[220] Huángchū 1/Jiàn'ān 25
220 AD, Part 3, Cáo Pī becomes Emperor of Wèi, Liú Bèi receives petitions
The Hàn Emperor Liú Xié, because the expectations of the masses were on Wèi, thus summoned the Hàn Three Excellencies and Nine Ministers and servicemen, and announced and sacrificed to Gāo Temple, and sent concurrent Censorate Grandee Zhāng Yīn Wielding Staff to offer the Imperial Seal and Ribbon to abdicate the throne to the King of Wèi Cáo Pī.1
The Hàn Emperor’s Imperial Order said: “We have been on the throne for thirty and two years, encountered Heaven’s Under shaken and overthrown, but by fortunately relying on the spirit of my ancestors, I yet survived the peril. But looking up to study heaven’s signs, looking down to examine the people’s hearts, the count of Fire’s essence has reached the end, and the cycle has moved to the Cáo clan. Because the previous King [Cáo Cāo] cultivated divine martial accomplishments, the present King [Cáo Pī] also illuminates the brightest virtue to answer the cycle, and thus the Calendar Calculations are shining bright, and truly can be known. In the enactment of the Great Way, Heaven’s Under belongs to everyone, and the worthy and able are chosen [to rule]; therefore Táng Yáo did not selfishly give to his own son, his reputation spread out without end. We envy and admire this, and now thus follow after the standards of Yáo [abdicating to Shùn], and abdicate the throne to the King of Wèi.”2
The tally on the King of Wèi said in part: “Hàn’s way is fallen and declined, and it has been for a long time. From [Emperors] Ān and Shùn down, the generations lost its sequence. [Emperors] Chōng and Zhì were short in reign, for three reigns there were no successors, the Imperial influence is deficient, the Emperor’s standards decadent and destroyed.”
It also said: “Rebellions took place near the Imperial Carriage, and disasters were brought on by the eunuchs. Dǒng Zhuó took advantage of the disputes, his evil deep as Jiāo and Yì, seizing and moving our government, burning away the Palaces and Temples, and therefore causing the Nine Provinces to be ripped apart, and the powerful like tigers fought, the central plains were a boiling cauldron, venomous snakes blocking the roads. At that time, not a chǐ of land remained Hàn’s possession, and how can even one man again be Our people? By good fortune relying on King Wǔ’s [Cáo Cāo] virtue receiving the symbols of cycles, exerting himself to raise up divine martial power, he cut down the vicious and cruel, quieting and settling the central plains, protecting and governing our Imperial House. Now you the King carry on and continue this previous legacy, your utmost virtue shines manifest, driving on without confusion, announcing your virtue to the distant, the sound of your teachings enveloping the Four Seas, your benevolence blowing through desolate regions, and therefore the Four Quarters report rare treasures, men and spirits answer one another, and Heaven’s calendar calculations truly are with your person. In the past, Yú Shùn had great achievements of twenty, and Fàngxūn [Yáo] abdicated to him Heaven’s Under; Dà Yǔ had the accomplishment of channeling [the flood], and Chónghuá [Shùn] abdicated to him the Emperor’s Throne. Hàn carries on Yáo’s cycle, has the legacies of the sage’s righteousness, and also obeys the spirits, continuing Heaven’s enlightened Mandate, and so gives two daughters to be consorts of Wèi [following the precedent of Yáo marrying two daughters to Shùn].”
Therefore Wèi’s Secretariat Writers Director Huán Jiē and others memorialized to convene the Ranked Marquesses and various Generals, the various ministers and accompanying scribes, to show them the Imperial Seal marked letter, and prepare ceremonies, and to convene with the Wèi Attendant Internals and Regular Attendants to discuss ceremonies and have the Grand Scribe department select an auspicious date.
Attendant Internal Liú Yì, Regular Attendant Wèi Zhēn and others memorialized comments in part: “Asking the Grand Scribe Deputy Xǔ Zhī, this moon’s seventeenth day Jǐwèi [220 November 29] is chosen, suitable for accepting the abdication of the Mandate, and so at once we build the location of the altar, all that need to put into effect will be in other memorials.”
The King’s Order said in part: “Now I will send statement to decline and not accept the Imperial Order. I will merely show the Imperial Seal marked letter outside the tents, with authoritative ceremonies as usual, and moreover the weather is cold, so dismiss the men building the altar and send them back.”
When showing the Imperial Seal marked letter, the King’s Order declared intention to refuse, citing the precedent of Yáo offering the throne to Xǔ Yóu and Zǐzhōu Zhīfǔ and being refused, and of Shùn offering the throne to Shànjuǎn, Shíhù zhī Nóng and Běirén Wúzé and being refused, and ordered that his intention to return the Imperial Seal and Ribbon be announced to Heaven’s Under for all to hear.
On Jǐwèi [220 November 29], it was declared to the various offices, then down to Wèi, and also down to Heaven’s Under.3
[Regional officers] Assisting the State General and Marquess of Qīngyuàn Liú Ruò and others of one hundred twenty people sent up letter that said in part: “Shíhù [zhī Nóng] and Běirén [Wúzé] were coarse fellows of impetuousness, their conduct not in accordance with righteousness, their affairs not in the classics seen, and therefore the Scribe [Sīmǎ] Qiān said they were not correct, and truly not what an enlightened sage should admire. Moreover there is Yú [Shùn] not opposing Fàngxūn’s [Yáo’s] abdication, and Xià Yǔ also had no speech about declining the Throne.” It also said in part: “We your servants risk death to plead, for you to at once complete the altar, and on an auspicious day receive the Mandate, as in previous memorials, and separately write Order to announce to those below.”
The King’s Order declined, stating that Sūn Quán and Liú Bèi had not yet been suppressed, cited other ongoing state troubles, and cited a lack of other famed omens seen in the rise of past rulers. Attendant Internal Liú Yì and others memorialized that they would accept the King’s Order, but called it an Imperial Order, and therefore prepared to return the Imperial Seal and Ribbon. The King’s Order reply cited the precedent of Tàibó declining Heaven’s Under three times.4
Gēngshēn [November 30], the King of Wèi sent Acting as Wèi Chancellor of State and Yǒngshòu Minister Treasurer and Women’s Servant Máo Zōng to present a letter of reply to the Yǐmǎo [November 25] Imperial Sealed letter and to return the Imperial Seal and Ribbon.5
Xīnyǒu [220 December 1], Dispensing Matters Internal Academic Scholar Sū Lín and Dǒng Bā sent up memorial that said in part: “Heaven has Twelve Sequences to divide the Field Allocations, so that the states of Kings and Dukes, each have their affiliation. Zhōu is at Chúnhuǒ, Wèi is at Dàliáng. As Suìxīng [Jupiter] moves successively through the Twelve Sequences and their states, Heaven’s Son receives the Mandate, and the vassal marquesses are enfeoffed. When Zhōu King Wén first accepted the Mandate, Suì was at Chúnhuǒ. Reaching to King Wǔ attacking Zhòu after thirteen years, Suìxīng was again at Chúnhuǒ.”
It also said: “In the past in Guānghé Seventh Year [184], Suì was at Dàliáng, when King Wǔ [Cáo Cāo] first received command at the time to command the suppression of the Huángjīn [Yellow Scarves]. That year was changed to Zhōngpíng Inaugural Year. Jiàn’ān Inaugural Year [196], Suì was again at Dàliáng, and he was first appointed General-in-Chief. In another thirteen years [208] it was again at Dàliáng, and he was first appointed Chancellor. Now it is the twenty-fifth year [220], Suì is at Dàliáng, and Your Majesty receives the Mandate. This is Wèi obtaining Suì in correspondence with Zhōu King Wén accepting the Mandate.”
It also said: “Your Majesty must shift your thinking and change your considerations, in accordance with the Times succeed the Throne, clearly announce it to the God of Heaven and announce it to Heaven’s Under, and afterward revise the Standard Calendar, change the uniforms and colors, reset the great title, and Heaven’s Under will be blessed deeply.”
The King’s Order said in part: “Though Heaven’s auspicious signs are manifest, it must wait for virtue before shining; I am a man of meager virtue, how can I be enough to match it? Now I decline, hoping to see and hear permission. Outside and inside all are to hear and know.”6
Rénxū [220 December 2], Hàn sent back Zhāng Yīn with the Imperial Seal and Ribbon and written Imperial Order reply to the Gēngshēn [November 30] letter, saying in part: “The Imperial Emperor inquires of the King of Wèi saying: Your messenger [Máo] Zōng presenting your Gēngshēn letter arrived, and what it states and explains, I have heard it. We observe the Hàn House’s generations have exceeded twenty, its years surpassed four hundred, its cycles already ended, its reign already finished, Heaven’s heart already shifted, the countless people’s hopes severed. What Heaven has deposed, it is of its own accord.”
Thereupon Secretariat Writers Director Huán Jiē and others memorialized to cite the precedent of King Wǔ of Zhōu and Shùn of Yú quickly accepting the throne before the completion of their labors.
The King’s Order said: “I hoped to thrice decline but was not listened to. Why the rush in this?”7
Jiǎzǐ [220 December 4], the King of Wèi sent up letter to Hàn and returned the Imperial Seal and Ribbon. Attendant Internal Liú Yì and others memorialized in part: “The various people cannot for one day be without a ruler, the divine vessels cannot for a moment be without a director, and therefore servants have instances of defying rulers to achieve the enterprise, subordinates have instances of correcting superiors to establish affairs. We your servants dare not think heavily of death to plead.”
The King’s Order said in part: “The [Three] Excellencies and [Nine] Ministers have not yet reached a lack of a ruler, so this is but a small affair, and for now it is appropriate to hold after firmly declining, and then once again discuss the possibility.”8
Dīngmǎo [220 December 7], Hàn sent back Zhāng Yīn with Imperial Order reply letter and the Imperial Seal and Ribbon to the King of Wèi.
Wèi state’s Three Excellencies Chancellor of State Huà Xīn, Grand Commandant Jiǎ Xǔ, Censorate Grandee Wáng Lǎng and the Nine Ministers sent up word stating in part: “We your servants have been summoned and arrived, and humbly see Grand Scribe Deputy Xǔ Zhī’s and Left Internal Cadet-General Lǐ Fú’s sent up charts and prophecies, omens and orders, Attendant Internal Liú Yì and other’s announced explanations of the hearts of the masses. Men and spirits together plan. Also the Hàn Court knows Your Majesty’s sagely influence connects with the spirits, your sagely virtue matches Yú [Shùn] and Xià [Yǔ], and relying on the utmost auspicious response, hearing where calendar calculations are located, and therefore offered the Imperial Seal and Ribbon, firmly gave away the most honored title. ”
They also said: “After the abdication, then the Táng clan’s sons [descendants of Yáo] were guests of Yǒu Yú [ruled by Shùn], and the Yú clan’s descendants [descendants of Shùn] were guests of the Xià dynasty, and in that case the meaning of abdicating dynasty is not only for the receiver to truly answer Heaven’s good fortune, the giver also shares in the abundance and celebrations. Hàn since [Emperors] Zhāng and Hé afterward, generations often changed and died, gradually declining, reaching [Emperor] Xiào-Líng [father of current Emperor Liú Xié], who was not fixed in his heart, oppressing the worthy and harming the benevolent, hoarding wealth without restraint, having government controlled by his favorites, looked on the people like enemies, and therefore caused Heaven Above to shake in anger, the hundred surnames followed the times as if submitting; in his reign then the Four Seas boiled over, and at his death then disaster set out in the Palaces, favor and power together exhausted, the Emperor’s House therefore became lowly.”
They also said: “The Hàn Court entrusts its pledge, and hoping to ritually abdicate with quick settlement, Heaven blesses the land within the borders, and certainly there will be its ruler, the ruler for the land, if not Your Majesty then who can be assigned it?It is what is called to discuss virtue without one to compare with, to examine achievement without delay or decline. Heaven’s Mandate cannot be long delayed, the people's hopes cannot be long disobeyed. We your servants are anxious, and cannot stand the great hopes. In prostration we ask Your Majesty to cut off and break off your modest ambitions, cultivate the ritual for accepting the abdication, in accord with the intentions of men and spirits, and comfort the hopes outside and inside.”
The King’s Order said in part: “With regard to Heaven’s signs and human affairs, all were the remnant celebrations of the Former King’s [Cáo Cāo] sagely virtue, how could it be me? Therefore I do not yet dare hear of the Mandate.”9
Jǐsì [220 December 9], the King of Wèi sent Máo Zōng to present letter to the Hàn Emperor stating that Zhāng Yīn had refused to leave until Wèi accepted the Imperial Seal and Ribbon, and requesting the Hàn Emperor summon Zhāng Yīn back.
Wèi state’s Three Excellencies Chancellor of State Huà Xīn, Grand Commandant Jiǎ Xǔ, Censorate Grandee Wáng Lǎng and the Nine Ministers memorialized in part: “The deceased have spirits, thus Chónghuá [Shùn] is certainly indignant in Cāngwú’s Shénmù, Dà Yǔ is certainly melancholy in Kuàijī’s Shānyīn. Wǔ-wáng [Cáo Cāo] is certainly not pleased in Gāolíng’s Xuángōng. Therefore we your servants dare to risk death to plead. Moreover Hàn’s government was with the eunuchs, its fortunes had left the Emperor's House for seven generations, and therefore there was gathering of arrows and stones in the Palace Halls, and the Two Capitals were made into tombs and ruins. At that time, the Four Seas were swept away and overturned, the realm Under Heaven divided and ruined, King Wǔ [Cáo Cāo] personally wore armor and helmet, bathed in rain and combed with wind, for the people sought command, and so saved all states, and for the age subdued chaos, and so conveyed the ascension of peace, gathered the people and set up elders, built palaces and installed officials, common people were without fault, confused by the previous enterprise, but began to contribute in the central plains. Your Majesty succeeded the throne, illuminating shining civil virtue, to assist military achievement, diligently sympathizing for the people hardships, looking on it like a wound, the afraid you calmed, the labored you rested, the cold you warmed, the hungry you fed, the distant by your virtue submitted, the enemies by your favor surrendered, your striding favor planted virtue, your light enveloping the four borders.”
It also said: “The ancients had the saying: ‘Without Yǔ, I would be a fish!’ Without Great Wèi, then we Your Servants would be white bones scattered in the wilderness.”
It also said: “The long delay of Heaven’s Mandate, it is the fault of we Your Servants. At once we build altar, prepare rites and ceremonies, select auspicious day, to clearly declare to the August Heaven Highest Deity, order the various spirits’ rituals, and when sacrifices are complete, convene the various offices at the Court Hall, discuss year name, standard calendar, uniform color to be put into effect, and send it up.”
The King’s Order said in part: “The various Excellencies and Ministers and servicemen sincerely state that Heaven’s Mandate cannot be resisted, the people’s hopes cannot be violated, so how can I decline?”10
Gēngwǔ [220 December 10], Hàn sent Hàn’s Secretariat Writers Director and Attendant Internal Wèi Jì with letter of Imperial Order on the King of Wèi to accept the throne.
Secretariat Writers Director Huán Jiē and others memorialized in part: “Now the Hàn Dynasty’s Mandate has already four times arrived, but Your Majesty from beginning to end firmly declined.” It also said: “Your Majesty answers Heaven and accepts the Mandate, and should quickly ascend the altar, burn offerings to the Above God, and truly it is not appropriate to long delay the divine vessels, and resist the countless people’s hopes. Your servants at once send down to the Grand Scribe Director to select the inaugural morning, on this moon’s twenty-ninth day [220 December 11], you can ascend the altar and accept the Mandate, and request Imperial Order to the Kings and Marquesses and various Ministers, to prepare and list the rites and ceremonies in separate memorials.”
The King’s Order said: “Permitted.”11
Xīnwēi [220 December 11], the King of Wèi ascended the altar to receive the abdication, the Three Excellencies and Nine Ministers, Ranked Marquesses, Xiōngnú Chányú, and Court attenders from the Four Yí, several tens of thousands of people in accompanying seats. Burned sacrifices to Heaven and Earth, the Five Peaks, and Four Streams, stating:
“Imperial Emperor and your servant [Cáo] Pī dares use dark sacrifice to brightly announce to August Imperial Lord God: Hàn passed generations of twenty and four, accumulated years of four hundred twenty and six, the Four Seas destitute and exhausted, the Three Relations not established, the Five Planets wrongly travel, spirits and auspicious signs together seen, and those practicing divination calculations, thinking over ancient principles, all believe Heaven’s calendar calculations have cycled to the end in this age, and all those various auspicious signs and the intentions of the people and spirits, show clearly that Hàn’s calculations are at utmost end, the symbol of Wèi House receiving the Mandate. The Hàn Ruler believes the divine vessels should be awarded to his servant, with the statutes of Yǒu Yú [Shùn], conveying the Throne to [me, Cáo] Pī. [I, Cáo] Pī am shaken in awe of Heaven's Mandate, though sought to resist he could not resist. The various Excellencies and Intendants and people of various matters, outside to the officers and soldiers, reaching to the foreign barbarian leaders, all say: ‘Heaven’s Mandate cannot be declined and refused, the divine vessels cannot be long neglected, the various ministers cannot be without the ruler, the countless matters cannot be without the decider.’ [Cáo] Pī respectfully carries on the Imperial image, and does not dare not respectfully carry on. Divining by tortoise shell, the omen was Dà Héng. Stalk divining by the Three Yì, the omen was the Gé sign. Solemnly selecting inaugural day, with the various offices ascending the altar to receive the Emperor’s Seal and Ribbon, announcing to you great spirits; only you there spirits, accept sacrifice for eternal prosperity, the countless people’s hopes, blessings given on the Wèi dynasty.”
Therefore Imperial Order Regulation on the Three Excellencies said: “Now We carry on the legacy of rulers, and thus Yánkāng (To Extend Prosperity) Inaugural Year is changed to Huángchū (Yellow Beginning) Inaugural Year. Discuss modifying the Standard calendar, change uniform and color, distinguish honor titles, unify law and measurements, carry on the Earth Phase, give Great Amnesty to the realm Under Heaven. From execution on down, all unsuitable for pardon, all are pardoned and released.”12
When the Wèi Emperor Cáo Pī received the abdication, Wèi Chancellor of State Huà Xīn ascended the altar to manage ceremonies, presenting the Imperial Emperor’s Seal and Ribbon, to complete the ritual of receiving the Mandate.13
When the Emperor ascended the altar and the ritual completed, he turned back and spoke to the various ministers saying: “The affairs of Yáo and Shùn, I have experienced it!”14
Long ago, Sòng state grandee Xíngshǐ Zǐchén understood Heaven’s Way. In Zhōu King Jìng’s thirty-seventh year [483 BC], Duke Jǐng asked him: “Heaven’s Way has what omens?” He answered: “After Five Years, Fifth Moon Dīnghài, I your servant will die. After I die in Five Years, Fifth Moon Dīngmǎo, Wú will be destroyed. After it is destroyed in Five Years, you my lord will end. After you end, in Four Hundred Years, Zhū will rule Heaven’s Under.” Eventually it was all as he said. What was said about “Zhū will rule Heaven’s Under” was speaking of Wèi’s rise. Zhū was of the Cáo surname. Wèi also was of the Cáo surname. Both were Zhū’s descendants. The year calculation is wrong, and it is not known if Xíngshǐ erred in his calculations, or if because the time period was so far away a copyist made an error while transmitting.15
Huángchū “Yellow Beginning” Inaugural Year, Eleventh Moon, Guǐyǒu [220 December 13], from Hénèi’s Shānyáng city used ten thousand households to be fief for the Hàn Emperor to be Duke of Shānyáng.16 His rank was above the Marquesses and Kings, in memorializing affairs was not to call himself a Servant, in receiving Imperial Orders was not to bow, would use the Chariots and Clothes of Heaven’s Son in Sacrifice Suburbs to Heaven and Earth, his Ancestral Temple and Zǔ and Là sacrifices would all use Hàn Systems, with capital of Shānyáng’s Huólù city. His four sons who had previously been enfeoffed as Kings were reduced to Ranked Marquesses.17
Posthumously honored the Imperial Grandfather Tài-wáng [“Grand King” Cáo Sōng] as Tài Huángdì, deceased father Wǔ-wáng [“Martial King” Cáo Cāo] as Wǔ Huángdì, and honored the Queen Dowager [lady Biàn] as Imperial Empress Dowager. Bestowed on household heirs noble rank at level one, and on those who were their father's successors and Filial-Fraternal Diligent-Planters noble rank at level two. Reduced Hàn’s various vassal Marquesses and Kings to Chóngdé Marquesses and Ranked Marquesses to Within the Passes Marquesses. Turned Yǐngyīn’s Fányáng precinct [where Cáo Pī was enthroned] into Fánchāng county. Enfeoffed and increased noble ranks each on individual basis. Changed Chancellor of State to Excellency over the Masses, Censorate Grandee to Excellency of Works, Minister of Presentations to Minister of Ceremonies, Minister of Cadets to Minister of Merits, Minister Judge to Minister of Justice, Minister Agriculturalist to Minister of Agriculture. Of the prefectures and states and counties and cities, many were changed. Again awarded the Xiōngnú Southern Chányú Hūchúquán a Wèi Seal and Ribbon, bestowing a blue-green canopied chariot, carried sedan, treasure double-edged sword, and jade annulus.
When Wèi received the abdication, sent envoys to request the Hàn Empress Cáo Jié’s Empress’s Seal and Ribbon, the Hàn Empress was furious and would not give it. It was like this several times, the Empress then called for the envoy to enter, and personally repeatedly shouted at him, throwing her seal below the pavilion, and therefore shedding tears overflowing said: “Heaven will not bless you!” To the left and right none were able to look up. The Empress had been on the throne for seven years, when the Wèi dynasty was established, the Empress was reduced to the Duke of Shānyáng’s consort.18
The Hàn Empress Cáo Jié was a middle daughter of the Duke of Wèi Cáo Cāo.19
When the Emperor Cáo Pī’s younger brother the Marquess of Línzī Cáo Zhí heard that the Wèi dynasty had replaced Hàn, he held mourning for Hàn, grieving and weeping.20
When Cáo Pī received the abdication, the Wèi Court Ministers from the Three Excellencies on down all received noble ranks. Huà Xīn for having an expression of disobedience at the time was transferred to Excellency over the Masses and not advanced in noble rank. Cáo Pī for a long time was not pleased, and about this asked the Secretariat Writers Director Chén Qún saying: “I answered Heaven in receiving the abdication, of the hundred officials and various marquesses none are not person by person pleased and happy, taking form in sound and expression, but the Chancellor of State [Huà Xīn] and you alone were not pleased, why?”
Chén Qún rose and left his sitting mat to kneel and said: “I your servant and the Chancellor of State were formerly ministers of the Hàn Court. Though the heart be pleased and happy, righteousness takes form in the expression, and also one fears Your Majesty truly answer with hatred.” Cáo Pī was greatly pleased and therefore was increasingly impressed with him.21
At the time the various ministers all eulogized Wèi’s virtue, many deriding the previous Hàn Court. Wèi Zhēn alone made clear the meaning of abdication and conferment, praising Hàn’s beauty. Cáo Pī repeatedly looked at Wèi Zhēn and said: “The treasures of Heaven’s Under, I will share with [the Duke of] Shānyáng [Liú Xié].” Promoted Wèi Zhēn to Secretariat Writer, later transferred to Attendant Internal Personnel Department Secretariat Writer.22
Wèi Zhēn appellation Gōngzhèn was a Chénliú Xiāngyì man. His father Wèi Zī had great integrity and would not answer the recruitment of the Hàn Three Excellencies. When Cáo Cāo first visited Chénliú, Wèi Zī said: “The one to pacify Heaven’s Under is certainly this man.” Cáo Cāo also was impressed with him, repeatedly visiting Wèi Zī to consult on great affairs. Wèi Zī accompanied in suppressing Dǒng Zhuó, died in the battle at Yíngyáng. Every time Cáo Cāo passed the prefecture’s border, he would at once send envoy to offer sacrifices.23
When Cáo Pī ascended as Emperor, the Defending West [Army’s] Chief Clerk Guō Huái went to present congratulations on the ascension, on the road fell ill, and therefore calculated distances to rest and remain.
Later, at a gathering of the various ministers, Cáo Pī sternly reproached him saying: “In the past Yǔ had a meeting with the various marquesses at Túshān, Fángfēng arrived late, and so was killed. Now all Heaven is alike in celebration but you are most delayed and slow, how about it?”
Guō Huái answered: “I your servant have heard the Five Emperors first taught and guided the people by virtue, Xià later had governance decline, and was first to use punishments. Now I your servant encounter the time of Táng [Yáo] and Yú [Shùn], and therefore myself know I will be spared from Fángfēng’s execution.”
Cáo Pī was pleased with this, and later selected him as designate Yōng Province Inspector, fief as Shèyáng precinct Lord, and in five years it became a full office as Inspector.24
Twelfth Moon [221 January 11 – 221 February 9], first built Luòyáng’s Palace Complex. Wùwǔ [221 January 27] visited Luòyáng.25
At this time, the Emperor resided in Luòyáng North Palace, with the Jiànshǐ Hall to hold Court with the various Ministers, the Gates called Chéngmíng.26 Continued to use the Xià Standard calendar, but Dress Colors esteemed Yellow. As Hàn had used the Fire Phase, and Fire fears Water, the word Luò (洛) had removed the water and added Jiā (佳). Wèi’s phase as the next was Earth. Earth is the herder of Water, Water obtaining Earth then flows, Earth obtaining Water then softens, therefore removed Jiā and added Water, changing Luò (雒) to Luò (洛).27
That year, Cháng River Colonel Dài Líng remonstrated that it was not appropriate to repeatedly go shooting and hunting, and Cáo Pī was greatly furious. Dài Líng was spared the death penalty by one degree.28
During Hàn, Cháng River was one of the regiments of the capital army.29
When Cáo Pī replaced Hàn and declared Wèi, announcing Huángchū Inaugural Year, Sūn Quán in the Jiāng’s east still declared Jiàn’ān Twenty-Fifth Year.30
Previously, after Wèi King Wǔ Cáo Cāo had died and the successor King Cáo Pī ascended the King’s throne (in the Standard/First Moon) and changed the Year Name to Yánkāng (in the Third Moon), in Shǔ there were rumors that the Hàn Emperor had been murdered, and the King of Hànzhōng, Marshal-in-Chief, and Yì Province Governor Liú Bèi thus held mourning with mourning clothes and gave posthumous name as Xiào-Mǐn “Filial and Martyred” Huángdì.31
From this afterward, everywhere all reported multitudes of omens, daily and monthly continuously following, and therefore Consultant Cadet and Marquess of Yángquán Liú Bào, Marquess of Qīngyī Xiàng Jǔ, Supporting Generals Zhāng Yì and Huáng Quán, Marshal-in-Chief’s staff Associate Yīn Chún, Yì Province Aide-de-Camp Attending Official Zhào Zuó, Internal Manager Attending Official Yáng Hóng, Attending Official Libationer Hé Zōng, Consultant Department Attending Official Dù Qióng, Exhorting Study Attending Officials Zhāng Shuǎng, Yǐn Mò, Zhōu Qún and others sent up word that said in part:
“Your Servants have heard that the Hé Tú, Luò Shū, and the Five Classic’s Chèn and Wěi were by Kǒng-zǐ evaluated, and the verifications agree from afar. Thoroughly investigating the Luò Shū’s Zhēnyào dù, it states: ‘Red three days virtue prosperity, nine generations coincide with preparations (bèi), uniting Emperor’s interval.’ The Luò Shū’s Bǎohào mìng states: ‘Heaven judges the Emperors’ Way, preparing (bèi) to declare Imperial, to unify and grasp agreements, a hundred completions without defeat.’ The Luò Shū’s Lùyùnqī states: ‘Nine marquesses seven heroes contest the Mandate and the people cook bones, the roads crowded and treading men’s heads, who delivers the ruler dark (xuán) and coming.’ The Xiào jīng’s Gōumìng Juélù states: ‘Emperor’s three establishments nine gatherings prepared (bèi).’”
Liú Bèi’s appellation was Xuándé.32
It also said: “During the Twenty-Second year [217 AD], repeatedly there were mists like flags from the west to the east, through the sky and going, the Tú and Shū state: ‘Certainly there will be a Heaven's Son produced in this region.’ Additionally, in that year Tàibái [Venus], Yínghuò [Mars], Tiánxīng [Saturn], always followed Suìxīng [Jupiter], pursuing one another. Near Hàn’s first rising, the Five Stars followed Suìxīng’s plot; Suìxīng controls Righteousness, Hàn’s throne is in the west, the upper region of Righteousness, and therefore Hàn’s method is always to by Suìxīng determine the Ruler of Men. There will be a sagely ruler rising in this province, to achieve the Internal Restoration. At the time Xǔ city’s Emperor was still present, and therefore the various subordinates did not dare divulge report.”
It also said: “Your sagely forbidden name was in advance observable, the prophetic reports are verified, corresponding omens repeatedly arrive; the cases like these are not unique. Your Servant has heard that ‘the sagely ruler precedes Heaven and Heaven is not opposed, follows Heaven and serves Heaven’s timing,’ and therefore answers the occasion to flourish, with spirits uniting in agreement. May the Great King answer Heaven and comply with the People, quickly accept the vast enterprise, to pacify Within the Seas.”33
Liú Bèi did not yet accept.
Later, that winter, the King of Wèi Cáo Pī ascended the Imperial Emperor’s Throne, changing the Year Name to Huángchū.34
Previously, when Liú Bèi had heard that Cáo Cāo had died, he had sent his Army Planning Official Hán Rǎn to present letter of condolence and also deliver funeral gifts. Cáo Pī hated Liú Bèi taking advantage of mourning to seek good relations and ordered the Jīng Province Inspector to behead Hán Rǎn and cut off envoy missions. Hán Rǎn claimed illness to stop in Shàngyōng, and Shàngyōng delivered the letter. It happened that Hàn abdicated to Wèi, and so Imperial Order letter was sent in reply to Liú Bèi.35
《陳壽·魏志二·文帝紀》漢帝以眾望在魏，乃召群公卿士，告祠高廟。使兼御史大夫張音持節奉璽綬禪位，冊曰：「咨爾魏王：昔者帝堯禪位於虞舜，舜亦以命禹，天命不于常，惟歸有德。漢道陵遲，世失其序，降及朕躬，大亂茲昏，群兇肆逆，宇內顛覆。賴武王神武，拯茲難於四方，惟清區夏，以保綏我宗廟，豈予一人獲乂，俾九服實受其賜。今王欽承前緒，光于乃德，恢文武之大業，昭爾考之弘烈。皇靈降瑞，人神告徵，誕惟亮采，師錫朕命，僉曰爾度克協于虞舜，用率我唐典，敬遜爾位。於戲！天之曆數在爾躬，允執其中，天祿永終；君其祗順大禮，饗茲萬國，以肅承天命。」
裴松之注《陳壽·魏志二·文帝紀》袁宏漢紀載漢帝詔曰：「朕在位三十有二載，遭天下蕩覆，幸賴祖宗之靈，危而復存。然仰瞻天文，俯察民心，炎精之數既終，行運在乎曹氏。是以前王既樹神武之績，今王又光曜明德以應其期，是曆數昭明，信可知矣。夫大道之行，天下為公，選賢與能，故唐堯不私於厥子，而名播於無窮。朕羨而慕焉，今其追踵堯典，禪位于魏王。」
裴松之注《陳壽·魏志二·文帝紀》引《獻帝傳》乙卯，冊詔魏王禪代天下曰：「惟延康元年十月乙卯，皇帝曰，咨爾魏王：夫命運否泰，依德升降，三代卜年，著于春秋，是以天命不于常，帝王不一姓，由來尚矣。漢道陵遲，為日已久，安、順已降，世失其序，沖、質短祚，三世無嗣，皇綱肇虧，帝典頹沮。暨于朕躬，天降之災，遭無妄厄運之會，值炎精幽昧之期。變興輦轂，禍由閹宦。董卓乘釁，惡甚澆、豷，劫遷省御，（太僕）〔火撲〕宮廟，遂使九州幅裂，彊敵虎爭，華夏鼎沸，蝮蛇塞路。當斯之時，尺土非復漢有，一夫豈復朕民？幸賴武王德膺符運，奮揚神武，芟夷兇暴，清定區夏，保乂皇家。今王纘承前緒，至德光昭，御衡不迷，布德優遠，聲教被四海，仁風扇鬼區，是以四方效珍，人神響應，天之曆數實在爾躬。昔虞舜有大功二十，而放勳禪以天下；大禹有疏導之績，而重華禪以帝位。漢承堯運，有傳聖之義，加順靈祇，紹天明命，釐降二女，以嬪于魏。使使持節行御史大夫事太常音，奉皇帝璽綬，王其永君萬國，敬御天威，允執其中，天祿永終，敬之哉？」於是尚書令桓階等奏曰：「漢氏以天子位禪之陛下，陛下以聖明之德，曆數之序，承漢之禪，允當天心。夫天命弗可得辭，兆民之望弗可得違，臣請會列侯諸將、群臣陪隸，發璽書，順天命，具禮儀列奏。」令曰：「當議孤終不當承之意而已。猶獵，還方有令。」尚書令等又奏曰：「昔堯、舜禪於文祖，至漢氏，以師征受命，畏天之威，不敢怠遑，便即位行在所之地。今當受禪代之命，宜會百寮群司，六軍之士，皆在行位，使咸睹天命。營中促狹，可於平敞之處設壇場，奉答休命。臣輒與侍中常侍會議禮儀，太史官擇吉日訖，復奏。」令曰：「吾殊不敢當之，外亦何豫事也！」侍中劉廙、常侍衛臻等奏議曰：「漢氏遵唐堯公天下之議，陛下以聖德膺曆數之運，天人同歡，靡不得所，宜順靈符，速踐皇阼。問太史丞許芝，今月十七日己未直成，可受禪命，輒治壇場之處，所當施行別奏。」令曰；「屬出見外，便設壇場，斯何謂乎？今當辭讓不受詔也。但於帳前發璽書，威儀如常，且天寒，罷作壇士使歸。」既發璽書，王令曰：「當奉還璽綬為讓章。吾豈奉此詔承此貺邪？昔堯讓天下於許由、子州支甫，舜亦讓于善卷、石戶之農、北人無擇，或退而耕潁之陽，或辭以幽憂之疾，或遠入山林，莫知其處，或攜子入海，終身不反，或以為辱，自投深淵；且顏燭懼太樸之不完，守知足之明分，王子搜樂丹穴之潛處，被熏而不出，柳下惠不以三公之貴易其介，曾參不以晉、楚之富易其仁：斯九士者，咸高節而尚義，輕富而賤貴，故書名千載，于今稱焉。求仁得仁，仁豈在遠？孤獨何為不如哉？義有蹈東海而逝，不奉漢朝之詔也。亟為上章還璽綬，宣之天下，使咸聞焉。」己未，宣告群僚，下魏，又下天下。
輔國將軍清苑侯劉若等百二十人上書曰：「伏讀令書，深執克讓，聖意懇惻，至誠外昭，臣等有所不安。何者？石戶、北人，匹夫狂狷，行不合義，事不經見者，是以史遷謂之不然，誠非聖明所當希慕。且有虞不逆放勛之禪，夏禹亦無辭位之語，故傳曰：『舜陟帝位，若固有之。』斯誠聖人知天命不可逆，曆數弗可辭也。伏惟陛下應乾符運，至德發聞，升昭于天，是三靈降瑞，人神以和，休徵雜沓，萬國響應，雖欲勿用，將焉避之？而固執謙虛，違天逆眾，慕匹夫之微分，背上聖之所蹈，違經讖之明文，信百氏之穿鑿，非所以奉答天命，光慰眾望也。臣等昧死以請，輒整頓壇場，至吉日受命，如前奏，分別寫令宣下。」王令曰：「昔柏成子高辭夏禹而匿野，顏闔辭魯幣而遠跡，夫以王者之重，諸侯之貴，而二子忽之，何則？其節高也。故烈士徇榮名，義夫高貞介，雖蔬食瓢飲，樂在其中。是以仲尼師王駘，而子產嘉申徒。今諸卿皆孤股肱腹心，足以明孤，而今咸若斯，則諸卿遊于形骸之內，而孤求為形骸之外，其不相知，未足多怪。亟為上章還璽綬，勿復紛紛也。」輔國將軍等一百二十人又奏曰：「臣聞符命不虛見，眾心不可違，故孔子曰：『周公其為不聖乎？以天下讓。是天地日月輕去萬物也。』是以舜嚮天下，不拜而受命。今火德氣盡，炎上數終，帝遷明德，祚隆大魏。符瑞昭晳，受命既固，光天之下，神人同應，雖有虞儀鳳，成周躍魚，方今之事，未足以喻。而陛下違天命以飾小行，逆人心以守私志，上忤皇穹眷命之旨，中忘聖人達節之數，下孤人臣翹首之望，非所以揚聖道之高衢，乘無窮之懿勳也。臣等聞事君有獻可替否之道，奉上有逆鱗固爭之義，臣等敢以死請。」令曰：「夫古聖王之治也，至德合乾坤，惠澤均造化，禮教優乎昆蟲，仁恩洽乎草木，日月所照，戴天履地含氣有生之類，靡不被服清風，沐浴玄德；是以金革不起，苛慝不作，風雨應節，禎祥觸類而見。今百姓寒者未煖，飢者未飽，鰥者未室，寡者未嫁；權、備尚存，未可舞以干戚，方將整以齊斧；戎役未息於外，士民未安於內，耳未聞康哉之歌，目未睹擊壤之戲，嬰兒未可託於高巢，餘糧未可以宿於田畝：人事未備，至於此也。夜未曜景星，治未通真人，河未出龍馬，山未出象車，蓂莢未植階庭，萐莆未生庖廚，王母未獻白環，渠搜未見珍裘：靈瑞未效，又如彼也。昔東戶季子、容成、大庭、軒轅、赫胥之君，咸得以此就功勒名。今諸卿獨不可少假孤精心竭慮，以和天人，以格至理，使彼眾事備，群瑞效，然後安乃議此乎，何遽相愧相迫之如是也？速為讓章，上還璽綬，無重吾不德也。」
裴松之注《陳壽·魏志二·文帝紀》引《獻帝傳》庚申，魏王上書曰：「皇帝陛下：奉被今月乙卯璽書，伏聽冊命，五內驚震，精爽散越，不知所處。臣前上還相位，退守藩國，聖恩聽許。臣雖無古人量德度身自定之志，保己存性，實其私願。不寤陛下猥損過謬之命，發不世之詔，以加無德之臣。且聞堯禪重華，舉其克諧之德，舜授文命，采其齊聖之美，猶下咨四嶽，上觀璿璣。今臣德非虞、夏，行非二君，而承曆數之諮，應選授之命，內自揆撫，無德以稱。且許由匹夫，猶拒帝位，善卷布衣，而逆虞詔。臣雖鄙蔽，敢忘守節以當大命，不勝至願。謹拜章陳情，使行相國永壽少府糞土臣毛宗奏，并上璽綬。」
裴松之注《陳壽·魏志二·文帝紀》引《獻帝傳》辛酉，給事中博士蘇林、董巴上表曰：「天有十二次以為分野，王公之國，各有所屬，周在鶉火，魏在大梁。歲星行歷十二次國，天子受命，諸侯以封。周文王始受命，歲在鶉火，至武王伐紂十三年，歲星復在鶉火，故春秋傳曰：『武王伐紂，歲在鶉火；歲之所在，即我有周之分野也。』昔光和七年，歲在大梁，武王始受命，（為）〔於〕時將討黃巾。是歲改年為中平元年。建安元年，歲復在大梁，始拜大將軍。十三年復在大梁，始拜丞相。今二十五年，歲復在大梁，陛下受命。此魏得歲與周文王受命相應。今年青龍在庚子，詩推度災曰：『庚者更也，子者滋也，聖命天下治。』又曰：『王者布德於子，治成於丑。』此言今年天更命聖人制治天下，布德於民也。魏以改制天下，與（時）〔詩〕協矣。顓頊受命，歲在豕韋，衛居其地，亦在豕韋，故春秋傳曰：『衛，顓頊之墟也。』今十月斗之建，則顓頊受命之分也，始魏以十月受禪，此同符始祖受命之驗也。魏之氏族，出自顓頊，與舜同祖，見于春秋世家。舜以土德承堯之火，今魏亦以土德承漢之火，於行運，會于堯舜授受之次。臣聞天之去就，固有常分，聖人當之，昭然不疑，故堯捐骨肉而禪有虞，終無恡色，舜發隴畝而君天下，若固有之，其相受授，閒不替漏；天下已傳矣，所以急天命，天下不可一日無君也。今漢期運已終，妖異絕之已審，階下受天之命，符瑞告徵，丁寧詳悉，反覆備至，雖言語相喻，無以代此。今既發詔書，璽綬未御，固執謙讓，上逆天命，下違民望。臣謹案古之典籍，參以圖緯，魏之行運及天道所在，即尊之驗，在于今年此月，昭晰分明。唯階下遷思易慮，以時即位，顯告天帝而告天下，然後改正朔，易服色，正大號，天下幸甚。」令曰：「凡斯皆宜聖德，故曰：『苟非其人，道不虛行。』天瑞雖彰，須德而光；吾德薄之人，胡足以當之？今讓，冀見聽許，外內咸使聞知。」
裴松之注《陳壽·魏志二·文帝紀》引《獻帝傳》壬戌，冊詔曰：「皇帝問魏王言：遣宗奉庚申書到，所稱引，聞之。朕惟漢家世踰二十，年過四百，運周數終，行祚已訖，天心已移，兆民望絕，天之所廢，有自來矣。今大命有所厎止，神器當歸聖德，違眾不順，逆天不祥。王其體有虞之盛德，應曆數之嘉會，是以禎祥告符，圖讖表錄，神人同應，受命咸宜。朕畏上帝，致位于王；天不可違，眾不可拂。且重華不逆堯命，大禹不辭舜位，若夫由、卷匹夫，不載聖籍，固非皇材帝器所當稱慕。今使音奉皇帝璽綬，王其陟帝位，無逆朕命，以祗奉天心焉。」於是尚書令桓階等奉曰：「今漢使音奉璽書到，臣等以為天命不可稽，神器不可瀆。周武中流有白魚之應，不待師期而大號已建，舜受大麓，桑蔭未移而已陟帝位，皆所以祗承天命，若此之速也。故無固讓之義，不以守節為貴，必道信於神靈，符合於天地而已。易曰：『其受命如響，無有遠近幽深，遂知來物，非天下之至賾，其孰能與於此？』今陛下應期運之數，為皇天所子，而復稽滯於辭讓，低回於大號，非所以則天地之道，副萬國之望。臣等敢以死請，輒敕有司修治壇場，擇吉日，受禪命，發璽綬。」令曰：「冀三讓而不見聽，何汲汲于斯乎？」
裴松之注《陳壽·魏志二·文帝紀》引《獻帝傳》甲子，魏王上書曰：「奉今月壬戌璽書，重被聖命，伏聽冊告，肝膽戰悸，不知所措。天下神器，禪代重事，故堯將禪舜，納于大麓，舜之命禹，玄圭告功；烈風不迷，九州攸平，詢事考言，然後乃命，而猶執謙讓于德不嗣。況臣頑固，質非二聖，乃應天統，受終明詔；敢守微節，歸志箕山，不勝大願。謹拜表陳情，使并奉上璽綬。」侍中劉廙等奏曰：「臣等聞聖帝不違時，明主不逆人，故易稱通天下之志，斷天下之疑。伏惟陛下體有虞之上聖，承土德之行運，當亢陽明夷之會，應漢氏祚終之數，合契皇極，同符兩儀。是以聖瑞表徵，天下同應，曆運去就，深切著明；論之天命，無所與議，比之時宜，無所與爭。故受命之期，時清日晏，曜靈施光，休氣雲蒸。是乃天道悅懌，民心欣戴，而仍見閉拒，于禮何居？且群生不可一日無主，神器不可以斯須無統，故臣有違君以成業，下有矯上以立事，臣等敢不重以死請。」王令曰：「天下重器，王者正統，以聖德當之，猶有懼心，吾何人哉？且公卿未至乏主，斯豈小事，且宜以待固讓之後，乃當更議其可耳。」
丁卯，冊詔魏王曰：「天訖漢祚，辰象著明，朕祗天命，致位於王，仍陳曆數於詔冊，喻符運於翰墨；神器不可以辭拒，皇位不可以謙讓，稽於天命，至於再三。且四海不可以一日曠主，萬機不可以斯須無統，故建大業者不拘小節，知天命者不繫細物，是以舜受大業之命而無遜讓之辭，聖人達節，不亦遠乎！今使音奉皇帝璽綬，王其欽承，以答天下嚮應之望焉。」相國華歆、太尉賈詡、御史大夫王朗及九卿上言曰：「臣等被召到，伏見太史丞許芝、左中郎將李伏所上圖讖、符命，侍中劉廙等宣敘眾心，人靈同謀。又漢朝知陛下聖化通于神明，聖德參于虞、夏，因瑞應之備至，聽曆數之所在，遂獻璽綬，固讓尊號。能言之倫，莫不抃舞，河圖、洛書，天命瑞應，人事協于天時，民言協于天敘。而陛下性秉勞謙，體尚克讓，明詔懇切，未肯聽許，臣妾小人，莫不伊邑。臣等聞自古及今，有天下者不常在乎一姓；考以德勢，則盛衰在乎彊弱，論以終始，則廢興在乎期運。唐、虞曆數，不在厥子而在舜、禹。舜、禹雖懷克讓之意迫，群后執玉帛而朝之，兆民懷欣戴而歸之，率土揚歌謠而詠之，故其守節之拘，不可得而常處，達節之權，不可得而久避；是以或遜位而不恡，或受禪而不辭，不恡者未必厭皇寵，不辭者未必渴帝祚，各迫天命而不得以已。既禪之後，則唐氏之子為賓于有虞，虞氏之冑為客于夏代，然則禪代之義，非獨受之者實應天福，授之者亦與有餘慶焉。漢自章、和之後，世多變故，稍以陵遲，洎乎孝靈，不恆其心，虐賢害仁，聚斂無度，政在嬖豎，視民如讎，遂令上天震怒，百姓從風如歸；當時則四海鼎沸，既沒則禍發宮庭，寵勢並竭，帝室遂卑，若在帝舜之末節，猶擇聖代而授之，荊人抱玉璞，猶思良工而刊之，況漢國既往，莫之能匡，推器移君，委之聖哲，固其宜也。漢朝委質，既願禮禪之速定也，天祚率土，必將有主；主率土者，非陛下其孰能任之？所謂論德無與為比，考功無推讓矣。天命不可久稽，民望不不可久違，臣等慺慺，不勝大願。伏請陛下割撝謙之志，脩受禪之禮，副人神之意，慰外內之願。」令曰：「以德則孤不足，以時則戎虜未滅。若以群賢之靈，得保首領，終君魏國，於孤足矣。若孤者，胡足以辱四海？至乎天瑞人事，皆先王聖德遺慶，孤何有焉？是以未敢聞命。」
己巳，魏王上書曰：「臣聞舜有賓于四門之勳，乃受禪於陶唐，禹有存國七百之功，乃承祿於有虞。臣以蒙蔽，德非二聖，猥當天統，不敢聞命。敢屢抗疏，略陳私願，庶章通紫庭，得全微節，情達宸極，永守本志。而音重復銜命，申制詔臣，臣實戰惕，不發璽書，而音迫于嚴詔，不敢復命。願陛下馳傳騁驛，召音還臺。不勝至誠，謹使宗奉書。」相國歆、太尉詡、御史大夫朗及九卿奏曰：「臣等伏讀詔書，於邑益甚。臣等聞易稱聖人奉天時，論語云君子畏天命，天命有去就，然後帝者有禪代。是以唐之禪虞，命在爾躬，虞之順唐，謂之受終；堯知天命去己，故不得不禪舜，舜知曆數在躬，故不敢不受；不得不禪，奉天時也，不敢不受，畏天命也。漢朝雖承季末陵遲之餘，猶務奉天命以則堯之道，是以願禪帝位而歸二女。而陛下正於大魏受命之初，抑虞、夏之達節，尚延陵之讓退，而所枉者大，所直者小，所詳者輕，所略者重，中人凡士猶為陛下陋之。沒者有靈，則重華必忿憤于蒼梧之神墓，大禹必鬱悒于會稽之山陰，武王必不悅于（商）〔高〕陵之玄宮矣。是以臣等敢以死請。且漢政在閹宦，祿去帝室七世矣，遂集矢石於其宮殿，而二京為之丘墟。當是之時，四海蕩覆，天下分崩，武王親衣甲而冠冑，沐雨而櫛風，為民請命，則活萬國，為世撥亂，則致升平，鳩民而立長，築宮而置吏，元元無過，罔于前業，而始有造于華夏。陛下即位，光昭文德，以翊武功，勤恤民隱，視之如傷，懼者寧之，勞者息之，寒者以煖，飢者以充，遠人以（恩復）〔德服〕，寇敵以恩降，邁恩種德，光被四表；稽古篤睦，茂于放勛，網漏吞舟，弘乎周文。是以布政未期，人神並和，皇天則降甘露而臻四靈，后土則挺芝草而吐醴泉，虎豹鹿兔，皆素其色，雉鳩燕雀，亦白其羽，連理之木，同心之瓜，五采之魚，珍祥瑞物，雜遝於其間者，無不畢備。古人有言：『微禹，吾其魚乎！』微大魏，則臣等之白骨交橫于曠野矣。伏省群臣外內前後章奏，所以陳敘陛下之符命者，莫不條河洛之圖書，據天地之瑞應，因漢朝之款誠，宣萬方之景附，可謂信矣（省）〔著〕矣；三王無以及，五帝無以加。民命之懸於魏〔邦，民心之繫於魏〕政，三十有餘年矣，此乃千世時至之會，萬載一遇之秋；達節廣度，宜昭於斯際，拘牽小節，不施於此時。久稽天命，罪在臣等。輒營壇場，具禮儀，擇吉日，昭告昊天上帝，秩群神之禮，須禋祭畢，會群寮於朝堂，議年號、正朔、服色當施行，上。」復令曰：「昔者大舜飯糗茹草，將終身焉，斯則孤之前志也。及至承堯禪，被（珍）〔袗〕裘，妻二女，若固有之，斯則順天命也。群公卿士誠以天命不可拒，民望不可違，孤亦曷以辭焉？」
庚午，冊詔魏王曰：「昔堯以配天之德，秉六合之重，猶睹曆運之數，移於有虞，委讓帝位，忽如遺跡。今天既訖我漢命，乃眷北顧，帝皇之業，實在大魏。朕守空名以竊古義，顧視前事，猶有慚德，而王遜讓至于三四，朕用懼焉。夫不辭萬乘之位者，知命達節之數也，虞、夏之君，處之不疑，故勳烈垂于萬載，美名傳于無窮。今遣守尚書令侍中（顗）〔覬〕喻，王其速陟帝位，以順天人之心，副朕之大願。」於是尚書令桓階等奏曰：「今漢氏之命已四至，而陛下前後固辭，臣等伏以為上帝之臨聖德，期運之隆大魏，斯豈數載？傳稱周之有天下，非甲子之朝，殷之去帝位，非牧野之日也，故詩序商湯，追本玄王之至，述姬周，上錄后稷之生，是以受命既固，厥德不回。漢氏衰廢，行次已絕，三辰垂其徵，史官著其驗，耆老記先古之占，百姓協歌謠之聲。陛下應天受禪，當速即壇場，柴燎上帝，誠不宜久停神器，拒億兆之願。臣輒下太史令擇元辰，今月二十九日，可登壇受命，請詔王公群卿，具條禮儀別奏。」令曰：「可。」
裴松之注《陳壽·魏志二·文帝紀》獻帝傳曰：辛未，魏王登壇受禪，公卿、列侯、諸將、匈奴單于、四夷朝者數萬人陪位，燎祭天地、五嶽、四瀆，曰：「皇帝臣丕敢用玄牡昭告于皇皇后帝：漢歷世二十有四，踐年四百二十有六，四海困窮，三綱不立，五緯錯行，靈祥並見，推術數者，慮之古道，咸以為天之曆數，運終茲世，凡諸嘉祥民神之意，比昭有漢數終之極，魏家受命之符。漢主以神器宜授於臣，憲章有虞，致位于丕。丕震畏天命，雖休勿休。群公庶尹六事之人，外及將士，洎于蠻夷君長，僉曰：『天命不可以辭拒，神器不可以久曠，群臣不可以無主，萬幾不可以無統。』丕祗承皇象，敢不欽承。卜之守龜，兆有大橫，筮之三易，兆有革兆，謹擇元日，與群寮登壇受帝璽綬，告類于爾大神；唯爾有神，尚饗永吉，兆民之望，祚于有魏世享。」遂制詔三公：「上古之始有君也，必崇恩化以美風俗，然百姓順教而刑辟厝焉。今朕承帝王之緒，其以延康元年為黃初元年，議改正朔，易服色，殊徽號，同律度量，承土行，大赦天下；自殊死以下，諸不當得赦，皆赦除之。」
《陳壽·魏志十三·華歆傳》魏書曰：文帝受禪，歆登壇相儀，奉皇帝璽綬，以成受命之禮。
《陳壽·魏志二·文帝紀》魏氏春秋曰：帝升壇禮畢，顧謂群臣曰：「舜、禹之事，吾知之矣。」
《陳壽·魏志二·文帝紀》干竇搜神記曰：宋大夫邢史子臣明於天道，周敬王之三十七年，景公問曰：「天道其何祥？」對曰：「後五（十）年五月丁亥，臣將死；死後五年五月丁卯，吳將亡；亡後五年，君將終；終後四百年，邾王天下。」俄而皆如其言。所云邾王天下者，謂魏之興也。邾，曹姓，魏亦曹姓，皆邾之後。其年數則錯，未知邢史失其數邪，將年代久遠，注記者傳而有謬也？
《陳壽·魏志二·文帝紀》黃初元年十一月癸酉，以河內之山陽邑萬戶奉漢帝為山陽公，行漢正朔，以天子之禮郊祭，上書不稱臣，京都有事于太廟，致胙；封公之四子為列侯。
《范曄·後漢書九·孝獻帝紀》奉帝為山陽公，邑一萬戶，位在諸侯王上，奏事不稱臣，受詔不拜，以天子車服郊祀天地，宗廟、祖、臘皆如漢制，都山陽之濁鹿城。四皇子封王者，皆降為列侯。
《范曄·後漢書十·皇后紀下》魏受禪，遣使求璽綬，后怒不與。如此數輩，后乃呼使者入，親數讓之，以璽抵軒下，因涕泣橫流曰：「天不祚爾！」左右皆莫能仰視。后在位七年。魏氏既立，以后為山陽公夫人。
《范曄·後漢書十·皇后紀下》獻穆曹皇后諱節，魏公曹操之中女也。
《陳壽·魏志十六·蘇則傳》初，則及臨菑侯植聞魏氏代漢，皆發服悲哭，文帝聞植如此，而不聞則也。
裴松之注《陳壽·魏志十三·華歆傳》魏書曰：文帝受禪，歆登壇相儀，奉皇帝璽綬，以成受命之禮。華嶠譜敘曰：文帝受禪，朝臣三公已下並受爵位；歆以形色忤時，徙為司徒，而不進爵。魏文帝久不懌，以問尚書令陳群曰：「我應天受禪，百辟群后，莫不人人悅喜，形于聲色，而相國及公獨有不怡者，何也？」群起離席長跪曰：「臣與相國曾臣漢朝，心雖悅喜，義形其色，亦懼陛下實應且憎。」帝大悅，遂重異之。
《陳壽·魏志二十二·衛臻傳》時群臣並頌魏德，多抑損前朝。臻獨明禪授之義，稱揚漢美。帝數目臻曰：「天下之珍，當與山陽共之。」遷尚書，轉侍中吏部尚書。
《陳壽·魏志二十二·衛臻傳》衞臻字公振，陳留襄邑人也。父茲，有大節，不應三公之辟。太祖之初至陳留，茲曰：「平天下者，必此人也。」太祖亦異之，數詣茲議大事。從討董卓，戰于熒陽而卒。太祖每涉郡境，輒遣使祠焉。
《陳壽·魏志二十六·郭淮傳》黃初元年，奉使賀文帝踐阼，而道路得疾，故計遠近為稽留。及群臣歡會，帝正色責之曰：「昔禹會諸侯於塗山，防風後至，便行大戮。今溥天同慶而卿最留遲，何也？」淮對曰：「臣聞五帝先教導民以德，夏后政衰，始用刑辟。今臣遭唐虞之世，是以自知免於防風之誅也。」帝悅之，擢領雍州刺史，封射陽亭侯，五年為真。
《陳壽·魏志二·文帝紀》追尊皇祖太王曰太皇帝，考武王曰武皇帝，尊王太后曰皇太后。賜男子爵人一級，為父後及孝悌力田人二級。以漢諸侯王為崇德侯，列侯為關中侯。以潁陰之繁陽亭為繁昌縣。封爵增位各有差。改相國為司徒，御史大夫為司空，奉常為太常，郎中令為光祿勳，大理為廷尉，大農為大司農。郡國縣邑，多所改易。更授匈奴南單于呼廚泉魏璽綬，賜青蓋車、乘輿、寶劍、玉玦。十二月，初營洛陽宮，戊午幸洛陽。
裴松之注《陳壽·魏志二·文帝紀》臣松之案：諸書記是時帝居北宮，以建始殿朝群臣，門曰承明，陳思王植詩曰「謁帝承明廬」是也。
裴松之注《陳壽·魏志二·文帝紀》魏書曰：以夏數為得天，故即用夏正，而服色尚黃。魏略曰：詔以漢火行也，火忌水，故「洛」去「水」而加「佳」。魏於行次為土，土，水之牡也，水得土而乃流，土得水而柔，故除「佳」加「水」，變「雒」為「洛」。
《陳壽·魏志二·文帝紀》是歲，長水校尉戴陵諫不宜數行弋獵，帝大怒；陵減死罪一等。
《范曄·後漢書志二十七·百官四》長水校尉一人，比二千石。〔一〕本注曰：掌宿衛兵。
〔一〕 如淳曰：「長水，胡名也。」韋昭曰：「長水校尉典胡騎，廄近長水，（胡）〔故〕以為名。」長水蓋〔關〕中小水名。
《許嵩·建康實錄一·吳上太祖上》明年冬十月，曹丕代漢稱魏，號黃初元年，而權江東猶稱建安。
《常璩·華陽國志六·先主志》二十五年春正月，魏武王薨，嗣王丕即位，改元延康。蜀傳聞漢帝見害，先主乃發喪，制服，追謚曰「孝愍皇帝」。
《陳壽·蜀志二·先主傳》先主姓劉，諱備，字玄德，涿郡涿縣人，漢景帝子中山靖王勝之後也。
《陳壽·蜀志二·先主傳》二十五年，魏文帝稱尊號，改年曰黃初。或傳聞漢帝見害，先主乃發喪制服，追諡曰孝愍皇帝。是後在所並言眾瑞，日月相屬，故議郎陽泉侯劉豹、青衣侯向舉、偏將軍張裔、黃權、大司馬屬殷純、益州別駕從事趙莋、治中從事楊洪、從事祭酒何宗、議曹從事杜瓊、勸學從事張爽、尹默、譙周等上言：「臣聞河圖、洛書，五經讖、緯，孔子所甄，驗應自遠。謹案洛書甄曜度曰：『赤三日德昌，九世會備，合為帝際。』洛書寶號命曰：『天度帝道備稱皇，以統握契，百成不敗。』洛書錄運期曰：『九侯七傑爭命民炊骸，道路籍籍履人頭，誰使主者玄且來。』孝經鉤命決錄曰：『帝三建九會備。』臣父群未亡時，言西南數有黃氣，直立數丈，見來積年，時時有景雲祥風，從璿璣下來應之，此為異瑞。又二十二年中，數有氣如旗，從西竟東，中天而行，圖、書曰『必有天子出其方』。加是年太白、熒惑、填星，常從歲星相追。近漢初興，五星從歲星謀；歲星主義，漢位在西，義之上方，故漢法常以歲星候人主。當有聖主起於此州，以致中興。時許帝尚存，故群下不敢漏言。頃者熒惑復追歲星，見在胃昴畢；昴畢為天綱，經曰『帝星處之，眾邪消亡』。聖諱豫睹，推揆期驗，符合數至，若此非一。臣聞聖王先天而天不違，後天而奉天時，故應際而生，與神合契。願大王應天順民，速即洪業，以寧海內。」
《常璩·華陽國志六·先主志》先主未許。冬，魏王丕即皇帝位，改元黃初。漢獻帝遜位，為山陽公。
裴松之注《陳壽·蜀志二·先主傳》魏書曰：備聞曹公薨，遣掾韓冉奉書弔，并致賻贈之禮。文帝惡其因喪求好，敕荊州刺史斬冉，絕使命。典略曰：備遣軍謀掾韓冉齎書弔，并貢錦布。冉稱疾，住上庸。上庸致其書，適會受終，有詔報答以引致之。備得報書，遂稱制。