Comprehensive Reflections to Aid in Governance
By Sima Guang
Translated By Yiming Yang
Annals of Han Book 10 Scroll 18 (continued)
The 5th year of Emperor Wu’s Yuan’guang Era (130 B.C.)
The Emperor appointed Zhang Tang as Grand Palace Grandee. Together with Zhao Yu, he codified statutes and ordinances, multiplying their intricacies. They enforced strict observance of official duties, and promulgated the Law of Misprision, whereby subjects were urged to denounce one another and overseers were bound to scrutinize their subordinates. From that time forth, the rule of law grew ever more exacting.
In August, rice borers afflicted the fields.
In that same year, persons among the officials and common folk who possessed knowledge of current statecraft or were versed in the teachings of the ancient sages were summoned to the capital. They were grouped according to their native counties, provisioned food along the way, while traveling with the provincial officers who reported statistics to the court.
Gongsun Hong of Zichuan, in his memorial submitted during the official selection examination, wrote:
“I have heard that in high antiquity, under the reigns of Emperor Yao and Shun, rank and reward were not esteemed, yet the people urged one another toward virtue. Punishments were not severe, yet transgressions were few. This was because the sovereigns were upright, and their virtue inspired trust among the people. But in the decline of later ages, high honors failed to encourage good conduct, and harsh laws could not restrain evil. This was because the ruler lacked righteousness, and the people no longer believed in him. Therefore, one cannot govern by rewards and punishments alone; the essential matter is that the people place their trust in the state.
“The government, then, must employ the worthy in their proper stations, entrusting them with the management of affairs. Idle discourse must be silenced, lest it hinder execution. Superfluous production must be curtailed, that taxation may be eased. The people must not be robbed of their time or labor, that they may enrich themselves through their own efforts. Those of virtue must be raised up; the unworthy must be cast down, that authority may be honored. Those of merit must be rewarded; the idle and ineffectual dismissed, that rank may be justly ordered. If punishments fit the crime, corruption will cease; if rewards accord with service, ministers will be diligent. These eight measures form the foundation of good government.
“The people are the root. When occupied with their tasks, they do not contend; when given proper guidance, they do not harbor resentment; when treated with ritual and propriety, they do not rebel; when cherished by their superiors, they respond with loyalty. These are the urgent concerns of statecraft. Rites and righteousness are the bonds that hold the people. When reward and punishment accord with these, the laws would not be transgressed.
“I have also heard it said: ‘Like nature attracts; harmonious tones respond in kind.’ Thus, when the ruler above cultivates harmony and virtue, the people below dwell in concord. When the heart is harmonized, the vital energies are balanced; when the energies are balanced, the body is sound; when the body is sound, the voice is in tune; and when the voice is in tune, Heaven and Earth respond in accord. When yin and yang are in harmony, the winds and rains arrive in season, sweet dew descends, the five grains flourish, the six livestock prosper, fields yield in abundance, auspicious plants appear, the mountains remain verdant, and the marshes do not dry—such is the ultimate fruit of harmony.”
At that time, more than a hundred men presented themselves for examination. The Minister of Ceremonies ranked Gongsun Hong’s memorial among the lower entries. Yet the Emperor, discerning its worth, raised it above all others, appointed Gongsun Hong as Erudite, and ordered him to await summons at the Golden Horse Gate.
There was another man, Yuan Gu of Qi, over ninety years of age, who was likewise summoned to the capital as one of the Worthies. Renowned for his virtue and learning, he was held in esteem by many. Gongsun Hong regarded him only with a sidelong glance. Yuan Gu reproached him, saying, “Master Gongsun, one must speak the truth in accordance with the Confucian Way. To please the current populace is to stray from righteousness.”
Many among the Confucians harbored resentment toward Yuan Gu and maligned him in secret. Thereafter, he withdrew from service, citing the infirmities of old age.
In those years, the imperial court sought to open the mountain roads leading to the four commanderies of the southwest—Guanghan, Qianwei, Ba, and Shu. Provisions for the laborers were borne over thousands of li. For several years, the roads remained impassable; soldiers perished in great numbers from hunger, pestilence, and the miasmic climate. Moreover, the tribes of the southwestern barbarians rose in frequent rebellion, consuming the empire’s wealth with no gain in territory nor submission.
The Emperor was disquieted and dispatched Gongsun Hong to investigate the matter. Upon his return, Gongsun Hong memorialized the court, reporting the misery of the southern marches and declaring that the tribes were of no benefit to the state. But the Emperor set aside his counsel and did not act upon it.
In court deliberations, Gongsun Hong was ever measured in speech, laying forth the essential facts and leaving judgment to the Emperor. He refrained from contentious disputation and did not press his views. This comportment pleased the Emperor, who deemed him prudent in conduct, skilled in argument, well-versed in law and governance, and adept in citing the Classics of the Sage. Rejoicing in his comportment, the Emperor within the year appointed him Left Interior Minister.
At court, Gongsun Hong never openly opposed the Emperor. He and Ji An often requested private audiences. Ji An would raise the matter, and Gongsun Hong would follow with further remarks. The Emperor found Gongsun Hong’s manner agreeable, often adopted his counsel, and favored him ever more. On several occasions, though he had earlier expressed a contrary view in council, Gongsun Hong would later amend his position to accord with the Emperor’s will.
During one such session, Ji An rebuked Gongsun Hong before the assembled ministers, saying, “Men of Qi are known for their cunning ways. In our early consultations, you agreed with my proposal. Now, before His Majesty, you reverse your stands entirely. You are evasive and untrustworthy!”
The Emperor turned to Gongsun Hong for a reply. Gongsun Hong bowed and said, “Those who know me well regard me as honest and loyal. Those who do not may hold doubts.” The Emperor accepted his words in good faith. Though there were those at court who spoke ill of him, the Emperor’s trust in Gongsun Hong only deepened.
Reflection by Rio Grande 
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