[227] Tàihé 1/Jiànxīng 5/Huángwǔ 6
227 AD, Border Troubles and Mobilizations
Tàihé “Grand Harmony” Inaugural Year, Spring, Standard Moon in Wèi [227 February 4 - March 5], Suburb Sacrifices to Wǔ Huángdì [Cáo Cāo] in accompaniment to Heaven, Ancestral Sacrifices to Wén Huángdì [Cáo Pī] in the Enlightened Hall in accompaniment to the Upper God. Divided Jiāngxià’s southern part to install a Jiāngxià South Division Commandant.
Xīpíng’s Qū Yīng rebelled, killing the Línqiāng Magistrate and Xīdū Chief. Sent Generals Hǎo Zhāo and Lù Pán to suppress and beheaded him.1
Standard Moon in Wú [February 4 - March 4], the various officers captured the Póyáng rebel Péng Qǐ.2
When Póyáng’s powerful leader Péng Qǐ had rebelled, attacking and destroying cities, thus appointed Zhōu Fáng as Póyáng Administrator, with Hú Zōng joining strength to attack and suppress, therefore capturing Péng Qǐ alive, sending him to Wǔchāng.3
Previously, when Péng Qǐ raised support for Wèi south of the Jiāng, in Wèi, commentators believed that taking advantage of this to attack Wú would certainly have gains. The Wèi Emperor Cáo Ruì asked Sūn Zī. Sūn Zī said: “Póyáng clans beginning to end have repeatedly raised righteousness, their multitudes were weak and planning shallow, in a turn at once they scattered. In the past Wén Huángdì [Cáo Pī] once secretly discussed the enemy situation, saying at Dòngpǔ we had killed ten thousand people and capture boats in the thousands and ten thousands, but in a few days the boats and people again assembled; Jiānglíng was besieged for several moons, [Sūn] Quán reduced to a thousand and few hundred troops stationing the East Gate, and yet his lands were without collapse. This is clear verification of high and low together serving and maintaining their laws and prohibitions. By this considering [Péng] Qǐ, one fears he is not able to be a great illness for [Sūn] Quán’s belly and heart.” Péng Qǐ indeed was defeated and destroyed.4
Second Moon in Wèi [March 6 - April 3], Xīnwèi [March 10], the Emperor Cáo Ruì plowed the Register Field. Xīnsì [March 20], established a tomb and temple for his mother Wén-Zhāo Huánghòu at Yè city.
Previously, Wáng Lǎng was sent to Yè to inspect to the Tomb of Cáo Ruì’s mother Wén-Zhāo Huánghòu, and saw that of the Hundred Surnames some did not have enough. At the time there was building of barracks and repairs of Palaces. Wáng Lǎng sent up memorial that said in part: “From since Your Majesty succeeded the throne onward, gracious Imperial Orders have repeatedly been announced, and of the Hundred Surnames and myraids of people none are not pleased. Your Sevant recently accepted orders to travel north, and on the return road, heard of numerous conscription tasks. Those that could be given exemptions and reductions are very many. May Your Majesty heavily consider the listening of the afternoon setting sun, to plan for restricting the bandits. In the past Dà Yǔ wished to remove a great misfortune from Heaven’s Under, and therefore then first humbled his Palace Residence, was frugal in clothes and food, and so was able to completely possess the Nine Provinces and achieve the Five Domains. Gōujiàn wished to expand his borders to Yù’ér and slay Fūchāi at Gūsū, and therefore also reduced himself and his family, being frugal with his house to give to the state, and so was able to unite the Five Lakes and engulf the Three Rivers, seizing power in the central states, settling hegemony over the central plains. Hàn’s [Emperors] Wén and Jǐng wished to expand their ancestor’s enterprise, increase and glorify their lineage, and therefore were able to remove desires for hundred golden towers, show off frugality in coarse black clothes, inside reduce the Grand Office [kitchens] and not accept tribute, outside reduce conscription and attend to farming and silk, and therefore were able to be praised for prosperity and peace, so there were few punishments and wrongs. That Xiào-Wǔ was able to exert his military strength and expand his outer borders, was truly because his grandfather and father had gathered and accumulated enough, and therefore he was able to then accomplish a great achievement. Huò Qùbìng was a General of middle ability, but as the Xiōngnú were not yet destroyed, he would not manage a household. One to enlighten and bring relief to the distant must omit the nearby, serve the outer and simplfy the inner. From the founding of Hàn to its internal restoration, it was always when metal and leather were set aside, only afterward Fèngquē had many buildings and Déyáng was raised. Now Jiànshǐ’s front is sufficient to use for Court meetings, Chónghuá’s rear is sufficient to use for the inner offices, Huálín and Tiānyuān are sufficient for tours and feasts. If moreover one first completes the Palace Gates watchtower symbolizing Wèi, it would be sufficient to use for the Court tribute of distant peoples, repairing city walls and moats would be sufficient to use for cutting off paths and achieve the state’s defenses. The rest all should wait for years of abundance. In the meantime if one diligently attends to plowing and farming as business, practices military preparations as service, then the state will be without complaints and neglects, household population will grow and rest, people satisfied and soldiers strong. If yet the bandits fight and do not submit, to restrain them while not having enough, there has never been such.”5
Dīnghài [March 26], Morning Sun sacrifices in the East Suburbs.6
Spring in Shǔ, Assistant Chancellor Zhūgě Liàng went out to garrison Hànzhōng, building the Miǎn river’s north’s Yángpíng’s Shímǎ.7
Third Moon in Shǔ [April 4 - May 3], sent down Imperial Order that said: “We have heard that the Way of Heaven and Earth is fortune in benevolence and disaster in depravity. Those who accumulate good prosper, those who accumulate evil decline: it is constantly repeated from antiquity to the present. Therefore, Tāng and Wǔ cultivated virtue and so ruled, Jié and Zhòu extended cruelty and so perished. In former times, Hàn's blessings were interrupted by decline, its network leaking vicious evil, Dǒng Zhuó created troubles, shaking and overturning the capital region. Cáo Cāo raised disaster, stealing and seizing the Heaven's sovereignty, destroying and ravaging Within the Seas, harboring a heart without a ruler. His son Pī stood alone, daring to seek a rebellious ascension, stealing and seizing the Divine Vessels, replacing surname and changing items, the world suffering his viciousness. At this time, the Imperial Utmost was secluded and concealed, Heaven’s Under without a master, then our Emperor [Liú Xié] perished and fell below. Zhāo-Liè Huángdì [Liú Bèi] embodied enlightened and keen virtue, radiantly enacted the civil and martial, answered the transfer of Heaven and Earth, sending out self to pacify the troubles, engaging the Four Corners, Men and Spirits together planning, the Hundred Surnames go with the able, the countless people happy and supportive. Presenting and following the corresponding prophecies, establishing throne and changing title, grandly carrying on Heaven's ordering, repairing harms and raising the declined, preserving and restoring the ancestral enterprise, receiving and spreading the Imperial network, to not fall to the ground. The myriad states not yet settled, he early departed the world and died. We are young and immature, succeeding governance of the vast foundation, not yet accustomed to the admonishments of Protector and Tutor, and yet carry the heaviness of the ancestors. The Six Directions are obstructed and blocked, the State Altars not established, forever pondering what to do, thoughts on rectifying and rescuing, glorifying and continuing previous threads, not yet is there relief, We are deeply afraid, and therefore early to rise and late to sleep, not daring to be at leisure, every time employing humble frugality to increase the state's resources, urging and attending to the harvest to increase the people’s wealth, assigning duties and appointing the able to attend to listening, breaking off personal wishes and subduing desires in order to care for the officers and soldiers. Wishing to exert sword and ever drive on, directing the suppression of the vicious rebels, the vermilion flags are not yet raised, and yet [Cáo] Pī perishes and dies. This is what is called ‘not igniting our fuel and yet on its own it burns.’ The destructive sorts and remaining disgraces, still support Heaven’s disasters, unrestrained at the Hé and Luò, so the burden of warfare is not yet stopped. Assistant Chancellor Zhūgě [Liàng] is liberal and determined, loyal and strong, forgets himself to worry for the state, and the Late Emperor entrusted him with Heaven’s Under, to exhort Our self. Now award him with the heaviness of banner and battle-ax, equip him with authority of unilateral command, to lead infantry and cavalry of twenty thousand multitudes, direct the great weapons, respectfully enact Heaven’s punishments, remove the troubles and pacify the chaos, recover and restore the old capital. It all depends on this action. In the past Xiàng Jí assembled one powerful multitude, striding provinces and annexing lands, engaging in greatness. However, in the end he was defeated at Gāixià, died at Dōngchéng, his clansmen burned away, laughed at for a thousand ages, all because he was not righteous, undermining those above and oppressing those below. Now the rebels imitate this evil, what Heaven and Man resent. In serving the times it is appropriate to be quick, the numerous depending on the fortune of the flaming essence’s and ancestral authoritative spirit's mutual assistance, wherever it is headed it is certain to be overcome. The King of Wú, Sūn Quán, shares sympathies for the disaster and troubles, his hidden armies join in the plan, dragging and horning their rear. Liáng Province’s various state kings each send Yuèzhī, Kāngjū Húhóu Zhīfù, Kāng Zhí and others of over twenty men to visit and receive Staff authority. The main army to the north sets out, so wishing to lead and command troops and horses, exerting spears at the front advance. Heaven’s Mandate is gathered, Human Affairs also arrive, the brigades’ pure power is combined, certain to be without match. The troops of the ruler have campaigns without battle, are honored and further righteous, what none dare resist. Therefore at the Míngtiáo campaign, the army did not bloody their blades, and at Mùyě’s brigades, the Shāng men turned over their spears. Now the flags and banners head the road, where they are about to arrive also does not wish to exhaust troops in utmost warfare. For those able to abandon evil and follow the upright, basketing food and jarring drink to welcome the ruler’s brigades, the state has constant standards, to enfeoff and reward large and small, each having their categories. Reaching to Wèi's clansmen, branch leaves, internal and external, there are those able to understand benefits and harms, to investigate the calculations of rebelliousness and obedience, to come to surrender, and all are to be pardoned. In the past Fǔ Guǒ cut off relations to the Zhì house, and was immersed in the fortune of a preserved clan, Wēi-zǐ left Yīn, Xiàng Bó submitted to Hàn, both receiving rewards of reeds and soil. These are the clear verification of former ages. If their confusion is not corrected, and they assist the chaotic men, not complying with the ruling mandate, the killing will reach to their wives and children, with none to be pardoned. Widely announce the kindness and the authority, to forgive their primary commanders and console their damaged people. Others by Imperial Order letter and Law Orders, the Assistant Chancellor reveals and spreads to Heaven’s Under, to convey Our intentions.”8
When about to set out to go north to Hànzhōng, Zhūgě Liàng sent up memorial that said:
“The Former Emperor [Liú Bèi] began the enterprise, but not yet halfway through, in the middle of the journey he passed away. Now Heaven’s Under is divided in three, Yì Province is weary; this truly is the critical season of survival or destruction. However, that the ministers of the attendants and guards are untiring inside, and that the servicemen of loyalty and ambition are selfless outside, is all due to their recollection of the Former Emperor's special care [for them], and their wish to repay it to Your Majesty. It truly is appropriate to open and expand sagely listening [to them], to glorify the Former Emperor's legacy virtues, expand the spirits of ambitious servicemen; it is not appropriate to rashly undervalue oneself, in drawing analogies to miss the meaning, to thus block the road of loyal remonstrant. Those in the Palaces and in the Offices are all of one body, promoting and punishing the good and bad; it is not appropriate to separate the united. If there are those who act treacherously and violate law and those who are loyal and good, it is appropriate to turn them over to the managers to discuss their punishments or rewards, to thus manifest Your Majesty's just and enlightened reasoning; it is not appropriate to show favoritism, to cause the inside and outside to have separate laws. Attendant Internals and Attendant Cadets Guō Yōuzhī, Fèi Yī, Dǒng Yǔn, and others; these all are good and true, ambitions and considerations, loyal and pure, and therefore the Late Emperor selected and chose them to leave to Your Majesty. I humbly believe that the affairs inside the Palace, in matters without regard to large or small, should all be consulted with them, and only afterward put into effect; they certainly are able to aid the mending of faults and mistakes, and will have widespread benefits. General Xiàng Chǒng, by nature is virtuous and fair, understands military affairs, was tested in employment in former days, the Late Emperor appraised him as able, and therefore the multitudes discussed and nominated [Xiàng] Chǒng as commander. I humbly believe the matters inside the camps should all be consulted with him; he certainly is able to have the battle lines deployed harmoniously, merits and drawbacks in their place. To be close with worthy ministers, to be distant from petty men; this is how Former Hàn flourished. To be close with petty men, to be distant from worthy ministers; this is how Later Hàn was overthrown. In the time of the Former Emperor, every time he and Your Servant discussed these matters, never once did he not sigh in pain and resentment of Huán and Líng. The Attendant Internals, Secretariat Writers, Chief Clerks, Advisors to the Army; these all are chaste and good ministers devoted to-the-death. May Your Majesty be close with them and trust in them. Then the Hàn House's prosperity, can be calculated to the day and waited for.
“Your Servant was originally in plain clothes, personally plowing in Nányáng, temporarily securing life in a chaotic world, not seeking to be heard of or known by the various marquesses. The Former Emperor, without regard to Your Servant's lowliness, humbled himself and thrice visited Your Servant inside my grass hut, consulting Your Servant about the affairs of that era. Because of this I was grateful, and therefore agreed to for the Former Emperor devote myself. Later there happened to be a downfall, I received appointment among a defeated army, accepting orders amid danger and disaster; from then it has been twenty and one years. The Former Emperor understood Your Servant was cautious, and therefore on facing his passing, he entrusted Your Servant with great affairs. From since accepting that mandate onward, morning to night I worry and sigh, fearing the entrusted [tasks] will not be enacted, and so damage the Former Emperor's brilliance, and therefore on the Fifth Moon I crossed the Lú [river] and deeply penetrated into the barren. Now the southern region is already settled, weapons and armor already sufficient; we should encourage and lead the Three Armies, and to the north settle the central plains, seeking to exhaust [my] slow and dull [abilities], to clear away the treacherous and vicious, raise and restore the Hàn House, and return to the old capital. This is how Your Servant will repay the Former Emperor, and be loyal to Your Majesty in duty.
“As for deliberating modifications, and advancing completely loyal words, then it is the responsibility of [Guō] Yōuzhī, [Fèi] Yī, [Dǒng] Yǔn. May Your Majesty entrust me, Your Servant, to enact the suppression of the rebels and the restoration; if it is not enacted then punish Your Servant's crime, and report it to the Former Emperor’s spirit. If there are no words of raising virtue, then reproach the sluggishness of [Guō] Yōuzhī, [Fèi] Yī, [Dǒng] Yǔn, to make clear their faults. Your Majesty also should yourself plan, to consult on good principles, investigate and accept valued advice, and deeply recollect the Former Emperor’s Legacy Imperial Order. I Your Servant am not worthy to accept your kind appreciation, and now am about to distantly depart, facing the memorial and weeping, not knowing what to say.”
Then Zhūgĕ Liàng went, stationing at Miǎnyáng.9
When Zhūgě Liàng went out to station Hànzhōng, Zhāng Yì became Shooting Sound Colonel and designate Remaining Office Chief Clerk.10 Advisor to the Army Jiǎng Wǎn with Chief Clerk Zhāng Yì together managed the Remaining Office affairs in Chéngdū.11 Fèi Yī became an Advisor to the Army, and was frequently sent to Wú as envoy to explain Shǔ’s intentions.12
In Wèi, when they heard Zhūgě Liàng had set out and was at Nánzhèng, at the time commentators believed they could therefore send a large army to suppress him. Cáo Ruì thought it correct and asked Sūn Zī about it.
Sūn Zī said: “In the past Wǔ Huángdì [Cáo Cāo] campaigned into Nánzhèng, seeking Zhāng Lǔ. The Yángpíng campaign was one of first being endangered and afterward rescued. Also when he went to evacuate Xiàhóu Yuān’s army, he repeatedly said ‘Nánzhèng frankly is a natural prison, to be in the middle of Xiégǔ road is only to be in a five hundred lǐ stone cave,’ speaking of hits depth and narrowness, an expression of his joy to have evacuated [Xiàhóu] Yuān’s army. Also Wǔ Huángdì was a sage in using troops, in examining the Shǔ rebels perching on the mountain cliffs, watching the Wú caitiffs scuttling in the rivers and lakes, he turned and avoided them, not toiling the strength of the officers and soldiers, not giving into a moment’s anger, truly what is called seeing victory and only then battling, knowing difficulties and then retreating. Now if the army is advanced to Nánzhèng to suppress [Zhūgě] Liàng, the road is dangerous and difficult, plans for using elite troops also must transfer from the defending garrisons of the south’s four provinces restraining the river bandits [Wú], altogether using a hundred fifty to sixty thousand men, certainly there must be further mobilization. Heaven’s Under will be disturbed, expending widespread effort, this truly is what Your Majesty should deeply consider. In the strength of defense and battle, the strength of campaigner is three times. However with today’s available troops, dividing command for the chief officers to occupy the various critical points, the power is sufficient to shake and intimidate strong bandits, subdue and quiet the borders, officers and soldiers like sleeping tigers, the Hundred Surnames without problems. Within several years, the central states will daily flourish, Wú and Shǔ two caitiffs certainly will on their own weaken.”
Cáo Ruì therefore stopped.13
Summer, Fourth Moon in Wèi [May 4 - June 1], Yǐhài [May 13], enacted Wǔzhū currency. Jiǎshēn [May 22], first built the Ancestral Temples.14
Previously, during Hàn’s Chūpíng [190 - 193], Dǒng Zhuó had cast small coins, and because of this cash was cheap and goods expensive, grain of one hú reached cash of several millions. Reaching to when Cáo Cāo became Chancellor [208], therefore abolished the small coins and returned to using Wǔzhū coins. At the time there had been no casting of coins for a long time, the money supply was originally not very much, and also there further were no increases to supply, and therefore grain was cheap without end. Reaching Huángchū Second Year [221], Wèi Emperor Wén Cáo Pī abolished the Wǔzhū coins and had the Hundred Surnames use grain and silk for transactions. Reaching to the reign of the Emperor Cáo Ruì, coins had been abandoned and grain used for a long time, among the people subterfuge had gradually increased, competing to wet grain to seek profit, making thin fabric for transactions, and though dealt with strict punishments yet it could not be stopped. Sīmǎ Zhī and others at Court held a great discussion, believing: “Coinage would not only enrich the state, it also would allow reduction of punishments. Now if again there is casting of Wǔzhū coins, then the state would enrich and punishments reduce, and for affairs it would be a benefit.” Cáo Ruì thus again established the Wǔzhū coins.15
Previously, Wèi Emperor Wén Cáo Pī had left Legacy Imperial Order on Cáo Xiū, Cáo Zhēn, Chén Qún, and Sīmǎ Yì to support and guide (be regents for) Cáo Ruì, but Cáo Ruì assigned them to regional appointments and controlled the government himself.16
Sixth Moon in Wèi [July 2 - July 30], Imperial Order on Agile Cavalry General Sīmǎ Yì to garrison Wǎn (宛, in Nányáng), added Commander of Jīng and Yù two provinces’ various military affairs.17
At some time during Tàihé, the Grand Tutor Zhōng Yáo sent up memorial to request the restoration of Flesh Punishments.18 Previously, Cáo Cāo had sent down an Order to have commentators discuss if the death penalty could be replaced with castrations and amputations. Zhōng Yáo believed: “The ancient Flesh Punishments were of the time of sagely men, and should be restored to replace the death penalty.” Commentators believed it was not the way to please the people, and therefore it was set aside. When Wèi Emperor Cáo Pī was overseeing a feast with the various ministers, Imperial Order said: “Minister Judge [Zhōng Yáo] wishes to restore Flesh Punishments. These truly were the laws of the sage rulers. The Excellencies and Ministers are to together discuss it.” The discussion was not yet decided when it happened there was military affairs, and it was again set aside.19
During Tàihé, Zhōng Yáo’s memorial said: “Great Wèi received the Mandate, continuing the legacy of Yú and Xià. [Hàn Emperor] Xiào-Wén revised the law, not in accord with ancient ways. The Former Emperor [Cáo Cāo] was sagely and virtuous, assuredly what Heaven had endowed, the works of the ancient canons, were consistently and thoroughly understood. Therefore in the continuing generation [Cáo Pī], again issued an enlightened Imperial Order to consider restoring the ancient punishments, to be a whole dynasty’s law. Continuously there were military affairs, and therefore it was not yet enacted. Your Majesty distantly follows the Two Founders’ legacy intentions, regret that chopping off feet can prevent evil, resent the innocent being wrongly sent to death, use enlightened practice of law and order, with the various ministers together discussing. To remove the right foot in place of the death penalty, this punishment should again be enacted. The Shū says: ‘the Emperor clearly asked his subordinate peoples, the widowers and widows had complaints against Miáo.’ This spoke of when Yáo was about to abolish the punishments of Chīyóu and Yǒumiáo, and first inquired of the subordinate peoples that had complaints. Similarly now at a time of injustice, inquire on the Three Excellencies, Nine Ministers, various officials, and myriads of peoples, to allow it be like [Hàn Emperor] Xiào-Jǐng’s order, that for public executions, if desired, cutting off the right foot can substitute for it. Face carving, cutting of nose, left foot, and castration punishments, were by Xiào-Wén replaced by shaving and flogging. Those capable of fornication, from ages twenty to forty-five, though they have a foot cut off, they can yet be employed to reproduce. Now Heaven’s Under has fewer people than in the era of Xiào-Wén. At the lowest estimate those that can be saved annually are three thousand people. When [Xiào-Wén’s Assistant Chancellor] Zhāng Cāng abolished the Flesh Punishments, those killed annually were in the tens of thousands. Your Servant wishes to restore Flesh Punishments, to annually save three thousand people. Zǐ Gòng asked if ability to wave people could be called benevolence, and the Master said: ‘To act in benevolence must one be a saint? Even Yáo and Shùn yet worried over it’ He also said: ‘Is benevolence far away? I desire benevolence, and benevolence arrives.’ Truly if this is enacted, the people will be forever saved.”
The letter was presented, and Imperial Order said: “The Grand Tutor’s scholarship is exceptional and his talents high, he devotes his heart to government affairs, and also punishment management is extremely far-reaching. This is an important affair, the Excellencies and Ministers and officials are to together discuss and comment.”20
Excellency over the Masses Wáng Lǎng commented, believing: “[Zhōng] Yáo wishes to lighten and reduce the cases of the death penalty, by increasing the number of amputation punishments. This is to raise the supine to stand, change corpses into people. However, by your servant’s foolishness, there is still a subtle discrepancy in intention. With regard to the category of Five Punishments, in what is written in law, there is already the method of reduction from death by one degree, to not die is already a reduction. It has already been put into effect for a long time, and does not need to wait to from afar borrow hatchet and chisel from the Flesh Punishments and only afterward have a next punishment. The benevolent of former ages could not bear the cruelty of Flesh Punishments, and therefore abolished and did not use them. From since not using them onward, it has already been several hundred years. Now to resume enacting them, one fears that writing about the reductions [of deaths] will not be clear to the eyes of the myriads of people, but the news of Flesh Punishments will already be heard in the ears of the rebels and enemies, and that is not the way to bring distant people to come. Now considering [Zhōng] Yáo’s wish to lighten death penalties by reducing death to shaving or amputation, if there is suspicion that [current punishments] are too light, one can multiply severity of years of servitude. Inside there will be grace that cannot be slandered of having life replacing death, outside there will be no astonished ears hearing the sound of amputations replacing shackles.”
The commentators were over a hundred people, those agreeing with Wáng Lǎng were the majority. The Emperor Cáo Ruì because Wú and Shǔ were not yet pacified, for the time being set it aside.21
Autumn, Eighth Moon in Wèi [August 30 - September 27], Evening Moon sacrifices in the West Suburbs.22
That autumn, there was repeatedly heavy rain, often violently sudden, thunder and lightning out of the ordinary, to the point of killing birds.23
Previously, Yáng Fù had been Wǔdū Administrator. Cáo Pī once asked Attendant Internal Liú Yè and others: “What kind of man is the Wǔdū Administrator?” Everyone praised Yáng Fù has having the integrity of an Excellency assistant. He had not yet arrived for employment when it happened that Cáo Pī passed away. Yáng Fù was in his prefecture for over ten years, and was summoned and appointed City Gate Colonel.24
Once, Yáng Fù met the Emperor Cáo Ruì as Cáo Ruì was wearing embroidered cap and light and thin silk short sleeve robes. Yáng Fù asked the Emperor: “In ritual, this is what regulation of clothing?” The Emperor was silent and did not answer, and from then afterward did not in non-regulation clothing meet Yáng Fù.25
Yáng Fù had been promoted to General Architect. At the time there was the beginning of building Palace Residences, sending of beautiful women to fill the Rear Courts, and Cáo Ruì had repeatedly gone out hunting. In the autumn there was heavy rain and thunder and lightning, killing many birds. Yáng Fù sent up memorial that said: “Your Servant has heard when an enlightened ruler is above, the subordinates below are exhaustive in speech. Yáo and Shùn were sagely in virtue, requesting their faults be identified and remonstrated. Dà Yǔ was industrious in achievement, attending to a humble Palace Residence. Chéng Tāng encountered drought, and assigned the blame on himself. Zhōu Wén’s punishments on widows and wives was to govern household and country. Hàn Wén in personal conduct was frugal, his personal clothes coarse and black. These all were able to able shine renown and bequeath plans to their descendants. In prostration considering Your Majesty succeeds the great enterprise of Wǔ Huángdì [Cáo Cāo] opening the ground and maintains the inaugural threads of Wén Huángdì’s [Cáo Pī] successful completions, truly it is appropriate to ponder equaling the excellent governance of the past sagely worthies, and completely observe the evil governance of the dissolute indulgence of the end of dynasties. What is called excellent governance is attending to frugality and valuing the people’s energy. What is called evil governance is following heart to indulge desires and acting on whim. May Your Majesty study how the beginnings of ancient dynasties were enlightened and awe-inspiring, and how the end of dynasties declined and weakened to the point of obliteration, nearby seeing the changes of Hàn’s end, it is sufficient to move the heart with warning and fear. Formerly if Huán [Liú Zhì] and Líng [Liú Hóng] had not abolished the laws of Gāozǔ [Liú Bāng] and the respectful frugality of Wén [Liú Héng] and Jǐng [Liú Qǐ], even though Tàizǔ [Cáo Cāo] had divine martial power, how would he have enacted his ability? And how would Your Majesty have occupied position of this honor? Now Wú and Shǔ are not yet settled, the army regiments are outside, may Your Majesty in actions then thrice reconsider, thinking and afterward enacting, be heavily cautious in going out and in, using the past to reflect on future, speaking of it seems light, but success or failure is extremely heavy. Very recently there was rain, and also many suddenly violent thunder and lightning out of the ordinary, to the point of killing birds. Heaven and Earth divine intelligence takes the ruler as a son. If the government has something inappropriate, then one sees disasters as reprimand. Subduing self and inwardly accusing, is what the sagely men noted. May Your Majesty consider and worry of exteriors not yet formed, cautiously seed minuscule imitate Hàn Xiào-Wén sending out Emperor Huì’s beauties and ordering they be married off. Recently the recruited and sent young women from afar are heard as not appropriate, and should be a later consideration. All the repairing and building tasks should follow frugality limits. The Shū says: ‘Nine clans amicable, harmonizing myriad states.’ In affairs think of what is appropriate, to follow the central way, refining heart to plan and strategize, reducing and stopping costs and use. When Wú and Shǔ are settled, then above is secure and below is joyous, the nine relations in prosperity. If it is like this onward, your grandfather’s and father’s hearts will be pleased. ‘Even Yáo and Shùn yet worried over it.’ Now it is appropriate to open great faith to Heaven’s Under, to calm the multitudes, and show to distant people.”
Around that time the King of Yōngqiū Cáo Zhí was resentful at not being respected, for the vassal states of closest kin, the laws and prohibitions were severely strict, and therefore Yáng Fù also explained the relationships of the nine clans.26
At that time, Cáo Ruì was in observation of mourning for Cáo Pī but was not sorrowful, going out and in, shooting and hunting without limit, extravagant with many mobilizations, stealing farming time, and therefore Water lost its nature and it continuously rained as punishment.27
Imperial Order reply to Yáng Fù said: “Recently obtaining your secret memorials, first explaining the enlightened kings and sages of the past, to criticize an ignorant government, the extremely cutting words truly were sincere and true. Withdrawing to consider mending mistakes, I will follow your rectifying rescue, completely in everything. Reading and considering the painful words, I extremely praise them.”28
Winter, Tenth Moon in Wèi [October 28 - November 26], Bǐngyín [October 31], Drilled Troops in the East Suburbs. The Yānqí King sent his son to enter Court as an attendant.29
Eleventh Moon in Wèi [November 27 - December 25], enthroned as Imperial Empress the lady Máo. Bestowed on Heaven’s Under’s household heirs noble ranks of level two. Widowers, widows, orphans, and childless that could not care for themselves were bestowed with grain.30 Appointed the Empress’s father Máo Jiā as a Cavalry Commandant and the Empress’ younger brother Máo Zēng as a Cadet Internal.31
The lady Máo was a Hénèi woman. During Huángchū [220 - 226] she was selected to enter the East Palace. When Cáo Ruì became King of Píngyuán, she increasingly had favor, going out and in they shared a carriage.32
Previously, when Cáo Ruì was a King, he first accepted Hénèi’s lady Yú as consort. When Cáo Ruì succeeded the throne, the lady Yú was not enthroned as Empress, and the Grand Dowager Empress Biàn consoled her. The lady Yú said: “The Cáo clan uses their personal enjoyments to establish the lowly, never once able to raise one by righteousness. However, the Empress governs inner affairs, the Lord hears outer governance, these ways come from one another to complete. If one cannot have a good beginning, there has never been one able to end well. Probably there will certainly by this be destruction of state and loss of sacrifices!” The lady Yú therefore was sent out back to Yè Palace. Advanced Máo Jiā to Serving Chariots Commandant and Máo Zēng to Cavalry Commandant, their favor and bestows increasing.33
Previously, the Empress Biàn had been a singer and dancer,34 the Empress Guō had been a refugee and ended up in the household of the Marquess of Tóngdī.35
Twelfth Moon in Wèi [December 26 - 228 January 24], enfeoffed the Empress’s father Máo Jiā36 as Bópíng village Marquess, promoted to Radiant Merit Grandee, Máo Zēng to Attached Horse Commandant. Máo Jiā originally was a Diǎnyú cart worker, had suddenly gained wealth and nobility, Cáo Ruì ordered the Court ministers to gather at his house to drink and feast, his demeanor and conduct were extremely ignorant, in speaking at once he would call himself “Marquee Self,” and at the time people laughed at him.37
Later, Xiàhóu Shàng’s son Xiàhóu Xuán, appellation Tàichū, who was famed from youth, was capped and became a Cavalier Yellow Gate Attendant Cadet. Once while Xiàhóu Xuán was a Cavalier Yellow Gate Attendant Cadet, he advanced for an audience, and was seated together with the Empress’s younger brother Máo Zēng. Xiàhóu Xuán was shamed by this, displeasure showing in his expression. Cáo Ruì resented this, and demoted Xiàhóu Xuán to Feather Forest Supervisor.38 When Cáo Ruì had Máo Zēng sit beside Xiàhóu Xuán, at the time people called it: “A reed leaning on a jade tree.”39
Also in the Twelfth Moon, Xīnchéng Administrator Mèng Dá rebelled, Imperial Order on Agile Cavalry General Sīmǎ Yì to suppress him.40
Previously, Mèng Dá had been favored by the Emperor Wén Cáo Pī, and also with Huán Jiē and Xiàhóu Shàng had been close and friendly. When the Emperor Wén had passed away, by that time Huán Jiē and Xiàhóu Shàng had also both died. Mèng Dá himself believed that he had been away on the borders for a long time, and his heart could not be at ease. Zhūgě Liàng heard of this, and secretly wished to entice Mèng Dá, repeatedly sending letters to recruit him. Mèng Dá sent back replies. Wèixīng Administrator Shēn Yí and Mèng Dá had discord, and Shēn Yí secretly memorialized that Mèng Dá was secretly communicating with Shǔ, but the Wèi Emperor Cáo Ruì did not yet believe it. Sīmǎ Yì sent Advisor to the Army Liáng Jī to investigate Mèng Dá, and also encourage him to enter Court. Mèng Dá was alarmed, and therefore rebelled.41
Zhūgĕ Liàng hated Mèng Dá’s switching back and forth, and also worried he would become a danger. When Mèng Dá and Shēn Yí had discord, Zhūgě Liàng wished to hasten the situation, and thus sent Guō Mó to falsely surrender, pass by Shēn Yí, and take advantage to leak their plans. Mèng Dá heard their plans had leaked and was about to raise troops. Sīmǎ Yì feared Mèng Dá would quickly mobilize, and with a letter reassured him saying: “General you in the past abandoned Liú Bèi, entrusting yourself to the country, and the country entrusted you General with a border appointment, appointing you General with the affairs of plotting against Shǔ, what can be called a heart lasting through daytime. Of Shǔ’s men foolish or wise, none do not gnash teeth at you General. Zhūgě Liàng wishes to destroy you, only pondering bitterly without a way. [Guō] Mó’s report is not a small matter. How could [Zhūgě] Liàng have recklessly let it be revealed? This is very easy to understand.” Mèng Dá obtained the letter and was greatly pleased, and remained uncertain. Sīmǎ Yì thus with a secret army advanced to suppress. The various officers said Mèng Dá with the two rebels were bordering, and they should watch and see and only afterward move. Sīmǎ Yì said: “[Mèng] Dá is without faith and righteousness, this is the time he is still doubtful, and we should while he is uncertain quickly deal with him.” Thus on multiple roads they double marched, in eight days reaching below the city. Wú and Shǔ each sent officers toward Xīchéng’s Ān bridge and Mùlán pass to rescue Mèng Dá, Sīmǎ Yì divided his officers to resist them.42
Intercalary Moon in Wú [228 January 24 - 228 February 22], Hán Dāng’s son Hán Zōng with his multitudes surrendered to Wèi.43
Previously, Hán Dāng had died of illness, his son Hán Zōng inherited Hán Dāng’s fief and command of troops, and that same year, Sūn Quán campaigned against Shíyáng [in 226]. Because Hán Zōng was observing mourning for his father, Hán Zōng was sent to defend Wǔchāng, but Hán Zōng was licentious and disobeyed law. Though Sūn Quán did not investigate Hán Zōng because of his father, Hán Zōng inside was afraid. Transporting his father’s body, Hán Zōng led his mother and family and dependents and division retainers male and female of several thousand people to flee to Wèi. Wèi appointed him a General, enfeoffed as Marquess of Guǎngyáng. Later, Hán Zōng repeatedly raided the borders, killing the people, and Sūn Quán always gnashed his teeth in anger.44
《陳壽·魏志三·明帝紀》太和元年春正月，郊祀武皇帝以配天，宗祀文皇帝於明堂以配上帝。分江夏南部，置江夏南部都尉。西平麴英反，殺臨羌令、西都長，遣將軍郝昭、鹿磐討斬之。
《陳壽·吳志二·吳主傳》六年春正月，諸將獲彭綺。閏月，韓當子綜以其眾降魏。
《陳壽·吳志十五·周魴傳》黃武中，鄱陽大帥彭綺作亂，攻沒屬城，乃以魴為鄱陽太守，與胡綜戮力攻討，遂生禽綺，送詣武昌，加昭義校尉。
裴松之注《陳壽·魏志十四·劉放傳》資別傳曰：時吳人彭綺又舉義江南，議者以為因此伐之，必有所克。帝問資，資曰：「鄱陽宗人前後數有舉義者，眾弱謀淺，旋輒乖散。昔文皇帝嘗密論賊形勢，言洞浦殺萬人，得船千萬，數日間船人復會；江陵被圍歷月，權裁以千數百兵住東門，而其土地無崩解者。是有法禁，上下相奉持之明驗也。以此推綺，懼未能為權腹心大疾也。」綺果尋敗亡。
《陳壽·魏志十三·王郎傳》使至鄴省文昭皇后陵，見百姓或有不足。是時方營修宮室，朗上疏曰：「陛下即位已來，恩詔屢布，百姓萬民莫不欣欣。臣頃奉使北行，往反道路，聞眾徭役，其可得蠲除省減者甚多。願陛下重留日昃之聽，以計制寇。昔大禹將欲拯天下之大患，故乃先卑其宮室，儉其衣食，用能盡有九州，弼成五服。句踐欲廣其禦兒之疆，〔一〕馘夫差於姑蘇，故亦約其身以及家，儉其家以施國，用能囊括五湖，席卷三江，取威中國，定霸華夏。漢之文、景亦欲恢弘祖業，增崇洪緒，故能割意於百金之臺，昭儉於弋綈之服，內減太官而不受貢獻，外省徭賦而務農桑，用能號稱升平，幾致刑錯。孝武之所以能奮其軍勢，拓其外境，誠因祖考畜積素足，故能遂成大功。霍去病，中才之將，猶以匈奴未滅，不治第宅。明卹遠者略近，事外者簡內。自漢之初及其中興，皆於金革略寢之後，然後鳳闕猥閌，德陽並起。今當建始之前足用列朝會，崇華之後足用序內官，華林、天淵足用展游宴，若且先成閶闔之象魏，使足用列遠人之朝貢者，脩城池，使足用絕踰越，成國險，其餘一切，且須豐年。一以勤耕農為務，習戎備為事，則國無怨曠，戶口滋息，民充兵彊，而寇戎不賓，緝熙不足，未之有也。」
《陳壽·魏志三·明帝紀》二月辛未，帝耕於籍田。辛巳，立文昭皇后寢廟於鄴。丁亥，朝日于東郊。
《陳壽·蜀志三·後主傳》五年春，丞相亮出屯漢中，營沔北陽平石馬。
裴松之注《陳壽·蜀志三·後主傳》諸葛亮集載禪三月下詔曰：「朕聞天地之道，福仁而禍淫；善積者昌，惡積者喪，古今常數也。是以湯、武脩德而王，桀、紂極暴而亡。曩者漢祚中微，網漏凶慝，董卓造難，震蕩京畿。曹操階禍，竊執天衡，殘剝海內，懷無君之心。子丕孤豎，敢尋亂階，盜據神器，更姓改物，世濟其凶。當此之時，皇極幽昧，天下無主，則我帝命隕越于下。昭烈皇帝體明叡之德，光演文武，應乾坤之運，出身平難，經營四方，人鬼同謀，百姓與能。兆民欣戴。奉順符讖，建位易號，丕承天序，補弊興衰，存復祖業，誕膺皇綱，不墜於地。萬國未定，早世遐殂。朕以幼沖，繼統鴻基，未習保傅之訓，而嬰祖宗之重。六合壅否，社稷不建，永惟所以，念在匡救，光載前緒，未有攸濟，朕甚懼焉。是以夙興夜寐，不敢自逸，每從菲薄以益國用，勸分務穡以阜民財，授方任能以參其聽，斷私降意以養將士。欲奮劍長驅，指討凶逆，朱旗未舉，而丕復隕喪，斯所謂不燃我薪而自焚也。殘類餘醜，又支天禍，恣睢河、洛，阻兵未弭。諸葛丞相弘毅忠壯，忘身憂國，先帝託以天下，以勖朕躬。今授之以旄鉞之重，付之以專命之權，統領步騎二十萬眾，董督元戎，龔行天罰，除患寧亂，克復舊都，在此行也。昔項籍總一彊眾，跨州兼土，所務者大，然卒敗垓下，死於東城，宗族（如焚）〔焚如〕，為笑千載，皆不以義，陵上虐下故也。今賊效尤，天人所怨，奉時宜速，庶憑炎精祖宗威靈相助之福，所向必克。吳王孫權同恤災患，潛軍合謀，掎角其後。涼州諸國王各遣月支、康居胡侯支富、康植等二十餘人詣受節度，大軍北出，便欲率將兵馬，奮戈先驅。天命既集，人事又至，師貞勢并，必無敵矣。夫王者之兵，有征無戰，尊而且義，莫敢抗也，故鳴條之役，軍不血刃，牧野之師，商人倒戈。今旍麾首路，其所經至，亦不欲窮兵極武。有能棄邪從正，簞食壺漿以迎王師者，國有常典，封寵大小，各有品限。及魏之宗族、支葉、中外，有能規利害、審逆順之數，來詣降者，皆原除之。昔輔果絕親於智氏，而蒙全宗之福，微子去殷，項伯歸漢，皆受茅土之慶。此前世之明驗也。若其迷沈不反，將助亂人，不式王命，戮及妻孥，罔有攸赦。廣宣恩威，貸其元帥，弔其殘民。他如詔書律令，丞相其露布天下，使稱朕意焉。」
《陳壽·蜀志五·諸葛亮傳》五年，率諸軍北駐漢中，臨發，上疏曰：先帝創業未半而中道崩殂，今天下三分，益州疲弊，此誠危急存亡之秋也。然侍衛之臣不懈於內，忠志之士忘身於外者，蓋追先帝之殊遇，欲報之於陛下也。誠宜開張聖（德）〔聽〕，以光先帝遺德，恢弘志士之氣，不宜妄自菲薄，引喻失義，以塞忠諫之路也。宮中府中俱為一體，陟罰臧否，不宜異同。若有作姦犯科及為忠善者，宜付有司論其刑賞，以昭陛下平明之理，不宜偏私，使內外異法也。侍中、侍郎郭攸之、費禕、董允等，此皆良實，志慮忠純，是以先帝簡拔以遺陛下。愚以為宮中之事，事無大小，悉以咨之，然後施行，必能裨補闕漏，有所廣益。將軍向寵，性行淑均，曉暢軍事，試用於昔日，先帝稱之曰能，是以眾議舉寵為督。愚以為營中之事，悉以咨之，必能使行陳和睦，優劣得所。親賢臣，遠小人，此先漢所以興隆也；親小人，遠賢臣，此後漢所以傾頹也。先帝在時，每與臣論此事，未嘗不歎息痛恨於桓、靈也。侍中、尚書、長史、參軍，此悉貞良死節之臣，願陛下親之信之，則漢室之隆，可計日而待也。臣本布衣，躬耕於南陽，苟全性命於亂世，不求聞達於諸侯。先帝不以臣卑鄙，猥自枉屈，三顧臣於草廬之中，諮臣以當世之事，由是感激，遂許先帝以驅馳。後值傾覆，受任於敗軍之際，奉命於危難之閒，爾來二十有一年矣。先帝知臣謹慎，故臨崩寄臣以大事也。受命以來，夙夜憂歎，恐託付不效，以傷先帝之明，故五月渡瀘，深入不毛。今南方已定，兵甲已足，當獎率三軍，北定中原，庶竭駑鈍，攘除姦凶，興復漢室，還于舊都。此臣所以報先帝，而忠陛下之職分也。至於斟酌損益，進盡忠言，則攸之、禕、允之任也。願陛下託臣以討賊興復之效；不效，則治臣之罪，以告先帝之靈。〔若無興德之言，則〕責攸之、禕、允等之慢，以彰其咎。陛下亦宜自謀，以諮諏善道，察納雅言，深追先帝遺詔。臣不勝受恩感激，今當遠離，臨表涕零，不知所言。遂行，屯于沔陽。
《陳壽·蜀志十一·張裔傳》亮出駐漢中，裔以射聲校尉領留府長吏。
《陳壽·蜀志十四·蔣琬傳》遷為參軍。五年，亮住漢中，琬與長史張裔統留府事。
《陳壽·蜀志十四·費禕傳》亮北住漢中，請禕為參軍。以奉使稱旨，頻煩至吳。
裴松之注《陳壽·魏志十四·劉放傳》資別傳曰：諸葛亮出在南鄭，時議者以為可因發大兵，就討之，帝意亦然，以問資。資曰：「昔武皇帝征南鄭，取張魯，陽平之役，危而後濟。又自往拔出夏侯淵軍，數言『南鄭直為天獄，中斜谷道為五百里石穴耳』，言其深險，喜出淵軍之辭也。又武皇帝聖於用兵，察蜀賊棲於山巖，視吳虜竄於江湖，皆橈而避之，不責將士之力，不爭一朝之忿，誠所謂見勝而戰，知難而退也。今若進軍就南鄭討亮，道既險阻，計用精兵又轉運鎮守南方四州遏禦水賊，凡用十五六萬人，必當復更有所發興。天下騷動，費力廣大，此誠陛下所宜深慮。夫守戰之力，力役參倍。但以今日見兵，分命大將據諸要險，威足以震攝彊寇，鎮靜疆埸，將士虎睡，百姓無事。數年之間，中國日盛，吳蜀二虜必自罷弊。」帝由是止。
《陳壽·魏志三·明帝紀》夏四月乙亥，行五銖錢。甲申，初營宗廟。
《房玄龄·晉書二十六·食貨志》及獻帝初平中，董卓乃更鑄小錢，由是貨輕而物貴，穀一斛至錢數百萬。至魏武為相，於是罷之，還用五銖。是時不鑄錢既久，貨本不多，又更無增益，故穀賤無已。及黃初二年，魏文帝罷五銖錢，使百姓以穀帛為市。至明帝世，錢廢穀用既久，人間巧偽漸多，競溼穀以要利，作薄絹以為市，雖處以嚴刑而不能禁也。司馬芝等舉朝大議，以為用錢非徒豐國，亦所以省刑。今若更鑄五銖錢，則國豐刑省，於事為便。魏明帝乃更立五銖錢，至晉用之，不聞有所改創。
裴松之注《陳壽·魏志三·明帝紀》孫監曰：聞之長老，魏明帝天姿秀出，立髮垂地，口吃少言，而沉毅好斷。初，諸公受遺輔導，帝皆以方任處之，政自己出。
《房玄龄·晉書一·宣帝紀》太和元年六月，天子詔帝屯于宛，加督荊、豫二州諸軍事。
《房玄龄·晉書三十·刑法志》是時太傅鍾繇又上疏求復肉刑，詔下其奏，司徒王朗議又不同。時議者百餘人，與朗同者多。帝以吳蜀未平，又寢。
《陳壽·魏志十三·鍾繇傳》初，太祖下令，使平議死刑可宮割者。繇以為「古之肉刑，更歷聖人，宜復施行，以代死刑。」議者以為非悅民之道，遂寢。及文帝臨饗群臣，詔謂「大理欲復肉刑，此誠聖王之法。公卿當善共議。」議未定，會有軍事，復寢。
《陳壽·魏志十三·鍾繇傳》太和中，繇上疏曰：「大魏受命，繼蹤虞、夏。孝文革法，不合古道。先帝聖德，固天所縱，墳典之業，一以貫之。是以繼世，仍發明詔，思復古刑，為一代法。連有軍事，遂未施行。陛下遠追二祖遺意，惜斬趾可以禁惡，恨入死之無辜，使明習律令，與群臣共議。出本當右趾而入大辟者，復行此刑。書云：『皇帝清問下民，鰥寡有辭于苗。』此言堯當除蚩尤、有苗之刑，先審問於下民之有辭者也。若今蔽獄之時，訊問三槐、九棘、群吏、萬民，使如孝景之令，其當棄巿，欲斬右趾者許之。其黥、劓、左趾、宮刑者，自如孝文，易以髡、笞。能有姦者，率年二十至四五十，雖斬其足，猶任生育。今天下人少于孝文之世，下計所全，歲三千人。張蒼除肉刑，所殺歲以萬計。臣欲復肉刑，歲生三千人。子貢問能濟民可謂仁乎？子曰：『何事於仁，必也聖乎，堯、舜其猶病諸！』又曰：『仁遠乎哉？我欲仁，斯仁至矣。』若誠行之，斯民永濟。」書奏，詔曰：「太傅學優才高，留心政事，又於刑理深遠。此大事，公卿群僚善共平議。」
《陳壽·魏志十三·鍾繇傳》司徒王朗議，以爲「繇欲輕減大辟之條，以增益刖刑之數，此即起偃爲豎，化屍爲人矣。然臣之愚，猶有未合微異之意。夫五刑之屬，著在科律，自有減死一等之法，不死即爲減。施行已乆，不待遠假斧鑿於彼肉刑，然後有罪次也。前世仁者，不忍肉刑之慘酷，是以廢而不用。不用已來，歷年數百。今復行之，恐所減之文未彰於萬民之目，而肉刑之問已宣於寇讎之耳，非所以來遠人也。今可按繇所欲輕之死罪，使減死之髠、刖。嫌其輕者，可倍其居作之歲數。內有以生易死不訾之恩，外無以刖易釱駭耳之聲。」議者百餘人，與朗同者多。帝以吳、蜀未平，且寢。
《陳壽·魏志三·明帝紀》秋八月，夕月于西郊。
《房玄龄·晉書二十七·五行上》魏明帝太和元年秋，數大雨，多暴卒，雷電非常，至殺鳥雀。案楊阜上疏，此恒雨之罰也。時天子居喪不哀，出入弋獵無度，奢侈繁興，奪農時，故水失其性而恒雨為罰。
《陳壽·魏志二十五·楊阜傳》文帝問侍中劉曄等：「武都太守何如人也？」皆稱阜有公輔之節。未及用，會帝崩。在郡十餘年，徵拜城門校尉。
《陳壽·魏志二十五·楊阜傳》阜常見明帝著繡剋，被縹綾半褎，阜問帝曰：「此於禮何法服也？」帝默然不答，自是不法服不以見阜。
《陳壽·魏志二十五·楊阜傳》遷將作大匠。時初治宮室，發美女以充後庭，數出入弋獵。秋，大雨震電，多殺鳥雀。阜上疏曰：「臣聞明主在上，群下盡辭。堯、舜聖德，求非索諫；大禹勤功，務卑宮室；成湯遭旱，歸咎責己；周文刑於寡妻，以御家邦；漢文躬行節儉，身衣弋綈：此皆能昭令問，貽厥孫謀者也。伏惟陛下奉武皇帝開拓之大業，守文皇帝克終之元緒，誠宜思齊往古聖賢之善治，總觀季世放盪之惡政。所謂善治者，務儉約、重民力也；所謂惡政者，從心恣欲，觸情而發也。惟陛下稽古世代之初所以明赫，及季世所以衰弱至于泯滅，近覽漢末之變，足以動心誡懼矣。曩使桓、靈不廢高祖之法，文、景之恭儉，太祖雖有神武，於何所施其能邪？而陛下何由處斯尊哉？今吳、蜀未定，軍旅在外，願陛下動則三思，慮而後行，重慎出入，以往鑒來，言之若輕，成敗甚重。頃者天雨，又多卒暴雷電非常，至殺鳥雀。天地神明，以王者為子也，政有不當，則見災譴。克己內訟，聖人所記。惟陛下慮患無形之外，慎萌纖微之初，法漢孝文出惠帝美人，令得自嫁；頃所調送小女，遠聞不令，宜為後圖。諸所繕治，務從約節。書曰：『九族既睦，協和萬國。』事思厥宜，以從中道，精心計謀，省息費用。吳、蜀以定，爾乃上安下樂，九親熙熙。如此以往，祖考心歡，堯舜其猶病諸。今宜開大信於天下，以安眾庶，以示遠人。」時雍丘王植怨於不齒，藩國至親，法禁峻密，故阜又陳九族之義焉。
《房玄龄·晉書二十七·五行上》魏明帝太和元年秋，數大雨，多暴卒，雷電非常，至殺鳥雀。案楊阜上疏，此恒雨之罰也。時天子居喪不哀，出入弋獵無度，奢侈繁興，奪農時，故水失其性而恒雨為罰。
《陳壽·魏志二十五·楊阜傳》詔報曰：「閒得密表，先陳往古明王聖主，以諷闇政，切至之辭，款誠篤實。退思補過，將順匡救，備至悉矣。覽思苦言，吾甚嘉之。」
《陳壽·魏志三·明帝紀》冬十月丙寅，治兵于東郊。焉耆王遣子入侍。
《陳壽·魏志三·明帝紀》十一月，立皇后毛氏。賜天下男子爵人二級，鰥寡孤獨不能自存者賜穀。
《陳壽·魏志五·明悼毛皇后傳》太和元年，立為皇后。后父嘉，拜騎都尉，后弟曾，郎中。
《陳壽·魏志五·明悼毛皇后傳》明悼毛皇后，河內人也。黃初中，以選入東宮，明帝時為平原王，進御有寵，出入與同輿輦。及即帝立，以為貴嬪。
《陳壽·魏志五·明悼毛皇后傳》初，明帝為王，始納河內虞氏為妃，帝即位，虞氏不得立為后，太皇后卞太后慰勉焉。虞氏曰：「曹氏自好立賤，未有能以義舉者也。然后職內事，君聽外政，其道相由而成，苟不能以善始，未有能令終者也。殆必由此亡國喪祀矣！」虞氏遂絀還鄴宮。進嘉為奉車都尉，曾騎都尉，寵賜隆渥。
《陳壽·魏志五·武宣卞皇后傳》武宣卞皇后，瑯邪開陽人，文帝母也。本倡家，年二十，太祖於譙納后為妾。
《陳壽·魏志五·文德郭皇后傳》早失二親，喪亂流離，沒在銅鞮侯家。
《陳壽·魏志三·明帝紀》十二月，封后父毛嘉為列侯。
《陳壽·魏志五·明悼毛皇后傳》頃之，封嘉博平鄉侯，遷光祿大夫，曾駙馬都尉。嘉本典虞車工，卒暴富貴，明帝令朝臣會其家飲宴，其容止舉動甚蚩騃，語輒自謂「侯身」，時人以為笑。
《陳壽·魏志九·夏侯尚傳》玄字太初。少知名，弱冠為散騎黃門侍郎。嘗進見，與皇后弟毛曾並坐，玄恥之，不悅形之於色。明帝恨之，左遷為羽林監。
《劉義慶·世說新語十四·容止》魏明帝使后弟毛曾與夏侯玄共坐，時人謂「蒹葭倚玉樹」。
《陳壽·魏志三·明帝紀》新城太守孟達反，詔驃騎將軍司馬宣王討之。
裴松之注《陳壽·魏志三·明帝紀》魏略曰：達既為文帝所寵，又與桓階、夏侯尚親善，及文帝崩，時桓、尚皆卒，達自以羈旅久在疆埸，心不自安。諸葛亮聞之，陰欲誘達，數書招之，達與相報答。魏興太守申儀與達有隙，密表達與蜀潛通，帝未之信也。司馬宣王遣參軍梁幾察之，又勸其入朝。達驚懼，遂反。
《房玄龄·晉書一·宣帝紀》蜀相諸葛亮惡其反覆，又慮其為患。達與魏興太守申儀有隙，亮欲促其事，乃遣郭模詐降，過儀，因漏泄其謀。達聞其謀漏泄，將舉兵。帝恐達速發，以書喻之曰：「將軍昔棄劉備，託身國家，國家委將軍以疆埸之任，任將軍以圖蜀之事，可謂心貫白日。蜀人愚智，莫不切齒於將軍。諸葛亮欲相破，惟苦無路耳。模之所言，非小事也，亮豈輕之而令宣露，此殆易知耳。」達得書大喜，猶與不決。帝乃潛軍進討。諸將言達與二賊交構，宜觀望而後動。帝曰：「達無信義，此其相疑之時也，當及其未定促決之。」乃倍道兼行，八日到其城下。吳蜀各遣其將向西城安橋、木闌塞以救達，帝分諸將以距之。
《陳壽·吳志二·吳主傳》閏月，韓當子綜以其眾降魏。
《陳壽·吳志十·韓當傳》會病卒，子綜襲侯領兵。其年，權征石陽，以綜有憂，使守武昌，而綜淫亂不軌。權雖以父故不問，綜內懷懼，載父喪，將母家屬部曲男女數千人奔魏。魏以為將軍，封廣陽侯。數犯邊境，殺害人民，權常切齒。