漢 書 九 十 九 上

王 莽 傳 第 六 十 九 上

王 莽 字 巨 君 ， 孝 元 皇 后 之 弟 子 也 。 元 后 父 及 兄 弟 皆以 元 、 成 世 封 侯 ， 居 位 輔 政 ， 家 凡 九 侯 、 五 大 司 馬 ， 語在 元 后 傳 。

唯 莽 父 曼 蚤 死 ， 不 侯 。 莽 群 兄弟 皆 將 軍 五 侯 子 ， 乘 時 侈 靡 ， 以 輿 馬 聲 色 佚 游 相高 。

莽 獨 孤 貧 ， 因 折 節 為 恭 儉 。 受 禮 經 ， 師 事 沛郡 陳 參 ， 勤 身 博 學 ， 被 服 如 儒 生 。 事 母 及 寡 嫂 ，養 孤 兄 子 ， 行 甚 敕 備 。 又 外 交 英 俊 ， 內 事 諸 父 ，曲 有 禮 意 。

陽 朔 中 ， 世 父 大 將 軍 鳳 病 ， 莽 侍 疾 ，親 嘗 藥 ， 亂 首 垢 面 ， 不 解 衣 帶 連 月 。 鳳 且 死 ， 以 託 太 后及 帝 ， 拜 為 黃 門 郎 ， 遷 射 聲 校 尉 。

久 之 ， 叔 父 成 都 侯 商 上 書 ， 願 分 戶 邑 以 封 莽 ， 及長 樂 少 府 戴 崇 、 侍 中 金 涉 、 胡 騎 校 尉 箕 閎 、 上 谷 都 尉 陽並 、 中 郎 陳 湯 ， 皆 當 世 名 士 ， 咸 為 莽 言 ， 上 由 是 賢 莽 。永 始 元 年 ， 封 莽 為 新 都 侯 ， 國 南 陽 新 野 之 都 鄉 ， 千 五 百戶 。 遷 騎 都 尉 光 祿 大 夫 侍 中 ， 宿 衛 謹 敕。

爵 位 益 尊 ， 節操 愈 謙 。 散 輿 馬 衣 裘 ， 振 施 賓 客 ， 家 無 所 餘 。 收贍 名 士 ， 交 結 將 相 卿 大 夫 甚 眾 。 故 在 位 更 推 薦 之 ， 游 者 為 之 談 說 ， 虛 譽 隆 洽 ， 傾 其 諸 父 矣 。 敢 為 激 發 之行 ， 處 之 不 慚 恧 。

莽 兄 永 為 諸 曹 ， 蚤 死 ， 有 子 光 ， 莽 使 學 博 士 門 下。 莽 休 沐 出 ， 振 車 騎 ， 奉 羊 酒 ， 勞 遺 其 師 ， 恩 施下 竟 同 學 。 諸 生 縱 觀 ， 長 老 嘆 息 。

光 年 小 於 莽 子宇 ， 莽 使 同 日 內 婦 ， 賓 客 滿 堂 。 須 臾 ， 一 人 言 太 夫 人 苦某 痛 ， 當 飲 某 藥 ， 比 客 罷 者 數 起 焉 。

為私 買 侍 婢 ， 昆 弟 或 頗 聞 知 ， 莽 因 曰 ： 「 後 將 軍 朱 子 元無 子 ， 莽 聞 此 兒 種 宜 子 ， 為 買 之 。 」 即 日以 婢 奉 子 元 。 其 匿 情 求 名 如 此 。

是 時 ， 太 后 姊 子 淳 于 長 以 材 能 為 九 卿 ， 先 進 在 莽右 。 莽 陰 求 其 罪 過 ， 因 大 司 馬 曲 陽 侯 根 白 之 ， 長伏 誅 ， 莽 以 獲 忠 直 ， 語 在 長 傳 。 根 因 乞 骸 骨 ， 薦 莽 自 代， 上 遂 擢 為 大 司 馬 。 是 歲 ， 綏 和 元 年 也 ， 年 三 十 八 矣 。

莽 既 拔 出 同 列 ， 繼 四 父 而 輔 政 ， 欲 令 名 譽 過 前 人， 遂 克 己 不 倦 ， 聘 諸 賢 良 以 為 掾 史 ， 賞 賜 邑 錢 悉 以 享 士， 愈 為 儉 約 。

母 病 ， 公 卿 列 侯 遣 夫 人 問 疾 ， 莽 妻 迎 之 ，衣 不 曳 地 ， 布 蔽 膝 。 見 之 者 以 為 僮 使 ， 問 知 其 夫 人 ， 皆驚 。 　 　

輔 政 歲 餘 ， 成 帝 崩 ， 哀 帝 即 位 ， 尊 皇 太 后 為 太 皇太 后 。 太 后 詔 莽 就 第 ， 避 帝 外 家 。 莽 上 疏 乞 骸 骨 ， 哀 帝遣 尚 書 令 詔 莽 曰 ：

先 帝 委 政 於 君 而 棄 群 臣 ， 朕 得 奉 宗廟 ， 誠 嘉 與 君 同 心 合 意 。 今 君 移 病 求 退 ， 以 著 朕之 不 能 奉 順 先 帝 之 意 ， 朕 甚 悲 傷 焉 。 已 詔 尚 書 待君 奏 事 。 」

又 遣 丞 相 孔 光 、 大 司 空 何 武 、 左 將 軍 師 丹 、衛 尉 傅 喜 白 太 后 曰 ： 「 皇 帝 聞 太 后 詔 ， 甚 悲 。 大 司 馬 即不 起 ， 皇 帝 即 不 敢 聽 政 。 」 太 后 復 令 莽 視 事 。

時 哀 帝 祖 母 定 陶 傅 太 后 、 母 丁 姬 在 ， 高 昌 侯 董 宏上 書 言 ： 「 春 秋 之 義 ， 母 以 子 貴 ， 丁 姬 宜 上 尊 號 。 」 莽與 師 丹 共 劾 宏 誤 朝 不 道 ， 語 在 丹 傳 。

後 日 ， 未 央 宮 置 酒， 內 者 令 為 傅 太 后 張 幄 ， 坐 於 太 皇 太 后 坐 旁 。 莽案 行 ， 責 內 者 令 曰 ： 「 定 陶 太 后 藩 妾 ， 何 以 得 與 至 尊 並！ 」 徹 去 ， 更 設 坐 。

傅 太 后 聞 之 ， 大 怒 ， 不 肯 會 ， 重 怨恚 莽 。 莽 復 乞 骸 骨 ， 哀 帝 賜 莽 黃 金 五 百 斤 ， 安 車駟 馬 ， 罷 就 第 。 公 卿 大 夫 多 稱 之 者 ， 上 乃 加 恩 寵 ， 置 使家 ， 中 黃 門 十 日 一 賜 餐 。 下 詔 曰 ：

「 新 都 侯 莽 憂 勞 國 家 ， 執 義 堅 固 ， 朕 庶 幾 與 為 治 。 太 皇太 后 詔 莽 就 第 ， 朕 甚 閔 焉 。 其 以 黃 郵 聚 戶 三 百 五 十 益 封莽 ， 位 特 進 ， 給 事 中 ， 朝 朔 望 見 禮 如 三 公 ， 車 駕 乘 綠 車 從 。 」

後 二 歲 ， 傅 太 后 、 丁 姬 皆 稱尊 號 ， 丞 相 朱 博 奏 ：

「 莽 前 不 廣 尊 尊 之 義 ， 抑 貶 尊 號 ，虧 損 孝 道 ， 當 伏 顯 戮 ， 幸 蒙 赦 令 ， 不 宜 有 爵 土 ， 請 免 為庶 人 。 」

上 曰 ： 「 以 莽 與 太 皇 太 后 有 屬 ， 勿 免 ， 遣 就 國。 」

莽 杜 門 自 守 ， 其 中 子 獲 殺 奴 ，莽 切 責 獲 ，令 自 殺 。

在 國 三 歲 ， 吏 上 書 冤 訟 莽 者 以 百 數 。 元壽 元 年 ， 日 食 ， 賢 良 周 護 、 宋 崇 等 對 策 深 頌 莽 功 德 ， 上於 是 徵 莽 。 　 　

始 莽 就 國 ， 南 陽 太 守 以 莽 貴 重 ， 選 門 下 掾 宛 孔 休守 新 都 相 。休 謁 見 莽 ， 莽 盡 禮 自 納 ， 休 亦 聞 其 名， 與 相 答 。

後 莽 疾 ， 休 候 之 ， 莽 緣 恩 意 ， 進 其 玉 具 寶 劍， 欲 以 為 好 。

休 不 肯 受 ， 莽 因 曰 ：「 誠 見 君 面 有 瘢 ，美 玉 可 以 滅 瘢 ， 欲 獻 其 瑑 耳 。」 即 解 其 瑑 ， 休 復 辭 讓 。 莽 曰 ： 「 君 嫌 其 賈 邪 ？」 遂 椎 碎 之 ， 自 裹 以 進 休 ， 休 乃 受 。 　 　

及 莽徵 去 ， 欲 見 休 ， 休 稱 疾 不 見 。

莽 還 京 師 歲 餘 ， 哀 帝 崩 ， 無 子 ， 而 傅 太 后 、 丁 太后 皆 先 薨 ， 太 皇 太 后 即 日 駕 之 未 央 宮 收 取 璽 綬 ， 遣 使 者馳 召 莽 。

詔 尚 書 ， 諸 發 兵 符 節 ， 百 官 奏 事 ， 中 黃 門 、 期門 兵 皆 屬 莽 。 莽 白 ： 「 大 司 馬 高 安 侯 董 賢 年 少 ， 不 合 眾心 ， 收 印 綬 。 」 賢 即 日 自 殺 。

太 后 詔 公 卿 舉 可 大 司 馬 者， 大 司 徒 孔 光 ， 大 司 空 彭 宣 舉 莽 ， 前 將 軍 何 武 、 後 將 軍公 孫 祿 互 相 舉 。 太 后 拜 莽 為 大 司 馬 ， 與 議 立 嗣 。

安 陽 侯王 舜 莽 之 從 弟 ， 其 人 修 飭 ， 太 后 所 信 愛 也 ， 莽 白以 舜 為 車 騎 將 軍 ， 使 迎 中 山 王 奉 成 帝 後 ， 是 為 孝 平 皇 帝。

帝 年 九 歲 ， 太 后 臨 朝 稱 制 ， 委 政 於 莽 。

莽 白 趙 氏 前 害皇 子 ， 傅 氏 驕 僭 ， 遂 廢 孝 成 趙 皇 后 、 孝 哀 傅 皇 后 ， 皆 令自 殺 ， 語 在 外 戚 傳 。 　 　

莽 以 大 司 徒 孔 光 名 儒 ， 相 三 主 ， 太 后 所 敬 ， 天 下信 之 ， 於 是 盛 尊 事 光 ， 引 光 女 婿 甄 邯 為 侍 中 奉 車 都 尉 。

諸 哀 帝 外 戚 及 大 臣 居 位 素 所 不 說 者 ， 莽 皆 傅 致 其罪 ， 為 請 奏 ， 令 邯 持 與 光 。 光 素 畏 慎 ， 不 敢 不 上之 ， 莽 白 太 后 ， 輒 可 其 奏 。 於 是 前 將 軍 何 武 、 後 將 軍 公孫 祿 坐 互 相 舉 免 ， 丁 、 傅 及 董 賢 親 屬 皆 免 官 爵 ， 徙 遠 方。

紅 陽 侯 立 太 后 親 弟 ， 雖 不 居 位 ， 莽 以 諸 父 內 敬 憚 之 ，畏 立 從 容 言 太 后 ， 令 己 不 得 肆 意 ， 乃 復 令 光 奏 立舊 惡 ： 「 前 知 定 陵 侯 淳 于 長 犯 大 逆 罪 ， 多 受 其 賂 ， 為 言誤 朝 ； 後 白 以 官 婢 楊 寄 私 子 為 皇 子 ， 眾 言 曰 呂 氏、 少 帝 復 出 ， 紛 紛 為 天 下 所 疑 ， 難 以 示 來 世 ， 成 襁 褓 之功 。 請 遣 立 就 國 。 」

太 后 不 聽 。 莽 曰 ： 「 今 漢 家 衰 ， 比世 無 嗣 ， 太 后 獨 代 幼 主 統 政 ， 誠 可 畏 懼 ， 力 用 公正 先 天 下 ， 尚 恐 不 從 ， 今 以 私 恩 逆 大 臣 議 如 此 ，群 下 傾 邪 ， 亂 從 此 起 ！ 宜 可 且 遣 就 國 ， 安 後 復 徵 召 之 。」 太 后 不 得 已 ， 遣 立 就 國 。 莽 之 所 以 脅 持 上 下 ，皆 此 類 也 。

於 是 附 順 者 拔 擢 ， 忤 恨 者 誅 滅 。 王 舜 、 王 邑 為 腹心 ， 甄 豐 、 甄 邯 主 擊 斷 ， 平 晏 領 機 事 ， 劉 歆 典 文 章 ， 孫建 為 爪 牙 。 豐 子 尋 、 歆 子 棻 、 涿 郡 崔 發 、 南 陽 陳崇 皆 以 材 能 幸 於 莽 。

莽 色 厲 而 言 方 ， 欲 有 所 為 ，微 見 風 采 ， 黨 與 承 其 指 意 而 顯 奏 之 ， 莽 稽 首 涕 泣， 固 推 讓 焉 ， 上 以 惑 太 后 ， 下 用 示 信 於 眾 庶 。

始 ， 風 益 州 令 塞 外 蠻 夷 獻 白 雉 ， 元 始 元 年正 月 ， 莽 白 太 后 下 詔 ， 以 白 雉 薦 宗 廟 。 群 臣 因 奏 言 太 后，

「 委 任 大 司 馬 莽 定 策 安 宗 廟 。 故 大 司 馬 霍 光 有 安 宗 廟 之功 ， 益 封 三 萬 戶 ， 疇 其 爵 邑 ， 比 蕭 相 國 。 莽 宜 如 光 故 事。 」

太 后 問 公 卿 曰 ： 「 誠 以 大 司 馬 有 大 功 當 著 之 邪 ？ 將 以 骨 肉 故 欲 異 之 也 ？ 」

於 是 群 臣 乃 盛 陳 「 莽 功 德致 周 成 白 雉 之 瑞 ， 千 載 同 符 。 聖 王 之 法 ， 臣 有 大 功 則 生有 美 號 ， 故 周 公 及 身 在 而 託 號 於 周 。 莽 有 定 國 安 漢 家 之大 功 ， 宜 賜 號 曰 安 漢 公 ， 益 戶 ， 疇 爵 邑 ， 上 應 古 制 ， 下準 行 事 ， 以 順 天 心 。 」

太 后 詔 尚 書 具 其 事 。 　 　 莽 上 書 言 ： 「 臣 與 孔 光 、 王 舜 、 甄 豐 、 甄 邯 共 定策 ， 今 願 獨 條 光 等 功 賞 ， 寑 置 臣 莽 ， 勿 隨 輩 列 。 」

甄 邯白 太 后 下 詔 曰 ： 「 『 無 偏 無 黨 ， 王 道 蕩 蕩 。 』 屬有 親 者 ， 義 不 得 阿 。 君 有 安 宗 廟 之 功 ， 不 可 以 骨 肉 故 蔽隱 不 揚 。 君 其 勿 辭 。 」

莽 復 上 書 讓 。 太 后 詔 謁 者 引 莽 待殿 東 箱 ， 莽 稱 疾 不 肯 入 。 太 后 使 尚 書 令 恂 詔 之 曰 ： 「 君以 選 故 而 辭 以 疾 ， 君 任 重 ， 不 可 闕 ， 以 時 亟 起 。」

莽 遂 固 辭 。 太 后 復 使 長 信 太 僕 閎 承 制 召 莽 ， 莽固 稱 疾 。 左 右 白 太 后 ， 宜 勿 奪 莽 意 ， 但 條 孔 光 等 ， 莽 乃肯 起 。

太 后 下 詔 曰 ： 「 太 傅 博 山 侯 光 宿 衛 四 世 ， 世 為 傅相 ， 忠 孝 仁 篤 ， 行 義 顯 著 ， 建 議 定 策 ， 益 封 萬 戶 ， 以 光為 太 師 ， 與 四 輔 之 政 。

車 騎 將 軍 安 陽 侯 舜 積 累 仁孝 ， 使 迎 中 山 王 ， 折 衝 萬 里 ， 功 德 茂 著 ， 益 封 萬 戶 ， 以舜 為 太 保 。

左 將 軍 光 祿 勳 豐 宿 衛 三 世 ， 忠 信 仁 篤 ，使 迎 中 山 王 ， 輔 導 共 養 ， 以 安 宗 廟 ， 封 豐 為 廣陽 侯 ， 食 邑 五 千 戶 ， 以 豐 為 少 傅 。

皆 授 四 輔 之 職 ， 疇 其爵 邑 ， 各 賜 第 一 區 。

侍 中 奉 車 都 尉 邯 宿 衛 勤 勞 ， 建 議 定策 ， 封 邯 為 承 陽 侯 ， 食 邑 二 千 四 百 戶 。 」

四 人 既受 賞 ， 莽 尚 未 起 ， 群 臣 復 上 言 ： 「 莽 雖 克 讓 ， 朝 所 宜 章， 以 時 加 賞 ， 明 重 元 功 ， 無 使 百 僚 元 元 失 望 。 」

太 后 乃下 詔 曰 ： 「 大 司 馬 新 都 侯 莽 三 世 為 三 公 ， 典 周 公 之 職 ，建 萬 世 策 ， 功能 為 忠 臣 宗 ， 化 流 海 內 ， 遠 人 慕 義 ， 越 裳 氏重 譯 獻 白 雉 。

其 以 召 陵 、 新 息 二 縣 戶 二 萬 八 千 益 封 莽 ，復 其 後 嗣 ， 疇 其 爵 邑 ， 封 功 如 蕭 相 國 。 以 莽 為 太傅 ， 幹 四 輔 之 事 ， 號 曰 安 漢 公 。 以 故 蕭 相 國 甲 第 為 安 漢公 第 ， 定 著 於 令 ， 傳 之 無 窮 。 」 　 　

於 是 莽 為 惶 恐 ， 不 得 已 而 起 受 策 。 策 曰 ：

「 漢 危無 嗣 ， 而 公 定 之 ； 四 輔 之 職 ， 三 公 之 任 ， 而 公 幹 之 ； 群僚 眾 位 ， 而 公 宰 之 ： 功 德 茂 著 ， 宗 廟 以 安 ， 蓋 白 雉 之 瑞， 周 成 象 焉 。 故 賜 嘉 號 曰 安 漢 公 ， 輔 翼 于 帝 ， 期於 致 平 ， 毋 違 朕 意 。 」

莽 受 太 傅 安 漢 公 號 ， 讓 還益 封 疇 爵 邑 事 ， 云 願 須 百 姓 家 給 ， 然 後 加 賞 。 群公 復 爭 ， 太 后 詔 曰 ： 「 公 自 期 百 姓 家 給 ， 是 以 聽 之 。 其令 公 奉 、 舍 人 、 賞 賜 皆 倍 故 。 百 姓 家 給 人 足 ， 大司 徒 、 大 司 空 以 聞 。 」

莽 復 讓 不 受 ， 而 建 言 宜 立 諸 侯 王後 及 高 祖 以 來 功 臣 子 孫 ， 大 者 封 侯 ， 或 賜 爵 關 內 侯 食 邑， 然 後 及 諸 在 位 ， 各 有 第 序 。 上 尊 宗 廟 ， 增 加 禮 樂 ； 下惠 士 民 鰥 寡 ， 恩 澤 之 政 無 所 不 施 。 語 在 平 紀 。 　 　

莽 既 說 眾 庶 ， 又 欲 專 斷 ， 知 太 后 猒 政 ， 乃風 公 卿 奏 言 ： 「 往 者 ， 吏 以 功 次 遷 至 二 千 石 ， 及州 部 所 舉 茂 材 異 等 吏 ， 率 多 不 稱 ， 宜 皆 見 安 漢 公 。 又 太后 不 宜 親 省 小 事 。 」

令 太 后 下 詔 曰 ： 「 皇 帝 幼 年 ， 朕 且統 政 ， 比 加 元 服 。 今 眾 事 煩 碎 ， 朕 春 秋 高 ， 精 氣不 堪 ， 殆 非 所 以 安 躬 體 而 育 養 皇 帝 者 也 。 故 選 忠 賢 ， 立四 輔 ， 群 下 勸 職 ， 永 以 康 寧 。

孔 子 曰 ： 『 巍 巍 乎 ， 舜 禹之 有 天 下 而 不 與 焉 ！ 』 自 今 以 來 ， 非封 爵 乃 以 聞 。 他 事 ， 安 漢 公 、 四 輔 平 決 。 州 牧 、 二 千 石及 茂 材 吏 初 除 奏 事 者 ， 輒 引 入 至 近 署 對 安 漢 公 ， 考 故 官， 問 新 職 ， 以 知 其 稱 否 。 」

於 是 莽 人 人 延 問 ， 致 密 恩 意， 厚 加 贈 送 ， 其 不 合 指 ， 顯 奏 免 之 ， 權 與 人 主 侔 矣 。

莽 欲 以 虛 名 說 太 后 ， 白 言 「 親 承 前 孝 哀 丁、 傅 奢 侈 之 後 ， 百 姓 未 贍 者 多 ， 太 后 宜 且 衣 繒 練 ， 頗 損膳 ， 以 視 天 下 。 」

莽 因 上 書 ， 願 出 錢 百 萬 ， 獻 田三 十 頃 ， 付 大 司 農 助 給 貧 民 。 於 是 公 卿 皆 慕 效 焉 。

莽 帥群 臣 奏 言 ： 「 陛 下 春 秋 尊 ， 久 衣 重 練 ， 減 御 膳 ， 誠 非 所以 輔 精 氣 ， 育 皇 帝 ， 安 宗 廟 也 。 臣 莽 數 叩 頭 省 戶 下 ， 白爭 未 見 許 。 今 幸 賴 陛 下 德 澤 ， 間 者 風 雨 時 ， 甘 露 降 ， 神芝 生 ， 蓂 莢 、 朱 草 、 嘉 禾 ， 休 徵 同 時 並 至 。

臣 莽等 不 勝 大 願 ， 願 陛 下 愛 精 休 神 ， 闊 略 思 慮 ， 遵 帝王 之 常 服 ， 復 太 官 之 法 膳 ， 使 臣 子 各 得 盡 驩 心 ， 備 共 養。 惟 哀 省 察 ！ 」

莽 又 令 太 后 下 詔 曰 ：「 蓋 聞 母 后 之 義 ，思 不 出 乎 門 閾 。 國 不 蒙 佑 ， 皇 帝 年 在 襁 褓 ， 未 任親 政 ， 戰 戰 兢 兢 ， 懼 於 宗 廟 之 不 安 。 國 家 之 大 綱 ， 微 朕孰 當 統 之 ？

是 以 孔 子 見 南 子 ， 周 公 居 攝 ， 蓋 權 時也 。勤 身 極 思 ， 憂 勞 未 綏 ， 故 國 奢 則 視 之 以 儉 ， 矯 枉 者 過 其 正 ， 而 朕 不 身 帥 ， 將 謂 天 下 何 ！

夙 夜夢 想 ， 五 穀 豐 孰 ， 百 姓 家 給 ， 比 皇 帝 加 元 服 ， 委 政 而 授焉 。

今 誠 未 皇 于 輕 靡 而 備 味 ， 庶 幾 與 百僚 有 成 ， 其 勗 之 哉 ！ 」

每 有 水 旱 ， 莽 輒 素 食 ，左 右 以 白 。 太 后 遣 使 者 詔 莽 曰 ： 「 聞 公 菜 食 ，憂 民 深 矣 。 今 秋 幸 孰 ， 公 勤 於 職 ， 以 時 食 肉 ， 愛 身 為 國。 」 　 　

莽 念 中 國 已 平 ， 唯 四 夷 未 有 異 ， 乃 遣 使 者 齎 黃 金幣 帛 ， 重 賂 匈 奴 單 于 ， 使 上 書 言 ： 「 聞 中 國 譏 二 名 ， 故名 囊 知 牙 斯 今 更 名 知 ， 慕 從 聖 制 。 」 又 遣 王 昭 君 女 須 卜居 次 入 侍 。 所 以 誑 耀 媚 事 太 后 ， 下 至 旁 側 長 御 ， 方 故 萬端 。 　 　

莽 既 尊 重 ， 欲 以 女 配 帝 為 皇 后 ， 以 固 其 權 ， 奏 言： 「 皇 帝 即 位 三 年 ， 長 秋 宮 未 建 ， 液 廷 媵 未 充 。 乃 者 ， 國 家 之 難 ， 本 從 亡 嗣 ， 配 取 不 正 。 請 考 論 五 經 ，定 取 禮 ， 正 十 二 女 之 義 ， 以 廣 繼 嗣 。 博 采 二 王 後及 周 公 孔 子 世 列 侯 在 長 安 者 適 子 女 。 」

事 下 有 司， 上 眾 女 名 ， 王 氏 女 多 在 選 中 者 。 莽 恐 其 與 己 女 爭 ， 即上 言 ： 「 身 亡 德 ， 子 材 下 ， 不 宜 與 眾 女 並 采 。 」

太 后 以為 至 誠 ， 乃 下 詔 曰 ： 「 王 氏 女 ， 朕 之 外 家 ， 其 勿 采 。 」

庶 民 、 諸 生 、 郎 吏 以 上 守 闕 上 書 者 日 千 餘 人 ， 公 卿 大 夫或 詣 廷 中 ， 或 伏 省 戶 下 ， 咸 言 ： 「 明 詔 聖 德 巍 巍 如 彼 ，安 漢 公 盛 勳 堂 堂 若 此 ， 今 當 立 后 ， 獨 奈 何 廢 公 女 ？ 天 下安 所 歸 命 ！ 願 得 公 女 為 天 下 母 。 」

莽 遣 長 史 以 下 分 部 曉止 公 卿 及 諸 生 ， 而 上 書 者 愈 甚 。 太 后 不 得 已 ， 聽公 卿 采 莽 女 。

莽 復 自 白 ： 「 宜 博 選 眾 女 。 」 公 卿 爭 曰 ：「 不 宜 采 諸 女 以 貳 正 統 。 」

莽 白 ： 「 願 見 女 。 」太 后 遣 長 樂 少 府 、 宗 正 、 尚 書 令 納 采 見 女 ， 還 奏 言 ： 「公 女 漸 漬 德 化 ， 有 窈 窕 之 容 ， 宜 承 大 序 ， 奉 祭 祀 。 」

有 詔 遣 大 司 徒 、 大 司 空 策 告 宗 廟 ， 雜 加卜 筮 ， 皆 曰 ： 「 兆 遇 金 水 王 相 ， 卦 遇 父 母 得 位 ， 所 謂 『 康 強 』 之 占 ， 『 逢 吉 』 之 符 也 。 」

信 鄉 侯 佟 上 言：「 春 秋 ， 天 子 將 娶 於 紀 ， 則 褒 紀 子 稱 侯 ， 安 漢 公 國 未 稱 古 制 。 」

事 下 有 司 ， 皆 白 ： 「 古 者 天 子 封 后 父 百 里 ， 尊 而 不 臣 ， 以 重 宗 廟， 孝 之 至 也 。 佟 言 應 禮 ， 可 許 。 請 以 新 野 田 二 萬 五 千 六百 頃 益 封 莽 ， 滿 百 里 。 」

莽 謝 曰 ： 「 臣 莽 子 女 誠 不 足 以配 至 尊 ， 復 聽 眾 議 ， 益 封 臣 莽 。 伏 自 惟 念 ， 得 託 肺 腑 ，獲 爵 土 ， 如 使 子 女 誠 能 奉 稱 聖 德 ， 臣 莽 國 邑 足 以 共 朝 貢，不 須 復 加 益 地 之 寵 。 願 歸 所 益 。 」 太 后 許 之。

有 司 奏 「 故 事 ， 聘 皇 后 黃 金 二 萬 斤 ， 為 錢 二 萬 萬 。 」莽 深 辭 讓 ， 受 四 千 萬 ， 而 以 其 三 千 三 百 萬 予 十 一 媵 家 。

群 臣 復 言 ： 「 今 皇 后 受 聘 ， 踰 群 妾 亡 幾 。 」 有詔 ， 復 益 二 千 三 百 萬 ， 合 為 三 千 萬 。 莽 復 以 其 千 萬 分 予九 族 貧 者 。 　 　

陳 崇 時 為 大 司 徒 司 直 ， 與 張 敞 孫 竦 相 善 。 竦 者 博通 士 ， 為 崇 草 奏 ， 稱 莽 功 德 ， 崇 奏 之 ， 曰 ： 　 　 　 　

竊 見 安 漢 公 自 初 束 脩 ， 值 世 俗 隆 奢 麗之 時 ， 蒙 兩 宮 厚 骨 肉 之 寵 ， 被 諸 父 赫 赫 之 光 ， 財 饒 勢 足 ， 亡 所 啎 意。

然 而 折 節 行 仁 ， 克 心履 禮 ， 拂 世 矯 俗 ， 確 然 特 立 ； 惡 衣 惡 食 ， 陋 車 駑馬 ， 妃 匹 無 二 ， 閨 門 之 內 ， 孝 友 之 德 ， 眾 莫 不 聞 ； 清 靜樂 道 ， 溫 良 下 士 ， 惠 于 故 舊 ， 篤 于 師 友 。 孔 子 曰「 未 若 貧 而 樂 ， 富 而 好 禮 」 ， 公 之 謂 矣 。 　 　 　 　

及 為 侍 中 ， 故 定 陵 侯 淳 于 長 有 大 逆 罪 ， 公 不敢 私 ， 建 白 誅 討 。 周 公 誅 管 蔡 ， 季 子 鴆 叔 牙 ， 公 之 謂 矣 。

是 以 孝 成 皇 帝 命 公 大 司 馬 ， 委 以 國 統 。 孝 哀即 位 ， 高 昌 侯 董 宏 希 指 求 美 ， 造 作 二 統 ， 公 手 劾之 ， 以 定 大 綱 。 建 白 定 陶 太 后 不 宜 在 乘 輿 幄 坐 ， 以 明 國 體 。 詩 曰 「 柔 亦 不 茹 ， 剛 亦 不 吐 ， 不 侮 鰥 寡 ， 不畏 強 圉 」 ， 公 之 謂 矣 。 　 　 　 　

深 執 謙 退 ， 推 誠 讓 位 。 定 陶 太 后 欲 立 僭 號 ，憚 彼 面 刺 幄 坐 之 義 ， 佞 惑 之 雄 ， 朱 博 之 疇 ， 懲 此 長 、 宏手 劾 之 事 ， 上 下 壹 心 ， 讒 賊 交 亂 ， 詭 辟 制 度 ， 遂 成 篡 號， 斥 逐 仁 賢 ， 誅 殘 戚 屬 ， 而 公 被 胥 、 原 之 訴 ， 遠去 就 國 ， 朝 政 崩 壞 ， 綱 紀 廢 弛 ， 危 亡 之 禍 ， 不 隧如 髮 。 詩 云 「 人 之 云 亡 ， 邦 國 殄 悴 」 ， 公之 謂 矣 。 　 　 　 　

當 此 之 時 ， 宮 亡 儲 主 ， 董 賢 據 重 ， 加 以 傅 氏有 女 之 援 ，皆 自 知 得 罪 天 下 ， 結 讎 中 山 ，則 必 同 憂 ， 斷 金 相 翼 ，藉 假 遺 詔 ， 頻 用 賞 誅 ， 先除 所 憚 ， 急 引 所 附 ， 遂 誣 往 冤 ， 更 徵 遠 屬 ， 事 勢 張 見 ，其 不 難 矣 ！

賴 公 立 入 ， 即 時 退 賢 ， 及 其 黨 親 。 當此 之 時 ， 公 運 獨 見 之 明 ， 奮 亡 前 之 威 ， 盱 衡 厲 色， 振 揚 武 怒 ， 乘 其 未 堅 ， 厭 其 未 發 ， 震 起機 動 ， 敵 人 摧 折 ， 雖 有 賁 育 不 及 持 刺 ， 雖 有 樗 里不 及 回 知 ， 雖 有 鬼 谷 不 及 造 次 ，是 故 董賢 喪 其 魂 魄 ， 遂 自 絞 殺 。 人 不 還 踵 ， 日 不 移 晷 ， 霍 然 四 除 ， 更 為 寧 朝 。

非 陛 下 莫 引 立 公 ， 非 公 莫 克 此禍 。

詩 云 「 惟 師 尚 父 ， 時 惟 鷹 揚 ， 亮 彼 武 王 」 ， 孔 子 曰 「 敏 則 有 功 」 ， 公 之 謂 矣 。 　 　 　 　

於 是 公 乃 白 內 故 泗 水 相 豐 、 斄 令 邯 ，與 大 司 徒 光 、 車 騎 將 軍 舜 建 定 社 稷 ， 奉 節 東 迎 ， 皆 以 功德 受 封 益 土 ， 為 國 名 臣 。 書 曰 「 知 人 則 哲 」 ， 公之 謂 也 。 　 　 　 　

公 卿 咸 歎 公 德 ， 同 盛 公 勳 ， 皆 以 周 公 為 比 ， 宜 賜 號 安 漢 公 ， 益 封 二 縣 ， 公 皆 不 受 。 傳 曰 申 包胥 不 受 存 楚 之 報 ， 晏 平 仲 不 受 輔 齊 之 封 ， 孔 子 曰「 能 以 禮 讓 為 國 乎 何 有 」 ， 公 之 謂 也 。 　 　 　 　

將 為 皇 帝 定 立 妃 后 ， 有 司 上 名 ， 公 女 為 首 ，公 深 辭 讓 ， 迫 不 得 已 然 後 受 詔 。 父 子 之 親 天 性 自 然 ， 欲其 榮 貴 甚 於 為 身 ， 皇 后 之 尊 侔 於 天 子 ， 當 時 之 會 千 載 希有 ， 然 而 公 惟 國 家 之 統 ， 揖 大 福 之 恩 ， 事 事 謙 退， 動 而 固 辭 。 書 曰 「 舜 讓 于 德 不 嗣 」 ， 公 之 謂 矣。 　 　 　 　

自 公 受 策 ， 以 至 于 今 ， 斖 斖 翼 翼 ， 日 新 其 德， 增 修 雅 素 以 命 下 國 ，  儉 隆 約 以 矯 世 俗 ， 割 財 損 家 以 帥 群 下 ， 彌 躬 執 平 以 逮 公 卿 ， 教 子尊 學 以 隆 國 化 。 僮 奴 衣 布 ， 馬 不 秣 穀 ， 食 飲 之 用 ， 不 過凡 庶 。 詩 云 「 溫 溫 恭 人 ， 如 集 于 木 」 ，孔 子 曰 「食 無 求 飽 ， 居 無 求 安 」 ， 公 之 謂 矣 。 　 　 　 　

克 身 自 約 ， 糴 食 逮 給 ，物 物 卬 市 ， 日闋 亡 儲 。 又 上 書 歸 孝 哀 皇 帝 所 益 封 邑 ， 入 錢 獻 田， 殫 盡 舊 業 ， 為 眾 倡 始 。 於 是 小 大 鄉 和 ， 承 風 從化 ， 外 則 王 公 列 侯 ， 內 則 帷 幄 侍 御 ， 翕 然 同 時 ，各 竭 所 有 ， 或 入 金 錢 ， 或 獻 田 畝 ， 以 振 貧 窮 ， 收 贍 不 足者 。 昔 令 尹 子 文 朝 不 及 夕 ， 魯 公 儀 子 不 茹 園 葵 ，公 之 謂 矣 。 　 　 　 　

開 門 延 士 ， 下 及 白 屋 ， 婁 省 朝 政 ， 綜管 眾 治 ， 親 見 牧 守 以 下 ， 考 跡 雅 素 ， 審 知 白 黑 。詩 云 「 夙 夜 匪 解 ， 以 事 一 人 」 ， 易 曰 「 終 日 乾 乾， 夕 惕 若 厲 」 ， 公 之 謂 矣 。 　 　 　 　

比 三 世 為 三 公 ， 再 奉 送 大 行 ， 秉 冢 宰職 ， 填 安 國 家 ， 四 海 輻 奏 ， 靡 不 得 所。 書 曰 「 納 于 大 麓 ， 列 風 雷 雨 不 迷 」 ， 公 之 謂 矣。 　 　 　 　

此 皆 上 世 之 所 鮮 ， 禹 稷 之 所 難 ， 而 公包 其 終 始 ， 一 以 貫 之 ， 可 謂 備 矣 ！ 是 以 三 年 之 間， 化 行 如 神 ， 嘉 瑞 疊 累 ， 豈 非 陛 下 知 人 之 效 ， 得 賢 之 致哉 ！

故 非 獨 君 之 受 命 也 ， 臣 之 生 亦 不 虛 矣 。 是 以 伯 禹 錫玄 圭 ， 周 公 受 郊 祀 ， 蓋 以 達 天 之 使 ， 不 敢 擅 天 之功 也 。 揆 公 德 行 ， 為 天 下 紀 ；

觀 公 功 勳 ，為 萬 世 基 。 基 成 而 賞 不 配 ， 紀 立 而 褒 不 副 ，誠 非所 以 厚 國 家 ， 順 天 心 也 。

高 皇 帝 褒 賞 元 功 ， 相 國 蕭 何 邑 戶 既 倍 ， 又 蒙殊 禮 ， 奏 事 不 名 ， 入 殿 不 趨 ， 封 其 親 屬 十 有 餘 人 。 樂 善無 厭 ， 班 賞 亡 遴 ， 苟 有 一 策 ， 即 必 爵 之 ， 是 故 公孫 戎 位 在 充 郎 ， 選 繇 旄 頭 ， 壹 明 樊 噲 ， 封 二 千 戶 。

孝 文 皇 帝 褒 賞 絳 侯 ， 益 封 萬 戶 ， 賜 黃 金 五 千 斤 。 孝 武皇 帝 卹 錄 軍 功 ， 裂 三 萬 戶 以 封 衛 青 ， 青 子 三 人 ， 或 在 繈褓 ， 皆 為 通 侯 。 孝 宣 皇 帝 顯 著 霍 光 ， 增 戶 命 疇 ， 封 者 三人 ， 延 及 兄 孫 。

夫 絳 侯 即 因 漢 藩 之 固 ， 杖 朱 虛 之 鯁 ， 依諸 將 之 遞 ， 據 相 扶 之 勢 ， 其 事 雖 醜 ， 要 不 能 遂 。

霍 光 即 席 常 任 之 重 ， 乘 大 勝 之 威 ， 未 嘗 遭 時 不 行 ， 陷 假離 朝 ， 朝 之 執 事 ， 亡 非 同 類 ， 割 斷 歷 久 ， 統 政 曠世 ， 雖 曰 有 功 ， 所 因 亦 易 ， 然 猶 有 計 策 不 審 過 徵 之 累 。

及 至 青 、 戎 ， 摽 末 之 功 ， 一 言 之 勞 ， 然 猶皆 蒙 丘 山 之 賞 。

課 功 絳 、 霍 ， 造 之 與 因 也 ； 比 於 青 、 戎， 地 之 與 天 也 。 而 公 又 有 宰 治 之 效 ， 乃 當 上 與 伯 禹 、 周公 等 盛 齊 隆 ， 兼 其 褒 賞 ， 豈 特 與 若 云 者 同 日 而 論 哉 ？ 然 曾 不 得 蒙 青 等 之 厚 ， 臣 誠 惑 之 ！ 　 　 　 　

臣 聞 功 亡 原 者 賞 不 限 ， 德 亡 首 者 褒 不 檢 。是 故 成 王 之 與 周 公 也 ， 度 百 里 之 限 ， 越 九 錫 之 檢 ， 開 七 百 里 之 宇 ， 兼 商 、 奄 之 民， 賜 以 附 庸 殷 民 六 族 ， 大 路 大 旂 ，封 父 之 繁 弱 ， 夏 后 之 璜 ， 祝 宗 卜 史 ， 備 物典 策 ， 官 司 彝 器 ， 白 牡 之 牲 ， 郊 望 之 禮 。 王 曰 ： 「 叔 父 ， 建 爾 元 子 。 」 子 父 俱 延 拜 而 受 之 。 可 謂 不 檢 亡 原 者 矣 。非 特 止 此 ， 六 子 皆 封 。 詩 曰 ： 「 亡 言 不 讎 ， 亡德 不 報 。 」 報 當 如 之 ， 不 如 非 報 也 。

近 觀 行 事 ， 高 祖 之 約 非 劉 氏 不 王 ， 然 而 番 君 得 王 長 沙 ，下 詔 稱 忠 ， 定 著 於 令 ， 明 有 大 信 不 拘 於 制 也 。

春 秋 晉 悼 公 用 魏 絳 之 策 ， 諸 夏 服 從 。 鄭 伯 獻 樂 ， 悼 公 於是 以 半 賜 之 。 絳 深 辭 讓 ， 晉 侯 曰 ： 「 微 子 ， 寡 人 不 能 濟河 。 夫 賞 ， 國 之 典 ， 不 可 廢 也 。 子 其 受 之 。 」 魏 絳 於 是有 金 石 之 樂 ， 春 秋 善 之 ， 取 其 臣 竭 忠 以 辭 功 ，君 知 臣 以 遂 賞 也 。

今 陛 下 既 知 公 有 周 公 功 德 ， 不 行 成 王之 褒 賞 ， 遂 聽 公 之 固 辭 ， 不 顧 春 秋 之 明 義 ， 則 民 臣 何 稱， 萬 世 何 述 ？ 誠 非 所 以 為 國 也 。

臣 愚 以 為 宜 恢 公 國 ， 令如 周 公 ， 建 立 公 子 ， 令 如 伯 禽 。 所 賜 之 品 ， 亦皆 如 之 。 諸 子 之 封 ， 皆 如 六 子 。 即 群 下 較 然 輸 忠 ， 黎 庶昭 然 感 德 。 臣 誠 輸 忠 ， 民 誠 感 德 ， 則 於 王 事 何有 ？

唯 陛 下 深 惟 祖 宗 之 重 ， 敬 畏 上 天 之 戒 ， 儀形 虞 、 周 之 盛 ， 敕 盡 伯 禽 之 賜 ， 無 遴 周 公 之 報， 今 天 法 有 設 ， 後 世 有 祖 ， 天 下 幸 甚 ！ 　 　

太 后 以 視 群 公 ， 群 公 方 議 其 事 ， 會 呂 寬 事起 。 　 　

初 ， 莽 欲 擅 權 ， 白 太 后 ： 「 前 哀 帝 立 ， 背 恩 義 ，自 貴 外 家 丁 、 傅 ， 撓 亂 國 家 ， 幾 危 社 稷 。 今 帝 以幼 年 復 奉 大 宗 ， 為 成 帝 後 ， 宜 明 一 統 之 義 ， 以 戒 前 事 ，為 後 代 法 。 」

於 是 遣 甄 豐 奉 璽 綬 ， 即 拜 帝 母 衛 姬 為 中 山孝 王 后 ， 賜 帝 舅 衛 寶 、 寶 弟 玄 爵 關 內 侯 ， 皆 留 中 山 ， 不得 至 京 師 。

莽 子 宇 ， 非 莽 隔 絕 衛 氏 ， 恐 帝 長 大 後 見 怨 。宇 即 私 遣 人 與 寶 等 通 書 ， 教 令 帝 母 上 書 求 入 。 語 在 衛 后傳 。

莽 不 聽 。 宇 與 師 吳 章 及 婦 兄 呂 寬 議 其 故 ， 章 以 為 莽不 可 諫 ， 而 好 鬼 神 ， 可 為 變 怪 以 驚 懼 之 ， 章 因 推 類 說 令歸 政 於 衛 氏 。 宇 即 使 寬 夜 持 血 灑 莽 第 ， 門 吏 發 覺 之 ， 莽執 宇 送 獄 ， 飲 藥 死 。 宇 妻 焉 懷 子 ，繫 獄 ， 須 產 子已 ， 殺 之 。

莽 奏 言 ： 「 宇 為 呂 寬 等 所 詿 誤 ， 流 言惑 眾 ， 惡 與 管 蔡 同 罪 ， 臣 不 敢 隱 ， 其 誅 。 」

甄 邯 等白 太 后 下 詔 曰 ： 「 夫 唐 堯 有 丹 朱 ， 周 文 王 有 管 蔡 ， 此 皆上 聖 亡 奈 下 愚 子 何 ， 以 其 性 不 可 移 也 。 公 居 周 公 之 位 ，輔 成 王 之 主 ， 而 行 管 蔡 之 誅 ， 不 以 親 親 害 尊 尊 ， 朕 甚 嘉之 。

昔 周 公 誅 四 國 之 後 ， 大 化 乃 成 ， 至 於 刑 錯 。公 其 專 意 翼 國 ， 期 於 致 平 。 」

莽 因 是 誅 滅 衛 氏 ，窮 治 呂 寬 之 獄 ， 連 引 郡 國 豪 桀 素 非 議 己 者 ， 內 及 敬 武 公主 、 梁 王 立 、 紅 陽 侯 立 、 平 阿 侯 仁 ， 使 者 迫 守 ，皆 自 殺 。 死 者 以 百 數 ， 海 內 震 焉 。

大 司 馬 護 軍 褒 奏 言 ：「 安 漢 公 遭 子 宇 陷 於 管 蔡 之 辜 ， 子 愛 至 深 ， 為 帝 室 故 不敢 顧 私 。 惟 宇 遭 罪 ， 喟 然 憤 發 作 書 八 篇 ， 以 戒 子 孫 。 宜班 郡 國 ， 令 學 官 以 教 授 。 」

事 下 群 公 ， 請 令 天 下 吏 能 誦公 戒 者 ， 以 著 官 簿 ， 比 孝 經 。 　 　

四 年 春 ， 郊 祀 高 祖 以 配 天 ， 宗 祀 孝 文 皇 帝 以 配 上帝 。

四 月 丁 未 ， 莽 女 立 為 皇 后 ， 大 赦 天 下 。 遣 大 司 徒 司直 陳 崇 等 八 人 分 行 天 下 ， 覽 觀 風 俗 。 　 　

太 保 舜 等 奏 言 ： 「 春 秋 列 功 德 之 義 ， 太 上 有 立 德， 其 次 有 立 功 ， 其 次 有 立 言 ， 唯 至 德 大 賢 然 後 能 之 。 其在 人 臣 ， 則 生 有 大 賞 ， 終 為 宗 臣 ， 殷 之 伊 尹 ， 周 之 周 公是 也 。 」

及 民 上 書 者 八 千 餘 人 ， 咸 曰 ： 「 伊 尹 為 阿 衡 ，周 公 為 太 宰 ， 周 公 享 七 子 之 封 ， 有 過 上 公 之 賞 。 宜 如 陳崇 言 。 」

章 下 有 司 ， 有 司 請 「 還 前 所 益 二 縣 及 黃 郵 聚 、新 野 田 ， 采 伊 尹 、 周 公 稱 號 ， 加 公 為 宰 衡 ， 位 上 公 。 掾史 秩 六 百 石 。 三 公 言 事 ， 稱『敢 言 之 』 。 群 吏 毋 得 與 公 同 名 。 出 從 期 門 二 十 人 ， 羽林 三 十 人 ， 前 後 大 車 十 乘 。 賜 公 太 夫 人 號 曰 功 顯 君 ， 食邑 二 千 戶 ， 黃 金 印 赤 韍 。封 公 子 男 二 人 ， 安 為 褒新 侯 ， 臨 為 賞 都 侯 。 加 后 聘 三 千 七 百 萬 ， 合 為 一 萬 萬 ，以 明 大 禮 。 」

太 后 臨 前 殿 ， 親 封 拜 。 安 漢 公 拜 前 ， 二 子拜 後 ， 如 周 公 故 事 。 莽 稽 首 辭 讓 ， 出 奏 封 事 ， 願 獨 受 母號 ， 還 安 、 臨 印 韍 及 號 位 戶 邑 。

事 下 太 師 光 等 ， 皆 曰 ：「 賞 未 足 以 直 功 ，謙 約 退 讓 ， 公 之 常 節 ， 終 不 可聽 。 」

莽 求 見 固 讓 。 太 后 下 詔 曰 ： 「 公 每 見 ， 叩 頭 流 涕固 辭 ， 今 移 病 ， 固 當 聽 其 讓 ， 令 視 事 邪 ？ 將 當 遂行 其 賞 ， 遣 歸 就 第 也 ？ 」

光 等 曰 ： 「 安 、 臨 親 受 印 韍 ，策 號 通 天 ， 其 義 昭 昭 。 黃 郵 、 召 陵 、 新 野 之 田 為 入 尤 多，皆 止 於 公 ， 公 欲 自 損 以 成 國 化 ， 宜 可 聽 許 。 治平 之 化 當 以 時 成 ， 宰 衡 之 官 不 可 世 及 。 納 徵 錢 ， 乃 以 尊皇 后 ， 非 為 公 也 。

功 顯 君 戶 ， 止 身 不 傳 。 褒 新 、 賞 都 兩國 合 三 千 戶 ， 甚 少 矣 。 忠 臣 之 節 ， 亦 宜 自 屈 ， 而 信 主 上之 義 。

宜 遣 大 司 徒 、 大 司 空 持 節 承 制 ， 詔 公 亟 入視 事 。 詔 尚 書 勿 復 受 公 之 讓 奏 。 」 奏 可 。

莽 乃 起 視 事 ， 上 書 言 ： 「 臣 以 元 壽 二 年 六 月 戊 午倉 卒 之 夜 ， 以 新 都 侯 引 入 未 央 宮 ； 庚 申 拜 為 大 司 馬 ， 充三 公 位 ； 元 始 元 年 正 月 丙 辰 拜 為 太 傅 ， 賜 號 安 漢 公 ， 備四 輔 官 ； 今 年 四 月 甲 子 復 拜 為 宰 衡 ， 位 上 公 。 臣 莽 伏 自惟 ， 爵 為 新 都 侯 ， 號 為 安 漢 公 ， 官 為 宰 衡 、 太 傅 、 大 司馬 ， 爵 貴 號 尊 官 重 ， 一 身 蒙 大 寵 者 五 ， 誠 非 鄙 臣 所 能 堪。

據 元 始 三 年 ， 天 下 歲 已 復 ， 官 屬 宜 皆 置 。

穀 梁傳 曰 ： 『 天 子 之 宰 ， 通 于 四 海 。 』臣 愚 以 為 ， 宰衡 官 以 正 百 僚 平 海 內 為 職 ， 而 無 印 信 ， 名 實 不 副 。 臣 莽無 兼 官 之 材 ， 今 聖 朝 既 過 誤 而 用 之 ， 臣 請 御 史 刻 宰 衡 印章 曰 『 宰 衡 太 傅 大 司 馬 印 』 ， 成 ， 授 臣 莽 ， 上 太 傅 與 大司 馬 之 印 。 」 太 后 詔 曰 ： 「 可 。 韍 如 相 國 ， 朕 親臨 授 焉 。 」

莽 乃 復 以 所 益 納 徵 錢 千 萬 ， 遺 與 長 樂 長 御 奉共 養 者 。

太 保 舜 奏 言 ： 「 天 下 聞 公 不 受 千 乘 之 土， 辭 萬 金 之 幣 ， 散 財 施 予 千 萬 數 ， 莫 不 鄉 化 。 蜀郡 男 子 路 建 等 輟 訟 慚 怍 而 退 ， 雖 文 王 卻 虞 芮 何 以 加 ！ 宜 報 告 天 下 。 」 奏 可 。

宰 衡 出 ， 從 大 車 前 後 各 十 乘， 直 事 尚 書 郎 、 侍 御 史 、 謁 者 、 中 黃 門 、 期 門 羽 林 。宰 衡 常 持 節 ， 所 止 ， 謁 者 代 持 之 。 宰 衡 掾 史秩 六 百 石 ， 三 公 稱 「 敢 言 之 」 。 　 　

是 歲 ， 莽 奏 起 明 堂 、 辟 雍 、 靈 臺 ， 為 學 者 築 舍 萬區 ， 作 市 、 常 滿 倉 ， 制 度 甚 盛 。 立 樂 經 ， 益 博 士 員 ， 經各 五 人 。 徵 天 下 通 一 藝 教 授 十 一 人 以 上 ， 及 有 逸 禮 、 古書 、 毛 詩 、 周 官 、 爾 雅 、 天 文 、 圖 讖 、 鍾 律 、 月 令 、 兵法 、 史 篇 文 字 ， 通 知 其 意 者 ， 皆 詣 公 車 。 網 羅 天下 異 能 之 士 ， 至 者 前 後 千 數 ， 皆 令 記 說 廷 中 ， 將 令 正 乖繆 ， 壹 異 說 云 。

群 臣 奏 言 ： 「 昔 周 公 奉 繼 體 之 嗣 ， 據 上公 之 尊 ， 然 猶 七 年 制 度 乃 定 。 夫 明 堂 、 辟 雍 ， 墮 廢 千 載莫 能 興 ， 今 安 漢 公 起 于 第 家 ， 輔 翼 陛 下 ， 四 年 于茲 ， 功 德 爛 然 。

公 以 八 月 載 生 魄 庚 子 奉 使， 朝 用 書 臨 賦 營 築 ， 越 若 翊 辛 丑 ， 諸 生 、庶 民 大 和 會 ， 十 萬 眾 並 集 ， 平 作 二 旬 ， 大 功 畢 成 。 唐 虞 發 舉 ， 成 周 造 業 ， 誠 亡 以 加 。

宰 衡 位 宜 在 諸 侯 王上 ， 賜 以 束 帛 加 璧 ， 大 國 乘 車 、 安 車 各 一 ， 驪 馬二 駟 。 」 詔 曰 ： 「 可 。 其 議 九 錫 之 法 。 」 　 　

冬 ， 大 風 吹 長 安 城 東 門 屋 瓦 且 盡 。

五 年 正 月 ， 祫 祭 明 堂 ， 諸 侯 王 二 十 八 人 ， 列 侯 百二 十 人 ， 宗 室 子 九 百 餘 人 ， 徵 助 祭 。 禮 畢 ， 封 孝 宣 曾 孫信 等 三 十 六 人 為 列 侯 ， 餘 皆 益 戶 賜 爵 ， 金 帛 之 賞 各 有 數。

是 時 ， 吏 民 以 莽 不 受 新 野 田 而 上 書 者 前 後 四 十 八 萬 七千 五 百 七 十 二 人 ， 及 諸 侯 、 王 公 、 列 侯 、 宗 室 見 者 皆 叩頭 言 ， 宜 亟 加 賞 於 安 漢 公 。

於 是 莽 上 書 曰 ： 「 臣以 外 屬 ， 越 次 備 位 ， 未 能 奉 稱 。伏 念 聖 德 純 茂 ，承 天 當 古 ， 制 禮 以 治 民 ， 作 樂 以 移 風 ， 四 海 奔 走 ， 百 蠻並 轃 ， 辭 去 之 日 ， 莫 不 隕 涕 。 非 有 款 誠 ， 豈 可 虛致 ？

自 諸 侯 王 已 下 至 於 吏 民 ， 咸 知 臣 莽 上 與 陛 下 有 葭 莩之 故 ， 又 得 典 職 ， 每 歸 功 列 德 者 ， 輒 以 臣 莽 為 餘言 。 臣 見 諸 侯 面 言 事 於 前 者 ， 未 嘗 不 流 汗 而 慚 愧 也 。 雖性 愚 鄙 ， 至 誠 自 知 ， 德 薄 位 尊 ， 力 少 任 大 ， 夙 夜 悼 栗 ，常 恐 污 辱 聖 朝 。

今 天 下 治 平 ， 風 俗 齊 同 ， 百 蠻 率 服 ， 皆陛 下 聖 德 所 自 躬 親 ， 太 師 光 、 太 保 舜 等 輔 政 佐 治 ， 群 卿大 夫 莫 不 忠 良 ， 故 能 以 五 年 之 間 至 致 此 焉 。

臣 莽 實 無 奇策 異 謀 。 奉 承 太 后 聖 詔 ， 宣 之 于 下 ， 不 能 得 什 一 ； 受 群賢 之 籌 畫 ， 而 上 以 聞 ， 不 能 得 什 伍 。當 被 無 益 之辜 ， 所 以 敢 且 保 首 領 須 臾 者 ， 誠 上 休 陛 下 餘 光 ， 而 下 依群 公 之 故 也 。

陛 下 不 忍 眾 言 ， 輒 下 其 章 於 議 者 。臣 莽 前 欲 立 奏 止 ， 恐 其 遂 不 肯 止 。

今 大 禮 已 行 ， 助 祭 者畢 辭 ， 不 勝 至 願 ， 願 諸 章 下 議 者 皆 寢 勿 上 ， 使 臣 莽 得 盡力 畢 制 禮 作 樂 事 。 事 成 ， 以 傳 示 天 下 ， 與 海 內 平 之 。 即有 所 間 非 ， 則 臣 莽 當 被 詿 上 誤 朝 之 罪 ； 如 無 他 譴， 得 全 命 賜 骸 骨 歸 家 ， 避 賢 者 路 ， 是 臣 之 私 願 也 。 惟 陛下 哀 憐 財 幸 ！ 」

甄 邯 等 白 太 后 ， 詔 曰 ： 「 可 。 唯公 功 德 光 於 天 下 ， 是 以 諸 侯 、 王 公 、 列 侯 、 宗 室 、 諸 生、 吏 民 翕 然 同 辭 ， 連 守 闕 庭 ， 故 下 其 章 。 諸 侯 、 宗 室 辭去 之 日 ， 復 見 前 重 陳 ， 雖 曉 喻 罷 遣 ， 猶 不 肯 去 。告 以 孟 夏 將 行 厥 賞 ， 莫 不 驩 悅 ， 稱 萬 歲 而 退 。

今 公 每 見， 輒 流 涕 叩 頭 言 願 不 受 賞 ， 賞 即 加 不 敢 當 位 。 方 制 作 未定 ， 事 須 公 而 決 ， 故 且 聽 公 。 制 作 畢 成 ， 群 公 以 聞 。 究于 前 議 ， 其 九 錫 禮 儀 亟 奏 。 」 　 　

於 是 公 卿 大 夫 、 博 士 、 議 郎 、 列 侯 富 平 侯 張純 等 九 百 二 人 皆 曰 ： 「 聖 帝 明 王 招 賢 勸 能 ， 德 盛 者 位 高， 功 大 者 賞 厚 。 故 宗 臣 有 九 命 上 公 之 尊 ， 則 有 九 錫 登 等之 寵 。

今 九 族 親 睦 ， 百 姓 既 章 ， 萬 國 和 協 ， 黎 民時 雍 ， 聖 瑞 畢 溱 ， 太 平 已 洽 。 帝 者 之 盛 莫隆 於 唐 虞 ， 而 陛 下 任 之 ； 忠 臣 茂 功 莫 著 於 伊 周 ， 而 宰 衡配 之 。 所 謂 異 時 而 興 ， 如 合 符 者 也 。

謹 以 六 藝 通 義 ， 經文 所 見 ， 周 官 、 禮 記 宜 於 今 者 ， 為 九 命 之 錫 。 臣請 命 錫 。 」 奏 可 。

策 曰 ： 　 　 　 　 惟 元 始 五 年 五 月 庚 寅 ， 太 皇 太 后 臨 于 前 殿 ，延 登 ， 請 詔 之 曰 ：

公 進 ， 虛 聽 朕 言 。 前 公 宿 衛 孝 成皇 帝 十 有 六 年 ， 納 策 盡 忠 ， 白 誅 故 定 陵 侯 淳 于 長 ， 以 彌亂 發 姦 ， 登 大 司 馬 ， 職 在 內 輔 。

孝 哀 皇 帝 即 位 ，驕 妾 窺 欲 ， 姦 臣 萌 亂 ， 公 手 劾 高 昌 侯 董 宏 ， 改 正 故 定 陶共 王 母 之 僭 坐 。 自 是 之 後 ， 朝 臣 論 議 ， 靡 不 據 經 。

以 病辭 位 ， 歸 于 第 家 ， 為 賊 臣 所 陷 。 就 國 之 後 ， 孝 哀 皇 帝 覺寤 ， 復 還 公 長 安 ， 臨 病 加 劇 ， 猶 不 忘 公 ， 復 特 進 位 。

是夜 倉 卒 ， 國 無 儲 主 ， 姦 臣 充 朝 ， 危 殆 甚 矣 。 朕 惟 定 國 之計 莫 宜 于 公 ， 引 納 于 朝 ， 即 日 罷 退 高 安 侯 董 賢 ， 轉 漏 之間 ， 忠 策 輒 建 ， 綱 紀 咸 張 。

綏 和 、 元 壽 ， 再 遭 大 行 ， 萬事 畢 舉 ， 禍 亂 不 作 。 輔 朕 五 年 ， 人 倫 之 本 正 ， 天 地 之 位定 。 欽 承 神 祇 ， 經 緯 四 時 ， 復 千 載 之 廢 ， 矯 百 世之 失 ， 天 下 和 會 ， 大 眾 方 輯 。 詩 之 靈 臺 ，書 之 作 雒 ， 鎬 京 之 制 ， 商 邑 之 度 ， 於 今 復 興 。 昭章 先 帝 之 元 功 ， 明 著 祖 宗 之 令 德 ， 推 顯 嚴 父 配 天 之 義 ，修 立 郊 禘 宗 祀 之 禮 ， 以 光 大 孝 。 是 以 四 海 雍 雍 ， 萬 國 慕義 ， 蠻 夷 殊 俗 ， 不 召 自 至 ， 漸 化 端 冕 ， 奉 珍 助 祭 。

尋 舊 本 道 ， 遵 術 重 古 ， 動 而 有 成 ， 事 得 厥 中 。 至 德 要道 ， 通 於 神 明 ， 祖 考 嘉 享 。 光 耀 顯 章 ， 天 符 仍 臻 ， 元 氣大 同 。 麟 鳳 龜 龍 ， 眾 祥 之 瑞 ， 七 百 有 餘 。 遂 制 禮 作 樂 ，有 綏 靖 宗 廟 社 稷 之 大 勳 。 普 天 之 下 ， 惟 公 是 賴 ， 官 在 宰衡 ， 位 在上 公 。

今 加 九 命 之 錫 ， 其 以 助 祭 ， 共 文 武 之 職 ，乃 遂 及 厥 祖 。 於 戲 ， 豈 不 休哉 ！ 　 　

於 是 莽 稽 首 再 拜 ， 受 綠 韍 袞 冕 衣 裳 ， 瑒 琫瑒 珌 ， 句 履 ， 鸞 路 乘 馬 ， 龍 旂 九 旒， 皮 弁 素 積 ， 戎 路 乘 馬 ， 彤 弓 矢 ， 盧 弓 矢， 左 建 朱 鉞 ， 右 建 金 戚 ， 甲 冑 一 具 ，秬 鬯 二 卣 ， 圭 瓚 二 ， 九 命 青 玉 珪 二， 朱 戶 納 陛 。 署 宗 官 、 祝 官 、 卜 官 、史 官 ， 虎 賁 三 百 人 ， 家 令 丞 各 一 人 ， 宗 、 祝 、 卜 、 史 官皆 置 嗇 夫 ， 佐 安 漢 公 。 在 中 府 外 第 ， 虎 賁 為 門 衛 ， 當 出入 者 傅 籍 。自 四 輔 、 三 公 有 事 府 第 ， 皆 用 傳 。 以 楚 王 邸 為 安 漢 公 第 ， 大 繕 治 ， 通 周 衛 。 祖 禰廟 及 寢 皆 為 朱 戶 納 陛 。

陳 崇 又 奏 ： 「 安 漢 公 祠 祖 禰 ， 出城 門 ， 城 門 校 尉 宜 將 騎 士 從 。 入 有 門 衛 ， 出 有 騎 士 ， 所以 重 國 也 。 」 奏 可 。 　 　

其 秋 ， 莽 以 皇 后 有 子 孫 瑞 ， 通 子 午 道 。 子午 道 從 杜 陵 直 絕 南 山 ， 徑 漢 中 。

風 俗 使 者 八 人 還 ， 言 天 下 風 俗 齊 同 ， 詐 為 郡 國 造歌 謠 ， 頌 功 德 ， 凡 三 萬 言 。 莽 奏 定 著 令 。 又 奏 為 市 無 二賈 ， 官 無 獄 訟 ， 邑 無 盜 賊 ， 野 無 飢 民 ， 道 不 拾 遺， 男 女 異 路 之 制 ， 犯 者 象 刑 。

劉 歆 、 陳 崇 等 十 二人 皆 以 治 明 堂 ， 宣 教 化 ， 封 為 列 侯 。 　 　

莽 既 致 太 平 ， 北 化 匈 奴 ， 東 致 海 外 ， 南 懷 黃 支 ，唯 西 方 未 有 加 。 乃 遣 中 郎 將 平 憲 等 多 持 金 幣 誘 塞 外 羌 ，使 獻 地 ， 願 內 屬 。

憲 等 奏 言 ： 「 羌 豪 良 願 等 種 ， 人 口 可萬 二 千 人 ， 願 為 內 臣 ， 獻 鮮 水 海 、 允 谷 鹽 池 ， 平 地 美 草皆 予 漢 民 ， 自 居 險 阻 處 為 藩 蔽 。

問 良 願 降 意 ， 對 曰 ： 『太 皇 太 后 聖 明 ， 安 漢 公 至 仁 ， 天 下 太 平 ， 五 穀 成 孰 ， 或禾 長 丈 餘 ， 或 一 粟 三 米 ， 或 不 種 自 生 ， 或  不 蠶 自 成 ，甘 露 從 天 下 ， 醴 泉 自 地 出 ， 鳳 皇 來 儀 ， 神 爵 降 集 。 從 四歲 以 來 ， 羌 人 無 所 疾 苦 ， 故 思 樂 內 屬 。 』

宜 以 時 處 業 ，置 屬 國 領 護 。 」

事 下 莽 ， 莽 復 奏 曰 ： 「 太 后 秉 統 數 年 ，恩 澤 洋 溢 ， 和 氣 四 塞 ， 絕 域 殊 俗 ， 靡 不 慕 義 。 越 裳 氏 重譯 獻 白 雉 ， 黃 支 自 三 萬 里 貢 生 犀 ， 東 夷 王 度 大 海 奉 國 珍， 匈 奴 單 于 順 制 作 ， 去 二 名 ， 今 西 域 良 願 等 復 舉 地 為 臣妾 ， 昔 唐 堯 橫 被 四 表 ， 亦 亡 以 加 之 。

今 謹 案 已 有 東 海 、南 海 、 北 海 郡 ， 未 有 西 海 郡 ， 請 受 良 願 等 所 獻 地 為 西 海郡 。

臣 又 聞 聖 王 序 天 文 ， 定 地 理 ， 因 山 川 民 俗 以 制 州 界。 漢 家 地 廣 二 帝 三 王 ，凡 十 三 州 ， 州名 及 界 多 不 應 經 。 堯 典 十 有 二 州 界 ， 後 定 為 九 州 。 漢 家廓 地 遼 遠 ， 州 牧 行 部 ， 遠 者 三 萬 餘 里 ， 不 可 為 九 。 謹 以經 義 正 十 二 州 名 分 界 ， 以 應 正 始 。 」 奏 可 。

又 增 法 五 十條 ， 犯 者 徙 之 西 海 。 徙 者 以 千 萬 數 ， 民 始 怨 矣 。

泉 陵 侯 劉 慶 上 書 言 ： 「 周 成 王 幼 少 ， 稱 孺子 ， 周 公 居 攝 。 今 帝 富 於 春 秋 ， 宜 令 安 漢 公 行 天 子 事 ，如 周 公 。 」 群 臣 皆 曰 ： 「 宜 如 慶 言 。 」 　 　

冬 ， 熒 惑 入 月 中 。 　 　 平 帝 疾 ， 莽 作 策 ， 請 命 於 泰 畤 ， 戴 璧 秉 圭 ， 願 以身 代 。 藏 策 金 縢 ， 置 于 前 殿 ， 敕 諸 公 勿 敢 言 。

十二 月 平 帝 崩 ， 大 赦 天 下 。 莽 徵 明 禮 者 宗 伯 鳳 等 與 定 天 下吏 六 百 石 以 上 皆 服 喪 三 年 。 奏 尊 孝 成 廟 曰 統 宗 ， 孝 平 廟曰 元 宗 。

時 元 帝 世 絕 ， 而 宣 帝 曾 孫 有 見 王 五 人 ， 列 侯 廣 戚 侯 顯 等 四 十 八 人 ， 莽 惡 其 長 大 ， 曰 ： 「 兄 弟 不得 相 為 後 。 」 乃 選 玄 孫 中 最 幼 廣 戚 侯 子 嬰 ， 年 二 歲 ， 託以 為 卜 相 最 吉 。 　 　

是 月 ， 前 煇 光 謝 囂 奏 武 功 長 孟 通 浚 井 得 白 石 ，上 圓 下 方 ， 有 丹 書 著 石 ， 文 曰 「 告 安 漢 公 莽為 皇 帝 」 。 符 命 之 起 ， 自 此 始 矣 。

莽 使 群 公 以 白 太 后 ，太 后 曰 ： 「 此 誣 罔 天 下 ， 不 可 施 行 ！ 」 太 保 舜 謂 太 后 ：「 事 已 如 此 ， 無 可 奈 何 ， 沮 之 力 不 能 止 。 又 莽 非敢 有 它 ， 但 欲 稱 攝 以 重 其 權 ， 填 服 天 下 耳 。 」

太后 聽 許 ， 舜 等 即 共 令 太 后 下 詔 曰 ： 「 蓋 聞 天 生 眾 民 ， 不能 相 治 ， 為 之 立 君 以 統 理 之 。 君 年 幼 稚 ， 必 有 寄 託 而 居攝 焉 ， 然 後 能 奉 天 施 而 成 地 化 ， 群 生 茂 育 。 書 不 云 乎 ？『 天 工 ， 人 其 代 之 。 』

朕 以 孝 平 皇 帝 幼 年 ， 且 統國 政 ， 幾 加 元 服 ， 委 政 而 屬 之 。 今 短 命 而 崩 ， 嗚呼 哀 哉 ！

已 使 有 司 徵 孝 宣 皇 帝 玄 孫 二 十 三 人 ， 差 度 宜 者， 以 嗣 孝 平 皇 帝 之 後 。 玄 孫 年 在 繈 褓 ， 不 得 至 德君 子 ， 孰 能 安 之 ？

安 漢 公 莽 輔 政 三 世 ， 比 遭 際 會 ， 安 光漢 室 ， 遂 同 殊 風 ， 至 于 制 作 ， 與 周 公 異 世 同 符 。今 前 煇 光 囂 、 武 功 長 通 上 言 丹 石 之 符 ， 朕 深 思 厥 意 ， 云『 為 皇 帝 』 者 ， 乃 攝 行 皇 帝 之 事 也 。 夫 有 法 成 易 ， 非 聖人 者 亡 法 。 　 　

其 令 安 漢 公 居 攝 踐 祚 ， 如 周 公 故 事 ， 以 武 功縣 為 安 漢 公 采 地 ， 名 曰 漢 光 邑 。 具 禮 儀 奏 。 」

於 是 群 臣 奏 言 ： 「 太 后 聖 德 昭 然 ， 深 見 天 意 ， 詔令 安 漢 公 居 攝 。 臣 聞 周 成 王 幼 少 ， 周 道 未 成 ， 成 王 不 能共 事 天 地 ， 修 文 武 之 烈 。 周 公 權 而 居 攝 ， 則 周 道成 ， 王 室 安 ； 不 居 攝 ， 則 恐 周 隊 失 天 命 。

書 曰 ：『 我 嗣 事 子 孫 ， 大 不 克 共 上 下 ， 遏 失 前 人 光 ， 在 家 不 知命 不 易 。 天 應 棐 諶 ， 乃 亡 隊 命 。 』 說 曰 ： 周 公 服 天 子 之 冕 ， 南 面 而 朝 群 臣 ， 發 號 施 令 ， 常 稱 王 命。 召 公 賢 人 ， 不 知 聖 人 之 意 ， 故 不 說 也 。 禮 明 堂記 曰 ： 『 周 公 朝 諸 侯 於 明 堂 ， 天 子 負 斧 依 南 面 而 立 。 』 謂 『 周 公 踐 天 子 位 ， 六 年 朝 諸 侯 ， 制 禮 作 樂 ， 而天 下 大 服 』 也 。 召 公 不 說 。 時 武 王 崩 ， 縗 麤 未 除 。 由 是 言 之 ， 周 公 始 攝 則 居 天 子 之 位 ， 非 乃 六 年 而 踐 阼也 。

書 逸 嘉 禾 篇 曰 ： 『 周 公 奉 鬯 立 于 阼 階 ， 延 登 ， 贊 曰： 「 假 王 蒞 政 ， 勤 和 天 下 。 」 』 此 周 公 攝 政 ， 贊 者 所 稱。

成 王 加 元 服 ， 周 公 則 致 政 。 書 曰 『 朕 復 子 明 辟』 ， 周 公 常 稱 王 命 ， 專 行 不 報 ， 故 言 我 復 子 明 君也 。

臣 請 安 漢 公 居 攝 踐 祚 ， 服 天 子 韍 冕 ， 背 斧依 于 戶 牖 之 間 ， 南 面 朝 群 臣 ， 聽 政 事 。 車 服 出 入 警 蹕 ，民 臣 稱 臣 妾 ， 皆 如 天 子 之 制 。

郊 祀 天 地 ， 宗 祀 明 堂 ， 共祀 宗 廟 ， 享 祭 群 神 ， 贊 曰 『 假 皇 帝 』 ， 民 臣 謂之 『 攝 皇 帝 』 ， 自 稱 曰 『 予 』 。 平 決 朝 事 ， 常 以 皇 帝 之詔 稱 『 制 』 ， 以 奉 順 皇 天 之 心 ， 輔 翼 漢 室 ， 保 安 孝 平 皇帝 之 幼 嗣 ， 遂 寄 託 之 義 ， 隆 治 平 之 化 。

其 朝 見太 皇 太 后 、 帝 皇 后 ， 皆 復 臣 節 。 自 施 政 教 於 其 宮 家 國 采， 如 諸 侯 禮 故 事 。 臣 昧 死 請 。 」 太 后 詔 曰 ： 「 可。 」

明 年 ， 改 元 曰 居 攝 。 　 　

居 攝 元 年 正 月 ， 莽 祀 上 帝 於 南 郊 ， 迎 春 於 東 郊 ，行 大 射 禮 於 明 堂 ， 養 三 老 五 更 ， 成 禮 而 去 。

置 柱下 五 史 ， 秩 如 御 史 ， 聽 政 事 ， 侍 旁 記 疏 言 行 。 　 　

三 月 己 丑 ， 立 宣 帝 玄 孫 嬰 為 皇 太 子 ， 號 曰 孺 子 。以 王 舜 為 太 傅 左 輔 ， 甄 豐 為 太 阿 右 拂 ， 甄 邯 為 太保 後 承 。 又 置 四 少 ， 秩 皆 二 千 石 。 　 　

四 月 ， 安 眾 侯 劉 崇 與 相 張 紹 謀 曰 ： 「 安 漢公 莽 專 制 朝 政 ， 必 危 劉 氏 。 天 下 非 之 者 ， 乃 莫 敢 先 舉 ，此 宗 室 恥 也 。 吾 帥 宗 族 為 先 ， 海 內 必 和 。 」 紹 等 從 者 百餘 人 ， 遂 進 攻 宛 ， 不 得 入 而 敗 。

紹 者 ， 張 竦 之 從 兄 也 。竦 與 崇 族 父 劉 嘉 詣 闕 自 歸 ， 莽 赦 弗 罪 。 竦 因 為 嘉 作 奏 曰： 　 　 　 　

建 平 、 元 壽 之 間 ， 大 統 幾 絕 ， 宗 室 幾 棄 。 賴 蒙 陛 下 聖 德 ， 扶 服 振 救 ， 遮 扞 匡 衛 ， 國 命復 延 ， 宗 室 明 目 。

臨 朝 統 政 ， 發 號 施 令 ， 動 以 宗 室 為 始， 登 用 九 族 為 先 。 並 錄 支 親 ， 建 立 王 侯 ， 南 面 之 孤 ， 計以 百 數 。 收 復 絕 屬 ， 存 亡 續 廢 ， 得 比 肩 首 ， 復 為人 者 ， 嬪 然 成 行 ， 所 以 藩 漢 國 ， 輔 漢 宗 也 。

建 辟雍 ， 立 明 堂 ， 班 天 法 ， 流 聖 化 ， 朝 群 后 ， 昭 文 德 ， 宗 室諸 侯 ， 咸 益 土 地 。 天 下 喁 喁 ， 引 領 而 歎 ， 頌 聲 洋洋 ， 滿 耳 而 入 。 國 家 所 以 服 此 美 ， 膺 此 名 ， 饗 此福 ， 受 此 榮 者 ， 豈 非 太 皇 太 后 日 昃 之 思 ， 陛 下 夕 惕 之 念哉 ！ 何 謂 ？

亂 則 統 其 理 ， 危 則 致 其 安 ， 禍 則 引 其福 ， 絕 則 繼 其 統 ， 幼 則 代 其 任 ， 晨 夜 屑 屑 ， 寒 暑 勤 勤 ， 無 時 休 息 ， 孳 孳 不 已 者 ， 凡 以 為 天 下 ， 厚劉 氏 也 。

臣 無 愚 智 ， 民 無 男 女 ， 皆 諭 至 意 。而 安 眾 侯 崇 乃 獨 懷 悖 惑 之 心 ， 操 畔 逆 之 慮 ， 興 兵 動 眾 ， 欲 危 宗 廟 ， 惡 不 忍 聞 ， 罪 不 容 誅 ， 誠臣 子 之 仇 ， 宗 室 之 讎 ， 國 家 之 賊 ， 天 下 之 害 也 。 　 　 　 　

是 故 親屬 震 落 而 告 其 罪 ， 民 人 潰 畔 而 棄 其 兵 ， 進 不 跬 步 ， 退 伏其 殃 。 百 歲 之 母 ， 孩 提 之 子 ，同 時 斷 斬 ，懸 頭 竿 杪 ， 珠 珥 在 耳 ， 首 飾 猶 存 ， 為 計 若 此 ， 豈不 誖 哉 ！

臣 聞 古 者 畔 逆 之 國 ， 既 以 誅 討 ， 而 豬 其 宮 室 以 為 汙 池 ， 納 垢 濁 焉 ， 名 曰 凶 虛 ，雖 生 菜 茹 ， 而 人 不 食 。 四 牆 其 社 ， 覆 上 棧 下， 示 不 得 通 。 辨 社 諸 侯 ， 出 門 見 之 ， 著 以為 戒 。

方 今 天 下 聞 崇 之 反 也 ， 咸 欲 騫 衣 手 劍 而 叱之 。 其 先 至 者 ， 則 拂 其 頸 ， 衝 其 匈 ， 刃 其 軀 ， 切其 肌 ； 後 至 者 ， 欲 撥 其 門 ， 仆 其 牆 ， 夷 其 屋 ， 焚其 器 ， 應 聲 滌 地 ， 則 時 成 創 。 而 宗 室 尤甚 ， 言 必 切 齒 焉 。 何 則 ？ 以 其 背 畔 恩 義 ， 而 不 知 重 德 之所 在 也 。

宗 室 所 居 或 遠 ， 嘉 幸 得 先 聞 ， 不 勝 憤 憤 之 願 ，願 為 宗 室 倡 始 ， 父 子 兄 弟 負 籠 荷 鍤 ， 馳 之 南 陽， 豬 崇 宮 室 ， 令 如 古 制 。 及 崇 社 宜 如 亳 社 ， 以賜 諸 侯 ， 用 永 監 戒 。 願 下 四 輔 公 卿 大 夫 議 ， 以 明 好 惡 ，視 四 方 。

於 是 莽 大 說 。 公 卿 曰 ： 「 皆 宜 如 嘉 言 。 」 莽 白太 后 下 詔 曰 ：「 惟 嘉 父 子 兄 弟 ， 雖 與 崇 有 屬 ， 不 敢 阿 私 ， 或 見 萌 牙 ，相 率 告 之 ， 及 其 禍 成 ， 同 共 讎 之 ， 應 合 古 制 ， 忠 孝 著 焉。

其 以 杜 衍 戶 千 封 嘉 為 師 禮 侯 ， 嘉 子 七 人 皆賜 爵 關 內 侯 。 」

後 又 封 竦 為 淑 德 侯 。 長 安謂 之 語 曰 ： 「 欲 求 封 ， 過 張 伯 松 ； 力戰 鬥 ， 不 如 巧 為 奏 。 」 　 　

莽 又 封 南 陽 吏 民 有 功 者 百 餘 人 ，汙 池 劉 崇 室 宅 。 後 謀 反 者 ， 皆 汙 池 云 。

群 臣 復 白 ： 「 劉 崇 等 謀 逆 者 ， 以 莽 權 輕 也 。 宜 尊重 以 填 海 內 。 」 　 　

五 月 甲 辰 ， 太 后 詔 莽 朝 見 太 后 稱「 假 皇 帝 」 。

冬 十 月 丙 辰 朔 ， 日 有 食 之 。

十 二 月 ， 群 臣 奏 請 ： 「 益 安 漢 公 宮 及 家 吏 ， 置 率更 令 ， 廟 、 廄 、 廚 長 丞 ， 中 庶 子 ， 虎 賁 以 下 百 餘 人 ， 又置 衛 士 三 百 人 。 安 漢 公 廬 為 攝 省 ， 府 為 攝 殿 ， 第 為 攝 宮。 」 奏 可 。 　 　

莽 白 太 后 下 詔 曰 ： 「 故 太 師 光 雖 前 薨 ， 功 效 已 列。 太 保 舜 、 大 司 空 豐 、 輕 車 將 軍 邯 、 步 兵 將 軍 建 皆 為 誘進 單 于 籌 策 ， 又 典 靈 臺 、 明 堂 、 辟 雍 、 四 郊 ， 定 制 度 ，開 子 午 道 ， 與 宰 衡 同 心 說 德 ， 合 意 并 力 ， 功 德 茂著 。 封 舜 子 匡 為 同 心 侯 ， 林 為 說 德 侯 ， 光 孫 壽 為 合 意 侯， 豐 孫 匡 為 并 力 侯 。 益 邯 、 建 各 三 千 戶 。 　 　

是 歲 ， 西 羌 龐 恬 、 傅 幡 等 怨 莽 奪 其 地 作 西海 郡 ， 反 攻 西 海 太 守 程 永 ， 永 奔 走 。 莽 誅 永 ， 遣 護 羌 校尉 竇 況 擊 之 。

二 年 春 ， 竇 況 等 擊 破 西 羌 。

五 月 ， 更 造 貨 ： 錯 刀 ， 一 直 五 千 ； 契 刀 ， 一 直 五百 ； 大 錢 ， 一 直 五 十 ， 與 五 銖 錢 並 行 。 民 多 盜 鑄 者 。 禁列 侯 以 下 不 得 挾 黃 金 ， 輸 御 府 受 直 ， 然 卒 不 與 直 。 　 　

九 月 ， 東 郡 太 守 翟 義 都 試 ， 勒 車 騎 ， 因 發 奔 命 ，立 嚴 鄉 侯 劉 信 為 天 子 ， 移 檄 郡 國 ， 言 莽 「 毒 殺 平帝 ， 攝 天 子 位 ， 欲 絕 漢 室 ， 今 共 行 天 罰 誅 莽 。 」

郡 國 疑 惑 ， 眾 十 餘 萬 。 莽 惶 懼 不 能 食 ， 晝 夜 抱 孺 子 告 禱郊 廟 ， 放 大 誥 作 策 ， 遣 諫 大 夫 桓 譚 等 班 於 天 下 ，諭 以 攝 位 當 反 政 孺 子 之 意 。 遣 王 邑 、 孫 建 等 八 將軍 擊 義 ， 分 屯 諸 關 ， 守 阨 塞 。

槐 里 男 子 趙 明 、 霍 鴻 等 起兵 ， 以 和 翟 義 ， 相 與 謀 曰 ： 「 諸 將 精 兵 悉 東 ， 京師 空 ， 可 攻 長 安 。 」 眾 稍 多 ， 至 且 十 萬 人 ， 莽 恐 ， 遣 將軍 王 奇 、 王 級 將 兵 拒 之 。 以 太 保 甄 邯 為 大 將 軍 ， 受 鉞 高廟 ， 領 天 下 兵 ， 左 杖 節 ， 右 把 鉞 ， 屯 城 外 。 王 舜 、 甄 豐晝 夜 循 行 殿 中 。 　 　

十 二 月 ， 王 邑 等 破 翟 義 於 圉 。

司 威 陳 崇 使 監 軍 上 書 言 ：「

陛 下 奉 天 洪 範 ， 心 合 寶 龜 ， 膺 受 元 命 ， 豫 知 成敗 ， 感應 兆 占 ， 是 謂 配 天 。 配 天 之 主 ， 慮 則移 氣 ， 言 則 動 物 ， 施 則 成 化 。

臣 崇 伏 讀 詔 書 下 日 ， 竊 計其 時 ， 聖 思 始 發 ， 而 反 虜 仍 破 ； 詔 文 始 書 ， 反 虜大 敗 ； 制 書 始 下 ， 反 虜 畢 斬 ， 眾 將 未 及 齊 其 鋒 芒 。 臣 崇未 及 盡 其 愚 慮 ， 而 事 已 決 矣 。 」 莽 大 說 。 　 　

三 年 春 ， 地 震 。 大 赦 天 下 。

王 邑 等 還 京 師 ， 西 與 王 級 等 合 擊 明 、 鴻 ， 皆 破 滅， 語 在 翟 義 傳 。

莽 大 置 酒 未 央 宮 白 虎 殿 ， 勞 賜 將 帥 。 詔陳 崇 治 校 軍 功 ， 第 其 高 下 。

莽 乃 上 奏 曰 ： 「 明 聖 之 世 ，國 多 賢 人 ， 故 唐 虞 之 時 ， 可 比 屋 而 封 ， 至 功 成 事 就 ， 則加 賞 焉 。 至 於 夏 后 塗 山 之 會 ， 執 玉 帛 者 萬 國 ， 諸 侯 執 玉， 附 庸 執 帛 。 周 武 王 孟 津 之 上 ， 尚 有 八 百 諸 侯 。 周 公 居攝 ， 郊 祀 后 稷 以 配 天 ， 宗 祀 文 王 於 明 堂 以 配 上 帝 ， 是 以四 海 之 內 各 以 其 職 來 祭 ， 蓋 諸 侯 千 八 百 矣 。 禮 記 王 制 千七 百 餘 國 ， 是 以 孔 子 著 孝 經 曰 ： 『 不 敢 遺 小 國 之 臣 ， 而況 於 公 侯 伯 子 男 乎 ？ 故 得 萬 國 之 歡 心 以 事 其 先 王 。 』 此天 子 之 孝 也 。

秦 為 亡 道 ， 殘 滅 諸 侯 以 為 郡 縣 ， 欲 擅 天 下之 利 ， 故 二 世 而 亡 。 高 皇 帝 受 命 除 殘 ， 考 功 施 賞 ， 建 國數 百 ， 後 稍 衰 微 ， 其 餘 僅 存 。

太 皇 太 后 躬 統 大 綱 ， 廣 封功 德 以 勸 善 ， 興 滅 繼 絕 以 永 世 ， 是 以 大 化 流 通 ， 旦 暮 且成 。

遭 羌 寇 害 西 海 郡 ， 反 虜 流 言 東 郡 ， 逆 賊 惑 眾 西 土 ，忠 臣 孝 子 莫 不 奮 怒 ， 所 征 殄 滅 ， 盡 備 厥 辜 ， 天 子 咸 寧 。

今 制 禮 作 樂 ， 實 考 周 爵 五 等 ， 地 四 等 ， 有 明 文 ；殷 爵 三 等 ， 有 其 說 ， 無 其 文 。 孔 子 曰 ： 『 周 監 於二 代 ， 郁 郁 乎 文 哉 ！ 吾 從 周 。 』 臣 請 諸 將 帥 當 受爵 邑 者 爵 五 等 ， 地 四 等 。 」 奏 可 。

於 是 封 者 高 為 侯 伯 ，次 為 子 男 ， 當 賜 爵 關 內 侯 者 更 名 曰 附 城 ， 凡 數 百 人 。 擊西 海 者 以 「 羌 」 為 號 ， 槐 里 以 「 武 」 為 號 ， 翟 義 以 「 虜」 為 號 。 　 　

群 臣 復 奏 言 ： 「 太 后 修 功 錄 德 ， 遠 者 千 載 ， 近 者當 世 ， 或 以 文 封 ， 或 以 武 爵 ， 深 淺 大 小 。 靡 不 畢 舉 。

今攝 皇 帝 背 依 踐 祚 ， 宜 異 於 宰 國 之 時 ， 制 作 雖 未 畢 已 ， 宜 進 二 子 爵 皆 為 公 。

春 秋 『 善 善 及 子 孫 』 ， 『 賢 者之 後 ， 宜 有 土 地 』 。 成 王 廣 封 周 公 庶 子 六 子 ， 皆 有 茅 土 。 及 漢 家 名 相 大 將 蕭 、 霍 之 屬 ， 咸 及 支 庶 。兄 子 光 ， 可 先 封 為 列 侯 ； 諸 孫 ， 制 度 畢 已 ， 大 司 徒 、 大司 空 上 名 ， 如 前 詔 書 。 」

太 后 詔 曰 ： 「 進 攝 皇 帝 子 褒 新侯 安 為 新 舉 公 ， 賞 都 侯 臨 為 褒 新 公 ， 封 光 為 衍 功 侯 。 」

是 時 ， 莽 還 歸 新 都 國 ， 群 臣 復 白 以 封 莽 孫 宗 為 新 都 侯 。

莽 既 滅 翟 義 ， 自 謂 威 德 日 盛 ， 獲 天 人 助 ， 遂 謀 即 真 之 事矣 。 　 　

九 月 ， 莽 母 功 顯 君 死 ， 意 不 在 哀 ， 令 太 后 詔 議 其服 。 少 阿 、 羲 和 劉 歆 與 博 士 諸 儒 七 十 八 人 皆 曰 ：

「 居 攝之 義 ， 所 以 統 立 天 功 ， 興 崇 帝 道 ， 成 就 法 度 ， 安 輯 海 內也 。 昔 殷 成 湯 既 沒 ， 而 太 子 蚤 夭 ， 其 子 太 甲 幼 少不 明 ， 伊 尹 放 諸 桐 宮 而 居 攝 ， 以 興 殷 道 。 周 武 王 既 沒 ，周 道 未 成 ， 成 王 幼 少 ， 周 公 屏 成 王 而 居 攝 ， 以 成 周 道 。是 以 殷 有 翼 翼 之 化 ， 周 有 刑 錯 之 功 。

今 太 皇 太 后 比 遭 家 之 不 造 ， 委 任 安 漢 公 宰 尹 群僚 ， 衡 平 天 下 。 遭 孺 子 幼 少 ， 未 能 共 上 下 ， 皇 天 降 瑞 ， 出 丹 石 之 符 ， 是 以 太 皇 太 后 則 天 明 命 ， 詔安 漢 公 居 攝 踐 祚 ， 將 以 成 聖 漢 之 業 ， 與 唐 虞 三 代 比 隆 也。

攝 皇 帝 遂 開 祕 府 ， 會 群 儒 ， 制 禮 作 樂 ， 卒 定 庶 官 ， 茂成 天 功 。 聖 心 周 悉 ， 卓 爾 獨 見 ， 發 得 周 禮 ， 以 明因 監 ，則 天 稽 古 ， 而 損 益 焉 ， 猶 仲 尼 之 聞 韶 ， 日 月 之 不 可 階 ，非 聖 哲 之 至 ， 孰 能 若 茲！ 綱 紀 咸 張 ， 成 在 一 匱 ， 此 其 所 以 保 佑 聖 漢 ，安 靖 元 元 之 效 也 。

今 功 顯 君 薨 ， 禮 『 庶 子 為 後 ， 為 其 母緦 。 』 傳 曰 『 與 尊 者 為 體 ， 不 敢 服 其 私 親 也 。 』 攝 皇 帝以 聖 德 承 皇 天 之 命 ， 受 太 后 之 詔 居 攝 踐 祚 ， 奉 漢 大 宗 之後 ， 上 有 天 地 社 稷 之 重 ， 下 有 元 元 萬 機 之 憂 ， 不 得 顧 其私 親 。 故 太 皇 太 后 建 厥 元 孫 ， 俾 侯 新 都 ， 為 哀侯 後 。 明 攝 皇 帝 與 尊 者 為 體 ， 承 宗 廟 之 祭 ， 奉 共 養 太 皇太 后 ， 不 得 服 其 私 親 也 。

周 禮 曰 『 王 為 諸 侯 緦 縗 』 ， 『弁 而 加 環 絰 』 ， 同 姓 則 麻 ， 異 姓 則 葛 。 攝 皇 帝當 為 功 顯 君 緦 縗 ， 弁 而 加 麻 環 絰 ， 如 天 子 弔 諸 侯 服 ， 以應 聖 制 。 」

莽 遂 行 焉 ， 凡 壹 弔 再 會 ， 而 令 新 都 侯 宗 為 主， 服 喪 三 年 云 。

司 威 陳 崇 奏 ， 衍 功 侯 光 私 報 執 金 吾 竇 況 ， 令 殺 人， 況 為 收 繫 ， 致 其 法 。 莽 大 怒 ， 切 責 光 。 光 母 曰 ： 「 女自 視 孰 與 長 孫 、 中 孫 ？ 」 遂 母 子 自 殺 ， 及 況 皆 死。

初 ， 莽 以 事 母 、 養 嫂 、 撫 兄 子 為 名 ， 及 後 悖 虐 ， 復 以示 公 義 焉 。 令 光 子 嘉 嗣 爵 為 侯 。 　 　

莽 下 書 曰 ： 「 遏 密 之 義 ， 訖 于 季 冬 ， 正 月郊 祀 ， 八 音 當 奏 。 王 公 卿 士 ， 樂 凡 幾 等 ？ 五 聲 八 音 ， 條各 云 何 ？ 其 與 所 部 儒 生 各 盡 精 思 ， 悉 陳 其 義 。 」 　 　

是 歲 廣 饒 侯 劉 京 、 車 騎 將 軍 千 人 扈 雲 、 大 保 屬 臧鴻 奏 符 命 。 京 言 齊 郡 新 井 ， 雲 言 巴 郡 石 牛 ， 鴻 言扶 風 雍 石 ， 莽 皆 迎 受 。 十 一 月 甲 子 ， 莽 上 奏 太 后 曰 ：

「陛 下 至 聖 ， 遭 家 不 造 ， 遇 漢 十 二 世 三 七 之 阨 ， 承 天 威 命， 詔 臣 莽 居 攝 ， 受 孺 子 之 託 ， 任 天 下 之 寄 。 臣 莽 兢 兢 業業 ， 懼 於 不 稱 。

宗 室 廣 饒 侯 劉 京 上 書 言 ：

『 七 月中 ， 齊 郡 臨 淄 縣 昌 興 亭 長 辛 當 一 暮 數 夢 ， 曰 ：

「 吾 ， 天公 使 也 。 天 公 使 我 告 亭 長 曰 ： 『 攝 皇 帝 當 為 真 。 』 即 不信 我 ， 此 亭 中 當 有 新 井 。 」

亭 長 晨 起 視 亭 中 ， 誠 有 新 井， 入 地 且 百 尺 。 』

十 一 月 壬 子 ， 直 建 冬 至 ， 巴 郡 石 牛 ， 戊 午 ， 雍 石 文 ， 皆 到 于 未 央 宮 之 前 殿 。 臣與 太 保 安 陽 侯 舜 等 視 ， 天 風 起 ， 塵 冥 ， 風 止 ， 得 銅 符 帛圖 於 石 前 ， 文 曰 ： 『 天 告 帝 符 ， 獻 者 封 侯 。 承 天 命 ， 用神 令 。 』 騎 都 尉 崔 發 等 視 說 。

及 前 孝 哀 皇 帝 建 平二 年 六 月 甲 子 下 詔 書 ， 更 為 太 初 元 將 元 年 ， 案 其 本 事 ，甘 忠 可 、 夏 賀 良 讖 書 臧 蘭 臺 。 臣 莽 以 為 元 將 元 年者 ， 大 將 居 攝 改 元 之 文 也 ， 於 今 信 矣 。

尚 書 康 誥 『 王 若曰 ： 「 孟 侯 ， 朕 其 弟 ， 小 子 封 。 」 』 此 周 公 居 攝稱 王 之 文 也 。 春 秋 隱 公 不 言 即 位 ， 攝 也 。 此 二 經 周 公 、孔 子 所 定 ， 蓋 為 後 法 。 孔 子 曰 ： 『 畏 天 命 ， 畏 大 人 ， 畏聖 人 之 言 。 』 臣 莽 敢 不 承 用 ！

臣 請 共 事 神 祇 宗 廟， 奏 言 太 皇 太 后 、 孝 平 皇 后 ， 皆 稱 假 皇 帝 。 其 號令 天 下 ， 天 下 奏 言 事 ， 毋 言『 攝 』 。 以 居 攝 三 年 為 初 始 元 年 ， 漏 刻 以 百 二 十 為 度 ，用 應 天 命 。

臣 莽 夙 夜 養 育 隆 就 孺 子 ， 令 與 周 之成 王 比 德 ， 宣 明 太 皇 太 后 威 德 於 萬 方 ， 期 於 富 而 教 之 。孺 子 加 元 服 ， 復 子 明 辟 ， 如 周 公 故 事 。 」 奏 可 。

眾 庶 知其 奉 符 命 ， 指 意 群 臣 博 議 別 奏 ， 以 視 即 真 之 漸 矣 。 　 　

期 門 郎 張 充 等 六 人 謀 共 劫 莽 ， 立 楚 王 。 發 覺 ， 誅死 。 　 　

梓 潼 人 哀 章 學 問 長 安 ， 素 無 行 ， 好 為 大 言。 見 莽 居 攝 ， 即 作 銅 匱 ， 為 兩 檢 ， 署 其 一 曰 「 天 帝 行 璽金 匱 圖 」 ， 其 一 署 曰 「 赤 帝 行 璽 某 傳 予 黃 帝 金 策 書 」 。某 者 ， 高 皇 帝 名 也 。 書 言 王 莽 為 真 天 子 ， 皇 太 后 如 天 命。 圖 書 皆 書 莽 大 臣 八 人 ， 又 取 令 名 王 興 、 王 盛 ， 章 因 自竄 姓 名 ， 凡 為 十 一 人 ， 皆 署 官 爵 ， 為 輔 佐 。

章 聞齊 井 、 石 牛 事 下 ， 即 日 昏 時 ， 衣 黃 衣 ， 持 匱 至 高 廟 ， 以付 僕 射 。 僕 射 以 聞 。

戊 辰 ， 莽 至 高 廟 拜 受 金 匱 神 嬗 。 御 王 冠 ， 謁 太 后 ， 還 坐 未 央 宮 前 殿 ， 下 書 曰 ：

「 予以 不 德 ， 託 于 皇 初 祖 考 黃 帝 之 後 ， 皇 始 祖 考 虞 帝 之 苗 裔， 而 太 皇 太 后 之 末 屬 。 皇 天 上 帝 隆 顯 大 佑 ， 成 命 統 序 ，符 契 圖 文 ， 金 匱 策 書 ， 神 明 詔 告 ， 屬 予 以 天 下 兆 民 。

赤 帝 漢 氏 高 皇 帝 之 靈 ， 承 天 命 ， 傳 國 金 策 之 書 ， 予甚 祗 畏 ， 敢 不 欽 受 ！ 以 戊 辰 直 定 ， 御 王 冠 ， 即 真天 子 位 ， 定 有 天 下 之 號 曰 新 。 其 改 正 朔 ， 易 服 色 ， 變 犧牲 ， 殊 徽 幟 ， 異 器 制 。

以 十 二 月 朔 癸 酉 為 建 國 元年 正 月 之 朔 ， 以 雞 鳴 為 時 。 服 色 配 德 上 黃 ， 犧 牲 應 正 用白 ， 使 節 之 旄 旛 皆 純 黃 ， 其 署 曰 『 新 使 五 威 節 』 ， 以 承皇 天 上 帝 威 命 也 。 」

Translation and Notes: Part A

The Sixty-ninth [Memoir]

The Memoir of Wang Mang

Wang Mang, whose courtesy given name was Chü-chün, was the son of [Wang Wan], a younger [half] brother of the Empress [nee Wang of Emperor] Hsiao-Yüan. The father, [Wang Chin], and the [living] elder and younger brothers of the Empress [nee Wang of Emperor] Yüan were all enfeoffed as marquises during the reigns of [Emperors] Yüan and Ch'eng. They occupied [high] positions and had important influence in the government. In the clan there were nine marquises and five Commanders-in-chief. ¹ A discussion is in the "Memoir of the Empress [nee Wang of Emperor] Yüan."

Only [Wang] Mang's father, [Wang] Wan, who had died young, was not made a marquis. The various elder and younger cousins of [Wang] Mang were all the sons of Generals or of the Five Marquises, ² so they took advantage of their opportunities and were extravagant. In their equipages and horses, music and women, idleness and gadding ³ they competed with one another.

[Wang] Mang alone was an orphan and in humble circumstances, hence he humbled himself and made himself courteous and temperate. ⁴ In studying the Classic of Rites [yi-li], he rendered to Ch'en Ts'an, [a man] from P'ei Commandery, ⁵ the services due to a teacher. [Wang Mang] fatigued himself and studied extensively, wearing garments like the Confucian masters. He served his mother and the widow of his elder brother, [Wang Yung], and reared [Wang Kuang], the orphaned son of his elder brother. Thus his conduct was quite perfect. Moreover, outside [his clan] he associated with eminent persons, and within [his clan] he served his various uncles, paying minute attention to the spirit of the rules of proper conduct.

During [the period] Yang-so, when his paternal uncle who was the heir of his grandfather, the General-in-chief, [Wang] Feng, became ill, [Wang] Mang waited upon him in his illness, himself tasting the medicine [before administering it]. For successive months, [Wang Mang's] hair was disordered, his face uncleansed, and he did not [even] loosen the girdle to his garments. When [Wang] Feng was ⁶ about to die, he therefore confided [Wang Mang] to the Empress Dowager [nee Wang] and Emperor [Ch'eng]. He was installed as a Gentleman of the Yellow Gate and was promoted to be Colonel of the Archers Who Shoot By Sound.

After a long time, his paternal uncle who was younger than [Wang Mang's] father, the Marquis of Ch'eng-tu(b), [Wang] Shang(1b), memorialized that he wished to divide the households of his estate in order to enfeoff [Wang Mang]. Moreover, the Privy Treasurer of the Ch'ang-lo [Palace], Tai Ch'ung, the Palace Attendant, Chin Shê, the Colonel of Northern Barbarian Cavalry, Chi Hung, the Chief Commandant of Shang-ku [Commandery], Yang Ping, and the Gentleman-of-the-Household, Ch'en T'ang, who were all gentlemen well-known in that age, all spoke in behalf of [Wang] Mang. Because of that, the Emperor esteemed [Wang] Mang. In the first year of [the period] Yung-shih, he enfeoffed [Wang] ⁷ Mang as Marquis of Hsin-tu(c) with an estate of fifteen hundred households in the Tu District of Hsin-yeh [County] in Nan-yang [Commandery]. He was promoted to be Chief Commandant of Cavalry, Imperial Household Grandee, and Palace Attendant, and was careful as [an imperial] guard.

As his noble rank and position became more and more honorable, his conduct became more and more humble. He distributed equipages and horses, clothes, and fur garments, and bestowed them upon his guests, so that in his household there was no surplus [wealth]. He received and succored well-known gentlemen. He associated with a very large number of generals, chancellors, ministers, and grandees, hence those who occupied official positions in turn recommended him. Travelers talked about him; his empty fame flourished and spread, so that it overwhelmed that of his various uncles. He dared to do affected deeds which created a stir and performed them without shame.

[Wang] Mang's elder brother, [Wang] Yung(3), had been a Department Head. He had died young and had had a son, [Wang] Kuang(1). [Wang] Mang sent him to study at the gates of the Erudits. When [Wang] Mang took his leave, [usually once each five days], he led out and arranged his chariots and horsemen and brought sheep and wine to recompense and offer to [Wang Kuang1's] teachers; his favor was [also] shown to all of [Wang Kuang(1)'s] fellow-students, so that the masters all stared at him and the elders admired him.

[Altho Wang] Kuang(1) was younger than [Wang] Mang's son, [Wang] Yü(3), [Wang] Mang had them [both] married on the same day. [At the wedding feast], when the guests had filled his halls, in a moment a man told him that his Lady Dowager [mother] was suffering from a certain pain and must drink a certain medicine. Up to [the time] when the guests left, he had [thus] arisen several times.

He once ⁸ privately purchased a waiting-maid. Some of his cousins came to know something about it. Because of that, [Wang] Mang said, "The General of the Rear, Chu [Po] Tzu-Yüan, has no sons. I, Mang, heard that this girl's line is fruitful in bearing sons, so I purchased her for him." The same day he presented the slave-girl to [Chu Po] Tzu-Yüan. In the foregoing manner he hid his desires and sought for fame.

At this time, Shun-Yü Chang, the son of an elder [half]-sister of the Empress Dowager [nee Wang], had, because of his ability, become one of the nine high ministers. He was senior to and ahead of [Wang] Mang. [Wang] Mang secretly ⁹ sought out [Shun-Yü Chang's] crimes. [Wang Mang] took advantage of [this information and informed] the Commander-in-chief, the Marquis of Ch'ü-yang, [Wang] Ken, who had him speak [to the Empress Dowager ¹⁰ nee Wang and the Emperor. Thereupon, Shun-Yü] Chang suffered execution. From this [deed, Wang] Mang obtained [a reputation] for straightforwardness. A discussion is in the "Memoir of [Shun-Yü] Chang." [Wang] Ken then begged to retire and recommended [Wang] Mang to take his place. The Emperor thereupon selected him to be the Commander-in-chief. This year was the first year of [the ¹¹ period] Sui-ho, and [Wang Mang] had reached his thirty-eighth year. ¹²

When [Wang] Mang had surpassed his equals and succeeded his four uncles, [Wang Feng, Wang Shang(1a), Wang Yin, and Wang Ken], as chief assistant in the government, he wished to make his fame and reputation surpass that of his predecessors, hence he denied himself ¹³ tirelessly and invited ¹⁴ the Capable and Good [to come to him], making them Division Head Clerks. He bestowed upon [other] gentlemen all of his grants [from the Emperor] and the income from his estate, being even more economical [in his personal expenses].

When his mother was ill, the ministers and full marquises sent their Ladies to ask after her illness. When [Wang] Mang's wife received them, her clothes did not trail on the ground [and she wore] a linen apron. ¹⁵ Those who saw her, thought she was a servant, and sent someone to ask [who she was]. When they learned that she was the Lady, they were all astonished.

[Wang Mang] had been chief assistant in the ¹⁶ government for more than a year when Emperor Ch'eng died. When Emperor Ai ascended the ¹⁷ throne, he honored the Empress Dowager [nee Wang] and made her the Grand Empress Dowager. The [Grand] Empress Dowager [nee Wang] issued an imperial edict to [Wang] Mang, [ordering him] to go to his residence and leave [his position vacant for some of] the Emperor's maternal relatives. ¹⁸ [Wang] Mang [hence] presented to the Emperor a request begging to retire. Emperor Ai [however] sent his Prefect of the Masters of Writing, [T'ang Lin], with an imperial edict to [Wang] Mang, saying,

"The late Emperor entrusted the government to you, sir, whereupon he departed from his subjects. We have obtained [the opportunity] to uphold the [imperial] ancestral temples and will in truth consider [Ourself] fortunate to be of the same mind and similar opinions with you, sir. Now you, sir, have sent [Us a letter saying that you] are ill and ask to retire. Thereby you make known that We are not able to uphold or follow the intentions of the late Emperor. We are greatly saddened. [We] have already issued an imperial edict to the Masters of Writing to await your memorials, sir, about [government] business."

[The Emperor] also sent the Lieutenant Chancellor, K'ung Kuang, the Grand Minister of Works, Ho Wu, the General of the Left, Shih(1) Tan, and the Commandant of the Palace Guard, Fu Hsi, to speak to the [Grand] Empress Dowager [nee Wang], saying, "The Emperor has heard of the Empress Dowager's imperial edict and is much saddened. If the Commander-in-chief [Wang Mang] does not arise, the Emperor will then not presume to attend to the government." The [Grand] Empress Dowager [nee Wang thereupon] again ordered [Wang] Mang to attend to the [government] business.

At that time, the grandmother of Emperor Ai, the Queen Dowager [nee] Fu of Ting-t'ao, and his mother, the Concubine nee Ting [of the deceased King of Ting-t'ao], were alive, so the Marquis of Kao-ch'ang, Tung Hung, presented to the throne a letter saying, "According to the principles of the Spring and Autumn [in the Kung-yang Commentary], a mother becomes honorable because of her son, so that the Concubine [nee] Ting should be presented with the imperial title [of Empress Dowager]." ¹⁹ [Wang] Mang together with Shih(1) Tan impeached [Tung] Hung for misleading the court, which constituted inhumanity. A discussion is in the "Memoir of [Shih(1)] Tan."

At a later date, there was a banquet in Wei-yang Palace. The Prefect of the Flunkies spread the canopy and seat for the Queen Dowager [nee]Fu at the side of the seat for the Grand Empress Dowager [nee Wang. Wang] Mang investigated and reproached the Prefect of the Flunkies, saying, "The Queen Dowager of [the kingdom of] Ting-t'ao is a concubine from a tributary [kingdom]. How could she he permitted to be honored equally with the most honorable [lady in the palace]? Take it away and put the seat [of the Queen Dowager of Ting-t'ao] at a different [place]."

When the Queen Dowager [nee] Fu heard of it, she was furious and refused to attend [the banquet. She thereupon held] a great hatred against [Wang] ²⁰ Mang. [Hence Wang] Mang again begged to retire. Emperor Ai granted [Wang] Mang five hundred catties of actual gold, a comfortable carriage and a quadriga of horses, dismissed him [from his position], and sent him to his residence. Most of the ministers and grandees praised him, so the Emperor added his grace and favor, and established, as [regular] messenger to his home, a Palace [Attendant Within] the Yellow Gate to grant him a meal [from the imperial cuisine] once every ten days. [The Emperor] sent to his subordinates an imperial edict which said,

"The Marquis of Hsin-tu(c), [Wang] Mang, has worried and toiled for the state and has firmly held to his fealty. We hoped with him to produce a good government, [but] the Grand Empress Dowager [nee Wang] has issued an imperial edict that [Wang] Mang should go to his residence, for which We are very sorry. Let [Wang Mang] ²¹ be additionally enfeoffed with three hundred fifty households in Huang-yu Village; let his position be Specially Advanced, let him [be given the rank of] Serving in the Palace, [be required] to come to court [only] on the first and fifteenth days of the month, and present himself with formalities like those of the three highest ministers. When [the Emperor rides] his chariot of state, [Wang Mang] may follow in the [imperial cortege] riding a green chariot. ²²²³

The second year afterwards, when the Queen Dowager [nee] Fu and the Concubine [nee] Ting had both been given the imperial titles [of Emperor's Great Empress Dowager and the Emperor's Empress Dowager, respectively], the Lieutenant Chancellor Chu Po memorialized,

"[Wang] Mang has not previously applied broadly [enough] the principle of honoring those [deserving of] honor ²⁴ but has humbled and degraded those who should be honored with an imperial title, [thereby] injuring the doctrine of filial piety, so that he ought to suffer public execution. Fortunately [for him], he has received [the advantage of a general] ordinance of amnesty, [yet] it is not proper that he should possess a noble title or land. I beg that he be dismissed [from his titles] and made a commoner."

The Emperor said, "Because [Wang] Mang is related to the Grand Empress Dowager [nee Wang], let him not be dismissed [from his noble titles], but be sent away to his estate."

²⁵ While [Wang] Mang had closed his gates and was keeping to himself, [Wang] Huo(b), ²⁶ his son who was neither his eldest nor his youngest, murdered a slave. [Wang] Mang bitterly reproached [Wang] Huo(b) and caused him to commit suicide.

While he had been at his estate to the third year, officials ²⁷ by the hundreds sent letters to the Emperor grieving and pleading for [Wang] Mang. In the first ²⁸ year of [the period] Yüan-shou, when there was an eclipse of the sun, [some persons who had been recommended as] Capable and Good, Chou Huo, Sung Ch'ung, and others, in their written replies to the examination, praised highly [Wang] Mang's achievements and virtue. The Emperor therefore summoned [Wang] Mang [to come to court].

When [Wang] Mang had first gone to his estate, because [Wang] Mang was an honorable and important [personage], the Grand Administrator of Nan-yang [Commandery] selected a Division Head from his office, K'ung Hsiu, [a man of] Yüan, to be the acting Chancellor of Hsin-tu(c), [Wang Mang's marquisate. When K'ung] Hsiu went to pay a visit to [Wang] Mang, [Wang] Mang [treated K'ung Hsiu] with all possible formalities and in person welcomed him [at the door]. [K'ung] Hsiu had also heard of [Wang Mang's] fame and responded to him in like manner.

Later, when [Wang] Mang was ill, [K'ung] Hsiu attended upon him. Because of his gracious intent, [Wang] Mang presented him with his [own] precious sword having jade furnishings, desiring to make [K'ung Hsiu] a good friend. [But K'ung] Hsiu refused to receive it. [Wang] Mang said therefore, "I verily see that on your face, sir, there is a scar. A fine jade can extinguish a scar. I merely wanted to present you with the ring on the hilt of the sword." ²⁹ He immediately loosed its [jade] sword-ring.

When [K'ung] Hsiu again excused himself and refused, [Wang] Mang said, "Do you, sir, dislike [to receive it] because of its [high] value?" Then he pounded it to pieces, himself tied it up, and thereupon presented it to [K'ung] Hsiu. [K'ung] Hsiu then received it.

When [Wang] Mang was summoned [to the court and was about to] leave, he wanted to see [K'ung] Hsiu, [but K'ung] Hsiu pronounced himself ill and did not present himself.

More than a year after [Wang] Mang returned to the imperial capital, Emperor Ai died. He had no ³⁰ children and both the [August Grand] Empress Dowager [nee Fu] and the [Emperor's] Empress Dowager [nee] Ting had died previously. On the same day [as the death], the Grand August Empress Dowager [nee Wang] rode a quadriga to the Wei-yang Palace, where she secured the imperial seals with their seal-cords. ³¹ She sent a messenger galloping to summon [Wang] Mang. She issued an imperial edict to the Masters of Writing, [declaring] that the various insignia and credentials for mobilizing troops, the matters memorialized by the various officials, and the troops of the Palace Attendants Within the Yellow Gate and of the Attendants at the Gates should all be under the control of [Wang] Mang.

[Wang] Mang advised [the Grand Empress Dowager] that the Commander-in-chief, the Marquis of Kao-an, Tung Hsien(2a), was too young and [that his ³² occupying that position] did not accord with public opinion, [so that she should] take [away] his [official and noble] seals and cords. On the same day, [Tung] Hsien(2a) committed suicide.

The [Grand] Empress Dowager [nee Wang] in an imperial edict ordered the ministers to recommend persons who might become the Commander-in-chief. The Grand Minister Over the Masses, K'ung Kuang, and the Grand Minister of Works, P'eng Hsüan, recommended [Wang] Mang. The General of the Van, Ho Wu, and the General of the Rear, ³³ Kung-sun Lu, recommended each other. The [Grand] Empress Dowager installed [Wang] Mang as Commander-in-chief ³⁴ and discussed with him the establishment of an heir [to the throne].

The Marquis of An-yang, Wang Shun(4b), was a second cousin of [Wang] Mang, was cultivated and self-controlled ³⁵ in his person, and was trusted and beloved by the [Grand] Empress Dowager. [Wang] Mang advised her to make [Wang] Shun(4b) the General of Chariots and Cavalry and send him to invite the King of Chung-shan, [Liu Chi-tzu], to carry on the posterity of Emperor Ch'eng. This was Emperor Hsiao-p'ing.

The Emperor was in his ninth year, so the [Grand] Empress Dowager attended court and pronounced [that she issued the imperial] decrees. ³⁶ She entrusted the government to [Wang] Mang.

[Wang] Mang advised her that [the lady] nee Chao had previously killed some imperial sons ³⁷ and that [the lady] nee Fu had been proud and arrogant, so she thereupon dismissed the Empress [nee] Chao of [Emperor] Hsiao-ch'eng and the Empress [nee] Fu of [Emperor] Hsiao-ai [from their titles]. Both were ordered to commit suicide. A discussion is in the "Memoir of the [Imperial] Relatives by Marriage."

Because the Grand Minister Over the Masses, K'ung Kuang, was a famous scholar, had acted as chancellor to three lords [of men], was respected by the [Grand] Empress Dowager, and the whole empire trusted him, [Wang] Mang therefore honored [K'ung] Kuang greatly and served him. [Wang Mang] introduced [to the court K'ung] Kuang's son-in-law, Chen Han, and made him a Palace Attendant and the Chief Commandant of the Imperial Equipages.

[Wang] Mang attributed crimes to all the various maternal relatives of Emperor Ai, together with [those of] his great officials and those who held office whom [Wang] Mang had disliked, and prepared [unsigned] memorials begging [that they be punished]. He had [Chen] Han take them to [K'ung] Kuang. [K'ung] Kuang was habitually timid and cautious, so did not dare to refuse to send in these memorials [as his own]. Each time [they were received, Wang] Mang advised the [Grand] Empress Dowager to assent to these memorials. In this way, the General of the Van, Ho Wu, and the General of the Rear, Kung-sun Lu, were sentenced for having ogether with [those of] Tung Hsien2a were all dismissed from their positions and from their noble titles and were exiled to distant regions.

The Marquis of Hung-yang, [Wang] Li(5a), was a younger [half]-brother of the [Grand] Empress Dowager. Although he did not occupy any [official] position, yet because he was one of his uncles who was respected within [the Palace, Wang Mang] dreaded him. He feared [Wang] Li(5a) might casually say something to the [Grand] Empress Dowager which would bring it about that [Wang Mang] would not be permitted to follow his own intentions. So [Wang Mang] had [K'ung] Kuang also memorialize [Wang] Li(5a)'s former evil deeds: that he had previously known that the Marquis of Ting-ling, Shun-Yü Chang, had committed the crime of rebellion and he had [nevertheless] received from him a large bribe and had falsely ³⁸ spoken for him, [thus] misleading the court. Later he had advised that a secret son of a government woman, Yang Chi, [allegedly by Emperor Ch'eng], should be made an Imperial Son, [a possible heir to the throne. But] the common opinion [in the court was, "It is a case of] the reappearance of the Young Emperor of the Lü clan. ³⁹ It is most disturbing. It would be suspicious to the empire, so that it would be difficult to establish [such a babe's legitimacy] to later generations or to achieve anything creditable in behalf of [such a babe] in swaddling clothes." [The memorial] begged that [Wang] Li(5a) should be sent back to his state.

When the [Grand] Empress Dowager would not listen to it, [Wang] Mang said to her, "Now the Han dynasty has decayed and has been without [natural] heirs [to the throne] for successive generations. You alone, [Grand] Empress Dowager, can take the place of the young lord in directing the government. It is sincerely to be dreaded that, even if you strive hard to use justice and uprightness in leading the empire, it is yet to be feared that [the empire] will not follow [you. But] now if for the sake of your private affection you go contrary to the advice of your highest officials, in this way your many subordinates will become dangerous and evil; disorder will arise because of this [event]. It is proper to approve [this petition], temporarily send [Wang Li(5a)] to his state, and, after the situation has become more tranquil, to summon him back." The [Grand] Empress Dowager had no alternative, so sent [Wang] Li(5a) to his state. The [methods] by which [Wang] Mang compelled and controlled his superiors and inferiors were all of the foregoing sort.

In this way, those who attached themselves to him and accorded with him were promoted and those who opposed or disliked him were exterminated. Wang Shun(4b) and Wang Yi(5) became his intimate advisers. Chen Feng and Chen Han had charge of making decisions ⁴⁰ , P'ing Yen had charge of delicate matters ⁴¹ , Liu Hsin(1a) ⁴² took care of [classical] literature, Sun Chien was his military assistant. ⁴³ [Chen] Feng's son, [Chen] Hsün, [Liu] Hsin(1a)'s son, [Liu] Fen, Ts'ui Fa from Cho Commandery, and Ch'en Ch'ung from Nan-yang [Commandery] were all favored by [Wang] Mang because of their ability.

[Wang] Mang's appearance was severe and his speech was blunt. ⁴⁴ When he wanted to have something done, he subtly indicated it in his bearing; his clique took up his intentions and manifested them in a memorial, [whereupon Wang] Mang bent his head to the earth with tears in his eyes, and firmly declined. On the one hand, he thereby misled the [Grand] Empress Dowager, and on the other, he thereby exhibited faithfulness to the mass of commoners.

First, he had hinted that [the Governor of] Yi Province should induce the barbarians outside the barrier to present a white pheasant, ⁴⁵ and, in the first year of [the period] Yüan-shih, in the first month, [Wang] Mang advised the [Grand] Empress Dowager to issue an imperial edict that the white pheasant should be offered in the [imperial] ancestral temples. The many courtiers therefore memorialized, saying,

"The [Grand] Empress Dowager entrusted to the Commander-in-chief, [Wang] Mang, the duty of planning the imperial enthronement that gave peace to the [imperial] ancestral temples. When the former Commander-in-chief Ho Kuang had the merit of [similarly] having given peace to the [imperial] ancestral temples, his enfeoffment was increased by thirty thousand households, the noble title and estate [of his posterity was ordered] to be the same [as that of the founder of their house, ⁴⁶ and he was ranked] the same as the [former] Chancellor of State Hsiao [Ho]. It would be proper for [Wang] Mang to be [treated] as [Ho] Kuang was formerly [treated]." ⁴⁷

The [Grand] Empress Dowager questioned ⁴⁸ the ministers, saying, "Is it really that, because the Commander-in-chief, [Wang Mang], has achieved great merit, he ought to be given [high] honors? Or it is because he is of [Our] flesh and blood that you have wanted to distinguish him?"

Thereupon various courtiers produced long expositions, [saying, "Wang] Mang's achievements and virtuous conduct have brought about the auspicious presage of a white pheasant [as at the time the Duke of] Chou [was minister to King] Ch'eng. That in a thousand years there are similarities is a law of the sage-kings. ⁴⁹ When a subject has great achievements, in his lifetime he should have a laudable title. Hence the Duke of Chou, during his lifetime, was given ⁵⁰ a title with [the name of] the Chou [dynasty in it. Wang] Mang has the great achievement of having given stability to the state and of having given tranquillity to the Han dynasty, so that it is proper that he should be granted the title, `The Duke Giving Tranquillity to the Han [Dynasty],' that the [number of] households [in his noble estate] should be increased, and [his posterity should be given] the same noble title and estate [as the founder of their house]. On the one hand, [this appointment] will be in accordance with ancient principles, and on the other hand, it will take as its model past situations. Thereby it will accord with the mind of Heaven."

When the [Grand] Empress Dowager, in an imperial edict, ordered a Master of Writing to prepare [an edict for] this matter, [Wang] Mang presented a letter which said, "Your servant planned the enthronement [of Emperor P'ing] together with K'ung Kuang, Wang Shun(4b), Chen Feng, and Chen Han. Now I wish that the achievements and rewards of [K'ung] Kuang and the others should alone be listed and that [any rewards for] your servant, Mang, should be abandoned and set aside. Do not list me with them."

Chen Han advised the [Grand] Empress Dowager to issue an imperial edict, which said, "

When [Wang] Mang again presented a letter excusing himself, the [Grand] Empress Dowager by an imperial edict ordered an Internuncio to lead [Wang] Mang to await [investiture] in the Eastern Wing of the [Palace] Hall. [But Wang] Mang pronounced himself ill and would not enter [the Palace Hall, so the Grand] Empress Dowager sent the Prefect of the Masters of Writing, [Yao] Hsün, with an imperial edict to [Wang Mang], saying, "Because you, sir, are humble, ⁵² you have refused on account of illness. Your position, sir, is important, and may not be left vacant. Arise promptly at this time."

When [Wang] Mang completely and firmly refused, the [Grand] Empress Dowager again sent the Grand Coachman at the Ch'ang-hsin [Palace, Wang] Hung, with an imperial decree summoning [Wang] Mang. [Wang] Mang [however] insistently pronounced himself ill. Her entourage advised the [Grand] Empress Dowager that it was proper not to force [Wang] Mang's will, and merely to list K'ung Kuang and the others, whereupon [Wang] Mang would be willing to arise.

⁵³ The [Grand] Empress Dowager [thereupon] issued to her subordinates an imperial edict, saying, "The Grand Tutor, the Marquis of Po-shan, [K'ung] Kuang, has guarded [the throne] for four reigns and from reign to reign has been tutor or chancellor. He is loyal, filial, benevolent, and sincere; his conduct and his fealty have been outstanding. He made the proposal and planned the imperial enthronement. He shall be additionally enfeoffed with [the income of] ten thousand households. [K'ung] Kuang shall become the Grand Master, participating in a government by Four Coadjutors.

"The General of Chariots and Cavalry, the Marquis of An-yang, [Wang] Shun(4b), has repeatedly and continually been benevolent and filial; he was sent to invite the King of Chung-shan, [Liu Chi-tzu, to ascend the throne] and he has `repulsed [by diplomacy] the attacks of [the enemy at a distance of] ten thousand li.' ⁵⁴ His achievements and virtuous conduct are abundant and brilliant. He shall be additionally enfeoffed with [the income of] ten thousand households. [Wang] Shun(4b) shall become the Grand Guardian.

"The General of the Left and Superintendent of the Imperial Household, [Chen] Feng, has guarded [the throne] for three reigns. He is loyal, trustworthy, benevolent, and sincere. He was sent to invite the King of Chung-shan [to ascend the throne] and has assisted and guided him and supplied his needs, thereby giving tranquillity to the [imperial] ancestral temples. [Chen] Feng shall be enfeoffed as Marquis of Kuang-yang with the income of a state of 5000 households. [Chen] Feng shall become the Junior Tutor.

"Upon all [these persons] there shall be conferred the position [of being included among] the Four Coadjutors. Their noble ranks and estates shall be the same [for their descendants as for the founders of their houses] and to each shall be given one residence.

"The Palace Attendant and Chief Commandant of Imperial Equipages, [Chen] Han, has guarded the throne and toiled diligently. He made the proposal and planned the imperial enthronement. [Chen] Han shall be enfeoffed as the Marquis of Ch'eng-yang with the income of an estate of two ⁵⁵ thousand four hundred households."

When these four persons had received rewards and [Wang] Mang had not even yet arisen, various courtiers again presented [a memorial to the Grand Empress Dowager nee Wang], saying, "Although [Wang] Mang is able to yield [to others, ⁵⁶ yet] he is one whom the court should properly make illustrious and to whom should be given at [this appropriate] time [suitable] rewards, [thereby] making well-known and important one who has achieved great merits and [thereby] not causing the hopes of the many officials or of the great multitude to be disappointed." ⁵⁷

The [Grand] Empress Dowager thereupon issued an imperial edict, saying, "The Commander-in-chief, the Marquis of Hsin-tu(o), [Wang] Mang, has been one of the three highest ministers for three reigns and has performed the [same] duties [as those performed by] the Duke of Chou. He has established the plan [for the succession to the throne that is to endure for] ten thousand generations. In achievements and virtuous conduct ⁵⁸ he has been a model to palace officials. ⁵⁹ His influence has spread over [all] within the [four] seas, so that people of distant [regions] have thought with affection of right principles; a potentate of the Yüeh-shang, ⁶⁰ [whose speech must be] repeatedly interpreted [from one interpreter to another], presented a white pheasant as tribute.

"Let [Wang] Mang be additionally enfeoffed with [the income of] the twenty-eight thousand households in the two counties of Shao-ling and Hsin-hsi. His heirs who succeed him shall be exempted [from taxes and service] and their noble rank and estate shall be the same [as his]. ⁶¹ His achievements ⁶² shall be [ranked] the same as those of the [former] Chancellor of State, Hsiao [Ho. Wang] Mang shall be the Grand Tutor and in charge of the business of the Four Coadjutors. His title shall be the Duke Giving Tranquillity to the Han Dynasty. The first residence, that of the former Chancellor of State, Hsiao [Ho], shall become the residence of the Duke Giving Tranquillity to the Han Dynasty. Let [this ordinance] be established and published as a [permanent] ordinance and be transmitted [forever] without end."

Thereupon [Wang] Mang hypocritically ⁶³ feared that he had no alternative and so he arose and received his charter [of appointment]. The charter said,

"The Han [dynasty] was in danger because there was no heir, and your excellency stabilized it. As to the positions of the Four Coadjutors and the responsibilities of the three highest ministers, your excellency controls them. As to the various officials and the many positions, your excellency rules them. Your merits and virtue are abundant and brilliant. Thereby the [imperial] ancestral temples are tranquil. Verily, the auspicious presage of the white pheasant is symbolical of [the way the Duke of] Chou [acted as minister to King] Ch'eng. Hence [We] grant you the auspicious title of the Duke Giving Tranquillity to the Han Dynasty. When you are the Coadjutor and protector of the Emperor, do you aim at bringing about [a condition of the utmost] tranquillity. Do not disappoint Our intentions."

[Wang] Mang received the titles of Grand Tutor and Duke Giving Tranquillity to the Han Dynasty, [but] he yielded up and returned the matter of his increase in enfeoffment and his noble rank and estate being the same [for his descendants as for himself], saying, "I wish to wait until the people ⁶⁴ have a sufficiency in their households and then only should I be given any rewards." The other highest ministers again argued with him. The [Grand] Empress Dowager's imperial edict said, "You, Duke, of your own accord aim at the people having a sufficiency in their households, because of which [We] listen to you. Let it be ordered that your salary, Duke, and the rewards granted to the members of your suite ⁶⁵ shall all be double what they were previously, and when the people have a sufficiency in their households so that personally they have enough, the Grand Minister over the Multitude, [K'ung Kuang], and the Grand Minister of Works, [Wang Ch'ung], shall report [the fact] in order that [you may thereupon be granted the full amount of your reward]."

[Wang] Mang again refused and would not receive [these honors] and proposed that it would be proper to set up descendants of the vassal kings [as kings] and to enfeoff the descendants of the more important of the meritorious courtiers of the Eminent Founder, [Emperor Kao], and his successors, as marquises or to grant them the noble rank of Marquis of the Imperial Domain with the income of estates; and thereafter those in office should each have his [full] rank, [so that there may be] a government making grants to every one, in which on the one hand, the [imperial] ancestral temples are honored ⁶⁶ , by augmenting the rites and music [employed therein] and on the other hand, gentlemen and commoners are shown kindness and widowers and widows [are given] grace and bounty. A discussion is in the "Annals of [Emperor Hsiao]-p'ing."

When [Wang] Mang had pleased the mass of commoners, ⁶⁷ he also wanted the right to decide matters on his own authority. He knew that the [Grand] Empress Dowager had no taste for governing, so he gave a hint to the ministers. They memorialized her, saying, "In the past, officials have been promoted in accordance with the order of their merits to [positions ranking as] two thousand piculs. They, together with minor officials who have been recommended from the provincial divisions as being Abundant Talents of Unusual Degree, are for the most part not worthy [of their positions, so that] it would be proper that they should all interview the Duke Giving Tranquillity to the Han Dynasty, [Wang Mang]. It is also not proper that the [Grand] Empress Dowager should in person supervise unimportant matters."

[Thus they] caused the [Grand] Empress Dowager to issue an imperial edict which said, "Since the Emperor is young in years, We are temporarily directing the government until he puts on the bonnet of virility. ⁶⁸ Now most matters are complicated and detailed, while Our years are many and [Our] bodily vigor is insufficient. [If We attend to these matters], there is danger that [We] may not have the means of keeping [Our] body in health or of caring for the Emperor. Hence [We] have selected loyal and capable persons and have set up the Four Coadjutors, so that [Our] many inferiors should be urged to do their duty and there should perpetually be prosperity and peace.

"Confucius `said, "How sublime the way Shun and Yü held possession of the country and yet remained indifferent to [the details of government]!" ' ⁶⁹ From this time and henceforth, except ⁷⁰ for enfeoffments of noble titles, which shall nevertheless be reported [to Us], in all other matters, the Duke Giving Tranquillity to the Han Dynasty and the Four Coadjutors shall judge and decide. As to Provincial Shepherds, [officials ranking at] two thousand piculs, together with minor officials [who are recommended as being] Abundant Talents, when they are [considered] for their first appointment [to office] and when they memorialize matters, they shall each time be led into an office near [the palace] to answer questions; the Duke Giving Tranquillity to the Han Dynasty, [Wang Mang], shall examine into their former offices and ask about their new duties, in order that he may know whether they are worthy or not."

Thereupon [Wang] Mang received and questioned each one [of the officials], conveyed to them his secret gracious intentions, and bestowed upon them rich parting gifts, while he brought out memorials concerning those who did not suit his purposes and dismissed them, so that his power was equal to that of the lord of men.

[Wang] Mang wanted to delight the [Grand] Empress Dowager with vain reputation, so advised her in conversation that since she had herself succeeded to the extravagance of the Ting and Fu [clans related to] the deceased [Emperor] Hsiao-ai, while most of the people did not have enough [to live on], ⁷¹ it would be proper for the [Grand] Empress Dowager temporarily to wear coarse plain silk, ⁷² and to reduce considerably [the expense of] her cuisine, in order to show [her economical spirit] to the empire.

[Wang] Mang thereupon presented a letter, stating ⁷³ that he would pay a million cash and offer thirty ch'ing⁷⁴ of cultivated fields, to be paid to the Grand Minister of Agriculture, for assistance and gifts to the poor people. ⁷⁵ Thereupon the ministers all admired and imitated him.

[Wang] Mang led the various courtiers in a memorial, saying, "Your Majesty is of an honorable age, [yet] you have for a long time worn heavy plain white silk and have reduced your imperial cuisine, which verily is not the way to sustain your bodily vigor, to care for the Emperor, or to give tranquillity to the [imperial] ancestral temples. Your subject, Mang, has several times knocked his head to the ground at the door to your Inner Apartments and has advised and argued with you [concerning this practise, but my request that this practise be discontinued] has not yet been approved. Now, thanks to your Majesty's virtue and beneficence, the wind and rain have recently been timely, sweet dew has descended, the supernatural fungus of immortality has grown, the calendar plant and the red herb, ⁷⁶ auspicious cereals and [other] favorable signs have all appeared simultaneously.

"Your servant Mang and the others are not capable of overcoming their great hopes: we wish that your Majesty would have compassion upon your energy, rest your spirit, relax your thoughts, conform to the regular imperial robes, and restore the legal cuisine of the Grand ⁷⁷ Provisioner, thereby causing each of your subjects and children to be completely content in his heart and to supply your needs perfectly. We hope that you will sympathetically scrutinize [our request]."

[Wang] Mang also caused the [Grand] Empress Dowager to issue an imperial edict which said, "Verily, [We] have heard that [according to] the moral principles for the mother of a ruler, her thoughts should not go outside the threshold of the door. ⁷⁸ Since the state has not received [Heaven's] blessing and the Emperor is of the age when he is in swaddling-clothes and is not yet capable of governing in person, [We] have trembled with apprehension and [guarded Ourself] for fear that the [imperial] ancestral temples would not be tranquil. Except for Us, who can control the general policies of the state?

"It was for such reasons that Confucius interviewed Nan-tzu and that the Duke of Chou acted as regent, which was probably an expedient suited to the time. ⁷⁹ [We] have fatigued [Ourself] and have pondered to the utmost [degree], have toiled and worried, and have not yet become tranquil. Hence `if the state is prodigal, then [a sage] gives it an example of economy,' <sup>80</sup> and `in straightening a curved [piece of wood, it may be spoiled by being bent backwards] beyond a straight [line,' ⁸¹ so We may have gone too far in economizing], yet if We do not personally lead [the empire back to correctness], what will [We be able] to say to the empire?

"[We] have hoped morning and night that the five [kinds of] grains should be harvested in abundance and the peoples' households should have a sufficiency. When the Emperor dons the cap of virility, [We] shall entrust the government to him and transfer it to him.

"[We] now verily have had no leisure for light and delicate [clothing] or for perfectly flavored [food] and hope that together with the many officials [We] may achieve [a good government]. Let [us all] make [great] efforts towards this [end]."

Every time there was a flood or drought, [Wang] Mang would eat plain food. ⁸² When her entourage advised her of it, the [Grand] Empress Dowager sent a messenger with an imperial edict to [Wang] Mang, saying, "[We] have heard that you, Duke, have been eating [only] vegetables. Your solicitude for the common people is indeed deep. Since in this autumn there has fortunately been a good harvest, and you, Duke, are so diligent in your duties, at this time you should eat meat and care for your body for the sake of the state."

[Wang] Mang pondered that the Middle States were already tranquil, and only the barbarians of the four [quarters] were still the same as [before]. So he sent an envoy to give actual gold and valuable silks, as heavy bribes, to the Hun Shan-Yü, in order to have him send a letter to the Emperor, which said, "I have heard that in the Middle States a double personal name is criticized. ⁸³ My former personal name has been Nang-chih-ya-szu. Now I change my personal name to Chih, in admiration of and conformity to the regulations of the sages." He also sent [Lüan-ti Yün], the Hun Princess [who had married] Hsü-pu [Tang] and who was the daughter of Wang [Ch'iang] Chao-chün, to enter [the court] and wait upon [the Grand Empress Dowager. Wang Mang thus used] myriads of methods and stratagems to dazzle deceptively and serve flatteringly the [Grand] Empress Dowager and her inferiors down to her Chief Chamberlain who was at her side.

When [Wang] Mang had become an important personage, he wanted to mate his daughter to the Emperor, making her the Empress, in order to make his power secure. [So] he memorialized, saying, "The Emperor has been on the throne to the third year, [yet the occupant of] the Ch'ang-ch'iu Palace, [the Empress], has not yet been established and [the positions of] concubines in the Lateral ⁸⁴ Courts have not yet been filled. Recently, the difficulties of the dynasty have originated from heirs being lacking and from [imperial] marriages and takings [of concubines] having been incorrect. I beg that the Five Classics be investigated and discussed in order to establish rites for [the imperial] marriage and to fix the principle of [the Emperor's] twelve women, ⁸⁵ in order to increase his posterity, and that there be a wide selection [for his harem] from the daughters of the principal wives of the descendants from the two [immediately preceding dynasties of true] kings, [the Shang and Chou dynasties], the posterity of the Duke of Chou and of Confucius, and the marquises in Ch'ang-an."

The matter was referred to the high officials and they presented [to the Grand Empress Dowager] the names of a multitude of girls. The girls of the Wang clan were the most numerous of those selected [as candidates for becoming the Empress. Wang] Mang feared that they would compete with his own daughter, ⁸⁶ so he immediately presented [a letter] saying, "I personally am without virtue and my child's abilities are of a low [order], so that it would not be proper for her to be put with the multitude of girls [form whom the Empress] is to be chosen."

The [Grand] Empress Dowager thought that he was completely sincere, so issued an imperial edict [for the Emperor], saying, "The girls of the Wang clan are Our maternal relatives. Let them not be selected [for the imperial harem]."

The many common people, the [Confucian] masters, the Gentlemen, the lower officials, and [those holding] higher positions, who [thereupon came to] wait at the [Palace] Portals to present letters [to the Grand Empress Dowager, numbered] more than a thousand daily; some of the ministers and grandees went to the middle of the [principal] court and some prostrated themselves outside the doors of the Inner [Apartments]. All said, "The sage virtue of your enlightened edict is as sublime as" that, [or] "The abundant and glorious services of the Duke Giving Tranquillity to the Han Dynasty are as magnificent as" this, [or], "Now that an Empress is to be established, why should the daughter of the Duke be specially excluded? Where would the destiny of the empire be [better] placed? We wish to secure the daughter of the Duke as the mother of the empire."

[Wang] Mang sent his Chief Clerk and subordinates by divisions to instruct and stop the ministers and the [Confucian] masters, but those who presented letters [to the Grand Empress Dowager] were even greater [in number than before, so the Grand] Empress Dowager had no alternative but to listen to the ministers and select the daughter of Wang] Mang [to be the Empress].

[When Wang] Mang again himself advised her that it would be proper to select widely from among the host of [suitable] girls, the ministers contested with him, saying, "It is not proper to select other girls and thereby alter the proper line of succession, [which can only come through the daughter of the Duke]."

[Wang] Mang [accordingly] advised [the Grand Empress Dowager] that he was willing to have his ⁸⁷ daughter interviewed. The [Grand] Empress Dowager sent the Privy Treasurer of Ch'ang-lo [Palace, Hsia-hou Fan ⁸⁸ ], the Superintendent of the Imperial House, [Liu Hung(3b)], and the Prefect of the Masters of Writing, [P'ing Yen ⁸⁹ ], to present the proposal [of marriage] ⁹⁰ and to interview the girl. They returned and memorialized, saying, "The daughter of the Duke has been imbued with virtue and culture and has a beautiful and fascinating appearance, so that it would be proper for her to continue the heavenly ⁹¹ succession and uphold the [imperial] sacrifices."

There was an imperial edict sending the Grand Master Over the Masses, [Ma Kung], and the Grand Minister of Works, [Chen Feng], to inform in an official document [the imperial ancestors in the imperial] ancestral temples and in various ways to perform divination by the tortoise-shell and by the stalks. They reported unanimously, "The cracks upon the tortoise-shell which occurred were [a prognostic] that metal and water will flourish and assist. The diagram formed by the stalks which occurred was that the father and mother will occupy [their due] positions, ⁹² which may be said to be a response [presaging] prosperity and security, a portent of great good fortune."

The Marquis of Hsin-hsiang, [Liu] T'ung(2b), presented [to the throne a memorial], saying, "[According to] the Spring and Autumn, when the Son of Heaven was about to take [a bride from the state of] Chi(6), he rewarded the Viscount of Chi with the title of Marquis. ⁹³ The estate of the Duke Giving Tranquillity to the Han Dynasty, [Wang Mang], is not yet conformable to [this] ancient regulation."

The matter was referred to the high officials, and all advised, "Anciently, the Son of Heaven enfeoffed the father of his Empress [with a fief] a hundred li [square]; he honored [his father-in-law] and did not treat him as his subject, in order to give importance to his ancestral temple. It was the extreme of filial piety. [Liu] T'ung's advice is in conformity with the rites and may be approved. We beg that [Wang] Mang be additionally enfeoffed with the 25,600 ch'ing of cultivated fields in [the county of] Hsin-yeh, [in order that he may have] a full hundred li." ⁹⁴

[Wang] Mang excused himself, saying, "Your subject Mang's daughter is really not fit to be mated to the most honorable person [i.e., the Emperor]. I furthermore have heard about the discussions of the many [officials concerning] an increase in my en- feoffment. I, your subject Mang, myself humbly meditate that I have been permitted to rely upon [the fact that I am] a distant relative [of the throne] ⁹⁵ and have [thus] attained noble rank and lands. If my daughter is really capable of supporting and according with your sage virtue, the estate of your subject Mang is [yet] sufficient to make offerings for the tribute at the court; it is not necessary again to give me the favor of added territory. I wish to return what was to be added." The [Grand] Empress Dowager approved it.

The high officials memorialized that, [according to] ancient practises, an empress was betrothed [with a gift of] twenty thousand catties of actual gold, ⁹⁶ which would be two hundred million cash. [Wang] Mang declined it and asked strongly that it be given to others, [but] received forty million [cash] and gave thirty-three million [cash] of that [sum] to the families of [the Emperor's] eleven concubines, [who were to accompany the Empress].

Various courtiers again said, "Now the betrothal presents received for the Empress barely surpass those for the various concubines." [So] there was an imperial edict again increasing [the gift to Wang Mang] by twenty-three million [cash, making it] altogether thirty million [cash. Wang] Mang again used ten million [cash] of that [sum] to divide among the poor persons in his nine [sets of] relatives.

Ch'en Ch'ung was at that time Director of Justice to the Grand Minister over the Masses, [Ma Kung], and was good friends with Chang Ch'ang's grandson, [Chang] Sung. [Chang] Sung was a gentlemen of wide learning, and drafted for [Ch'en] Ch'ung a memorial praising the achievements and virtuous conduct of [Wang] Mang, which [Ch'en] Ch'ung memorialized. It said,

"[According to] the opinion of your unworthy servant, from the time that the Duke Giving Tranquillity to the Han Dynasty first `brought his bundle of dried flesh [and began studying],' ⁹⁷ he has been placed in an age when customs have been highly extravagent and luxurious, has had the high favor of being allied in flesh and blood to [the occupants of] two palaces, [Emperor Ch'eng and the Grand Empress Dowager nee Wang], and has been covered with the illustrious brilliance of his various uncles. His wealth has been great and his power abundant, so that his will was unopposed.

"Yet he has humbled himself, lived a life of kindness and goodness, vanquished his desires, and walked in the path of proper conduct, resisting the age and correcting its customs, standing firmly alone, [wearing] poor clothes and [eating] poor food, with a shabby carriage and sorry horses, with one consort and no other [woman]. No one of the multitude has failed to hear of [the wonderful conditions] within the doors of his inner apartments and of his virtues of filial piety and friendliness. He is quiescent, rejoicing in the Way, gentle and good, and associating with worthy inferiors. He is kindly to his old friends and servitors and faithful to his teachers and associates. Confucius said, `No [one] is as good as the man who is poor and yet happy, rich and yet loves the rules of proper conduct,' ⁹⁸ which indeed applies to the Duke.

"When he was a Palace Attendant and the former Marquis of Ting-ling, Shun-yn Chang, committed the crime of treason, the Duke did not presume to keep it to himself [but] advocated that [his cousin] should be punished. The Duke of Chou executed [the King's Uncles] of Kuan and of Ts'ai and Master Chi [Yu] poisoned Shu Ya, ⁹⁹ which [precedent] indeed denotes that the Duke [is like these sages].

"For this reason, Emperor Hsiao-ch'eng gave the Duke a mandate to be his Commander-in-chief, entrusting him with the government of the state. When [Emperor] Hsiao-ai ascended the throne, the Marquis of Kao-ch'ang, Tung Hung, divined the desires [of the Concubine nee Ting] and sought for her approbation [by suggesting that the Emperor's natural mother, this Concubine nee Ting, should be given the title belonging to his imperial mother, instead of recognizing that Emperor Ai was the adopted son of his predecessor, hence his natural mother could not be his imperial mother. Tung Hung thus actually proposed] creating two lines of [imperial] descent. [But] the Duke in person impeached [Tung Hung] and thereby established a fundamental principle [of government]. He advocated that it was not proper for the Queen Dowager [nee Fu] of Ting-t'ao to have [her canopy and seat beside] the imperial ¹⁰⁰ canopy and seat [of the Grand Empress Dowager], ¹⁰¹ in order to make plain the constitution of the state. The Book of Odes says,

"He firmly held to humility and expressed his sincerity in yielding his position. When the Queen Dowager [nee Fu] of Ting-t'ao wanted to secure for herself the usurped title [of Empress Dowager], she feared his sense of duty which [made him] rebuke her to her face [for placing] her canopy and seat [next to that of the Grand Empress Dowager]. Flattering and misleading braves, [such as] Chu Po and his sort, were restrained by the other fact that [Wang Mang] had in person impeached [Shun-Yü] Chang and [Tung] Hung. [Hence] superiors and inferiors were united in calumniating, injuring, and causing confusion, so that they violated and perverted the regulations, and [the Queen Dowager] succeeded in usurping the title [of Grand Empress Dowager]. They drove away [men of] stable benevolence and executed [the imperial] relatives by marriage [who were related to the preceding emperor, so that] the Duke suffered the calumny [undergone by Wu Yüan Tzu]-hsü and [Ch'ü] Yüan, and was caused to go far away to his state [of Hsin-tu(c)]. The court and the government were collapsing in ruins, the main and subordinate [dynastic] principles were going to pieces, and the calamity of the overthrow [of the dynasty] remained suspended by no more than a hair. The Book of Odes says,

"At this time, [when Emperor Ai had died], there was no heir in the [imperial] palaces; Tung Hsien(2a) occupied the most important [position], added to which the Fu clan had the assistance of their daughter, [who was the Empress]. They all themselves knew that they had offended the country and had a feud with [the royal family in the kingdom of] Chung-shan, so that it would have been necessary for [the Fu and Ting clans] to be `one in' their worries, protect each other by [the power which enables a person] to `shatter metal [bars]', ¹⁰⁴ utilize a forged testamentary edict [of Emperor Ai], make frequent use of rewards and punishments, first eliminate those whom they dreaded and hastily introduce [to office] those who were attached [to them], then make false accusations against [those against whom they had] long standing grudges, [i.e., the clan of Emperor P'ing], and furthermore repress [even] distant [imperial] relatives. If the circumstances had developed and occurred [after this manner], it would not have been difficult [for the Fu and Ting clans to seize the power of the government]. ¹⁰⁵

"Thanks to the Duke, who at once entered [the court, Tung] Hsien2a was immediately made to retire, together with his clique and relatives. At this time, the Duke acted by his own brilliant insight and wielded an unprecedented majesty. He lifted his eyebrows with a stern air and disseminated a martial ardor. Taking advantage of the fact that [Tung Hsien2a] was not secure [in his position], he crushed him before he could move. Like a thunderbolt he set in motion the mechanism [of government] and his enemies were broken. Even if [Meng] Pen or [Hsia] Yü had been [there], they would not have [had time] to take up [their weapons] and touch him; even if Shu-li [Chi] had been [there], he would not have had time to use his wits; even if [the Master of] the Demon Valley had been [there], he would have been unequal to such rapid [action]. For this reason Tung Hsien2a lost his spirit and committed suicide by strangling. People did not [have time] to turn around, the sun did not [have time to] move on the sun-dial, when suddenly on all [sides, the conspirators] were eliminated, [things were] changed and it became a peaceful court.

"Without your Majesty, [Grand Empress Dowager], no one could have presented [for appointment] and given [office] to the Duke; without the Duke no one could have vanquished this calamity.

The Book of Odes says,

"Hence the Duke thereupon advised [the Grand Empress Dowager] to receive the former Chancellor of [the kingdom of] Szu-shui, [Chen] Feng, and the Prefect of T'ai, [Chen] Han, together with the Grand Minister over the Masses, [K'ung] Kuang, and the General of Chariots and Cavalry, [Wang] Shun(4b), [and have them] propose and plan [the enthronement of the Emperor who should care for the dynasty's] altars to the gods of the soils and grains, go eastwards, bearing credentials, and invite [the present Emperor to ascend the throne]. All of them received enfeoffment or additional territory because of their achievements and virtuous conduct and became famous officials of the state. The Book of History says, `One who knows people is wise,' ¹⁰⁸ which applies to the Duke.

"The ministers all sighed after the Duke's virtue and all honored the Duke's signal services, [saying that] they were equal to those of the Duke of Chou, so that it would be proper to grant him the title of the Duke Giving Tranquillity to the Han Dynasty and to increase his enfeoffment by two counties, [but] the Duke would not accept any of them. A book says, `Shen Pao-hsü would not receive the reward for having preserved [the state of] Ch'u,' <sup>109</sup> and `Yen [Ying] P'ing-chung would not receive the enfeoffment for having acted as [chief] assistant [in the government of the state of] Ch'i.' ¹¹⁰ Confucius said, `If [a prince] is able to rule his state in accordance with the rules of proper conduct and yielding [to others], what [difficulty] will he have?', ¹¹¹ which apply to the Duke.

"When they were about to determine upon and establish an Empress-consort for the Emperor, the high officials sent up [to the Grand Empress Dowager] the names [of suitable girls], the first of whom was the daughter of the Duke, [and] and had no resource, and then only did he accept the imperial edict [ordering his daughter to be Empress]. The love between father and child is a Heaven-[endowed quality of human] nature and spontaneous; [a father] desires glory and honor for his [child] much more than for himself. The honor of being Empress is equal to that of being the Son of Heaven. The opportunity [offered to his daughter] at that time is rare [even] in a thousand years. Yet the Duke thought of the great principles of the state and yielded up the favor of the greatest blessing. In all matters he was humble, and, [whatever was done, he firmly refused [honors]. The Bookof History says, `Shun [wished to] yield to someone more virtuous, and was not delighted [at the prospect of taking the throne],' ¹¹² which applies indeed to the Duke.

"From the time that the Duke received his charter ¹¹³ down to the present, he has been indefatigable and orderly, daily renewing his virtue. He has added to and cultivated his whole life, so that he might issue the [proper] commands to the nobles; he has followed ¹¹⁴ economy and exalted moderation, so that he might correct the customs of the age. He has diminished his wealth and disparaged his family, so that he might lead his many subordinates; he has humbled himself and held firmly to equity, so that he might influence the ministers. He has taught children and has honored scholarship, so that he might raise the development of the state. His slaves have worn plain cloth ¹¹⁵ and his horses have not been fed grain, and the expense for his food and drink has not surpassed that of ordinary people. The Book of Odes says,

"He has denied his person and was himself frugal, buying food [only] to the point of what has been necessary. For all articles he has depended upon the market-place, daily emptying [his bins] and keeping no stores. ¹¹⁸ He furthermore sent a letter to the throne [asking to be permitted] to return the estate with which Emperor Hsiao-ai had additionally enfeoffed him and to pay ¹¹⁹ cash [to the government] and to offer his cultivated fields. He entirely exhausted his former possessions in order to lead the many [officials in making contributions]. Thereupon small and great [turned] towards him in harmony, accepting his influence and following his example; outside [the court], kings, the highest ministers, ¹²⁰ and the full marquises, and within [the court, the occupants of the imperial] canopies and the imperial attendants, harmoniously and at the same time, each exhausted his possessions. Some paid gold and cash and some offered cultivated fields and acres to assist the impoverished and exhausted and to provide for and support those who had not sufficient [to live on]. Anciently, what the Chief Governor [Tou] Tzu-wen had in the morning did not last until night, ¹²¹ and Master Kung-yi [Hsiu] of Lu would not eat mallow from his garden [in order not to deprive gardeners of their profit], which indeed applies to the Duke.

"He opened his gates and invited in gentlemen and [those of lower rank] down to [the occupants of] plain houses. ¹²² He has frequently inspected court affairs, has controlled all the administration, and has himself interviewed the [Provincial] Governors and [Commandery] Administrators and those of lower [rank], investigating their whole life, until he had made plain those to be promoted and demoted. The Book of Odes says,

"During three successive reigns he has been [one of] the three highest ministers and has twice been in charge of accompanying the imperial funeral cortege. He has held the position of prime minister and has pacified and tranquillized the state. The radii of [all within] the four seas have converged ¹²⁵ [in him] and nothing has failed to be given its [proper] place. The Book of History says, `[Shun] was received as the chief director [of the administration], and, amidst violent wind, thunder, and rain, he did not go astray,' ¹²⁶ which indeed refers to the Duke.

"All the foregoing have been rare in very ancient times and would be difficult, [even] for Yü and [Prince] Millet, yet the Duke encompassed its entirety, `containing the one pervading principle.' ¹²⁷ He may indeed be said to be perfect.

"For this reason, in the course of [these] three years, his influence has affected [people] like that of a god and auspicious presages have repeatedly succeeded [each other]. Is this not the result of your Majesty, [Grand Empress Dowager], being able to know people and having obtained a most capable [person]? Hence not only has the prince received the mandate [of Heaven, but] also the lives of your courtiers have indeed not been in vain. ¹²⁸ For such a [reason] Prince `Yü was presented a dark-colored jade tablet' ¹²⁹ and the Duke of Chou received [the privilege of] being sacrificed to [after his death] with the suburban sacrifice. ¹³⁰ Verily, since [these rulers] reported [to Heaven the great deeds of those] sent by Heaven, they did not presume to arrogate to themselves the merit [that came from] Heaven.

"When we estimate the upright character of the Duke, it is a model for the empire, and when we look at the achievements of the Duke, they are a foundation for ten thousand generations. If a foundation has been laid and the reward is not appropriate to it, and if a model has been established and the recompense is not in accord, [such a condition] is verily not the way to help the state or to obey the will of Heaven.

"Emperor Kao rewarded and recompensed [those persons who had performed] the greatest services. His Chancellor of State, Hsiao Ho, both [was given] twice [as many] households for his estate [as others had] and also received special ritual privileges: of not [needing to use] his personal name in memorializing matters and of not [being required to] hasten in entering the [Palace] Hall. ¹³¹ More than ten of his relatives by marriage were enfeoffed. Since [Emperor Kao] rejoiced without satiation in goodness, the recompenses he made were not parsimonious. If [a person propounded] one [good] plan, [Emperor Kao] invariably [gave that person] noble rank. For this reason, [although] the position of Kung-sun Jung was [merely] that of a Gentleman, he was selected from [among] the standard-bearers when he had once explained [the conduct] of Fan K'uai, and was enfeoffed [with the income of] two thousand households. ¹³²

"Emperor Hsiao-wen rewarded the Marquis of Chiang, [Chou P'o], by adding to his enfeoffment [the income of] ten thousand households and granting him five thousand catties of actual gold. Emperor Hsiao-wu favored and recorded military achievements, so allocated thirty thousand households wherewith to enfeoff Wei Ch'ing; [Wei] Ch'ing's three sons, some of whom were in swaddling clothes, all became full marquises. Emperor Hsiao-hsüan made Ho Kuang distinguished and brilliant, adding to the households [of his estate] and commanding [that his descendants should have] the same [rank and estate as the founder of the house]; three persons [in his clan] were enfeoffed, [enfeoffments] being extended to the grandsons of his elder [half]-brother [Ho Ch'ü-ping]. ¹³³

"Now at the time of the Marquis of Chiang, [Chou P'o], because of the firmness of the Han [dynasty's] tributary [kings], thru the obstinate courage of the [Marquis of] Chu-hsü, [Liu Chang(1a),] by the support of the various generals who surrounded [the Empress Dowager nee Lü], and by the aid of the power of mutual assistance [of these persons], altho the project [of the Lü clan] was detestable, they were not able to progress.

"When Ho Kuang entered his position [as Commander-in-chief], the authority of having long held office multiplied the majesty of his great prestige. ¹³⁴ [Different from Wang Mang], he never happened upon a situation that he could not handle and that caused him to fall into disfavor ¹³⁵ and [to be compelled] to leave the court. None of those in charge of matters in the court failed to be of the same [mind as he]; when the break [in the imperial line occurred at the death of Emperor Chao, Ho Kuang had controlled the government] for a long period and his direction of the government had brilliantly illuminated the age. Altho it may be said that he distinguished himself, he had [those circumstances] to rely upon, so that [his achievement] was moreover [comparatively] easy. Yet he suffered the embarrassment of not being discerning in making his plans by erroneously summoning [the King of Ch'ang-yi, Liu Ho, to the throne].

"As to [Wei] Ch'ing and [Kung-sun] Jung, [the one gained distinction] at the point of his sword, ¹³⁶ [and the other performed] the service of [saying] one word, yet both received a hill-[high] recompense.

"Examining the merits [of the Duke along] with those of [the Marquis of] Chiang, [Chou P'o], and of Ho [Kuang, the first shows] creativeness and [the others] were followers, when compared with [those of Wei] Ch'ing and [Kung-sun] Jung, [the Duke's merits are as different] as earth is from heaven. The Duke, moreover, also performed the service of controlling the government, hence he ought to be elevated to be equal in greatness and glory with Prince Yü and the Duke of Chou, and should receive the [same] reward and recompense that they did. Why should he be only discussed at the same time as those others just mentioned, [the Marquis of Chiang, Ho Kuang, Wei Ch'ing, and Kung-sun Jung]? Yet he has not yet obtained nor received the generosity [received by Wei] Ch'ing and the others. Your servant is verily mystified by this [circumstance].

"Your servant has heard that, when services are measureless, the recompense should be boundless, and that when virtuous conduct is peerless, rewards should be unrestrained. This is the reason for King Ch'eng's [treatment] of ¹³⁷ the Duke of Chou, which passed beyond the limits of a hundred li [of territory] and overpassed the restrictions of the nine distinctions, ¹³⁸ creating a territory of seven hundred li [in extent], including both the people of [the states of] Shang and Yen(3a), and granting him to have as his vassals the six clans from [the state of the] Yin [dynasty], ¹³⁹ `the great chariot, <sup>140</sup> the great banner, [the great bow], Fan-jo, [belonging to] Feng-fu, the semi-circular jade tablet [used by] the Sovereign of the Hsia [dynasty, Yü], a [Grand] Intercessor, a [Master of the Ducal] Clan, a [Grand] Augur, a [Grand] Astrologer, the appendages [of state, a ducal] code and institutes, officials, high and low, vases for offering liquors [in the ancestral temple, and other] utensils,' <sup>141</sup> with a white bull as his sacrificial victim, <sup>142</sup> and the rites of the suburban [kingly] sacrifices and the sacrifice from a distance. `King [Ch'eng] said, "My uncle, I will establish your eldest son [as Duke of Lu]." ' ¹⁴³ Son and father were both installed in order, and received their [fiefs], which may indeed be called an unrestrained [reward for] measureless [services. But his honors] did not stop merely with these; his six sons were all enfeoffed. ¹⁴⁴ The Book of Odes says,

"When we consider matters done in more recent [times], there is the oath of the Eminent Founder, [Emperor Kao], that except for [members of] the Liu clan, no [one] should be made a king. Yet the Baronet of P'o, [Wu Jui], was permitted to be King of Ch'ang-sha and [Emperor Kao] promulgated an imperial edict praising him as loyal, establishing and publishing [his position as a permanent] ordinance, ¹⁴⁶ [thus] making plain that where great confidence exists, [the Emperor] should not be held by the regulation [restricting vassal kings to the imperial clan].

"[According to] the Spring and Autumn [in Mr. Tso's Commentary], Duke Tao of Chin employed the plan of Wei Chiang and all of China served and followed him; when the prince of Cheng presented [to Duke Tao] musical [instruments and musicians], Duke Tao thereupon granted half of them to [Wei Chiang. Wei] Chiang declined strongly and asked that they be given to others, [but] the noble [ruler] of Chin said, `But for you, sir, I, your humble servant, would not have been able to cross the [Yellow] River. Verily, rewarding is in the code of the state and cannot be annulled. Do you, sir, receive these [things].' Wei Chiang thereupon possessed musical instruments of metal and stone. ¹⁴⁷ The Spring and Autumn [in Mr. Tso's Commentary] praises him. It approves [the fact that] he, a subject, was entirely devoted [to his prince] and therefore refused [a reward for] his services, [but] the prince knew his subject, and accordingly rewarded him.

"Now since your Majesty, [Grand Empress Dowager], already knows that the Duke has the achievements and virtuous conduct of the Duke of Chou, ¹⁴⁸ if you do not put into effect the rewards and recompenses [granted by] King Ch'eng, and consequently accept the Duke's firm refusals, not considering the plain meaning of the Spring and Autumn, then how can the common people and your courtiers praise [your deeds], and how can they be recounted to ten thousand generations? In truth, this is not [the way] the state should be governed.

"Your stupid subject considers that it would be appropriate to enlarge the Duke's state, causing it to be like that of the Duke of Chou, and to set up and establish the Duke's [eldest] son [as a noble], causing him to be like Po-ch'in. The articles that are granted to him should also be like those [granted to the son of the Duke or Chou]. The enfeoffments of [the Duke's] various sons should all be like those of the six sons [of the Duke of Chou]. Then your many subordinates will openly offer ¹⁴⁹ their devotion, and the many people will be brilliantly moved by your virtue. If your courtiers really offer ¹⁵⁰ their devotion and if the common people are really moved by your virtue, then which of the deeds of an [ideal] King would be [lacking]?

"I hope that your Majesty will ponder deeply the weighty [deeds] of your [imperial] ancestors, respect and fear the warnings of High Heaven, imitate ¹⁵¹ the gloriousness of Yü [Shun] and of the Chou [dynasty, follow] completely and entirely [the example of] the grants [made] to Po-ch'in, and not be parsimonious [in granting to the Duke] a recompense [similar to that made to] the Duke of Chou, in order that ¹⁵² this law of Heaven may be established and a model may be [set] for later generations. The whole world would [thus] be favored."

The [Grand] Empress Dowager [nee Wang] thereupon showed [the memorial] to the various highest ministers. [But] just when the various highest ministers were discussing this matter, it happened that the affair of Lü K'uan arose.

Previously, [Wang] Mang had wanted to arrogate the [imperial] power to himself, so had said to the [Grand] Empress Dowager, "Previously, when Emperor Ai was set up [as Emperor] and went contrary to the favor and beneficence [shown him by you, Grand Empress Dowager, the Emperor] himself raised his maternal relatives, the Ting and Fu [clans], to high rank, who troubled the state, so that they almost destroyed the [dynasty's] gods of the soils and grains, [almost overthrowing the dynasty]. Now, since the Emperor is young and is again upholding the main line [of the dynasty] as the [adopted] child of Emperor Ch'eng, it is proper to make plain the principle of [only] a single line of [imperial] descent, in order to ward off [such a] situation as had previously [arisen] and to make [the new arrangement] a model for later generations."

Thereupon she had sent Chen Feng, bearing a ¹⁵³ kingly seal and cord, who had gone to the Emperor's mother, the Concubine [nee] Wei, had installed her as the Queen of King Hsiao of Chung-shan, [the deceased Liu Hsing], and had granted to the Emperor's maternal uncles, Wei Pao and [Wei] Pao's younger brother, [Wei] Hsüan, the noble rank of Marquises of the Imperial Domain. All of them were detained in [the kingdom of] Chung-shan and were not permitted to go the imperial capital.

[Wang] Mang's son, [Wang] Yü(3), disapproved [of the fact] that [Wang] Mang had separated the Wei clan [from the Emperor] and feared that when the Emperor grew up, enmity would later appear [between the Wei and Wang clans. Wang] Yü(3) hence sent a man privately to give letters to [Wei] Pao and the others, instructing the Emperor's mother to send a letter to the throne, asking [that she be permitted] to enter [the imperial palace]. A discussion is in the "Memoir of the Queen [nee] Wei."

[Wang] Mang did not listen [to this request, so Wang] Yü(3) and his teacher, Wu Chang, together with his own wife's elder brother, Lü K'uan, discussed the circumstances. [Wu] Chang considered that [Wang] Mang could not be admonished, but, since he was fond of spiritual beings, they should make some grevious vicissitudes or portentous happenings, ¹⁵⁴ in order to terrify him. [Wu] Chang would thereupon explain them by citing parallel [instances from history] and so would cause him to give the government to the Wei clan. [Wang] Yü(3) then had [Lü] K'uan carry blood at night and sprinkle it at the door of [Wang] Mang's residence. When the officials discovered the [plot], [Wang] Mang had [Wang] Yü(3) ¹⁵⁵ seized and sent to prison, where he drank poison and died. [Wang] Yü(3)'s wife, [Lü] Yen, who was with child, was held in prison until she gave birth to the child; when it had been [born], she was killed.

[Wang] Mang memorialized, saying, "[Wang] Yü(3) has been led into error by Lü K'uan and others, who spread groundless rumors to mislead the crowd, which is ¹⁵⁶ a crime similar to that of the [King's Uncles of] Kuan and of Ts'ai. Your servant does not dare to hide [the fact that] he has been executed."

Chen Han and others advised the [Grand] Empress Dowager to issue an imperial edict saying, "Verily, T'ang Yao had, [as his son], Tan-chu and King Wen of the Chou [dynasty] had, [as sons, Hsien and Tu, who were known as the King's Uncles of] Kuan and of Ts'ai. These [two rulers] were both sages of the highest [degree], yet they could not prevent their sons from being of the lowest [degree] of stupidity. Why? Because their own [good] natures could not be transplanted [into the hearts of these others]. You, Duke, occupy the position of the Duke of Chou and assist your lord [as he assisted] King Ch'eng. You have also executed [your son as he executed the King's Uncles of] Kuan and of Ts'ai, and have not [allowed] your love for your relatives to injure the honor [due to] those who are honorable, [i.e., the imperial family]. We approve of it most highly.

"Anciently, after the Duke of Chou had executed the descendants of the four states, ¹⁵⁷ his grand transformation [of the country] was perfected, until even the multilating punishments [could be] established but not employed. ¹⁵⁸ Do you, Duke, concentrate on attending to the state and aim at bringing about the [utmost] transquillity."

Taking advantage of this [edict, Wang] Mang exterminated the Wei clan and examined exhaustively the case of Lü K'uan. [Wang Mang] involved [in this case] the prominent persons of the commanderies and kingdoms who had in the past criticized him in memorials, and within [the imperial court] even [implicated] the Princess of Ching-wu, the King of Liang, [Liu] Li(5a), the Marquis of Hung-yang, [Wang] Li(5a), and the Marquis of P'ing-o, [Wang] Jen. Messengers tortured or guarded them, and they all committed suicide. Those who died were numbered by the hundreds, so that [all] within [the four] seas trembled at it.

The Commissioner Over the Army [subordinate to] the Commander-in-chief, Pao(1b), memorialized, saying "The Duke Giving Tranquillity to the Han Dynasty, [Wang Mang], has suffered from the fact that his son, [Wang] Yü3, has fallen into the [same] crimes [as the King's Uncles of] Kuan and of Ts'ai; his love for his son was very deep, [but], for the sake of the imperial house, [Wang Mang] has not presumed to consider his private [interests. Since], however, [Wang] Yü(3) has suffered for his crime, [Wang Mang] has sighed and has been deeply moved, so he has composed a writing in eight fascicles, in order to warn posterity. It would be proper to publish it in the commanderies and kingdoms and order the school officials to teach it."

The matter was referred to the various highest ministers, who begged that it should be ordered that the officials of the empire who were able to recite and explain the Duke's warning should therefore be recorded on the official registers [of meritorious persons preferred for official positions], just as those [who recite and explain] the Classic of Filial Piety. ¹⁵⁹

In the fourth year, in the spring, the suburban sacrifice (chiao) was performed to the [dynasty's] ¹⁶⁰ Eminent Founder, [Emperor Kao], making him the coadjutor of Heaven, and the sacrifice to the greatest exemplar (tsung) was performed to Emperor Hsiao-wen, making him the coadjutor of the Lords on High. ¹⁶¹

In the second ¹⁶² month, on [the day] ting-wei, the daughter of [Wang] Mang was established as Empress. A general amnesty [was granted] to the empire and the Director of Justice to the Grand Minister over the Masses, Ch'en Ch'ung, and others, eight persons [in all], were sent to travel separately about the empire, to observe and see [the people's] customs. ¹⁶³

The Grand Guardian, [Wang] Shun(4b), and others memorialized, saying, "[According to] the principles of grading achievements and meritorious conduct in the Spring and Autumn [in Mr. Tso's Commentary], `The highest [degree of celebrity] is to establish [an example of] meritorious conduct, the next [degree] is to establish [a name for] successful achievements, and the next [degree] is to establish [wise] sayings. ¹⁶⁴ Verily, those of extreme meritorious conduct or of great excellence are alone able to do this. Such persons, if they were courtiers, thereupon [during] their lifetime received great recompenses and [after] their death became [known as] exemplary subjects; ¹⁶⁵ Yi Yin in the Yin [dynasty] and the Duke of Chou in the Chou [dynasty] were such [persons]."

The common people who presented [similar] letters to the Emperor moreover [numbered] more than eight thousand persons. They all said, "Yi Yin became the Supporting Governor and the Duke of Chou became the Grand Ruler. The Duke of Chou enjoyed [the honor of] having his seven sons enfeoffed and had recompenses greater than the highest rank of the highest ministers. It is proper that [it should be done] as Ch'en Ch'ung has said."

Their memorials were referred to the high officials, and the high officials begged that [Wang Mang] be returned the two counties [of Shao-ling and Hsin-hsi, with which his enfeoffment] had previously been increased, [and which he had returned to the government], together with Huang-yu Village and the cultivated fields in Hsin-yeh [County, which he had previously held]; that there be selected [a term] from [each of] the titles of Yi Yin, [Supporting Governor], and the Duke of Chou, [Grand Ruler], so that the Duke should be given the title of Ruling Governor, with his rank in the highest rank of the highest ministers; his division head clerks should be ranked at six hundred piculs; the three highest ministers, when speaking to him of [government] business, should say that they `presume to speak of it;' ¹⁶⁶ the various [lower] officials should not be permitted to have the same personal name as the Duke; when he goes out he should be followed by twenty Attendants at the Gates, thirty [members of] the Winged Forest, and that before and after him there should be ten great chariots. The Duke's Lady Dowager, [his mother], should be granted the title, the Baronetess of Apparent Merits, with the income of an estate of two thousand households, a golden seal and a red seal-ribbon; the Duke's two sons should be enfeoffed: [Wang] An(1a) as Marquis in Recompense to [the Marquis of] Hsin-[tu], (Pao-hsin), and [Wang] Lin(1a) as Marquis in Reward to [the Marquis of Hsin]-tu (Shang-tu); and thirty seven million [cash] should be added to the betrothal present of the Empress, [making it] altogether a hundred million [cash], ¹⁶⁷ in order to glorify the great rites [of imperial marriage].

¹⁶⁸ The [Grand] Empress Dowager went to the Front Hall [of the Palace] in person to enfeoff [the Duke and his sons]. The Duke Giving Tranquillity to the Han Dynasty was first installed, and his two sons were later installed, as [had happened] in the former case of the Duke of Chou. [But Wang] Mang repeatedly bent his head to the ground, declining and asking that [these honors] be given to others. When he had gone out, he memorialized [the Empress Dowager] concerning these enfeoffments, [declaring that] he wished only to accept the title for his mother and [wished] to return the seals and [ceremonial] aprons of [Wang] An(1a) and [Wang] Lin(1a), together with their titles, positions, and the households in their estates.

The matter was referred to the Grand Master, [K'ung] Kuang, and others, who all said, "These rewards are not adequate for the achievements [of him to whom they have been given]. Humility, self-restraint, retiringness, and yielding are the constant moderation of the Duke. [His request] should not be eventually accepted."

[Wang] Mang asked for an audience and firmly declined [these honors, so the Grand] Empress Dowager issued an imperial edict which said, "Every time that the Duke has an audience, he kowtows with tears falling, as he firmly refuses [his honors]. Now he has sent [Us] a communication [informing Us] that he is ill. Should [We] indeed accede to his yielding so that [We] may order him to attend to his business? Or should [We] indeed put into effect his recompenses and send him home to his residence?" ¹⁶⁹

[K'ung] Kuang and the others replied, "[Wang] An and [Wang] Lin(1) have in person received their seals and aprons, their charters and titles, and it has been communicated to Heaven, so that the justice [of their appointments] is patent. The cultivated fields of Huang-yu, Shao-ling, and Hsin-yeh are extraordinarily great in their income. [Their disposal] altogether rests with the Duke. If the Duke wishes to diminish himself in order to bring about a [moral] transformation in the state, it is proper that [his request to yield up these fields] be approved and acceded to, and it is to be expected that the [moral] transformation [which will bring about a condition of] good government and peace will accordingly be achieved in [due] time.

"[But] the office of Ruling Governor cannot be attained by [his heirs in the next] generation, [so that he should not be permitted to refuse it]. The cash [used] in the betrothal presents ¹⁷⁰ [of his daughter] was moreover to honor her as the [future] Empress, and not for the Duke's sake. The households [in the estate] of the Baronetess of Apparent Merits will lapse with her [death] and not be transmitted [to her descendants]. The two estates of Pao-hsin and Shang-tu together [amount only to] three thousand households, which is indeed very little. [According to] the conduct of a loyal official, it is moreover proper that he should humble his own [will] in order to show his fealty to his lord.

"It would be proper to send the Grand Minister over the Masses, [Ma Kung], and the Grand Minister of Works, [Chen Feng], with credentials, bearing your edict of decree that the Duke must quickly enter [the court] and attend to business, and give an edict to the Masters of Writing not again to receive a memorial from the Duke which yields up [his honors]." The memorial was approved. [Wang] Mang thereupon arose and attended to business.

He presented a letter saying, "Your servant, as the Marquis of Hsin-tu(c), in [the year-period] Yüan-shou, the second year, the sixth month, on [the day] mou-wu, in a night of haste and confusion, as Marquis of Hsin-tu(c), was led into the Wei-yang Palace. On [the day] keng-shen, I was installed as Commander-in-chief and occupied the position of [one of] the three highest ministers. In [the year-period] Yüan-shih, the first year, the second ¹⁷¹ month, on [the day] ping-ch'en, I was installed as Grand Tutor, granted the title of the Duke Giving Tranquillity to the Han Dynasty, and merely acted as [one of] the Four Coadjutors. In the present year, the fourth month, on [the day] chia-tzu, I was again installed as Ruling Governor, being ranked in the highest class of the highest ministers. I, your servant Mang, myself think humbly that my noble rank is Marquis of Hsin-tu(c), my title is Duke Giving Tranquillity to the Han Dynasty, my offices are those of Ruling Governor, Grand Tutor, and Commander-in-chief, so that my noble rank is [too] high, my title is [too] honorable, and my offices are [too] weighty for a single person. That I should have received [these] five great favors, is indeed beyond your humble servant's merits.

"Since in the third year of [the period] Yüan-shih, the empire had a good harvest, it is proper that those official subordinate positions which have been abolished should all be [now] reestablished.

"The Ku-liang Commentary says, `The [Grand] Ruler of the Son of Heaven should be acquainted with [all within] the four seas.' <sup>172</sup> Your servant stupidly considers that the office of Ruling Governor has for its duties the correcting of all the officials and the tranquillizing of [all] within [the four] seas. Yet it has no seal or sign, so that its name does not correspond to its reality. [Although] your servant Mang does not have the ability to [hold many] offices concurrently, since now you, the sage court, have through an error and mistake employed me, your servant begs that the Attendant Secretaries should have a seal engraved for the Ruling Governor with the inscription, `Ruling Governor, Grand Tutor, and Commander-in-chief,' and, when the seal is completed, transmit it to your servant Mang, who will [then] return the seals of the Grand Tutor and of the Commander-in-chief." The [Grand] Empress Dowager's imperial edict said, "It is approved. His [ceremonial] apron ¹⁷³ shall be like that of the Chancellor of State. We will Ourself attend [court] to transmit it to him."

[Wang] Mang thereupon again took ten million cash of what had been added to the betrothal present [for his daughter] and left it with the Chief Chamberlain at the Ch'ang-lo [Palace], who had charge of providing for [the Grand Empress Dowager].

The Grand Guardian, [Wang] Shun(4b), memorialized, saying, "The empire has heard that the Duke would not accept a territory [that would furnish] a thousand chariots, has refused a present of [the equivalent of] ten thousand [catties of] gold, ¹⁷⁴ has distributed his wealth and has given it away by the ten-millions, so that no one fails to reform himself. A man of Shu Commandery, Lu Chien, and others have stopped their litigation, blushing for shame, and retired. Although King Wen [of the Chou dynasty caused the rulers of the states of] Yü(2a) and Jui to cease [their quarrels], ¹⁷⁵ how could it be more than [what Wang Mang has accomplished]? It would be proper to inform the empire [of the foregoing facts]." The memorial was approved.

When the Ruling Governor, [Wang Mang], went out, he was both preceded and followed by ten large chariots, with a Specially Serving Master of Writing, Gentlemen, Attending Secretaries, Internuncios, Palace Attendants Within the Yellow Gate, Attendants at the Gates, and [members of] the Winged Forest. The Ruling Governor regularily bore his credentials. When he stopped [anywhere], an Internuncio held them for him. The division head clerks of the Ruling Governor were ranked at six hundred piculs. The three highest ministers, [in speaking to him] said that they "presumed to speak of [their business]." ¹⁷⁶

In this year, [Wang] Mang memorialized [the plans for] and built a Ming-t'ang, a Pi-yung, and a Spiritual Tower, and for the students [in the Imperial University] he erected ten thousand houses and had made a Market and a Regularly Full Granary. ¹⁷⁷His institutions were very grand. He established the Classic of Music¹⁷⁸ [as an imperially approved classic], and increased the regular number of the Erudits, having five for each Classic. He summoned those from the empire who were versed in one classic and were teaching eleven persons or more, ¹⁷⁹ together with those who possessed the lost [chapters of] the Rites, the ancient [text of] the Book of History, ¹⁸⁰the Mao [text of] the Book of Odes, the Chou Offices [the Chou-li], ¹⁸¹ the Erh-ya, [books on] astronomy, divinations and revelations, the musical tubes, the "Ordinances for the Months," ¹⁸² military methods, ¹⁸³ the written characters in Shih [Chou's] Fascicles, ¹⁸⁴ and who were versed in and understood their meaning. All went to the [office of the Major in Charge of] Official Carriages, [so that Wang Mang] ensnared and collected [all] the gentlemen of uncommon ability in the empire. Those who came, at former and later [times], were numbered by the thousands. All were ordered to write out their explanations [of the Classics] in his courts, with the intention of making them correct their discrepancies and errors and unify differing explanations.

Various courtiers memorialized, saying, "Anciently, when the Duke of Chou upheld the heir who succeeded his father, although he possessed the honor of being in the highest rank of the highest ministers, yet only in the seventh year were the institutions fixed. ¹⁸⁵ Verily, the Ming-t'ang and Pi-yung have fallen into ruins and have been abolished for a thousand years and no one has been able to revive them. Now the Duke Giving Tranquillity to the Han Dynasty has arisen from a great family and has assisted and protected your Majesty for four years down to the present. His achievements and virtuous conduct are brilliant.

"The Duke, in the eighth month, when the moon began to wax, on [the day] keng-tzu, ¹⁸⁶ received the message [authorizing him to] employ [people] for the purposes of the court, ¹⁸⁷ and he himself attended to the required service and the work of construction. And on the next day, [the day] hsin-ch'ou, the various masters and common people assembled in great harmony; a great crowd of a hundred thousand [persons] joined together, working with vigor ¹⁸⁸ for twenty [days], when the great work was all completed. When T'ang [Yao] and Yü [Shun] did [great] things or when at Ch'eng-chou [the Duke of Chou] founded the dynasty's [capital], they verily did no better.

"It is proper that the rank of the Ruling Governor should be above that of the vassal kings, that he should be granted bundles of silk to which are affixed jade circlets, one chariot of state [like that for] a large kingdom, one comfortable carriage, and two quadrigae of black horses." The imperial edict said, "It is approved. Let rules for the nine distinctions be discussed."

In the winter, a great wind blew off almost all the roof-tiles on [the buildings at] the eastern gates of the city wall of Ch'ang-an. ¹⁸⁹

In the fifth year, in the first month, the hsia ancestral sacrifice to all the ancestors together was performed in the Ming-t'ang; twenty-eight vassal kings, one hundred twenty full marquises, and more than nine hundred scions of the imperial house were summoned to assist in the sacrifices. ¹⁹⁰ After the rites were ended, thirty-six great-grandsons of [Emperor] Hsiao-hsüan, [Liu] Hsin(4g) and others, were enfeoffed as full marquises. ¹⁹¹ The other [persons who assisted in the sacrifices] all had households added [to their estates] or were granted noble ranks and rewards of money and silk, to each a definite amount.

At this time, because [Wang] Mang had not accepted the cultivated fields of Hsin-yeh, the officials and common people who sent letters to the Emperor, [including] previous and later [times, numbered] 487,572 persons. Moreover, the vassal kings, the highest ministers, the full marquises, and [the members of] the imperial house, when they had audience, all kowtowed, saying that it would be proper immediately to give rewards to the Duke Giving Tranquillity to the Han Dynasty.

Thereupon [Wang] Mang presented a letter to the throne, saying, "Because I, your servant, am your maternal relative, I have overleaped my [due] sequence and occupy my [present] post, [but] I have not yet been able to be worthy of my position. I humbly reflect that your sage virtue is pure and abundant, you have received [the mandate] of Heaven and have followed ancient [practises], you have instituted rites in order to govern the common people, and you have composed music ¹⁹² in order to improve their customs, so that [all within] the four seas have run and hastened to obey you, [even] the many barbarians have all come to you, and on the days when they had to take leave and go, none have failed to drop tears. If they had not been sincere, how could this [situation] have been gratuitously brought about?

"From the vassal kings on down to the lower officials and common people, all know that your servant Mang on the one hand and your Majesty on the other are related as closely as the pellicle inside a reed is to the reed. Moreover, [now] that I have been permitted to exercise an [important] charge, those who attribute merits and rank virtuous conduct always have some superfluous words about me, your servant Mang, so that when I, your servant, have an audience and the nobles of the imperial house themselves speak of business before me, I never fail to break out in perspiration and be mortified. Although my nature is stupid and rustic, I myself know most sincerely that while my virtue is small and my position honorable, my strength is too little and my duties are too great. Day and night I am fearful and circumspect, continually being afraid that I will sully and disgrace your sage court.

"Now the empire is well-governed and at peace, the [people's] customs are uniform, the many barbarians obey and have submitted, all of which [comes] from your Majesty's sage virtue and what you yourself [have done]. The Grand Master, [K'ung] Kuang, and the Grand Guardian, [Wang] Shun(4b), and others assist you in the government and aid in ruling. None of the various ministers and grandees have failed to be sincere and good, hence it has been possible, in the time of five years, to attain this extreme achievement.

"I, your servant Mang, have really had no wonderful plans or extraordinary projects. When I have received the sage edicts of the [Grand] Empress Dowager and have promulgated them to your subjects, I have not been able to attain one-tenth [of the sageness contained therein]; when I received plans from various capable [persons] and reported them to the throne, I have not been able to attain five-tenths [of the virtue contained therein], so that I ought to suffer for the crime of being of no benefit [to the empire]. The reason that I temporarily presume to protect my head and neck for the moment is in reality because on the one hand I have reposed upon your Majesty's superabundant glory and [because] on the other hand I have relied upon my old friends, the highest ministers.

"Your Majesty could not bear [to refuse] the words of the crowd, so their writings were each time referred to [the officials] for discussion. Your servant Mang previously sought immediately to memorialize and stop [their proposals], but I feared that you thereupon would not be willing to stop the matter.

"Now that the great rites have already been performed and the assistants at the sacrifices have all left, I cannot repress my greatest wish. It is my wish that the various writings which have been referred to those who are to discuss [these matters] should all be laid aside and not reported to the throne, [thereby] causing your servant Mang to be able to use all his efforts in completing the business of instituting [Confucian] rites and composing [Confucian] music. ¹⁹³ When these matters are completed, I will then transmit and show them to the empire and give them to [all] within the [four] seas to criticize. Supposing that they contain anything traitorous ¹⁹⁴ or evil, your servant Mang ought accordingly to suffer for the crime of having misled the Emperor and of having deceived the court. If I do not undergo any other impeachments, to be permitted to preserve my life, to be granted to ransom my person and return home, and to make way for a worthier person will be the private wish of your servant. I only hope that your Majesty would have compassion and pity and favor me somewhat." ¹⁹⁵

Chen Han and others advised the [Grand] Empress Dowager to issue an imperial edict saying, "It is permitted. Verily, Duke, your achievements and virtuous conduct are [the most] brilliant in the empire. For this reason the vassal kings, the highest ministers, the full marquises, [the members of] the imperial house, the various masters, the lower officials, and the common people were of one accord and said the same things. They continually waited at the gate towers and the great court, hence their writings were referred [by the throne to the proper officials]. On the day when the nobles and the members of the imperial house took their leave and left, they again presented their previously emphasized proposals. ¹⁹⁶ Although they were plainly instructed to be dismissed and sent off, [yet they acted] as if they were unwilling to leave. When [we] informed them that in the first month of summer your rewards would be put into effect, no one failed to rejoice and be pleased. They called out, `Long life,' and left.

"Now every time that you, Duke, have an audience, you always drop tears and kowtow, saying that you wish not to receive a reward and that if a reward is given you, you will not presume to occupy your position. Just now [the rites and music] that are being instituted and composed have not yet been fixed upon, so that those matters need you, Duke, to decide upon them, hence for the time being [We] accede to you, Duke. When what is being instituted and composed is all completed, the highest ministers will report it and investigate into the previous proposal [of the nobles, etc.]. Let the ceremonial for the nine distinctions be promptly memorialized [to Us]."

Thereupon the ministers, grandees, erudits, gentlement-consultants, and the full marquis, ¹⁹⁷ Chang Shun, and others, nine hundred two persons [altogether], all said, "When the sage lords and glorious kings beckoned to the capable and urged the able [to come to them], those whose virtuous conduct was abundant [were given] high positions and those whose achievements were great [were given] rich rewards. Hence when an exemplary subject possessed the honor of being a `high duke with the nine conferments,' <sup>198</sup> he [also] possessed the favor of having been promoted `[an additional] step,' ¹⁹⁹ with the nine distinctions.

"Now `the nine [classes of the imperial] kindred are affectionately harmonius' and `the official class' is already `honored,' `the myriad states' are `harmonized and united,' and `the many people have then become harmonious.' ²⁰⁰ The auspicious presages of sageness have all arrived and the great peace has become universal. Of the greatest lords, none were greater than T'ang [Yao] and Yü [Shun], yet your Majesty is worthy [of occupying their positions]. Of loyal ministers who had abundant achievements, none were more outstanding than Yi [Yin and the Duke of] Chou, yet the Ruling Governor, [Wang Mang], is equal to them. It is what might be called a revival [of ancient glories] at a different time, `[and is as similar to those great days] as the matching of [the two halves] of a tally.' ²⁰¹

"We have carefully taken the universal principles of the six canons and what is found in the text of the Classics, [especially] in the Chou Offices and the Record of Proprieties (Li-chi), and is suitable to the present [time], and have made the distinctions for the nine conferments. Your servants beg [your approval of] the distinctions for the conferments." The memorial was approved.

[Wang Mang's] charter said, "Verily, in the fifth year of [the period] Yüan-shih, the fifth month, on [the day] keng-yin, the Grand Empress Dowager [nee Wang] came to the Front Hall [of the Palace, had Wang Mang] conducted and [ordered to] mount [the steps to the throne], and in person ²⁰² commanded him by this imperial edict, which said,

" `Let the Duke approach, empty himself, ²⁰³ and listen to Our words. Previously you, Duke, have guarded the throne [from the time of] Emperor Hsiao-ch'eng [now] to the sixteenth year. You have presented your plans and have been completely loyal. You advised [the Emperor] to execute the former Marquis of Ting-ling, Shun-Yü Chang, in order to repress his rebellion and reveal the evil-doers. You mounted to [the position of] Commander-in-chief and your duties were to assist [the Emperor] at the court.

" `When Emperor Hsiao-ai ascended the throne, while the proud concubine, [the Queen Dowager nee Fu] watched him furtively [for a chance] to work her will and while his wicked courtiers hatched rebellion, you, Duke, yourself impeached the Marquis of Kao ch'ang, Tung Hung, and [at an imperial banquet] changed and corrected the usurped seat of the now deceased [Queen Dowager nee Fu], the mother of King Kung of Ting-t'ao, [Liu K'ang]. From that time on, when the officials of the court discussed [matters], no one failed to accord with the Classics.

" `When you had resigned your position on account of illness and returned to your great house, you were endangered by brigand-like officials, [but] after you had gone to your estate, Emperor Hsiao-ai awakened [to a comprehension of his error] and again returned you, Duke, to Ch'ang-an. When he became ill and [his illness] became increasingly severe, he still did not forget you, Duke, and again especially advanced your rank.

" `That night, in [a time of] haste and confusion, the state was without a presumptive heir and wicked courtiers filled the court, so that the peril was indeed great. We reflected that no one was more fitting than you, Duke, [to make] a plan for giving tranquillity to the state, [so We] had you inducted into the court. That same day [We] dismissed the Marquis of Kao-an, Tung Hsien(2a), and within the interval of a turn of the clepsydra, your loyal plans were immediately established and the main and subordinate [dynastic] principles were all set forth in detail.

" `[During the year-periods] Sui-ho and Yüan-shou, when you twice happened upon the death of an emperor, you carried out all things perfectly, so that civil disturbances did not take place. You have assisted Us to the fifth year, [during which time] you have corrected fundamental matters of human relationships and have fixed the altars of Heaven and Earth. <sup>204</sup> You have carefully served the gods in heaven and earth and have disposed of [matters in all] the four seasons. You have restored what had been abolished for a thousand years and straightened out the mistakes of a hundred generations. <sup>205</sup> [People from all over] the empire have met in harmony and a great crowd has collected together. The Spiritual Tower [spoken of] in the Book of Odes, <sup>206</sup> the building of [the city of] Lo in the Book of History, <sup>207</sup> the institutes of the capital at Hao and the regulations of the Shang [dynasty's] capital <sup>208</sup> have been revived by you in the present [age]. You have made glorious and illustrious the supreme achievements of the deceased deified rulers and have made brilliant and manifest the `excellent virtue' ²⁰⁹ of the founder and exemplars [of the imperial line]. You have exalted and made apparent the principle that respect for the father [of a dynasty] consists in [making him] the coadjutor of Heaven. You have restored and established the rites for the suburban sacrifice to the most prominent ancestor of the line anterior to the founder of the house (chiao), the sacrifice to the most ancient ancestor of the line (ti), and for the sacrifice to the greatest exemplar of the house (tsung), ²¹⁰ in order to make glorious the great [principle of] filial piety. For this reason [all within] the four seas are concordant, all countries incline towards correct principles, and the barbarians, who have different customs [from the Chinese], have of their own accord come [to the imperial court] without being summoned and are gradually progressing [in civilization] and have corrected their ceremonial bonnets and bring their treasures to assist at the [imperial] sacrifices.

" `You have searched for old [precedents and have based [yourself] on the [correct] Way [of action], you have obeyed the [Confucian] canons and honored ancient [practices, so that] whenever you acted, you have been successful, and in everything you have attained the mean. Your extreme virtue and essential principles have become known to the gods; the imperial ancestors have esteemed you and rejoiced, so that lights have shone brightly and happy portents from Heaven have arrived repeatedly. The grand [cosmological] principles are universally concordant [and there have been] more than seven hundred auspicious presages of unicorns, phoenixes, tortoises, and dragons. ²¹¹ You are accordingly instituting rites and composing music, so that you will have the great merit of having restored peace to the [imperial] ancestral temples and the [imperial] gods of the soils and grains. All [persons] under Heaven rely upon you alone, Duke. Your office is that of Ruling Governor and your rank is ²¹² in the highest class of the highest ministers.

" `[We] now add [to your honors] the distinctions for the nine conferments. Let them be used in assisting at the [imperial] sacrifices and in performing your civil and military duties. [Their favor] shall moreover be conferred upon your [deceased] ancestors. Oh! How can that fail to be good!' "

Thereupon [Wang] Mang bent his head to the ground, and, bowing repeatedly, received [1] a green apron, ²¹³ a tunic embroidered with dragons and other figures and a mortar-board hat, a short tunic and robe, a fine gold mouth for a scabbard and a fine gold tip for a scabbard, ²¹⁴ and ornamented shoes, ²¹⁵ [2] a princely chariot with bells and a quadriga of horses, ²¹⁶ with the dragon banner with nine tails and the spotted deerskin cap and white silk pleated robe, a war-chariot with a quadriga of horses, [3] a red bow and arrows and a black bow and arrows, ²¹⁷ [4 a] vermillion axe of authority to be held on his left and a metal (copper) battle-axe to be held on his right, one set of armor and a helmet, [5] two flagons of black millet herb-flavored liquor ²¹⁸ and two jade tablet spoons, [6] two green jade tablets for the nine conferments, ²¹⁹[7] vermillion doors, [8] inside staircases, ²²⁰ and [9] the insignia of having an Office of [Superintendancy over] his Clan, an Office of Praying, an Office of Augury, an Office of Recording, three hundred men of [the Gentlemen] as Rapid as Tigers, one Household Steward and one Assistant [Household Steward]. In each of the Offices over his Clan, of Praying, of Divination, and of Recording there were established Bailiffs and Accessory [Officials]. When the Duke Giving Tranquility to the Han Dynasty was in his yamen inside [the Palace] or in his residence outside [the Palace, the Gentlemen] as Rapid as Tigers were to act as the guard at his gates, and those who were qualified to come out or in were to have their names inscribed on a register [at his gates]. From the Four Coadjutors and the three highest ministers [on down, if anyone] had business at his yamen or residence, they were all to use passports. The Prince's Lodge of the Kings of Ch'u was made the residence of the Duke Giving Tranquillity to the Han Dynasty. It was grandly repaired and built and a vacant space [arranged] all around it for the guard. The temples and funerary chambers of his [deceased] grandfather and father were all given vermillion doors and inside staircases. ²²¹

Ch'en Ch'ung also memorialized, "When the Duke Giving Tranquillity to the Han Dynasty goes outside of the city gate for the purpose of sacrificing to his [deceased] grandfather or father, it would be proper for the Colonel of the City Gate to accompany [the Duke] at the head of his cavalrymen. Then when [the Duke] enters [the city] he will have the guards of his gates [to protect him] and when he goes out of [the city] he will have cavalrymen [following him, by all of which] his state would be made more honorable." His memorial was approved.

That autumn, because of the auspicious presage that the Empress [nee Wang] would have descendants, ²²²[Wang] Mang cut the Tzu-wu Road. The Tzu-wu Road cuts straight across the Southern Mountains from Tu-ling and passes [into] Han-chung [Commandery].

The eight messengers ²²³ [who had been sent to observe and influence the people's] customs had returned and had said that the customs of the empire have been unified. They had falsely invented accompanied and unaccompanied songs from the commanderies and kingdoms to praise [Wang Mang's] achievements and virtuous conduct, in altogether thirty thousand words. [Wang] Mang memorialized that [their report] should be established and published as a [permanent] ordinance. ²²⁴ He also memorialized that [because] there existed such [perfect] institutions, in the market-places there were not two prices, the offices were without law-cases or litigation, towns were without thieves or robbers, the countryside was without famished people, things dropped on the roads were not picked up, and males and females took separate paths, ²²⁵ [hence] those who violated [the institutions should merely suffer] punishments [which portrayed] the likeness [of the mutilating punishments in the criminal's clothing]. ²²⁶

Liu Hsin(1a), Ch'en Ch'ung, and others, twelve persons ²²⁷ [altogether], were all enfeoffed as full marquises because they had built the Ming-t'ang or had spread the [imperial] teaching and influence. ²²⁸

Since [in the empire, Wang] Mang had brought about [the condition of] complete tranquillity, in that to the north he had influenced the Huns, to the east he had caused [people] to come [from] beyond the ocean, and to the south he had attracted the Huang-chih, [but] only in the western quarter he had not yet produced [any effects], he therefore sent a General of the Gentlemen-at-the-Palace, P'ing Hsien, and others, bearing much money and silk, to tempt the Ch'iang outside the barriers and have them present their territory [to the throne and to express] a desire to be received by and to be subordinate [to Chinese rule.

Upon his return, P'ing] Hsien and the others memorialized, saying, "The leaders of the Ch'iang tribes, Liang Yüan, and others, whose number might be twelve thousand persons, wish to be received and to be your subjects. They offer the Hsien-shui Sea, the Yün Gorge, and the Salt Lake. The level land with fine grass is all given to the Chinese people, and [the Ch'iang] will themselves dwell in the narrow and difficult places and act as guards at the frontiers.

"When I asked Liang Yüan the reason for his submitting, he replied, saying, `The Grand Empress Dowager is sage and glorious, the Duke Giving Tranquillity to the Han Dynasty is most benevolent, and the world is completely peaceful, so that the five [kinds of] cereals ripen and there are good harvests. Some stalks of grain are ten feet or more tall, sometimes one spikelet has three kernels, sometimes, without being sown, [grain] springs up of itself, sometimes [silk] cocoons form themselves without any worms having been fed, sweet dew comes down from Heaven and wine springs come out of the earth, ²²⁹ "male and female phoenixes have come and arrived," ²³⁰ supernatural birds have descended and perched, so that for the [last] four years the Ch'iang people have had nothing to suffer [from the government]. Hence "oh! how pleasant" ²³¹ to be admitted [to the Chinese empire] and to become your subordinates.'

"It would be proper at this time to settle them in [stationary] occupations and to establish a [Chief Commandant] of a Dependent State to direct and protect them."

The matter was referred to [Wang] Mang. [Wang] Mang memorialized in reply, saying, "You, [Grand] Empress Dowager, have controlled the rule for several years; your grace and bounty have inundated and overflowed, so that a filial attitude of submission [has spread over] the four quarters and not even the most distant regions with different customs have failed to turn towards correct principles. A Yüeh-shang potentate, [whose speech must be] successively interpreted, presented a white pheasant; the Huang-chih [came] from [a distance of] thirty thousand li to offer a live rhinoceros as tribute; kings of the Eastern Barbarians crossed the Great Ocean to offer the treasures of their states; the Hun Shan-Yü conformed to [Confucian] institutions and did away with his double personal name. Now at the western boundary, Liang Yüan and the others in turn present their land and [desire to] become your menials. Anciently T'ang Yao's [virtue] `filled ²³² and covered [all within] the four extremities of the empire,' but it could not surpass your [virtue].

"Now I have carefully examined that there are already a Tung-hai (Eastern Sea), a Nan-hai (Southern Sea), and a Po-hai (Northern Sea) Commandery, [but] there is not yet a Hsi-hai (Western Sea) Commandery. I beg that you will accept the territory which Liang Yüan and the others are offering and make it the commandery of Hsi-hai.

"Your servant has also heard that when the Sage-kings gave order to the ornaments of Heaven, [the stars], and fixed the principles of geographical [arrangements], they took the mountains, streams, and customs of the common people as the principles for the boundaries of their provinces. The territory of the Han dynasty is broader than that of the two [sage-]lords and three [dynasties of] kings, ²³³ having altogether thirteen provinces. Many of the names of the provinces together with their boundaries do not correspond to those in the Classics. The `Canon of Yao' [speaks of] twelve provinces; ²³⁴ later they were fixed at nine provinces. The vast territory of the Han dynasty is far-extending. When the Provincial Shepherds go to inspect their divisions, the most distant ones are more than thirty thousand li [away], so that there cannot be [only] nine [provinces]. I would respectfully employ the ideas of the Classics in correcting the names of the twelve provinces and make boundaries for them to correspond to the correct original [boundaries]." The memorial was approved.

He also added fifty items to the laws. Offenders were transported to Hsi-hai [Commandery]. Those who were transported were counted by the thousands and ten-thousands, so that the common people for the first [time] held grudges [against Wang Mang].

The Marquis of Ch'üan-ling, Liu Ch'ing(4i), sent to the imperial court a letter saying, "When King Ch'eng of the Chou [dynasty] was a minor, he was called the Young Prince, and the Duke of Chou acted as Regent. Now that the Emperor is rich in youthfulness, it would be proper to order the Duke Giving Tranquillity to the Han Dynasty to perform the duties of the Son of Heaven like the Duke of Chou." The various courtiers all said, "it would be proper [to do] as [Liu] Ch'ing(4i) has said."

In the winter, when [the planet] Mars was occulted by the moon, ²³⁵ Emperor P'ing became ill. [Wang] Mang made a written declaration [to Heaven] in which he begged for [the Emperor's] life at the altar to the Supreme [One]. He had a jade circlet hung on his person, carried jade insignia, and [declared] that he was willing in person to take the place [of the dying Emperor]. The declaration was stored in a "metal-bound coffer" ²³⁶ and placed in the Front Hall [of the Palace]. He ordered the various highest ministers not to presume to speak [to him about government business, in order that he might concentrate on caring for the Emperor's illness]. ²³⁷

In the twelfth month, Emperor P'ing died. A ²³⁸ general amnesty [was granted] to the empire. [Wang] Mang summoned those who understood the rites, Tsung-po Feng and others. With them, [Wang Mang] determined that the officials of the empire [ranking at] six hundred piculs and above should all wear mourning to the third year. [Wang Mang] memorialized, that the Temple of [Emperor] Hsiao-ch'eng should be honored with the title of [the Temple of] the Controlling Exemplar and the Temple of [Emperor] Hsiao-p'ing with the title of [the Temple of] the Primary Exemplar.

At that time, the line of descent from Emperor Yüan had been ended, but of the great-grandsons of Emperor Hsüan there were living: five kings and forty-eight full marquises, [including] the Marquis of Kuang-chi, [Liu] Hsien(3c). ²³⁹ [Wang] Mang hated it that they were adults, so advised, "A cousin is not permitted to be the successor [to his cousin of the same generation]." So he selected the very youngest among [Emperor Hsüan's] great-great-grandsons, [Liu] Ying(1a), the son of the Marquis of Kuang-chi, [Liu] Hsien(3c). He was in the second year of his age. [Wang Mang] took as a pretext that when he was divined about and physiognomized, he was the most auspicious [of all].

In this month, the Displayer of Splendor in the South, Hsieh Hsiao, memorialized that the Chief of Wu-kung [prefecture], Meng T'ung, while a well was being dug, had secured a white stone, round above the square below, with red writing on the stone. The writing said, "An instruction to the Duke Giving Tranquillity to the Han Dynasty, [Wang] Mang, that he should become the Emperor." The coming of mandates [from Heaven] through portents began indeed with this one.

[Wang] Mang had the various highest ministers advise the [Grand] Empress Dowager [nee Wang] of it. The [Grand] Empress Dowager said, "This [thing] is trumped up to deceive the empire. [Its message] cannot be put into practise." The Grand Guardian, [Wang] Shun(4b), said to the [Grand] Empress Dowager that when matters have already reached such [a condition as they had], there was nothing that could be done [about it], that if she wished to check it, she did not have the strength to stop it; and also that [Wang] Mang would not presume to have any other [intentions], but merely desired to be entitled ²⁴⁰ the Regent, in order to make his power greater and to settle the empire and make it obedient. The [Grand] Empress Dowager listened to him and promised [to do so].

[Wang] Shun(4b) and others thereupon together had the [Grand] Empress Dowager issue an imperial edict which said, "Verily, [We] have heard that when `Heaven gave birth to' the crowd of `common people,' they were unable to govern themselves, so `He set up princes for them', <sup>241</sup> in order to control them. When a prince is young, there must be someone whom he can rely upon, who should then act as regent. Then only will [the prince] be able to carry out [the duties] given him by Heaven and complete the transforming influence of Earth, so that the various living beings will flourish and be nurtured. Does not the Book of History say, `The work is Heaven's---let men take the place of [Heaven]'? ²⁴²

"Because Emperor Hsiao-p'ing was young, We temporarily took charge of the government of the state. [We] hoped to put upon him the cap of maturity and to entrust the government to him and hand it over. But now his life has been cut short and he is dead. Alas! How sad!

"[We] have already had the high officials summon twenty-three great-great-grandsons of Emperor Hsiao-hsüan, to choose an appropriate person to be the heir and successor of Emperor Hsiao-p'ing. This great-great-grandson is of the age when he is in swaddling-clothes; if [We] are not able to secure [to be his regent] a princely man who has reached the very heart of virtue, who can give tranquillity to [the empire]?

"The Duke Giving Tranquillity to the Han Dynasty, [Wang] Mang, has assisted in the government for three reigns, has repeatedly met with critical times, has tranquillized and made brilliant the House of Han, and has thereupon made [people] of customs differing [from those of the Chinese become] like [the Chinese even] in their institutions, [so that] he has had the same presages as those had at a different age by the Duke of Chou. Now the Displayer of Splendor in the South, [Hsieh] Hsiao, and the Chief of Wu-kung [prefecture, Meng] T'ung, have presented [a memorial] speaking of a red stone portent. We have thought profoundly that its meaning, which said, `[Wang Mang] should become Emperor,' is however that as Regent he should perform the duties of the Emperor. Verily if there is a model, accomplishment is easy; [but] if there is no sage, there is no model. ²⁴³

"Let it be ordered that the Duke Giving Tranquillity to the Han Dynasty should occupy [the post of] Regent and should [be permitted to] mount the eastern [master's] steps [at the altar to Heaven], as in the former case [was done by] the Duke of Chou. Let the prefecture of Wu-kung become the territory whose revenue is allocated to the Duke Giving Tranquillity to the Han Dynasty, and let its name be the town of Han-kuang (the Han [dynasty's] brilliance). Let there be prepared a memorial concerning the ceremonial [for the above]."

Thereupon the various courtiers memorialized, saying, "The sage virtue of the [Grand] Empress Dowager is brilliant. You have seen deeply into the intentions of Heaven and have issued an imperial order that the Duke Giving Tranquillity to the Han Dynasty should act as Regent. Your subjects have heard that when King Ch'eng of the Chou [dynasty] was a minor and the practises of the Chou [dynasty] had not yet been completed, so that King Ch'eng was unable to perform his duties to Heaven and Earth and to renew the illustrious services [performed by Kings] Wen and Wu, the Duke of Chou temporarily acted as Regent and the practises of the Chou [dynasty] were therefore completed and its kingly house was at peace. If he had not acted as Regent, then it is to be feared that the Chou [dynasty] would have lost the mandate of Heaven.

"The Book of History [quotes the Duke of Chou as] saying [to Prince Shih, the Duke of Shao], `If the son or grandson who becomes the heir to and serves our [lord, King Wu], should be altogether incapable of reverencing [the deities] above and below, [Heaven, Earth, the ancestors, and gods], and lose the glory of his predecessors, if we [were retired, living] at home, we would remain ignorant of it. <sup>244</sup> The Mandate [of Heaven] is not easy [to retain], and the assistance of Heaven is not sure, so that His mandate may be lost.' <sup>245</sup> The explanation says, `The Duke of Chou wore the tasselled mortar-board bonnet of the Son of Heaven, faced south and held audience for the courtiers, and made proclamations and gave ordinances, constantly calling them the mandates of the King. The Duke of Shao was a worthy person, [but] did not understand the intentions of the sage, [the Duke of Chou], hence was not pleased.' ²⁴⁶ The [Record of] Proprieties (Li[chi]), in `Record of the Ming-t'ang,' says, `When the Duke of Chou held court for the nobles in the Ming-t'ang, [like] the Son of Heaven, he turned his back to the axe-embroidered screen, faced south, and stood up.' ²⁴⁷ It means that the Duke of Chou occupied the throne of the Son of Heaven to the sixth year, held court for the nobles, established the rites, and composed the music, so that the empire submitted widely. [But] the Duke of Shao was not pleased. At that time, King Wu had [just] died and the coarse mourning garments had not yet been put off. If we consider it in this way, when the Duke of Chou first became Regent, he then occupied the Son of Heaven's throne and it was not [that he waited] until the sixth year [before] he mounted the eastern steps. ²⁴⁸

"The lost chapter of the Book of History, `Auspicious Grain,' <sup>249</sup> says, `When the Duke of Chou offered the herb-flavored millet liquor, he stood upon the steps of the eastern staircase and was conducted to mount them, and the presentation speech [at the offering] said, "The Acting King is ruling over the government and diligently harmonizing the world." ' The [foregoing] is how the Duke of Chou was entitled by the person [who read] the presentation speech when [the Duke of Chou] was regent in the government.

"When King Ch'eng put on his cap of maturity, the Duke of Chou thereupon presented the government to him. The Book of History [quotes the Duke of Chou] as saying, `We return [the government to Our] nephew, the intelligent prince.' <sup>250</sup> The Duke of Chou constantly called [his orders] the mandates of the King, and acted on his own authority without reporting [matters to the King], hence he said, `I return [the government] to my nephew, the intelligent prince.'

"Your subjects beg that the Duke Giving Tranquillity to the Han Dynasty should act as Regent, mount the eastern steps, ²⁵¹ wear the apron and tasselled mortar-board hat of the Son of Heaven, turn his back to the axe-embroidered screen ²⁵² between the door and window, and face south as he holds court for the courtiers and attends to the business of government. When he goes in or out [of the Palace] in his chariot and robes, [the people] should be warned and [the streets] cleared. The common people and courtiers should call themselves his `subjects' or `female servants.' ²⁵³ In all [these matters, he should be treated] as in the regulations for the Son of Heaven.

"When he makes the suburban sacrifices to Heaven and to Earth, makes the sacrifice to the greatest exemplar of the house in the Ming-t'ang, makes offerings and sacrifices in the [imperial] ancestral temples, and performs worship and makes sacrifices to the many gods, in his presentation speech he should be called, `the Acting Emperor.' The common people and courtiers should speak of him as `the Regent-Emperor'; he should call himself `I'. ²⁵⁴ In judging and deciding matters [when holding] court, he should regularily employ the imperial edicts of the Emperor and pronounce [that he issues imperial] decrees, ²⁵⁵ thereby upholding and obeying the will of August Heaven, assisting and protecting the House of Han, and guarding and tranquillizing the young heir to Emperor Hsiao-p'ing, [thus] carrying out the principle of entrusting [a Regent with the rule] and exalting the development of good government and peace.

"When he pays court at an audience of either the Grand Empress Dowager [nee Wang] or the Empress Dowager [nee Wang], he should reassume the devotion of a subject. He should in his own person [as a noble] exercise the government and issue `instructions' to his own palace, his family, his [marquis's] estate, and his special territory [of Han-kuang], as in his previous practise, [according to] the legal practises of a noble. Your subjects, risking death, make this request." The edict of the [Grand] Empress Dowager said, "It is approved."

The next year, [Wang Mang] changed the year-period and called it Chü-shê (the Regency).

In [the year-period] Chü-shê, the first year, the first month, [Wang] Mang sacrificed to the Lords on High at the Southern [Altar for] the suburban sacrifice, welcomed the spring at the Eastern [Altar for] the suburban sacrifice, performed the rites of the great archery contest in the Ming-t'ang, and served food to Thrice Venerable and Fivefold Experienced. He completed the rites, then left. ²⁵⁶

He established the Five Clerks At the Foot of the Pillars, with their rank like that of the [Attendant] Secretaries. When he attended to government business, they attended at his side and recorded and made detailed accounts of his words and acts.

In the third month, on [the day] chi-ch'ou, [Liu] Ying(1a), a great-great-grandson of Emperor Hsüan, was set up as the Imperial Heir-apparent and was given the title, Young Prince (Ju-tzu). Wang Shun(4b) was made Grand Tutor Assisting on the Left, Chen Feng was made Grand Support Aiding on the Right, and Chen Han was made Grand Guardian Serving at the Rear. There were also established four Junior [Coadjutors] whose ranks were all two thousand piculs. ²⁵⁷

In the fourth month, the Marquis of An-chung, Liu Ch'ung(2c), plotted with his Chancellor, Chang Shao, saying, "The Duke Giving Tranquillity to the Han Dynasty, [Wang] Mang, acts on his own authority in holding court and exercizing the government, which will inevitably endanger the Liu clan. No one of those in the empire who disapprove of it has however dared to be the first to make a move. This is a shame to the [imperial] house. I will give an example to the [imperial] house and clan and be the first [to attack. All] within [the four] seas will certainly respond." [Chang] Shao and others, who followed him, [to the number of] more than a hundred persons, thereupon made an assault upon [the city of] Yüan, [but] did not succeed in entering it and were defeated.

[Chang] Shao was a cousin of Chang Sung. [Chang] Sung, with [Liu] Ch'ung's father's cousin, Liu Chia(1s), went to [the palace] portals and surrendered of their own accord, [so that Wang] Mang pardoned them and did not condemn them. Thereupon [Chang] Sung composed a memorial for [Liu] Chia(1s), which said,

"During [the year-periods] Chien-p'ing and Yüan-shou, when the main line [of the Han Dynasty] was in imminent danger of being cut short and the [imperial] house was in imminent danger of being overthrown, thanks to your Majesty [Wang Mang's] sage virtue, you `crawled on your knees to rescue and save it,' ²⁵⁸ you protected and defended, succored ²⁵⁹ and guarded it, so that the [heavenly] mandate of the [Han] state was again prolonged and the imperial house opened its eyes [again].

"When you attended court, controlled the government, put out proclamations, and put forth ordinances, in your every act you made the imperial house the first [and most important consideration] and the promotion and employment of the nine [sets of imperial] relatives as the primary matter. You have had included with them and recorded [upon the registers of the imperial house] cadet branches [of that house] and have established kings and marquises [from among these cadet branches], so that those who face south [in holding court and call themselves by the designation a noble uses for himself], ku, ²⁶⁰ are numbered by the hundreds. You gathered in and restored those members whose [registration in the imperial house] had been broken off, you preserved those [whose lines of descent as nobles] had died out, and you continued [those lines whose heads] had been dismissed [from their noble ranks], so that they form a numerous company who are able to be shoulder to shoulder and head to head [with the other nobles] and have been restored in their persons. You have thereby defended the Han [dynasty's] state and supported the Han clan.

"You have established the Pi-yung and set up the Ming-t'ang to propagate the law of Heaven and to spread the influence of the sages. You have held court for the various princes in order to render your `culture and virtue' <sup>261</sup> manifest. You have added to the lands and territory of all the nobles in the imperial house, so that all under Heaven lift up their heads, stick out their necks and sigh [with approval], and the sound of their praises is `magnificent and ear'-filling, ²⁶² and enters [the sense of hearing]. The reason that the state has gained this beauty, has obtained this fame, has enjoyed these blessings, and has received this glory---is it not [the result of the fact that] the Grand Empress Dowager considers [that she must be diligent until] `sundown' <sup>263</sup> and that `in the evening' your Majesty is still `carefully' contemplating [your duties]? ²⁶⁴ How [otherwise could it be] explained?

"When there has been disorder, you have controlled it; when there has been danger, you have turned it to tranquillity; when there has been calamity, you have led it to happiness; when [lines of descent] have been cut off, you have continued their succession, when [the Emperor] is young, you have taken his place and borne his burdens. Day and night, you have performed detailed labor; in cold and in heat, you have been diligent, without any time for relaxation, with unending unwearied effort. All was for the sake of the empire and to favor the Liu clan.

"The courtiers, whether stupid or wise, and the common people, whether male or female, have all understood your high intentions. But the Marquis of An-chung, [Liu] Ch'ung(2c), alone entertained perverse illusions in his heart and held rebellious thoughts, so that he raised his troops and moved the multitude, intending to endanger the imperial [ancestral] temples. Of his wickedness one cannot endure to hear and for his crime one cannot be patient with [mere] execution. Verily, he was an enemy of [loyal] subjects and [filial] sons, ²⁶⁵ a foe of the imperial house, a rebel against the state, and an injury to the country.

"For this reason, his clan and relatives by marriage quaked, became distant to him and gave information of his crimes; the common people dispersed, rebelled against him, and threw away their arms, so that in advancing he could not [take] a step and when he retired he suffered the calamity [visited upon] him [by Heaven]. His mother, who was near the end of her life, and his smiling babes, carried in [their nurses'] arms, ²⁶⁶ were beheaded at the same time with him; their heads were hung on the ends of poles with their pearl earrings [still] in their ears and their hair ornaments still on [their heads]. How can it not be perverse to make a plan such as this?

"Your servant has heard that anciently, when [the head of] a rebellious state had already been punished, then ²⁶⁷ they made a pool out of his palace-buildings, making them a stagnant pond, and put filth into it, calling its name, `The baleful waste,' so that, although it might grow vegetables, yet people would not eat them. ²⁶⁸ They put four walls [around] its mound to the gods of the soils, covered it above, and put a mat [on it] below, ²⁶⁹ so that spirits of the earth could not communicate [with those of heaven. ²⁷⁰ The soil of] its mound was distributed to the nobles' [altars for the gods of the soils], so that when they went out of their gates and saw it, it would be visible to them as a warning.

"Just now, when the empire heard that [Liu] Ch'ung(2c) rebelled, all wanted to raise up [the skirts of] their robes, [take] a two-edged sword in their hand, and rail at him. Those who first reached him, cut ²⁷¹ his throat, struck his breast, pierced his body, ²⁷² and hacked his flesh. Those who came later wanted to pull down his gates, break down his walls, raze his houses, and burn his utensils. [As rapidly as] an echo follows a sound, [their blood] stained the earth, so immediately was a wound created [in people's feelings]. [The members of] the imperial house moreover [felt it] especially keenly, so that, when they spoke of him, they inevitably gnashed their teeth. Why so? Because he had gone contrary to and rebelled against your favor and beneficence and did not recognize where the greatest virtue lay.

"The [members of] the imperial house, for the most part, live at places distant [from Yüan]; I, Chia, have been fortunate to have been able to hear of [his rebellion] first and have not [been able] to resist my indignant desire. I wish to take the lead of the imperial house, myself, [with] my sons and my elder and younger brothers, to carry baskets on our shoulders and to bear mattocks, ²⁷³ gallop to Nan-yang [Commandery], and make a pond of [Liu] Ch'ung(2c)'s palace-buildings, in order to cause them to be according to the ancient institutions. They, together with the mound to the gods of the soils belonging to [Liu] Ch'ung(2c), should be like the mound to the gods of the soils at Po(5), ²⁷⁴ and should be used to grant to the nobles, in order that it may be an eternal lesson and warning. I wish that [this matter] may be referred to the Four Coadjutors, the ministers, and the grandees, for discussion, in order to make plain its right and wrong and to show it [as an example] to the four quarters [of the empire]."

[Wang] Mang was thereupon very much pleased. The ministers all said, ²⁷⁵ "It would be proper [to do] as [Liu] Chia(1s) says," [so Wang] Mang advised the [Grand] Empress Dowager to issue an imperial edict, which said, "Verily, although [Liu] Chia(1s), a father and his sons, his elder and younger brothers, are related to [Liu] Ch'ung(2c), they did not presume to show partiality to him. Whenever they saw some sprouts [of evil], they led each other in giving information [about it]. Now that this calamity [of rebellion] has come to pass, they unanimously and together [want to] take vengeance upon him. [Their act is] a response to ancient institutions, so that their loyalty and filial devotion is apparent.

"Let [Liu] Chia(1s) be enfeoffed with a thousand households of [the prefecture] of Tu-yen, as the Marquis Leading ²⁷⁶ by the Rules of Proper Conduct, and [let Liu] Chia(1s)'s seven sons be all granted the noble rank of Marquises of the Imperial Domain."

Later [Chang] Sung was also enfeoffed as the Marquis of Pure Virtue. In Ch'ang-an there was a saying about him, which said,

[Wang] Mang also enfeoffed more than a hundred officials and common people of Nan-yang [Commandery] who had distinguished themselves. He made a stagnant pond of Liu Ch'ung(2c)'s residence. People who later plotted to rebel all had stagnant ponds [made out of their residences]. ²⁷⁷

The various courtiers furthermore advised [the Grand Empress Dowager] that Liu Ch'ung(2c) and the others had plotted treason because [Wang] Mang's power was too light, and that it would be proper to honor and make him more powerful in order that he might control [all] within [the four] seas.

In the fifth month, on [the day] chia-ch'en, the [Grand] Empress Dowager issued an imperial edict that when [Wang] Mang comes to a court audience of the [Grand] Empress Dowager, he should be called the Acting Emperor.

In the winter, the tenth month, on [the day] ping-ch'en, the first day of the month, there was an eclipse of the sun. ²⁷⁸

In the twelfth month, various courtiers memorialized, begging to increase the officials in the palace and in the home of the Duke Giving Tranquillity to the Han Dynasty, [Wang Mang], to establish a Chief Leader of Conscripts, Chiefs and Assistants in his Temple, Stable, and Kitchen, Palace Bodyguards, [Gentlemen] As Rapid as Tigers, and those of lower [rank, to the number of] more than a hundred persons, and also establish Guards [for him to the number of] three hundred persons. The rooms, [in the imperial palace], of the Duke Giving Tranquillity to the Han Dynasty should be [called] the Regent's Apartments; his yamen should be [called the Regent's Hall; and his residence should be [called] the Regent's Palace. ²⁷⁹ The memorial was approved.

[Wang] Mang advised the [Grand] Empress Dowager to issue an imperial edict which said, "Verily when the late Grand Master, [K'ung] Kuang, died previously, his achievements were already made known. The Grand Guardian, [Wang] Shun(4b), the Grand Minister of Works, [Chen] Feng, the General of Light Chariots, [Chen] Han, and the General of Foot-soldiers, [Sun] Chien, all formed plans for inducing the Shan-Yü [to adopt Chinese customs]. They also had charge of the Spiritual Tower, the Ming-t'ang, the Pi-yung, and the four [altars for] the suburban sacrifices, and fixed their institutions and regulations. They opened up the Tzu-wu Road, were of the same mind with the Ruling Governor in delighting in virtue, and were in accord with his ideas and of mutual assistance to him, so that their achievements and virtuous conduct are abundant and apparent. [We] enfeoff the sons of [Wang] Shun: [Wang] K'uang(1a) as the Marquis of the Same Mind [with the Ruling Governor] and [Wang] Lin(2) as the Marquis Delighting in Virtue; [K'ung] Kuang's grandson, [K'ung] Shou, as the Marquis of Accordance of Ideas; [Chen] Feng's grandson, [Chen] K'uang, as the Marquis of Mutual Assistance; and add [to the enfeoffments of Chen] Han and of [Sun] Chien, to each [the income of] three thousand households."

In this year, P'ang T'ien, Fu Fan, and others of the Western Ch'iang, who had held a grudge [because Wang] Mang had taken away their land and made of it the commandery of Hsi-hai, rebelled and attacked the Grand Administrator of Hsi-hai [Commandery], Ch'eng Yung. [Ch'eng] Yung fled hastily, [so Wang] Mang executed [Ch'eng] Yung and sent the Colonel Commissioner for the Ch'iang, Tou K'uang, to attack [the Ch'iang].

In the second year, in the spring, Tou K'uang and others attacked and routed the Western Ch'iang.

In the fifth month, [Wang Mang] changed [the coinage] and created as [objects of] exchange, [gold] inlaid knife [coins] (ts'o-tao), one of which was worth five thousand [cash], graving knife [coins] (ch'i-tao), one of which was worth five hundred [cash], and large cash (ta-ch'ien), one of which was worth fifty [cash]. Together with the [previous] five-shu cash, ²⁸⁰ [all of them were to] circulate together. Many common people cast counterfeit [money]. Full marquises and those of lower [rank] were not permitted to possess actual gold; they were to transport it to the Imperial Wardrobe, to receive its value [in money]. Yet in the end he did not give them its value.

In the ninth month, the Grand Administrator of Tung Commandery, Chai Yi, held his [annual] general [military review and] examinations, ²⁸¹ led [out] his chariots and cavalry, and made use of this occasion to mobilize emergency troops. He set up the Marquis of Yen-hsiang, Liu Hsin(4g), as the Son of Heaven, and sent a call-to-arms to the commanderies and kingdoms, saying, "[Wang] Mang murdered Emperor P'ing by poison and, as Regent, [has taken to himself] the throne of the Son of Heaven, intending to cut short [the reign of] the House of Han. Now we should respectfully ²⁸² inflict the punishment of Heaven and execute [Wang] Mang."

In the commanderies and kingdoms he caused a crowd of more than a hundred thousand [persons] to doubt and suspect [Wang Mang. ²⁸³ Wang] Mang was frightened and afraid and could not eat. Day and night he held the Young Prince, [Liu Ying], in his arms. He gave information [to the gods] in prayers at [the altars for] the suburban sacrifices and at [the imperial ancestral] temples. He made a document after the model of the "Great Announcement," ²⁸⁴and sent the Grandee-remonstrant Huan T'an and others to publish it in the empire and to proclaim the idea that, since [Wang Mang] had [only] the post of regent, he would be obliged to return the government [in due time] to the Young Prince. [Wang Mang] sent Wang Yi(5), Sun Chien, and others, eight generals [in all], to attack [Chai] Yi, and distributed [others] to garrison the various passes and guard the barriers in the defiles.

Some men of Huai-li, Chao Ming, Ho Hung, and others, raised troops in response to Chai Yi, and plotted with them, saying, "The generals and picked troops have all gone to the east, so that the imperial capital is empty [of troops] and it is possible to attack Ch'ang-an." Their bands were quite large, reaching almost a hundred thousand persons. [Wang] Mang was afraid and sent the generals, Wang Ch'i and Wang Chi(6), leading troops, to resist them. He made the Grand Guardian, Chen Han, the General-in-chief. [Chen Han] received his axe of authority in the Temple of [Emperor] Kao [and was ordered] to lead the empire's troops. In his left [hand] he held his credentials and in his right [hand] he grasped his axe of authority. He encamped outside the city walls. Wang Shun(4b) and Chen Feng day and night patrolled in the [Palace] Halls.

In the twelfth month, Wang Yi(5) and the others routed Chai Yi at Yü(3).

The Director of Majesty, Ch'en Ch'ung, who had been sent to superintend to army, sent [to Wang Mang] a letter, saying,

"Your Majesty has upheld the great plan ²⁸⁵ of Heaven and in your heart you have accorded with [the prognostications from] the precious tortoise. ²⁸⁶ You have received the great mandate [of Heaven, so that] you know beforehand [what will] succeed [and what will] fail, and you were influenced by and responded to the auguries by the tortoise-shell and the lots. This means that you are the associate of Heaven. When a lord who is the associate of Heaven reflects, he changes the emanations; when he speaks, he moves [the many] beings and things; when he acts, he brings his transforming influence to success.

"Your subject Ch'ung humbly read of the date when your written imperial edict was issued, and your humble servant compared it with the time [of the victory]. When your sage reflections were first begun, the rebellious caitiffs were then routed; when the words of your edict were first written, the rebellious caitiffs were seriously defeated, and when your written imperial decree was first issued, the rebellious caitiffs were completely beheaded. Before the many generals had time to array the sword points [of their troops], and before I, your subject Ch'ung, had time to complete my foolish thoughts, the matter had been already settled." [Wang] Mang was greatly pleased.

In the third year, in the spring, there was an earthquake, and a general amnesty [was granted] to the empire.

Wang Yi(5) and the others returned to the imperial capital and went west to join with Wang Chi(6) and the others to attack [Chao] Ming and [Ho] Hung, who were all routed and annihilated. A discussion is in the "Memoir of Chai Yi."

[Wang] Mang held a great banquet in the White Tiger Hall of the Wei-yang Palace to make grants to the generals and leaders for their toil. In an imperial edict, [he ordered] Ch'en Ch'ung to examine and estimate the military achievements [of the leaders] and rank them as high or low.

[Wang] Mang then sent [to the Grand Empress Dowager] a memorial which said, "In an age of brilliant sages, there are many capable persons in the state, hence at the time of T'ang [Yao] and Yü [Shun], in every house [someone] was capable of being enfeoffed and when their meritorious services had been performed and their work had been done, rewards were given. At the time of the assembly [called by] the Sovereign of the Hsia [dynasty, Yü,] at T'u-shan, those who held jade and silk [at the ceremonies, belonged to] ten thousand states. ²⁸⁷ (The nobles held jade and their sub-vassals held silk.) [In the time of] King Wu of the Chou [dynasty, at the assembly] above the Meng Ford, there were still eight hundred nobles. When the Duke of Chou occupied [the post] of Regent, he performed the suburban sacrifice to Prince Millet as the coadjutor of Heaven and performed in the Ming-t'ang the ancestral sacrifice to the greatest exemplar, to King Wen, as the coadjutor of the Lord on High. For this reason, when, within the four seas, each person came to [assist in] the sacrifice in accordance with his duty, there were indeed probably 1800 nobles. The Record of Proprieties (Li-chi), [in the chapter,] `The Royal Regulations,' [speaks of] more than seventeen hundred states. <sup>288</sup> For this reason, when Confucius composed the Classic of Filial Piety, he said, `[anciently, the brilliant kings] did not presume to neglect the ministers of [even] small states---then how much more dukes, marquises, earls, viscounts, and barons! Hence they brought it about that the myriad states rejoiced in heart and therefore served [the King's] deceased predecessors.' ²⁸⁹ The foregoing [was the result of] the Son of Heaven's filial piety.

"The Ch'in [dynasty] acted contrary to the [right] way, killing the nobles and exterminating their clans, making [their territories] into commanderies and prefectures, with the intention of arrogating to itself [all] the benefits of the whole country. Hence [in the reign of] the Second Emperor, it fell and Emperor Kao received the mandate [of Heaven] to do away with [the Ch'in dynasty's] oppression. He examined [his subjects'] merits, distributed rewards, and established several hundred [kings' and marquises'] states. Later they declined considerably [in number] and the remainder have barely preserved [their noble ranks].

"You, Grand Empress Dowager, have yourself controlled the great fundamental [features of the government] and have extensively enfeoffed meritorious and virtuous [persons] in order to stimulate [people] to goodness. You have revived destroyed [nobilities], and continued [noble houses] that had been ended, in order to perpetuate their lines. For this reason your great transforming influence has spread abroad and will be completely effective in a short time.

"It happened that, when the Ch'iang malefactors injured Hsi-hai Commandery, when rebellious caitiffs spread lying words in Tung Commandery, and when treasonable robbers misled the crowd [even] in the land west [of the imperial capital], no loyal subjects or filial sons failed to become angry, so that those against whom they made expeditions have been extirpated and have all suffered ²⁹⁰ for their crimes, with the result that the empire is altogether peaceful.

"I ²⁹¹ have been instituting rites and composing music, and have verified by investigation that there is an explicit written statement [to the effect that] the noble ranks of the Chou [period] were of five grades and that their lands were of four grades, ²⁹² and that there is the saying but no written statement that the noble ranks of the Yin [period] were of three grades. ²⁹³ Confucius said, `The Chou [dynasty] surveyed the two [preceding] dynasties. How replete was its culture! I follow the Chou [dynasty].' ²⁹⁴ Your subject begs that the various leaders who ought to receive noble ranks and estates should [be granted] noble ranks of five grades and lands of four grades." The memorial was approved.

Thereupon the highest of those who were enfeoffed were made marquises and earls; the next were made viscounts and barons; those who would have been granted the noble rank of Marquis of the Imperial Domain [had their nobilities] changed and were entitled Sub-vassals. Altogether there were several hundreds [of people enfeoffed]. Those who had attacked [the rebels in] Hsi-hai [Commandery] had [the word] Ch'iang used in their titles, [those who had attacked the rebels in] Huai-li had [the word] Wu (military) used in their titles; [those who had attacked] Chai Yi [had the word] caitiff (lu) used in their titles.

The courtiers again memorialized, saying, "Of the persons whose merits the [Grand] Empress Dowager has embellished and whose virtue she has recorded, the greatest ones [will be remembered for] a thousand years, and the lesser ones for the present generation. Some were enfeoffed for civil [deeds] and some received noble ranks for military [acts]. None, [whether their merits were] deep or shallow, great or small, have failed to be presented [for rewards].

"Now the Regent-Emperor, [Wang Mang], turns his back to the screen and mounts the eastern steps, so that it is proper that he should be [treated] differently from at the time when he was [merely] the chief minister of the state. Although his instituting [of regulations] and composing [of music and dances] has not yet been all completed, it is proper that the noble ranks of his two sons should be advanced and that both should be made dukes.

"[According to the principle of] the Spring and Autumn [in the Kung-yang Commentary], that `treating well the good should be extended to their sons and grandsons and [treating well] the worthy to' their descendants, ²⁹⁵ it is proper that [these persons] should possess lands and territory. King Ch'eng gave broad enfeoffments to the sons of the Duke of Chou by concubines, so that all his six sons had soil enveloped in quitch-grass [as a token of their enfeoffment]. So the relatives of the famous Chancellor [of State] and of [the famous] General-in-chief of the Han dynasty, Hsiao [Ho] and Ho [Kuang, respectively,] were all [enfeoffed] together with their relatives and connections. [Wang Mang's] elder brother's son, [Wang] Kuang(1), might first be enfeoffed as a full marquis. When the institutions and regulations are all completed, the Grand Minister over the Masses and the Grand Minister of Works should present the names of [Wang Mang's various grandsons] to the throne in accordance with the previous written imperial edict."

The [Grand] Empress Dowager's imperial edict said, "[We] promote the sons of the Regent-Emperor: the Marquis in Recompense to [the Marquis of] Hsin-[tu], [Wang] An(1a), to be the Duke Recommended by [the Marquis of] Hsin-[tu]; and the Marquis in Reward to [the Marquis of Hsin-] tu, [Wang] Lin(1a), to be the Duke in Recompense to [the Marquis of] Hsin [-tu]; and enfeoff [Wang] Kuang(1) as the Marquis of Vast Merit."

At this time, [Wang] Mang returned his state of Hsin-tu(c), so various courtiers again advised [the Grand Empress Dowager] and she enfeoffed [Wang] Mang's grandson, [Wang] Tsung, as the Marquis of Hsin-tu(c).

Since [Wang] Mang had annihilated Chai Yi, he himself considered that his majesty and virtue was increasing daily and that he had secured the assistance of Heaven and of men, so he plotted to ascend [the throne] as the actual [Emperor].

In the ninth month, [Wang] Mang's mother, the Baronetess of Apparent Merits, died. [Wang Mang's] mind was not upon mourning, so he had the [Grand] Empress Dowager issue an imperial edict [ordering] the discussion of [what] mourning garments [should be worn]. The Junior Supporter, the Hsi-and-Ho, Liu Hsin(1a), with the Erudits and Confucians [to the number of] 78 persons [altogether], all said,

"The principle of acting as Regent is to direct the performance of the duties established by Heaven, to promote the reverencing of the way of [the ancient Sage]-lords, ²⁹⁶ to bring to a successful issue the laws and regulations, and to make tranquil and concordant [all] within [the four] seas. Anciently, when T'ang the Victorious of the Yin [dynasty] had died and his Heir-apparent had died in his youth, his son T'ai-chia was a minor and unintelligent, so Yi Yin banished him to the T'ung Palace and acted as Regent in order to promote the course of the Yin [dynasty]. When King Wu of the Chou [dynasty] had died, the ways of the Chou [dynasty] had not yet been completed and `King Ch'eng was young' and a minor, `so the Duke of Chou protected King Ch'eng' ²⁹⁷ and acted as Regent in order to perfect the ways of the Chou [dynasty]. For this reason the Yin [dynasty] had the development of being `orderly' ²⁹⁸ and the Chou [dynasty] had the merit of establishing but not employing the mutilating punishments. ²⁹⁹

"Now the Grand Empress Dowager has frequently `happened upon untoward circumstances in the state,' ³⁰⁰ and has commissioned the Duke Giving Tranquillity to the Han Dynasty to rule and control the various officials, and to govern ³⁰¹ the empire justly. It has happened that since the Young Prince is a minor and has not yet been able to be diligently respectful ³⁰² to [the gods] above and below, August Heaven has sent down auspicious presages and has produced the portent of the red stone. For this reason, the Grand Empress Dowager followed the plain mandate of Heaven and issued an imperial edict that the Duke Giving Tranquillity to the Han Dynasty should act as Regent and mount the eastern steps in order that he might perform the duties of the sage Han [dynasty] and make it equally eminent with that of T'ang [Yao], Yü [Shun], and the three dynasties.

"The Regent-Emperor thereupon opened his private yamen ³⁰³ and met with various Confucians to institute rites and compose [the proper] music, to assist in fixing the [titles of] the many offices, and to complete beautifully the work of Heaven. His sage mind is in all respects complete, and eminent are his individual insights. The Chou Rites (the Chou-li) was discovered and secured, ³⁰⁴ so that it was made plain what should be `followed' and `surveyed'. ³⁰⁵ He took Heaven as his model and searched out ancient ways, yet modified them. It was just as when [K'ung Ch'iu] Chung-ni heard [the music] Shao, ³⁰⁶ and [just as] `the sun and moon' `cannot [be climbed up to by any] stairs.' ³⁰⁷ If [Wang Mang] had not the utmost of sage wisdom, how could he have been able to perform these [deeds]? The fundamental and subordinate principles [of government] are all displayed and completed [except for] one basketful. ³⁰⁸ These [matters] are the means by which he has devoted himself to protecting and assisting the sage Han [dynasty] and giving tranquillity to the great multitude.

"Now the Baronetess of Apparent Merits has died. The [Ceremonies and] Rites [Yi]-li [says], `The son of a concubine who becomes the heir [of his father] wears the three-month's szu mourning for his own mother,' and the explanation says, `He is in the same position as the most honorable person [in the family, i.e., his father, and so] should not presume to wear [deep] mourning for his own mother.' ³⁰⁹ The Regent-Emperor has, through his sage virtue, obtained the mandate of August Heaven, received the imperial edict of the [Grand] Empress Dowager that he should act as Regent and mount the eastern steps, ³¹⁰ and support the descendant of the great Han imperial family. On the one hand, he has his weighty [duties] to Heaven, Earth, and the gods of the soils and the grains, and on the other hand, he has the care of the great multitude and the multifarious matters [of the government], ³¹¹ so that he is not permitted to consider his own relatives. Hence the Grand Empress Dowager has established his eldest grandson [as a noble], causing him to be the marquis at Hsin-tu(c) and the successor to Marquis Ai, [Wang Wan], making plain that the Regent-Emperor is in the same position as the most honorable person, [the Emperor], upholds the sacrifices at [imperial] ancestral temples, is in charge of supplying the needs of the Grand Empress Dowager, and is not permitted to wear mourning for his own parents.

"The Chou Rites (Chou-li) says, `A king, . . . [in wearing mourning] for his nobles, [wears] the hemp mourning badge and cap,' to which there is added a ring of `hemp banding.' ³¹² If [the nobles] are of the same surname [as the king], then [his mourning garments] are of hemp (Cannabis); if they are of a different surname, then they are of ke hemp (Pueraria). The Regent-Emperor ought to wear the hemp mourning badge for the Baronetess of Apparent Merits and a cap to which there has been added a hemp ring of banding, like the mourning garments of the Son of Heaven in condoling his nobles, in order to respond to the institutions of the sages."

[Wang] Mang therefore acted [accordingly]. Altogether he paid one mourning [visit] and a second [time] assembled [the mourners] and ordered the Marquis of Hsin-tu(c), [Wang] Tsung, to be in charge [of the ceremonies] and wear mourning to the third year.

The Director of Majesty, Ch'en Ch'ung, memorialized that the Marquis of Vast Merit, [Wang] Kuang(1), had secretly sent a message to the Bearer of the Gilded Mace, Tou K'uang, and had ordered him to kill a man, ³¹³ and that for this reason [Tou] K'uang had arrested and bound [this person] and had applied the law to him. [Wang] Mang was furious and bitterly reproached [Wang] Kuang1. [Wang] Kuang(1)'s mother said [to her son], "Do you yourself consider in what way [you are any different from Wang Yü] Chang-sun or [Wang Huo(b)] Chung-sun, [Wang Mang's dead sons]?" Thereupon [both of them], mother and son, committed suicide; together with [Tou] K'uang they all died.

Previously, because [Wang] Mang had served his mother, had nourished his elder brother's wife, and had raised his elder brother's son, [Wang Kuang(1)], he had made a name [for himself]. Then later, his perversity and cruelty were again used to show [that he was actuated by] public spirit and sense of duty. He ordered [Wang] Kuang(1)'s son, [Wang] Chia(1b), to inherit [his father's] noble rank and become the Marquis [of Vast Merits].

[Wang] Mang issued a written message, ³¹⁴ which said, "The principle of `stopping and hushing [instruments' as a sign of mourning for the Emperor] ³¹⁵ will end with the last month of [this] winter. In the first month [of the next year], at the suburban sacrifices, the eight [kinds of] musical instruments should be played. Altogether how many grades of music [should be played by their own musicians] for the kings, ministers, and gentlemen? For each of the several ranks, what should be the number of the five [kinds of] notes and the eight [kinds of] musical instruments? Let [the proper officials] with the Confucian Masters under their control each employ their spirits and minds to the utmost and set forth their ideas completely."

In this year, Liu Ching(1a), the Marquis of Kuang-jao, Hu Yün, a Millenary of the General of Chariots and Cavalry, and Tsang Hung, a subordinate of the Grand Guardian, memorialized mandates [from Heaven through] portents. [Liu] Ching(1a) spoke of the new well in Ch'i Commandery, [Hu] Yün spoke of the stone ox in Pa Commandery and [Tsang] Hung spoke of the stone at Yung in the [Yu]-fu-feng [Commandery. Wang] Mang welcomed and accepted all [of them], ³¹⁶ and in the eleventh month, on [the day] chia-tzu, [Wang] Mang presented a memorial to the [Grand] Empress Dowager, which said,

"When your Majesty with your extreme sagacity `happened upon untoward circumstances in the state,' ³¹⁷ and met with the dangers [at the end of] the twelve reigns of the Han [dynasty, at the end of] the three [times] seven [decades of years], ³¹⁸ you received a majestic mandate from Heaven, and issued an imperial mandate that I, your servant Mang, should act as Regent, should receive the care of the Young Prince, and should be entrusted with the charge of the empire. Your servant Mang was careful and vigilant, fearing lest I would be unworthy.

"[A member of] the imperial house, the Marquis of Kuang-jao, Liu Ching(1a), has sent to the throne a letter saying,

" `During the seventh month, Hsin Tang, the Chief of the Ch'ang-hsing Commune in the county of Lin-tzu in Ch'i Commandery, in one night had a dream several times, which said,

" ` "I am a messenger from his excellency Heaven. His excellency Heaven sent me to inform you, Chief of the Commune, saying, `The Regent-Emperor is due to be the actual [Emperor].' If you do not believe me, in this commune there is due to be a new well."

" `The Chief of the Commune arose at dawn and looked, and in the Commune there actually was a new well, which entered into the earth for almost a hundred feet.'

"In the eleventh month, on [the day] jen-tzu, [which was a day] for establishing, ³¹⁹ and was the winter solstice, the stone ox from the Pa Commandery [arrived] and, on [the day] mou-wu, the inscription on the stone at Yung arrived at the Front Hall of the Wei-yang Palace. When your servant, with the Grand Guardian, the Marquis of An-yang, [Wang] Shun(4b), and others were looking at them, a wind arose from Heaven and dust obscured things. When the wind ceased, we obtained a copper portent and a silk design from in front of the stone. Its text reads,

"Moreover previously, in [the reign of] Emperor Hsiao-ai, in [the year-period] Chien-p'ing, the second year, the sixth month, on [the day] chia-tzu, [the 5. Emperor] issued a written imperial edict changing [the year-period] and making it the first year of [the period] T'ai-ch'u-Yüan-chiang. When the source of this [matter] is examined, [it is found to be] the books of revelation by Kan Chung-k'o and Hsia Ho-liang, which have been stored in the Orchid Terrace. Your servant Mang considers that the words, `the first year of [T'ai-ch'u]-Yüan-chiang (great general)' [mean that] when `the General (Chiang)-in-chief acts as Regent, he will change the year-period (Yüan),' which is a testimony for the present [time].

"The Book of History, [in the chapter], `The Announcement to the King's Uncle of K'ang,' [says], `[The Acting] King, [the Duke of Chou], speaks in the following fashion, "The chief of the nobles, Our younger brother, my little one, Feng, [the King's Uncle of K'ang]." ' ³²⁰ The foregoing words [show that] the Duke of Chou, when acting as Regent, was entitled King. In the Spring and Autumn, it is not said that Duke Yin ascended the throne, because he was Regent. ³²¹ These two Classics were those fixed by the Duke of Chou and Confucius, indeed to be a model for later [generations]. Confucius said, `[The superior man] fears the Mandate of Heaven, fears the great, and fears the precepts of the Sages.' ³²² [How can] your servant Mang presume not to obey?

"Your servant begs that in respectfully serving the gods in heaven and earth, in the [imperial] ancestral temples, and in memorializing the Grand Empress Dowager and the Empress [nee Wang] of [Emperor] Hsiao-p'ing, he may call himself `the Acting Emperor,' [but that] when he gives proclamations or ordinances to the empire or when [anyone in] the empire memorializes him about matters, they should not use [the words] `Regent' [i.e., should merely say, `Emperor']; that the third year of [the period] Chü-shê should become the first year of [the period] Ch'u-shih, ³²³ and that 120 gradations on the clepsydra [in a day] should be the rule, ³²⁴ which should be used to respond to the Mandate of Heaven.

"Your servant Mang will day and night rear and raise the Young Prince and bring it about that he will be equal in virtue with King Ch'eng of the Chou [dynasty] and [thus] spread abroad the majesty and virtue of the Grand Empress Dowager to all quarters, hoping to `enrich and then teach [the people].' <sup>325</sup> When the Young Prince is capped, I will `return [the government] to the intelligent prince,' ³²⁶ as in the former circumstance the Duke of Chou did." The memorial was approved.

The mass of commoners knew [what was Wang Mang's] motive in receiving respectfully the mandate [given through] the portents. The courtiers discussed it extensively and memorialized separately in order to indicate the gradual [steps] by which he should take [the throne as] the actual [Emperor].

A Gentleman Attendant at the Gate, ³²⁷ Chang Ch'ung, and others, six persons [in all], plotted together to abduct [Wang] Mang and set up the King of Ch'u, [Liu Yü(1a), as Emperor, but the plot] became known and they were executed and died.

Ai Chang, a man of Tzu(3a)-t'ung, had been doing elementary studying in Ch'ang-an. Heretofore he had no distinction but loved to boast. When he saw that [Wang] Mang was acting as Regent, he immediately made a bronze casket with two envelop covers. ³²⁸ He wrote on one of them, "The design in the metal casket [with] the Seal of the Lord of Heaven's Act." On the other he wrote, "The written metal charter [with] the Seal of the Red Lord's Act, ³²⁹ which a certain person transmits to the Yellow Emperor, [Wang Mang." (Instead of] "certain person" [there was written Pang], the personal name of Emperor Kao). The writing said that Wang Mang should be the actual Son of Heaven and the [Grand] Empress Dowager [should act] according to the mandate of Heaven. Both on the design and the writing were written [the names of] eight persons who were [Wang] Mang's high officials. It also named two fine names, Wang Hsing (Wang Rises) and Wang Sheng (Wang Prospers); [Ai] Chang, taking advantage [of this opportunity, also] inserted his own surname and personal name amongst [them, so that] altogether there were eleven persons. For all of them there were written official [titles] and noble ranks as [Wang Mang's] coadjutors and assistants.

When [Ai] Chang heard that the matters of the well in Ch'i [Commandery] and of the stone ox had Jan.8. ³³⁰ been referred [to the officials], on that very day, at dusk, he put on yellow clothes, took the casket, went to the Temple of [Emperor] Kao, and thereupon delivered it to the Supervisor [of the Temple]. ³³¹ The Supervisor thereupon reported it.

On [the day] mou-ch'en, ³³² [Wang] Mang went to the Temple of [Emperor] Kao, bowed, and received the metal casket and the resignation [of the Han dynasty, which] the gods had [commanded]. Wearing the royal hat, ³³³ he visited the [Grand] Empress Dowager, returned, seated himself in the Front Hall of the Wei-yang Palace, and issued a written message, which said:

"I possess no virtue, [but] I rely upon [the fact that] I am a descendant of my august deceased original ancestor, the Yellow Lord, and a distant descendant of my august deceased first ancestor, the Lord of Yü, [Shun], and the least of the Grand Empress Dowager's relatives. August Heaven and the Lords on High have made abundantly apparent their great assistance, so that the mandate [of Heaven] has been completed and the succession [to the imperial rule] has been set in order. By portents and credentials, designs and writings, a metal casket and a written charter, the gods have proclaimed that they entrust me with the myriad common people of the empire.

"The Red Lord is the genius of Emperor Kao of the Han dynasty. He has received a mandate from Heaven and has transmitted the state [to me by] a writing on a metal charter. I have been extremely reverent and awed---[how could I] presume not to receive it respectfully? On [the day] mou-ch'en, which is a day for founding, ³³⁴ I wear the royal hat and ascend the throne as the actual Son of Heaven. It is fixed that the title [of my dynasty] in possessing the empire shall be Hsin. ³³⁵

"Let there be a change in the first day of the first month, an alternation in the colors of the [court] robes, a variation in the sacrifical victims, a difference in the standards and pennons, and a diversity in the utensils and institutions. Let the first day of the twelfth month, [the day] kuei-yu, become the first day of the first month in the first year of [the year-period Shih]-chien-kuo, ³³⁶ and let the crowing of the cock be the hour. ³³⁷ The colors of robes shall match the virtue [of the ruling element, earth, so that] yellow shall be esteemed. The sacrificial victims shall correspond to the first month, and so shall be white. ³³⁸ The pennons and banners of commissioners' credentials shall all be made pure yellow. The writing on them shall be, `Credentials of the Five Majestic [Principles] for Commissioners of the Hsin [Dynasty],' to accord with the majestic mandate of August Heaven and the Lords on High."