1
匡衡，字稚圭，東海承人也。 父世農夫，至衡好學，家貧，庸作以供資用，尤精力過絕人。 諸儒為之語曰：「無說《詩》，匡鼎來； 匡語《詩》，解人頤。」
Kuang Heng, style Zhigui, came from Cheng in Donghai commandery. His forebears tilled the soil; Heng loved books, but poverty forced him to work for hire while his focus and stamina outstripped everyone around him. The Ru had a rhyme: “Lecture not on the Odes—and here comes Kuang Ding; Let Kuang expound the Odes, and hearers grin in spite of themselves.”
2
衡射策甲科，以不應令除為太常掌故，調補平原文學。 學者多上書薦衡經明，當世少雙，令為文學就官京師； 後進皆欲從衡平原，衡不宜在遠方。 事下太子太傅蕭望之、少府梁丘賀問，衡對《詩》諸大義，其對深美。 望之奏衡經學精習，說有師道，可觀覽。 宣帝不甚用儒，遣衡歸官。 而皇太子見衡對，私善之。
He topped the policy exam yet missed a technical rule, so he was posted as a Grand Master of Ceremonies archivist, then transferred to be literary instructor in Pingyuan. Classicists petitioned in droves that Heng’s mastery of the canon was unrivaled and that he should be summoned to the capital as a court scholar; students everywhere wanted to study under him in Pingyuan, and argued that he should not be kept in the provinces. The case went to Xiao Wangzhi and Liangqiu He, who examined him; his exposition of the Odes was profound and polished. Wangzhi reported that Heng’s scholarship was thorough, his instruction sound, and that the throne should take notice. Xuan had little use for Ru learning and sent him back to his provincial post. The crown prince alone, having heard his answers, kept him in mind with favor.
3
是時，有日蝕、地震之變，上問以政治得失，衡上疏曰：
Then came eclipse and earthquake; the emperor asked for counsel on policy, and Heng memorialized:
4
臣聞五帝不同禮，三王各異教，民俗殊務，所遇之時異也。 陛下躬聖德，開太平之路，閔愚吏民觸法抵禁，比年大赦，使百姓得改行自新，天下幸甚。 臣竊見大赦之後，奸邪不為衰止，今日大赦，明日犯法，相隨入獄，此殆導之未得其務也。 蓋保民者，「陳之以德義」，「示之以好惡」，觀其失而制其宜，故動之而和，綏之而安。 今天下俗貪財賤義，好聲色，上侈靡，廉恥之節薄，淫辟之意縱，綱紀失序，疏者逾內，親戚之恩薄，婚姻之黨隆，苟合僥倖，以身設利。 不改其原，雖歲赦之，刑猶難使錯而不用也。
The Five Thearchs did not share one rite, nor the Three Kings one teaching: customs shift because ages differ. You embody sage virtue, seek great peace, pity offenders, and year after year grant sweeping amnesties so the people may start anew—blessing indeed. Yet after each amnesty crime does not ebb; men pardoned today are jailed tomorrow—surely we are not guiding them aright. To guard the people the classic says: teach them with duty and right, show them love and loathing, read their faults and set fitting norms—then motion brings harmony and ease brings calm. Today the world worships gold, scorns integrity, chases pleasure, and apes extravagance above; shame thins, lust swells, law frays, outsiders trump kin, in-laws grow strong, and men gamble body and soul for gain. Unless the root is healed, yearly pardons will never idle the executioner’s axe.
5
臣愚以為宜一曠然大變其俗。 孔子曰：「能以禮讓為國乎，何有？」 朝廷者，天下之楨□也。 公卿大夫相與循禮恭讓，則民不爭； 好仁樂施，則下不暴； 上義高節，則民興行； 寬柔和惠，則眾相愛。 四者，明王之所以不嚴而成化也。 何者？ 朝有變色之言，則下有爭鬥之患； 上有自專之士，則下有不讓之人； 上有克勝之佐，則下有傷害之心； 上有好利之臣，則下有盜竊之民：此其本也。 今俗吏之治，皆不本禮讓，而上克暴，或忮害好陷人於罪，貪財而慕勢，故犯法者眾，奸邪不止，雖嚴刑峻法，猶不為變。 此非其天性，有由然也。
I urge one sweeping reform of custom from the top down. Confucius asked, “Who could govern a state if ritual and deference were its rule?” The court is the empire’s backbone. When high ministers walk in ritual and bow to one another, the people cease to quarrel; when they cherish kindness and love to give, those below shed violence; when they honor right and hold fast to integrity, the people rise to virtue; when they are mild, soft, and generous, the multitude love one another. These four are how a wise king transforms the realm without harshness. Why is that? When courtiers snarl at one another, the folk take up the brawl; when those above insist on their own way, those below refuse deference; when those above prize crushing rivals, those below learn to wound; when those above chase gain, theft spreads below—that is the root. Petty officials today ignore ritual and deference, bully and scheme, jail men for sport, and worship wealth and power—so crime multiplies and no severity of law will cure it. That is not fate; it comes from example.
6
臣竊考《國風》之詩，《周南》、《召南》被賢聖之化深，故篤於行而廉於色。 鄭伯好勇，而國人暴虎； 秦穆貴信，而士多從死； 陳夫人好巫，而民淫祀； 晉侯好儉，而民畜聚； 太王躬仁，邠國貴恕。 由此觀之，治天下者審所上而已。 今之偽薄忮害，不讓極矣。 臣聞教化之流，非家至而人說之也。 賢者在位，能者布職，朝廷崇禮，百僚敬讓，道德之行，由內及外，自近者始，然後民知所法，遷善日進而不自知。 是以百姓安，陰陽和，神靈應，而嘉祥見。 《詩》曰：「商邑翼翼，四方之極； 壽考且寧，以保我後生」此成湯所以建至治，保子孫，化異俗而懷鬼方也。 今長安天子之都，親承聖化，然其習俗無以異於遠方，郡國來者無所法則，或見侈靡而放效之。 此教化之原本，風俗之樞機，宜先正者也。
In the Airs, Zhou and Shao absorbed the deepest sage teaching, so their people were steady in deed and chaste in passion. Duke Zhuang of Zheng loved valor, and his people faced tigers with bare hands; Duke Mu of Qin honored sworn word, and many retainers followed him into the grave; The duchess of Chen doted on witchcraft, and licentious shrines multiplied; Marquis Wen of Jin preached thrift, and his people hid every grain; King Tai embodied kindness, and Bin learned forbearance. He who would rule the world need only watch what he lifts on high. Today hypocrisy, malice, and strife have passed all bounds. Moral sway does not visit each door; it rides on example. Put worth in office, skill in duty, exalt ritual at court, and let ministers defer—virtue then radiates outward, the people catch the pattern, and improve unaware. Then the people rest easy, yin and yang balance, the spirits answer, and good omens come. The Poetry says, “Shang’s capital stood ordered, a polestar for every quarter;” “Long life and peace to guard our heirs”—such was how Tang built perfect rule, secured posterity, tamed barbarians, and drew the Gui Fang to him. Yet Chang’an, though it drinks your teaching, looks no better than the frontier; envoys find no model here, only excess to copy. That is the wellspring of reform and the hinge of custom—it must be set right first.
7
臣聞天人之際，精祲有以相蕩，善惡有以相推，事作乎下者象動乎上，陰陽之理各應其感，陰變則靜者動，陽蔽則明者暗，水旱之災隨類而至。 今關東連年饑饉，百姓乏困，或至相食，此皆生於賦斂多，民所共者大，而吏安集之不稱之效也。 陛下祗畏天戒，哀閔元元，大自減損，省甘泉、建章官衛，罷珠崖，偃武行文，將欲度唐、虞之隆，絕殷、周之衰也。 諸見罷珠崖詔書者，莫不欣欣，人自以將見太平也。 宜遂減官室之度，省靡麗之飾，考制度，修外內，近忠正，遠巧佞，放鄭、衛，進《雅》、《頌》，舉異材，開直言，任溫良之人，退刻薄之吏，顯潔白之士，昭無慾之路，覽《六藝》之意，察上世之務，明自然之道，博和睦之化，以崇至仁，匡失俗，易民視，令海內昭然咸見本朝之所貴，道德弘於京師，淑問揚乎疆外，然後大化可成，禮讓可興也。
Heaven and man answer each other: deeds below stir signs above; yin and yang echo every impulse—shift yin and stillness quakes, block yang and light fails; flood and drought follow their class. East of the Pass famine has driven men to cannibalism—taxes are crushing, the burden universal, and magistrates fail to bring relief. You fear heaven’s rebuke, pity the people, cut court expense, thinned the Sweet Springs and Jianzhang guards, abandoned Zhuya, sheathed swords for writing brushes, aiming to rival Yao and Shun and end Shang-Zhou decay. All who read the edict ending the Zhuya campaign rejoiced, each believing peace was near. Next, shrink palace scale, strip vain display, audit rites, mend court and countryside, trust the loyal, banish flatterers, silence Zheng and Wei airs, lift the Ya and Song, call forth talent, invite blunt counsel, promote the gentle, sack the cruel, honor the clean, open the path of restraint, study the Six Arts, ponder high antiquity, read nature’s pattern, spread concord, crown all with humaneness, mend custom, and refashion every eye until the realm sees what this dynasty prizes, virtue fills the capital, and good name crosses the frontier—then true peace and deference may rise.
8
上說其言，遷衡為光祿大夫、太子少傅。
The throne approved and made him palace grandee and junior tutor to the crown prince.
9
時，上好儒術文辭，頗改宣帝之政，言事者多進見，人人自以為得上意。 又傅昭儀及子定陶王愛幸，寵於皇后、太子。 衡復上疏曰：
The emperor then doted on Ru letters; he had shifted Xuan’s course, and every petitioner fancied he had read the ruler’s mind. Meanwhile Lady Fu and her son the king of Dingtao won favor that eclipsed empress and heir. Heng memorialized again:
10
臣聞治亂安危之機，在乎審所用心。 蓋受命之王務在創業垂統傳之無窮，繼體之君心存於承宣先王之德而褒大其功。 昔者成王之嗣位，思述文、武之道以養其心，休烈盛美皆歸之二後而不敢專其名，是以上天歆享，鬼神祐焉。 其《詩》曰：「念我皇祖，陟降廷止。」 言成王常思祖考之業，而鬼神祐助其治也。
Order and chaos turn on where the ruler fixes his mind. Founders must build a line to last; heirs must broadcast the virtue of their fathers and magnify their deeds. King Cheng fed his heart on Wen and Wu, credited both queens for every glory, claimed no fame himself—so heaven feasted him and spirits shielded his reign. The Odes has it: “Think of our royal ancestors; they mount and alight in this hall.” That is King Cheng ever mindful of his forbears, whom heaven aided in turn.
11
陛下聖德天覆，子愛海內，然陰陽未和，奸邪未禁者，殆論議者未丕揚先帝之盛功，爭言制度不可用也，務變更之，所更或不可行，而復復之，是以群下更相是非，吏民無所信。 臣竊恨國家釋樂成之業，而虛為此紛紛也。 願陛下詳覽統業之事，留神於遵制揚功，以定群下之心。 《大雅》曰：「無念爾祖，聿修厥德。」 孔子著之《孝經》首章，蓋至德之本也。 傳曰：「審好惡，理情性，而王道畢矣。」 能盡其性，然後能盡人物之性； 能盡人物之性，可以贊天地之化。 治性之道，必審已之所有餘，而強其所不足。 蓋聰明疏通者戒於大察，寡聞少見者戒於雍蔽，勇猛剛強者戒於大暴，仁愛溫良者戒於無斷，湛靜安舒者戒於後時，廣心浩大者戒於遺忘。 必審己之所當戒，而齊之以義，然後中和之化應，而巧偽之徒不敢比周而望進。 唯陛下戒所以崇聖德。
Your virtue blankets the realm, yet portents still clash and vice runs free—because court talkers slight the late emperor’s achievements, call old law useless, and churn endless reform until no one knows what to believe. I grieve that we abandon a finished harmony for empty turmoil. Study the whole patrimony, hold fast to precedent, trumpet past merit, and steady every heart below. The Greater Ya says, “Forget not your ancestors; build their virtue anew.” Confucius set those words at the head of the Classic of Filial Piety—the taproot of supreme virtue. The tradition runs: “Sort love from hate, train temper, and the kingly way is whole.” Only he who perfects his own nature can sound the nature of others; who sounds the nature of things may assist heaven and earth in their making. To master oneself, mark your excess and shore your lack. The quick must beware hypercriticism, the ignorant enclosure, the bold brutality, the kind indecision, the placid delay, the magnanimous slackness. Know your own cautions, align them with right, and harmony answers while schemers lose hope of promotion. Only see, my lord, what you must shun to crown sage virtue.
12
臣又聞室家之道修，則天下之理得，故《詩》始《國風》，《禮》本《冠》、《婚》。 始乎《國風》，原情性而明人倫也； 本乎《冠》、《婚》，正基兆而防未然也。 福之興莫不本乎室家。 道之衰莫不始乎閫內。 故聖王必慎妃後之際，別適長之位。 禮之於內也。 卑不逾尊，新不先故，所以統人情而理陰氣也。 其尊適而卑庶也，適子冠乎阼，禮之用醴，眾子不得與列，所以貴正體而明嫌疑也。 非虛加其禮文而已，乃中心與之殊異，故禮探其情而見之外也。 聖人動靜游燕，所親物得其序； 得其序，則海內自修，百姓從化。 如當親者疏，當尊者卑，則佞巧之奸因時而動，以亂國家。 故聖人慎防其端，禁於未然，不以私恩害公義。 陛下聖德純備，莫不修正，則天下無為而治。 《詩》云：「於以四方，克定厥家。」 傳曰：「正家而天下定矣。」
When the inner household is ordered, the empire is ordered—hence the Odes open with the Airs and the Ritual with capping and wedding. The Airs begin by tracing feeling to clarify human ties; capping and marriage root the rite in foundations and forestall future harm. Every blessing flowers from the bedchamber. Every ruin starts behind the women’s door. So the sage king weighs wives and heirs and marks the heir’s place. These are the rites that bind life within the women’s quarters. The humble must not leap the honored, nor the new outrank the old—thus feeling is unified and yin qi ordered. The true son is capped on the host’s steps, toasted with unfiltered ale, while lesser sons stand apart—honoring the legitimate body and sealing off doubt. That is not empty show: the heart is truly divided, and ritual makes inner feeling visible without. Whether the sage moves or rests, feasts or travels, everything he draws near falls into its proper order. When order is set, the realm corrects itself and the people follow suit. Let kin grow cold and honor sink, and sycophants rush in to ruin the state. The sage blocks the first crack and never trades private grace for public right. When your virtue is whole, every man straightens himself and the realm rules itself. The Poetry says, “Thus in the four quarters he settled his house.” The tradition says, “Order the family and the world is fixed.”
13
衡為少傅數年，數上疏陳便宜，及朝廷有政議，傅經以對，言多法義。 上以為任公卿，由是為光祿勳、御史大夫。 建昭三年，代韋玄成為丞相，封樂安侯，食邑六百戶。
For years as junior tutor he filed practical advice and, whenever policy was debated, answered from the canon in terms of statute and right. The emperor judged him fit for chancellorship and promoted him to superintendent of the household and imperial counselor. In Jianzhao 3 he succeeded Wei Xuancheng as chancellor, enfeoffed as marquis of Le’an with six hundred taxable households.
14
元帝崩，成帝即位，衡上疏戒妃匹，勸經學威儀之則，曰：
When Yuan died and Cheng mounted the throne, Heng warned him on wives and concubines and pressed the rules of scholarship and deportment:
15
陛下秉至考，哀傷思慕不絕於心，未有游虞弋射之宴，誠隆於慎終追遠，無窮已也。 竊願陛下雖聖性得之，猶復加聖心焉。 《詩》云「煢煢在疚」，言成王喪畢思慕，意氣未能平也，蓋所以就文、武之業，崇大化之本也。
Your filial grief for the late emperor knows no pause; you have not turned to hunt or feast—such care for the dead is profound indeed. Though this springs from your nature, add yet a sage’s deliberation. The Odes speaks of “aching solitude”—King Cheng after the rites still mourned, his heart unquiet—by that he pressed on in Wen and Wu’s work and deepened the root of great peace.
16
臣又聞之師曰：「妃匹之際，生民之始，萬福之原。」 婚姻之禮正，然後品物遂而天命全。 孔子論《詩》以《關睢》為始，言太上者民之父母，後夫人之行不侔乎天地，則無以奉神靈之統而理萬物之宜。 故《詩》曰：「窈窕淑女，君子好仇。」 言能致其貞淑，不貳其操，情慾之感無介乎容儀，宴私之意不形乎動靜，夫然後可以配至尊而為宗廟主。 此綱紀之首，王教之端也。 自上世已來，三代興廢，未有不由此者也。 願陛下詳覽得失盛衰之效以定大基，采有德，戒聲色，近嚴敬，遠技能。
My teacher said: “Marriage is where life begins and every blessing is born.” When wedding rite stands straight, things find their order and the mandate runs whole. Confucius opened his discussion of the Odes with “Guan ju”: the sovereign must be father and mother to the people, and a consort’s conduct must mirror heaven and earth—else she cannot tend the ancestral cult or set the world aright. Hence the line: “That graceful maiden, fit mate for the gentleman.” She keeps faith and modesty, lets no lust touch her demeanor, hides private dalliance in deportment—only then may she wed the Son of Heaven and stand as mother of the shrines. That is the first cord of rule and the opening of royal instruction. Since remote ages no rise or fall of the Three Dynasties has bypassed this truth. Study how states thrive or fail, take the virtuous, shun pleasure, cleave to gravity, and spurn clever tricks—that will set the great foundation.
17
竊見聖德純茂，專精《詩》、《書》，好樂無厭。 臣衡材駑，無以輔相善義，宣揚德音。 臣聞《六經》者，聖人所以統天地之心，著善惡之歸，明吉凶之分，通人道之正，使不悖於其本性者也。 故審《六藝》之指，則天人之理可得而和，草木昆蟲可得而育，此永永不易之道也。 及《論語》、《孝經》，聖人言行之要，宜究其意。
Your virtue is deep and whole, your heart fixed on the Odes and Documents, your love of music insatiable. I am a poor nag, unfit to second your goodness or broadcast your fame. The Six Classics are how the sages align heaven and man, trace good and evil, mark fortune from doom, and set the human path straight. Master the Six Arts and heaven answers man, life flourishes—that is the changeless way. The Analects and Filial Piety hold the sage’s gist—sound them to the bottom.
18
臣又聞聖王之自為動靜周旋，奉天承親，臨朝享臣，物有節文，以章人倫。 蓋欽翼祗栗，事天之容也； 溫恭敬遜，承親之禮也； 正躬嚴恪，臨眾之儀也； 嘉惠和說，饗下之顏也。 舉錯動作，物遵其儀，故形為仁義，動為法則。 孔子曰：「德義可尊，容止可觀，進退可度，以臨其民，是以其民畏而愛之，則而象之。」 《大雅》云：「敬慎威儀，惟民之則。」 諸侯正月朝覲天子，天子惟道德，昭穆穆以視之，又觀以禮樂，饗醴乃歸。 故萬國莫不獲賜祉福，蒙化而成俗。 今正月初幸路寢，臨朝賀，置酒以饗萬方，傳曰「君子慎始」，願陛下留神動靜之節，使群下得望盛德休光，以立基楨，天下幸甚！
Every motion of the sage king—serving heaven, honoring kin, holding court, feasting ministers—follows patterned rite that displays the human order. Awe and trembling before heaven—that is the face turned toward the sky; gentleness and yielding toward parents—that is the rite for kin; straight spine and grave brow toward the crowd—that is the bearing for the multitude; kind looks and easy speech toward inferiors—that is the look for those below. Every gesture follows its form, so stillness shows humaneness and right, motion becomes model for the realm. Confucius said, “When deportment wins honor and every step is measured, the people fear you, love you, and copy you.” The Greater Ya says, “Reverent in every motion—they are the people’s pattern.” Each new year kings come to audience; the emperor receives them in solemn virtue, shows them ritual and music, feasts them, and sends them home. Thus every kingdom wins blessing and carries your transforming custom home. This new year’s first audience in the great hall, with wine for the realm, is the “careful beginning” the classics praise—mind every step of the rite so all may glimpse your light and the pillar of rule stand firm.
19
上敬納其言。 頃之，衡復奏正南北郊，罷諸淫祀，語在《郊祀志》。
The emperor took his advice to heart. Soon after he again urged fixing the suburban rites and cutting illicit shrines, as told in the Treatise on Suburban Sacrifice.
20
久之，衡子昌為越騎校尉，醉殺人，系詔獄。 越騎官屬與昌弟且謀篡昌。 事發覺，衡免冠徒跣待罪，天子使謁者詔衡冠履。 而有司奏衡專地盜土，衡竟坐免。
Years later his son Chang, colonel of swift cavalry, slew a man drunk and landed in the imperial jail. His staff conspired with Chang’s younger brother Dan to break him out. When the plot surfaced, Heng stripped cap and shoes to await punishment; the emperor sent an usher to tell him to dress again. Officers then charged him with padding his fief map; he was dismissed.
21
子咸亦明經，歷位九卿。 家世多為博士者。
His son Xian too mastered the classics and reached the Nine Ministers. The house bred many court erudits.
22
張禹，字子文，河內軹人也。 至禹父徙家蓮勺。 禹為兒，數隨家至市，喜觀於卜相者前。 久之，頗曉其別蓍布卦意，時從旁言。 卜者愛之，又奇其面貌，謂禹父：「是兒多知，可令學經。」 及禹壯，至長安學，從沛郡施讎受《易》，琅邪王陽、膠東庸生問《論語》，既皆明習，有徒眾，舉為郡文學。 甘露中，諸儒薦禹，有詔太子太傅蕭望之問。 禹對《易》及《論語》大義，望之善焉，奏禹經學精習，有師法，可試事。 奏寢，罷歸故宮。 久之，試為博士。 初元中，立皇太子，而博士鄭寬中以《尚書》授太子，薦言禹善說《論語》。 詔令禹授太子《論語》，由是遷光祿大夫。 數歲，出為東平內史。
Zhang Yu, style Ziwen, came from Zhi in Henei. His father had moved the household to Lianzhuo. As a child he haunted the market stalls of diviners and face-readers. In time he grasped how to sort stalks and lay lines and would chip in from the crowd. The diviner doted on him, praised his face, and told his father, “The boy is quick—put him to the classics.” Grown, he studied in Chang’an under Shi Chou for the Changes and with Wang Yang and Yongsheng for the Analects; he drew disciples and was named commandery literary scholar. Under the Ganlu reign scholars recommended him, and Xiao Wangzhi was ordered to test him. His discourse on the Changes and Analects pleased Wangzhi, who reported him fit for trial office. The memorial stalled; he went home to his old post. Later he was appointed erudit on probation. When the crown prince was set in Chuyuan, Erudit Zheng Kuanzhong taught him the Documents and praised Yu’s Analects lectures. The throne told Yu to instruct the heir in the Analects and made him palace grandee. A few years later he became inner chancellor to Dongping.
23
元帝崩，成帝即位，征禹、寬中，皆以師賜爵關內侯，寬中食邑八百戶，禹六百戶。 拜為諸吏光祿大夫，秋中二千石，給事中，領尚書事。 是時，帝舅陽平侯王鳳為大將軍，輔政專權。 而上富於春秋，謙讓，方鄉經學，敬重師傅。 而禹與鳳並領尚書，內不相安，數病，上書乞骸骨，欲退避鳳。 上報曰：「朕以幼年執政，萬機懼失其中，君以道德為師，故委國政。 君何疑而數乞骸骨，忽忘雅素，欲避流言？ 朕無聞焉。 君其固心致思，總秉諸事，推以孳孳，無違朕意。」 加賜黃金百斤、養牛、上尊酒，太官致餐，侍醫視疾，使者臨問。 禹惶恐，復起視事，河平四年代王商為丞相，封安昌侯。
At Yuan’s death Cheng summoned both tutors and enfeoffed them as marquises within the passes—eight hundred households for Kuanzhong, six hundred for Yu. He took office as palace grandee of the first grade at two thousand piculs, palace attendant, with charge of the secretariat. The emperor’s uncle Wang Feng, marquis of Yangping, was grand general and ruled the court. The young emperor was humble, devout toward the classics, and reverent to his tutors. Yu shared the secretariat with Feng, could not abide him, feigned illness, and begged retirement to escape Feng’s shadow. Cheng answered, “I took the throne young and dread every misstep; you are my moral teacher, so I laid state on you. Why doubt yourself, beg off again, forget old simplicity, and flee mere gossip? I have heard nothing of the kind.” Steady your heart, think hard, hold every thread, work without slack, and do not leave my will.” He added a hundred jin of gold, a fat ox, fine wine, imperial kitchens, physicians, and visiting envoys. Yu took fright, returned to duty, and in Heping 4 succeeded Wang Shang as chancellor, enfeoffed as marquis of Anchang.
24
為相六歲，鴻嘉元年以老病乞骸骨，上加優再三，乃聽許。 賜安車駟馬，黃金百斤，罷就第，以列侯朝朔望，位特進，見禮如丞相，置從事史五人，益封四百戶。 天子數加賞賜，前後數千萬。
After six years as chancellor he retired ill in Hongjia 1; the emperor pressed rich favors on him thrice before consenting. He received a coach, four horses, a hundred jin of gold, kept marquis rank for the bimonthly audiences, title of specially advanced, rites equal to a chancellor, five staff officers, and four hundred extra households. The emperor showered him with gifts worth tens of millions over the years.
25
禹為人謹厚，內殖貨財，家以田為業。 及富貴，多買田至四百頃，皆涇、渭溉灌，極膏腴上賈。 它財物稱是。 禹性習知音聲，內奢淫，身居大第，後堂理絲竹管弦。
He seemed cautious and stolid, yet fattened his purse and built the family on land. Once powerful he bought four hundred qing of the fat Jing-Wei bottomland at top price. His other holdings matched. He knew music by instinct, lived in luxury, and kept an orchestra in his rear hall.
26
禹成就弟子尤著者，淮陽彭宣至大司空，沛郡戴崇至少府九卿。 宣為人恭儉有法度，而崇愷弟多智，二人異行，禹心親愛崇，敬宣而疏之。 崇每候禹，常責師宜置酒設樂與弟子相娛。 禹將崇入後堂飲食，婦女相對，優人管弦鏗鏘極樂，昏夜乃罷。 而宣之來也，禹見之於便坐，講論經義，日晏賜食，不過一肉卮酒相對。 宣未嘗得至後堂。 及兩人皆聞知，各自得也。
His star pupils included Peng Xuan of Huaiyang, who rose to grand minister of works, and Dai Chong of Pei, who reached privy treasurer. Xuan was frugal and law-bound; Chong was genial and clever. Yu loved Chong and kept Xuan at arm’s length. Whenever Chong called, he nagged Yu to lay on wine and music for the disciples. Yu took him to the inner hall, set women facing the guests, and ran musicians till midnight. When Xuan came he sat him in an antechamber, talked doctrine till dusk, and fed him a single dish and cup of wine. Xuan was never admitted to the inner hall. Both understood the signal and took what came to them.
27
禹年老，自治塚塋，起祠室，好平陵肥牛亭部處地，又近延陵，奏請求之，上以賜禹，詔令平陵徙亭它所。 曲陽侯根聞而爭之：「此地當平陵寢廟衣冠所出遊道，禹為師傅，不遵謙讓，至求衣冠所游之道，又徙壞舊亭，重非所宜。 孔子稱『賜愛其羊，我愛其禮』，宜更賜禹它地。」 根雖為舅，上敬重之不如禹，根言雖切，猶不見從，卒以肥牛亭地賜禹。 根由是害禹寵，數毀惡之。 天子愈益敬厚禹。 禹每病，輒以起居聞，車駕自臨問之。 上親拜禹床下，禹頓首謝恩，因歸誠，言：「老臣有四男一女，愛女其於男，遠嫁為張掖太守蕭咸妻，不勝父子私情，思與相近。」 上即時徙咸為弘農太守。 又禹小子未有宮，上臨候禹，禹數視其小子，上即禹床下拜為黃門郎，給事中。
Aged, he laid out his tomb, fancied the Fat Ox pavilion tract near the imperial tombs, and petitioned for it; the emperor granted the land and moved the pavilion. Wang Gen protested: “That strip is the spirit-way for Pingling’s temple regalia; for the emperor’s tutor to seize it and tear down an old post is doubly wrong. Confucius chose the rite over the sheep—give Yu some other plot.” Gen was the emperor’s uncle yet less favored than Yu; despite his blunt protest the Fat Ox tract went to Yu. Gen nursed jealousy and slandered him often. The emperor only grew more deferential. Each illness brought daily bulletins on his health and a personal visit from the throne. The emperor bowed at his bedside; Yu kowtowed and confessed he doted on a daughter married far to Zhangye governor Xiao Xian and longed to have her near. The throne at once transferred Xian to Hongnong, closer to the capital. His youngest son lacked rank; during a sickbed visit Yu kept glancing at the boy until the emperor made him a gentleman of the yellow gates on the spot.
28
禹雖家居，以特進為天子師，國家每有大政，必與定議。 永始、元延之間，日蝕、地震尤數，吏民多上書言災異之應，譏切王氏專政所致。 上懼變異數見，意頗然之，而未有以明見，乃車駕至禹弟，辟左右，親問禹以天變，因用吏民所言王氏事示禹。 禹自見年老，子孫弱，又與曲陽侯不平，恐為所怨。 禹則謂上曰：「春秋二百四十二年間，日蝕三十餘，地震五，或為諸侯自殺，或夷狄侵中國，災變之異深遠難見，故聖人罕言命，不語怪神。 性與天道，自子贛之屬不得聞，何況淺見鄙儒之所言！ 陛下宜修政事以善應之，與下同其福喜，此經義意也。 新學小生，亂道誤人，宜無信用，以經術斷之。」 上雅信愛禹，曲此不疑王氏。 後曲陽侯根及諸王子弟聞知禹言，皆喜說，遂親就禹。 禹見時有變異，若上體不安，常擇日潔齋露蓍，正衣冠立筮，得吉卦則獻其占，如有不吉，禹為感動有憂色。
Though retired at specially advanced rank he remained imperial tutor and was consulted on every great decision. From Yongshi to Yuanyan eclipses and earthquakes multiplied; memorials blamed the Wangs’ monopoly of power. Frightened by the portents yet unsure how to act, he drove alone to Yu’s house, sent attendants away, asked about omens, and showed him the anti-Wang petitions. Yu saw his age, his weak heirs, and his feud with Wang Gen and feared revenge. He answered, “In 242 years the Annals record thirty-odd eclipses and five quakes—some from feuding lords, some from barbarian raids; omens are obscure, so the sages rarely spoke of fate or ghosts. Heaven’s nature was hidden even from Zigong—why trust shallow Ru gossip? Set policy right and share good fortune with the people—that is the classic teaching. Neophytes who twist the way deserve no hearing—rule them by the canon.” Cheng trusted Yu implicitly and let the Wang matter drop. When Wang Gen and his kin heard Yu had shielded them, they flocked to him with gratitude. When omens appeared or the emperor ailed, he fasted, laid out the stalks in full dress, and presented only lucky readings—or looked stricken if the lines were bad.
29
初，禹為師，以上難數對己問經，為《論語章句》獻之。 始，魯扶卿及夏侯勝、王陽、蕭望之、韋玄成皆說《論語》，篇第或異。 禹先事王陽，後從庸生，采獲所安，最後出而尊貴。 諸儒為之語曰：「欲為《論》，念張文。」 由是學者多從張氏，余家寢微。
Early in his tutorship, wearied by the emperor’s constant questions, he compiled a chapter-and-sentence Analects and presented it. Lu’s Fu Qing, Xiahou Sheng, Wang Yang, Xiao Wangzhi, and Wei Xuancheng had all lectured the Analects with differing chapter orders. Yu began with Wang Yang, then Yongsheng, picked the best of each, and last won highest place. Scholars rhymed, “For the Lun, think Zhang Wen.” Disciples flocked to Zhang’s reading while rival schools faded.
30
孔光，字子夏，孔子十四世之孫也。 孔子生伯魚鯉，鯉生子思伋，伋生子上帛，帛生子家求，求生子真箕，箕生子高穿。 穿生順，順為魏相。 順生鮒，鮒為陳涉博士，死陳下。 鮒弟子襄為孝惠博士、長沙太博。 襄生忠，忠生武及安國，武生延年。 延年生霸，字次儒。 霸生光焉。 安國、延年皆以治《尚書》為武帝博士。 安國至臨淮太守。 霸亦治《尚書》，事太傅夏侯勝，昭帝末年為博士，宣帝時為太中大夫，以選授皇太子經，遷詹事、高密相。 是時，諸侯王相在郡守上。
Kong Guang, style Zixia, was Confucius’s fourteenth-generation heir. Confucius’s line runs Bo Yu (Kong Li), then Zisi (Kong Ji), then Shangzi (Kong Bo), Zijia (Kong Qiu), Zizhen (Kong Jin), and Zigao (Kong Chuan). Chuan sired Shun, who served as chancellor of Wei. Shun sired Fu, erudit to Chen She, who died beneath Chen. Fu’s pupil Xiang was Hui’s erudit and grand tutor in Changsha. Xiang sired Zhong; Zhong sired Wu and Anguo; Wu sired Yannian. Yannian’s son was Ba, styled Ciru. Ba sired Guang. Anguo and Yannian both mastered the Documents and served Wu as court erudits. Anguo rose to governor of Linhuai. Ba too studied the Documents under Grand Tutor Xiahou Sheng, became erudit late in Zhao’s reign, palace grandee under Xuan, then tutor to the crown prince, and rose to superintendent of the household and chancellor of Gaomi. In that era a king’s chancellor outranked a commandery governor.
31
綏和中，上即位二十五年，無繼嗣，至親有同產弟中山孝王及同產弟子定陶王在。 定陶王好學多材，子帝子行。 而王祖母傅太后陰為王求漢嗣，私事趙皇后、昭儀及帝舅大司馬驃騎將軍王根，故皆勸上。 上於是召丞相翟方進、御史大夫光、右將軍廉褒、後將軍硃博，皆引入禁中，議中山、定陶王誰宜為嗣者。 方進、根以為：「定陶王帝弟之子，《禮》曰：『昆弟之子猶子也』，『為其後者為之子也』，定陶王宜為嗣。」 褒、傅皆如方進、根議。 光獨以為禮立嗣以親，中山王先帝之子，帝親弟也，以《尚書‧盤庚》殷之及王為比，中山王宜為嗣。 上以《禮》兄弟不相入廟，又皇后、昭儀欲立定陶王，故遂立為太子。 光以議不中意，左遷廷尉。
Under Suhe the emperor had reigned twenty-five years without an heir; his nearest kin were his uterine brother, Prince Xiao of Zhongshan, and his nephew’s son, the king of Dingtao. The king of Dingtao was learned, able, and carried himself like a true son of the house. His grandmother Lady Fu worked behind the throne for him, courting Empress Zhao, Lady Zhao the brilliant companion, and the emperor’s uncle Wang Gen—so all pressed the choice. Cheng summoned Zhai Fangjin, Kong Guang, Lian Bao, and Zhu Bo into the palace to debate which prince should succeed. Fangjin and Wang Gen cited the Ritual: a brother’s son counts as one’s own; the heir should be the king of Dingtao. Bao and Bo concurred. Kong Guang alone argued for kinship order: Zhongshan was the late emperor’s son and Cheng’s full brother—like Yin’s brother succession in “Pan Geng”—so Zhongshan should inherit. Cheng held that brothers could not share one temple line; the empress and Lady Zhao wanted Dingtao—so Dingtao became crown prince. Guang’s dissent earned him a demotion to commandant of justice.
32
光久典尚書，練法令，號稱詳平。 時定陵侯淳于長坐大逆誅，長小妻迺始等六人皆以長事未發覺時棄去，或更嫁。 用長事發，丞相方進，大司空武議，以為：「令，犯法者各以法時律令論之，明有所訖也，長犯大逆時，迺始等見為長妻，已有當坐之罪，與身犯法無異。 後乃棄去，於法無以解。 請論。」 光議以為：「大逆無道，父母妻子同產無少長皆棄市，欲懲後犯法者也。 夫婦之道，有義則合，無義則離。 長未自知當坐大逆之法，而棄去迺始等，或更嫁，義已絕，而欲以為長妻論殺之，名不正，不當坐。」 有詔「光議是」。
Long at the secretariat, he knew law inside out and was praised as fair. When Chunyu Chang of Dingling died for treason, six junior wives including Naishi had already left him—some remarried—before his plot surfaced. Fangjin and Grand Minister of Works Wu held that law must judge by the code in force at the crime; when Chang rebelled, Naishi and the others were his wives and already liable as if they had joined the crime. Leaving him later cannot erase that liability. They asked for conviction.” Guang countered: treason exposes whole families in the market to warn the world. Marriage binds only while duty holds; when duty ends, spouses part. Chang had not yet been condemned when those women left or remarried—the tie was dead; to execute them as traitors’ wives would misapply the law. An edict upheld Guang’s view.
33
是歲，右將軍褒、後將軍博坐定陵、紅陽侯皆免為庶人。 以光為左將軍，居右將軍官職，執金吾王咸為右將軍，居後將軍官職。 罷後將軍官。 數月，丞相方進薨，召左將軍光，當拜，已刻侯印書贊，上暴崩，即其夜於大行前拜受丞相、博山侯印綬。
The same year Lian Bao and Zhu Bo were degraded with the marquises of Dingling and Hongyang. Guang became general of the left in Bao’s old post; Wang Xian became general of the right in Bo’s place. The rear general’s billet was left empty. Months later Fangjin died; Guang was called to be chancellor, the seal cut and patent drafted—then Cheng died suddenly, and that night Guang took the chancellor’s seal and Boshan marquisate before the imperial catafalque.
34
哀帝初即位，躬行儉約，省減諸用，政事由己出，朝廷翕然，望至治焉。 褒賞大臣，益封光千戶。 時，成帝母太皇太后自居長樂宮，而帝祖母定陶傅太后在國邸，有詔問丞相、大司空：「定陶共王太后宜當何居？」 光素聞傅太后為人剛暴，長於權謀，自帝在襁褓而養長教道至於成人，帝之立又有力。 光心恐傅太后與政事，不欲令與帝旦夕相近，即議以為定陶太后宜改築宮。 大司空何武曰：「可居北宮。」 上從武言。 北宮有紫房復道通未央宮，傅太后果從復道朝夕至帝所，求欲稱尊號，貴寵其親屬，使上不得直道行。 頃之，太后從弟子傅遷在左右尤傾邪，上免官遣歸故郡。 傅太后怒，上不得已復留遷。 光與大司空師丹奏言：「詔書『侍中、駙馬都尉遷巧佞無義，漏洩不忠，國之賊也，免歸故郡。』 復有詔止。 天下疑惑，無所取信，虧損聖德，誠不小愆。 陛下以變異連見，避正殿，見群臣，思求其故，至今未有所改。 臣請歸遷故郡，以銷奸黨，應天戒。」 卒不得遣，復為侍中。 脅於傅太后，皆此類也。
Ai began his reign frugal, hands-on, and austere; the court briefly hoped for order. He enlarged Guang’s fief by a thousand households. Cheng’s mother held Changle; Ai’s grandmother Lady Fu lodged in the princely residence; the edict asked where Lady Fu should live. Guang knew Lady Fu as fierce, shrewd, Ai’s nurse and tutor from infancy, and a power behind his enthronement. He feared she would rule through Ai and urged building her a separate palace to keep her from the inner court. He Wu said she could move to the Northern Palace. The emperor agreed. But Northern Palace linked to Weiyang by a covered walk; Lady Fu used it daily, pressed for titles, packed court with her kin, and bent the young emperor. Soon her nephew Fu Qian, a favorite attendant, proved vicious; Ai dismissed him to his home commandery. Lady Fu raged until Ai took Qian back. Guang and Shi Dan cited the edict cashiering Fu Qian as attendant and chief of mounted escort for treachery. A counter-edict stayed his banishment. The realm lost faith in the throne—a real wound to imperial virtue. You moved court to ponder the omens, yet nothing changed. We beg you send Qian away again to break this cabal and answer heaven.” Qian was never banished and kept his post. Such was Ai’s life under Lady Fu’s thumb.
35
又傅太后欲與成帝母俱稱尊號，群下多順詣，言母以子貴，宜立尊號以厚孝道。 唯師丹與光持不可。 上重違大臣正議，又內迫傅太后，猗違者連歲。 丹以罪免，而硃博代為大司空。 光自先帝時議繼嗣有持異之隙矣，又重忤傅太后指，由是傅氏在位者與硃博為表裡，共毀譖光。 後數月遂策免光曰：「丞相者，朕之股肱，所與共承宗廟，統理海內，輔朕之不逮以治天下也。 朕既不明，災異重仍，日月無光，山崩河決，五星失行，是章朕之不德而股肱之不良也。 君前為御史大夫，輔翼先帝，出入八年，卒無忠言嘉謀； 今相朕，出入三年，憂國之風復無聞焉。 陰陽錯謬，歲比不登，天下空虛，百姓饑饉，父子分散，流離道路，以十萬數。 而百官群職曠廢，奸軌放縱，盜賊並起，或攻官寺，殺長吏。 數以問君，君無怵惕憂懼之意，對毋能為。 是以群卿大夫咸惰哉莫以為意，咎由君焉。 君秉社稷之重，總百僚之任，上無以匡朕之闕，下不能綏安百姓。 《書》不雲乎？ 『毋曠庶官，天工人其代之』。 於虖！ 君其上丞相、博山侯印綬，罷歸。」
Lady Fu also demanded equal title with Cheng’s mother; courtiers flattered her with “the mother rises with the son.” Only Shi Dan and Kong Guang refused. Ai hated to override his ministers yet could not refuse Lady Fu, and wavered for years. Dan fell; Zhu Bo took his place as grand minister of works. Guang had crossed the Fu clan at the succession and again defied Lady Fu; her kin and Zhu Bo slandered him in concert. Months later an edict dismissed him: “The chancellor is my right arm, co-heir of the shrines, orderer of the realm, my crutch in rule. I am dim; omens pile up—eclipses, quakes, floods, wandering stars—showing my fault and my minister’s failure. For eight years as imperial counselor you aided the late emperor yet never offered loyal counsel or a sound plan. For three years as chancellor you have shown no care for the state. Yin and yang are wrong; harvests fail; the people starve and scatter by the hundred thousand. Offices rot, crime spreads, rebels storm yamens and kill magistrates. I have asked you again and again; you show no alarm and have no remedy. So every minister grows slack—the blame is yours.” You hold the altars yet mend neither my faults nor the people’s woes. Does not the Documents say? ‘Let no office stand empty—men stand in for heaven’s work.’ Alas! Surrender the chancellor’s seal and the marquisate of Boshan and go home.”
36
光退閭里，杜門自守。 而硃博代為丞相，數月，坐承傅太后指妄奏事自殺。 平當代為丞相，數月薨。 王嘉復為丞相，數諫爭忤指。 旬歲間閱三相，議者皆以為不及光。 上由是思之。
Guang shut his gate and lived in seclusion. Zhu Bo succeeded him, then killed himself for forging policy at Lady Fu’s dictation. Ping Dang lasted months and died. Wang Jia returned as chancellor and defied the throne repeatedly. Three chancellors fell in a year; everyone agreed none matched Guang. Ai began to miss him.
37
會元壽元年正月朔日有蝕之，後十餘日傅太后崩。 是月，征光詣公車，問日蝕事。 光對曰：「臣聞日者，眾陽之宗，人君之表，至尊之象。 君德衰微，陰道盛強，侵蔽陽明，則日蝕應之。 《書》曰『羞用五事』，『建用皇極』。 如貌、言、視、聽、思失，大中之道不立，則咎徵荐臻，六極屢降。 皇之不極，是為大中不立，其傳曰『時則有日月亂行』，謂朓、側匿，甚則薄蝕是也。 又曰『六沴之作』，歲之朝曰三朝，其應至重。 迺正月辛丑朔日有蝕之，變見三朝之會。 上天聰明，苟無其事，變不虛生。 《書》曰『惟先假王正厥事』，言異變之來，起事有不正也。 臣聞師曰，天左與王者，故災異數見，以譴告之，欲其改更。 若不畏懼，有以塞除，而輕忽簡誣，則凶罰加焉，其至可必。 《詩》曰：『敬之敬之，天惟顯思，命不易哉！』 又曰：『畏天之威，於時保之。』 皆謂不懼者凶，懼之則吉也。 陛下聖德聰明，兢兢業業，承順天戒，敬畏變異，勤心虛己，延見群臣，思求其故，然後敕躬自約，總正萬事，放遠讒說之黨，援納斷斷之介，退去貪殘之徒，進用賢良之吏，平刑罰，薄賦斂，恩澤加於百姓，誠為政之大本，應變之至務也。 天下幸甚。 《書》曰『天既付命正厥德』，言正德以順天也。 又曰『天棐諶辭』，言有誠道，天輔之也。 明承順天道在於崇德博施，加精至誠，孳孳而已。 俗之祈禳小數，終無益於應天塞異，銷禍興福，較然甚明，無可疑惑。」
In Yuanshou 1 an eclipse marked the new year; Lady Fu died days later. That month Ai summoned Guang to the public carriage office to discuss the eclipse. Guang answered: “The sun is chief of all yang, mirror of the ruler, emblem of supremacy. When royal virtue fades and yin swells, it swallows the sun. The Documents speaks of shame in the five pursuits and founding the great mean. When deportment, speech, sight, hearing, and thought fail, the mean collapses, omens cluster, and the six extremes descend. Loss of the mean brings “disordered sun and moon”—irregular motion, then near-extinction of the disk. The “six excesses” text adds: the year’s dawn is thrice sacred; its portent weighs heavily. The xinchou new-year eclipse struck the triple dawn—a grave sign. Heaven does not warn without cause. The Documents says heaven lends the king time to mend policy when omens strike. My teacher said heaven stands at the king’s left, sending omens until he reforms. If he sneers and slights them, harsh punishment follows as sure as fate. The Poetry warns: “Revere, revere—heaven watches; the mandate is hard.” It adds: “Fear heaven’s might and you preserve your throne.” Contempt brings woe; fear brings safety. You are quick and careful, shun the hall, hear ministers, seek causes—then tighten conduct, right every policy, cast off flatterers, lift the upright, sack the cruel, promote the good, ease punishments and taxes, and shower grace on the people—that is how to answer heaven. The realm would be blessed. The Documents says heaven gives the charge—then straighten virtue to match it. It also says heaven aids the sincere word. Serving heaven means piling on virtue, giving widely, and striving in utter good faith. Village charms and petty exorcism never answer omens or turn disaster—that is plain beyond doubt.”
38
書奏，上說，賜光束帛，拜為光祿大夫，秩中二千石，給事中，位次丞相。 詔光舉可尚書令者封上，光謝曰：「臣以朽材，前比歷位典天職，卒無尺寸之效，幸免罪誅，全保首領，今復拔擢，備內朝臣，與聞政事。 臣光智謀淺短，犬馬齒臷，誠恐一旦顛仆，無以報稱。 竊見國家故事，尚書以久次轉遷，非有踔絕之能，不相逾越。 尚書僕射敞，公正勤職，通敏於事，可尚書令。 謹封上。」 敞以舉故，為東平太守。 敞姓成公，東海人也。
Pleased, Ai gave him silk, made him palace grandee at two thousand piculs, palace attendant, ranked just below the chancellor. Ordered to name a director of the secretariat, Guang demurred: “I am worn wood; past high posts earned no merit; I barely kept my head; now to join inner government shames me. I am shallow and old; one stumble would leave me unable to repay you.” By precedent secretariat directors rise by seniority, not leapfrogging. Vice-director Cheng Gong Chang is just, diligent, and quick—fit for the post. I respectfully submit this name.” Chang was sent to govern Dongping on that nomination. Chang’s compound surname was Cheng Gong; he hailed from Donghai.
39
光為大夫月餘，丞相嘉下獄死，御史大夫賈延免。 光復為御史大夫，二月為丞相，復故國博山侯。 上乃知光前免非其罪，以過近臣毀短光者，復免傅嘉，曰：「前為侍中，毀譖仁賢，誣訴大臣，令俊艾者久失其位。 嘉傾覆巧偽，挾奸以罔上，崇黨以蔽朝，傷善以肆意。 《詩》不雲乎？ 『讒人罔極，交亂四國。』 其免嘉為庶人，歸故郡。」
A month later Chancellor Jia died in prison and Imperial Counselor Jia Yan was cashiered. Guang returned as imperial counselor, then in the second month as chancellor, with his old Boshan marquisate restored. Ai saw Guang’s first fall was wrongful slander; he cashiered Fu Jia, saying, “As attendant you slandered good men and framed high ministers, leaving talent long unemployed. Jia was a schemer who built cliques, masked the court, and hurt the worthy to have his way. Does not the Poetry say? ‘Slander knows no limit—it sets the four states at odds.’ Strip Jia to commoner rank and send him home.”
40
明年，定三公官，光更為大司徒。 會哀帝崩，太皇太后以新都侯王莽為大司馬，征立中山王，是為平帝。 帝年幼，太后稱制，委政於莽。 初，哀帝罷黜王氏，故太后與莽怨丁、傅、董賢之黨。 莽以光為舊相名儒，天下所信，太后敬之，備禮事光。 所欲搏擊，輒為草，以太后指風光令上之，睚眥莫不誅傷。 莽權日盛，光憂懼不知所出，上書乞骸骨。 莽白太后：「帝幼少，宜置師傅。」 徙光為帝太傅，位四輔，給事中，領宿衛供養，行內署門戶，省服御食物。 明年，徙為太師，而莽為太傅。 光常稱疾，不敢與莽並。 有詔朝朔望，領城門兵。 莽又風群臣奏莽功德，稱宰衡，位在諸侯王上，百官統焉。 光愈恐，固稱疾辭位。 太后詔曰：「太師光，聖人之後，先師之子，德行純淑，道不通明，居四輔職，輔道於帝。 今年耆有疾，俊艾大臣，惟國之重，其猶不可以闕焉。 《書》曰『無遺耇老』，國之將興，尊師而重傅。 其令太師毋朝，十日一賜餐。 賜太師靈壽杖，黃門令為太師省中坐置幾，太師入省中用杖，賜餐十七物，然後歸老於第，官屬按職如故。」
The next year the three dukes were reorganized and Guang became grand minister of education. When Ai died, the grand empress dowager made Wang Mang grand marshal and set the king of Zhongshan on the throne as Emperor Ping. The boy emperor sat while the grand empress dowager ruled through Wang Mang. Ai had cast down the Wangs, so the dowager and Mang hated Ding, Fu, and Dong Xian’s parties. Mang courted Guang as ex-chancellor and trusted scholar the dowager honored. Every purge Mang drafted for Guang to submit in the dowager’s name; none who crossed him went unscathed. As Mang swelled, Guang lived in dread and begged to retire. Mang told the dowager the child needed tutors. He made Guang imperial grand tutor among the four supports, with night guard, inner gates, and charge of the boy’s household budget. Next year Guang became grand preceptor while Mang took the grand tutor title. Guang feigned illness to avoid standing beside Mang. An edict kept him for bimonthly audiences and command of the gate guard. Mang had ministers praise him as “regulating weight,” above all kings, with every office under his thumb. Guang’s terror grew; he pressed his resignation harder. The dowager replied: “Grand Preceptor Guang, sage heir and fine scholar, pure in conduct and lucid in doctrine, stands among the four supports to teach the emperor. Though old and ailing, he is a pillar of state and cannot be dispensed with. The Documents forbids casting off the aged; a rising state honors its tutors. Exempt him from daily court; send a court meal every ten days. Give him the Lingshou cane, a seat in the secretariat, seventeen dishes per imperial meal, then let him age at home while his staff keep their posts.”
41
光凡為御史大夫、丞相各再，一為大司徒、太傅、太師，歷三世，居公輔位前後十七年。 自為尚書，止不教授，後為卿，時會門下大生講問疑難，舉大義雲。 其弟子多成就為博士、大夫者，見師居大位，幾得其助力，光終無所薦舉，至或怨之。 其公如此。
He served twice as counselor and twice as chancellor, once as grand minister of education, grand tutor, and grand preceptor—three reigns, seventeen years at the top. After the secretariat he ceased regular teaching; as minister he would only sometimes gather senior disciples to clear hard points in broad outline. Many pupils rose high and hoped for his pull, but he recommended none—some nursed a grudge. Such was his impartiality.
42
光年七十，元始五年薨。 莽白太后，使九卿策贈以太師、博山侯印綬，賜乘輿、秘器、金錢、雜帛。 少府供張，諫大夫持節與謁者二人使護喪事，博士護行禮。 太后跡遣中謁者持節視喪。 公卿百官會吊送葬。 載以乘輿轀輬及副各一乘，羽林孤兒諸生合四百人挽送。 車萬餘輛，道路皆舉音以過喪。 將作穿復土，可甲卒五百人，起墳如大將軍王鳳制度。 謚曰簡烈侯。
He died at seventy in Yuanshi 5. Mang had the nine ministers award posthumous seals, imperial coffin gear, gold, and silk. The privy treasurer staged the rites; a grandee remonstrant and ushers supervised; erudits directed ceremony. The dowager sent palace ushers to oversee the obsequies. The whole bureaucracy attended the funeral train. His bier rode imperial hearses with a spare coach; four hundred guardsmen, cadets, and students drew the ropes. Over ten thousand carts lined the route; mourners wailed along every mile. Five hundred convict laborers dug the shaft; the tumulus matched Wang Feng’s grand-general standard. His posthumous name was Marquis Jianlie—resolute and ardent.
43
初，光以丞相封，後益封，凡食邑萬一千戶。 疾甚，上書讓還七千戶，及還所賜一第。
First enfeoffed as chancellor, he eventually held eleven thousand households. Dying, he returned seven thousand households and one gifted mansion.
44
初，宮哀帝時與丞相、御史雜議帝祖母傅太后謚，及元始中，王莽發傅太后陵徙歸定陶，以民葬之，追誅前議者。 宮為莽所厚，獨不及，內慚懼，上書謝罪乞骸骨。 莽以太皇太后詔賜宮策曰：
Under Ai, Ma Gong had joined chancellor and counselor in fixing Lady Fu’s posthumous title; when Mang desecrated her tomb and buried her as a commoner, he hunted everyone who had signed that memorial. Mang spared Ma Gong alone; shamed and frightened, Gong offered to resign. Mang issued a rescript in the dowager’s name:
45
太師、大師徒、扶德侯上書言：「前以光祿勳議故定陶共王母謚，曰『婦人以夫爵尊為號，謚宜曰孝元傅皇后，稱渭陵東園。』 臣知妾不得體君，卑不得敵尊，而希指雷同，詭經辟說，以惑誤上。 為臣不忠，當伏斧鉞之誅，幸蒙灑心自新，又令得保首領。 伏自惟念，入稱四輔，出備三公，爵為列侯，誠無顏復望闕廷，無心復居官府，無宜復食國邑。 願上太師、大司徒、扶德侯印綬，避賢者路。」 下君章有司，皆以為四輔之職為國維綱，三公之任鼎足承君，不有鮮明固守，無以居位。 如君言至誠可聽，惟君之惡在灑心前，不敢文過，朕甚多之，不奪君之爵邑，以著「自古皆有死」之義。 其上太師、大司徒印綬使者，以侯就第。
“The grand preceptor, the grand minister of masses, and the marquis of Fude wrote: ‘As superintendents of the household we once voted Lady Fu the posthumous title Empress Xiaoyuan Fu, tied to the Wei tomb’s east park.’ We knew a concubine cannot equal a sovereign, nor low match high, yet we toed the line, warped the canon, and misled the throne. We deserved the axe; we were spared to mend our hearts. We served as four supports and three dukes, ranked as marquises—we cannot face the court, staff an office, or keep fief. We beg to surrender the grand preceptor, grand minister of masses, and Fude marquis seals and yield to better men.” Officials ruled that four supports and three dukes anchor the state—without firm virtue none may hold those posts. Your candor moves us; your fault was paid in a cleansed heart, not hidden—we praise that and leave your title and fief to show that all men owe death. Return the grand preceptor and grand minister of masses seals to the envoy; keep the marquisate and retire.”
46
王莽篡位，以宮為太子師，卒官。
When Mang seized the throne he made Gong tutor to the heir; Gong died in that post.
47
本姓馬矢，宮仕學，稱馬氏雲。
Born Ma Shi, he shortened the name to Ma when he entered official life.
48
贊曰：自孝武興學，公孫弘以儒相，其後蔡義、韋賢、玄成、匡衡、張禹、翟方進、孔光、平當、馬宮及當子晏咸以儒宗居宰相位，服儒衣冠，傳先王語，其醞藉可也，然皆持祿保位，被阿諛之譏。 彼以古人之跡見繩，烏能勝其任乎！
The summation runs: since Wu promoted the classics, Gongsun Hong and the long line of Ru chancellors—Cai, Wei, Xuancheng, Kuang, Zhang, Zhai, Kong, Ping, Ma, and Yan—wore scholar dress and quoted the kings; they had polish, yet clung to pay and earned the name of sycophants. Measured against the ancients, how could they bear the weight?