Confucius said, “When the hidden virtuous are elevated, the hearts of all people under heaven turn to them.” Mr. Hongya established lofty principles in the age of the Sovereigns of High Antiquity; Xu You and Shan Juan did not lower their integrity during the reigns of Tang and Yu. Therefore, the I Ching contains the symbolism of bundled silk, and the Book of Rites prescribes the system of black and pale-red gifts. The poet composed the “White Colt” song, and the Spring and Autumn Annals highlight the integrity of Zi Zang. The Mingtang Monthly Commands decree that in the third month of spring, distinguished scholars and worthy men should be invited.
Thus, men of lofty humility are the priority of royal governance, serving as a task to encourage purity and stir up greed. The records of Sima Qian and Ban Gu contain many omissions and oversights. Liang Hong praised the hidden virtuous, and Su Shun categorized high-minded scholars, yet their works recorded those who compromised their integrity, making them mixed and impure. Furthermore, they only drew from recent times like Qin and Han, neglecting remote antiquity.
If thinking of a person makes one love even the tree under which they stood, how much more should we praise their virtue and commend their deeds! I, Mi [Huangfu Mi], have gathered scholars from eight eras, ancient and modern, whose bodies never bowed to kings or dukes, and whose reputations remained intact from beginning to end. From Yao to Wei, there are over ninety such persons. Even those who held integrity like Bo Yi and Shu Qi, or made their choices like the two Gongs, are not included [if they did not meet the specific criteria of total non-submission throughout their lives].
Note
Confucius (Kongzi): The foundational philosopher of China. His quote at the beginning sets the moral tone: honoring recluses wins the hearts of the people.
Mr. Hongya (Hongya Xiansheng): A legendary immortal/recluse from the mythical “High Antiquity” (pre-historical era). He represents the archetype of the pure hermit who exists outside normal society.
Xu You & Shan Juan: Famous ancient hermits from the time of Emperor Yao and Emperor Shun (legendary sage-kings).
— Story: When Emperor Yao offered to abdicate the throne to Xu You, Xu You refused, washed his ears in the river to cleanse them of the “pollution” of political talk, and hid in the mountains. They symbolize absolute refusal of power.
Zi Zang (Prince Zang of Song): A prince from the Spring and Autumn period.
–Story: He famously refused to inherit the throne of Song, preferring to live as a commoner to maintain his moral purity. He is a classic example of yielding power for virtue.
Sima Qian (referred to as “Shi”) & Ban Gu: The two greatest historians of early China (authors of Records of the Grand Historian and Book of Han).
— Context: Huangfu Mi criticizes them here for overlooking many true hermits in their official histories, which focused mostly on politicians and generals.
Liang Hong & Su Shun: Earlier writers who wrote about hermits.
–Context: Huangfu Mi critiques them for including people who eventually compromised their principles or served the government, making their lists “impure.”
Bo Yi & Shu Qi: Brothers from the end of the Shang Dynasty.
–Story: They refused to serve the new Zhou Dynasty because they felt it was immoral to overthrow the old king. They starved themselves to death rather than eat grain grown on Zhou land. They are the ultimate symbols of loyalty and unyielding integrity.、
The Two Gongs (Liang Gong & Meng Gong): Refers to Gong Sheng and Gong Fen from the late Han Dynasty.
–Story: They were famous for retiring from office together when the government became corrupt, symbolizing a synchronized moral exit from politics.
Huangfu Mi (referred to as “Mi”): The author himself. He positions himself as a collector of these stories, setting a strict standard: he only includes those who never bowed to power from start to finish.
Bundled Silk (Shu Bo – 束帛):
Source: The I Ching (Book of Changes).
Meaning: In ancient rituals, bundles of silk were used as gifts to invite worthy men to serve. It symbolizes the state’s respect and desire to recruit talent.
Black and Pale-Red Gifts (Xuan Xun – 玄纁):
Source: The Book of Rites.
Meaning: Specific colored silks (black representing heaven/seriousness, pale-red representing earth/sincerity) used in formal ceremonies to invite scholars. It highlights the ritualistic importance of recruiting hermits.
The “White Colt” Song (Bai Ju – 白驹):
Source: The Book of Songs (Shijing).
Meaning: A poem lamenting that a worthy friend (symbolized by a white colt) is leaving to become a hermit. The poet wishes to tether the horse to keep the friend close. It expresses the sorrow of losing talent to reclusion.
Mingtang Monthly Commands (Mingtang Yue Ling):
Context: An ancient administrative calendar.
Practice: It dictated that in the third month of spring, rulers must actively go out to invite and honor distinguished scholars and virtuous men. This shows that respecting hermits was once a state policy.
孔子称举逸民，天下之民归心焉。洪崖先生创高道於上皇之代，许由善卷不降节於唐虞之朝，是以易有束帛之义，礼有玄纁之制。诗人发白驹之歌，春秋显子臧之节。明堂月令以季春聘名士，礼贤者。然则，高让之士，王政所先，厉浊激贪之务也。史班之载，多所阙略。梁鸿颂逸民，苏顺科高士，或录屈节，杂而不纯。又近取秦汉，不及远古，夫思其人犹爱其树，况称其德而赞其事哉！谧采古今八代之士，身不屈於王公，名不耗於终始，自尧至魏，凡九十馀人。虽执节若夷齐，去就若两龚，皆不录也。
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