| | 公孫弘卜... : |
公孫弘，菑川薛人也。少時為獄吏，有罪，免。家貧，牧豕海上。年四十餘，乃學春秋雜說。 |
| | Gongsun Hong was a native of Xue, Zichuan. When he was young, he served as an official in the prison system, but committed a crime and was dismissed. His family was poor, so he raised pigs by the sea. At more than forty years old, he began to study miscellaneous interpretations of the Spring and Autumn Annals.
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| | 公孫弘卜... : |
武帝初即位，招賢良文學士，是時弘年六十，以賢良徵為博士。使匈奴，還報，不合意，上怒，以為不能，弘乃移病免歸。 |
| | In the early reign of Emperor Wu, he summoned virtuous and learned scholars. At that time Hong was sixty years old, and was summoned as a Virtuous Man to serve as a Doctor (Boshi). He was sent on an envoy mission to the Xiongnu, and when he returned with his report, it did not meet expectations. The emperor became angry and considered him incompetent; Hong then claimed illness and resigned from office to return home.
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| | 公孫弘卜... : |
元光五年，復徵賢良文學，菑川國復推上弘。弘謝曰：「前已嘗西，用不能罷，願更選。」國人固推弘，弘至太常。上策詔諸儒： |
| | In the fifth year of Yuanguang, virtuous and learned men were again summoned; the state of Zichuan once more recommended Hong for nomination. Hong declined by saying: "I have already been sent westward before, and was dismissed because I proved incompetent. Please choose someone else." The people of the state insisted on recommending Hong, so Hong went to Taichang. The emperor issued an edict with questions for all Confucian scholars:
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| | 公孫弘卜... : |
制曰：蓋聞上古至治，畫衣冠，異章服，而民不犯；陰陽和，五穀登，六畜蕃，甘露降，風雨時，嘉禾興，朱屮生，山不童，澤不涸；麟鳳在郊藪，龜龍游於沼，河洛出圖書；父不喪子，兄不哭弟；北發渠搜，南撫交阯，舟車所至，人跡所及，跂行喙息，咸得其宜。朕甚嘉之，今何道而臻乎此？子大夫修先聖之術，明君臣之義，講論洽聞，有聲乎當世，問子大夫：天人之道，何所本始？吉凶之效，安所期焉？禹湯水旱，厥咎何由？仁義禮知四者之宜，當安設施？屬統垂業，物鬼變化，天命之符，廢興何如？天文地理人事之紀，子大夫習焉。其悉意正議，詳具其對，著之于篇，朕將親覽焉，靡有所隱。 |
| | The imperial decree said: "I have heard that in the most harmonious times of ancient times, distinctions were made through clothing and hats with patterns, different styles and decorations, yet people did not commit crimes; Yin and Yang were in harmony, the five grains ripened, livestock multiplied, sweet dew fell, winds and rains came at proper times, auspicious rice plants flourished, red grass sprouted, mountains remained wooded, and marshes did not dry up; qilin and phoenixes dwelled in the fields and marshes, turtles and dragons swam in ponds, and diagrams and books emerged from the Yellow River and Luo River; fathers did not mourn their sons, and elder brothers did not weep for their younger brothers; the north was pacified as far as Qusou, and the south as far as Jiaozhi; wherever boats and carriages reached, or human footprints extended, all creatures with legs or gills breathed in harmony and found their proper place. I greatly admire this; now what methods can lead to such a state?" You gentlemen have studied the teachings of past sages, clarified the principles between ruler and subject, discussed widely with extensive knowledge, and gained a reputation in your time. I ask you gentlemen: What is the fundamental origin of the relationship between Heaven and humanity? What are the effects of auspiciousness and misfortune, and what can we expect from them?" Why did floods and droughts occur during Yu and Tang's reigns? What were their causes?" How should benevolence, righteousness, ritual propriety, and wisdom be appropriately applied in governance?" Regarding the succession of dynasties, the establishment of legacies, transformations between tangible and intangible things, omens of heavenly mandate—how do decline and rise occur?" The records of celestial phenomena, geography, and human affairs are what you gentlemen have studied. You must give your sincere and correct opinions, provide detailed answers, write them in a document; I shall personally review it, and nothing will be concealed.
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| | 公孫弘卜... : |
弘對曰： |
| | Hong replied:
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| | 公孫弘卜... : |
臣聞上古堯舜之時，不貴爵賞而民勸善，不重刑罰而民不犯，躬率以正而遇民信也；末世貴爵厚賞而民不勸，深刑重罰而姦不止，其上不正，遇民不信也。夫厚當重刑未足以勸善而禁非，必信而已矣。是故因能任官，則分職治；去無用之言，則事情得；不作無用之器，即賦斂省；不奪民時，不妨民力，則百姓富；有德者進，無德者退，則朝廷尊；有功者上，無功者下，則群臣逡；罰當罪，則姦邪止；賞當賢，則臣下勸：凡此八者，治之本也。故民者，業之即不爭，理得則不怨；有禮則不暴，愛之則親上，此有天下之急者也。故法不遠義，則民服而不離；和不遠禮，則民親而不暴。故法之所罰，義之所去也；和之所賞，禮之所取也。禮義者，民之所服也，而賞罰順之，則民不犯禁矣。故畫衣冠，異章服，而民不犯者，此道素行也。 |
| | I have heard that in ancient times of Yao and Shun, people were encouraged to do good without the need for noble titles or rewards, and committed no crimes without heavy punishments, because they led by personal example and earned the trust of the people; In later times, noble titles and generous rewards were valued yet the people remained unmotivated to do good; severe punishments were imposed yet corruption did not cease. This was because those in power failed to act uprightly, and thus lost the trust of the people. Heavy rewards and severe punishments are not sufficient by themselves to encourage virtue or prevent wrongdoing; it is trust alone that matters. Therefore, when officials are appointed according to their abilities, duties will be properly managed; when useless words are removed, matters and circumstances become clear; by not producing unnecessary objects, levies and taxes will be reduced; by not taking away the people's time or obstructing their labor, the common people will become wealthy; when those with virtue are promoted and those without virtue are demoted, then the court will be respected; those who have made contributions rise to higher ranks while those without achievements fall lower, thus all officials will behave with restraint and decorum. When punishments correspond to crimes, then corruption and wickedness will cease; Rewards given to the virtuous encourage officials below: these eight principles are the foundation of good governance. Therefore, when people have their livelihoods secured, they will not compete for things; when affairs are properly managed, they will not complain; when there is ritual propriety, violence does not occur; when people feel loved, they become loyal to their ruler. These are the most urgent matters for governing the world. Therefore, if laws do not deviate from righteousness, the people will submit and remain loyal; if harmony does not depart from ritual propriety, the people will be affectionate and non-violent. Therefore, what laws punish is what righteousness rejects; what harmony rewards is what ritual propriety upholds. Ritual and righteousness are what the people respect; if rewards and punishments follow these principles, then the people will not break laws. Therefore, distinctions in clothing and hats with different patterns and decorations that prevent the people from committing crimes are based on this principle being consistently practiced.
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| | 公孫弘卜... : |
臣聞之，氣同則從，聲比則應。今人主和德於上，百姓和合於下，故心和則氣和，氣和則形和，形和則聲和，聲和則天地之和應矣。故陰陽和，風雨時，甘露降，五穀登，六畜蕃，嘉禾興，朱草生，山不童，澤不涸，此和之至也。故形和則無疾，無疾則不夭，故父不喪子，兄不哭弟。德配天地，明並日月，則麟鳳至，龜龍在郊，河出圖，洛出書，遠方之君莫不說義，奉幣而來朝，此和之極也。 |
| | I have heard it said: when energies are similar, they follow each other; when sounds are harmonious, they respond to one another. Now, when a ruler harmonizes virtue above and the people unite below, then inner harmony leads to energy harmony; energy harmony brings physical harmony; physical harmony produces sound harmony; and sound harmony causes Heaven and Earth to respond in harmony. Therefore, Yin and Yang are in harmony; winds and rains come at proper times; sweet dew falls; the five grains ripen; livestock multiply; auspicious rice grows; red grass sprouts; mountains remain wooded; marshes do not dry up. This is the highest state of harmony. Therefore, physical harmony brings no illness; without illness there are no premature deaths, so fathers do not mourn their sons and elder brothers do not weep for their younger siblings. When virtue matches Heaven and Earth, and wisdom equals the sun and moon, then qilin and phoenixes will arrive, turtles and dragons appear in the suburbs; diagrams emerge from the Yellow River, books from the Luo River. Distant rulers will all be pleased by righteousness, bring tribute, and come to pay homage—this is the ultimate state of harmony.
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| | 公孫弘卜... : |
臣聞之，仁者愛也，義者宜也，禮者所履也，智者術之原也。致利除害，兼愛無私，謂之仁；明是非，立可否，謂之義；進退有度，尊卑有分，謂之禮；擅殺生之柄，通塞之塗，權輕重之數，論得失之道，使遠近情偽必見於上，謂之術：凡此四者，治之本，道之用也，皆當設施，不可廢也。得其要，則天下安樂，法設而不用；不得其術，則主蔽於上，官亂於下。此事之情，屬統垂業之本也。 |
| | I have heard: benevolence means love; righteousness means appropriateness; ritual propriety is what one practices; and wisdom is the source of methods. Bringing benefits, removing harms, loving all without partiality—this is called benevolence; Clarifying right and wrong, establishing what is acceptable or not—this is called righteousness; Advancing and retreating with proper measure, having distinctions between the honored and the humble—this is called ritual propriety; Controlling the power of life and death, understanding paths of opening or blocking, weighing matters by their importance, discussing gains and losses, ensuring that both distant and nearby people's true or false intentions are known to the ruler—this is called strategy. These four principles form the foundation of governance and the application of the Way; all should be implemented and none can be abandoned. If one grasps their essentials, then the world will enjoy peace and happiness, with laws established but not needing to be enforced; if these principles are neglected, then rulers will be deceived above, and officials will cause disorder below. This is the reality of affairs; it forms the foundation for dynastic succession and legacy.
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| | 公孫弘卜... : |
臣聞堯遭鴻水，使禹治之，未聞禹之有水也。若湯之旱，則桀之餘烈也。桀紂行惡，受天之罰；禹湯積德，以王天下。因此觀之，天德無私親，順之和起，逆之害生。此天文地理人事之紀。臣弘愚戇，不足以奉大對。 |
| | I have heard that Yao encountered a great flood, so he appointed Yu to control it; I have not heard of Yu causing the flood. As for drought during Tang's time, it was the lingering consequence of Jie's tyranny. Jie and Zhou committed evils and suffered heavenly punishment; Yu and Tang accumulated virtue, thus becoming kings of the world. From this we can see that Heaven's virtue is impartial; harmony arises from following it, while harm comes from opposing it. This is the principle of celestial phenomena, geography, and humanity. I, Hong, am foolish and blunt; I am not worthy to offer such a great response.
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| | 公孫弘卜... : |
時對者百餘人，太常奏弘第居下。策奏，天子擢弘對為第一。召入見，容貌甚麗，拜為博士，待詔金馬門。 |
| | At that time there were more than one hundred respondents, and Taichang submitted the report placing Hong at the bottom of the rankings. After reviewing the responses, the emperor elevated Hong's answer to first place. He was summoned for an audience; he had a very handsome appearance and was appointed as a Doctor, waiting on imperial summons at Jinma Gate.
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| | 公孫弘卜... : |
弘復上疏曰：「陛下有先聖之位而無先聖之名，有先聖之名而無先聖之吏，是以勢同而治異。先世之吏正，故其民篤；今世之吏邪，故其民薄。政弊而不行，令倦而不聽。夫使邪吏行弊政，用倦令治薄民，民不可得而化，此治之所以異也。臣聞周公旦治天下，期年而變，三年而化，五年而定。唯陛下之所志。」書奏，天子以冊書答曰：「問：弘稱周公之治，弘之材能自視孰與周公賢？」弘對曰：「愚臣淺薄，安敢比材於周公！雖然，愚心曉然見治道之可以然也。夫虎豹馬牛，禽獸之不可制者也，及其教馴服習之，至可牽持駕服，唯人之從。臣聞揉曲木者不累日，銷金石者不累月，夫人之於利害好惡，豈比禽獸木石之類哉？期年而變，臣弘尚竊遲之。」上異其言。 |
| | Hong again submitted a memorial, saying: "Your Majesty holds the position of past sage-kings but lacks their title; you have the title of past sage-kings yet lack their officials. Therefore, although the authority is similar, governance differs. In previous times, when the officials were upright, the people were loyal and trustworthy; now that today's officials are corrupt, the people have become shallow. When governance is flawed and not enforced, commands grow ineffective and go unheeded. To have corrupt officials enforce flawed policies, to use tired decrees to govern shallow people—such a people cannot be transformed; this is why governance differs." I have heard that when Zhougong Dan governed the world, after one year there were changes; after three years, transformation occurred; and by five years, stability was achieved. This is what Your Majesty should aspire to." After the memorial was submitted, the emperor responded with an imperial edict: "Question: Hong cites the governance of Zhougong. In his own estimation, how does Hong's talent and virtue compare to that of Zhougong?" Hong replied: "I am a foolish and shallow minister; how dare I compare my talents with those of Zhougong! Nevertheless, in my heart I clearly understand that the path to good governance can indeed be achieved thus. Tigers, leopards, horses, and oxen are among the wild beasts that cannot be tamed. Yet once they are trained and accustomed to it, they can even be led by hand or harnessed for riding—completely under human control. I have heard that bending a curved piece of wood does not take many days, and melting metal or stone requires no more than several months. As for human beings in terms of their interests, harms, likes, and dislikes—how could they possibly be compared to animals, beasts, or stones?" Achieving change within one year—I still secretly consider it a slow process," said Hong. The emperor was impressed by his words.
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| | 公孫弘卜... : |
時方通西南夷，巴蜀苦之，詔使弘視焉。還奏事，盛毀西南夷無所用，上不聽。每朝會議，開陳其端，使人主自擇，不肯面折庭爭。於是上察其行慎厚，辯論有餘，習文法吏事，緣飾以儒術，上說之，一歲中至左內史。 |
| | At that time, the southwest Yi tribes were being brought under control, and this caused hardship for Ba and Shu; an imperial decree was issued sending Hong to inspect the situation. After returning to report on his mission, he strongly criticized the southwest Yi as useless; however, the emperor did not listen. During each court assembly, he would present his views and outline their implications, allowing the ruler to make a choice himself; he refused to argue or oppose others face-to-face in the imperial court. Thus, the emperor observed his cautious and sincere conduct, recognized his eloquence, noted his familiarity with literary law and official matters, and saw that he adorned these skills with Confucian learning. The emperor was pleased with him, and within one year Hong rose to become Left Neishi (Minister of the Interior).
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| | 公孫弘卜... : |
弘奏事，有所不可，不肯庭辯。常與主爵都尉汲黯請間，黯先發之，弘推其後，上常說，所言皆聽，以此日益親貴。嘗與公卿約議，至上前，皆背其約以順上指。汲黯庭詰弘曰：「齊人多詐而無情，始為與臣等建此議，今皆背之，不忠。」上問弘，弘謝曰：「夫知臣者以臣為忠，不知臣者以臣為不忠。」上然弘言。左右幸臣每毀弘，上益厚遇之。 |
| | When Hong submitted matters for imperial review and found something unacceptable, he refused to argue in court. He often requested private audiences with Ju An, the Duke of Principal Titles and General-in-Chief. Ju An would first present his arguments, while Hong followed behind him. The emperor was always pleased; whatever they said was heeded, and thus their influence grew day by day. Once, when making agreements with ministers and high officials in private discussions, upon arriving before the emperor, they all broke their promises to follow the emperor's will. Ju An confronted Hong in court, saying: "Many people from Qi are deceitful and lack sincerity. At first you agreed with us on this proposal, but now you have all turned against it—this is disloyalty." The emperor asked Hong about this, and Hong replied: "Those who understand me see me as loyal; those who do not understand me consider me disloyal." The emperor agreed with Hong's words. Whenever favored courtiers slandered Hong, the emperor treated him even more kindly.
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| | 公孫弘卜... : |
弘為人談笑多聞，常稱以為人主病不廣大，人臣病不儉節。養後母孝謹，後母卒，服喪三年。 |
| | Hong was a man of many words and extensive knowledge; he often said that the illness of rulers lay in not being broad-minded, while the illness of ministers lay in not practicing frugality. He was filial and careful in caring for his stepmother; after her death, he observed a three-year mourning period.
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| | 公孫弘卜... : |
為內史數年，遷御史大夫。時又東置蒼海，北築朔方之郡。弘數諫，以為罷弊中國以奉無用之地，願罷之。於是上乃使朱買臣等難弘置朔方之便。發十策，弘不得一。弘乃謝曰：「山東鄙人，不知其便若是，願罷西南夷、蒼海，專奉朔方。」上乃許之。 |
| | After serving as Neishi (Minister of Interior) for several years, Hong was promoted to Minister of Justice (Yushi Daifu). At that time the court also established Canghai in the east and built the Shufang commandery in the north. Hong repeatedly advised against this, saying that exhausting the central lands to support an unprofitable region was wasteful; he wished for these projects to be abandoned. The emperor then sent Zhu Maichen and others to challenge Hong on the benefits of establishing Shufang. Ten arguments were presented, but Hong could not counter even one. Hong then apologized: "I am a humble man from Shandong, and did not realize the benefits were so great. I request that we abandon the southwest Yi and Canghai projects to focus solely on Shufang." The emperor then agreed.
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| | 公孫弘卜... : |
汲黯曰：「弘位在三公，奉祿甚多，然為布被，此詐也。」上問弘，弘謝曰：「有之。夫九卿與臣善者無過黯，然今日庭詰弘，誠中弘之病。夫以三公為布被，誠飾詐欲以釣名。且臣聞管仲相齊，有三歸，侈擬於君，桓公以霸，亦上僭於君。晏嬰相景公，食不重肉，妾不衣絲，齊國亦治，亦下比於民。今臣弘位為御史大夫，為布被，自九卿以下至於小吏無差，誠如黯言。且無黯，陛下安聞此言？」上以為有讓，愈益賢之。 |
| | Ji An said: "Hong holds a position among the Three Dukes, receives a very generous salary, yet sleeps on a coarse hemp blanket—this is hypocrisy." The emperor asked Hong about this, and Hong apologized, saying: "That is true. Among the Nine Ministers, none are more friendly to me than An; yet today's censure of Hong in court truly struck at my weakness. For a Three Duke official to sleep on a hemp blanket is indeed pretense, an attempt to fish for reputation. Moreover, I have heard that Guan Zhong served as prime minister of Qi and had three residences; his extravagance rivaled the ruler's. Duke Huan of Qi became a hegemon through him, yet this was also an overstepping of proper status toward the ruler. Yan Ying served King Jing of Qi, ate meat no more than once a day, and his concubines did not wear silk; yet the state was well governed—this was also being on par with commoners. Now I, Hong, hold the position of Minister of Justice and sleep on a hemp blanket; from the Nine Ministers down to minor officials, there is no difference. This is indeed as An said. And without An, how could Your Majesty have heard this remark?" The emperor considered Hong to be modest and respectful, and thus esteemed him even more.
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| | 公孫弘卜... : |
元朔中，代薛澤為丞相。先是，漢常以列侯為丞相，唯弘無爵，上於是下詔曰：「朕嘉先聖之道，開廣門路，宣招四方之士，蓋古者任賢而序位，量能以授官，勞大者厥祿厚，德盛者獲爵尊，故武功以顯重，而文德以行褒。其以高成之平津鄉戶六百五十封丞相弘為平津侯。」其後以為故事，至丞相封，自弘始也。 |
| | During the Yuanshuo period, Hong succeeded Xue Ze as Chancellor. Previously, the Han dynasty had always appointed marquises as chancellors; only Hong held no title. The emperor then issued an edict: "I admire the ways of ancient sages and have opened wide the avenues for talent, proclaiming to attract men from all directions. In antiquity, officials were chosen based on virtue and ranked accordingly, with positions assigned according to ability, generous rewards given for great service, and noble titles bestowed upon those of high moral character. Thus martial achievements brought distinction, while literary virtue earned commendation. Therefore, I shall bestow the title of Pingjin Hou (Marquis of Pingjin) upon Chancellor Hong with six hundred and fifty households from the Pingjin Xiang district in Gaicheng." After this, it became a precedent; henceforth, when chancellors were enfeoffed with titles, the practice began with Hong.
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| | 公孫弘卜... : |
時上方興功業，婁舉賢良。弘自見為舉首，起徒步，數年至宰相封侯，於是起客館，開東閣以延賢人，與參謀議。弘身食一肉，脫粟飯，故人賓客仰衣食，奉祿皆以給之，家無所餘。然其性意忌，外寬內深。諸常與弘有隙，無近遠，雖陽與善，後竟報其過。殺主父偃，徙董仲舒膠西，皆弘力也。 |
| | At that time, the emperor was just beginning to pursue great achievements and frequently summoned virtuous and capable men for recommendation. Hong, seeing himself as the first to be recommended, had risen from commoner to chancellor and marquis in just a few years; thus he built guest halls and opened an eastern pavilion to invite virtuous men, with whom he would consult on state affairs. Hong himself ate only one kind of meat and plain rice, so his old friends and guests relied on him for clothing and food. His salary was entirely used to support them, leaving nothing in his household. Yet Hong was naturally suspicious and envious; outwardly he appeared broad-minded but inwardly he was calculating. Those who had any past conflicts with Hong, no matter how distant or recent, even if they outwardly pretended to be friendly, he would eventually report their faults. The execution of Zupu Yan and the exile of Dong Zhongshu to Jiaoxi were both due to Hong's efforts.
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| | 公孫弘卜... : |
後淮南、衡山謀反，治黨與方急，弘病甚，自以為無功而封侯，居宰相位，宜佐明主填撫國家，使人由臣子之道。今諸侯有畔逆之計，此大臣奉職不稱也。恐病死無以塞責，乃上書曰：「臣聞天下通道五，所以行之者三。君臣、父子、夫婦、長幼、朋友之交，五者天下之通道也；仁、知、勇三者，所以行之也。故曰『好問近乎知，力行近乎仁，知恥近乎勇：知此三者，知所以自治；知所以自治，然後知所以治人。』未有不能自治而能治人者也。陛下躬孝弟，監三王，建周道，兼文武，招來四方之士，任賢序位，量能授官，將以厲百姓勸賢材也。今臣愚駑，無汗馬之勞，陛下下過意擢臣弘卒伍之中，封為列侯，致位三公。臣弘行能不足以稱，加有負薪之疾，恐先狗馬填溝壑，終無以報德塞責。願歸侯，乞骸骨，避賢者路。」上報曰：「古者賞有功，褒有德，守成文，遭遇右武，未有易此者也。朕夙夜庶幾，獲承至尊，懼不能寧，惟所與共為治者，君宜知之。蓋君子善善及後世，若茲行，常在朕躬。君不幸罹霜露之疾，何恙不已，乃上書歸侯，乞骸骨，是章朕之不德也。今事少閒，君其存精神，止念慮，輔助醫藥以自持。」因賜告牛酒雜帛。居數月，有瘳，視事。 |
| | Later, when the Huainan and Hengshan kingdoms plotted rebellion, and the investigation of their accomplices was urgent, Hong fell seriously ill. He considered that having been enfeoffed as a marquis without great merit and holding the position of chancellor, he should have assisted the enlightened ruler in governing the state and guiding people to follow the proper path of being subjects and sons. Now that the feudal lords have plans for rebellion, this is due to my failure as a minister in fulfilling my duties adequately. Fearing that he would die from illness without being able to atone for his failure, Hong submitted a memorial: "I have heard that there are five universal principles of governance in the world, and three ways through which they may be implemented. The relationships between ruler and subject, father and son, husband and wife, elder and younger, and friends—these five are the universal principles of human conduct. Benevolence, wisdom, and courage are the three virtues through which these relationships may be upheld. Hence it is said, "Loving to ask questions approaches wisdom; striving in action approaches benevolence; knowing shame approaches courage. Knowing these three virtues means understanding how to govern oneself; knowing how to govern oneself, one then knows how to govern others." There has never been a case where someone who could not govern himself was able to govern others. Your Majesty personally practices filial piety and fraternal respect, emulates the Three Kings, establishes the ways of Zhou, combines literary and martial virtues, summons men from all directions, appoints virtuous officials according to their rank, assigns positions based on ability—this is done in order to encourage the people and promote talented individuals. Now, I am a foolish and mediocre man with no meritorious service on the battlefield; yet Your Majesty has shown me excessive favor by promoting me from among common soldiers to marquis status and placing me in the position of one of the Three Dukes. My conduct and abilities are insufficient to live up to this honor, and I am further afflicted with a severe illness. I fear that before the horses and dogs of Your Majesty, I may die prematurely and be buried in ditches, never able to repay your kindness or fulfill my duties. I wish to return my marquis title, request permission to retire from office, and step aside for more virtuous men." The emperor replied: "In ancient times, rewards were given for meritorious service and commendation was bestowed upon virtuous men. Upholding the achievements of former rulers, valuing literary virtue, and honoring martial prowess—there has never been a change from this principle. Day and night I strive to live up to the position of supreme ruler, fearing that I may not bring peace. The only ones who can share in governing with me are you, my ministers—this is something you should understand. Indeed, a true gentleman extends his virtue to future generations. If you act in this manner, it will always be reflected in my person. Now that you have unfortunately fallen ill from exposure to cold and dew, why persist in your illness? To submit a memorial requesting the return of your title and retirement is to highlight my own lack of virtue. Now that affairs are somewhat less busy, you must preserve your strength, cease worrying, and support the treatment with medicine to recover." The emperor then bestowed a leave of absence along with oxen, wine, and various bolts of silk. After several months, his health improved somewhat, and he resumed official duties.
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| | 公孫弘卜... : |
凡為丞相御史六歲，年八十，終丞相位。其後李蔡、嚴青翟、趙周、石慶、公孫賀、劉屈镒繼踵為丞相。自蔡至慶，丞相府客館丘虛而已，至賀、屈镒時壞以為馬廄車庫奴婢室矣，唯慶以惇謹，復終相位，其餘盡伏誅云。 |
| | He served as chancellor and Minister of Justice for six years; at the age of eighty, he died in office. After him, Li Cai, Yan Qingzhi, Zhao Zhou, Shi Qing, Gongsun He, and Liu Quyi succeeded one after another as chancellors. From Cai to Qing, the guest halls of the chancellor's office were merely empty and dilapidated. By the time of He and Quyi, they had been torn down and repurposed as stables, storage sheds, and quarters for servants. Only Qing, because he was sincere and cautious, completed his term as chancellor; all others were eventually executed.
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| | 公孫弘卜... : |
弘子度嗣侯，為山陽太守十餘歲，詔徵鉅野令史成詣公車，度留不遣，坐論為城旦。 |
| | Hong's son Du inherited the marquis title. He served as governor of Shanyang for more than ten years, when an imperial edict summoned Shi Cheng, the county magistrate of Juye, to appear at the public carriage office (Gongche). Du detained him and did not send him off; he was therefore convicted and sentenced to serve as a chengdan laborer.
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| | 公孫弘卜... : |
元始中，修功臣後，下詔曰：「漢興以來，股肱在位，身行儉約，輕財重義，未有若公孫弘者也。位在宰相封侯，而為布被脫粟之飯，奉祿以給故人賓客，無有所餘，可謂減於制度，而率下篤俗者也，與內富厚而外為詭服以釣虛譽者殊科。夫表德章義，所以率世厲俗，聖王之制也。其賜弘後子孫之次見為適者，爵關內侯，食邑三百戶。」 |
| | During the Yuanshi period, when the court was repairing records of descendants of meritorious ministers, an edict was issued: "Since the founding of the Han dynasty, among those who served as trusted advisors and held office, none lived with such frugality, valued righteousness over wealth, or demonstrated virtue like Gongsun Hong. Though he held the position of chancellor and was enfeoffed as marquis, yet he slept on a hemp blanket and ate plain rice; his salary was entirely used to provide for old friends and guests, leaving nothing over. He may be said to have lived more simply than prescribed by official regulations, setting an example that encouraged virtue among the people. This is fundamentally different from those who are rich within but wear deceptive finery outwardly in order to fish for empty reputation. To honor virtue and commend righteousness is the way to lead society and encourage good customs; this is the system of sage kings. Therefore, I shall grant the descendants of Hong's legitimate line who are now present a title as Guannei Hou (Marquis within the Pass) with three hundred households for their fief."
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| | 公孫弘卜... : |
卜式，河南人也。以田畜為事。有少弟，弟壯，式脫身出，獨取畜羊百餘，田宅財物盡與弟。式入山牧，十餘年，羊致千餘頭，買田宅。而弟盡破其產，式輒復分與弟者數矣。 |
| | Bu Shi was a native of Henan. He made his living through farming and animal husbandry. When he had a younger brother, after the boy grew up, Shi left on his own and took only more than one hundred sheep with him, giving all of his farmland, houses, and property to his brother. Shi went into the mountains to herd livestock; after more than ten years, he had accumulated over a thousand sheep and bought farmland and houses. Yet his younger brother squandered all of his property; on several occasions, Shi would again divide what he had acquired with his brother.
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| | 公孫弘卜... : |
時漢方事匈奴，式上書，願輸家財半助邊。上使使問式：「欲為官乎？」式曰：「自少牧羊，不習仕宦，不願也。」使者曰：「家豈有冤，欲言事乎？」式曰：「臣生與人亡所爭，邑人貧者貸之，不善者教之，所居，人皆從式，式何故見冤！」使者曰：「苟，子何欲？」式曰：「天子誅匈奴，愚以為賢者宜死節，有財者宜輸之，如此而匈奴可滅也。」使者以聞。上以語丞相弘。弘曰：「此非人情。不軌之臣不可以為化而亂法，願陛下勿許。」上不報，數歲乃罷式。式歸，復田牧。 |
| | At that time the Han dynasty was engaged in war against the Xiongnu; Shi submitted a memorial, offering to donate half of his family's wealth to support the frontier. The emperor sent an envoy to ask Shi: "Do you wish to hold office?" Shi replied: "Since I was young, I have been herding sheep and am unfamiliar with officialdom. I do not wish to hold office." The envoy said: "Does your family have any grievances? Do you wish to report something?" Shi said: "I have never had any disputes with others in my life. I lend to the poor among my fellow townspeople and teach those who behave badly. Wherever I live, people follow me—why would I be wronged!" The envoy said: "Then, what is it that you desire?" Shi replied: "His Majesty is waging war against the Xiongnu. I think that virtuous men should die for their principles, and those with wealth should contribute it; in this way, the Xionuser can be defeated." The envoy reported this to the emperor. The emperor mentioned it to Chancellor Hong. Hong said: "This is not in accordance with human nature. Unconventional ministers cannot be used as an example to set a precedent or disrupt the law; I hope Your Majesty will not approve." The emperor did not respond, and after several years Shi was quietly dismissed. Shi returned home and resumed farming and herding livestock.
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| | 公孫弘卜... : |
歲餘，會渾邪等降，縣官費眾，倉府空，貧民大徙，皆卬給縣官，無以盡贍。式復持錢二十萬與河南太守，以給徙民。河南上富人助貧民者，上識式姓名，曰：「是固前欲輸其家半財助邊。」乃賜式外繇四百人，式又盡復與官。是時富豪皆爭匿財，唯式尤欲助費。上於是以式終長者，乃召拜式為中郎，賜爵左庶長，田十頃，布告天下，尊顯以風百姓。 |
| | After more than a year, the Huyan chieftains surrendered. The government's expenses were heavy and its granaries and treasuries empty; large numbers of poor people had migrated and relied on official support, but there was not enough to provide for them all. Shi once again contributed twenty thousand coins to the governor of Henan in order to assist the displaced people. The governor of Henan submitted a list of wealthy men who had assisted poor migrants, and the emperor recognized Shi's name, saying: "This is indeed the man who previously wished to donate half his family wealth to support the frontier." The emperor then granted Shi four hundred laborers as an exemption from corvée service, but Shi returned them all to the government. At that time wealthy and powerful families were all competing to hide their wealth; only Shi especially wished to help with expenses. The emperor, therefore, regarded Shi as a true man of virtue and integrity. He summoned him and appointed him Zhonglang (Attendant-in-Ordinary), bestowed upon him the title Zuoshuchang (Left Commoner of High Rank), granted ten qing of farmland, and issued an imperial decree to announce this throughout the empire in order to honor and set an example for the common people.
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| | 公孫弘卜... : |
初式不願為郎，上曰：「吾有羊在上林中，欲令子牧之。」式既為郎，布衣屮蹻而牧羊。歲餘，羊肥息。上過其羊所，善之。式曰：「非獨羊也，治民亦猶是矣。以時起居，惡者輒去，毋令敗群。」上奇其言，欲試使治民。拜式緱氏令，緱氏便之；遷成皋令，將漕最。上以式朴忠，拜為齊王太傅，轉為相。 |
| | Initially, Shi did not wish to serve as an official; the emperor said: "I have sheep in Shanglin Park and would like you to herd them." After Shi became a Lang officer, he wore plain clothes and straw sandals while tending the sheep. After more than a year, his flock of sheep grew fat and multiplied. The emperor passed by where Shi was tending the sheep and praised him for it. Shi said: "It is not only about raising sheep; governing people is also like this. One must regulate their daily routines according to the proper seasons, remove those who behave badly, and not allow them to harm the group." The emperor found his words remarkable and wished to test him by appointing him to govern people. He appointed Shi as magistrat of Guoshi, where the people benefited from his governance; he was promoted to magistrat of Chenggao, where he achieved the best results in managing river transport. The emperor regarded Shi as simple and loyal, appointed him Taifu (Grand Tutor) to Prince Qi, and later transferred him into a chancellor position.
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| | 公孫弘卜... : |
會呂嘉反，式上書曰：「臣聞主媿臣死。群臣宜盡死節，其駑下者宜出財以佐軍，如是則強國不犯之道也。臣願與子男及臨菑習弩博昌習船者請行死之，以盡臣節。」上賢之，下詔曰：「朕聞報德以德，報怨以直。今天下不幸有事，郡縣諸侯未有奮繇直道者也。齊相雅行躬耕，隨牧蓄番，輒分昆弟，更造，不為利惑。日者北邊有興，上書助官。往年西河歲惡，率齊人入粟。今又首奮，雖未戰，可謂義形於內矣。其賜式爵關內侯，黃金四百斤，田十頃，布告天下，使明知之。」 |
| | At the time when Lu Jia rebelled, Shi submitted a memorial: "I have heard that if a ruler is shamed, his ministers should die. Ministers should all give their lives for loyalty; those who are weak and inferior should contribute money to support the army. In this way, strong states will not dare to invade—this is the path to security. I wish to go with my son, young men from Linzi skilled in archery, and those from Bochang experienced in boat handling, to fight and die for the cause, thus fulfilling my duty as a minister." The emperor admired him and issued an edict: "I have heard that virtue should be repaid with virtue, and resentment with justice. Now the empire is unfortunate to face troubles, yet among the commanderies, counties, and feudal lords there are none who have risen up with righteous resolve. The chancellor of Qi lived a life of virtue, personally tilling the soil and herding livestock; whenever his flock multiplied, he would divide it among his brothers. He rebuilt his fortune repeatedly without being tempted by profit. In former times, when there was a campaign on the northern frontier, he submitted a memorial to assist the government. Last year, during a poor harvest in Xhe, he led people from Qi to contribute grain. Now once again he has taken the initiative; though no battle has yet occurred, one can say that righteousness is evident within him. Therefore, bestow upon Shi the title of Guannei Hou (Inner Pass Marquis), four hundred catties of gold, ten qing of farmland, and announce this to all under heaven so that they may clearly know it."
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| | 公孫弘卜... : |
元鼎中，徵式代石慶為御史大夫。式既在位，言郡國不便鹽鐵而船有算，可罷。上由是不說式。明年當封禪，式又不習文章，貶秩為太子太傅，以兒寬代之。式以壽終。 |
| | In the Yuanding period, Shi was summoned to replace Shiqing as Grand Censor-in-Chief. After Shi took office, he argued that the salt and iron monopolies in commanderies and kingdoms were inconvenient for people, as well as the ship tax; they could be abolished. The emperor therefore became displeased with Shi. The following year, when the ceremony of Fengshan was to be held, Shi also lacked familiarity with literary matters. He was demoted in rank and appointed as Taifu (Grand Tutor) for the Crown Prince, replaced by Er Kuan. Shi died of old age.
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| | 公孫弘卜... : |
兒寬，千乘人也。治尚書，事歐陽生。以郡國選詣博士，受業孔安國。貧無資用，嘗為弟子都養。時行賃作，帶經而鉏，休息輒讀誦，其精如此。以射策為掌故，功次，補廷尉文學卒史。 |
| | Er Kuan was a native of Qiansheng. He studied the Book of Documents and served under Ouyang Sheng. Recommended by his commandery and kingdom, he was sent to study with the Doctor of Literature, receiving instruction from Kong Anguo. Being poor and lacking resources, he once served as a steward for his fellow students. At times, he worked odd jobs to earn money; while tilling the fields, he carried the classics with him and recited them during breaks. His diligence was thus. He became a Zhanggu (a scholar-official) through an examination, and by virtue of his achievements, he was appointed as a clerk in the Office of the Minister of Justice.
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| | 公孫弘卜... : |
寬為人溫良，有廉知自將，善屬文，然懦於武，口弗能發明也。時張湯為廷尉，廷尉府盡用文史法律之吏，而寬以儒生在其間，見謂不習事，不署曹，除為從史，之北地視畜數年。還至府，上畜簿，會廷尉時有疑奏，已再見卻矣，掾史莫知所為。寬為言其意，掾史因使寬為奏。奏成，讀之皆服，以白廷尉湯。湯大驚，召寬與語，乃奇其材，以為掾。上寬所作奏，即時得可。異日，湯見上。問曰：「前奏非俗吏所及，誰為之者？湯言兒寬。上曰：「吾固聞之久矣。」湯由是鄉學，以寬為奏讞掾，以古法義決疑獄，甚重之。及湯為御史大夫，以寬為掾，舉侍御史。見上，語經學。上說之，從問尚書一篇。擢為中大夫，遷左內史。 |
| | Er Kuan was by nature gentle and kind, upright and self-disciplined, skilled in writing, yet timid when it came to military matters, and not eloquent in speech. At that time, Zhang Tang was Minister of Justice; the Office of the Minister employed only officials well-versed in literature and law. As a Confucian scholar, Er Kuan found himself among them, regarded as inexperienced in practical affairs. He was not assigned to any department but instead appointed as an assistant official, sent to Beidi for several years to oversee livestock. When he returned to the office and submitted his report on livestock, it coincided with a time when the Minister of Justice had an uncertain memorial that had already been rejected twice. The clerks and officials were at a loss as to what to do. Kuan explained the matter, so the clerks and officials then had Kuan draft the memorial. After the memorial was completed, when they read it everyone was impressed, and they reported this to Minister of Justice Zhang Tang. Zhang Tang was greatly surprised, summoned Er Kuan for a conversation, and found his talent extraordinary; he appointed him as an official in the office. When the emperor read the memorial written by Kuan, it was immediately approved. On another day, Zhang Tang met with the emperor. He asked: "The previous memorial was beyond what an ordinary official could produce—who wrote it?" Zhang Tang replied that it was Er Kuan. The emperor said: "I have long heard of him." Zhang Tang therefore turned his attention to Confucian learning, appointing Er Kuan as a clerk responsible for drafting memorials and judgments. He used the principles of ancient laws and righteousness to resolve doubtful cases, holding him in high esteem. When Zhang Tang became Grand Censor-in-Chief, he appointed Er Kuan as an official and recommended him for the post of Assistant Censor. He was summoned by the emperor to discuss Confucian classics. The emperor was pleased and asked him questions about a chapter of the Book of Documents. He was promoted to Zhongdafa (Middle Doctor) and later transferred to become Left Neishi (Left Minister of the Interior).
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| | 公孫弘卜... : |
寬既治民，勸農業，緩刑罰，理獄訟，卑體下士，務在於得人心；擇用仁厚士，推情與下，不求名聲，吏民大信愛之。寬表奏開六輔渠，定水令以廣溉田。收租稅，時裁闊狹，與民相假貸，以故租多不入。後有軍發，左內史以負租課殿，當免。民聞當免，皆恐失之，大家牛車，小家擔負，輸租繈屬不絕，課更以最。上由此愈奇寬。 |
| | After assuming governance over the people, Er Kuan encouraged agriculture, eased punishments, handled legal cases and disputes fairly, humbled himself before scholars, and focused on winning the hearts of the people; He selected kind and upright officials, treated his subordinates with compassion, did not seek fame or reputation, and thus gained the great trust and affection of both officials and commoners. Kuan submitted a memorial requesting the construction of the Liu Fu Canal, establishing water regulations to expand irrigation for farmland. He collected land taxes and adjusted their rates according to the season, allowing mutual lending with the people; as a result, much of the tax revenue did not come in. Later, when military campaigns were launched, the Left Neishi was ranked last for failing to collect his quota of taxes and thus should have been dismissed. When the people heard that he was to be removed, they were all afraid of losing him. Wealthy families brought carts and oxen, while poor ones carried their taxes on their backs; a continuous stream of taxpayers arrived with their contributions, so his tax collection ranking improved to first place. The emperor thus became even more impressed by Er Kuan.
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| | 公孫弘卜... : |
及議欲放古巡狩封禪之事，諸儒對者五十餘人，未能有所定。先是，司馬相如病死，有遺書，頌功德，言符瑞，足以封泰山。上奇其書，以問寬，寬對曰：「陛下躬發聖德，統楫群元，宗祀天地，薦禮百神，精神所鄉，徵兆必報，天地並應，符瑞昭明。其封泰山，禪梁父，昭姓考瑞，帝王之盛節也。然享薦之義，不著于經，以為封禪告成，合祛於天地神祇，祗戒精專以接神明。總百官之職，各稱事宜而為之節文。唯聖主所由，制定其當，非群臣之所能列。今將舉大事，優游數年，使群臣得人自盡，終莫能成。唯天子建中和之極，兼總條貫，金聲而玉振之，以順成天慶，垂萬世之基。」上然之，乃自制儀，采儒術以文焉。 |
| | When the court discussed plans to emulate ancient practices of imperial tours, sacrifices at Mount Tai, and other ceremonies, more than fifty Confucian scholars responded, but no consensus was reached. Previously, Sima Xiangru had died from illness and left behind a letter praising the emperor's virtues and achievements, mentioning auspicious signs sufficient to justify an imperial sacrifice at Mount Tai. The emperor found the letter remarkable and asked Kuan about it. Kuan replied: "Your Majesty personally embodies virtuous rule, unifying all under heaven, venerating Heaven and Earth in ancestral rites, offering sacrifices to a hundred deities; where spiritual virtue is directed, omens will surely respond, with both Heaven and Earth echoing in harmony, and auspicious signs becoming clear. Therefore, to perform the sacrifice at Mount Tai and the ceremony of receiving Heaven's mandate on Liangfu Mountain, to honor your name with auspicious omens—this is a grand tradition of emperors. However, the meaning of these sacrificial rites is not clearly recorded in the classics. I believe that the ceremonies of Fengshan (sacrifice at Mount Tai) and Gaocheng (reporting success to Heaven and Earth) should be conducted with sincerity and reverence toward Heaven, Earth, and deities, focusing purely on connecting with divine beings through humility and caution. The duties of all government officials should be summarized, each according to their responsibilities, and appropriate ceremonial procedures established for them. Only a sage ruler can determine the proper course; it is not something that ministers may decide or list themselves. Now, as we are about to undertake a great undertaking, after years of deliberation and delay, the ministers have had ample time to offer their views, yet no consensus has been reached. Only the Son of Heaven can establish the ultimate harmony, comprehensively coordinating all aspects, producing a resounding tone like gold and jade in perfect resonance, to proceed smoothly with heavenly blessings and lay the foundation for ten thousand generations." The emperor agreed. He then personally formulated the rituals, incorporating Confucian scholarship to give them form and meaning.
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| | 公孫弘卜... : |
既成，將用事，拜寬為御史大夫，從東封泰山，還登明堂。寬上壽曰：「臣聞三代改制，屬象相因。間者聖統廢絕，陛下發憤，合指天地，祖立明堂辟雍，宗祀泰一，六律五聲，幽贊聖意，神樂四合，各有方象，以丞嘉祀，為萬世則，天下幸甚。將建大元本瑞，登告岱宗，發祉闓門，以候景至。癸亥宗祀，日宣重光；上元甲子，肅邕永享。光輝充塞，天文粲然，充象日昭，報降符應。臣寬奉觴再拜，上千萬歲壽。」制曰：「敬舉君之觴。」 |
| | After the preparations were completed and before the ceremony was held, the emperor appointed Er Kuan as Grand Censor-in-Chief to accompany him on the eastern tour for the sacrifice at Mount Tai; they then returned to ascend the Mingtang (Hall of Illumination). Kuan offered a congratulatory address, saying: "I have heard that in the three dynasties, reforms were made to systems and institutions, with symbols and patterns passed down from one generation to another. For a long time, the sacred tradition had been broken and lost. Now Your Majesty has risen in determination to harmonize with Heaven and Earth, establishing the Mingtang and Biyong (Imperial University), venerating Taiyi (the Supreme Deity), coordinating the six pitch standards and five musical tones, deeply expressing your holy will; divine music unites from all directions, each with its proper symbolic form, supporting these auspicious rites to serve as a model for ten thousand generations. This is most fortunate for all under heaven." Now we are about to establish the great beginning of auspiciousness, ascend Mount Tai to report success, open the gates for blessings, and await the arrival of a glorious era. On the Guihai day, we will perform ancestral rites; the sun will shine with renewed brilliance; The first jiazi year of the cycle shall bring solemn harmony and eternal enjoyment. Radiant light will fill all directions; celestial phenomena will be clearly visible, their patterns as bright as the sun, bringing down signs and omens of divine approval. Minister Kuan respectfully presented a cup of wine, bowed twice, and offered a thousand-year longevity to the emperor." The emperor decreed: "With respect, I shall raise your cup."
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| | 公孫弘卜... : |
後太史令司馬遷等言：「曆紀壞廢，漢興未改正朔，宜可正。」上乃詔寬與遷等共定漢太初曆。語在律曆志。 |
| | Later, the Grand Historian Sima Qian and others said: "The calendar system has fallen into disrepair. Since the Han dynasty rose to power, it has not yet corrected the first month of the year; this should now be rectified." The emperor then issued an edict appointing Kuan and Qian to jointly establish the Han Taichu calendar. Details are recorded in the Annals of Law and Calendar.
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| | 公孫弘卜... : |
初梁相褚大通五經，為博士，時寬為弟子。及御史大夫缺，徵褚大，大自以為得御史大夫。至洛陽，聞兒寬為之，褚大笑。及至，與寬議封禪於上前，大不能及，退而服曰：「上誠知人。」寬為御史大夫，以稱意任職，故久無有所匡諫於上，官屬易之。居位九歲，以官卒。 |
| | Initially, Zhu Da, chancellor of Liang, was well-versed in all five Confucian classics and served as a Doctor of Literature; at that time, Er Kuan was his student. When the position of Grand Censor-in-Chief became vacant, Zhu Da was summoned; he assumed that he would be appointed to the post. Upon arriving in Luoyang and learning that Er Kuan had been appointed instead, Zhu Da laughed. When he arrived at court and debated with Kuan on the Fengshan ceremony before the emperor, Zhu Da could not match him. Afterward, he admitted: "The emperor truly knows people." Er Kuan served as Grand Censor-in-Chief and fulfilled his duties to the emperor's satisfaction, so he did not often offer advice or correction. As a result, his subordinates looked down on him. He held office for nine years and died in his post.
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| | 公孫弘卜... : |
贊曰：公孫弘、卜式、兒寬皆以鴻漸之翼困於燕爵，遠跡羊豕之間，非遇其時，焉能致此位乎？是時，漢興六十餘載，海內艾安，府庫充實，而四夷未賓，制度多闕。上方欲用文武，求之如弗及，始以蒲輪迎枚生，見主父而歎息。群士慕嚮，異人並出。卜式拔於芻牧，弘羊擢於賈豎，衛青奮於奴僕，日磾出於降虜，斯亦曩時版築飯牛之明已。漢之得人，於茲為盛，儒雅則公孫弘、董仲舒、兒寬，篤行則石建、石慶，質直則汲黯、卜式，推賢則韓安國、鄭當時，定令則趙禹、張湯，文章則司馬遷、相如，滑稽則東方朔、枚皋，應對則嚴助、朱買臣，曆數則唐都、洛下閎，協律則李延年，運籌則桑弘羊，奉使則張騫、蘇武，將率則衛青、霍去病，受遺則霍光、金日磾，其餘不可勝紀。是以興造功業，制度遺文，後世莫及。孝宣承統，纂修洪業，亦講論六藝，招選茂異，而蕭望之、梁丘賀、夏侯勝、韋玄成、嚴彭祖、尹更始以儒術進，劉向、王褒以文章顯，將相則張安世、趙充國、魏相、丙吉、于定國、杜延年，治民則黃霸、王成、龔遂、鄭弘、召信臣、韓延壽、尹翁歸、趙廣漢、嚴延年、張敞之屬，皆有功跡見述於世。參其名臣，亦其次也。 |
| | Commentary: Gongsun Hong, Bu Shi, and Er Kuan all had the wings of great geese but were trapped by sparrows; their footsteps were once among sheep and pigs. Had they not encountered their time of opportunity, how could they have attained such positions? At that time, more than sixty years had passed since the founding of the Han dynasty; within the empire, people lived in peace and prosperity, with state treasuries full. Yet the four foreign tribes remained un-subjugated, and many systems and institutions were still incomplete. The emperor was eager to employ both literary and military talents, seeking them as if they were out of reach. He first sent a carriage with padded wheels to welcome Mei Sheng, and upon meeting Zhu Fu Yan he sighed in admiration. Scholars admired and aspired to follow; outstanding individuals emerged together. Bu Shi was promoted from tending livestock, Sang Yang rose from a merchant's apprentice, Wei Qing advanced from among servants and slaves, and Ri Di emerged from the ranks of surrendered captives—this is clearly an example of how men of former times were elevated from humble tasks like building walls or herding cattle. The Han dynasty's acquisition of talent reached its height at this time. Among the learned and refined were Gongsun Hong, Dong Zhongshu, and Er Kuan; among those with steadfast conduct were Shi Jian and Shiqing; among the upright and sincere were Ji An and Bu Shi; among those who recommended virtuous men were Han Anguo and Zheng Dangshi; among those responsible for establishing laws were Zhao Yu and Zhang Tang; in literary excellence stood Sima Qian and Sima Xiangru; in wit and humor, Dongfang 朔 and Mei Gao; in eloquence and response, Yan Zhu and Zhu Maichen; in astronomy and calendrics, Tang Du and Luoxia Hong; in musical coordination, Li Yanyan; in strategic planning, Sang Hongyang; as envoys, Zhang Qian and Su Wu; as generals, Wei Qing and Huo Qubing; as successors of the throne, Huo Guang and Jin Ridi. Others too numerous to count could be mentioned. Thus, in founding great achievements and establishing systems and traditions, the Han dynasty left behind a legacy that later generations could not surpass. Emperor Xuan inherited the throne and continued to build upon this great legacy. He also emphasized the Six Arts, sought out outstanding talents, and promoted men like Xiao Wangzhi, Liangqiu He, Xiahou Sheng, Wei Xuancheng, Yan Pengzu, and Yin Gengshi through their Confucian learning; Liu Xiang and Wang Bao became prominent for their literary achievements. Among generals and ministers were Zhang Anshi, Zhao Chongguo, Wei Xiang, Bing Ji, Yu Dingguo, and Du Yannian; among those governing the people were Huang Ba, Wang Cheng, Gong Suí, Zheng Hong, Zhao Xinchen, Han Yanshou, Yin Wengui, Zhao Guanghan, Yan Yannian, Zhang Chang, and others—all of whom left notable achievements recorded in history. Among these officials, they were also among the most outstanding.
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