Great Song Dynasty Writer

Chapter 344 Lu Beigu's "Ode to the People's Supervisor" [Seeking monthly votes!]

The examination on ink and righteousness was over, and the eunuchs collected the answer sheets as quietly and quickly as before.

After a morning of focused answering questions, many scholars were already showing signs of fatigue, some quietly stretching their wrists, others closing their eyes to rest, awaiting the next, more crucial test.

Lu Beigu sat upright at his desk. Because he dared not look up or sleep, and he didn't have much time to think of a solution, he could only stare blankly at the things on the desk to pass the time.

The upper left corner of the desk had a label with the examinee's name pasted on it with glue.

Everything on the desk, such as writing brushes, ink, paper, and inkstones, could be packed up and taken away after the exam. These were all high-quality tributes, and many candidates would collect them as souvenirs.

Besides that, there was a small knife on the table that he hadn't used yet.

"Could this kind of knife be used to assassinate the emperor? It would be a bit difficult, wouldn't it? If the emperor were a bit fat, he probably wouldn't even be able to pierce through the flesh on his stomach."

Suddenly, an absurd thought flashed through Lu Beigu's mind.

The blade of the knife in front of me is about three inches long, but only the top inch is actually sharpened. It is a tool specifically used to correct typos.

According to the rules, candidates were allowed to make mistakes in writing during the palace examination.

If a candidate made a mistake, they would need to use this small knife to scrape off the wrong word on the paper and then write the correct word on it. The examination papers used in the palace examination were made of special white paper, which was much thicker than normal Xuan paper. In fact, scraping off a layer would not have any impact.

However, if you scribble or scribble on the paper, it will be considered a "dirty paper." While it won't necessarily get you rejected, it will definitely be ranked at the bottom.

Fearing he would miss the exam, Lu Beigu didn't drink any water in the morning before leaving home. Now his mouth was already a little dry, and after swallowing a couple of times, he felt even thirstier.

At this point, he could only endure it; he couldn't very well ask the princess to bring him a glass of water, could he?

Just bear with it for another hour or so, until the poetry exam is over, then there will be drinks at lunchtime.

According to Feng Jing, the lunch for the palace examination was quite exquisite, which was intended to show the scholars who were about to enter officialdom how the Song Dynasty treated its officials well. However, the portion was not large, mainly to prevent the candidates from overeating and affecting their performance.

He sighed, banishing any remaining distractions and focusing all his attention on the upcoming poetry exam.

A moment later, the eunuchs again presented the white-folded examination papers to the candidates.

Lu Beigu unfolded the exam paper, and there it was clearly written.

—From "The Poem of the Phoenix Knife".

The Luan Dao is a type of bell-shaped knife used in ancient times as a tool for butchering sacrificial animals.

The Book of Poetry, Minor Odes, Xin Nan Shan records, "He holds the phoenix knife, to open its fur, and take its blood and flesh." Kong Yingda's commentary states, "The phoenix is ​​a bell, referring to the bell on the knife ring, whose sound is in rhythm." It is also written as "luan knife".

The palace examination, of course, wouldn't just randomly present a term without any special meaning as a question.

The real content that this poem question is testing actually comes from the line in the "Book of Rites: Ritual Implements": "The use of the cutting knife and the nobility of the phoenix knife are to return to the origin and revive antiquity, and not forget the beginning."

This means that since sharper cutting knives were later available, why was the ancient Luan knife still used in sacrificial rites? The fundamental purpose of this ritual was to remember our ancestors and honor them, so that future generations would not forget the cultural connotations carried by the way of life of their forefathers. This is the true meaning of the ritual system.

In other words, rituals, as a form, express inner sincerity and respect. However, if there is no cultural core behind the form, it will quickly degenerate into complex formalism and lose its original meaning.

The title is profound and meaningful, far surpassing the titles of ordinary poems about objects.

It can be said that the person who set this poem question put a lot of thought into it.

The purpose of the question setter was to have the candidates participating in the palace examination compose poems based on this meaning. The poems were required to not only be relevant to the image of the "Luan Dao" (a type of ancient Chinese sword), but also to expound on the profound meaning of "the essence of propriety lies in sincerity" and "returning to the roots and studying the ancient ways." This was a severe test of the candidates' classical studies, poetic talent, and knowledge.

Lu Beigu stared at the question, not rushing to write, but carefully considering it in his mind.

According to the rules of the palace examination, the poems were all in five-character lines with six rhymes and twelve lines in total, with the first line starting with an oblique tone and not rhyming.

At this time, the eunuchs gave each candidate a book.

This book is a rhyme book, specifically the "Rhyme Dictionary of the Ministry of Rites" used for the imperial examinations.

This book was originally compiled by Qiu Yong and Qi Lun in the fourth year of the Jingde era. Later, in the fourth year of the Jingyou era, it was revised by Ding Du under the decree of the current emperor. It contains a total of 9,590 characters and is accompanied by a volume of "Examination Rules". It can be regarded as an essential reference book for everyone who participates in the imperial examination.

You asked why we specifically need to issue a rhyme book?
That's because the candidates come from all over the country, and the same character can have different rhymes in different dialects. Poetry exams involve rhymes, so there must be a unified standard.

However, this book is only for reference. If someone has reached the final imperial examination, unless they are out of their mind, what candidate would not even understand rhyme?
The poem title clearly states the requirement to rhyme with "the twelfth rhyme of the lower level rhyme group," which is not difficult to rhyme.

While Lu Beigu was deep in thought, the scholars around him either frowned in contemplation or wrote down their favorite lines with great enthusiasm, but none of them could disturb him in the slightest.

After a long while, his gaze sharpened, and he picked up the brush that was soaked in ink.

The pen tip hovered over the draft paper for a moment, then fell down, flowing smoothly and without any hesitation.

"The Poem of the Phoenix Knife"

The ritual implements were created by King Zhao, and the phoenix-shaped knife embodies profound ancient wisdom.

Its sharpness conceals the simplicity of three generations, its resonance echoes the music of nine generations.

The pig is diligently prepared for ancestral sacrifices, and the slaughter of animals is a harmonious and virtuous act.

The new red-haired scholar is presented, and the sacrificial ceremony is performed in harmony with the young scholars.

There is no shortage of profit from slaughter; only the desire to repay one's original heart remains.

"His virtue and integrity shine through through the ages, a bond that endures to this day."

After finishing the poem, Lu Beigu gently put down his pen, looked at the draft paper twice, and pondered to himself.

His poem not only praises the ancient Luan Dao (a type of ancient Chinese sword), closely adhering to its origins in the Book of Rites and the Book of Poetry, but also transcends the physical object of the Luan Dao itself, moving from the object to the Dao, expounding the profound meaning of "sincerity and reverence as the foundation" and "emphasizing substance over empty words," and also implicitly contains the expectation of "reviving the abandoned and renewing," which perfectly matches the theme.

Then, the idea of ​​refining characters arose in his mind, but when he thought of the experience Feng Jing had imparted, he suppressed the idea.

"Let's leave it at that. No need to change it. Changing it too much will probably make it worse than the first version."

After answering the poetry questions, the next question is the prose questions.

The title of the poem is "Ode to the People's Supervision," and the rhyme scheme is "Enlightened virtue and cautious punishment, the people are the foundation of governance."

This question comes from the "Announcement on Wine" in the Book of Documents: "People should not use water as a mirror to examine their appearance, but should use the will of the people as a mirror to understand their gains and losses, rise and fall."

In the Song Dynasty, the lesson learned was that the fall of the Tang and Five Dynasties period should be taken as a warning, and the people's suffering should be alleviated, and virtuous policies should be implemented cautiously.

Like the poem, this essay question was also of a high standard. It's unclear which scholar wrote it, but it's highly unlikely that it was set by the emperor himself.

Because these kinds of questions are all about selecting profound content from classical texts as exam questions, and they have a grand scope that points directly to the fundamentals of governing the country. They are not something that can be mastered by those who merely display literary talent. To write well, one must integrate classical texts and history, and also have a broad mind and a heart for the world and the common people.

At this moment, Lu Beigu stared at the question, his heart surging with emotion.

What is people's supervision? It is not only about being vigilant and self-reflective, but also about taking the eyes and ears of the people as our own, and sharing the joys and sorrows of the world!

Looking back on everything he had seen along the way, he now resonated with the words "people's supervisor." He could almost see the hardships of farmers and weavers, hear the discussions of scholars, and feel the subtle tremors of the pulse of this vast empire.

For him, this question was not only a test, but also a challenge to his beliefs.

Once he enters officialdom through the imperial examination, what is he supposed to do, and to whom is he responsible?
Lu Beigu did not rush to write, but instead kept his eyes closed and concentrated.

After a long while, having finished his thoughts, he opened his eyes, his gaze clear. He then picked up his brush, dipped it in ink, and began writing on the draft paper without pausing for a moment. His thoughts flowed like a spring, unstoppable and abundant.

"Ode to the People's Supervisor"

Heaven endows the people with its mandate, and establishes them as its shepherds. The rise of a government depends on conforming to their desires; the decline of a dynasty depends on going against their customs. Therefore, wise rulers, overseeing the world, must be reverent and compassionate! They must learn from the rise and fall of the ancient dynasties, and examine the successes and failures of their policies. Is this merely a reflection in a clear pool? Indeed, it is a search for wisdom within the inner chambers.

In ancient times, when the Zhou dynasty was founded, the achievements of the state were recorded in the Book of Bin. Gong Liu diligently worked the plow and hoe, while Danfu keenly observed the ways of the people at Qi. Carrying firewood and dragging sandals, they all spoke freely; striking the clods of earth and drumming their bellies, they all offered strategies. Thus, the Lingtai Terrace was first built, attracting the common people; the Mengjin Assembly was held, and the feudal lords were honored. This was to monitor the people's sentiments and strengthen the foundation, and to follow the way of Heaven to prolong the dynasty.

The Xia dynasty's Jie, with his Jade Terrace, and the Shang dynasty's Xin, with his Jade Cup, were both tyrannical and cruel, abandoned by Heaven. At the Juqiao Bridge, grain rotted, and the starving were dismembered; at the Lutai Terrace, wealth overflowed, and the cold perished in ashes. Though it is said that Heaven's mandate has its course, is it not that the hearts of the people have turned away? When the Oath of Tang was proclaimed, the masses flocked to him; when the Oath of Tai was written, eight hundred people submitted. This clearly shows that the people are like water, capable of carrying and capsizing; the ruler is like a boat, requiring constant vigilance and fear.

Therefore, when a sage governs the world, he regards the people as if they were wounded, as if they were his infants. He gathers straw and firewood from the hillsides and inquires about their hardships in the villages. Zheng Qiao, upon hearing the discussions at the village school, feared the slanderous words; Emperor Wen of Han stopped the expense of the terrace, and the people's will was understood. He feared that if a river is blocked, it will burst, and a small calamity will become a wound. Therefore, even if his eyes are obscured by the imperial robes, he will still hear the sighs and lamentations of the world; even if his ears are blocked by thick cotton, he will still hear the sobs and groans of the villagers.

If the rulers of the Qin and Sui dynasties were to rule, how could the ignorant and lowly commoners possibly understand the intricacies of the imperial court? They would treat the common people like straw dogs, and drive them around like wild geese. Their laws and regulations would be as dense as autumn leaves, their nets as sharp as solidified fat. The treasury would be depleted, yet the taxes would be levied even more urgently; the borders would be in turmoil, and the conscription would be endless. Thus, resentment would reach the heavens, and cries of anguish would fill the fields; raging waves would surge, and dikes would burst and sandbars would collapse. Those who treat the people as enemies will be treated as enemies by the people; those who sever their own ties with the government will be severed by the state.

Alas! Water can carry and submerge, how can the people be treated lightly? A mirror reflects one's image, but nothing is more discerning than clarity. Therefore, wise kings are always vigilant, and loyal ministers are always diligent. They emulate the impartiality of Heaven and Earth, and examine the hidden and obscure to put it into practice. Do they merely look up at the celestial phenomena? They truly rely on observing the sentiments of the people. By singing "July," they know the cold and heat; by reciting "The Milky Way," they feel compassion for drought and sunshine. Then, the nine regions return to benevolence, and all nations are in harmony; virtue and grace abound, and the way of governance is peaceful and prosperous.

I dare to offer these humble words as a warning, so that they may serve as a model for the people and forever guide the nation.

After finishing his poem, Lu Beigu slowly put down his pen and let out a long sigh.

His essay begins with the theme "The will of the people is like a mirror; governance should be based on the people and understanding their sentiments." He then cites the story of the Zhou kings to illustrate that the ancient sage rulers all relied on the will of the people to achieve prosperity. He further uses the examples of Xia Jie and Shang Zhou, who lost the people and destroyed their countries, to demonstrate the disaster of going against the will of the people, thus reinforcing his argument by citing classics.

The middle section shifts to a positive argument, listing specific actions taken by wise rulers and virtuous ministers in ancient times who valued public opinion, emphasizing the importance of preventing problems before they arise and listening to the voices of the people. It then bitterly denounces the consequences of foolish rulers and treacherous ministers ignoring public opinion and acting perversely.

Finally, the text concludes by summarizing and elevating the message, reiterating the importance of using the people as a mirror, and urging those in power to understand the people's sentiments and implement benevolent governance in order to win the hearts of the people.

The entire work can be described as a combination of parallel prose and free verse, with a magnificent momentum. It not only closely adheres to the theme of "taking the people as a monitor" and integrates classics and history, progressing layer by layer, but also directly addresses the ills of the time, full of a sense of crisis and a desire to save the world. It is by no means a work of general praise and flattery.

Of course, to appease the emperor, he neither started the criticism in the article nor mentioned the Song Dynasty, but instead used Hu Hai and Yang Guang as examples.

Since the imperial examination papers were reviewed by the emperor himself, the seating arrangement was already predetermined, and no names were anonymized, so there was no question of copying them. Therefore, one should try to make one's handwriting as neat and clear as possible.

Lu Beigu carefully copied the essay from the draft onto the official white-folded examination paper. Because he deliberately wrote it in a neat and elegant manner, his handwriting was quite upright and vigorous, like a pine tree standing tall.

In his heart, he knew this essay was not merely for the examination, but also an expression of his innermost feelings. —While they are preoccupied with power struggles and infighting, my concern lies for the common people!
Lu Beigu did not notice that while he was writing furiously with his head down, the Emperor Zhao Zhen's gaze swept over the young provincial governor at the front of the table several times.

Zhao Zhen knew that Lu Beigu couldn't possibly be unaware of what had happened yesterday. Yet, amidst such turmoil, Lu Beigu was still able to concentrate and wield his brush with incredible speed. His calm demeanor revealed an unyielding spirit, which Zhao Zhen greatly admired.

Princess Fukang, Zhao Huirou, who was standing by his side, couldn't help but linger on the focused figure every time her gaze swept over him.

As the sun reached its zenith, the chime bells in the Chongzheng Hall rang out, their clear and melodious sound signaling the temporary end of the morning's exams and the arrival of lunchtime.

Emperor Zhao Zhen, accompanied by Princess Fukang and eunuchs, set off first to return to the inner palace for a meal and rest.

The solemn atmosphere in the hall eased slightly, and the scholars were able to temporarily leave their desks. However, they did not dare to neglect etiquette and all bowed their heads and quietly saw the emperor off until he had completely left the hall, only then did they become more lively.

Immediately, the palace maids who had been waiting for a long time entered quietly like a flowing stream. They did not come empty-handed, but in pairs, carrying vermilion lacquered food boxes with gold and colorful decorations on the lids, showing the royal style.

The food boxes were placed one by one in an orderly manner next to each scholar's desk, with almost no clinking of cups and plates, clearly indicating that the staff were well-trained.

Lu Beigu noticed that these palace servants walked lightly and were respectful. When placing the food boxes, they even deliberately avoided the writing brushes, ink, paper and inkstones on the table to avoid getting them greasy. The details showed the thoughtfulness of the palace service.

"That's it for now, let's eat first."

Lu Beigu opened the food box, which was quite ingeniously laid out, with three layers: upper, middle, and lower.

The top layer is a steaming bowl of "Stone Croaker Belly Soup," with a milky white and thick broth. The deboned fish meat is very tender and smooth, accompanied by tender bamboo shoots and shiitake mushrooms, which smells delicious. There is also a bowl of "Quail Crystal Slices," with translucent meat jelly containing sliced ​​quail eggs and shredded chicken. There is also a dish of seasonal vegetables, the type of which is unknown, but the vegetables look bright green and glossy.

The middle layer is the main course, with a large bowl of crystal-clear "crystal rice," the grains of rice are plump and distinct, exuding the fresh fragrance of new rice; next to the rice is a dish of "minced meat," which is made by finely chopped lean meat, stir-fried with sauce, peppercorns, minced ginger, etc., and is very appetizing; in addition, there are two pieces of "Taiping Biluo," which is a kind of delicate flatbread with filling and baked, characterized by a crispy crust and a savory filling.

The lower level features snacks and drinks, including a dish called "Cherry Pancake," which looks like sweet and sour candied cherries; and a warm bowl of "Dongting Soup," a health drink made by simmering orange peel, ginger, licorice, and other ingredients from Dongting Lake. It is good for regulating qi and soothing the throat, and can relieve the fatigue from writing all morning.

All the tableware is made of top-quality porcelain from Ding kiln, with thin body and smooth glaze, warm and jade-like, and extremely elegant.

"It's a pity we can't take the tableware with us."

Of the five famous kilns, Ru kiln and Guan kiln are still unknown. Ge kiln porcelain, which is inherited from Yue kiln, is more commonly used in the south, while Jun kiln and Ding kiln porcelain are more commonly used in the north.

However, because Jun ware has a bright and beautiful glaze, which is very attractive, it may be too gaudy for formal occasions. Therefore, Ding ware, the only white porcelain, was used for them.

This was the tradition of the Song Dynasty's imperial examination, also known as the "banquet for scholars," which aimed to demonstrate the court's respect for talented individuals.

The meals were said to be similar to those of the concubines in the palace. Although not extremely luxurious, and without large amounts of meat and fish, the ingredients were of high quality and the cooking was meticulous, far beyond what ordinary wealthy families could afford. The intention was to let these scholars, who had become "disciples of the emperor," experience the honor and dignity of becoming officials of the court in advance.

Of course, the chefs' cooking skills were not good enough at that time, so there weren't many dishes that are common in later generations.

The scholars were already starving, and the sudden relaxation after being under intense mental pressure made them all eager to eat the delicious food.

However, inside the solemn Chongzheng Hall, no one dared to indulge in unrestrained gluttony. Everyone maintained proper decorum, eating silently and slowly.

Lu Beigu picked up his silver chopsticks and first tasted a mouthful of fish soup. The warm broth slid down his throat, filling his mouth with a fresh and fragrant flavor, which indeed greatly soothed his tense nerves and empty stomach.

The elderly "specially selected scholars" in the last two rows held their bowls with slightly trembling hands, eating with extra care and their expressions were full of emotion.

Perhaps this meal, bestowed by the emperor, was the most glorious moment in their entire scientific expedition career.

There was no whispering or murmur inside the hall, only the soft sounds of chewing and the gentle clinking of bowls and chopsticks, which created a peculiar atmosphere of tranquility. Sunlight streamed through the window lattices, illuminating the dust motes floating in the air and the faces of people, young or old, all filled with ambition and anticipation.

Lu Beigu ate slowly, his gaze occasionally sweeping over the empty throne in front of him.

He thought to himself that this lunch ceremony was a favor, a show of consideration, but also a silent admonition. It reminded everyone present that the privileges they received today were due to the Emperor's grace, and that they should repay it with utmost sincerity in the future.

However, in Lu Beigu's view, this meal should be considered in light of the hard work and toil of the people.

After the meal was finished, a palace servant would quietly step forward, silently return the tableware to the food box, and then serve warm tea to cleanse the palate and a damp cloth to wash the hands.

Although the palace maids flitted about like butterflies, everything was orderly and without any chaos.

The lunch break was short. About two quarters of an hour later, the palace servants quietly entered again, and the food boxes had to be removed regardless of whether the food was finished or not.

The hall was restored to its pre-exam cleanliness and quiet, but the smell of food lingered for a while. It was probably set at this time to prevent people from eating for too long, which would be unpleasant for the Emperor when he came in the afternoon.

After a delicious meal, the scholars rested on their desks, waiting for the final exam to begin in the afternoon.

For most of them, this may be the final test of their lives.

Nearly an hour later, the Emperor returned to Chongde Hall.

The exam papers for current affairs were quickly distributed to each candidate's desk.

Lu Beigu unfolded the paper and stared intently at it.

The current affairs policy questions in the palace examination, like those in the provincial examinations of the Ministry of Rites, consisted of five questions. The first question concerned governance, directly addressing the abuses of "performance evaluation and promotion," and asking how to eliminate redundant officials and promote integrity. The second question concerned economics, related to the "equalization of price and transport" method, and exploring strategies to improve the canal system and balance prices. The third question concerned education, discussing the "schools and imperial examinations" system, and debating how to cultivate talent, select virtuous individuals, and foster good customs. The fourth question concerned criminal justice, addressing the complexity of "laws, decrees, and imperial edicts," and seeking ways to simplify the law, exercise caution in sentencing, and adjudicate cases with compassion and respect.

However, when his gaze fell on the last question, which is usually the most important fifth question, he found it to be very familiar.

—Quye River boundary demarcation!

"The Xia Rong have been eyeing our territory for years, and the borders of the Quye River region have been unclear, leading to frequent conflicts. Although they have submitted to us as vassals, they harbor treacherous intentions. Some say we should follow the example of the reigns of Emperor Taizu and Emperor Taizong, building fortifications and expanding our territory to subdue them; others say we should uphold the Qingli Peace Treaty, cease hostilities, and nurture the people to win over distant lands with virtue. In matters of the border, defense is fundamental. How can we fortify our strongholds, establish strong garrisons, clarify borders, and deter treacherous schemes, so that the beacon fires will not be disturbed and our national prestige will grow daily? You students should consider this carefully, avoiding vague and impractical approaches, and focusing on what is appropriate for the times."

Once Lu Beigu made up his mind, he began to draft the plan.

Although he had prepared for most of these questions, he did not dare to be negligent. He carefully conceived each question, sketched the outline on draft paper, and strived to make the arguments thorough and the solutions practical.

After he finished writing the policy document, there was only one last topic left to discuss.

This year's imperial examination topic was not historical discourse, but classical discourse, titled "On Reaffirming the Mandate of Heaven".

This question is actually a bit off-topic. It doesn't come from the commonly tested "Classic of Poetry" or "Classic of History," but rather from the "Xun" hexagram in the "Classic of Changes," which has a probability of being only slightly higher than the "Classic of Music."

As the saying goes, "The double Xun hexagram signifies the exposition of the mandate, and the strong Xun is in the center and upright, thus the will is carried out. The weak all follow the strong, therefore there is small success, it is advantageous to have a place to go, and it is advantageous to see a great man." This hexagram is formed by the same trigram, Xun below and Xun above. Xun represents wind, and the double Xun hexagram symbolizes a long wind following, which actually represents the meaning of submission, that is, "the upper and lower are in harmony."

Of all the topics in this imperial examination, this particular treatise was the most enigmatic.

In other words, the question did not impose too many restrictions on the test takers, allowing them to write in many directions and express themselves freely.

There was a slight commotion inside the hall. Many scholars frowned and pursed their lips, clearly feeling that this question was more profound than poetry and current affairs, and that it was difficult to grasp the specific direction.

Lu Beigu looked at the question but did not rush to write. He had heard Song Xiang say that the last question was most likely set by the emperor himself.

So what exactly did the emperor want to express through this divination?

"Chong Xun Shen Ming..."

He silently recited in his heart, "The virtue of Xun is obedience. The emphasis on Xun is not merely about blind obedience, but about using the virtue of perfect obedience to practice the right path, so that government orders can be repeatedly explained and deeply understood by the people."

Doesn't this perfectly reflect the current political situation?

The emperor originally held absolute power, but in recent years, due to health reasons, his power has shifted to others. The secretariat, the privy council, and even the palace each have their own agendas, and when policies are implemented, they often encounter obstacles, or are outwardly compliant but inwardly defiant, or are implemented in a distorted manner.

The purpose of setting this question may be to express the hope that government orders will be implemented smoothly and that the government and the people will be of one mind.

As he pondered these thoughts, Lu Beigu inevitably recalled his own experience from the previous day.

Jia Yan was framed, and the Privy Council clerk implicated him directly, nearly bringing him to the brink of disaster.

Is this not an omen of the "Xun" principle failing and treacherous officials usurping one's life? And that one is able to turn danger into safety, is this not also a sign of "it is advantageous to see a great man"?
Of course, such thoughts only linger in one's mind.

After roughly figuring out the emperor's intentions, Lu Beigu began to draft a plan.

"The Treatise on the Repetition of Xun's Destiny"

The Book of Changes says: "The wind is the control of virtue." The meaning of the wind is to enter and to follow, but it is not about bending or crooked. For the wind blows in the sky, penetrating everything, and its influence extends throughout the land, reaching every corner. This is the profound meaning behind the sage's use of imagery, which is truly crucial to the way of governance.

The Duke of Zhou established the rites, and his admonitions in "Wu Yi" (On Avoiding Leisure) and "Li Zheng" (On Establishing Governance) were repeatedly emphasized, like a gentle breeze permeating every part of the body. Therefore, the ability to achieve effective governance through strict laws and regulations stemmed not only from the flourishing of moral influence but also from the sincerity of his pronouncements. If decrees are issued lightly, changed frequently, or obstructed by superiors without being investigated by subordinates, or hindered by subordinates without being reported to superiors, then even Yao and Shun could not govern a single town, let alone the entire country.

Looking at the hexagram, two Xun trigrams overlap, one above the other, symbolizing the ruler's commands being carried out by his ministers, with each command being carried out in turn. However, the Yin line lies beneath the Yang line, representing both gentleness and strength, implying that "the gentle all yield to the strong." In the past, when Guan Zhong governed Qi and Zhuge Liang served as prime minister of Shu, their policies were as gentle as the wind caressing the earth, naturally conforming to the natural order, thus embodying the true meaning of the Xun trigram.

Furthermore, the principle of yielding (巽) is beneficial for seeing great men. This means that a virtuous person, possessing the virtues of strength, integrity, and uprightness, can use gentleness and compliance to assist the ruler and understand the people's grievances. Therefore, Wei Zheng, when speaking frankly to Emperor Tang, genuinely intended to assist him. As for those who merely agree and comply, outwardly complying but inwardly contradicting, this is the obedience of a concubine, not the yielding of a virtuous person.
Therefore, it is said that the way of reverence lies in the ruler's sincerity in enacting his decrees, and in the minister's loyalty in carrying on the tradition. In the past, Zichan did not destroy the village schools, but listened to the opinions of the common people to implement the government's decrees; Emperor Wen of Han rejected the thousand-mile horse and abolished frivolous pursuits to rectify the social atmosphere. If we follow the way of Heaven, establish the imperial standard in a righteous and impartial manner, and enact decrees in the court and among the people, so that the will of the people is understood and the four seas are as vast as a courtyard, and the people are as numerous as our arms and fingers.

Confucius said, "The virtue of a gentleman is like the wind, the virtue of a petty person is like grass." Grass bends when the wind blows; if one can truly uphold this principle of yielding and humility, then one's decrees will not be in vain, and one's teachings will not be ineffective. One can then achieve the rule of Yao and Shun.

With a stroke of his pen, Lu Beigu gently put it down and examined the entire text.

This treatise begins by stating that the virtue of "Xun" (巽) is not about flattery and obedience, but rather about impartiality, integrity, and smooth governance. It establishes a model by citing the story of the Duke of Zhou. Then, it shifts its focus to the point that governance may be obstructed, and further elaborates that "repeated Xun" requires the joint efforts of the ruler and his ministers. The ruler should uphold his authority with sincerity, and the ministers should carry on the legacy with loyalty, ultimately leading to the ideal state of harmony between superiors and inferiors, and smooth governance and peaceful people.

Classical texts differ from historical texts, and their requirements are even more different from those of fu (a type of classical Chinese prose-poem). They do not require much elaboration, much less any advice.

Song Xiang explained it very clearly to him: the key to the palace examination essays was to "learn from the past to guide the present and apply them to practical use in governance." He should write about the content of the classics themselves and expand on other topics as needed. He wrote according to this approach, which should please the emperor.

Lu Beigu calmed his mind and carefully checked the draft again before neatly transcribing the text onto the official white-folded exam paper.

The sun was setting outside the window, casting dappled light and shadow inside the hall.

When the long chime of the bells rang out again, the eunuchs stepped forward and collected all the examination papers.

Thus, the imperial examination of the Dingyou year of the Jiayou reign officially concluded, and the rankings awaited the Emperor's decision.

(End of this chapter)