1
「大司馬臣去病昧死再拜上疏皇帝陛下：陛下過聽，使臣去病待罪行閒。 宜專邊塞之思慮，暴骸中野無以報，乃敢惟他議以干用事者，誠見陛下憂勞天下，哀憐百姓以自忘，虧膳貶樂，損郎員。 皇子賴天，能勝衣趨拜，至今無號位師傅官。 陛下恭讓不恤，群臣私望，不敢越職而言。 臣竊不勝犬馬心，昧死願陛下詔有司，因盛夏吉時定皇子位。 唯陛下幸察。 臣去病昧死再拜以聞皇帝陛下。」 三月乙亥，御史臣光守尚書令奏未央宮。 制曰：「下御史。」
"Your servant, the Grand Marshal Qubing, at the risk of death bows twice and submits this memorial to His Imperial Majesty: Your Majesty has shown me far too much favor, allowing your servant Qubing to hold an undeserved position among the ranks of honor. By rights I ought to devote all my thoughts to the frontier, and even if I left my bones bleaching in the wilderness I could never repay Your Majesty's grace. Yet I dare raise another matter and trouble those who conduct affairs of state, for I have truly witnessed Your Majesty toiling on behalf of the realm, pitying the common people until you forget your own well-being, cutting your meals, forgoing your pleasures, and reducing the number of court attendants. The imperial princes, blessed by Heaven, have grown old enough to dress in formal robes and perform court obeisances, yet to this day they have received no royal titles, no official positions, and no appointed tutors. Your Majesty, out of modesty, has not attended to this matter. The ministers all harbor private hopes regarding it, yet none dares overstep his office to speak. Your servant, unable to restrain his humble devotion, at the risk of death begs Your Majesty to command the proper officials to take advantage of this auspicious midsummer season to establish the imperial princes in their rightful positions. I humbly beg Your Majesty to consider this petition. Your servant Qubing, at the risk of death, bows twice to bring this to His Imperial Majesty's attention." On the yihai day of the third month, the Imperial Censor Guang, serving as Prefect of the Imperial Secretariat, presented the memorial at Weiyang Palace. The imperial edict read: "Forward this to the Imperial Censor."
2
六年三月戊申朔，乙亥，御史臣光守尚書令、丞非，下御史書到，言：丞相臣青翟、御史大夫臣湯、太常臣充、大行令臣息、太子少傅臣安行宗正事昧死上言：大司馬去病上疏曰：『陛下過聽，使臣去病待罪行閒。 宜專邊塞之思慮，暴骸中野無以報，乃敢惟他議以干用事者，誠見陛下憂勞天下，哀憐百姓以自忘，虧膳貶樂，損郎員。 皇子賴天，能勝衣趨拜，至今無號位師傅官。 陛下恭讓不恤，群臣私望，不敢越職而言。 臣竊不勝犬馬心，昧死願陛下詔有司，因盛夏吉時定皇子位。 唯願陛下幸察。』 制曰『下御史』。 臣謹與中二千石、二千石臣賀等議：古者裂地立國，并建諸侯以承天于，所以尊宗廟重社稷也。 今臣去病上疏，不忘其職，因以宣恩，乃道天子卑讓自貶以勞天下，慮皇子未有號位。 臣青翟、臣湯等宜奉義遵職，愚憧而不逮事。 方今盛夏吉時，臣青翟、臣湯等昧死請立皇子臣閎、臣旦、臣胥為諸侯王。 昧死請所立國名。」
In the sixth year, third month, on the wushen day which was the first of the month, and on the yihai day, the Imperial Censor Guang, serving as Prefect of the Imperial Secretariat, together with his Aide Fei, transmitted the document and reported: "The Chancellor Qing Di, the Grandee Secretary Tang, the Grand Master of Ceremonies Chong, the Grand Herald Xi, and the Junior Tutor to the Crown Prince An, acting as Director of the Imperial Clan, at the risk of death submit the following: The Grand Marshal Qubing has presented a memorial stating: 'Your Majesty has shown me far too much favor, allowing your servant Qubing to hold an undeserved position among the ranks of honor. By rights I ought to devote all my thoughts to the frontier, and even if I left my bones bleaching in the wilderness I could never repay Your Majesty's grace. Yet I dare raise another matter and trouble those who conduct affairs of state, for I have truly witnessed Your Majesty toiling on behalf of the realm, pitying the common people until you forget your own well-being, cutting your meals, forgoing your pleasures, and reducing the number of court attendants. The imperial princes, blessed by Heaven, have grown old enough to dress in formal robes and perform court obeisances, yet to this day they have received no royal titles, no official positions, and no appointed tutors. Your Majesty, out of modesty, has not attended to this matter. The ministers all harbor private hopes regarding it, yet none dares overstep his office to speak. Your servant, unable to restrain his humble devotion, at the risk of death begs Your Majesty to command the proper officials to take advantage of this auspicious midsummer season to establish the imperial princes in their rightful positions. We humbly beg Your Majesty to consider this petition.' The imperial edict read: 'Forward this to the Imperial Censor.' We, your servants, have respectfully deliberated with the officials of the central two-thousand-shi and two-thousand-shi ranks, including He and others, and submit the following: In ancient times territory was divided and states were established, and feudal lords were invested to uphold the Son of Heaven, thereby honoring the ancestral temples and safeguarding the altars of soil and grain. Now the Grand Marshal Qubing has submitted his memorial, not forgetting his duty, thereby proclaiming imperial benevolence. He has spoken of how the Son of Heaven humbly defers and effaces himself while laboring for the realm, and how he is concerned that the imperial princes have not yet been granted titles. We, your servants Qing Di, Tang, and the others, should have upheld righteousness and fulfilled our duties, but in our foolishness and dullness we have failed to attend to this matter. Now, at this auspicious season of midsummer, we, your servants Qing Di, Tang, and the others, at the risk of death request that the imperial princes Hong, Dan, and Xu be established as feudal kings. At the risk of death, we request the names of the states to be established."
3
制曰：「蓋聞周封八百，姬姓并列，或子、男、附庸。 禮『支子不祭』。 云并建諸侯所以重社稷，朕無聞焉。 且天非為君生民也。 朕之不德，海內未洽，乃以未教成者彊君連城，即股肱何勸？ 其更議以列侯家之。」
The imperial edict read: "I have heard that the Zhou dynasty enfeoffed eight hundred lords, and those of the Ji surname were ranked among them—some as viscounts, some as barons, and some as mere dependencies. The Rites state that 'cadet sons do not perform ancestral sacrifices.' As for the claim that establishing feudal lords safeguards the altars of soil and grain—I have never heard such a thing. Moreover, Heaven does not bring the people into being for the ruler's sake. Given my lack of virtue and the fact that the realm is not yet at peace, to force those who have not yet completed their education to rule over strings of cities—how would that motivate my ministers? Let the ministers deliberate again and propose instead to establish them as marquises."
4
三月丙子，奏未央宮。 「丞相臣青翟、御史大夫臣湯昧死言：臣謹與列侯臣嬰齊、中二千石二千石臣賀、諫大夫博士臣安等議曰：伏聞周封八百，姬姓并列，奉承天子。 康叔以祖考顯，而伯禽以周公立，咸為建國諸侯，以相傅為輔。 百官奉憲，各遵其職，而國統備矣。 竊以為并建諸侯所以重社稷者，四海諸侯各以其職奉貢祭。 支子不得奉祭宗祖，禮也。 封建使守藩國，帝王所以扶德施化。 陛下奉承天統，明開聖緒，尊賢顯功，興滅繼絕。 續蕭文終之後於酂，褒厲群臣平津侯等。 昭六親之序，明天施之屬，使諸侯王封君得推私恩分子弟戶邑，錫號尊建百有餘國。 而家皇子為列侯，則尊卑相踰，列位失序，不可以垂統於萬世。 臣請立臣閎、臣旦、臣胥為諸侯王。」 三月丙子，奏未央宮。
On the bingzi day of the third month, a memorial was presented at Weiyang Palace. "The Chancellor Qing Di and the Grandee Secretary Tang, at the risk of death, state: We, your servants, have respectfully deliberated with the Marquis Ying Qi, the officials of two-thousand-shi and central two-thousand-shi rank including He, and the Remonstrant Official and Erudite An, among others, and submit the following: We have heard that the Zhou dynasty enfeoffed eight hundred lords, and those of the Ji surname were ranged alongside them, all serving and upholding the Son of Heaven. Kang Shu rose to prominence through his forebears, while Bo Qin was established by the Duke of Zhou; both became feudal lords of established states, serving as supports and pillars of the dynasty. All the officials upheld the laws and each fulfilled his duties, and thus the governance of the state was made complete. We humbly believe that the reason establishing feudal lords safeguards the altars of soil and grain is that the lords of the four seas each fulfill their duties and present tribute and sacrifices. That cadet sons may not perform sacrifices to the ancestral temples is prescribed by ritual. The investiture of feudal lords to guard the border states is the means by which emperors and kings sustain virtue and spread civilization. Your Majesty carries on Heaven's mandate, brilliantly continuing the sacred legacy, honoring the worthy and rewarding merit, reviving extinguished lines and restoring those that had been cut off. You have continued the line of Xiao He, the Marquis Wenzhong, at Zan, and rewarded and encouraged ministers such as the Marquis of Pingjin. You have clarified the proper order of the six degrees of kinship, made manifest the relationships bestowed by Heaven's grace, and allowed feudal kings and enfeoffed lords to extend their personal favor by sharing household and township revenues with their sons and younger brothers, bestowing titles and honorably establishing over a hundred states. Yet if the imperial princes were made mere marquises, then the distinction between high and low would be violated, the proper order of ranks would be lost, and it would be impossible to transmit a lasting system to all future generations. We, your servants, request that the princes Hong, Dan, and Xu be established as feudal kings." On the bingzi day of the third month, this was presented at Weiyang Palace.
5
制曰：「康叔親屬有十而獨尊者，褒有德也。 周公祭天命郊，故魯有白牡、騂剛之牲。 群公不毛，賢不肖差也。 『高山仰之，景行向之』，朕甚慕焉。 所以抑未成，家以列侯可。」
The imperial edict read: "Among King Wen's ten sons, Kang Shu alone was singled out for honor because he was recognized for his virtue. The Duke of Zhou performed the sacrifice to Heaven at the suburban altar, and for this reason the state of Lu was granted the privilege of using white bulls and red sacrificial animals. The other lords received no such special offerings—this was the distinction drawn between the worthy and the unworthy. 'Lofty mountains are gazed up at; exemplary conduct is emulated'—I deeply admire these sentiments. For this reason I hold back those who are not yet mature—establishing them as marquises will suffice."
6
四月戊寅，奏未央宮。 「丞相臣青翟、御史大夫臣湯昧死言：臣青翟等與列侯、吏二千石、諫大夫、博士臣慶等議：昧死奏請立皇子為諸侯王。 制曰：『康叔親屬有十而獨尊者，褒有德也。 周公祭天命郊，故魯有白牡、騂剛之牲。 群公不毛，賢不肖差也。 「高山仰之，景行向之」，朕甚慕焉。 所以抑未成，家以列侯可。』 臣青翟、臣湯、博士臣將行等伏聞康叔親屬有十，武王繼體，周公輔成王，其八人皆以祖考之尊建為大國。 康叔之年幼，周公在三公之位，而伯禽據國於魯，蓋爵命之時，未至成人。 康叔後捍祿父之難，伯禽殄淮夷之亂。 昔五帝異制，周爵五等，春秋三等，皆因時而序尊卑。 高皇帝撥亂世反諸正，昭至德，定海內，封建諸侯，爵位二等。 皇子或在繦緥而立為諸侯王，奉承天子，為萬世法則，不可易。 陛下躬親仁義，體行聖德，表裏文武。 顯慈孝之行，廣賢能之路。 內褒有德，外討彊暴。 極臨北海，西（湊）［溱］月氏，匈奴、西域，舉國奉師。 輿械之費，不賦於民。 虛御府之藏以賞元戎，開禁倉以振貧窮，減戍卒之半。 百蠻之君，靡不鄉風，承流稱意。 遠方殊俗，重譯而朝，澤及方外。 故珍獸至，嘉穀興，天應甚彰。 今諸侯支子封至諸侯王，而家皇子為列侯，臣青翟、臣湯等竊伏孰計之，皆以為尊卑失序，使天下失望，不可。 臣請立臣閎、臣旦、臣胥為諸侯王。」 四月癸未，奏未央宮，留中不下。
On the wuyin day of the fourth month, a memorial was presented at Weiyang Palace. "The Chancellor Qing Di and the Grandee Secretary Tang, at the risk of death, state: We, your servants Qing Di and the others, together with the marquises, officials of the two-thousand-shi rank, Remonstrant Officials, and the Erudites including Qing, have deliberated and at the risk of death submit the following memorial requesting that the imperial princes be established as feudal kings. The imperial edict read: 'Among King Wen's ten sons, Kang Shu alone was singled out for honor because he was recognized for his virtue. The Duke of Zhou performed the sacrifice to Heaven at the suburban altar, and for this reason the state of Lu was granted the privilege of using white bulls and red sacrificial animals. The other lords received no such special offerings—this was how the worthy were distinguished from the unworthy. "Lofty mountains are gazed up at; exemplary conduct is emulated"—I deeply admire these sentiments. For this reason I hold back those who are not yet mature—establishing them as marquises will suffice.' We, your servants Qing Di, Tang, and the Erudite Jiang Xing, among others, have heard that among Kang Shu's ten kinsmen, King Wu succeeded to the throne and the Duke of Zhou assisted King Cheng, while the other eight were all established as lords of great states by virtue of their ancestors' eminence. Kang Shu was young in years, and the Duke of Zhou held the position of one of the Three Dukes, while Bo Qin governed the state of Lu—at the time they received their titles and mandates, they had not yet reached adulthood. Later, Kang Shu defended against the rebellion of Lu Fu, and Bo Qin suppressed the uprising of the Huai barbarians. In ancient times the Five Emperors each had different systems; the Zhou dynasty employed five ranks of nobility, while the Spring and Autumn period had three—all arranged the hierarchy of high and low according to the needs of their time. Emperor Gao rescued the world from chaos and restored proper order, displayed supreme virtue, pacified the realm within the seas, and invested feudal lords with two ranks of nobility. Imperial princes were sometimes made feudal kings while still in swaddling clothes, to serve and uphold the Son of Heaven—this has been the model for all ages and cannot be changed. Your Majesty personally practices benevolence and righteousness, embodies and enacts sacred virtue, and unites the civil and martial arts in both outward deed and inner principle. You have made manifest the conduct of compassion and filial devotion, and broadened the path for the worthy and the able. At home you reward the virtuous, and abroad you campaign against the strong and violent. Your reach extends to the Northern Sea, westward to the Yuezhi; the Xiongnu and the Western Regions have all committed their entire realms to support our armies. The costs of chariots and weapons have not been levied upon the common people. You have emptied the imperial treasury to reward the commanding officers, opened the sealed granaries to relieve the destitute, and reduced the garrison troops by half. The lords of the hundred barbarian tribes have all turned toward your influence, accepting your civilizing current and expressing their satisfaction. Peoples of distant lands with alien customs come to court through layers of interpreters, and your benevolence extends beyond the borders. Thus rare beasts have appeared, auspicious grains have flourished, and Heaven's response has been made abundantly clear. At present, even the cadet sons of feudal lords have been enfeoffed as kings, yet the imperial princes would be made mere marquises. We, your servants Qing Di, Tang, and the others, have prostrated ourselves and considered this matter carefully, and all of us believe that it would violate the proper order of high and low, cause the realm to lose hope, and must not be permitted. We, your servants, request that the princes Hong, Dan, and Xu be established as feudal kings." On the guiwei day of the fourth month, the memorial was presented at Weiyang Palace, but it was retained within the palace and not forwarded.
7
「丞相臣青翟、太仆臣賀、行御史大夫事太常臣充、太子少傅臣安行宗正事昧死言：臣青翟等前奏大司馬臣去病上疏言，皇子未有號位，臣謹與御史大夫臣湯、中二千石、二千石、諫大夫、博士臣慶等昧死請立皇子臣閎等為諸侯王。 陛下讓文武，躬自切，及皇子未教。 群臣之議，儒者稱其術，或誖其心。 陛下固辭弗許，家皇子為列侯。 臣青翟等竊與列侯臣壽成等二十七人議，皆曰以為尊卑失序。 高皇帝建天下，為漢太祖，王子孫，廣支輔。 先帝法則弗改，所以宣至尊也。 臣請令史官擇吉日，具禮儀上，御史奏輿地圖，他皆如前故事。」 制曰：「可。」
"The Chancellor Qing Di, the Grand Coachman He, the Grand Master of Ceremonies Chong acting as Grandee Secretary, and the Junior Tutor to the Crown Prince An acting as Director of the Imperial Clan, at the risk of death state: We, your servants Qing Di and the others, previously submitted a memorial regarding the Grand Marshal Qubing's petition stating that the imperial princes have not yet been granted titles. We respectfully, together with the Grandee Secretary Tang, the officials of the central two-thousand-shi and two-thousand-shi ranks, the Remonstrant Officials, and the Erudites including Qing, at the risk of death requested that the imperial princes Hong and the others be established as feudal kings. Your Majesty has deferred both civil and martial honors, been personally frugal, and noted that the imperial princes have not yet completed their education. In the ministers' deliberations, the Confucian scholars have praised the principles involved, though some have spoken against their own convictions. Your Majesty firmly declined to permit it and proposed to establish the imperial princes as marquises. We, your servants Qing Di and the others, have privately deliberated with the Marquis Shou Cheng and twenty-seven other officials, and all are of the opinion that this would violate the proper order of high and low. Emperor Gao established the realm and became the Grand Progenitor of the Han, enfeoffing his sons and grandsons to broaden the branches of support for the dynasty. The preceding emperors did not alter this system, thereby affirming the supreme dignity of the throne. We, your servants, request that the court historians be ordered to select an auspicious day, that the ceremonial protocols be prepared and submitted, that the Imperial Censor present the maps of the territories, and that all other matters follow previous precedent." The imperial edict read: "Approved."
8
四月丙申，奏未央宮。 「太仆臣賀行御史大夫事昧死言：太常臣充言卜入四月二十八日乙巳，可立諸侯王。 臣昧死奏輿地圖，請所立國名。 禮儀別奏。 臣昧死請。」
On the bingshen day of the fourth month, a memorial was presented at Weiyang Palace. "The Grand Coachman He, acting as Grandee Secretary, at the risk of death states: The Grand Master of Ceremonies Chong reports that divination has determined the twenty-eighth day of the fourth month, the yisi day, to be auspicious for establishing the feudal kings. At the risk of death, your servant presents the maps of the territories and requests the names for the states to be established. The ceremonial protocols will be submitted separately. At the risk of death, your servant makes this request."
9
制曰：「立皇子閎為齊王，旦為燕王，胥為廣陵王。」
The imperial edict read: "Establish the imperial prince Hong as King of Qi, Dan as King of Yan, and Xu as King of Guangling."
10
四月丁酉，奏未央宮。 六年四月戊寅朔，癸卯，御史大夫湯下丞相，丞相下中二千石，二千石下郡太守、諸侯相，丞書從事下當用者。 如律令。
On the dingyou day of the fourth month, a memorial was presented at Weiyang Palace. In the sixth year, fourth month, on the wuyin day which was the first of the month, and on the guimao day, the Grandee Secretary Tang transmitted the edict to the Chancellor, who forwarded it to the officials of the central two-thousand-shi rank, who in turn forwarded it to the commandery governors and the chancellors of the feudal states, the official documents being distributed to all those who needed to act upon them. To be executed in accordance with the laws and statutes.
11
「維六年四月乙巳，皇帝使御史大夫湯廟立子閎為齊王。 曰：於戲，小子閎，受茲青社！ 朕承祖考，維稽古建爾國家，封于東土，世為漢藩輔。 於戲念哉！ 抱朕之詔，惟命不于常。 人之好德，克明顯光。 義之不圖，俾君子怠。 悉爾心，允執其中，天祿永終。 厥有愆不臧，乃凶于而國，害于爾躬。 於戲，保國艾民，可不敬與！ 王其戒之。」
"In the sixth year, fourth month, on the yisi day, the Emperor sent the Grandee Secretary Tang to the ancestral temple to invest his son Hong as King of Qi. He proclaimed: Alas, my young son Hong, receive this Altar of the Blue Earth! I, inheriting the legacy of my ancestors, have looked to the precedents of antiquity to establish your state. You are enfeoffed in the eastern lands and shall serve as a bulwark and support for the Han dynasty through all generations. Alas, keep this in mind! Cherish this edict of mine and remember that the mandate of Heaven is not constant. Those who love virtue can shine with a bright and brilliant light. When righteousness is not pursued, even the worthy become complacent. Devote your whole heart, faithfully hold to the Mean, and Heaven's blessings will endure forever. Should there be transgressions or wrongdoing, disaster will befall your state and harm will come to your person. Alas, to protect the state and cherish the people—can you afford not to be reverent! Let the King take heed of this."
12
右齊王策。
The above is the charter for the King of Qi.
13
「維六年四月乙巳，皇帝使御史大夫湯廟立子旦為燕王。 曰：於戲，小子旦，受茲玄社！ 朕承祖考，維稽古，建爾國家，封于北土，世為漢藩輔。 於戲！ 葷粥氏虐老獸心，侵犯寇盜，加以姦巧邊萌。 於戲！ 朕命將率徂征厥罪，萬夫長，千夫長，三十有二君皆來，降期奔師。 葷粥徙域，北州以綏。 悉爾心，毋作怨，毋卹德，毋乃廢備。 非教士不得從徵。 於戲，保國艾民，可不敬與！ 王其戒之。」
"In the sixth year, fourth month, on the yisi day, the Emperor sent the Grandee Secretary Tang to the ancestral temple to invest his son Dan as King of Yan. He proclaimed: Alas, my young son Dan, receive this Altar of the Black Earth! I, inheriting the legacy of my ancestors and looking to the precedents of antiquity, have established your state. You are enfeoffed in the northern lands and shall serve as a bulwark and support for the Han dynasty through all generations. Alas! The Xiongnu are cruel and beastly by nature, invading and plundering as bandits and thieves, and moreover they deal treacherously with the border settlements. Alas! I commanded my generals to march forth and punish their crimes; leaders of ten thousand, leaders of a thousand, and thirty-two chieftains all came forth, surrendering at the appointed time and rallying to our forces. The Xiongnu withdrew from their lands, and the northern provinces were thereby pacified. Devote your whole heart to this charge: do not stir up resentment, do not neglect virtue, and do not abandon your defenses. Those who have not been trained in proper conduct may not be taken on military campaigns. Alas, to protect the state and cherish the people—can you afford not to be reverent! Let the King take heed of this."
14
右燕王策。
The above is the charter for the King of Yan.
15
「維六年四月乙巳，皇帝使御史大夫湯廟立子胥為廣陵王。 曰：於戲，小子胥，受茲赤社！ 朕承祖考，維稽古建爾國家，封于南土，世為漢藩輔。 古人有言曰：『大江之南，五湖之閒，其人輕心。 楊州保疆，三代要服，不及以政。』 於戲！ 悉爾心，戰戰兢兢，乃惠乃順，毋侗好軼，毋邇宵人，維法維則。 《書》云：『臣不作威，不作福，靡有後羞。』 於戲，保國艾民，可不敬與！ 王其戒之。」
"In the sixth year, fourth month, on the yisi day, the Emperor sent the Grandee Secretary Tang to the ancestral temple to invest his son Xu as King of Guangling. He proclaimed: Alas, my young son Xu, receive this Altar of the Red Earth! I, inheriting the legacy of my ancestors and looking to the precedents of antiquity, have established your state. You are enfeoffed in the southern lands and shall serve as a bulwark and support for the Han dynasty through all generations. The ancients had a saying: 'South of the Great River, among the Five Lakes, the people are fickle of heart. The region of Yang Province guards its borders; through the Three Dynasties it was a tributary territory that the central administration did not fully reach.' Alas! Devote your whole heart to this charge, trembling with caution; be benevolent and compliant. Do not be reckless or fond of excess, do not draw near to petty men, and cleave to the laws and rules. The Book of Documents says: 'Let the minister not arrogate authority, nor bestow favors on his own—then there shall be no later shame.' Alas, to protect the state and cherish the people—can you afford not to be reverent! Let the King take heed of this."
16
右廣陵王策。
The above is the charter for the King of Guangling.
17
太史公曰：古人有言曰「愛之欲其富，親之欲其貴」。 故王者壃土建國，封立子弟，所以褒親親，序骨肉，尊先祖，貴支體，廣同姓於天下也。 是以形勢彊而王室安。 自古至今，所由來久矣。 非有異也，故弗論箸也。 燕齊之事，無足采者。 然封立三王，天子恭讓，群臣守義，文辭爛然，甚可觀也，是以附之世家。
The Grand Historian remarks: The ancients had a saying: "Those you love, you wish to be wealthy; those you are close to, you wish to be honored." For this reason kings demarcate territories and establish states, investing their sons and younger brothers, so as to honor their closest kin, order the bonds of flesh and blood, venerate their ancestors, exalt the collateral branches, and spread their surname throughout the realm. In this way the strategic position grows strong and the royal house remains secure. From antiquity down to the present, this has been the established practice for a very long time. Since there is nothing unusual about it, I have not discussed or recorded it at length. As for the affairs of the kingdoms of Yan and Qi, there is nothing of particular note worth recording. However, in the investiture of the three kings, the Son of Heaven displayed exemplary modesty, the ministers upheld their principles, and the documents produced are brilliant in their literary quality and well worth reading. For this reason I have appended them to the Hereditary Houses.
18
褚先生曰：臣幸得以文學為侍郎，好覽觀太史公之列傳。 傳中稱三王世家文辭可觀，求其世家終不能得。 竊從長老好故事者取其封策書，編列其事而傳之，令後世得觀賢主之指意。
Master Chu says: I was fortunate enough to serve as a Palace Attendant through my literary abilities, and I took pleasure in reading the Grand Historian's Biographies. In the Biographies it is stated that the Hereditary House of the Three Kings is noteworthy for the quality of its prose, yet when I searched for this hereditary house chapter, I could never find it. I privately obtained the enfeoffment charters from elderly scholars who were fond of historical precedents, arranged the events in order, and transmitted them, so that later generations might observe the intentions of a wise sovereign.
19
蓋聞孝武帝之時，同日而俱拜三子為王：封一子於齊，一子於廣陵，一子於燕。 各因子才力智能，及土地之剛柔，人民之輕重，為作策以申戒之。 謂王：「世為漢藩輔，保國治民，可不敬與！ 王其戒之。」 夫賢主所作，固非淺聞者所能知，非博聞彊記君子者所不能究竟其意。 至其次序分絕，文字之上下，簡之參差長短，皆有意，人莫之能知。 謹論次其真草詔書，編于左方。 令覽者自通其意而解說之。
I have heard that in the time of Emperor Xiaowu, on a single day all three of his sons were invested as kings: one was enfeoffed in Qi, one in Guangling, and one in Yan. For each son, according to his talents, abilities, and intelligence, and according to the character of the land—whether harsh or gentle—and the temperament of the people—whether headstrong or docile—the Emperor composed charters to earnestly admonish them. He told each king: "You shall serve through all generations as a bulwark and support of the Han—to protect the state and govern the people, can you afford not to be reverent! Let the King take heed of this." What a wise sovereign composes is certainly beyond the understanding of those of shallow learning; only a gentleman of broad erudition and powerful memory can fathom its full meaning. Even the ordering, divisions, and breaks, the arrangement of the text, and the varying lengths of the bamboo slips—all carry meaning that ordinary people cannot discern. I have respectfully arranged the authentic draft edicts in proper order, compiled on the left. I leave it to the reader to work out the meaning and interpret it for himself.
20
王夫人者，趙人也，與衛夫人并幸武帝，而生子閎。 閎且立為王時，其母病，武帝自臨問之。 曰：「子當為王，欲安所置之？」 王夫人曰：「陛下在，妾又何等可言者。」 帝曰：「雖然，意所欲，欲於何所王之？」 王夫人曰：「願置之雒陽。」 武帝曰：「雒陽有武庫敖倉，天下衝阸，漢國之大都也。 先帝以來，無子王於雒陽者。 去雒陽，餘盡可。」 王夫人不應。 武帝曰：「關東之國無大於齊者。 齊東負海而城郭大，古時獨臨菑中十萬戶，天下膏腴地莫盛於齊者矣。」 王夫人以手擊頭，謝曰：「幸甚。」 王夫人死而帝痛之，使使者拜之曰：「皇帝謹使使太中大夫明奉璧一，賜夫人為齊王太后。」 子閎王齊，年少，無有子，立，不幸早死，國絕，為郡。 天下稱齊不宜王云。
Lady Wang was a native of Zhao. She and Lady Wei were both favored by Emperor Wu, and she bore him a son named Hong. When Hong was about to be invested as king, his mother fell ill, and Emperor Wu personally went to visit her. He asked: "Your son is to be made a king—where would you like him to be placed?" Lady Wang replied: "While Your Majesty is alive, what should I possibly have to say?" The Emperor said: "Even so, what is your wish? In what place would you like him to be made king?" Lady Wang said: "I would wish to have him placed in Luoyang." Emperor Wu said: "Luoyang has the imperial armory and the Ao granary; it is the crossroads of the realm and the great capital of the Han. Since the time of the former emperors, no prince has ever been made king at Luoyang. Apart from Luoyang, all other places are acceptable." Lady Wang made no reply. Emperor Wu said: "Among the states east of the passes, none is greater than Qi. Qi has the sea at its eastern back and great city walls; in ancient times, the capital Linzi alone contained a hundred thousand households. Of all the fertile lands in the realm, none surpasses Qi." Lady Wang struck her forehead with her hand in gratitude and said: "How fortunate!" When Lady Wang died, the Emperor grieved for her deeply and sent an envoy to make a posthumous proclamation: "The Emperor respectfully dispatches the Grand Palace Attendant Ming to present one jade bi disk and bestows upon the Lady the title of Queen Dowager of the King of Qi." Her son Hong reigned as King of Qi, but he was young and had no sons. After his investiture he unfortunately died young, the kingdom was extinguished, and its territory was converted into a commandery. People throughout the realm said that Qi was not a suitable place for a king.
21
所謂「受此土」者，諸侯王始封者必受土於天子之社，歸立之以為國社，以歲時祠之。 春秋大傳曰：「天子之國有泰社。 東方青，南方赤，西方白，北方黑，上方黃。」 故將封於東方者取青土，封於南方者取赤土，封於西方者取白土，封於北方者取黑土，封於上方者取黃土。 各取其色物，裹以白茅，封以為社。 此始受封於天子者也。 此之為主土。 主土者，立社而奉之也。 「朕承祖考」，祖者先也，考者父也。 「維稽古」，維者度也，念也，稽者當也，當順古之道也。
The expression "receive this earth" means that a feudal king, upon his initial investiture, must receive soil from the Son of Heaven's altar, bring it home and establish it as the state altar, and offer sacrifices there according to the seasons. The Grand Commentary on the Spring and Autumn Annals states: "The Son of Heaven's state has the Grand Altar of Soil. The east is blue, the south is red, the west is white, the north is black, and the center is yellow." Therefore, those to be enfeoffed in the east take blue earth, those in the south take red earth, those in the west take white earth, those in the north take black earth, and those in the center take yellow earth. Each takes the earth of the appropriate color, wraps it in white rushes, and establishes it as the altar of soil. This is the ceremony for those first receiving their investiture from the Son of Heaven. This is what is meant by the sovereign earth. The sovereign earth means establishing the altar of soil and offering sacrifices to it. "I inherit the legacy of my ancestors": the word for ancestors refers to one's forebears, and the word for fathers refers to one's father. "Looking to the precedents of antiquity": the character meaning "to look" implies deliberation and reflection, while the character meaning "to examine" implies conformity—that is, conforming to the ways of the ancients.
22
齊地多變詐，不習於禮義，故戒之曰「恭朕之詔，唯命不可為常。 人之好德，能明顯光。 不圖於義，使君子怠慢。 悉若心，信執其中，天祿長終。 有過不善，乃凶于而國，而害于若身」。 齊王之國，左右維持以禮義，不幸中年早夭。 然全身無過，如其策意。
The land of Qi is prone to scheming and deception, its people unaccustomed to ritual propriety and righteousness. Therefore the admonishment states: "Revere this edict of mine. Remember that the mandate is never constant. Those who love virtue can shine with a bright and brilliant light. When righteousness is not pursued, even the worthy become negligent. Devote your whole heart, faithfully hold to the Mean, and Heaven's blessings will endure to the end. Should there be transgressions or wrongdoing, disaster will befall your state and harm will come to your person." The King of Qi governed his state with those around him upholding ritual propriety and righteousness, but unfortunately he died young in his prime. Nevertheless, he preserved himself without fault, just as the charter had intended.
23
傳曰「青采出於藍，而質青於藍」者，教使然也。 遠哉賢主，昭然獨見：誡齊王以慎內； 誡燕王以無作怨，無修德； 誡廣陵王以慎外，無作威與福。
The tradition that says "blue dye comes from the indigo plant, yet is bluer than indigo itself" speaks to the transformative power of proper instruction. How far-sighted was the wise sovereign, seeing clearly what no one else perceived! He admonished the King of Qi to be prudent in internal affairs; he admonished the King of Yan not to stir up resentment and not to neglect virtue; and he admonished the King of Guangling to be prudent in external affairs and not to arrogate authority or bestow favors.
24
夫廣陵在吳越之地，其民精而輕，故誡之曰「江湖之閒，其人輕心。 楊州葆疆，三代之時，迫要使從中國俗服，不大及以政教，以意御之而已。 無侗好佚，無邇宵人，維法是則。 無長好佚樂馳騁弋獵淫康，而近小人。 常念法度，則無羞辱矣」。 三江、五湖有魚鹽之利，銅山之富，天下所仰。 故誡之曰「臣不作福」者，勿使行財幣，厚賞賜，以立聲譽，為四方所歸也。 又曰「臣不作威」者，勿使因輕以倍義也。
Guangling lies in the lands of Wu and Yue, whose people are clever but fickle. Therefore the admonishment states: "Among the rivers and lakes, the people are inconstant of heart. Yang Province guarded its borders; in the time of the Three Dynasties it was compelled to adopt the customs and attire of the Central States, but the central government did not fully extend its administration and instruction there, governing it in principle only. Do not be reckless or fond of idleness, do not draw near to petty men, and always take the law as your guide. Do not develop a lasting fondness for idle pleasures, racing, hunting, and indulgence, or draw close to petty men. Always keep the laws and standards in mind, and you will be free of shame and disgrace." The Three Rivers and Five Lakes yield the profits of fish and salt, and the copper mountains produce great wealth—resources upon which the entire realm depends. Therefore the admonishment "let the minister not bestow favors" means that he should not distribute wealth and gifts freely or lavish rewards in order to build a reputation and become a rallying point for people from all quarters. The further admonishment "let the minister not arrogate authority" means that he should not exploit the people's fickleness to forsake righteousness.
25
會孝武帝崩，孝昭帝初立，先朝廣陵王胥，厚賞賜金錢財幣，直三千餘萬，益地百里，邑萬戶。
When Emperor Xiaowu passed away and Emperor Xiaozhao first ascended the throne, he summoned the King of Guangling, Xu, to court and lavished upon him rewards of gold, money, and other valuables worth over thirty million, adding a hundred li to his territory and ten thousand households to his domain.
26
會昭帝崩，宣帝初立，緣恩行義，以本始元年中，裂漢地，盡以封廣陵王胥四子：一子為朝陽侯； 一子為平曲侯； 一子為南利侯； 最愛少子弘，立以為高密王。
When Emperor Zhao passed away and Emperor Xuan first ascended the throne, extending favor and practicing righteousness, in the middle of the first year of the Benshi era he carved out Han territory and enfeoffed all four sons of the King of Guangling, Xu: one son was made Marquis of Chaoyang; one son was made Marquis of Pingqu; one son was made Marquis of Nanli; and his most beloved youngest son, Hong, was established as King of Gaomi.
27
其後胥果作威福，通楚王使者。 楚王宣言曰：「我先元王，高帝少弟也，封三十二城。 今地邑益少，我欲與廣陵王共發兵云。 ［立］廣陵王為上，我復王楚三十二城，如元王時。」 事發覺，公卿有司請行罰誅。 天子以骨肉之故，不忍致法於胥，下詔書無治廣陵王，獨誅首惡楚王。 傳曰「蓬生麻中，不扶自直； 白沙在泥中，與之皆黑」者，土地教化使之然也。 其後胥復祝詛謀反，自殺，國除。
Subsequently, Xu did indeed arrogate authority and bestow favors, and he began communicating with envoys from the King of Chu. The King of Chu openly proclaimed: "My ancestor, King Yuan, was the younger brother of Emperor Gao and was enfeoffed with thirty-two cities. Now our territory and towns grow ever fewer. I intend to join with the King of Guangling in raising troops." We shall set up the King of Guangling as the supreme ruler, and I shall once again reign over Chu with thirty-two cities, as in the days of King Yuan." When the plot was discovered, the ministers and officials requested that punishment and execution be carried out. The Son of Heaven, out of consideration for their bond of blood, could not bear to apply the full force of the law to Xu. He issued an edict sparing the King of Guangling from prosecution and executed only the chief culprit, the King of Chu. The tradition says: "The fleabane growing among hemp stalks straightens itself without support; white sand in mud turns black along with it." It is the land and its civilization that make things so. Later, Xu again resorted to sorcerous curses and plotted rebellion. He committed suicide, and his kingdom was abolished.
28
燕土墝埆，北迫匈奴，其人民勇而少慮，故誡之曰「葷粥氏無有孝行而禽獸心，以竊盜侵犯邊民。 朕詔將軍往征其罪，萬夫長，千夫長，三十有二君皆來，降旗奔師。 葷粥徙域遠處，北州以安矣」。 「悉若心，無作怨」者，勿使從俗以怨望也。 「無俷德」者，勿使（上）［王］背德也。 「無廢備」者，無乏武備，常備匈奴也。 「非教士不得從徵」者，言非習禮義不得在於側也。
The land of Yan is rocky and barren, pressed close to the Xiongnu on the north, and its people are brave but reckless. Therefore the admonishment states: "The Xiongnu have no sense of filial duty and are beastly in nature, plundering and invading the border settlements. I commanded my generals to march forth and punish their crimes; leaders of ten thousand, leaders of a thousand, and thirty-two chieftains all came forward, lowering their banners and surrendering to our forces. The Xiongnu withdrew to their distant territories, and the northern provinces were thereby pacified." "Devote your whole heart, do not stir up resentment" means that he should not follow local customs in harboring grudges and resentful ambitions. "Do not turn from virtue" means that the King should not turn his back on virtuous conduct. "Do not abandon your defenses" means do not let the martial preparations lapse, but maintain constant readiness against the Xiongnu. "Those who have not been trained may not be taken on campaigns" means that those who have not been instructed in ritual propriety and righteousness may not serve at his side.
29
會武帝年老長，而太子不幸薨，未有所立，而旦使來上書，請身入宿衛於長安。 孝武見其書，擊地，怒曰：「生子當置之齊魯禮義之鄉，乃置之燕趙，果有爭心，不讓之端見矣。」 於是使使即斬其使者於闕下。
In time, Emperor Wu grew old, and the Crown Prince unfortunately died. No successor had yet been established when Dan sent a memorial requesting permission to come to Chang'an in person to serve in the palace guard. When Emperor Xiaowu read the memorial, he struck the ground in rage and said: "When a son is born, he should be placed in the land of Qi and Lu, where ritual propriety and righteousness prevail. Instead I placed him in Yan and Zhao, and sure enough he has developed a contentious spirit—the first signs of insubordination are already showing." He then had Dan's envoy beheaded at the foot of the palace gate.
30
會武帝崩，昭帝初立，旦果作怨而望大臣。 自以長子當立，與齊王子劉澤等謀為叛逆，出言曰：「我安得弟在者！ 今立者乃大將軍子也。」 欲發兵。 事發覺，當誅。 昭帝緣恩寬忍，抑案不揚。 公卿使大臣請，遣宗正與太中大夫公戶滿意、御史二人，偕往使燕，風喻之。 到燕，各異日，更見責王。 宗正者，主宗室諸劉屬籍，先見王，為列陳道昭帝實武帝子狀。 侍御史乃復見王，責之以正法，問：「王欲發兵罪名明白，當坐之。 漢家有正法，王犯纖介小罪過，即行法直斷耳，安能寬王。」 驚動以文法。 王意益下，心恐。 公戶滿意習於經術，最後見王，稱引古今通義，國家大禮，文章爾雅。 謂王曰：「古者天子必內有異姓大夫，所以正骨肉也； 外有同姓大夫，所以正異族也。 周公輔成王，誅其兩弟，故治。 武帝在時，尚能寬王。 今昭帝始立，年幼，富於春秋，未臨政，委任大臣。 古者誅罰不阿親戚，故天下治。 方今大臣輔政，奉法直行，無敢所阿，恐不能寬王。 王可自謹，無自令身死國滅，為天下笑。」 於是燕王旦乃恐懼服罪，叩頭謝過。 大臣欲和合骨肉，難傷之以法。
When Emperor Wu died and Emperor Zhao first ascended the throne, Dan did indeed nurture resentment and harbored expectations of the great ministers. Considering himself the eldest surviving son and therefore the rightful heir, he plotted rebellion with the son of a former King of Qi, Liu Ze, and others. He declared: "How can it be that I have a younger brother who still lives! The one now on the throne is merely the son of the Grand General." He intended to raise troops. The plot was discovered, and by rights he should have been executed. Emperor Zhao, out of familial kindness and forbearance, suppressed the case and did not publicize it. The ministers at court petitioned for action, and the Director of the Imperial Clan was dispatched along with the Grand Palace Attendant Gong Hu Manyi and two Imperial Censors, who together traveled as envoys to Yan to admonish Dan indirectly. When they arrived in Yan, they visited the King on different days, each in turn reproaching him. The Director of the Imperial Clan, who oversees the genealogical registers of all the Liu members of the imperial family, was the first to see the King. He methodically laid out the evidence that Emperor Zhao was in truth the son of Emperor Wu. The Attendant Censor then visited the King in turn, confronting him with the law. He declared: "The King's intention to raise troops is a clearly established crime, and by law he should be condemned for it. The House of Han has its established law: if the King commits even the slightest offense, the law is carried out and judgment delivered—how could leniency be shown to the King?" He shook and intimidated the King with the statutes and laws. The King's defiance crumbled further, and fear seized his heart. Gong Hu Manyi, well versed in the classics, was the last to see the King. He cited the universal principles of antiquity and the present, spoke of the great rites of the state, and his words were elegant and refined. He addressed the King: "In ancient times, the Son of Heaven always had ministers of different surnames within the court to keep his own flesh and blood in check; and he had ministers of the same surname without to keep other clans in order. The Duke of Zhou, in assisting King Cheng, put his own two brothers to death, and thereby brought order to the realm. When Emperor Wu was alive, he could still afford to show the King leniency. Now Emperor Zhao has only just ascended the throne; he is young in years, still in his youth, has not yet taken personal charge of the government, and has entrusted affairs to the ministers. In ancient times, executions and punishments were carried out without favoritism toward kinsmen, and thus the realm was well governed. At present the great ministers assist in governing and apply the law without deviation; none dares to show partiality. I fear they will not be able to show the King leniency. The King should exercise the utmost caution, lest he bring about his own death and the destruction of his kingdom, making himself a laughingstock for all the realm." At this, the King of Yan, Dan, was seized with fear and admitted his guilt, kowtowing and begging forgiveness for his offense. The great ministers wished to preserve harmony among the imperial kinsmen and found it difficult to apply the full force of the law against him.
31
其後旦復與左將軍上官桀等謀反，宣言曰「我次太子，太子不在，我當立，大臣共抑我」云云。 大將軍光輔政，與公卿大臣議曰：「燕王旦不改過悔正，行惡不變。」 於是修法直斷，行罰誅。 旦自殺，國除，如其策指。 有司請誅旦妻子。 孝昭以骨肉之親，不忍致法，寬赦旦妻子，免為庶人。 傳曰「蘭根與白芷，漸之滫中，君子不近，庶人不服」者，所以漸然也。
Later, Dan again plotted rebellion, this time with the General of the Left, Shangguan Jie, and others. He declared: "I am next in line after the Crown Prince. Since the Crown Prince is no longer alive, I should be on the throne. The ministers are all conspiring to keep me down"—and so on. The Grand General Guang, who was assisting in the government, deliberated with the ministers and declared: "The King of Yan, Dan, refuses to mend his ways or repent his wrongs; he persists in evil without change." Thereupon the law was applied and judgment rendered without equivocation, and punishment and execution were carried out. Dan committed suicide, and his kingdom was abolished—just as the investiture charter had foretold. The officials requested that Dan's wife and children be executed. Emperor Xiaozhao, out of consideration for their bond of blood, could not bear to apply the full force of the law. He generously pardoned Dan's wife and children, reducing them to the status of commoners. The tradition says: "Even orchid root and angelica, when steeped in foul brine, become things that the worthy will not go near and the common people will not wear"—and that is exactly how such things come to pass through gradual influence.
32
宣帝初立，推恩宣德，以本始元年中盡復封燕王旦兩子：一子為安定侯； 立燕故太子建為廣陽王，以奉燕王祭祀。
When Emperor Xuan first ascended the throne, he extended favor and proclaimed his virtue. In the middle of the first year of the Benshi era, he restored the enfeoffments of both of the late King Dan of Yan's sons: one was made Marquis of Anding; and the former Crown Prince of Yan, Jian, was established as King of Guangyang, to continue the sacrifices to the kings of Yan.