卷十·孝文本纪第十
卷十·孝文本纪第十
司马迁
孝文皇帝，高祖中子也。高祖十一年春，已破陈狶军，定代地，立为代王，都中都。太后薄氏子。即位十七年，高后八年七月，高后崩。九月，诸吕吕产等欲为乱，以危刘氏，大臣共诛之，谋召立代王，事在吕后语中。
丞相陈平、太尉周勃等使人迎代王。代王问左右郎中令张武等。张武等议曰：“汉大臣皆故高帝时大将，习兵，多谋诈，此其属意非止此也，特畏高帝、吕太后威耳。今已诛诸吕，新喋血京师，此以迎大王为名，实不可信。愿大王称疾毋往，以观其变。”中尉宋昌进曰：“群臣之议皆非也。夫秦失其政，诸侯豪桀并起，人人自以为得之者以万数，然卒践天子之位者，刘氏也，天下绝望，一矣。高帝封王子弟，地犬牙相制，此所谓盘石之宗也，天下服其强，二矣。汉兴，除秦苛政，约法令，施德惠，人人自安，难动摇，三矣。夫以吕太后之严，立诸吕为三王，擅权专制，然而太尉以一节入北军，一呼士皆左袒，为刘氏，叛诸吕，卒以灭之。此乃天授，非人力也。今大臣虽欲为变，百姓弗为使，其党宁能专一邪？方今内有朱虚、东牟之亲，外畏吴、楚、淮南、琅邪、齐、代之强。方今高帝子独淮南王与大王，大王又长，贤圣仁孝，闻于天下，故大臣因天下之心而欲迎立大王，大王勿疑也。”代王报太后计之，犹与未定。卜之龟，卦兆得大横。占曰：“大横庚庚，余为天王，夏启以光。”代王曰：“寡人固已为王矣，又何王？”卜人曰：“所谓天王者乃天子。”于是代王乃遣太后弟薄昭往见绛侯，绛侯等具为昭言所以迎立王意。薄昭还报曰：“信矣，毋可疑者。”代王乃笑谓宋昌曰：“果如公言。”乃命宋昌参乘，张武等六人乘传诣长安。至高陵休止，而使宋昌先驰之长安观变。
昌至渭桥，丞相以下皆迎。宋昌还报。代王驰至渭桥，群臣拜谒称臣。代王下车拜。太尉勃进曰：“愿请间言。”宋昌曰：“所言公，公言之。所言私，王者不受私。”太尉乃跪上天子玺符。代王谢曰：“至代邸而议之。”遂驰入代邸。群臣从至。丞相陈平、太尉周勃、大将军陈武、御史大夫张苍、宗正刘郢、朱虚侯刘章、东牟侯刘兴居、典客刘揭皆再拜言曰：“子弘等皆非孝惠帝子，不当奉宗庙。臣谨请阴安侯列侯顷王后与琅邪王、宗室、大臣、列侯、吏二千石议曰：‘大王高帝长子，宜为高帝嗣。’愿大王即天子位。”代王曰：“奉高帝宗庙，重事也。寡人不佞，不足以称宗庙。愿请楚王计宜者，寡人不敢当。”群臣皆伏固请。代王西乡让者三，南乡让者再。丞相平等皆曰：“臣伏计之，大王奉高帝宗庙最宜称，虽天下诸侯万民以为宜。臣等为宗庙社稷计，不敢忽。愿大王幸听臣等。臣谨奉天子玺符再拜上。”代王曰：“宗室将相王列侯以为莫宜寡人，寡人不敢辞。”遂即天子位。
群臣以礼次侍。乃使太仆婴与东牟侯兴居清宫，奉天子法驾，迎于代邸。皇帝即日夕入未央宫。乃夜拜宋昌为卫将军，镇抚南北军。以张武为郎中令，行殿中。还坐前殿。于是夜下诏书曰：“间者诸吕用事擅权，谋为大逆，欲以危刘氏宗庙，赖将相列侯宗室大臣诛之，皆伏其辜。朕初即位，其赦天下，赐民爵一级，女子百户牛酒，酺五日。”
孝文皇帝元年十月庚戌，徙立故琅邪王泽为燕王。
辛亥，皇帝即阼，谒高庙。右丞相平徙为左丞相，太尉勃为右丞相，大将军灌婴为太尉。诸吕所夺齐楚故地，皆复与之。
壬子，遣车骑将军薄昭迎皇太后于代。皇帝曰：“吕产自置为相国，吕禄为上将军，擅矫遣灌将军婴将兵击齐，欲代刘氏，婴留荥阳弗击，与诸侯合谋以诛吕氏。吕产欲为不善，丞相陈平与太尉周勃谋夺吕产等军。朱虚侯刘章首先捕吕产等。太尉身率襄平侯通持节承诏入北军。典客刘揭身夺赵王吕禄印。益封太尉勃万户，赐金五千斤。丞相陈平、灌将军婴邑各三千户，金二千斤。朱虚侯刘章、襄平侯通、东牟侯刘兴居邑各二千户，金千斤。封典客揭为阳信侯，赐金千斤。”
十二月，上曰：“法者，治之正也，所以禁暴而率善人也。今犯法已论，而使毋罪之父母妻子同产坐之，及为收帑，朕甚不取。其议之。”有司皆曰：“民不能自治，故为法以禁之。相坐坐收，所以累其心，使重犯法，所从来远矣。如故便。”上曰：“朕闻法正则民悫，罪当则民从。且夫牧民而导之善者，吏也。其既不能导，又以不正之法罪之，是反害于民为暴者也。何以禁之？朕未见其便，其孰计之。”有司皆曰：“陛下加大惠，德甚盛，非臣等所及也。请奉诏书，除收帑诸相坐律令。”
正月，有司言曰：“蚤建太子，所以尊宗庙。请立太子。”上曰：“朕既不德，上帝神明未歆享，天下人民未有嗛志。今纵不能博求天下贤圣有德之人而禅天下焉，而曰豫建太子，是重吾不德也。谓天下何？其安之。”有司曰：“豫建太子，所以重宗庙社稷，不忘天下也。”上曰：“楚王，季父也，春秋高，阅天下之义理多矣，明于国家之大体。吴王于朕，兄也，惠仁以好德。淮南王，弟也，秉德以陪朕。岂为不豫哉！诸侯王宗室昆弟有功臣，多贤及有德义者，若举有德以陪朕之不能终，是社稷之灵，天下之福也。今不选举焉，而曰必子，人其以朕为忘贤有德者而专于子，非所以忧天下也。朕甚不取也。”有司皆固请曰：“古者殷周有国，治安皆千余岁，古之有天下者莫长焉，用此道也。立嗣必子，所从来远矣。高帝亲率士大夫，始平天下，建诸侯，为帝者太祖。诸侯王及列侯始受国者皆亦为其国祖。子孙继嗣，世世弗绝，天下之大义也，故高帝设之以抚海内。今释宜建而更选于诸侯及宗室，非高帝之志也。更议不宜。子某最长，纯厚慈仁，请建以为太子。”上乃许之。因赐天下民当代父后者爵各一级。封将军薄昭为轵侯。
三月，有司请立皇后。薄太后曰：“诸侯皆同姓，立太子母为皇后。”皇后姓窦氏。上为立后故，赐天下鳏寡孤独穷困及年八十已上孤儿九岁已下布帛米肉各有数。上从代来，初即位，施德惠天下，填抚诸侯四夷皆洽驩，乃循从代来功臣。上曰：“方大臣之诛诸吕迎朕，朕狐疑，皆止朕，唯中尉宋昌劝朕，朕以得保奉宗庙。已尊昌为卫将军，其封昌为壮武侯。诸从朕六人，官皆至九卿。”
上曰：“列侯从高帝入蜀、汉中者六十八人皆益封各三百户，故吏二千石以上从高帝颍川守尊等十人食邑六百户，淮阳守申徒嘉等十人五百户，卫尉定等十人四百户。封淮南王舅父赵兼为周阳侯，齐王舅父驷钧为清郭侯。”秋，封故常山丞相蔡兼为樊侯。
人或说右丞相曰：“君本诛诸吕，迎代王，今又矜其功，受上赏，处尊位，祸且及身。”右丞相勃乃谢病免罢，左丞相平专为丞相。
二年十月，丞相平卒，复以绛侯勃为丞相。上曰：“朕闻古者诸侯建国千余，各守其地，以时入贡，民不劳苦，上下驩欣，靡有遗德。今列侯多居长安，邑远，吏卒给输费苦，而列侯亦无由教驯其民。其令列侯之国，为吏及诏所止者，遣太子。”
十一月晦，日有食之。十二月望，日又食。上曰：“朕闻之，天生蒸民，为之置君以养治之。人主不德，布政不均，则天示之以菑，以诫不治。乃十一月晦，日有食之，適见于天，菑孰大焉！朕获保宗庙，以微眇之身讬于兆民君王之上，天下治乱，在朕一人，唯二三执政犹吾股肱也。朕下不能理育群生，上以累三光之明，其不德大矣。令至，其悉思朕之过失，及知见思之所不及，匄以告朕。及举贤良方正能直言极谏者，以匡朕之不逮。因各饬其任职，务省繇费以便民。朕既不能远德，故忄间然念外人之有非，是以设备未息。今纵不能罢边屯戍，而又饬兵厚卫，其罢卫将军军。太仆见马遗财足，余皆以给传置。”
正月，上曰：“农，天下之本，其开籍田，朕亲率耕，以给宗庙粢盛。”
三月，有司请立皇子为诸侯王。上曰：“赵幽王幽死，朕甚怜之，已立其长子遂为赵王。遂弟辟强及齐悼惠王子朱虚侯章、东牟侯兴居有功，可王。”乃立赵幽王少子辟强为河间王，以齐剧郡立朱虚侯为城阳王，立东牟侯为济北王，皇子武为代王，子参为太原王，子揖为梁王。
上曰：“古之治天下，朝有进善之旌，诽谤之木，所以通治道而来谏者。今法有诽谤妖言之罪，是使众臣不敢尽情，而上无由闻过失也。将何以来远方之贤良？其除之。民或祝诅上以相约结而后相谩，吏以为大逆，其有他言，而吏又以为诽谤。此细民之愚无知抵死，朕甚不取。自今以来，有犯此者勿听治。”
九月，初与郡国守相为铜虎符、竹使符。
三年十月丁酉晦，日有食之。十一月，上曰：“前日诏遣列侯之国，或辞未行。丞相朕之所重，其为朕率列侯之国。”绛侯勃免丞相就国，以太尉颍阴侯婴为丞相。罢太尉官，属丞相。四月，城阳王章薨。淮南王长与从者魏敬杀辟阳侯审食其。
五月，匈奴入北地，居河南为寇。帝初幸甘泉。六月，帝曰：“汉与匈奴约为昆弟，毋使害边境，所以输遗匈奴甚厚。今右贤王离其国，将众居河南降地，非常故，往来近塞，捕杀吏卒，驱保塞蛮夷，令不得居其故，陵轹边吏，入盗，甚敖无道，非约也。其发边吏骑八万五千诣高奴，遣丞相颍阴侯灌婴击匈奴。”匈奴去，发中尉材官属卫将军军长安。
辛卯，帝自甘泉之高奴，因幸太原，见故群臣，皆赐之。举功行赏，诸民里赐牛酒。复晋阳中都民三岁。留游太原十余日。
济北王兴居闻帝之代，欲往击胡，乃反，发兵欲袭荥阳。于是诏罢丞相兵，遣棘蒲侯陈武为大将军，将十万往击之。祁侯贺为将军，军荥阳。七月辛亥，帝自太原至长安。乃诏有司曰：“济北王背德反上，诖误吏民，为大逆。济北吏民兵未至先自定，及以军地邑降者，皆赦之，复官爵。与王兴居去来，亦赦之。”八月，破济北军，虏其王。赦济北诸吏民与王反者。
六年，有司言淮南王长废先帝法，不听天子诏，居处毋度，出入拟于天子，擅为法令，与棘蒲侯太子奇谋反，遣人使闽越及匈奴，发其兵，欲以危宗庙社稷。群臣议，皆曰“长当弃市”。帝不忍致法于王，赦其罪，废勿王。群臣请处王蜀严道、邛都，帝许之。长未到处所，行病死，上怜之。后十六年，追尊淮南王长谥为厉王，立其子三人为淮南王、衡山王、庐江王。
十三年夏，上曰：“盖闻天道祸自怨起而福繇德兴。百官之非，宜由朕躬。今秘祝之官移过于下，以彰吾之不德，朕甚不取。其除之。”
五月，齐太仓令淳于公有罪当刑，诏狱逮徙系长安。太仓公无男，有女五人。太仓公将行会逮，骂其女曰：“生子不生男，有缓急非有益也！”其少女缇萦自伤泣，乃随其父至长安，上书曰：“妾父为吏，齐中皆称其廉平，今坐法当刑。妾伤夫死者不可复生，刑者不可复属，虽复欲改过自新，其道无由也。妾愿没入为官婢，赎父刑罪，使得自新。”书奏天子，天子怜悲其意，乃下诏曰：“盖闻有虞氏之时，画衣冠异章服以为僇，而民不犯。何则？至治也。今法有肉刑三，而奸不止，其咎安在？非乃朕德薄而教不明欤？吾甚自愧。故夫驯道不纯而愚民陷焉。诗曰‘恺悌君子，民之父母’。今人有过，教未施而刑加焉？或欲改行为善而道毋由也。朕甚怜之。夫刑至断支体，刻肌肤，终身不息，何其楚痛而不德也，岂称为民父母之意哉！其除肉刑。”
上曰：“农，天下之本，务莫大焉。今勤身从事而有租税之赋，是为本末者毋以异，其于劝农之道未备。其除田之租税。”
十四年冬，匈奴谋入边为寇，攻朝冉阝塞，杀北地都尉卬。上乃遣三将军军陇西、北地、上郡，中尉周舍为卫将军，郎中令张武为车骑将军，军渭北，车千乘，骑卒十万。帝亲自劳军，勒兵申教令，赐军吏卒。帝欲自将击匈奴，群臣谏，皆不听。皇太后固要帝，帝乃止。于是以东阳侯张相如为大将军，成侯赤为内史，栾布为将军，击匈奴。匈奴遁走。
春，上曰：“朕获执牺牲珪币以事上帝宗庙，十四年于今，历日绵长，以不敏不明而久抚临天下，朕甚自愧。其广增诸祀墠场珪币。昔先王远施不求其报，望祀不祈其福，右贤左戚，先民后己，至明之极也。今吾闻祠官祝釐，皆归福朕躬，不为百姓，朕甚愧之。夫以朕不德，而躬享独美其福，百姓不与焉，是重吾不德。其令祠官致敬，毋有所祈。”
是时北平侯张苍为丞相，方明律历。鲁人公孙臣上书陈终始传五德事，言方今土德时，土德应黄龙见，当改正朔服色制度。天子下其事与丞相议。丞相推以为今水德，始明正十月上黑事，以为其言非是，请罢之。
十五年，黄龙见成纪，天子乃复召鲁公孙臣，以为博士，申明土德事。于是上乃下诏曰：“有异物之神见于成纪，无害于民，岁以有年。朕亲郊祀上帝诸神。礼官议，毋讳以劳朕。”有司礼官皆曰：“古者天子夏躬亲礼祀上帝于郊，故曰郊。”于是天子始幸雍，郊见五帝，以孟夏四月答礼焉。赵人新垣平以望气见，因说上设立渭阳五庙。欲出周鼎，当有玉英见。
十六年，上亲郊见渭阳五帝庙，亦以夏答礼而尚赤。
十七年，得玉杯，刻曰“人主延寿”。于是天子始更为元年，令天下大酺。其岁，新垣平事觉，夷三族。
后二年，上曰：“朕既不明，不能远德，是以使方外之国或不宁息。夫四荒之外不安其生，封畿之内勤劳不处，二者之咎，皆自于朕之德薄而不能远达也。间者累年，匈奴并暴边境，多杀吏民，边臣兵吏又不能谕吾内志，以重吾不德也。夫久结难连兵，中外之国将何以自宁？今朕夙兴夜寐，勤劳天下，忧苦万民，为之怛惕不安，未尝一日忘于心，故遣使者冠盖相望，结轶于道，以谕朕意于单于。今单于反古之道，计社稷之安，便万民之利，亲与朕俱弃细过，偕之大道，结兄弟之义，以全天下元元之民。和亲已定，始于今年。”
后六年冬，匈奴三万人入上郡，三万人入云中。以中大夫令勉为车骑将军，军飞狐；故楚相苏意为将军，军句注；将军张武屯北地；河内守周亚夫为将军，居细柳；宗正刘礼为将军，居霸上；祝兹侯军棘门：以备胡。数月，胡人去，亦罢。
天下旱，蝗。帝加惠：令诸侯毋入贡，弛山泽，减诸服御狗马，损郎吏员，发仓庾以振贫民，民得卖爵。
孝文帝从代来，即位二十三年，宫室苑囿狗马服御无所增益，有不便，辄弛以利民。尝欲作露台，召匠计之，直百金。上曰：“百金中民十家之产，吾奉先帝宫室，常恐羞之，何以台为！”上常衣绨衣，所幸慎夫人，令衣不得曳地，帏帐不得文绣，以示敦朴，为天下先。治霸陵皆以瓦器，不得以金银铜锡为饰，不治坟，欲为省，毋烦民。南越王尉佗自立为武帝，然上召贵尉佗兄弟，以德报之，佗遂去帝称臣。与匈奴和亲，匈奴背约入盗，然令边备守，不发兵深入，恶烦苦百姓。吴王诈病不朝，就赐几杖。群臣如袁盎等称说虽切，常假借用之。群臣如张武等受赂遗金钱，觉，上乃发御府金钱赐之，以愧其心，弗下吏。专务以德化民，是以海内殷富，兴于礼义。
后七年六月己亥，帝崩于未央宫。遗诏曰：“朕闻盖天下万物之萌生，靡不有死。死者天地之理，物之自然者，奚可甚哀。当今之时，世咸嘉生而恶死，厚葬以破业，重服以伤生，吾甚不取。且朕既不德，无以佐百姓；今崩，又使重服久临，以离寒暑之数，哀人之父子，伤长幼之志，损其饮食，绝鬼神之祭祀，以重吾不德也，谓天下何！朕获保宗庙，以眇眇之身讬于天下君王之上，二十有余年矣。赖天地之灵，社稷之福，方内安宁，靡有兵革。朕既不敏，常畏过行，以羞先帝之遗德；维年之久长，惧于不终。今乃幸以天年，得复供养于高庙。朕之不明与嘉之，其奚哀悲之有！其令天下吏民，令到出临三日，皆释服。毋禁取妇嫁女祠祀饮酒食肉者。自当给丧事服临者，皆无践。绖带无过三寸，毋布车及兵器，毋发民男女哭临宫殿。宫殿中当临者，皆以旦夕各十五举声，礼毕罢。非旦夕临时，禁毋得擅哭。已下，服大红十五日，小红十四日，纤七日，释服。佗不在令中者，皆以此令比率从事。布告天下，使明知朕意。霸陵山川因其故，毋有所改。归夫人以下至少使。”令中尉亚夫为车骑将军，属国悍为将屯将军，郎中令武为复土将军，发近县见卒万六千人，发内史卒万五千人，藏郭穿复土属将军武。
乙巳，群臣皆顿首上尊号曰孝文皇帝。
太子即位于高庙。丁未，袭号曰皇帝。
孝景皇帝元年十月，制诏御史：“盖闻古者祖有功而宗有德，制礼乐各有由。闻歌者，所以发德也；舞者，所以明功也。高庙酎，奏武德、文始、五行之舞。孝惠庙酎，奏文始、五行之舞。孝文皇帝临天下，通关梁，不异远方。除诽谤，去肉刑，赏赐长老，收恤孤独，以育群生。减嗜欲，不受献，不私其利也。罪人不帑，不诛无罪。除宫刑，出美人，重绝人之世。朕既不敏，不能识。此皆上古之所不及，而孝文皇帝亲行之。德厚侔天地，利泽施四海，靡不获福焉。明象乎日月，而庙乐不称。朕甚惧焉。其为孝文皇帝庙为昭德之舞，以明休德。然后祖宗之功德著于竹帛，施于万世，永永无穷，朕甚嘉之。其与丞相、列侯、中二千石、礼官具为礼仪奏。”丞相臣嘉等言：“陛下永思孝道，立昭德之舞以明孝文皇帝之盛德。皆臣嘉等愚所不及。臣谨议：世功莫大于高皇帝，德莫盛于孝文皇帝，高皇庙宜为帝者太祖之庙，孝文皇帝庙宜为帝者太宗之庙。天子宜世世献祖宗之庙。郡国诸侯宜各为孝文皇帝立太宗之庙。诸侯王列侯使者侍祠天子，岁献祖宗之庙。请著之竹帛，宣布天下。”制曰：“可。”
太史公曰：孔子言“必世然后仁。善人之治国百年，亦可以胜残去杀”。诚哉是言！汉兴，至孝文四十有余载，德至盛也。廪廪乡改正服封禅矣，谦让未成于今。呜呼，岂不仁哉！
Fascicle Ten · Basic Annals of Emperor Xiaowen, Tenth
司马迁
Emperor Xiaowen was a middle son of the High Ancestor. In the spring of the eleventh year of the High Ancestor, Chen Xi's army having been broken and the lands of Dai settled, he was set up as king of Dai with his capital at Zhongdu. He was the son of the Dowager, the lady Bo. He had been on the throne seventeen years when, in the seventh month of the eighth year of the Dowager Gao, the Dowager Gao died. In the ninth month Lü Chan and the other Lü wished to make disorder and endanger the Liu; the great ministers together put them to death, and plotted to summon and set up the king of Dai. This matter is in the account of the Empress Lü.
The chancellor Chen Ping, the Commandant-in-Chief Zhou Bo and the others sent men to welcome the king of Dai. The king of Dai asked those about him, the Director of the Palace Gentlemen Zhang Wu and the rest. Zhang Wu and the others gave their opinion: "The great ministers of Han were all great generals in the time of the August Emperor Gao; they are practised in arms and full of stratagem and deceit, and their intentions do not stop at this — it was only the majesty of the August Emperor Gao and the Dowager Empress Lü that they feared. Now they have put the Lü to death and the blood is fresh in the capital; this welcoming of Your Majesty is a pretext, and in truth not to be trusted. We wish Your Majesty to plead illness and not go, and watch how things turn." The Commandant of the Capital Song Chang came forward and said: "The opinions of these gentlemen are all wrong. When Qin lost its government, the lords and bold men rose together, and those who each thought to get it were counted in tens of thousands; yet the one who in the end trod the seat of the Son of Heaven was of the Liu, and the world gave up hope — that is one thing. The August Emperor Gao enfeoffed his sons and younger brothers as kings, their lands interlocking like a dog's teeth to check one another: this is what is called a lineage firm as bedrock, and the world submits to its strength — that is two. When Han arose, it did away with the harsh government of Qin, simplified the laws and orders and spread kindness and favour, so that every man is content and not easily shaken — that is three. With all the Dowager Empress Lü's severity, and having set up three of the Lü as kings and usurped power and ruled arbitrarily, yet the Commandant-in-Chief entered the Northern Army with a single credential, and at one shout the soldiers all bared the left arm for the Liu and turned against the Lü, and in the end wiped them out. This was Heaven's granting, not the strength of men. Now though the great ministers wished to make a change, the hundred clans would not be used by them; could their faction be of one mind? At present, within there are the near kin of Zhuxu and Dongmou, and without they fear the strength of Wu, Chu, Huainan, Langye, Qi and Dai. At present, of the August Emperor Gao's sons there are only the king of Huainan and Your Majesty, and Your Majesty is the elder and is known throughout the world as worthy, sage, humane and filial; and so the great ministers, following the heart of the world, wish to welcome and set up Your Majesty. Let Your Majesty not doubt." The king of Dai reported and took counsel with the Dowager, and they still hesitated and did not decide. He divined by the tortoise, and the crack gave the "great transverse." The reading said: "The great transverse, firm and firm; I shall be the Heavenly King, and like Qi of Xia shall shine." The king of Dai said, "I am already a king; what further king is there?" The diviner said, "What is called the Heavenly King is the Son of Heaven." Thereupon the king of Dai sent the Dowager's younger brother Bo Zhao to see the Marquis of Jiang, and the Marquis of Jiang and the others told Zhao fully the intent with which they wished to welcome and set up the king. Bo Zhao came back and reported, "It is true; there is nothing to doubt." The king of Dai then laughed and said to Song Chang, "It is indeed as you said." So he ordered Song Chang to ride beside him, and with Zhang Wu and five others he rode post to Chang'an. Reaching Gaoling he halted, and sent Song Chang ahead to gallop to Chang'an and observe how things stood.
Chang reached the Wei Bridge, and the chancellor and all below him came to meet him. Song Chang went back and reported. The king of Dai galloped to the Wei Bridge, and the ministers bowed and paid their respects, calling themselves his subjects. The king of Dai got down from his carriage and bowed in return. The Commandant-in-Chief Bo came forward and said, "I beg for a word in private." Song Chang said, "If what you have to say is public, say it publicly; if it is private, a king receives nothing private." The Commandant-in-Chief then knelt and presented the Son of Heaven's seal and tallies. The king of Dai declined, saying, "Let us reach the Dai residence and discuss it." So he galloped into the Dai residence. The ministers followed and came. The chancellor Chen Ping, the Commandant-in-Chief Zhou Bo, the Grand General Chen Wu, the Grandee Secretary Zhang Cang, the Director of the Imperial Clan Liu Ying, Liu Zhang, Marquis of Zhuxu, Liu Xingju, Marquis of Dongmou, and the Director of Guests Liu Jie all bowed twice and said: "The son Hong and the others are none of them sons of Emperor Xiaohui and ought not to uphold the ancestral temple. We have respectfully consulted with the Marquise of Yin'an, the full marquises, Queen Qing, the king of Langye, the imperial clan, the great ministers, the full marquises and officers of two thousand piculs, and they say: 'Your Majesty is the August Emperor Gao's eldest son and should be the August Emperor Gao's heir.' We wish Your Majesty to take the seat of the Son of Heaven." The king of Dai said: "To uphold the August Emperor Gao's ancestral temple is a weighty matter. I am without talent and not fit to match the ancestral temple. I beg that the king of Chu be asked to consider who is suitable; I dare not accept." The ministers all prostrated themselves and pressed him. The king of Dai faced west and declined three times, faced south and declined twice. The chancellor Ping and the others all said: "We have considered it lying prostrate: for Your Majesty to uphold the August Emperor Gao's ancestral temple is the most suitable, and even the lords and the myriad people of the world would hold it suitable. We your servants plan for the ancestral temple and the altars of state and dare not be careless. We wish Your Majesty graciously to listen to us. We respectfully present the Son of Heaven's seal and tallies, bowing twice." The king of Dai said, "Since the imperial clan, the generals and ministers, the kings and full marquises hold that none is more suitable than I, I dare not decline." So he took the seat of the Son of Heaven.
The ministers attended him in due order of rite. Then they sent the Grand Coachman Ying and Xingju, Marquis of Dongmou, to clear the palace, and with the Son of Heaven's carriage of state welcomed him from the Dai residence. That very evening the Emperor entered the Weiyang Palace. That night he appointed Song Chang General of the Guards, to hold and steady the Southern and Northern Armies, and made Zhang Wu Director of the Palace Gentlemen, to go through the halls. He went back and sat in the front hall. Thereupon that night he sent down an edict: "Of late the Lü had charge of affairs and usurped power, plotted great treason and wished to endanger the ancestral temple of the Liu; thanks to the generals, ministers, full marquises, imperial clan and great ministers they were put to death and all suffered for their guilt. I have newly come to the throne: let there be a pardon throughout the land, a grant of one degree of rank to the people, and to the women of every hundred households oxen and wine, with five days of feasting."
In the tenth month of the first year of Emperor Xiaowen, on the gengxu day, the former king of Langye, Ze, was moved and set up as king of Yan.
On the xinhai day the Emperor ascended the steps of the throne and paid his respects at the temple of Gao. The chancellor of the right, Ping, was moved to be chancellor of the left, the Commandant-in-Chief Bo became chancellor of the right, and the Grand General Guan Ying became Commandant-in-Chief. The former lands of Qi and Chu that the Lü had taken were all given back to them.
On the renzi day he sent the General of Chariots and Cavalry Bo Zhao to welcome the August Dowager from Dai. The Emperor said: "Lü Chan made himself Chancellor of State and Lü Lu supreme general; they arbitrarily issued a forged order sending General Guan Ying with troops to strike Qi, wishing to take the place of the Liu; Ying stayed at Xingyang and did not strike, and plotted with the lords to put the Lü to death. Lü Chan wished to do ill, and the chancellor Chen Ping with the Commandant-in-Chief Zhou Bo plotted to take away the armies of Lü Chan and the rest. Liu Zhang, Marquis of Zhuxu, was the first to seize Lü Chan and the others. The Commandant-in-Chief himself led Tong, Marquis of Xiangping, with credentials, and on the strength of the edict entered the Northern Army. The Director of Guests Liu Jie himself took away the seal of Lü Lu, king of Zhao. Increase the Commandant-in-Chief Bo's fief by ten thousand households and grant him five thousand catties of gold. To the chancellor Chen Ping and General Guan Ying, fiefs of three thousand households each and two thousand catties of gold. To Liu Zhang, Marquis of Zhuxu, Tong, Marquis of Xiangping, and Liu Xingju, Marquis of Dongmou, fiefs of two thousand households each and a thousand catties of gold. Enfeoff the Director of Guests Jie as Marquis of Yangxin and grant him a thousand catties of gold."
In the twelfth month the Emperor said: "Law is the straightness of government, by which violence is forbidden and good men are led. Now when one who has broken the law has been sentenced, to make his innocent parents, wife, children and brothers share the punishment, and to be taken as bondservants — I strongly disapprove. Let it be discussed." The officers all said: "The people cannot govern themselves, and so laws are made to restrain them. Shared liability and being taken as bondservants are the means of binding their hearts and making them take breaking the law seriously; it comes from far back. It is convenient as it is." The Emperor said: "I have heard that when law is straight the people are honest, and when punishment fits the crime the people comply. Moreover those who shepherd the people and lead them to good are the officers. If they can neither lead them, nor do anything but punish them by a law that is not straight, this is on the contrary to harm the people and act violently. How is violence to be forbidden by it? I do not see its convenience; consider it well." The officers all said: "Your Majesty confers a great kindness; your virtue is most abundant and beyond what we your servants can reach. We beg to receive the edict and abolish the statutes on taking bondservants and on shared liability."
In the first month the officers said: "To establish an heir apparent early is the way to honour the ancestral temple. We beg that an heir apparent be set up." The Emperor said: "I am without virtue; the Lord on High and the bright spirits have not yet savoured my offerings, and the people of the world have not yet been satisfied in their hearts. Now, when I cannot even seek widely through the world for a worthy, sage and virtuous man and yield the world to him, to speak of establishing an heir apparent beforehand is to make my lack of virtue the heavier. What shall I say to the world? Let it rest." The officers said, "To establish an heir apparent beforehand is to give weight to the ancestral temple and the altars of state, and not to forget the world." The Emperor said: "The king of Chu is my father's younger brother, advanced in years, and has surveyed much of the world's rightness and principle and is clear about the great frame of the state. The king of Wu is my elder brother, kind and humane and fond of virtue. The king of Huainan is my younger brother and upholds virtue in assisting me. Is this not making provision beforehand? Among the lords, kings, imperial clansmen, brothers and meritorious ministers there are many who are worthy and have virtue and righteousness; if one who has virtue were raised up to assist me where I cannot carry through, this would be the spirits' favour to the altars of state and the world's blessing. Now not to raise such a one but to say it must be a son — men will think that I have forgotten the worthy and virtuous and care only for my son, and that is not the way to be anxious for the world. I strongly disapprove." The officers all firmly pressed him, saying: "In antiquity when Yin and Zhou held the state, their peace and order both lasted more than a thousand years, and of those who held the world in antiquity none lasted longer, and this was by using this way. To set up an heir must be a son: it comes from far back. The August Emperor Gao himself led his officers and men and first settled the world and established the lords, and is the Grand Progenitor of emperors. The lords and kings and the full marquises who first received their states are likewise progenitors of their states. That sons and grandsons succeed in unbroken generations is the great rightness of the world, and so the August Emperor Gao established it to comfort all within the seas. Now to set aside the one who should be established and instead choose from among the lords and the imperial clan is not the August Emperor Gao's intent. Further discussion is not fitting. Your son so-and-so is the eldest, pure, generous, kind and humane; we beg that he be established as heir apparent." The Emperor then allowed it. Accordingly he granted to those of the people of the world who were to succeed their fathers one degree of rank each. He enfeoffed the general Bo Zhao as Marquis of Zhi.
In the third month the officers asked that an empress be set up. The Dowager Bo said, "The lords are all of the same surname; set up the heir apparent's mother as empress." The empress's surname was Dou. On account of setting up the empress, the Emperor granted to the widowers, widows, orphans, childless, poor and destitute of the world, and to those aged eighty and above and orphans nine and under, cloth, silk, rice and meat, each in fixed quantity. The Emperor had come from Dai and newly taken the throne, and spread virtue and kindness through the world, settling and comforting the lords and the four barbarian peoples so that all were in accord and glad; and then he turned to the meritorious ministers who had come with him from Dai. The Emperor said: "When the great ministers put the Lü to death and welcomed me, I was in doubt, and all stopped me; only the Commandant of the Capital Song Chang urged me, and by this I was able to preserve and uphold the ancestral temple. I have already honoured Chang as General of the Guards; let Chang be enfeoffed as Marquis of Zhuangwu. Of the six who came with me, let their offices all reach the nine ministers."
The Emperor said: "Of the full marquises who followed the August Emperor Gao into Shu and Hanzhong, sixty-eight, let each have his fief increased by three hundred households. Of former officers of two thousand piculs and above who followed the August Emperor Gao, Zun, governor of Yingchuan, and nine others, fiefs of six hundred households; Shentu Jia, governor of Huaiyang, and nine others, five hundred households; Ding, Commandant of the Guards, and nine others, four hundred households. Enfeoff the king of Huainan's maternal uncle Zhao Jian as Marquis of Zhouyang, and the king of Qi's maternal uncle Si Jun as Marquis of Qingguo." In autumn he enfeoffed the former chancellor of Changshan, Cai Jian, as Marquis of Fan.
Someone urged the chancellor of the right: "You in the first place put the Lü to death and welcomed the king of Dai; now you further pride yourself on your merit, receive the highest rewards and hold an honoured position — disaster will reach your person." So the chancellor of the right, Bo, pleaded illness and was dismissed, and the chancellor of the left, Ping, was sole chancellor.
In the tenth month of the second year the chancellor Ping died, and Bo, Marquis of Jiang, was again made chancellor. The Emperor said: "I have heard that in antiquity more than a thousand lords established states, each guarding his own land and coming with tribute in season, so that the people were not toiled and high and low were glad, and no virtue was left wanting. Now many of the full marquises live at Chang'an; their fiefs are far off, and the officers and soldiers suffer the cost of supplying and transporting, while the full marquises too have no means of teaching and training their people. Let it be ordered that the full marquises go to their states; and those who are officials or whom an edict detains shall send their heirs."
On the last day of the eleventh month there was an eclipse of the sun. On the fifteenth of the twelfth month the sun was eclipsed again. The Emperor said: "I have heard that Heaven gives birth to the teeming people and sets up a ruler for them to nourish and govern them. If the lord of men is without virtue and spreads his government unevenly, then Heaven shows him a portent to warn him of misgovernment. On the last day of the eleventh month there was an eclipse of the sun, a reproof shown in the sky — what portent is greater! I have been able to preserve and uphold the ancestral temple, and with my slight person am entrusted above the myriad people and the kings; whether the world is ordered or disordered lies with me alone, and you two or three ministers in office are as my legs and arms. Below I cannot order and nourish the living multitude, and above I burden the brightness of the three luminaries: my lack of virtue is great. When this order arrives, let all think fully on my faults and failings, and on what my knowledge, sight and thought do not reach, and beg to tell it to me. And let there be raised up the worthy, upright and square, and those able to speak straight and remonstrate to the utmost, to correct where I fall short. Let each accordingly attend to his office and strive to reduce corvée and expense for the people's convenience. Since I cannot extend my virtue afar, I am uneasy in thinking that men outside may do wrong, and so the defences have not ceased. Now though I cannot disband the frontier garrisons, to keep troops in trim and guard me thickly besides — let the army of the General of the Guards be disbanded. Of the horses the Grand Coachman has, let enough be kept and the rest given to the post stations."
In the first month the Emperor said: "Agriculture is the root of the world. Let the sacred field be opened; I shall lead the ploughing in person, to supply the grain offerings of the ancestral temple."
In the third month the officers asked that imperial sons be set up as lords and kings. The Emperor said: "King You of Zhao died in confinement, and I greatly pity him; I have already set up his eldest son Sui as king of Zhao. Sui's younger brother Pijiang, and King Daohui of Qi's sons Zhang, Marquis of Zhuxu, and Xingju, Marquis of Dongmou, have merit and may be kings." So he set up King You of Zhao's youngest son Pijiang as king of Hejian, made the commandery of Ju in Qi into a kingdom and set up the Marquis of Zhuxu as king of Chengyang, set up the Marquis of Dongmou as king of Jibei, and made the imperial son Wu king of Dai, his son Can king of Taiyuan and his son Yi king of Liang.
The Emperor said: "In the government of the world in antiquity there was at court a banner for putting forward what is good and a post for criticism, by which the way of government was opened up and those who would remonstrate were brought in. Now the law has the crime of criticism and evil speech, and this makes the ministers not dare to speak their minds fully and gives the sovereign no means of hearing of his faults. How then shall the worthy and good of distant regions be brought in? Let it be abolished. When the people curse the sovereign in binding themselves by oath and afterwards deceive one another, the officers hold it great treason; and if they say anything else, the officers again hold it criticism. This is petty folk in their ignorance coming to death, and I strongly disapprove. From now on, if any offend in this way, do not entertain the case."
In the ninth month bronze tiger tallies and bamboo envoy tallies were first issued to the governors and chancellors of the commanderies and states.
On the last day of the tenth month of the third year, the dingyou day, there was an eclipse of the sun. In the eleventh month the Emperor said: "The other day an edict was sent ordering the full marquises to go to their states, and some have made excuses and not gone. The chancellor is one I regard highly; let him lead the full marquises to their states for me." Bo, Marquis of Jiang, was dismissed as chancellor and went to his state, and the Commandant-in-Chief Guan Ying, Marquis of Yingyin, was made chancellor. The office of Commandant-in-Chief was abolished and attached to the chancellor. In the fourth month Zhang, king of Chengyang, died. Chang, king of Huainan, with his follower Wei Jing killed Shen Yiji, Marquis of Piyang.
In the fifth month the Xiongnu entered Beidi and raided, staying south of the He. The Emperor for the first time visited Ganquan. In the sixth month the Emperor said: "Han and the Xiongnu have agreed to be as brothers, so as not to harm the frontier, and what has been sent to the Xiongnu has been most generous. Now the Wise King of the Right has left his own country and led his people to stay in the surrendered lands south of the He, which is not the usual thing; he comes and goes near the barrier, seizing and killing officers and soldiers, driving off the Man and Yi who guard the barrier so that they cannot dwell in their old places, riding down the frontier officers and coming in to plunder — most arrogant and without principle, and not according to the agreement. Let eighty-five thousand frontier officers and horsemen be sent to Gaonu, and let the chancellor Guan Ying, Marquis of Yingyin, be sent to strike the Xiongnu." The Xiongnu withdrew, and the skilled foot-soldiers of the Commandant of the Capital were sent to the General of the Guards' army at Chang'an.
On the xinmao day the Emperor went from Ganquan to Gaonu, and accordingly visited Taiyuan, saw his former ministers and granted gifts to them all. He assessed merits and carried out rewards, and to the people of the wards granted oxen and wine. He remitted the taxes of the people of Jinyang and Zhongdu for three years. He stayed and travelled about Taiyuan for more than ten days.
Xingju, king of Jibei, hearing that the Emperor had gone to Dai and meant to go and strike the Hu, then rebelled and sent out troops meaning to take Xingyang by surprise. Thereupon an edict disbanded the chancellor's troops and sent Chen Wu, Marquis of Jipu, as Grand General with a hundred thousand to strike him. He, Marquis of Qi, as general, camped at Xingyang. On the xinhai day of the seventh month the Emperor came from Taiyuan to Chang'an. Then he sent down an edict to the officers: "The king of Jibei has turned his back on virtue and rebelled against his sovereign, misleading officers and people: this is great treason. Of the officers, people and soldiers of Jibei who settled themselves before our troops arrived, and those who surrendered with their troops or their districts and towns, let all be pardoned and restored to office and rank. Those who have had dealings with Xingju shall also be pardoned." In the eighth month the army of Jibei was broken and its king taken; the officers and people of Jibei who had rebelled with the king were pardoned.
In the sixth year the officers reported that Chang, king of Huainan, had set aside the former Emperor's laws, would not obey the Son of Heaven's edicts, was without measure in his dwelling, went in and out in the manner of the Son of Heaven, arbitrarily made laws and ordinances, plotted rebellion with Qi, heir of the Marquis of Jipu, and sent men as envoys to Minyue and the Xiongnu to raise their troops, wishing thereby to endanger the ancestral temple and the altars of state. The ministers deliberated and all said, "Chang should be executed in the market." The Emperor could not bear to apply the law to the king, pardoned his crime and deposed him from his kingship. The ministers asked that the king be placed at Yandao or Qiongdu in Shu, and the Emperor allowed it. Before Chang reached his place he fell ill on the road and died, and the Emperor pitied him. Sixteen years later he posthumously honoured Chang, king of Huainan, with the title King Li, and set up his three sons as kings of Huainan, Hengshan and Lujiang.
In the summer of the thirteenth year the Emperor said: "I have heard that in the way of Heaven calamity arises from resentment and blessing springs from virtue. The wrongs of the hundred officials should come from my own person. Now the officers of the secret invocation shift the fault onto those below, and so make my lack of virtue manifest; I strongly disapprove. Let it be abolished."
In the fifth month Lord Chunyu, the Prefect of the Grand Granary of Qi, was guilty of an offence deserving mutilation, and by edict of the court prison was arrested and taken to be held at Chang'an. The Lord of the Grand Granary had no son but had five daughters. As the Lord of the Grand Granary was about to go and meet his arrest, he cursed his daughters, saying, "I have begotten children but no son; in an urgent case you are no use!" His youngest daughter Tiying, grieving for herself, wept, and then followed her father to Chang'an and submitted a letter, saying: "My father was an officer, and all in Qi called him incorrupt and fair; now he is under the law and deserves mutilation. I grieve that the dead cannot live again and the mutilated cannot be joined again, and that though one wished to reform and renew oneself there would be no way to it. I wish to be taken in as a government bondmaid to redeem my father's mutilation, so that he may be allowed to renew himself." The letter was laid before the Son of Heaven, and the Son of Heaven pitied and grieved at her intent, and so sent down an edict: "I have heard that in the time of the house of Yu, patterns were painted on clothing and caps and the marks of dress were made different as a disgrace, and the people did not offend. Why? Because government was at its height. Now the law has three mutilating punishments, and wickedness does not stop; where does the fault lie? Is it not that my virtue is thin and my teaching unclear? I am greatly ashamed. So it is that when the way of training is not pure, the foolish people fall into it. The Odes say, 'The kindly and easy gentleman is the father and mother of the people.' Now when a man has a fault, before teaching has been applied punishment is added to him; and some who would change their conduct and do good have no way to it. I greatly pity them. That punishment goes so far as to cut off limbs and carve the skin, so that to the end of life it does not heal — how painful and how lacking in virtue! How does it match the meaning of being father and mother to the people? Let the mutilating punishments be abolished."
The Emperor said: "Agriculture is the root of the world, and no duty is greater. Now when men toil in their persons at this work and yet have the levy of land tax, this makes no difference between root and branch, and the way of encouraging agriculture is not yet complete. Let the land tax on fields be abolished."
In the winter of the fourteenth year the Xiongnu plotted to enter the frontier and raid, and attacked the barrier of Chaona, killing Ang, Commandant of Beidi. The Emperor then sent three generals to camp at Longxi, Beidi and Shangjun; the Commandant of the Capital Zhou She became General of the Guards and the Director of the Palace Gentlemen Zhang Wu General of Chariots and Cavalry, camping north of the Wei with a thousand chariots and a hundred thousand horse and foot. The Emperor himself went to comfort the army, marshalled the troops and set forth his orders and instructions, and granted gifts to the officers and soldiers. The Emperor wished to lead the strike against the Xiongnu himself; the ministers remonstrated and he would not listen to any of them. The August Dowager firmly held the Emperor back, and the Emperor then desisted. Thereupon he made Zhang Xiangru, Marquis of Dongyang, Grand General, Chi, Marquis of Cheng, Inner Scribe, and Luan Bu general, to strike the Xiongnu. The Xiongnu fled away.
In spring the Emperor said: "I have been able to hold the victims and jade and silk in serving the Lord on High and the ancestral temple; it is now fourteen years, and the days have stretched long, and with my dullness and want of clarity I have long comforted and governed the world: I am greatly ashamed of myself. Let the sacrificial grounds and the jade and silk of the various sacrifices be widely increased. Of old, the former kings spread their gifts abroad and did not seek return; in the distant sacrifices they did not pray for blessings; they put the worthy on the right and kin on the left, the people first and themselves last, which is the height of enlightenment. Now I hear that the sacrificial officers, in praying for blessings, turn all the blessing to my own person and not to the hundred clans; I am greatly ashamed of it. That with my lack of virtue I alone should enjoy the fineness of that blessing while the hundred clans have no part in it, makes my lack of virtue the heavier. Let the sacrificial officers offer reverence and make no prayers."
At this time Zhang Cang, Marquis of Beiping, was chancellor and was expert in the pitch-pipes and the calendar. Gongsun Chen, a man of Lu, submitted a letter setting forth the transmission of the Five Powers from end to beginning, saying that the present was the time of the power of earth, that the power of earth would answer with the appearance of a yellow dragon, and that the first day of the year, the colours of robes and the institutions should be changed. The Son of Heaven sent the matter down to the chancellor for discussion. The chancellor reckoned that the present was the power of water, whose beginning was marked by making the tenth month the first and honouring black, and held his words to be wrong and asked that they be dismissed.
In the fifteenth year a yellow dragon appeared at Chengji, and the Son of Heaven then summoned Gongsun Chen of Lu again and made him a learned scholar, to set forth the matter of the power of earth. Thereupon the Emperor sent down an edict: "A strange divine thing has appeared at Chengji, doing no harm to the people; the year will have a good harvest. I shall myself sacrifice in the suburbs to the Lord on High and the host of spirits. Let the officers of rites deliberate, and not, out of concern for my toil, keep silent." The officers and officers of rites all said, "In antiquity the Son of Heaven in summer sacrificed in person to the Lord on High in the suburbs, and so it is called the suburban sacrifice." Thereupon the Son of Heaven first visited Yong and in the suburbs saw the Five Emperors, answering the rites in the fourth month, the first month of summer. Xinyuan Ping, a man of Zhao, gained audience through observing vapours, and so urged the Emperor to set up five temples north of the Wei. He said the Zhou tripod would come forth and that a jade flower should appear.
In the sixteenth year the Emperor in person sacrificed in the suburbs at the temple of the Five Emperors north of the Wei, likewise answering the rites in summer and honouring red.
In the seventeenth year a jade cup was got, carved with the words "Long life to the lord of men." Thereupon the Son of Heaven for the first time reckoned it a new first year, and ordered great feasting throughout the land. In that year Xinyuan Ping's affair came to light and his three degrees of kin were exterminated.
In the second year of the later reign the Emperor said: "I am without clarity and cannot extend my virtue afar, and so states beyond our borders are sometimes not at peace. That those beyond the four wastes are not settled in their living, and that within our own domains men toil without rest — the fault of both lies in my thin virtue, which cannot reach far. Of late, for several years running, the Xiongnu have done violence along the frontier and killed many officers and people, and the frontier ministers and officers have moreover been unable to convey my inner intent, so making my lack of virtue the heavier. When difficulties are long joined and troops long linked, how shall the states within and without be at peace? Now I rise early and sleep late, toiling for the world and grieving over the myriad people, anxious and uneasy for them, and I have never for a day forgotten it in my heart; and so the envoys I have sent have been within sight of one another, their carriage tracks joined along the road, to convey my meaning to the Chanyu. Now the Chanyu has turned back to the ancient way, has considered the peace of the altars of state and the benefit of the myriad people, and has himself with me set aside small faults and gone together upon the great way, binding us in the rightness of brothers, in order to preserve the common people of the world. The peace by marriage alliance is settled, and begins this year."
In the winter of the sixth year of the later reign, thirty thousand Xiongnu entered Shangjun and thirty thousand entered Yunzhong. The Palace Grandee Ling Mian was made General of Chariots and Cavalry, camping at Feihu; the former chancellor of Chu, Su Yi, was made general, camping at Gouzhu; the general Zhang Wu camped at Beidi; the governor of Henei, Zhou Yafu, was made general and stationed at Xiliu; the Director of the Imperial Clan Liu Li was made general and stationed at Bashang; the Marquis of Zhuzi camped at Jimen — to guard against the Hu. After some months the Hu withdrew, and these too were disbanded.
There was drought and locusts throughout the land. The Emperor conferred kindnesses: he ordered that the lords bring no tribute, opened the hills and marshes, reduced the dogs, horses and equipages of the household, cut the number of gentlemen and officers, opened the granaries to relieve the poor people, and allowed the people to sell ranks.
Emperor Xiaowen had come from Dai and was on the throne twenty-three years, and to palaces, chambers, parks, preserves, dogs, horses and equipages he added nothing; whatever was inconvenient he at once relaxed for the people's benefit. He once wished to build a terrace open to the dew, and called a craftsman to reckon it: it came to a hundred in gold. The Emperor said, "A hundred in gold is the property of ten middling households; I have received the former Emperor's palaces and constantly fear to shame them — what do I want with a terrace!" The Emperor always wore coarse silk, and the lady Shen whom he favoured was not allowed to have her clothes trail on the ground nor her curtains be figured and embroidered, so as to show plainness and lead the world. He had Baling built all of earthenware, with no gold, silver, bronze or tin for ornament, and raised no mound, wishing to be sparing and not to burden the people. Wei Tuo, king of Southern Yue, had set himself up as the Martial Emperor, yet the Emperor summoned and honoured Wei Tuo's brothers and repaid him with kindness, and Tuo then gave up the title of emperor and called himself a subject. He made peace by marriage alliance with the Xiongnu; the Xiongnu broke the agreement and came in to plunder, yet he ordered the frontier to be guarded and did not send troops deep in, hating to burden and trouble the hundred clans. The king of Wu feigned illness and did not come to court, and he presented him with a stool and staff. When ministers such as Yuan Ang spoke in terms however sharp, he constantly bore with them and used them. When ministers such as Zhang Wu received gifts of gold and cash in bribes and it was found out, the Emperor brought out gold and cash from the imperial store and granted it to them, to shame their hearts, and did not hand them to the officers. He devoted himself solely to transforming the people by virtue, and so within the seas there was abundance and wealth, and rites and righteousness flourished.
On the jihai day of the sixth month of the seventh year of the later reign, the Emperor died at the Weiyang Palace. His testamentary edict said: "I have heard that of all the things of the world that come to birth, there is none that does not die. Death is the principle of heaven and earth and the natural way of things; how can it be greatly grieved over? In the present age all rejoice in life and hate death; they ruin their estates with lavish burials and injure the living with heavy mourning: I strongly disapprove. Moreover I am without virtue and have had no way to help the hundred clans; and now that I am dead, to make them wear heavy mourning and stand long in lamentation, to pass through the round of cold and heat, to grieve men's fathers and sons and injure the purposes of old and young, to cut down their food and drink and break off the sacrifices to ghosts and spirits, would make my lack of virtue the heavier — what should I say to the world! I have been able to preserve and uphold the ancestral temple, and with my tiny person have been entrusted above the kings of the world for more than twenty years. By the spirits of heaven and earth and the blessing of the altars of state, within our borders there has been peace and quiet and there has been no war. Being dull, I have constantly feared that my conduct might err and shame the virtue the former Emperor left; and as the years grew long, I feared I might not end well. Now I have had the good fortune to enjoy my natural span and shall be nourished again at the temple of Gao. As I was without clarity, let it be counted a good thing; what is there to grieve and mourn over? Let it be ordered that the officers and people of the world, when the order arrives, lament for three days and then all put off mourning dress. Do not forbid taking wives, giving daughters in marriage, sacrifices, drinking wine or eating meat. Those who of themselves should attend the funeral and stand in lamentation shall not go barefoot. The mourning band shall not exceed three inches; do not drape the carriages or the weapons; do not call out the men and women of the people to wail in the palace halls. Those in the palace halls who should lament shall each raise their voices fifteen times morning and evening, and when the rite is over, cease. Except at the morning and evening times of lamentation, it is forbidden to wail without leave. After the interment, wear the greater red for fifteen days, the lesser red for fourteen days, the fine cloth for seven days, and then put off mourning. Whatever else is not in this order, let it all be carried out on the analogy of this order. Proclaim it to the world, so that all may clearly know my intent. Let the hills and streams of Baling be as they were and nothing be changed. Send home the ladies from the Madams down to the Lesser Attendants." He ordered the Commandant of the Capital Yafu to be General of Chariots and Cavalry, Han, the Director of a Dependent State, to be General of the Encampment, and the Director of the Palace Gentlemen Wu to be General of the Grave-filling; sixteen thousand soldiers were called up from the nearby counties and fifteen thousand from the Inner Scribe's district, and the burying of the outer coffin and the filling in of the earth were put under General Wu.
On the yisi day the ministers all bowed their heads to the ground and presented the honoured title of Emperor Xiaowen.
The heir apparent took the throne at the temple of Gao. On the dingwei day he succeeded to the title of Emperor.
In the tenth month of the first year of Emperor Xiaojing, an edict was issued to the Grandee Secretary: "I have heard that in antiquity the Progenitor is he who had merit and the Ancestor he who had virtue, and the making of rites and music each has its ground. I have heard that singing is the means of bringing forth virtue, and dancing the means of making merit manifest. At the libation in the temple of Gao, the dances of Martial Virtue, of Cultured Beginning and of the Five Powers are performed. At the libation in the temple of Xiaohui, the dances of Cultured Beginning and of the Five Powers are performed. Emperor Xiaowen, ruling the world, opened the passes and bridges and made no difference of distant regions; he abolished the crime of criticism, did away with mutilating punishments, granted gifts to the aged, gathered and relieved the orphaned and childless, and so nourished the living multitude. He reduced his appetites and desires, would not receive offerings and did not make their profit his own. He did not enslave the families of criminals nor put to death the guiltless. He abolished castration and sent out the beauties, holding it grave to cut off a man's line. Being dull, I cannot comprehend it. These are all things antiquity did not reach, and Emperor Xiaowen practised them in person. His virtue was thick as heaven and earth and his benefits spread to the four seas, and there was none that did not receive blessing. His brightness was like the image of sun and moon, and yet the temple music does not match it: I greatly fear this. Let there be made for the temple of Emperor Xiaowen the Dance of Manifest Virtue, to make clear his excellent virtue. Then the merit and virtue of the Progenitor and the Ancestor will be set down on bamboo and silk and handed on to ten thousand generations forever without end, and I shall be greatly glad of it. Let the chancellor, the full marquises, the officers of the middle two thousand piculs and the officers of rites together draw up the ceremonies and submit them." The chancellor, your servant Jia, and the others said: "Your Majesty ever thinks upon the way of filial piety, and has set up the Dance of Manifest Virtue to make clear the abundant virtue of Emperor Xiaowen: all this is beyond what we in our folly could reach. We respectfully deliberate: in merit through the ages none is greater than the August Emperor Gao, and in virtue none more abundant than Emperor Xiaowen; the temple of the August Gao should be the temple of the Grand Progenitor of emperors, and the temple of Emperor Xiaowen the temple of the Grand Ancestor of emperors. The Son of Heaven should generation after generation present offerings at the temples of the Progenitor and the Ancestor. The commanderies, states and lords should each set up a temple of the Grand Ancestor for Emperor Xiaowen. The lords, kings and full marquises shall send envoys to attend the Son of Heaven at the sacrifices, and yearly present offerings at the temples of the Progenitor and the Ancestor. We beg that this be set down on bamboo and silk and proclaimed to the world." The rescript said: "Approved."
The Lord Grand Astrologer says: Confucius said, "Only after a generation is there humaneness. When good men govern a state for a hundred years, they may overcome cruelty and do away with killing." True indeed are these words! From the rise of Han to Xiaowen is more than forty years, and virtue was at its height. Little by little he was moving toward changing the calendar and the colours of robes and performing the feng and shan sacrifices, but in his modesty and yielding it is not accomplished to this day. Ah, was he not humane!