里、出入不悖，所聞，令、相、長、丞上屬所二千石。二千石謹察可者，常與計偕，詣太常，得受業如弟子。一歲皆輒課，能通一藝以上，補文學掌故缺；其高第可以為郎中，太常籍奏。即有秀才異等，輒以名聞。其不事學若下材，及不能通一藝，輒罷之，而請諸能稱者。巨謹案詔書律令下者，明天人分際，通古今之誼，文章爾雅，訓辭深厚，恩施甚美。小吏淺聞，弗能究宣，亡以明布諭下。以治禮掌故以文學禮義為官，遷留滯。請選擇其秩比二百石以上及吏百石通一藝以上補左右內史、太行卒史，比百石以下補郡太守卒史，皆各二人，邊郡一人。先用誦多者，不足，擇掌故以補中二千石屬，文學掌故補郡屬，備員。請著功令。它如律令。」

As overseer of the academies, Gongsun Hong grieved that the Way was blocked and petitioned: "The chancellor and censor quote the edict: 'We are told to guide the people with ritual and shape them with music. Marriage is the chief bond of family life. Now ritual lies in ruins and music broken; We pity this deeply, and therefore summon every learned man in the empire to Our court. Let the masters of ceremony encourage study, sponsor wide-ranging debate, recover lost rites, and lead the world by example. The Chamberlain of Ceremonies shall deliberate on granting disciples to the court erudites, exalting local education to nurture talent. We have consulted Chamberlain Zang and Erudite Ping: in the way of the Three Dynasties every district had schools—called xiao in Xia, xiang in Shang, xu in Zhou. Good conduct was displayed at court. Evil was checked with the penal code. Thus moral instruction always began in the capital as the model of excellence and spread outward. Your Majesty’s supreme virtue lights the realm, aligns with heaven and earth, grounds human relations, encourages study and ritual, honors moral transformation and lifts up the worthy—an edict that will sway the four quarters and lay the foundation of great peace. Antiquity did not finish building every rite while government was still incomplete; we ask to revive schools through the offices already in place. Fifty disciples shall be attached to each erudite’s chair and excused from labor service. The Chamberlain shall pick men over eighteen of good deportment to fill those disciple posts. County and kingdom officers who love learning, honor superiors, uphold instruction, keep peace in the community, and behave without fault shall be reported by magistrate or chancellor to the regional governor. The governor shall vet nominees, bring them with the annual accounts to the capital, and enroll them as disciples under the Chamberlain. After one year every student shall be examined; those who master at least one classic may fill vacancies as literary clerks. The highest ranks may be recommended to gentleman of the interior; the Chamberlain shall list them in a memorial. Any truly outstanding talent shall be reported by name at once. Idlers, dullards, and anyone who fails one classic shall be dismissed and replaced from the pool of qualified men. Your servant has respectfully reviewed the edicts, statutes, and ordinances that have been issued: they clarify the boundary between Heaven and humanity, penetrate the meaning of past and present, are refined and elegant in writing, deep and substantial in instruction, and confer very beautiful grace. Petty clerks lack breadth and cannot expound them, so the message never reaches the people. Promote ritual specialists versed in letters and right conduct to break the logjam. Choose men of two hundred shi rank or clerks of one hundred shi who know one classic to staff the inner secretaries and the grand messenger's office; men under one hundred shi may fill county clerks under the governor—two per commandery, one in frontier districts. Favor the best memorizers first; if more are needed, draft clerks to staff central ministries and literary clerks for commandery offices until quotas are filled. We ask that these rules be written into the merit statutes. All else shall follow existing statute."

制曰：「可。」自此以來，公卿大夫士吏彬彬多文學之士矣。

The emperor replied, "Granted." From that day high ministers and humble clerks alike were thick with men of literary training.

昭帝時舉賢良文學，增博士弟子員滿百人，宣帝末增倍之。元帝好儒，能通一經者皆復。數年，以用度不足，更為設員千人，郡國置《五經》百石卒史。成帝末，或言孔子布衣養徒三千人，今天子太學弟子少，於是增弟子員三千人。歲餘，復如故。平帝時王莽秉政，增元士之子得受業如弟子，勿以為員，歲課甲科四十人為郎中，乙科二十人為太子舍人，丙科四十人補文學掌故云。

Under Emperor Zhao the court called for worthy literati and capped the imperial academy at one hundred disciples; by the end of Emperor Xuan’s reign the number had doubled. Emperor Yuan favored Confucian study and excused from service anyone who mastered a single classic. A few years later, short of funds, the court fixed a thousand places and ordered each region to appoint a hundred-bushel clerk for the Five Classics. Late in Emperor Cheng’s reign someone argued that Confucius, though a commoner, had three thousand students while the imperial academy was understaffed—so three thousand more places were opened. Within a year or two the quotas were rolled back to what they had been. When Wang Mang ran the government under Emperor Ping, he let sons of high officials audit classes like regular disciples without counting against the cap; annual exams placed forty from the top list as gentlemen of the interior, twenty from the second list as attendants to the heir apparent, and forty from the third as literary clerks.

自魯商瞿子木受《易》孔子，以授魯橋庇子庸。子庸授江東馯臂子弓。子弓授燕周丑子家。子家授東武孫虞子乘。子乘授齊田何子裝。及秦禁學，《易》為筮卜之書，獨不禁，故傳受者不絕也。漢興，田何以齊田徙杜陵，號杜田生，授東武王同子中、雒陽周王孫、丁寬、齊服生，皆著《易傳》數篇。同授淄川楊何，字叔元，元光中徵為太中大夫。齊即墨城，至城陽相。廣川孟但，為太子門大夫。魯周霸、莒衡胡、臨淄主父偃，皆以《易》至大官。要言《易》者本之田何。

Shang Zhu of Lu studied the Changes with Confucius and handed it down to Qiao Pi Ziyong of Lu. Ziyong passed it to Han Bi Zigong east of the Yangzi. Zigong taught Zhou Chou Zijia in Yan. Zijia passed the line to Sun Yu Zicheng of Dongwu. Zicheng transmitted to Tian He Zizhuang of Qi. When Qin banned private learning, the Changes survived as a divination manual and never left circulation. Early in Han, Tian He moved from Qi to Duling and became known as Master Du Tian; his students Wang Tong of Dongwu, Zhou Wangsun of Luoyang, Ding Kuan, and Fu Sheng of Qi each wrote several essays on the Changes. Wang Tong passed the text to Yang He of Zichuan, who was summoned as a grand counsellor in the Yuanguang era. Among his pupils Jimo Cheng of Qi rose to chancellor of Chengyang. Meng Dan of Guangchuan became a gate grandee to the heir apparent. Zhou Ba of Lu, Heng Hu of Ju, and Zhufu Yan of Linzi all rode mastery of the Changes to high rank. In short, every Han lineage on the Changes traces back to Tian He.

丁寬字子襄，梁人也。初，梁項生從田何受《易》，時寬為項生從者，讀《易》精敏，才過項生，遂事何。學成，何謝寬。寬東歸，何謂門人曰：「《易》以東矣。」寬至雒陽，復從周王孫受古義，號《周氏傳》。景帝時，寬為梁孝王將軍距吳、楚，號丁將軍，作《易說》三萬言，訓故舉大誼而已，今《小章句》是也。寬授同郡碭田王孫。王孫授施讎、孟喜、梁丘賀。繇是《易》有施、孟、梁丘之學。

Ding Kuan, courtesy Zixiang, came from Liang. When Xiangsheng of Liang studied under Tian He, Ding Kuan was his retainer; he read the classic with such speed and insight that he outshone his master and was taken on by Tian He himself. When Ding finished his course, Tian He sent him off with formal thanks. As Ding Kuan headed home eastward, Tian He told his students, "The Changes is traveling east." In Luoyang Ding Kuan studied the old glosses with Zhou Wangsun and compiled what was called the Zhou commentary. Under Emperor Jing he served as general for King Xiao of Liang against Wu and Chu—General Ding—and wrote thirty thousand characters of commentary that sketched only the main ideas; the surviving "Small Glosses" comes from that work. He passed the teaching to Tian Wangsun of Dang in the same commandery. Tian Wangsun taught Shi Chou, Meng Xi, and Liangqiu He. Hence the three Han schools of the Changes—Shi, Meng, and Liangqiu.

施讎字長卿，沛人也。沛與碭相近，讎為童子，從田王孫受《易》。後讎徙長陵，田王孫為博士，復從卒業，與孟喜、梁丘賀並為門人。謙讓，常稱學廢，不教授。及梁丘賀為少府，事多，乃遣子臨分將門人張禹等從讎問。讎自匿不肯見，賀固請，不得已乃授臨等。於是賀薦讎：「結髮事師數十年，賀不能及。」詔拜讎為博士。甘露中與《五經》諸儒雜論同異於石渠閣。讎授張禹、琅邪魯伯。伯為會稽太守，禹至丞相。禹授淮陽彭宣、沛戴崇子平。崇為九卿，宣大司空。禹、宣皆有傳。魯伯授太山毛莫如少路、琅邪邴丹曼容，著清名。莫如至常山太守。此其知名者也。由是施家有張、彭之學。

Shi Chou, courtesy Changqing, was a native of Pei. Pei bordered Dang; as a boy Shi Chou studied the Changes under Tian Wangsun. After Shi Chou moved to Changling, Tian Wangsun became a court erudite; Shi finished his training with him alongside Meng Xi and Liangqiu He. Modest to a fault, he insisted his learning was inadequate and refused to teach. When Liangqiu He took office as minister of the palace treasury his duties multiplied, so he dispatched his son Lin with disciples such as Zhang Yu to continue their studies under Shi Chou. Shi Chou at first hid and refused an audience, but Liangqiu He pressed him until he relented and taught Lin’s group. Liangqiu He then memorialized on Shi Chou’s behalf: "He has studied under a master since boyhood for decades; I am not his equal." The emperor appointed Shi Chou a court erudite. During the Ganlu debates he joined other Five Classics scholars at the Stone Canal Pavilion to argue fine points of doctrine. Shi Chou taught Zhang Yu and Lu Bo of Langye. Lu Bo became governor of Kuaiji; Zhang Yu rose to chancellor. Zhang Yu passed the tradition to Peng Xuan of Huaiyang and Dai Chong (Ziping) of Pei. Dai Chong entered the ranks of the Nine Ministers; Peng Xuan became grand minister of works. Zhang Yu and Peng Xuan each receive a separate biography in this history. Lu Bo taught Mao Moru of Taishan and Bing Dan of Langye, both men celebrated for integrity. Mao Moru became governor of Changshan. These were the most prominent names in the lineage. Hence the Shi school of the Changes divided into Zhang and Peng branches.

孟喜字長卿，東海蘭陵人也。父號孟卿，善為《禮》、《春秋》，授後蒼、疏廣。世所傳《後氏禮》、《疏氏春秋》，皆出孟卿。孟卿以《禮經》多、《春秋》煩雜，及使喜從田王孫受《易》。喜好自稱譽，得《易》家候陰陽災變書，詐言師田生且死時枕喜膝，獨傳喜，諸儒以此耀之。同門梁丘賀疏通證明之，曰：「田生絕於施讎手中，時喜歸東海，安得此事？」又蜀人趙賓好小數書，後為《易》，飾《易》文，以為「箕子明夷，陰陽氣亡箕子；箕子者，萬物方荄茲也。」賓持論巧慧，《易》家不能難，皆曰「非古法也」。雲受孟喜，喜為名之。後賓死，莫能持其說。喜因不肯仞，以此不見信。喜舉孝廉為郎，曲台署長，病免，為丞相椽。博士缺，眾人薦喜。上聞喜改師法，遂不用喜。喜授同郡白光少子、沛翟牧子兄，皆為博士。由是有翟、孟、白之學。

Meng Xi, courtesy Changqing, was a native of Lanling in Donghai. His father, known as Meng Qing, mastered the Rites and the Spring and Autumn Annals and taught Hou Cang and Shu Guang. The received Hou Rites and Shu Annals both trace back to Meng Qing. Finding the Rites unwieldy and the Annals tangled, Meng Qing sent his son to study the Changes under Tian Wangsun. Meng Xi loved self-promotion. He acquired a mantic treatise on yin-yang portents and claimed that Master Tian, dying, had laid his head on Meng Xi’s knee and entrusted the secret teaching only to him—whereupon many scholars touted his luck. His classmate Liangqiu He exposed the tale: "Master Tian died in Shi Chou’s presence while Meng Xi was back in Donghai—so the story cannot be true." A Shu native named Zhao Bin dabbled in numerological texts and later reworked the Changes, glossing the line on Jizi in "The Darkening of the Light" to mean that yin-yang forces had "destroyed" Jizi. He held that "Jizi" meant the myriad things just then sprouting into being." Zhao Bin argued with such wit that the orthodox masters could not refute him; all said, "It is not the ancient method." Jiao Yung studied under Meng Xi, who lent his authority to the new reading. After Zhao Bin died no one could defend his interpretation. Meng Xi then refused to endorse the theory and lost credibility himself. Recommended as filial and incorrupt, he served as a gentleman and as chief of the Quetai precinct, retired on grounds of illness, then joined the chancellor’s staff. When a chair opened at the academy, many colleagues nominated Meng Xi. The emperor learned that Meng Xi had tampered with his teacher’s tradition and passed him over. He taught Bai Guang of the same commandery and Zhai Mu of Pei, both of whom became court erudites. Thus arose the Zhai, Meng, and Bai branches of the Meng school.

梁丘賀字長翁，琅邪諸人也。以能心計，為武騎。從太中大夫京房受《易》。房者，淄川楊何弟子也。房出為齊郡太守，賀更事田王孫。宣帝時，聞京房為《易》明，求其門人，得賀。賀時為都司空令。坐事，論免為庶人。待詔黃門數入說教侍中，以召賀。賀人說，上善之，以賀為郎。會八月飲酎，行祠孝昭廟，先驅旄頭劍挺墮墜，首垂泥中，刃鄉乘輿車，馬驚。於是召賀筮之，有兵謀，不吉。上還，使有司侍祠。是時，霍氏外孫代郡太守任宣坐謀反誅，宣子章為公車丞，亡在渭城界中，夜玄服入廟，居郎間，執戟立廟門，待上至，欲為逆。發覺，伏誅。故事，上常夜入廟，其後待明而入，自此始也。賀以筮有應，由是近幸，為太中大夫，給事中，至少府。為人小心周密，上信重之。年老終官。傳子臨，亦入說，為黃門郎。甘露中，奉使問諸儒於石渠。臨學精孰，專行京房法。琅邪王吉通《五經》，聞臨說，善之。時，宣帝選高材郎十人從臨講，吉乃使其子郎中駿上疏從臨受《易》。臨代五鹿充宗君孟為少府，駿御史大夫，自有傳。充宗授平陵士孫張仲方、沛鄧彭祖子夏、齊衡咸長賓。張為博士，至揚州牧，光祿大夫給事中，家世傳業。彭祖，真定太傅。咸，王莽講學大夫。由是梁丘有士孫、鄧、衡之學。

Liangqiu He, courtesy Changweng, came from Zhu in Langye. His skill with figures won him a post as a martial cavalryman. He studied the Changes under Jing Fang, the grand counsellor of the palace. That Jing Fang was a pupil of Yang He of Zichuan. When Jing Fang left for a governorship in Qi, Liangqiu He transferred to Tian Wangsun. Emperor Xuan, hearing that Jing Fang’s reading of the Changes was brilliant, sought his students and discovered Liangqiu He. At the time Liangqiu He was serving as metropolitan workhouse commandant. He was implicated in a case, convicted, and reduced to commoner status. An expectant official at the Yellow Gate repeatedly briefed the attendant-in-chief until the court recalled Liangqiu He. Liangqiu He presented his reading to the throne; the emperor approved and appointed him a gentleman. During the autumn libation procession to Emperor Zhao’s temple, a plumed guard’s sword slipped from its mount, point toward the imperial carriage, and the horses shied. Liangqiu He was called to cast the stalks; the hexagrams showed a military conspiracy and an ill omen. The emperor turned back and ordered ministers to complete the sacrifice in his stead. Meanwhile Ren Xuan, governor of Dai and grandson-in-law of the Huo clan, had been executed for treason; his son Ren Zhang, a carriage aide, hid near Weicheng, slipped into the temple by night in black robes, mingled with the guards, and waited at the gate to strike when the emperor arrived. The plot was uncovered and Ren Zhang was put to death. The sovereign had always entered the shrine after dark; thereafter he waited for dawn—a practice that began with this scare. Because his divination proved accurate, Liangqiu He won imperial favor, rose to grand counsellor and palace attendant, and finally minister of the palace treasury. Careful and meticulous by nature, he enjoyed the emperor’s full confidence. He died in harness at an advanced age. He passed his learning to his son Lin, who also lectured at court and became a Yellow Gate gentleman. During the Ganlu debates the court sent him to examine scholars at the Stone Canal conference. Lin mastered the tradition and adhered strictly to Jing Fang’s approach. Wang Ji of Langye, versed in the Five Classics, heard Lin lecture and was impressed. Emperor Xuan picked ten gifted gentlemen to audit Lin’s class; Wang Ji then had his son Wang Jun petition to study the Changes under Lin. Lin succeeded Wulu Chongzong as minister of the treasury; Wang Jun rose to imperial counsellor—both are treated elsewhere in the History. Chongzong taught Sun Zhang of Pingling, Deng Pengzu of Pei, and Heng Xian of Qi. Sun Zhang became an erudite, then regional commissioner of Yangzhou, then supernumerary grand counsellor; his descendants kept the teaching alive. Deng Pengzu became grand tutor of Zhending. Heng Xian served Wang Mang as a lecture grandee. Thus the Liangqiu school ramified into Sun, Deng, and Heng lines.

京房受《易》梁人焦延壽。延壽雲嘗從孟喜問《易》。會喜死，房以為延壽《易》即孟氏學，翟牧、白生不肯，皆曰非也。至成帝時，劉向校書，考《易》說，以為諸《易》家說皆祖田何、楊叔元、丁將軍，大誼略同，唯京氏為異，黨焦延壽獨得隱士之說，托之孟氏，不相與同。房以明災異得幸，為石顯所譖誅，自有傳。房授東海殷嘉、河東姚平、河南乘弘，皆為郎、博士。由是《易》有京氏之學。

Jing Fang studied the Changes under Jiao Yanshou of Liang. Yanshou claimed to have consulted Meng Xi on the Changes. When Meng Xi died, Jing Fang assumed Yanshou’s doctrine was the Meng tradition, but Zhai Mu and Bai Sheng refused; all said it was not so. Under Emperor Cheng, Liu Xiang’s collation showed every Changes school tracing to Tian He, Yang He, and General Ding with broadly shared doctrine—only Jing Fang differed, probably because Jiao Yanshou had picked up a hermit’s lore and borrowed the Meng label. Jing Fang won favor by interpreting portents, fell to Shi Xian’s slander, and was executed—his life is recorded separately. He taught Yin Jia of Donghai, Yao Ping of Hedong, and Cheng Hong of Henan, each of whom became a gentleman or erudite. Hence the Jing school of the Changes.

費直字長翁，東萊人也。治《易》為郎，至單父令。長於卦筮，亡章句，徒以《彖》、《象》、《系辭》十篇文言解說上下經。琅邪王璜平中能傳之。璜又傳古文《尚書》。

Fei Zhi, courtesy Changweng, was a native of Donglai. He rose from gentleman on the strength of the Changes to magistrate of Shandu. He was skilled with stalk divination and wrote no line glosses, explaining the classic solely through the Commentary on the Decision, Commentary on the Images, and the ten wings of the appended texts. Wang Huang of Langye carried the line forward. Wang Huang also taught the old-text Book of Documents.

高相，沛人也。治《易》與費公同時，其學亦亡章句，專說陰陽災異，自言出於丁將軍。傳至相，相授子康及蘭陵將永。康以明《易》為郎，永至豫章都尉。及王莽居攝，東郡太守翟誼謀舉兵誅莽，事未發，康候知東郡有兵，私語門認，門人上書言之。後數月，翟誼兵起，莽召問，對「受師高康鸀。莽惡之，以為惑眾，斬康。由是《易》有高氏學。高、費皆未嘗立於學官。

Gao Xiang came from Pei. He worked on the Changes in the same generation as Fei Zhi, likewise avoiding line glosses to expound yin-yang portents, claiming descent from General Ding Kuan. The line passed to Gao Xiang, who taught his son Kang and Jiang Yong of Lanling. Gao Kang became a gentleman on the strength of the Changes; Jiang Yong rose to commandant of Yuzhang. While Wang Mang acted as regent, Governor Zhai Yi of Dong plotted rebellion; before it erupted Gao Kang divined trouble in Dong and whispered to a student, who informed the authorities. Months later Zhai Yi rebelled; Wang Mang summoned and questioned the disciple, who replied, "I received it from my teacher Gao Kang. Wang Mang, furious at what he saw as sorcery among the people, executed Gao Kang. Thus arose the Gao school of the Changes. Neither the Gao nor the Fei line ever held a chair at the imperial university.

伏生，濟南人也，故為秦博士。孝文時，求能治《尚書》者，天下亡有，聞伏生治之，欲召。時伏生年九十餘，老不能行，於是詔太常，使掌故朝錯往受之。秦時禁《書》，伏生壁藏之，其後大兵起，流亡。漢定，伏生求其《書》，亡數十篇，獨得二十九篇，即以教於齊、魯之間。齊學者由此頗能言《尚書》，山東大師亡不涉《尚書》以教。伏生教濟南張生及歐陽生。張生為博士，而伏生孫以治《尚書》征，弗能明定。是後魯周霸、雒陽賈嘉頗能言《尚書》云。

Master Fu of Jinan had been an erudite under the Qin. Emperor Wen searched for a master of the Book of Documents; when none could be found, he learned that Fu Sheng still knew the text and meant to call him to court. Fu Sheng was past ninety and could not travel, so the emperor ordered the Chamberlain to send the clerk Chao Cuo to study under him. When Qin banned the Documents, Fu Sheng walled the scrolls into his house; war followed and he fled into exile. After the Han pacification he recovered only twenty-nine of the original chapters and taught with them in Qi and Lu. Scholars of Qi became adept at the Documents; no eminent teacher east of the mountains omitted it from his curriculum. Fu Sheng instructed Zhang Sheng of Jinan and Ouyang Sheng. Zhang Sheng became an erudite; Fu Sheng’s grandson was summoned for the Documents but could not expound the text reliably. Later Zhou Ba of Lu and Jia Jia of Luoyang also lectured on the Documents.

歐陽生字和伯，千乘人也。事伏生，授倪寬。寬又受業孔安國，至御史大夫，自有傳。寬有俊材，初見武帝，語經學。上曰：「吾始以《尚書》為樸學，弗好，及聞寬說，可觀。」乃從寬問一篇。歐陽、大小夏侯氏學皆出於寬。寬授歐陽生子，世世相傳，至曾孫高子陽，為博士。高孫地餘長賓以太子中庶子授太子，後為博士，論石渠。元帝即位，地餘侍中，貴幸，至少府。戒其子曰：「我死，官屬即送汝財物，慎毋受。汝九卿儒者子孫，以廉潔著，可以自成。」及地餘死，少府官屬共送數百萬，其子不受。天子聞而嘉之，賜錢百萬。地餘少子政為王莽講學大夫。由是《尚書》世有歐陽氏學。

Ouyang Sheng, courtesy Hebo, came from Qiancheng. He studied under Fu Sheng and passed the line to Ni Kuan. Ni Kuan also studied with Kong Anguo and rose to imperial counsellor—his career is told elsewhere. Ni Kuan was brilliantly gifted; at his first audience with Emperor Wu he discoursed on the classics. The emperor remarked, "I once thought the Book of Documents dull and ignored it, but Ni Kuan’s lecture showed me its interest." He then had Ni Kuan expound a single chapter. The Ouyang and both Xiahou traditions of the Documents all descend from Ni Kuan. Ni Kuan taught Ouyang He’s son, and the line passed down to Ouyang Gao (Ziyang), who became an erudite. Ouyang Diyu, grandson of Gao, tutored the crown prince as an attendant and later debated at the Stone Canal conference as an erudite. Under Emperor Yuan, Ouyang Diyu rose to palace attendant, won exceptional favor, and became minister of the treasury. He warned his son: "When I die, my subordinates will press gifts on you—refuse them. You are the son of a minister renowned for scholarship; your family name rests on integrity—live up to it." After Diyu’s death the treasury staff offered his son a fortune; he turned it down. The emperor heard the story, approved, and awarded him a million cash. Diyu’s youngest son Zheng served Wang Mang as a lecture grandee. Thus the Ouyang tradition of the Book of Documents passed down for generations.

林尊字長賓，濟南人也。事歐陽高，為博士，論石渠。後至少府、太子太傅，授平陵平當、梁陳翁生。當至丞相，自有傳。翁生信都太傅，家世傳業。由是歐陽有平、陳之學。翁生授琅邪殷崇、楚國龔勝。崇為博士，勝右扶風，自有傳。而平當授九江硃普公文、上黨鮑宣。普為博士，宣司隸校尉，自有傳。徒眾尤盛，知名者也。

Lin Zun, courtesy Changbin, was a native of Jinan. He studied under Ouyang Gao, became a court erudite, and took part in the Stone Canal debates. He rose to minister of the treasury and grand tutor to the heir apparent, teaching Ping Dang of Pingling and Chen Wengsheng of Liang. Ping Dang became chancellor and receives a separate biography. Chen Wengsheng became grand tutor of Xindu, and his descendants kept the teaching alive. The Ouyang school thus split into Ping and Chen branches. Chen Wengsheng taught Yin Chong of Langye and Gong Sheng of Chu. Yin Chong became an erudite; Gong Sheng governed Right Fufeng—both are chronicled elsewhere. Ping Dang passed the line to Zhu Pu of Jiujiang and Bao Xuan of Shangdang. Zhu Pu became an erudite; Bao Xuan rose to metropolitan commandant—each has his own entry. His following was enormous; these were the most celebrated pupils.

夏侯勝，其先夏侯都尉，從濟南張生受《尚書》以傳族子始昌。始昌傳勝，勝又事同郡蘭卿。蘭卿者，倪寬門人。勝傳從兄子建，建又事歐陽高。勝至長信少府，建太子太傅，自有傳。由是《尚書》有大小夏侯之學。

Xiahou Sheng’s forebear, Commandant Xiahou, had studied the Documents under Zhang Sheng of Jinan and passed it to his nephew Shichang. Shichang taught Xiahou Sheng, who also studied under Lan Qing of the same commandery. Lan Qing had been a student of Ni Kuan. Xiahou Sheng taught his cousin’s son Jian, who also studied under Ouyang Gao. Sheng rose to chamberlain of the Changxin Palace; Jian became grand tutor to the heir apparent—both are treated in their own chapters. Hence the two Xiahou traditions of the Documents.

周堪字少卿，齊人也。與孔霸俱事大夏侯勝。霸為博士。堪譯官令，論於石渠，經為最高，後為太子少傅，而孔霸以太中大夫授太子。及元帝即位，堪為光祿大夫，與蕭望之並領尚書事，為石顯等所譖，皆免官。望之自殺，上愍之，乃擢堪為光祿勳，語在《劉向傳》。堪授牟卿及長安許商長伯。牟卿為博士。霸以帝師賜爵號褒成君，傳子光，亦事牟卿，至丞相，自有傳。由是大夏侯有孔、許之學。商善為算，著《五行論曆》，四至九卿，號其門人沛唐林子高為德行，平陵吳章偉君為言語，重泉王吉少音為政事，齊炔欽幼卿為文學。王莽時，林、吉為九卿，自表上師塚，大夫、博士，郎吏為許氏學者，各從門人，會車數百輛，儒者榮之。欽、章皆為博士，徒眾尤盛。章為王莽所誅。張山拊字長賓，平陵人也。事小夏侯建，為博士，論石渠，至少府。授同縣李尋、鄭寬中少君、山陽張無故子儒，信都秦恭延君、陳留假倉子驕。無故善修章句，為廣陵太傅，守小夏侯說文。恭增師法至百萬言，為城陽內史。倉以謁者論石渠，至膠東相。尋善說災異，為騎都尉，自有傳。寬中有俊材，以博士授太子，成帝即位，賜爵關內侯，食邑八百戶，遷光祿大夫，領尚書事，甚尊重。會疾卒，谷永上疏曰：「臣聞聖王尊師傅，褒賢俊，顯有功，生則致其爵祿，死則異其禮謚。昔周公薨，成王葬以變禮，而當天心。公叔文子卒，衛侯加以美謚，著為後法。近事，大司空硃邑、右扶風翁歸德茂夭年，孝宣皇帝愍冊厚賜，贊命之臣靡不激揚。關內侯鄭寬中有顏子之美質，包商、偃之文學，嚴然總《五經》之眇論，立師傅之顯位，入則鄉唐、虞之閎道，王法納乎聖聽，出則參塚宰之重職，功列施乎政事，退食自公，私門不開，散賜九族，田畝不益，德配周、召，忠合《羔羊》，未得登司徒，有家臣，卒然早終，尤可悼痛！臣愚以為宜加其葬禮，賜之令謚，以章尊師褒賢顯功之德。」上吊贈寬中甚厚。由是小夏侯有鄭、張、秦、假、李氏之學。寬中授東郡趙玄，無故授沛唐尊，恭授魯馮賓。賓為博士，尊王莽太傅，玄哀帝御史大夫，至大官，知名者也。

Zhou Kan, courtesy Shaoqing, was a native of Qi. He and Kong Ba both studied under the great Xiahou Sheng. Kong Ba became an erudite. As director of translators, Kan debated at Stone Canal and ranked highest in the Classics; he later became junior tutor to the heir apparent, while Kong Ba instructed the heir apparent as grand palace grandee. When Emperor Yuan ascended the throne, Kan became superintendent of the Masters of Writing and, together with Xiao Wangzhi, jointly oversaw Secretariat affairs; they were slandered by Shi Xian and others and both were dismissed. Wangzhi took his own life; the emperor pitied this and promoted Kan to superintendent of the Imperial Household; the account is in the biography of Liu Xiang. Kan taught Mou Qing and Xu Shang Changbo of Chang'an. Mou Qing became an erudite. Ba, as the emperor's teacher, was granted the title Lord of Baocheng; he taught his son Guang, who also studied under Mou Qing and rose to chancellor; he has his own biography. Hence the great Xiahou tradition had the Kong and Xu lineages. Shang was skilled at calculation, authored Treatise on the Five Phases and the Calendar, and four times reached one of the Nine Ministers. He styled his disciples: Tang Lin Zigao of Pei for moral conduct, Wu Zhang Weijun of Pingling for eloquence, Wang Ji Shaoyin of Zhongquan for governance, and Xia Qin Youqing of Qi for literary learning. During Wang Mang's time Lin and Ji were among the Nine Ministers; they petitioned to erect teachers' tombs. Grandees, erudites, gentlemen, and clerks of the Xu lineage each followed their teachers' disciples, and the gathering of carriages numbered in the hundreds; scholars took pride in this. Qin and Zhang both became erudites; their followings were especially large. Zhang was executed by Wang Mang. Zhang Shanfu, courtesy Changbin, came from Pingling. He studied under the small Xiahou Jian, became an erudite, debated at Stone Canal, and rose to minister of the lesser treasury. He taught Li Xun of the same county, Zheng Kuanzhong Shaojun, Zhang Wugu Ziru of Shanyang, Qin Gong Yanjun of Xindu, and Jia Cang Zijiao of Chenliu. Wugu was skilled at refining chapter-and-verse commentary, became grand tutor of Guangling, and preserved the small Xiahou textual tradition. Gong expanded the master's methods to a million words and became metropolitan governor of Chengyang. Cang debated at Stone Canal as an usher and rose to chancellor of Jiaodong. Xun was skilled at explaining disasters and anomalies, became commandant of cavalry, and has his own biography. Kuanzhong had outstanding talent and, as an erudite, instructed the heir apparent. When Emperor Cheng ascended the throne, he was granted the title marquis within the passes with a fief of eight hundred households, was promoted to superintendent of the Imperial Household, and jointly oversaw Secretariat affairs with great honor. He happened to die of illness. Gu Yong submitted a memorial: "Your servant has heard that sage kings honor teachers and tutors, commend worthy and outstanding men, and make manifest those who have merit. In life they grant them rank and stipend; in death they distinguish them with rites and posthumous titles. Formerly when the Duke of Zhou died, King Cheng buried him with altered rites, and this accorded with Heaven's will. When Gongsun Wenzi died, the Marquis of Wei gave him a fine posthumous title, establishing a model for later ages. In recent times Grand Minister of Works Zhu Yi and Weng Gui style Demao of Right Fufeng died prematurely; Emperor Xuan pitied them with edicts and generous gifts, and the ministers who drafted the commendations were all stirred to praise. Marquis within the passes Zheng Kuanzhong had the fine quality of Yan Hui and the literary learning of Bao Shang and Yan; he solemnly summarized the subtle doctrines of the Five Classics and held the exalted position of tutor to the heir apparent. Within court he presented the broad Way of Tang and Yu, and royal law entered the sage ear; outside court he shared the weighty duties of the chief minister, and his achievements were displayed in governance. He retired from office to eat at home, did not open his private gate, distributed gifts to his nine clans without increasing his fields, matched the virtue of the Duke of Zhou and the Duke of Shao, and his loyalty accorded with the Lamb — yet he did not reach the rank of minister of education, though he had household officers; he suddenly died young — this is especially lamentable! In my foolish view, his funeral rites should be enlarged and he should be granted an excellent posthumous title, thereby making clear the virtue of honoring teachers, commending worthies, and displaying merit." The emperor mourned and rewarded Kuanzhong very generously. Hence the small Xiahou tradition had the Zheng, Zhang, Qin, Jia, and Li lineages. Kuanzhong taught Zhao Xuan of Dongjun; Wugu taught Tang Zun of Pei; Gong taught Feng Bin of Lu. Bin became an Erudite, Zun became Wang Mang's Grand Tutor, and Xuan became Imperial Counselor under Emperor Ai. All reached high office and became well known.

孔氏有古文《尚書》，孔安國以今文字讀之，因以起其家逸《書》，得十餘篇，蓋《尚書》茲多於是矣。遭巫蠱，未立於學官。安國為諫大夫，授都尉朝，而司馬遷亦從安國問故。遷書載《堯典》、《禹貢》、《洪範》、《微子》、《金滕》諸篇，多古文說。都尉朝授膠東庸生。庸生授清河胡常少子，以明《穀梁春秋》為博士、部刺史，又傳《左氏》。常授虢徐敖。敖為右扶風掾，又傳《毛詩》，授王璜、平陵塗惲子真。子真授河南桑欽君長。王莽時，諸學皆立。劉歆為國師，璜、惲等皆貴顯。世所傳《百兩篇》者，出東萊張霸，分析合二十九篇以為數十，又采《左氏傳》、《書敘》為作首尾，凡百二篇。篇或數簡，文意淺陋。成帝時求其古文者，霸以能為《百兩》征，以中書校之，非是。霸辭受父，父有弟子尉氏樊並。時，太中大夫平當、侍御史周敞勸上存之。後樊並謀反，乃黜其書。

The Kong family preserved an old-text Book of Documents; Kong Anguo transcribed it into the current script, recovered over ten lost chapters, and enlarged the received corpus. The witchcraft scandal blocked its adoption at the imperial university. Kong Anguo became a remonstrance official and taught Clerk Chao; Sima Qian also consulted him on antiquarian points. Sima Qian’s history cites those chapters largely in line with the old-text readings. Clerk Chao passed the text to Yong Sheng of Jiaodong. Yong Sheng taught Hu Chang of Qinghe, who mastered the Guliang Annals, became an erudite and regional inspector, and also carried forward the Zuo commentary. Hu Chang passed the line to Xu Ao of Guo. Xu Ao served as an aide in Right Fufeng, also taught the Mao Odes, and handed them to Wang Huang and Tu Yun Zizhen of Pingling. Tu Yun passed the teaching to Sang Qin Junzhang of Henan. Under Wang Mang every school gained an official chair. Liu Xin became state preceptor while Wang Huang, Tu Yun, and their peers rose to high rank. The forged "Hundred-two Chapters" came from Zhang Ba of Donglai, who padded the twenty-nine recovered chapters into dozens more and stitched in material from the Zuo commentary and prefaces until he had one hundred two sections. Many "chapters" were a handful of slips of shallow, slipshod prose. When Emperor Cheng sought old-text experts, Zhang Ba volunteered; comparison with the imperial archive exposed the forgery. Zhang Ba blamed his father, who had learned the hoax from his disciple Fan Bing of Weishi. Ping Dang and Zhou Chang nevertheless urged the throne to keep the text on file. When Fan Bing later rebelled, the court suppressed Zhang Ba’s compilation.

申公，魯人也。少與楚元王交俱事齊人浮丘伯受《詩》。漢興，高祖過魯，申公以弟子從師入見於魯南宮。呂太后時，浮丘伯在長安，楚元王遣子郢與申公俱卒學。元王薨，郢嗣立為楚王，令申公傅太子戊。戊不好學，病申公。及戊立為王，胥靡申公。申公愧之，歸魯退居家教，終身不出門。復謝賓客，獨王命召之乃往。弟子自遠方至受業者千餘人，申公獨以《詩經》為訓故以教，亡傳，疑者則闕弗傳。蘭陵王臧既從受《詩》，已通，事景帝為太子少傅，免去。武帝初即位，臧乃上書宿衛，累遷，一歲至郎中令。及代趙綰亦嘗受《詩》申公，為御史大夫。綰、臧請立明堂以朝諸侯，不能就其事，乃言師申公。於是上使使束帛加璧，安車以蒲裹輪，駕駟迎申公，弟子二人乘軺傳從。至，見上，上問治亂之事。申公時已八十餘，老，對曰：「為治者不在多言，顧力行何如耳。」是時，上方好文辭，見申公對，默然。然已招致，即以為太中大夫，捨魯邸，議明堂事。竇太后喜《老子》言，不說儒術，得綰、臧之過，以讓上曰：「此欲復為新垣平也！」上因廢明堂事，下綰、臧吏，皆自殺。申公亦病免歸，數年卒。弟子為博士十餘人，孔安國至臨淮太守，周霸膠西內史，夏寬城陽內史，碭魯賜東海太守，蘭陵繆生長沙內史，徐偃膠西中尉，鄒人闕門慶忌膠東內史，其治官民皆有廉節稱。其學官弟子行雖不備，而至於大夫、郎、掌故以百數。申公卒以《詩》、《春秋》授，而瑕丘江公盡能傳之，徒眾最盛。及魯許生、免中徐公，皆守學教授。韋賢治《詩》，事大江公及許生，又治《禮》，至丞相。傳子玄成，以淮陽中尉論石渠，後亦至丞相。玄成及兄子賞以《詩》授哀帝，至大司馬車騎將軍，自有傳。由是《魯詩》有韋氏學。

Shen Gong was a native of Lu. In youth he and Liu Jiao, Prince Yuan of Chu, both studied the Odes under Fuqiu Bo of Qi. When Han arose, Gaozu passed through Lu; Shen Gong accompanied his teacher as a student to have an audience at the Southern Palace of Lu. During the time of Empress Dowager Lü, Fuqiu Bo was in Chang'an, and Prince Yuan of Chu sent his son Ying together with Shen Gong to complete their studies with him. When Prince Yuan died, Ying succeeded as King of Chu and appointed Shen Gong tutor to the heir apparent Wu. Wu disliked study and resented Shen Gong. When Wu became king, he had Shen Gong bound and humiliated. Humiliated, Shen Gong returned to Lu, withdrew to teach from home, and for the rest of his life never went out. He further declined all visitors and would venture forth only when summoned by royal command. More than a thousand students came from distant places to study under him. Shen Gong taught solely through exegesis of the Classic of Odes, left no transmitted commentary, and where there was doubt he simply left a gap rather than pass on uncertain material. Wang Zang of Lanling, having studied the Odes under Shen Gong and mastered them, served Emperor Jing as junior tutor to the heir apparent, then was dismissed. When Emperor Wu first ascended the throne, Wang Zang submitted a memorial and entered palace guard service; within a year he rose to commandant of the gentlemen of the interior. Zhao Wan of Dai had also studied the Odes under Shen Gong and rose to imperial secretary. Zhao Wan and Wang Zang petitioned to build a Hall of Light for receiving the feudal lords in audience; unable to complete the project on their own, they recommended their teacher Shen Gong. The emperor sent an envoy bearing bundles of silk and jade disks, together with a comfortable carriage whose wheels were wrapped in reeds and drawn by four horses, to welcome Shen Gong. Two disciples rode in light carriages to accompany him. Upon his arrival he was granted an audience, and the emperor asked about the principles of order and disorder. Shen Gong, by then over eighty and frail with age, replied, "Good governance does not lie in many words — it lies only in the vigor of one's actions." At that time the emperor was fond of literary eloquence; hearing Shen Gong's blunt reply, he fell silent. Nevertheless, having already summoned him, the emperor appointed him grand palace grandee, lodged him at the Lu embassy, and charged him with deliberating on the Hall of Light project. Empress Dowager Dou was devoted to the teachings of Laozi and had no use for Confucian learning. Seizing on the transgressions of Zhao Wan and Wang Zang, she reproached the emperor, saying, "This is trying to make another Xinyuan Ping!" The emperor thereupon abandoned the Hall of Light project and turned Zhao Wan and Wang Zang over to the judicial officials; both took their own lives. Shen Gong, too, was dismissed on account of illness and returned home. He died a few years later. More than ten of his disciples became Erudites. Kong Anguo rose to Grand Administrator of Linhuai; Zhou Ba became metropolitan governor of Jiaoxi; Xia Kuan, metropolitan governor of Chengyang; Lu Ci of Dang, Grand Administrator of Donghai; Miao Sheng of Lanling, metropolitan governor of Changsha; Xu Yan, commandant of Jiaoxi; and Quemen Qingji of Zou, metropolitan governor of Jiaodong. In governing officials and people, all were known for integrity and restraint. Though the students of the official academy were not always impeccable in conduct, those who rose to grandee, gentleman, and keeper of precedents numbered in the hundreds. Shen Gong ultimately taught both the Odes and the Spring and Autumn, and Jiang Gong of Xiaqiu was able to transmit them in full; his body of students was the largest. Xu Sheng of Lu and Master Xu of Mianzhong both preserved the learning and taught it. Wei Xian studied the Odes under the great Jiang Gong and Xu Sheng, also mastered the Rites, and rose to chancellor. He taught his son Xuancheng, who debated at Stone Canal as commandant of attendants in Huaiyang and later also rose to chancellor. Xuancheng and his elder brother's son Shang taught the Odes to Emperor Ai; Shang rose to Grand Marshal and General of Chariots and Cavalry and has his own biography. Hence the Lu tradition of the Odes had the Wei lineage.

王式字翁思，東平新桃人也。事免中徐公及許生。式為昌邑王師。昭帝崩，昌邑王嗣立，以行淫亂廢，昌邑群臣皆下獄誅，唯中尉王吉、郎中令龔遂以數諫減死論。式系獄當死，治事使者責問曰：「師何以無諫書？」式對曰：「臣以《詩》三百五篇朝夕授王，至於忠臣孝子之篇，未嘗不為王反覆誦之也；至於危亡失道之君，未嘗不流涕為王深陳之也。臣以三百五篇諫，是以亡諫書。」使者以聞，亦得減死論，歸家不教授。山陽張長安幼君先事式，後東平唐長賓、沛褚少孫亦來事式，問經數篇，式謝曰：「聞之於師具是矣，自潤色之。」不肯復授。唐生、褚生應博士弟子選，詣博士，摳衣登堂，頌禮甚嚴，試誦說，有法，疑者丘蓋不言。諸博士驚問：「何師？」對曰：「事式。」皆素聞其賢，共薦式。詔除下為博士。式征來，衣博士衣而不冠，曰：「刑余之人，何宜復充禮官？」既至，止捨中，會諸大夫、博士，共持酒肉勞式，皆注意高仰之，博士江公世為《魯詩》宗，至江公著《孝經說》，心嫉式，謂歌吹諸生曰：「歌《驪駒》。」式曰：「聞之於師：客歌《驪駒》，主人歌《客毋庸歸》。今日諸君為主人，日尚早，未可也。」江翁曰：「經何以言之？」式曰：「在《曲禮》。」江翁曰：「何狗曲也！」式恥之，陽醉臥地。式客罷，讓諸生曰：「我本不欲來，諸生強勸我，竟為豎子所辱！」遂謝病免歸，終於家。張生、唐生、褚生皆為博士。張生論石渠，至淮陽中尉。唐生楚太傅。由是《魯詩》有張、唐、褚氏之學。張生兄子游卿為諫大夫，以《詩》授元帝。其門人琅邪王扶為泗水中尉，授陳留許晏為博士。由是張家有許氏學。初，薛廣德亦事王式，以博士論石渠，授龔捨。廣德至御史大夫，捨泰山太守，皆有傳。

Wang Shi, courtesy Wengsi, came from Xintao in Dongping. He studied under Xu Gong of Mianzhong and Master Xu Sheng. He became tutor to the king of Changyi. After Emperor Zhao died the prince of Changyi briefly ascended, was cast off for debauchery, and his entire court went to execution—except Wang Ji and Gong Sui, whose repeated remonstrance earned them commuted sentences. Wang Shi awaited execution when the investigator demanded, "Why did you never submit a written remonstrance as his tutor?" Wang Shi answered, "I taught him the three hundred five poems day and night; whenever we reached songs of loyal ministers and dutiful sons I made him repeat them again and again. Whenever we came to poems of ruined, reckless rulers I wept and explained their warnings in the deepest terms. My memorials were the three hundred five poems themselves—so I never filed a separate remonstrance." The investigator reported this plea; Wang Shi too was spared, but he went home and never taught again. Zhang Chang'an, courtesy name Youjun, of Shanyang first studied under Shi. Later Tang Changbin of Dongping and Chu Shaosun of Pei also came to study with him and asked about several passages in the classics. Shi declined, saying, "What I heard from my teacher is complete; refine it yourselves." He refused to teach further. Tang and Chu passed the disciple examination, entered the hall with perfect deportment, recited and glossed the text with discipline, and stayed silent where Confucius had declined to guess. The erudites asked in surprise, "Who was your teacher?" They answered, "Wang Shi." Knowing his reputation, they jointly recommended Wang Shi. An edict summoned him to an erudite chair. He arrived in scholar’s robes but refused the cap, saying, "I am a man branded by punishment—how can I staff a ritual post?" Hosted in the guest quarters, colleagues feted him—except Jiang Gong, doyen of the Lu Odes, who ordered the students to strike up the parting song "Black Colts" to insult him. Wang Shi replied, "My teacher said: when the guest sings Black Colts, the host sings Guest, Do Not Yet Depart. You play host today, yet the sun is still high—it is too soon to sing the farewell." Jiang snapped, "Which classic says that?" Wang Shi answered, "In the Record of Rites, Qu li." Jiang sneered, "Only a cur would call that the Qu li!" Humiliated, Wang Shi pretended to be drunk and sprawled on the floor. When the banquet ended he scolded his disciples: "I never wanted to come; you dragged me here and let that pup disgrace me!" He resigned on grounds of illness, went home, and died there. Zhang Chang’an, Tang Changbin, and Chu Shaosun all became court erudites. Zhang Chang’an debated at Stone Canal and rose to commandant of attendants in Huaiyang. Tang Changbin became grand tutor of Chu. Thus the Lu tradition of the Odes branched into Zhang, Tang, and Chu lines. Zhang Youqing, nephew of Zhang Sheng, became a remonstrance official and taught the Odes to Emperor Yuan. His student Wang Fu of Langye became commandant of attendants on the Si River and taught Xu Yan of Chenliu, who became an erudite. Hence the Xu branch within the Zhang school of the Lu Odes. Xue Guangde had also studied with Wang Shi, debated at Stone Canal as an erudite, and taught Gong She. Xue Guangde rose to imperial counsellor; Gong She governed Taishan—both appear elsewhere in the History.

轅固，齊人也。以治《詩》孝景時為博士，與黃生爭論於上前。黃生曰：「湯、武非受命，乃殺也。」固曰：「不然。夫桀、紂荒亂，天下之心皆歸湯、武，湯、武因天下之心而誅桀、紂，桀、紂之民弗為使而歸湯、武，湯、武不得已而立。非受命為何？」黃生曰：「『冠雖敝必加於首，履雖新必貫於足。』何者？上下之分也。今桀、紂雖失道，然君上也；湯、武雖聖，臣下也。夫主有失行，臣不正言匡過以尊天子，反因過而誅之，代立南面，非殺而何？」固曰：「必若雲，是高皇帝代秦即天子之位，非邪？」於是上曰：「食肉毋食馬肝，未為不知味也；言學者毋言湯、武受命，不為愚。」遂罷。竇太后好《老子》書，召問固。固曰：「此家人言矣。」太后怒曰：「安得司空城旦書乎！」乃使固入圈擊彘。上知太后怒，而固直言無罪，乃假固利兵。下，固刺彘正中其心，彘應手而倒。太后默然，亡以復罪。後上以固廉直，拜為清河太傅，疾免。武帝初即位，復以賢良徵。諸儒多嫉毀曰固老，罷歸之。時，固已九十餘矣。公孫弘亦徵，仄目而事固。固曰：「公孫子，務正學以言，無曲學以阿世！」諸齊以《詩》顯貴，皆固之弟子也。昌邑太傅夏候始昌最明，自有傳。後蒼字近君，東海郯人也。事夏侯始昌。始昌通《五經》，蒼亦通《詩》、《禮》，為博士，至少府，授翼奉、蕭望之、匡衡。奉為諫大夫，望之前將軍，衡丞相，皆有傳。衡授琅邪師丹、伏理斿君、穎川滿昌君都。君都為詹事，理高密太傅，家世傳業。丹大司空，自有傳。由是《齊詩》有翼、匡、師、伏之學。滿昌授九江張邯、琅邪皮容、皆至大官，徒眾尤盛。

Yuan Gu was a native of Qi. Through his mastery of the Odes he became an erudite under Emperor Jing and debated with Master Huang in the emperor’s presence. Master Huang said, "Tang and Wu did not receive the Mandate of Heaven — what they did was regicide." Gu replied, "That is not so. Jie and Zhou were dissolute and chaotic, and the hearts of all under Heaven turned to Tang and Wu. Tang and Wu, acting on the will of the people, punished Jie and Zhou. The people under Jie and Zhou refused to serve them and turned to Tang and Wu instead. Tang and Wu had no choice but to take the throne. If this is not receiving the Mandate of Heaven, then what is?" Master Huang said, "'A cap, however worn, must still be placed on the head; shoes, however new, must still be worn on the feet.'" Why? Because this is the distinction between what is above and what is below. Jie and Zhou, though they lost the Way, were still sovereigns above; Tang and Wu, though sages, were still subjects in rank. When the sovereign errs, if a subject does not speak forthrightly to correct his faults and thereby honor the Son of Heaven, but instead exploits the fault to execute him, takes his place, and assumes the throne — if that is not regicide, what is?" Gu retorted, "If what you say must hold, then was the High Emperor wrong to replace Qin and take the throne?" Thereupon the emperor said, "A man who eats meat but refuses horse liver is not thereby ignorant of flavor; a scholar who declines to speak of Tang and Wu receiving the Mandate is not thereby a fool." The debate was brought to a close. Empress Dowager Dou was fond of the book of Laozi and summoned Gu to question him about it. Gu said, "This is merely the talk of a common household." The empress dowager angrily said, "How is this any better than the penal laborers' texts!" She then had Gu enter the pen to fight a boar. The emperor knew the empress dowager was angry, yet that Gu had spoken forthrightly and was blameless, so he secretly provided him with a sharp weapon. Gu descended, stabbed the boar straight through the heart, and the beast dropped dead. The empress dowager fell silent and had no further grounds to punish him. Later the emperor, recognizing Gu as honest and upright, appointed him grand tutor of Qinghe; he was later relieved on account of illness. When Emperor Wu first ascended the throne, Gu was again summoned as a worthy scholar. Many scholars, jealous, slandered him, saying Gu was too old, and he was dismissed and sent home. By then Gu was already over ninety. Gongsun Hong was also summoned and attended on Gu with a sidelong glance. Gu admonished him, "Master Gongsun, devote yourself to honest scholarship and speak the truth — do not twist your learning to flatter the world!" Those in Qi who rose to prominence through the Odes were all disciples of Gu. Xiahou Shichang, grand tutor of Changyi, was the most accomplished; he has his own biography. Hou Cang, courtesy Jinjun, was a native of Tan in Donghai. He studied under Xiahou Shichang. Shichang mastered the Five Classics; Hou Cang also mastered the Odes and Rites, became an erudite and minister of the treasury, and taught Yi Feng, Xiao Wangzhi, and Kuang Heng. Yi Feng became a remonstrance official; Xiao Wangzhi a former general-in-chief; Kuang Heng chancellor—each has his own biography. Kuang Heng passed the line to Shi Dan of Langye, Fu Li Youjun, and Man Chang Jundu of Yingchuan. Man Chang became household superintendent; Fu Li tutored Gaomi; both families perpetuated the teaching. Shi Dan rose to grand minister of works and is treated in his own chapter. Thus the Qi tradition of the Odes ran through Yi, Kuang, Shi, and Fu branches. Man Chang taught Zhang Han of Jiujiang and Pi Rong of Langye, both of whom rose high and drew huge followings.

韓嬰，燕人也。孝文時為博士，景帝時至常山太傅。嬰推詩人之意，而作內、外《傳》數萬言，其語頗與齊、魯間殊，然歸一也。淮南賁生受之。燕、趙間言《詩》者由韓生。韓生亦以《易》授人，推《易》意而為之傳。燕、趙間好《詩》，故其《易》微，唯韓氏自傳之。武帝時，嬰嘗與董仲舒論於上前，其人精悍，處事分明，仲舒不能難也。後其孫商為博士。孝宣時，涿郡韓生其後也，以《易》征，待詔殿中，曰：「所受《易》即先太傅所傳也。嘗受《韓詩》，不如韓氏《易》深，太傅故專傳之。」司隸校尉蓋寬饒本受《易》於孟喜，見涿韓生說《易》而好之，即更從受焉嘒

Han Ying came from Yan. He was an erudite under Emperor Wen and grand tutor of Changshan under Emperor Jing. Han Ying teased out the poets’ intent in inner and outer commentaries tens of thousands of words long; his diction diverged from the Qi and Lu schools but aimed at the same meaning. A scholar named Ben from Huainan studied under him. Yan and Zhao scholars who taught the Odes traced their line to Han Ying. Han Ying also taught the Changes, drawing out its sense in a commentary. Because Yan and Zhao favored the Odes, his Changes teaching remained obscure and stayed within his own lineage. Emperor Wu once pitted him against Dong Zhongshu; Han Ying was sharp and lucid, and Dong could not get the better of him. His grandson Han Shang later became an erudite. Under Emperor Xuan a later Han scholar from Zhuo was summoned for his Changes learning and told the court, "The Changes I hold is the same my forebear the grand tutor transmitted. I also studied the Han Odes, but the family Changes runs deeper—that is why the grand tutor emphasized it." Metropolitan commandant Gai Kuanyao had first studied the Changes under Meng Xi, but when he heard the Han scholar from Zhuo expound the Changes he admired the teaching and switched to become his pupil.

趙子，河內人也。事燕韓生，授同郡蔡誼。誼至丞相，自有傳。誼授同郡食子公與王吉。吉為昌邑王中尉，自有傳。食生為博士，授泰山栗豐。吉授淄川長孫順。順為博士，豐部刺史。由是《韓詩》有王、食、長孫之學。豐授山陽張就，順授東海發福，皆至大官，徒眾尤盛。

Master Zhao came from Henei. He studied under Han Ying of Yan and taught Cai Yi of the same commandery. Cai Yi rose to chancellor and receives a separate biography. Cai Yi taught Shi Zigong and Wang Ji of the same commandery. Wang Ji became chief of staff to the king of Changyi and has a separate biography. Shi Zigong became an erudite and taught Su Feng of Taishan. Wang Ji passed the line to Zhangsun Shun of Zichuan. Zhangsun Shun became an erudite; Su Feng a regional inspector. Thus the Han tradition of the Odes branched into Wang, Shi, and Zhangsun lines. Su Feng taught Zhang Jiu of Shanyang; Zhangsun Shun taught Fa Fu of Donghai; both rose high and drew huge followings.

毛公，趙人也。治《毛詩》，為河間獻王博士，授同國貫長卿。長卿授解延年。延年為阿武令，授徐敖。敖授九江陳俠，為王莽講學大夫。由是言《毛詩》者，本之徐敖。

Master Mao came from Zhao. He specialized in the Mao edition of the Odes, served as erudite to Prince Xian of Hejian, and taught Guan Changqing of that kingdom. Guan Changqing passed the teaching to Xie Yannian. Xie Yannian became magistrate of Awu and taught Xu Ao. Xu Ao taught Chen Xia of Jiujiang, who served Wang Mang as a lecture grandee. Hence Han teachers of the Mao Odes all traced their line to Xu Ao.

漢興，魯高堂生傳《士禮》十七篇，而魯徐生善為頌。孝文時，徐生以頌為禮官大夫，傳子至孫延、襄。襄，其資性善為頌，不能通經；延頗能，未善也。襄亦以頌為大夫，至廣陵內史。延及徐氏弟子公戶滿意、桓生、單資皆為禮官大夫。而瑕丘蕭奮以《禮》至淮陽太守。諸言《禮》為頌者由徐氏。

Early in Han, Gaotang Sheng of Lu transmitted the seventeen chapters of the Scholar’s Rites, and Xu Sheng of Lu excelled at ritual chanting. Under Emperor Wen, Xu Sheng’s chanting won him the post of grandee of ritual officials, and he passed the skill to his descendants Yan and Xiang. Xiang had a natural gift for chant but never mastered the texts themselves. Yan was somewhat capable but never reached excellence. Xiang likewise rose on his chanting to grandee and inner scribe of Guangling. Among their pupils Gonghu Manyi, Huan Sheng, and Shan Zi all became ritual grandees. Xiao Fen of Xiaqiu rose on the Rites to govern Huaiyang. All ritual specialists who emphasized liturgical chant traced their art to the Xu family.

孟卿，東海人也。事蕭奮，以授後倉、魯閭丘卿。倉說《禮》數萬言，號曰《後氏曲台記》，授沛聞人通漢子方、梁戴德延君、戴聖次君、沛慶普孝公。孝公為東平太傅。德號大戴，為信都太傅；聖號小戴，以博士論石渠，至九江太守。由是《禮》有大戴、小戴、慶氏之學。通漢以太子舍人論石渠，至中山中尉。普授魯夏侯敬，又傳族子咸，為豫章太守。大戴授琅邪徐良斿卿，為博士、州牧、郡守，家世傳業。小戴授梁人橋仁季卿、楊榮子孫。仁為大鴻臚，家世傳業，榮琅邪太守。由是大戴有徐氏，小戴有橋、楊氏之學。

Meng Qing came from Donghai. He studied under Xiao Fen and taught Hou Cang and Lüqiu Qing of Lu. Hou Cang wrote tens of thousands of words on the Rites, called the Quetai Records of Master Hou, and taught Wenren Tonghan of Pei, Dai De and Dai Sheng of Liang, and Qing Pu of Pei. Qing Pu became grand tutor of Dongping. Dai De, known as Great Dai, became grand tutor of Xindu. Dai Sheng, known as Lesser Dai, debated at Stone Canal as an erudite and rose to governor of Jiujiang. Thus the three ritual schools: Great Dai, Lesser Dai, and Qing. Wenren Tonghan joined the Stone Canal debates as an attendant and rose to commandant of attendants in Zhongshan. Qing Pu taught Xiahou Jing of Lu and his kinsman Xian, who governed Yuzhang. Great Dai taught Xu Liang of Langye, who became erudite, regional commissioner, and governor; his line kept the teaching for generations. Lesser Dai taught Qiao Ren of Liang and Yang Rong. Qiao Ren rose to grand herald and perpetuated the school; Yang Rong governed Langye. Great Dai’s line ran through the Xus; Lesser Dai’s through Qiao and Yang.

胡母生字子都，齊人也。治《公羊春秋》，為景帝博士。與董仲舒同業，仲舒著書稱其德。年老，歸教於齊，齊之言《春秋》者宗事之，公孫弘亦頗受焉。而董生為江都相，自有傳。弟子遂之者，蘭陵褚大、東平贏公、廣川段仲、溫呂步舒。大至梁相，步舒丞相長史，唯贏公守學不失師法，為昭帝諫大夫，授東海孟卿、魯眭孟。孟為符節令，坐說災異誅，自有傳。

Hu Musheng, courtesy Zidu, was a native of Qi. He mastered the Gongyang Annals and became an erudite under Emperor Jing. He studied in the same circle as Dong Zhongshu, who praised his character in print. In old age he taught in Qi, where every Annals scholar deferred to him; Gongsun Hong also studied under him. Dong Zhongshu became chancellor of Jiangdu and is treated elsewhere. His notable pupils included Chu Da of Lanling, Ying Gong of Dongping, Duan Zhong of Guangchuan, and Bu Shu of Zichuan. Chu Da became chancellor of Liang; Bu Shu served as chief clerk to the chancellor; only Ying Gong preserved the master’s orthodoxy intact, rose to remonstrance grandee under Emperor Zhao, and taught Meng Qing of Donghai and Sui Meng of Lu. Sui Meng became tally-and-seal commandant, was executed for his portent theory, and has a separate biography.

嚴彭祖字公子，東海下邳人也。與顏安樂俱事眭孟。孟弟子百餘人，唯彭祖、安樂為明，質問疑誼，各持所見。孟曰：「《春秋》之意，在二子矣！」孟死，彭祖、安樂各顓門教授。由是《公羊春秋》有顏、嚴之學。彭祖為宣帝博士，至河南郡太守。以高第入為左馮翊，遷太子太傅，廉直不事權貴。或說曰：「天時不勝人事，君以不修小禮曲意，亡貴人左右之助，經誼雖高，不至宰相。願少自勉強！」彭祖曰：「凡通經術，固當修行先王之道，何可委曲從俗，苟求富貴乎！」彭祖竟以太傅官終。援琅邪王中，為元帝少府，家世傳業。中授同郡公孫文、東門雲。雲為荊州刺史，文東平太傅，徒眾尤盛。雲坐為江賊拜辱命，下獄誅。

Yan Pengzu, courtesy Gongzi, came from Xiapi in Donghai. He and Yan Anle both studied under Sui Meng. Of more than a hundred pupils only Yan Pengzu and Yan Anle stood out; they pressed hard questions and defended rival readings. Sui Meng declared, "The meaning of the Annals rests with these two." After Sui Meng died, Yan Pengzu and Yan Anle founded rival lineages. Hence the Gongyang tradition split into Yan Pengzu’s and Yan Anle’s schools. Yan Pengzu became an erudite under Emperor Xuan and governor of Henan. Promoted on merit to superintendent of the capital’s left sector, then grand tutor to the heir apparent, he remained blunt and refused to curry favor with the powerful. A friend warned him, "Fate favors the well-connected; if you refuse petty courtesies and lack patrons at court, your learning may never win you the chancellorship. Swallow a little pride for the sake of your career!" Yan Pengzu replied, "A scholar must walk the way of the ancient kings; I will not crook my principles to chase rank and riches." He died in office as grand tutor. He taught Wang Zhong of Langye, who became minister of the treasury under Emperor Yuan; the line stayed in the family. Wang Zhong taught Gongsun Wen and Dongmen Yun of the same commandery. Dongmen Yun became regional inspector of Jing; Gongsun Wen tutored Dongping; their followings were huge. Dongmen Yun was convicted of prostrating himself before river pirates and dishonoring his charge, and was executed in prison.

顏安樂字公孫，魯國薛人，眭孟姊子也。家貧，為學精力，官至齊郡太守丞，後為仇家所殺。安樂授淮陽泠豐次君、淄川任公。公為少府，豐淄川太守。由是顏家有泠、任之學。始貢禹事嬴公，成於眭孟，至御史大夫，疏廣事孟卿，至太子太傅，皆自有傳。廣授琅邪管路，路為御史中丞。禹授穎川堂溪惠，惠授泰山冥都，都為丞相史。都與路又事顏安樂，故顏氏復有管、冥之學。路授孫寶，為大司農，自有傳。豐授馬宮、琅邪左咸。咸為郡守九卿，徒眾尤盛。宮至大司徒，自有傳。

Yan Anle, courtesy Gongsun, was a native of Xue in Lu and a nephew of Sui Meng on his sister’s side. Poor but tireless, he rose to assistant governor of Qi before enemies murdered him. Yan Anle taught Leng Feng of Huaiyang and Ren Gong of Zichuan. Ren Gong became minister of the treasury; Leng Feng governed Zichuan. The Yan Anle school thus split into Leng and Ren branches. Gong Yu began with Ying Gong and finished with Sui Meng, rising to imperial counsellor; Shu Guang studied under Meng Qing and became grand tutor—both have separate biographies. Shu Guang taught Guan Lu of Langye, who became palace secretary. Gong Yu taught Tangxi Hui of Yingchuan, who taught Ming Du of Taishan, who became a chancellor’s clerk. Ming Du and Guan Lu also studied Yan Anle, so the Yan school gained Guan and Ming offshoots. Guan Lu taught Sun Bao, who became grand minister of agriculture and has his own chapter. Leng Feng taught Ma Gong and Zuo Xian of Langye. Zuo Xian rose to governor and one of the Nine Ministers; his school was immense. Ma Gong became grand minister of education with a separate biography.

瑕丘江公，受《穀梁春秋》及《詩》於魯申公，傳子至孫為博士。武帝時，江公與董仲舒並。仲舒通《五經》，能持論，善屬文。江公吶於口，上使與仲舒議，不如仲舒。而丞相公孫弘本為《公羊》學，比輯其議，卒用董生。於是上因尊《公羊》家，詔太子受《公羊春秋》，由是《公羊》大興。太子既通，復私問《穀梁》而善之。其後浸微，唯魯榮廣王孫、皓星公二人受焉。廣盡能傳其《詩》、《春秋》，高材捷敏，與《公羊》大師眭孟等論，數困之，故好學者頗復受《穀梁》。沛蔡千秋少君、梁周慶幼君、丁姓子孫皆從廣受。千秋又事皓星公，為學最篤。宣帝即位，聞衛太子好《穀梁春秋》，以問丞相韋賢、長信少府夏侯勝及侍中樂陵侯史高，皆魯人也，言穀梁子本魯學，公羊氏乃齊學也，宜興《穀梁》。時千秋為郎，召見，與《公羊》家並說，上善《穀梁》說，擢千秋為諫大夫給事中，後有過，左遷平陵令。復求能為《穀梁》者，莫及千秋。上愍其學且絕，乃以千秋為郎中戶將，選郎十人從受。汝南尹更始翁君本自事千秋，能說矣，會千秋病死，徵江公孫為博士。劉向以故諫大夫通達待詔，受《穀梁》，欲令助之。江博士復死，乃徵周慶、丁姓待詔保宮，使卒授十人。自元康中始講，至甘露元年，積十餘歲，皆明習。乃召《五經》名儒太子太傅蕭望之等大議殿中，平《公羊》、《穀梁》同異，各以經處是非。時，《公羊》博士嚴彭祖、侍郎申輓、伊推、宋顯，《穀梁》議郎尹更始、待詔劉向、周慶、丁姓並論。《公羊》家多不見從，願請內侍郎許廣，使者亦並內《穀梁》家中郎王亥，各五人，議三十餘事。望之等十一人各以經誼對，多從《穀梁》。由是《穀梁》之學大盛。慶、姓皆為博士。姓至中山太傅，授楚申章昌曼君，為博士，至長沙太傅，徒眾尤盛。尹更始為諫大夫、長樂戶將，又受《左氏傳》，取其變理合者以為章句，傳子咸及翟方進、琅邪房風。咸至大司農，方進丞相，自有傳。

Jiang Gong of Xiaqiu received the Guliang Spring and Autumn and the Odes from Shen Gong of Lu; he transmitted the line to his son and then grandson, both of whom became erudites. During Emperor Wu's reign Jiang Gong was summoned together with Dong Zhongshu. Zhongshu mastered the Five Classics, could sustain argument, and was skilled at literary composition. Jiang Gong was slow of speech; the emperor had him debate with Zhongshu, and he was not equal to Zhongshu. But Chancellor Gongsun Hong was originally of the Gongyang school; he compared and compiled their arguments, and in the end Dong was chosen. Thereupon the emperor honored the Gongyang school, ordered the heir apparent to receive the Gongyang Spring and Autumn, and from this the Gongyang tradition greatly flourished. After the heir apparent had mastered it, he privately inquired into the Guliang and favored it. Afterward it gradually declined; only Rong Guang Wangsun of Lu and Master Haoxing received it. Xu Guang was able to transmit both the Odes and the Spring and Autumn in full. Gifted, quick, and acute, he debated with Sui Meng and other great masters of the Gongyang school and repeatedly left them at a loss, so many devoted students again took up the Guliang tradition. Cai Qianqiu Shaojun of Pei, Zhou Qing Youjun of Liang, and the descendants of the Ding clan all studied under Guang. Qianqiu also studied under Master Haoxing and was the most devoted in learning. When Emperor Xuan came to the throne, he heard that the Wei heir apparent had favored the Guliang Spring and Autumn. He asked Chancellor Wei Xian, Xiahou Sheng, Chamberlain of Changxin, and Shi Gao, Attendant and Marquis of Leling, all of them men of Lu. They said that Master Guliang's learning was originally a Lu tradition, whereas the Gongyang was a Qi tradition, and that the Guliang should be promoted. At the time Qianqiu was a gentleman. He was summoned to audience and presented his explanations alongside the Gongyang scholars. The emperor approved the Guliang interpretation and promoted Qianqiu to remonstrance grandee and palace attendant; later, after an offense, Qianqiu was demoted to magistrate of Pingling. The court again sought one able to expound the Guliang, and none matched Qianqiu. The emperor took pity on the fact that this learning was about to disappear, appointed Qianqiu Director of the Household Gentlemen, and selected ten gentlemen to study under him. Yin Gengshi, courtesy name Wengjun, of Runan had originally studied under Qianqiu and could explain the text, but when Qianqiu died of illness, Jiang Gong's grandson was summoned as Erudite. Liu Xiang, former remonstrance grandee awaiting imperial command with mastery of policy, received the Guliang and wished to have him assist. When Erudite Jiang also died, Zhou Qing and Ding Xing were summoned to await command in the Baogong Palace and were made to finish instructing the ten gentlemen. From the Yuankang era they began lecturing; by the first year of Ganlu, more than ten years having passed, all were thoroughly versed. Famous Confucians of the Five Classics, including Xiao Wangzhi, Grand Tutor to the heir apparent, were therefore summoned for a major deliberation in the palace hall, to adjudicate the agreements and differences between Gongyang and Guliang and decide each question by appeal to the Classics. At that time the Gongyang side included the Erudite Yan Pengzu and the attendant gentlemen Shen Wan, Yi Tui, and Song Xian; the Guliang side included the deliberation gentleman Yin Gengshi, Liu Xiang awaiting summons, Zhou Qing, and Ding Xing. They all debated together. The Gongyang scholars were mostly not accepted, and they asked that the attendant gentleman Xu Guang be brought in from within. The envoy also brought in Wang Hai, a palace gentleman of the Guliang school. With five men on each side, they debated more than thirty issues. Wangzhi and the other eleven each answered according to Classic principles, and mostly followed the Guliang. From this the Guliang learning greatly flourished. Qing and the Ding clan both became erudites. The Ding clan rose to grand tutor of Zhongshan, taught Shen Zhangchang Manjun of Chu, who became an erudite and rose to grand tutor of Changsha; his following was especially large. Yin Gengshi became remonstrance grandee and director of the household of Changle, also received the Zuo Commentary, took from it passages whose reasoning accorded and made them into chapter-and-verse commentary, and taught his son Xian as well as Zhai Fangjin and Fang Feng of Langye. Xian rose to grand minister of agriculture; Fangjin became chancellor; each has his own biography.

房鳳字子元，不其人也。以射策乙科為太史掌故。太常舉方正，為縣令都尉，失官。大司馬票騎將軍王根奏除補長史，薦鳳明經通達，擢為光祿大夫，遷五官中郎將。時，光祿勳王龔以外屬內卿，與奉車都尉劉歆共校書，三人皆侍中。歆白《左氏春秋》可立，哀帝納之，以問諸儒，皆不對。歆於是數見丞相孔光，為言《左氏》以求助，光卒不肯。唯鳳、龔許歆，遂共移書責讓太常博士，語在《歆傳》。大司空師丹奏歆非毀先帝所立，上於是出龔等補吏：龔為弘農；歆河內；鳳九江太守，至青州牧。始，江博士授胡常，常授梁蕭秉君房，王莽時為講學大夫。由是《穀梁春秋》有尹、胡、申章、房氏之學。

Fang Feng, courtesy Ziyuan, came from Buqi. He passed the second-class examination and became a clerk in the grand astrologer’s office. Recommended as upright and capable, he served as magistrate and commandant, then was dismissed. Wang Gen, grand marshal and flying general, had him named chief clerk, praising his classical breadth; he rose to grand counsellor and then chief of the five offices. Wang Gong of the superintendent’s office and Liu Xin were collating texts with him; all three held attendant-in-chief rank. Liu Xin asked to give the Zuo Annals a university chair; Emperor Ai agreed in principle, but when he polled the scholars none replied. Liu Xin importuned Chancellor Kong Guang for support, but Kong Guang never consented. Only Fang Feng and Wang Gong backed Liu Xin; they drafted the famous letter rebuking the academy erudites, quoted in Liu Xin’s biography. Grand Minister of Works Shi Dan charged Liu Xin with attacking Emperor Cheng’s curriculum; the emperor banished the group—Wang Gong to Hongnong. Liu Xin to Henei. Fang Feng to governor of Jiujiang, later regional commissioner of Qingzhou. Erudite Jiang had taught Hu Chang, who taught Xiao Bing of Liang, a lecture grandee under Wang Mang. Thus the Guliang tradition ran through Yin, Hu, Shen, Zhang, and Fang lines.

漢興，北平侯張蒼及梁大傅賈誼、京兆尹張敞、太中大夫劉公子皆修《春秋左氏傳》。誼為《左氏傳》訓故，授趙人貫公，為河間獻王博士，子長卿為蕩陰令，授清河張禹長子。禹與蕭望之同時為御史，數為望之言《左氏》，望之善之，上書數以稱說。後望之為太子太傅，薦禹於宣帝，征禹待詔，未及問，會疾死。授尹更始，更始傳子咸及翟方進、胡常。常授黎陽賈護季君，哀帝時待詔為郎，授蒼梧陳欽子佚，以《左氏》授王莽，至將軍。而劉歆從尹咸及翟方進受。由是言《左氏》者本之賈護、劉歆。

At the rise of Han, the Zuo Annals was studied by Marquis of Beiping Zhang Cang, Grand Tutor of Liang Jia Yi, Governor of the Capital Region Zhang Chang, and Grand Master of the Palace Liu Gongzi. Yi made glosses on the Zuo Tradition and transmitted them to Guan Gong of Zhao, who became erudite to Prince Xian of Hejian. Guan Gong’s son Changqing, while magistrate of Dangyin, transmitted them to Zhang Yu of Qinghe, courtesy Changzi. Zhang Yu served alongside Xiao Wangzhi as censor, often praising the Zuo commentary; Wangzhi liked it and repeatedly recommended it to the throne. When Wangzhi became grand tutor he recommended Zhang Yu to Emperor Xuan; Zhang was summoned but died before he could lecture. He passed the line to Yin Gengshi, who taught his son Yin Xian, Zhai Fangjin, and Hu Chang. Hu Chang taught Jia Hu of Liyang, an expectant gentleman under Emperor Ai, who taught Chen Qin of Cangwu; Chen Qin’s Zuo learning reached Wang Mang’s generalship. Liu Xin studied under Yin Xian and Zhai Fangjin. Hence Han Zuo scholarship traced mainly to Jia Hu and Liu Xin.

贊曰：自武帝立《五經》博士，開弟子員，設科射策，勸以官祿，訖於元始，百有餘年，傳業者浸盛，支葉蕃滋，一經說至百餘萬言，大師眾至千餘人，蓋祿利之路然也。初，《書》唯有歐陽，《禮》後，《易》楊，《春秋》公羊而已。至孝宣世，復立《大小夏侯尚書》，《大小戴禮》，《施》、《孟》、《梁丘易》，《穀梁春秋》。至元帝世，復立《京氏易》，平帝時，又立《左氏春秋》、《毛詩》、逸《禮》、古文《尚書》，所以罔羅遺失，兼而存之，是在其中矣。」

In sum: once Emperor Wu founded the doctoral chairs, enrolled disciples, and tied promotion to examination answers, a century of growth produced schools of millions of words and masters with a thousand pupils apiece—fuelled, no doubt, by the lure of office. At the outset the court recognized only Ouyang for the Documents, Hou for the Rites, Yang for the Changes, and Gongyang for the Annals. Emperor Xuan added the two Xiahou Documents, the two Dai ritual traditions, the Shi, Meng, and Liangqiu Changes, and the Guliang Annals. By Emperor Yuan’s time the Jing lineage of the Changes was again established; in Emperor Ping’s time the Zuo Spring and Autumn, Mao Odes, recovered Rites, and old-text Documents were also established. This was how missing and lost strands were gathered in and preserved together; this case falls within that principle.”

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