Zhi Jun, whose courtesy name was Boling, was a native of Chang’an in Jingzhao. In his youth, he cultivated a noble and unyielding moral integrity, and was close friends with the Grand Historian, Sima Qian.
However, Zhi Jun chose to withdraw from society to cultivate his virtue, living in seclusion on Mount Qian. After Sima Qian rose to prominence and wealth, he wrote a letter urging Zhi Jun to enter public service, stating: “I have heard that there are three things a gentleman values in the Dao: the highest is establishing virtue, the second is establishing words (writings), and the third is establishing merit. I believe your talents are unparalleled, your aspirations noble, and your self-cultivation impeccable. Your character is as pure as ice and jade, and you have never allowed minor flaws to tarnish your reputation; this is already highly commendable. Yet, it does not fully encompass the ultimate path of establishing virtue. I hope you will give this some thought.”
Zhi Jun replied in a letter: “I have heard that the gentlemen of antiquity assessed their abilities before acting, and measured their virtue before choosing their station; thus, regret and calamity were kept far from their persons. Profit cannot be accepted without merit, and fame cannot be acquired through compromise. Since the founding of the Han dynasty, the true Way of imperial governance has only just begun to manifest. The capable pursue profit, while the unworthy withdraw into seclusion; this is simply the nature of the times. The Book of Changes says, ‘When the sovereign issues commands, petty men must not be employed.’ I merely wish to recline in ease and tranquility, to spend the remainder of my days in peace.” Zhi Jun’s steadfast adherence to his principles was unyielding.
Later, while serving as Grand Historian, Sima Qian spoke up in defense of Li Ling and was consequently sentenced to castration. He indeed suffered disgrace through regret and calamity, just as Zhi Jun had implicitly warned. Zhi Jun thus maintained his noble reclusion and never took office. He passed away on Mount Qian. The local people built a shrine in his honor, calling him the Hermit of Mount Qian, and they have worshipped him there without interruption for generations.
Note
Virtuous hermit Zhi Jun dwelled on Mount Qian and declined his friend Sima Qian’s letter urging him to serve. He foresaw political misfortune. Later Sima suffered castration for defending Li Ling, while Zhi preserved his integrity and died in seclusion, honored by locals.
Zhi Jun (挚峻):
A lesser-known but highly principled hermit of the Western Han dynasty. His story serves as a stark contrast to his famous friend Sima Qian, highlighting the Daoist/reclusive ideal of self-preservation and moral purity over political ambition.
Sima Qian:
China’s most famous historian and author of the Records of the Grand Historian (Shiji). His tragic punishment (castration) for defending the defeated general Li Ling is one of the most heartbreaking events in Chinese history. In this text, his fate serves as a grim validation of Zhi Jun’s Daoist philosophy.
The Three Immortalities (太上立德，其次立言，其次立功):
This is a foundational concept in Chinese traditional culture, originating from the Zuo Zhuan. It outlines the three ways a person can achieve immortality: establishing virtue, establishing words (literary/intellectual legacy), and establishing merit (military/political achievements). Sima Qian uses this to urge Zhi Jun to share his wisdom with the world.
The Book of Changes / I Ching:
One of the oldest Chinese classic texts, used for divination and philosophical guidance. Zhi Jun quotes it (“petty men must not be employed”) to express his belief that the political arena is inherently corrupt and dangerous, and that a true gentleman should avoid it to preserve his integrity.
Hermit of Mount Qian:
The posthumous title given to Zhi Jun by the locals. The construction of a shrine and the continuous worship of a recluse demonstrate the immense social respect ancient Chinese society held for those who refused political power and maintained their moral purity.
挚峻，字伯陵，京兆长安人也。少治清节，与太史令司马迁交好。峻独退身修德，隐於岍山。迁既亲贵，乃以书劝峻进，曰：“迁闻君子所贵乎道者三，太上立德，其次立言，其次立功。伏惟伯陵材能绝大，高尚其志，以善厥身，冰清玉洁，不以细行荷累其名，固巳贵矣。然未尽太上之所由也。愿先生少致意焉。”峻报书曰：“峻闻古之君子料能而行，度德而处，故悔吝去於身。利不可以虚受，名不可以苟得。汉兴以来，帝王之道於斯始显，能者见利，不肖者自屏，亦其时也。《周易》太君有命，小人勿用。徒欲偃仰从容以游余齿耳。”峻之守节不移如此。迁居太史官，为李陵游说，下腐刑，果以悔吝被辱。峻遂高尚不仕，卒于〈阝开〉，〈阝开〉人立祠，号曰岍居士，世奉祀之不绝。
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