University of Virginia Library

A. PART A

Wang Mang, whose courtesy given name was Chü-chün,
was the son of [Wang Wan], a younger [half]brother
of the Empress [nee Wang of Emperor]
Hsiao-yüan. The father, [Wang Chin], and the

[living] elder and younger brothers of the Empress
[nee Wang of Emperor] Yüan were all enfeoffed as
marquises during the reigns of [Emperors] Yüan and
Ch'eng. They occupied [high] positions and had
important influence in the government. In the
clan there were nine marquises and five Commanders-in-chief.[2]
A discussion is in the "Memoir of the
Empress [nee Wang of Emperor] Yüan."

Only [Wang] Mang's father, [Wang] Wan, who
had died young, was not made a marquis. The various
elder and younger cousins of [Wang] Mang were
all the sons of Generals or of the Five Marquises,[4]
so they took advantage of their opportunities and
were extravagant. In their equipages and horses,
music and women, idleness and gadding[5] they competed
with one another.

[Wang] Mang alone was an orphan and in humble
circumstances, hence he humbled himself and made
himself courteous and temperate.[6] In studying the

Classic of Rites [the Yi-li], he rendered to Ch'en
Ts'an, [a man] from P'ei Commandery,[8] the services
due to a teacher. [Wang Mang] fatigued himself
and studied extensively, wearing garments like the
Confucian masters. He served his mother and the
widow of his elder brother, [Wang Yung], and reared
[Wang Kuang], the orphaned son of his elder brother.
Thus his conduct was quite perfect. Moreover, outside
[his clan] he associated with eminent persons,
and within [his clan] he served his various uncles,
paying minute attention to the spirit of the rules of
proper conduct.

During [the period] Yang-so, when his paternal
uncle who was the heir of his grandfather, the
General-in-chief, [Wang] Feng, became ill, [Wang]
Mang waited upon him in his illness, himself tasting
the medicine [before administering it]. For successive
months, [Wang Mang's] hair was disordered, his
face uncleansed, and he did not [even] loosen the
girdle to his garments. When [Wang] Feng was
about to die, he therefore confided [Wang Mang] to
the Empress Dowager [nee Wang] and Emperor
[Ch'eng]. He was installed as a Gentleman of the
Yellow Gate and was promoted to be Colonel of the
Archers Who Shoot By Sound.

After a long time, his paternal uncle who was
younger than [Wang Mang's] father, the Marquis of
Ch'eng-tub, [Wang] Shang1b, memorialized that he
wished to divide the households of his estate in order
to enfeoff [Wang Mang]. Moreover, the Privy
Treasurer of the Ch'ang-lo [Palace], Tai Ch'ung, the
Palace Attendant, Chin Shê, the Colonel of Northern
Barbarian Cavalry, Chi Hung, the Chief Commandant
of Shang-ku [Commandery], Yang Ping,
and the Gentleman-of-the-Household, Ch'en T'ang,
who were all gentlemen well-known in that age, all
spoke in behalf of [Wang] Mang. Because of that,
the Emperor esteemed [Wang] Mang. In the first
year of [the period] Yung-shih, he enfeoffed [Wang]
Mang as Marquis of Hsin-tuc with an estate of fifteen
hundred households in the Tu District of Hsin-yeh
[County] in Nan-yang [Commandery]. He was
promoted to be Chief Commandant of Cavalry, Imperial
Household Grandee, and Palace Attendant,
and was careful as [an imperial] guard.

As his noble rank and position became more and

more honorable, his conduct became more and more
humble. He distributed equipages and horses,
clothes, and fur garments, and bestowed them upon
his guests, so that in his household there was no
surplus [wealth]. He received and succored well-known
gentlemen. He associated with a very large
number of generals, chancellors, ministers, and
grandees, hence those who occupied official positions
in turn recommended him. Travelers talked about
him; his empty fame flourished and spread, so that it
overwhelmed that of his various uncles. He dared
to do affected deeds which created a stir and performed
them without shame.

[Wang] Mang's elder brother, [Wang] Yung3, had

been a Department Head. He had died young and
had had a son, [Wang] Kuang1. [Wang] Mang sent
him to study at the gates of the Erudits. When
[Wang] Mang took his leave, [usually once each five
days], he led out and arranged his chariots and horse-
men and brought sheep and wine to recompense and
offer to [Wang Kuang1's] teachers; his favor was [also]
shown to all of [Wang Kuang1's] fellow-students, so
that the masters all stared at him and the elders
admired him.

[Altho Wang] Kuang1 was younger than [Wang]

Mang's son, [Wang] Yü3, [Wang] Mang had them
[both] married on the same day. [At the wedding
feast], when the guests had filled his halls, in a
moment a man told him that his Lady Dowager
[mother] was suffering from a certain pain and must
drink a certain medicine. Up to [the time] when the
guests left, he had [thus] arisen several times.

He once[32] privately purchased a waiting-maid.
Some of his cousins came to know something about it.
Because of that, [Wang] Mang said, "The General
of the Rear, Chu [Po] Tzu-yüan, has no sons. I,
Mang, heard that this girl's line is fruitful in bearing
sons, so I purchased her for him." The same day
he presented the slave-girl to [Chu Po] Tzu-yüan.
In the foregoing manner he hid his desires and sought
for fame.

At this time, Shun-yü Chang, the son of an elder
[half]-sister of the Empress Dowager [nee Wang],
had, because of his ability, become one of the nine
high ministers. He was senior to and ahead of
[Wang] Mang. [Wang] Mang secretly[35] sought out
[Shun-yü Chang's] crimes. [Wang Mang] took advantage
of [this information and informed] the Commander-in-chief,
the Marquis of Ch'ü-yang, [Wang]
Ken, who had him speak [to the Empress Dowager
nee Wang and the Emperor. Thereupon, Shun-yü]
Chang suffered execution. From this [deed, Wang]
Mang obtained [a reputation] for straightforward-
ness. A discussion is in the "Memoir of [Shun-yü]
Chang." [Wang] Ken then begged to retire and
recommended [Wang] Mang to take his place. The
Emperor thereupon selected him to be the Commander-in-chief.
This year was the first year of [the
period] Sui-ho, and [Wang Mang] had reached his
thirty-eighth year.[45]

When [Wang] Mang had surpassed his equals and

succeeded his four uncles, [Wang Feng, Wang
Shang1a, Wang Yin, and Wang Ken], as chief assistant
in the government, he wished to make his
fame and reputation surpass that of his predecessors,
hence he denied himself[47] tirelessly and invited[48]
the Capable and Good [to come to him], making them
Division Head Clerks. He bestowed upon [other]
gentlemen all of his grants [from the Emperor] and
the income from his estate, being even more economical
[in his personal expenses].

When his mother was ill, the ministers and full

marquises sent their Ladies to ask after her illness.
When [Wang] Mang's wife received them, her clothes
did not trail on the ground [and she wore] a linen
apron.[51] Those who saw her, thought she was a
servant, and sent someone to ask [who she was].
When they learned that she was the Lady, they were
all astonished.

[Wang Mang] had been chief assistant in the
government for more than a year when Emperor
Ch'eng died. When Emperor Ai ascended the
throne, he honored the Empress Dowager [nee Wang]
and made her the Grand Empress Dowager. The
[Grand] Empress Dowager [nee Wang] issued an
imperial edict to [Wang] Mang, [ordering him] to go
to his residence and leave [his position vacant for
some of] the Emperor's maternal relatives.[60] [Wang]
Mang [hence] presented to the Emperor a request
begging to retire. Emperor Ai [however] sent his
Prefect of the Masters of Writing, [T'ang Lin], with
an imperial edict to [Wang] Mang, saying,

"The late Emperor entrusted the government to

you, sir, whereupon he departed from his subjects.
We have obtained [the opportunity] to uphold the
[imperial] ancestral temples and will in truth consider
[Ourself] fortunate to be of the same mind and
similar opinions with you, sir. Now you, sir, have
sent [Us a letter saying that you] are ill and ask to
retire. Thereby you make known that We are not
able to uphold or follow the intentions of the late
Emperor. We are greatly saddened. [We] have
already issued an imperial edict to the Masters of
Writing to await your memorials, sir, about [government]
business."

[The Emperor] also sent the Lieutenant Chancellor,
K'ung Kuang, the Grand Minister of Works,
Ho Wu, the General of the Left, Shih1 Tan, and the
Commandant of the Palace Guard, Fu Hsi, to speak
to the [Grand] Empress Dowager [nee Wang], saying,
"The Emperor has heard of the Empress Dowager's
imperial edict and is much saddened. If the Commander-in-chief
[Wang Mang] does not arise, the
Emperor will then not presume to attend to the
government." The [Grand] Empress Dowager [nee
Wang thereupon] again ordered [Wang] Mang to
attend to the [government] business.

At that time, the grandmother of Emperor Ai, the

Queen Dowager [nee] Fu of Ting-t'ao, and his
mother, the Concubine nee Ting [of the deceased
King of Ting-t'ao], were alive, so the Marquis of
Kao-ch'ang, Tung Hung, presented to the throne a
letter saying, "According to the principles of the
Spring and Autumn [in the Kung-yang Commentary],
a mother becomes honorable because of her son, so
that the Concubine [nee] Ting should be presented
with the imperial title [of Empress Dowager]."[65]
[Wang] Mang together with Shih1 Tan impeached
[Tung] Hung for misleading the court, which constituted
inhumanity. A discussion is in the "Memoir
of [Shih1] Tan."

At a later date, there was a banquet in Wei-yang
Palace. The Prefect of the Flunkies spread the
canopy and seat for the Queen Dowager [nee] Fu at
the side of the seat for the Grand Empress Dowager
[nee Wang. Wang] Mang investigated and reproached
the Prefect of the Flunkies, saying, "The
Queen Dowager of [the kingdom of] Ting-t'ao is a
concubine from a tributary [kingdom]. How could
she he permitted to be honored equally with the most
honorable [lady in the palace]? Take it away and
put the seat [of the Queen Dowager of Ting-t'ao]
at a different [place]."

When the Queen Dowager [nee] Fu heard of it,
she was furious and refused to attend [the banquet.
She thereupon held] a great hatred against [Wang]
Mang. [Hence Wang] Mang again begged to retire.
Emperor Ai granted [Wang] Mang five hundred
catties of actual gold, a comfortable carriage and a
quadriga of horses, dismissed him [from his position],
and sent him to his residence. Most of the ministers
and grandees praised him, so the Emperor added his
grace and favor, and established, as [regular] messenger
to his home, a Palace [Attendant Within] the
Yellow Gate to grant him a meal [from the imperial
cuisine] once every ten days. [The Emperor] sent
to his subordinates an imperial edict which said,

"The Marquis of Hsin-tuc, [Wang] Mang, has
worried and toiled for the state and has firmly held
to his fealty. We hoped with him to produce a good
government, [but] the Grand Empress Dowager [nee
Wang] has issued an imperial edict that [Wang]
Mang should go to his residence, for which We are
very sorry. Let [Wang Mang][80] be additionally
enfeoffed with three hundred fifty households in
Huang-yu Village; let his position be Specially Advanced,
let him [be given the rank of] Serving in the
Palace, [be required] to come to court [only] on the
first and fifteenth days of the month, and present
himself with formalities like those of the three highest
ministers. When [the Emperor rides] his chariot of

state, [Wang Mang] may follow in the [imperial
cortege] riding a green chariot.[82]

The second year afterwards, when the Queen Dowager

[nee] Fu and the Concubine [nee] Ting had both
been given the imperial titles [of Emperor's Great
Empress Dowager and the Emperor's Empress Dowager,
respectively], the Lieutenant Chancellor Chu Po
memorialized,

"[Wang] Mang has not previously applied broadly
[enough] the principle of honoring those [deserving
of] honor[88] but has humbled and degraded those who
should be honored with an imperial title, [thereby]
injuring the doctrine of filial piety, so that he ought

to suffer public execution. Fortunately [for him], he
has received [the advantage of a general] ordinance
of amnesty, [yet] it is not proper that he should
possess a noble title or land. I beg that he be dismissed
[from his titles] and made a commoner."

The Emperor said, "Because [Wang] Mang is related
to the Grand Empress Dowager [nee Wang],
let him not be dismissed [from his noble titles], but
be sent away to his estate."

While [Wang] Mang had closed his gates and was
keeping to himself, [Wang] Huob,[96] his son who was
neither his eldest nor his youngest, murdered a slave.
[Wang] Mang bitterly reproached [Wang] Huob
and caused him to commit suicide.

While he had been at his estate to the third year,
officials[99] by the hundreds sent letters to the Emperor
grieving and pleading for [Wang] Mang. In the first
year of [the period] Yüan-shou, when there was an
eclipse of the sun, [some persons who had been recommended
as] Capable and Good, Chou Huo, Sung
Ch'ung, and others, in their written replies to the
examination, praised highly [Wang] Mang's achievements
and virtue. The Emperor therefore summoned
[Wang] Mang [to come to court].

When [Wang] Mang had first gone to his estate,
because [Wang] Mang was an honorable and important
[personage], the Grand Administrator of
Nan-yang [Commandery] selected a Division Head
from his office, K'ung Hsiu, [a man of] Yüan, to be
the acting Chancellor of Hsin-tuc, [Wang Mang's
marquisate. When K'ung] Hsiu went to pay a
visit to [Wang] Mang, [Wang] Mang [treated K'ung
Hsiu] with all possible formalities and in person
welcomed him [at the door]. [K'ung] Hsiu had
also heard of [Wang Mang's] fame and responded to
him in like manner.

Later, when [Wang] Mang was ill, [K'ung] Hsiu
attended upon him. Because of his gracious intent,
[Wang] Mang presented him with his [own] precious
sword having jade furnishings, desiring to make
[K'ung Hsiu] a good friend. [But K'ung] Hsiu refused
to receive it. [Wang] Mang said therefore, "I verily
see that on your face, sir, there is a scar. A fine jade
can extinguish a scar. I merely wanted to present
you with the ring on the hilt of the sword."[104] He
immediately loosed its [jade] sword-ring.

When [K'ung] Hsiu again excused himself and
refused, [Wang] Mang said, "Do you, sir, dislike
[to receive it] because of its [high] value?" Then
he pounded it to pieces, himself tied it up, and thereupon

presented it to [K'ung] Hsiu. [K'ung] Hsiu
then received it.

When [Wang] Mang was summoned [to the court
and was about to] leave, he wanted to see [K'ung]
Hsiu, [but K'ung] Hsiu pronounced himself ill and
did not present himself.

More than a year after [Wang] Mang returned to

the imperial capital, Emperor Ai died. He had no

children and both the [August Grand] Empress
Dowager [nee Fu] and the [Emperor's] Empress
Dowager [nee] Ting had died previously. On the
same day [as the death], the Grand August Empress
Dowager [nee Wang] rode a quadriga to the Wei-yang
Palace, where she secured the imperial seals
with their seal-cords.[112] She sent a messenger galloping
to summon [Wang] Mang. She issued an imperial
edict to the Masters of Writing, [declaring] that the
various insignia and credentials for mobilizing troops,
the matters memorialized by the various officials, and
the troops of the Palace Attendants Within the
Yellow Gate and of the Attendants at the Gates
should all be under the control of [Wang] Mang.

[Wang] Mang advised [the Grand Empress Dowager]
that the Commander-in-chief, the Marquis of
Kao-an, Tung Hsien2a, was too young and [that his
occupying that position] did not accord with public
opinion, [so that she should] take [away] his [official
and noble] seals and cords. On the same day,
[Tung] Hsien2a committed suicide.

The [Grand] Empress Dowager [nee Wang] in an
imperial edict ordered the ministers to recommend
persons who might become the Commander-in-chief.
The Grand Minister Over the Masses, K'ung Kuang,
and the Grand Minister of Works, P'eng Hsüan,
recommended [Wang] Mang. The General of the
Van, Ho Wu, and the General of the Rear,[119] Kung-
sun Lu, recommended each other. The [Grand]
Empress Dowager installed [Wang] Mang as Commander-in-chief
and discussed with him the establishment
of an heir [to the throne].

The Marquis of An-yang, Wang Shun4b, was a

second cousin of [Wang] Mang, was cultivated and
self-controlled[124] in his person, and was trusted and
beloved by the [Grand] Empress Dowager. [Wang]
Mang advised her to make [Wang] Shun4b the General
of Chariots and Cavalry and send him to invite
the King of Chung-shan, [Liu Chi-tzu], to carry on
the posterity of Emperor Ch'eng. This was Emperor
Hsiao-p'ing.

The Emperor was in his ninth year, so the [Grand]
Empress Dowager attended court and pronounced
[that she issued the imperial] decrees.[126] She entrusted
the government to [Wang] Mang.

[Wang] Mang advised her that [the lady] nee
Chao had previously killed some imperial sons[127] and
that [the lady] nee Fu had been proud and arrogant,
so she thereupon dismissed the Empress [nee] Chao
of [Emperor] Hsiao-ch'eng and the Empress [nee] Fu
of [Emperor] Hsiao-ai [from their titles]. Both were

ordered to commit suicide. A discussion is in the
"Memoir of the [Imperial] Relatives by Marriage."

Because the Grand Minister Over the Masses,

K'ung Kuang, was a famous scholar, had acted as
chancellor to three lords [of men], was respected by
the [Grand] Empress Dowager, and the whole empire
trusted him, [Wang] Mang therefore honored
[K'ung] Kuang greatly and served him. [Wang
Mang] introduced [to the court K'ung] Kuang's son-
in-law, Chen Han, and made him a Palace Attendant
and the Chief Commandant of the Imperial Equipages.

[Wang] Mang attributed crimes to all the various
maternal relatives of Emperor Ai, together with
[those of] his great officials and those who held office
whom [Wang] Mang had disliked, and prepared
[unsigned] memorials begging [that they be
punished]. He had [Chen] Han take them to
[K'ung] Kuang. [K'ung] Kuang was habitually
timid and cautious, so did not dare to refuse to send
in these memorials [as his own]. Each time [they
were received, Wang] Mang advised the [Grand]
Empress Dowager to assent to these memorials. In
this way, the General of the Van, Ho Wu, and the
General of the Rear, Kung-sun Lu, were sentenced for
having recommended each other and were dismissed.
The relatives of the Ting and Fu [clans], together
with [those of] Tung Hsien2a were all dismissed from
their positions and from their noble titles and were
exiled to distant regions.

The Marquis of Hung-yang, [Wang] Li5a, was a
younger [half]-brother of the [Grand] Empress
Dowager. Although he did not occupy any [official]
position, yet because he was one of his uncles who
was respected within [the Palace, Wang Mang]
dreaded him. He feared [Wang] Li5a might casually
say something to the [Grand] Empress Dowager
which would bring it about that [Wang Mang] would
not be permitted to follow his own intentions. So
[Wang Mang] had [K'ung] Kuang also memorialize
[Wang] Li5a's former evil deeds: that he had previously
known that the Marquis of Ting-ling, Shun-yü
Chang, had committed the crime of rebellion and he
had [nevertheless] received from him a large bribe and
had falsely[140] spoken for him, [thus] misleading the
court. Later he had advised that a secret son of a
government woman, Yang Chi, [allegedly by Emperor
Ch'eng], should be made an Imperial Son, [a
possible heir to the throne. But] the common opinion
[in the court was, "It is a case of] the reappearance
of the Young Emperor of the Lü clan.[143] It is most
disturbing. It would be suspicious to the empire, so
that it would be difficult to establish [such a babe's
legitimacy] to later generations or to achieve anything
creditable in behalf of [such a babe] in swaddling
clothes." [The memorial] begged that [Wang] Li5a
should be sent back to his state.

When the [Grand] Empress Dowager would not
listen to it, [Wang] Mang said to her, "Now the
Han dynasty has decayed and has been without
[natural] heirs [to the throne] for successive generations.
You alone, [Grand] Empress Dowager, can
take the place of the young lord in directing the
government. It is sincerely to be dreaded that, even

if you strive hard to use justice and uprightness in
leading the empire, it is yet to be feared that [the
empire] will not follow [you. But] now if for the
sake of your private affection you go contrary to the
advice of your highest officials, in this way your
many subordinates will become dangerous and evil;
disorder will arise because of this [event]. It is
proper to approve [this petition], temporarily send
[Wang Li5a] to his state, and, after the situation has
become more tranquil, to summon him back." The
[Grand] Empress Dowager had no alternative, so sent
[Wang] Li5a to his state. The [methods] by which
[Wang] Mang compelled and controlled his superiors
and inferiors were all of the foregoing sort.

In this way, those who attached themselves to him
and accorded with him were promoted and those who
opposed or disliked him were exterminated. Wang
Shun4b and Wang Yi5 became his intimate advisers.
Chen Feng and Chen Han had charge of making
decisions[149] , P'ing Yen had charge of delicate matters[150]
, Liu Hsin1a[151] took care of [classical] literature,
Sun Chien was his military assistant.[152] [Chen]
Feng's son, [Chen] Hsün, [Liu] Hsin1a's son, [Liu]
Fen, Ts'ui Fa from Cho Commandery, and Ch'en
Ch'ung from Nan-yang [Commandery] were all
favored by [Wang] Mang because of their ability.

[Wang] Mang's appearance was severe and his
speech was blunt.[155] When he wanted to have something
done, he subtly indicated it in his bearing; his
clique took up his intentions and manifested them in a
memorial, [whereupon Wang] Mang bent his head
to the earth with tears in his eyes, and firmly declined.
On the one hand, he thereby misled the [Grand]
Empress Dowager, and on the other, he thereby
exhibited faithfulness to the mass of commoners.

First, he had hinted that [the Governor of] Yi
Province should induce the barbarians outside the
barrier to present a white pheasant,[158] and, in the

first year of [the period] Yüan-shih, in the first month,
[Wang] Mang advised the [Grand] Empress Dowager

to issue an imperial edict that the white pheasant
should be offered in the [imperial] ancestral temples.
The many courtiers therefore memorialized, saying,

"The [Grand] Empress Dowager entrusted to the
Commander-in-chief, [Wang] Mang, the duty of planning
the imperial enthronement that gave peace to
the [imperial] ancestral temples. When the former

Commander-in-chief Ho Kuang had the merit of
[similarly] having given peace to the [imperial] ancestral
temples, his enfeoffment was increased by
thirty thousand households, the noble title and estate
[of his posterity was ordered] to be the same [as
that of the founder of their house,[165] and he was
ranked] the same as the [former] Chancellor of
State Hsiao [Ho]. It would be proper for [Wang]
Mang to be [treated] as [Ho] Kuang was formerly
[treated]."[166]

The [Grand] Empress Dowager questioned[167] the
ministers, saying, "Is it really that, because the
Commander-in-chief, [Wang Mang], has achieved

great merit, he ought to be given [high] honors? Or
it is because he is of [Our] flesh and blood that
you have wanted to distinguish him?"

Thereupon various courtiers produced long expositions,
[saying, "Wang] Mang's achievements and

virtuous conduct have brought about the auspicious
presage of a white pheasant [as at the time the Duke
of] Chou [was minister to King] Ch'eng. That in a
thousand years there are similarities is a law of the
sage-kings.[172] When a subject has great achievements,
in his lifetime he should have a laudable title.
Hence the Duke of Chou, during his lifetime, was
given[173] a title with [the name of] the Chou [dynasty
in it. Wang] Mang has the great achievement of
having given stability to the state and of having given
tranquillity to the Han dynasty, so that it is proper
that he should be granted the title, `The Duke Giving
Tranquillity to the Han [Dynasty],' that the [number
of] households [in his noble estate] should be increased,
and [his posterity should be given] the same
noble title and estate [as the founder of their house].
On the one hand, [this appointment] will be in
accordance with ancient principles, and on the other
hand, it will take as its model past situations.
Thereby it will accord with the mind of Heaven."

When the [Grand] Empress Dowager, in an imperial
edict, ordered a Master of Writing to prepare
[an edict for] this matter, [Wang] Mang presented a
letter which said, "Your servant planned the enthronement
[of Emperor P'ing] together with K'ung
Kuang, Wang Shun4b, Chen Feng, and Chen Han.
Now I wish that the achievements and rewards of
[K'ung] Kuang and the others should alone be listed
and that [any rewards for] your servant, Mang,
should be abandoned and set aside. Do not list me
with them."

Chen Han advised the [Grand] Empress Dowager
to issue an imperial edict, which said,

Although a relative should be loved, [yet We] should
not be partial to him. [But] you, sir, have achieved
the merit of having given tranquillity to the [imperial]
ancestral temples. [We] cannot set aside [your
merits] and not exalt them just because you are of
[Our] flesh and blood. You, sir, must not refuse."

When [Wang] Mang again presented a letter excusing
himself, the [Grand] Empress Dowager by an
imperial edict ordered an Internuncio to lead [Wang]
Mang to await [investiture] in the Eastern Wing of
the [Palace] Hall. [But Wang] Mang pronounced

himself ill and would not enter [the Palace Hall, so
the Grand] Empress Dowager sent the Prefect of the
Masters of Writing, [Yao] Hsün, with an imperial
edict to [Wang Mang], saying, "Because you, sir,
are humble,[182] you have refused on account of illness.
Your position, sir, is important, and may not be left
vacant. Arise promptly at this time."

When [Wang] Mang completely and firmly refused,
the [Grand] Empress Dowager again sent the Grand
Coachman at the Ch'ang-hsin [Palace, Wang] Hung,
with an imperial decree summoning [Wang] Mang.
[Wang] Mang [however] insistently pronounced himself
ill. Her entourage advised the [Grand] Empress
Dowager that it was proper not to force [Wang]
Mang's will, and merely to list K'ung Kuang and the

others, whereupon [Wang] Mang would be willing to
arise.

The [Grand] Empress Dowager [thereupon] issued
to her subordinates an imperial edict, saying, "The
Grand Tutor, the Marquis of Po-shan, [K'ung]
Kuang, has guarded [the throne] for four reigns and
from reign to reign has been tutor or chancellor. He
is loyal, filial, benevolent, and sincere; his conduct
and his fealty have been outstanding. He made
the proposal and planned the imperial enthronement.
He shall be additionally enfeoffed with [the income of]
ten thousand households. [K'ung] Kuang shall become
the Grand Master, participating in a government
by Four Coadjutors.

"The General of Chariots and Cavalry, the Marquis
of An-yang, [Wang] Shun4b, has repeatedly and
continually been benevolent and filial; he was sent to
invite the King of Chung-shan, [Liu Chi-tzu, to
ascend the throne] and he has `repulsed [by diplomacy]
the attacks of [the enemy at a distance of]
ten thousand li.'[188] His achievements and virtuous
conduct are abundant and brilliant. He shall be
additionally enfeoffed with [the income of] ten
thousand households. [Wang] Shun4b shall become
the Grand Guardian.

"The General of the Left and Superintendent of
the Imperial Household, [Chen] Feng, has guarded
[the throne] for three reigns. He is loyal, trustworthy,

benevolent, and sincere. He was sent to
invite the King of Chung-shan [to ascend the throne]
and has assisted and guided him and supplied his
needs, thereby giving tranquillity to the [imperial]
ancestral temples. [Chen] Feng shall be enfeoffed
as Marquis of Kuang-yang with the income of a
state of 5000 households. [Chen] Feng shall become
the Junior Tutor.

"Upon all [these persons] there shall be conferred
the position [of being included among] the Four
Coadjutors. Their noble ranks and estates shall be
the same [for their descendants as for the founders
of their houses] and to each shall be given one
residence.

"The Palace Attendant and Chief Commandant
of Imperial Equipages, [Chen] Han, has guarded the
throne and toiled diligently. He made the proposal
and planned the imperial enthronement. [Chen]
Han shall be enfeoffed as the Marquis of Ch'eng-yang

with the income of an estate of two[193] thousand
four hundred households."

When these four persons had received rewards and
[Wang] Mang had not even yet arisen, various
courtiers again presented [a memorial to the Grand
Empress Dowager nee Wang], saying, "Although
[Wang] Mang is able to yield [to others,[194] yet] he
is one whom the court should properly make illustrious
and to whom should be given at [this appropriate]
time [suitable] rewards, [thereby] making well-known
and important one who has achieved great
merits and [thereby] not causing the hopes of the
many officials or of the great multitude to be disappointed."[196]

The [Grand] Empress Dowager thereupon issued
an imperial edict, saying, "The Commander-in-chief,

the Marquis of Hsin-tuo, [Wang] Mang, has been one
of the three highest ministers for three reigns and
has performed the [same] duties [as those performed
by] the Duke of Chou. He has established the plan
[for the succession to the throne that is to endure for]
ten thousand generations. In achievements and
virtuous conduct[200] he has been a model to palace
officials.[201] His influence has spread over [all] within
the [four] seas, so that people of distant [regions]
have thought with affection of right principles; a potentate
of the Yüeh-shang,[202] [whose speech must be]
repeatedly interpreted [from one interpreter to another],
presented a white pheasant as tribute.

"Let [Wang] Mang be additionally enfeoffed with
[the income of] the twenty-eight thousand households
in the two counties of Shao-ling and Hsin-hsi.
His heirs who succeed him shall be exempted
[from taxes and service] and their noble rank and
estate shall be the same [as his].[203] His achievements[204]
shall be [ranked] the same as those of the
[former] Chancellor of State, Hsiao [Ho. Wang]

Mang shall be the Grand Tutor and in charge of the
business of the Four Coadjutors. His title shall be
the Duke Giving Tranquillity to the Han Dynasty.
The first residence, that of the former Chancellor of
State, Hsiao [Ho], shall become the residence of the
Duke Giving Tranquillity to the Han Dynasty. Let
[this ordinance] be established and published as a
[permanent] ordinance and be transmitted [forever]
without end."

Thereupon [Wang] Mang hypocritically[208] feared

that he had no alternative and so he arose and received
his charter [of appointment]. The charter said,

"The Han [dynasty] was in danger because there
was no heir, and your excellency stabilized it. As to
the positions of the Four Coadjutors and the responsibilities
of the three highest ministers, your excellency
controls them. As to the various officials and the
many positions, your excellency rules them. Your
merits and virtue are abundant and brilliant.
Thereby the [imperial] ancestral temples are tranquil.
Verily, the auspicious presage of the white pheasant
is symbolical of [the way the Duke of] Chou [acted
as minister to King] Ch'eng. Hence [We] grant you
the auspicious title of the Duke Giving Tranquillity

to the Han Dynasty. When you are the Coadjutor
and protector of the Emperor, do you aim at bringing
about [a condition of the utmost] tranquillity. Do
not disappoint Our intentions."

[Wang] Mang received the titles of Grand Tutor

and Duke Giving Tranquillity to the Han Dynasty,
[but] he yielded up and returned the matter of his
increase in enfeoffment and his noble rank and estate
being the same [for his descendants as for himself],
saying, "I wish to wait until the people[212] have a
sufficiency in their households and then only should
I be given any rewards." The other highest ministers
again argued with him. The [Grand] Empress
Dowager's imperial edict said, "You, Duke, of your
own accord aim at the people having a sufficiency
in their households, because of which [We] listen to
you. Let it be ordered that your salary, Duke, and
the rewards granted to the members of your suite[216]
shall all be double what they were previously, and
when the people have a sufficiency in their households
so that personally they have enough, the Grand
Minister over the Multitude, [K'ung Kuang], and
the Grand Minister of Works, [Wang Ch'ung], shall
report [the fact] in order that [you may thereupon
be granted the full amount of your reward]."

[Wang] Mang again refused and would not receive
[these honors] and proposed that it would be proper
to set up descendants of the vassal kings [as kings]
and to enfeoff the descendants of the more important
of the meritorious courtiers of the Eminent Founder,
[Emperor Kao], and his successors, as marquises or
to grant them the noble rank of Marquis of the Imperial
Domain with the income of estates; and thereafter
those in office should each have his [full] rank,
[so that there may be] a government making grants to
every one, in which on the one hand, the [imperial] ancestral
temples are honored[219] , by augmenting the
rites and music [employed therein] and on the other
hand, gentlemen and commoners are shown kindness
and widowers and widows [are given] grace
and bounty. A discussion is in the "Annals of
[Emperor Hsiao]-p'ing."

When [Wang] Mang had pleased the mass of commoners,[225]

he also wanted the right to decide matters
on his own authority. He knew that the [Grand]
Empress Dowager had no taste for governing, so he
gave a hint to the ministers. They memorialized her,
saying, "In the past, officials have been promoted in
accordance with the order of their merits to [positions
ranking as] two thousand piculs. They, together
with minor officials who have been recommended
from the provincial divisions as being Abundant Talents
of Unusual Degree, are for the most part not
worthy [of their positions, so that] it would be proper
that they should all interview the Duke Giving
Tranquillity to the Han Dynasty, [Wang Mang].
It is also not proper that the [Grand] Empress
Dowager should in person supervise unimportant
matters."

[Thus they] caused the [Grand] Empress Dowager
to issue an imperial edict which said, "Since the Emperor
is young in years, We are temporarily directing

the government until he puts on the bonnet of virility.[227]
Now most matters are complicated and detailed,
while Our years are many and [Our] bodily
vigor is insufficient. [If We attend to these matters],
there is danger that [We] may not have the means of
keeping [Our] body in health or of caring for the
Emperor. Hence [We] have selected loyal and capable
persons and have set up the Four Coadjutors,
so that [Our] many inferiors should be urged to do
their duty and there should perpetually be prosperity
and peace.

"Confucius `said, "How sublime the way Shun and
Yü held possession of the country and yet remained
indifferent to [the details of government]!" '[232]
From this time and henceforth, except[233] for enfeoffments
of noble titles, which shall nevertheless be reported
[to Us], in all other matters, the Duke Giving
Tranquillity to the Han Dynasty and the Four
Coadjutors shall judge and decide. As to Provincial
Shepherds, [officials ranking at] two thousand piculs,
together with minor officials [who are recommended
as being] Abundant Talents, when they are [considered]
for their first appointment [to office] and
when they memorialize matters, they shall each time
be led into an office near [the palace] to answer
questions; the Duke Giving Tranquillity to the Han
Dynasty, [Wang Mang], shall examine into their
former offices and ask about their new duties, in
order that he may know whether they are worthy
or not."

Thereupon [Wang] Mang received and questioned
each one [of the officials], conveyed to them his
secret gracious intentions, and bestowed upon them
rich parting gifts, while he brought out memorials
concerning those who did not suit his purposes and

dismissed them, so that his power was equal to that
of the lord of men.

[Wang] Mang wanted to delight the [Grand] Empress
Dowager with vain reputation, so advised
her in conversation that since she had herself succeeded
to the extravagance of the Ting and Fu [clans

related to] the deceased [Emperor] Hsiao-ai, while
most of the people did not have enough [to live
on],[237] it would be proper for the [Grand] Empress
Dowager temporarily to wear coarse plain silk,[238] and
to reduce considerably [the expense of] her cuisine,
in order to show [her economical spirit] to the empire.

[Wang] Mang thereupon presented a letter, stating

that he would pay a million cash and offer thirty
ch'ing[243] of cultivated fields, to be paid to the Grand
Minister of Agriculture, for assistance and gifts to
the poor people.[245] Thereupon the ministers all
admired and imitated him.

[Wang] Mang led the various courtiers in a memorial,

saying, "Your Majesty is of an honorable
age, [yet] you have for a long time worn heavy plain
white silk and have reduced your imperial cuisine,
which verily is not the way to sustain your bodily
vigor, to care for the Emperor, or to give tranquillity
to the [imperial] ancestral temples. Your subject,
Mang, has several times knocked his head to the
ground at the door to your Inner Apartments and
has advised and argued with you [concerning this
practise, but my request that this practise be discontinued]
has not yet been approved. Now, thanks
to your Majesty's virtue and beneficence, the wind
and rain have recently been timely, sweet dew has
descended, the supernatural fungus of immortality
has grown, the calendar plant and the red herb,[248]
auspicious cereals and [other] favorable signs have
all appeared simultaneously.

"Your servant Mang and the others are not cap-
able of overcoming their great hopes: we wish that
your Majesty would have compassion upon your
energy, rest your spirit, relax your thoughts, conform
to the regular imperial robes, and restore the
legal cuisine of the Grand[252] Provisioner, thereby
causing each of your subjects and children to be
completely content in his heart and to supply
your needs perfectly. We hope that you will sympathetically
scrutinize [our request]."

[Wang] Mang also caused the [Grand] Empress
Dowager to issue an imperial edict which said,
"Verily, [We] have heard that [according to] the
moral principles for the mother of a ruler, her
thoughts should not go outside the threshold of the
door.[254] Since the state has not received [Heaven's]
blessing and the Emperor is of the age when he is in
swaddling-clothes and is not yet capable of governing
in person, [We] have trembled with apprehension
and [guarded Ourself] for fear that the [imperial]
ancestral temples would not be tranquil. Except
for Us, who can control the general policies of the
state?

"It was for such reasons that Confucius interviewed
Nan-tzu and that the Duke of Chou acted
as regent, which was probably an expedient suited
to the time.[257] [We] have fatigued [Ourself] and
have pondered to the utmost [degree], have toiled
and worried, and have not yet become tranquil.
Hence `if the state is prodigal, then [a sage] gives it
an example of economy,'[258] and `in straightening a

curved [piece of wood, it may be spoiled by being
bent backwards] beyond a straight [line,'[261] so We
may have gone too far in economizing], yet if We
do not personally lead [the empire back to correctness],
what will [We be able] to say to the empire?

"[We] have hoped morning and night that the five
[kinds of] grains should be harvested in abundance
and the peoples' households should have a sufficiency.
When the Emperor dons the cap of virility, [We]
shall entrust the government to him and transfer it
to him.

"[We] now verily have had no leisure for light and
delicate [clothing] or for perfectly flavored [food]
and hope that together with the many officials [We]
may achieve [a good government]. Let [us all] make
[great] efforts towards this [end]."

Every time there was a flood or drought, [Wang]

Mang would eat plain food.[264] When her entourage
advised her of it, the [Grand] Empress Dowager
sent a messenger with an imperial edict to [Wang]
Mang, saying, "[We] have heard that you, Duke,
have been eating [only] vegetables. Your solicitude
for the common people is indeed deep. Since in this
autumn there has fortunately been a good harvest,
and you, Duke, are so diligent in your duties, at this
time you should eat meat and care for your body for
the sake of the state."

[Wang] Mang pondered that the Middle States

were already tranquil, and only the barbarians of the
four [quarters] were still the same as [before]. So
he sent an envoy to give actual gold and valuable
silks, as heavy bribes, to the Hun Shan-yü, in order
to have him send a letter to the Emperor, which
said, "I have heard that in the Middle States a
double personal name is criticized.[268] My former
personal name has been Nang-chih-ya-szu. Now
I change my personal name to Chih, in admiration
of and conformity to the regulations of the sages."
He also sent [Lüan-ti Yün], the Hun Princess [who
had married] Hsü-pu [Tang] and who was the
daughter of Wang [Ch'iang] Chao-chün, to enter
[the court] and wait upon [the Grand Empress
Dowager. Wang Mang thus used] myriads of methods
and stratagems to dazzle deceptively and serve
flatteringly the [Grand] Empress Dowager and her
inferiors down to her Chief Chamberlain who was at
her side.

When [Wang] Mang had become an important
personage, he wanted to mate his daughter to the
Emperor, making her the Empress, in order to make
his power secure. [So] he memorialized, saying, "The
Emperor has been on the throne to the third year,
[yet the occupant of] the Ch'ang-ch'iu Palace, [the
Empress], has not yet been established and [the
positions of] concubines in the Lateral[271] Courts
have not yet been filled. Recently, the difficulties
of the dynasty have originated from heirs being
lacking and from [imperial] marriages and takings
[of concubines] having been incorrect. I beg that
the Five Classics be investigated and discussed in
order to establish rites for [the imperial] marriage
and to fix the principle of [the Emperor's] twelve
women,[275] in order to increase his posterity, and that
there be a wide selection [for his harem] from the
daughters of the principal wives of the descendants
from the two [immediately preceding dynasties of
true] kings, [the Shang and Chou dynasties], the
posterity of the Duke of Chou and of Confucius, and
the marquises in Ch'ang-an."

The matter was referred to the high officials and

they presented [to the Grand Empress Dowager] the
names of a multitude of girls. The girls of the Wang
clan were the most numerous of those selected [as
candidates for becoming the Empress. Wang] Mang
feared that they would compete with his own daughter,[279]
so he immediately presented [a letter] saying,
"I personally am without virtue and my child's
abilities are of a low [order], so that it would not be
proper for her to be put with the multitude of girls
[from whom the Empress] is to be chosen."

The [Grand] Empress Dowager thought that he
was completely sincere, so issued an imperial edict
[for the Emperor], saying, "The girls of the Wang
clan are Our maternal relatives. Let them not be
selected [for the imperial harem]."

The many common people, the [Confucian] masters,
the Gentlemen, the lower officials, and [those
holding] higher positions, who [thereupon came to]
wait at the [Palace] Portals to present letters [to
the Grand Empress Dowager, numbered] more than
a thousand daily; some of the ministers and grandees
went to the middle of the [principal] court and some
prostrated themselves outside the doors of the Inner
[Apartments]. All said, "The sage virtue of your
enlightened edict is as sublime as" that, [or] "The
abundant and glorious services of the Duke Giving
Tranquillity to the Han Dynasty are as magnificent
as" this, [or], "Now that an Empress is to be established,
why should the daughter of the Duke be
specially excluded? Where would the destiny of
the empire be [better] placed? We wish to secure
the daughter of the Duke as the mother of the
empire."

[Wang] Mang sent his Chief Clerk and subordinates
by divisions to instruct and stop the ministers
and the [Confucian] masters, but those who presented
letters [to the Grand Empress Dowager]
were even greater [in number than before, so the
Grand] Empress Dowager had no alternative but to
listen to the ministers and select the daughter of
Wang] Mang [to be the Empress].

[When Wang] Mang again himself advised her

that it would be proper to select widely from among
the host of [suitable] girls, the ministers contested
with him, saying, "It is not proper to select other
girls and thereby alter the proper line of succession,
[which can only come through the daughter of the
Duke]."

[Wang] Mang [accordingly] advised [the Grand

Empress Dowager] that he was willing to have his
daughter interviewed. The [Grand] Empress Dowager
sent the Privy Treasurer of Ch'ang-lo [Palace,
Hsia-hou Fan[291] ], the Superintendent of the Imperial
House, [Liu Hung3b], and the Prefect of the Masters
of Writing, [P'ing Yen[292] ], to present the proposal
[of marriage][293] and to interview the girl. They
returned and memorialized, saying, "The daughter
of the Duke has been imbued with virtue and culture
and has a beautiful and fascinating appearance, so
that it would be proper for her to continue the
heavenly[297] succession and uphold the [imperial]
sacrifices."

There was an imperial edict sending the Grand
Master Over the Masses, [Ma Kung], and the Grand
Minister of Works, [Chen Feng], to inform in an
official document [the imperial ancestors in the imperial]
ancestral temples and in various ways to
perform divination by the tortoise-shell and by the
stalks. They reported unanimously, "The cracks
upon the tortoise-shell which occurred were [a prognostic]
that metal and water will flourish and assist.
The diagram formed by the stalks which occurred was
that the father and mother will occupy [their due]
positions,[298] which may be said to be a response
[presaging] prosperity and security, a portent of
great good fortune."

The Marquis of Hsin-hsiang, [Liu] T'ung2b, pre- sented [to the throne a memorial], saying, "[According
to] the Spring and Autumn, when the Son of
Heaven was about to take [a bride from the state of]
Chi6, he rewarded the Viscount of Chi with the title
of Marquis.[303] The estate of the Duke Giving Tranquillity
to the Han Dynasty, [Wang Mang], is not
yet conformable to [this] ancient regulation."

The matter was referred to the high officials, and
all advised, "Anciently, the Son of Heaven enfeoffed
the father of his Empress [with a fief] a hundred li
[square]; he honored [his father-in-law] and did not
treat him as his subject, in order to give importance
to his ancestral temple. It was the extreme of filial
piety. [Liu] T'ung's advice is in conformity with
the rites and may be approved. We beg that [Wang]

Mang be additionally enfeoffed with the 25,600
ch'ing of cultivated fields in [the county of] Hsin-yeh,
[in order that he may have] a full hundred
li."[307]

[Wang] Mang excused himself, saying, "Your subject
Mang's daughter is really not fit to be mated to
the most honorable person [i.e., the Emperor]. I
furthermore have heard about the discussions of the
many [officials concerning] an increase in my en-
feoffment. I, your subject Mang, myself humbly
meditate that I have been permitted to rely upon
[the fact that I am] a distant relative [of the
throne][311] and have [thus] attained noble rank and
lands. If my daughter is really capable of supporting
and according with your sage virtue, the estate
of your subject Mang is [yet] sufficient to make offerings
for the tribute at the court; it is not necessary
again to give me the favor of added territory. I
wish to return what was to be added." The [Grand]
Empress Dowager approved it.

The high officials memorialized that, [according to]
ancient practises, an empress was betrothed [with a

gift of] twenty thousand catties of actual gold,[315]
which would be two hundred million cash. [Wang]
Mang declined it and asked strongly that it be given
to others, [but] received forty million [cash] and gave
thirty-three million [cash] of that [sum] to the families
of [the Emperor's] eleven concubines, [who were
to accompany the Empress].

Various courtiers again said, "Now the betrothal
presents received for the Empress barely surpass
those for the various concubines." [So] there was
an imperial edict again increasing [the gift to Wang
Mang] by twenty-three million [cash, making it]
altogether thirty million [cash. Wang] Mang again
used ten million [cash] of that [sum] to divide among
the poor persons in his nine [sets of] relatives.

Ch'en Ch'ung was at that time Director of Justice
to the Grand Minister over the Masses, [Ma Kung],
and was good friends with Chang Ch'ang's grandson,

[Chang] Sung. [Chang] Sung was a gentlemen of
wide learning, and drafted for [Ch'en] Ch'ung a memorial
praising the achievements and virtuous conduct
of [Wang] Mang, which [Ch'en] Ch'ung memorialized.
It said,

"[According to] the opinion of your unworthy
servant, from the time that the Duke Giving Tranquillity
to the Han Dynasty first `brought his bundle
of dried flesh [and began studying],'[321] he has been
placed in an age when customs have been highly

extravagent and luxurious, has had the high favor

of being allied in flesh and blood to [the occupants of]
two palaces, [Emperor Ch'eng and the Grand Empress
Dowager nee Wang], and has been covered
with the illustrious brilliance of his various uncles.
His wealth has been great and his power abundant,
so that his will was unopposed.

"Yet he has humbled himself, lived a life of kindness
and goodness, vanquished his desires, and walked
in the path of proper conduct, resisting the age and
correcting its customs, standing firmly alone, [wearing]
poor clothes and [eating] poor food, with a
shabby carriage and sorry horses, with one consort
and no other [woman]. No one of the multitude has

failed to hear of [the wonderful conditions] within
the doors of his inner apartments and of his virtues
of filial piety and friendliness. He is quiescent,
rejoicing in the Way, gentle and good, and associating
with worthy inferiors. He is kindly to his old
friends and servitors and faithful to his teachers and
associates. Confucius said, `No [one] is as good as
the man who is poor and yet happy, rich and yet
loves the rules of proper conduct,'[326] which indeed
applies to the Duke.

"When he was a Palace Attendant and the former

Marquis of Ting-ling, Shun-yn Chang, committed
the crime of treason, the Duke did not presume to
keep it to himself [but] advocated that [his cousin]
should be punished. The Duke of Chou executed
[the King's Uncles] of Kuan and of Ts'ai and Master
Chi [Yu] poisoned Shu Ya,[332] which [precedent]
indeed denotes that the Duke [is like these sages].

"For this reason, Emperor Hsiao-ch'eng gave the
Duke a mandate to be his Commander-in-chief, entrusting
him with the government of the state.

When [Emperor] Hsiao-ai ascended the throne, the Marquis of Kao-ch'ang, Tung Hung, divined the
desires [of the Concubine nee Ting] and sought for
her approbation [by suggesting that the Emperor's
natural mother, this Concubine nee Ting, should be
given the title belonging to his imperial mother,
instead of recognizing that Emperor Ai was the
adopted son of his predecessor, hence his natural
mother could not be his imperial mother. Tung
Hung thus actually proposed] creating two lines of
[imperial] descent. [But] the Duke in person impeached
[Tung Hung] and thereby established a
fundamental principle [of government]. He advocated
that it was not proper for the Queen Dowager
[nee Fu] of Ting-t'ao to have [her canopy and seat
beside] the imperial[336] canopy and seat [of the Grand
Empress Dowager],[337] in order to make plain the
constitution of the state. The Book of Odes says,
which indeed applies to the Duke.

"He firmly held to humility and expressed his
sincerity in yielding his position. When the Queen
Dowager [nee Fu] of Ting-t'ao wanted to secure for
herself the usurped title [of Empress Dowager], she
feared his sense of duty which [made him] rebuke her
to her face [for placing] her canopy and seat [next
to that of the Grand Empress Dowager]. Flattering
and misleading braves, [such as] Chu Po and his
sort, were restrained by the other fact that [Wang
Mang] had in person impeached [Shun-yü] Chang
and [Tung] Hung. [Hence] superiors and inferiors
were united in calumniating, injuring, and causing
confusion, so that they violated and perverted the
regulations, and [the Queen Dowager] succeeded in
usurping the title [of Grand Empress Dowager].
They drove away [men of] stable benevolence and
executed [the imperial] relatives by marriage [who
were related to the preceding emperor, so that]
the Duke suffered the calumny [undergone by
Wu Yüan Tzu]-hsü and [Ch'ü] Yüan, and was
caused to go far away to his state [of Hsin-tuc]. The
court and the government were collapsing in ruins,
the main and subordinate [dynastic] principles were
going to pieces, and the calamity of the overthrow
[of the dynasty] remained suspended by no more
than a hair. The Book of Odes says,
which applies indeed to the Duke.

"At this time, [when Emperor Ai had died], there

was no heir in the [imperial] palaces; Tung Hsien2a
occupied the most important [position], added to
which the Fu clan had the assistance of their daughter,
[who was the Empress]. They all themselves
knew that they had offended the country and had a
feud with [the royal family in the kingdom of]
Chung-shan, so that it would have been necessary
for [the Fu and Ting clans] to be `one in' their worries,
protect each other by [the power which enables a
person] to `shatter metal [bars]',[348] utilize a forged
testamentary edict [of Emperor Ai], make frequent
use of rewards and punishments, first eliminate those
whom they dreaded and hastily introduce [to office]
those who were attached [to them], then make false
accusations against [those against whom they had]
long standing grudges, [i.e., the clan of Emperor
P'ing], and furthermore repress [even] distant [imperial]
relatives. If the circumstances had developed
and occurred [after this manner], it would not have
been difficult [for the Fu and Ting clans to seize the
power of the government].[352]

"Thanks to the Duke, who at once entered [the
court, Tung] Hsien2a was immediately made to retire,
together with his clique and relatives. At this time,
the Duke acted by his own brilliant insight and

wielded an unprecedented majesty. He lifted his
eyebrows with a stern air and disseminated a martial
ardor. Taking advantage of the fact that [Tung
Hsien2a] was not secure [in his position], he crushed
him before he could move. Like a thunderbolt he
set in motion the mechanism [of government] and
his enemies were broken. Even if [Meng] Pen or
[Hsia] Yü had been [there], they would not have
[had time] to take up [their weapons] and touch him;
even if Shu-li [Chi] had been [there], he would not
have had time to use his wits; even if [the Master of]
the Demon Valley had been [there], he would have
been unequal to such rapid [action]. For this reason
Tung Hsien2a lost his spirit and committed suicide
by strangling. People did not [have time] to turn
around, the sun did not [have time to] move on the
sun-dial, when suddenly on all [sides, the conspirators]
were eliminated, [things were] changed and it
became a peaceful court.

"Without your Majesty, [Grand Empress Dowager],

no one could have presented [for appointment]
and given [office] to the Duke; without the Duke no
one could have vanquished this calamity.

The Book of Odes says,

and Confucius said, `With promptness you will have
success;'[360] which indeed apply to the Duke.

"Hence the Duke thereupon advised [the Grand
Empress Dowager] to receive the former Chancellor

of [the kingdom of] Szu-shui, [Chen] Feng, and the

Prefect of T'ai, [Chen] Han, together with the
Grand Minister over the Masses, [K'ung] Kuang, and
the General of Chariots and Cavalry, [Wang] Shun4b,
[and have them] propose and plan [the enthronement
of the Emperor who should care for the dynasty's]
altars to the gods of the soils and grains, go eastwards,
bearing credentials, and invite [the present
Emperor to ascend the throne]. All of them received
enfeoffment or additional territory because of their
achievements and virtuous conduct and became famous
officials of the state. The Book of History says,
`One who knows people is wise,'[363] which applies to
the Duke.

"The ministers all sighed after the Duke's virtue

and all honored the Duke's signal services, [saying
that] they were equal to those of the Duke of Chou,
so that it would be proper to grant him the title of
the Duke Giving Tranquillity to the Han Dynasty
and to increase his enfeoffment by two counties, [but]
the Duke would not accept any of them. A book
says, `Shen Pao-hsü would not receive the reward for
having preserved [the state of] Ch'u,'[369] and `Yen
[Ying] P'ing-chung would not receive the enfeoffment
for having acted as [chief] assistant [in the
government of the state of] Ch'i.'[371] Confucius said,
`If [a prince] is able to rule his state in accordance
with the rules of proper conduct and yielding [to
others], what [difficulty] will he have?',[372] which
apply to the Duke.

"When they were about to determine upon and
establish an Empress-consort for the Emperor, the
high officials sent up [to the Grand Empress Dowager]
the names [of suitable girls], the first of whom
was the daughter of the Duke, [and] the Duke declined
it strongly and asked that it be given to others.
He was constrained and had no resource, and then
only did he accept the imperial edict [ordering his
daughter to be Empress]. The love between father
and child is a Heaven-[endowed quality of human]
nature and spontaneous; [a father] desires glory and
honor for his [child] much more than for himself.
The honor of being Empress is equal to that of being
the Son of Heaven. The opportunity [offered to his
daughter] at that time is rare [even] in a thousand
years. Yet the Duke thought of the great principles
of the state and yielded up the favor of the greatest
blessing. In all matters he was humble, and, [whatever
was done, he firmly refused [honors]. The Book
of History says, `Shun [wished to] yield to someone
more virtuous, and was not delighted [at the prospect
of taking the throne],'[378] which applies indeed to
the Duke.

"From the time that the Duke received his
charter[379] down to the present, he has been indefatigable
and orderly, daily renewing his virtue. He

has added to and cultivated his whole life, so that
he might issue the [proper] commands to the nobles;
he has followed[382] economy and exalted moderation,
so that he might correct the customs of the age. He
has diminished his wealth and disparaged his family,
so that he might lead his many subordinates; he has
humbled himself and held firmly to equity, so that
he might influence the ministers. He has taught
children and has honored scholarship, so that he
might raise the development of the state. His
slaves have worn plain cloth[387] and his horses have
not been fed grain, and the expense for his food and
drink has not surpassed that of ordinary people.
The Book of Odes says,
and Confucius said, `In his food he should not seek
for satiety and in his dwelling he should not seek for
comfort;'[390] which indeed apply to the Duke.

"He has denied his person and was himself frugal,
buying food [only] to the point of what has been
necessary. For all articles he has depended upon the
market-place, daily emptying [his bins] and keeping
no stores.[392] He furthermore sent a letter to the
throne [asking to be permitted] to return the estate
with which Emperor Hsiao-ai had additionally enfeoffed
him and to pay[393] cash [to the government]
and to offer his cultivated fields. He entirely exhausted
his former possessions in order to lead the
many [officials in making contributions]. Thereupon
small and great [turned] towards him in
harmony, accepting his influence and following his
example; outside [the court], kings, the highest
ministers,[397] and the full marquises, and within
[the court, the occupants of the imperial] canopies
and the imperial attendants, harmoniously and at
the same time, each exhausted his possessions. Some
paid gold and cash and some offered cultivated fields
and acres to assist the impoverished and exhausted
and to provide for and support those who had not
sufficient [to live on]. Anciently, what the Chief
Governor [Tou] Tzu-wen had in the morning did not
last until night,[398] and Master Kung-yi [Hsiu] of Lu
would not eat mallow from his garden [in order not
to deprive gardeners of their profit], which indeed
applies to the Duke.

"He opened his gates and invited in gentlemen and

[those of lower rank] down to [the occupants of]
plain houses.[401] He has frequently inspected court
affairs, has controlled all the administration, and has
himself interviewed the [Provincial] Governors and
[Commandery] Administrators and those of lower
[rank], investigating their whole life, until he had
made plain those to be promoted and demoted. The
Book of Odes says,
and the Book of Changes says, `[The superior man]
all day is active and vigilant, and in the evening still
careful and apprehensive of evil,'[407] which indeed
apply to the Duke.

"During three successive reigns he has been [one
of] the three highest ministers and has twice been in
charge of accompanying the imperial funeral cortege.
He has held the position of prime minister and has
pacified and tranquillized the state. The radii of
[all within] the four seas have converged[409] [in him]
and nothing has failed to be given its [proper] place.
The Book of History says, `[Shun] was received as
the chief director [of the administration], and, amidst
violent wind, thunder, and rain, he did not go
astray,'[410] which indeed refers to the Duke.

"All the foregoing have been rare in very ancient
times and would be difficult, [even] for Yü and

[Prince] Millet, yet the Duke encompassed its entirety,
`containing the one pervading principle.'[412]
He may indeed be said to be perfect.

"For this reason, in the course of [these] three
years, his influence has affected [people] like that of
a god and auspicious presages have repeatedly suc-
ceeded [each other]. Is this not the result of your
Majesty, [Grand Empress Dowager], being able to
know people and having obtained a most capable
[person]? Hence not only has the prince received
the mandate [of Heaven, but] also the lives of your
courtiers have indeed not been in vain.[421] For such
a [reason] Prince `Yü was presented a dark-colored
jade tablet'[422] and the Duke of Chou received [the
privilege of] being sacrificed to [after his death] with
the suburban sacrifice.[423] Verily, since [these rulers]
reported [to Heaven the great deeds of those] sent
by Heaven, they did not presume to arrogate to
themselves the merit [that came from] Heaven.

"When we estimate the upright character of the
Duke, it is a model for the empire, and when we look
at the achievements of the Duke, they are a foundation
for ten thousand generations. If a foundation
has been laid and the reward is not appropriate to it,
and if a model has been established and the recompense
is not in accord, [such a condition] is verily not
the way to help the state or to obey the will of
Heaven.

"Emperor Kao rewarded and recompensed [those

persons who had performed] the greatest services.
His Chancellor of State, Hsiao Ho, both [was given]
twice [as many] households for his estate [as others
had] and also received special ritual privileges: of
not [needing to use] his personal name in memorializing
matters and of not [being required to] hasten
in entering the [Palace] Hall.[427] More than ten of
his relatives by marriage were enfeoffed. Since
[Emperor Kao] rejoiced without satiation in goodness,
the recompenses he made were not parsimonious.
If [a person propounded] one [good] plan,
[Emperor Kao] invariably [gave that person] noble
rank. For this reason, [although] the position of
Kung-sun Jung was [merely] that of a Gentleman,
he was selected from [among] the standard-bearers
when he had once explained [the conduct] of Fan
K'uai, and was enfeoffed [with the income of] two
thousand households.[432]

"Emperor Hsiao-wen rewarded the Marquis of
Chiang, [Chou P'o], by adding to his enfeoffment
[the income of] ten thousand households and granting
him five thousand catties of actual gold. Emperor
Hsiao-wu favored and recorded military achievements,
so allocated thirty thousand households
wherewith to enfeoff Wei Ch'ing; [Wei] Ch'ing's
three sons, some of whom were in swaddling clothes,
all became full marquises. Emperor Hsiao-hsüan
made Ho Kuang distinguished and brilliant, adding
to the households [of his estate] and commanding
[that his descendants should have] the same [rank
and estate as the founder of the house]; three persons
[in his clan] were enfeoffed, [enfeoffments] being
extended to the grandsons of his elder [half]-brother
[Ho Ch'ü-ping].[437]

"Now at the time of the Marquis of Chiang, [Chou
P'o], because of the firmness of the Han [dynasty's]

tributary [kings], thru the obstinate courage of the
[Marquis of] Chu-hsü, [Liu Chang1a,] by the support
of the various generals who surrounded [the Empress
Dowager nee Lü], and by the aid of the power of
mutual assistance [of these persons], altho the project
[of the Lü clan] was detestable, they were not able to
progress.

"When Ho Kuang entered his position [as Commander-in-chief],
the authority of having long held

office multiplied the majesty of his great prestige.[442]

[Different from Wang Mang], he never happened
upon a situation that he could not handle and that
caused him to fall into disfavor[444] and [to be compelled]
to leave the court. None of those in charge
of matters in the court failed to be of the same [mind
as he]; when the break [in the imperial line occurred
at the death of Emperor Chao, Ho Kuang had controlled
the government] for a long period and his
direction of the government had brilliantly illuminated
the age. Altho it may be said that he distinguished
himself, he had [those circumstances] to
rely upon, so that [his achievement] was moreover
[comparatively] easy. Yet he suffered the embarrassment
of not being discerning in making his plans
by erroneously summoning [the King of Ch'ang-yi,
Liu Ho, to the throne].

"As to [Wei] Ch'ing and [Kung-sun] Jung, [the
one gained distinction] at the point of his sword,[447]

[and the other performed] the service of [saying] one
word, yet both received a hill-[high] recompense.

"Examining the merits [of the Duke along] with
those of [the Marquis of] Chiang, [Chou P'o], and of
Ho [Kuang, the first shows] creativeness and [the
others] were followers, when compared with [those
of Wei] Ch'ing and [Kung-sun] Jung, [the Duke's
merits are as different] as earth is from heaven.
The Duke, moreover, also performed the service of

controlling the government, hence he ought to be
elevated to be equal in greatness and glory with
Prince Yü and the Duke of Chou, and should receive
the [same] reward and recompense that they did.
Why should he be only discussed at the same time
as those others just mentioned, [the Marquis of
Chiang, Ho Kuang, Wei Ch'ing, and Kung-sun Jung]?
Yet he has not yet obtained nor received the generosity
[received by Wei] Ch'ing and the others.
Your servant is verily mystified by this [circumstance].

"Your servant has heard that, when services are
measureless, the recompense should be boundless,

and that when virtuous conduct is peerless, rewards
should be unrestrained. This is the reason for King
Ch'eng's [treatment] of[453] the Duke of Chou, which
passed beyond the limits of a hundred li [of territory]
and overpassed the restrictions of the nine distinctions,[454]
creating a territory of seven hundred li
[in extent], including both the people of [the states
of] Shang and Yen3a, and granting him to have as his
vassals the six clans from [the state of the] Yin
[dynasty],[455] `the great chariot,[456] the great banner,
[the great bow], Fan-jo, [belonging to] Feng-fu, the
semi-circular jade tablet [used by] the Sovereign of
the Hsia [dynasty, Yü], a [Grand] Intercessor, a
[Master of the Ducal] Clan, a [Grand] Augur, a
[Grand] Astrologer, the appendages [of state, a ducal]
code and institutes, officials, high and low, vases for
offering liquors [in the ancestral temple, and other]
utensils,'[461] with a white bull as his sacrificial victim,[462]
and the rites of the suburban [kingly] sacrifices
and the sacrifice from a distance. `King
[Ch'eng] said, "My uncle, I will establish your eldest
son [as Duke of Lu]." '[463] Son and father were both
installed in order, and received their [fiefs], which
may indeed be called an unrestrained [reward for]
measureless [services. But his honors] did not stop
merely with these; his six sons were all enfeoffed.[465]
The Book of Odes says, The reward must accord with the [deed]; if it does
not accord, it is not a reward.

"When we consider matters done in more recent

[times], there is the oath of the Eminent Founder,
[Emperor Kao], that except for [members of] the Liu
clan, no [one] should be made a king. Yet the
Baronet of P'o, [Wu Jui], was permitted to be King
of Ch'ang-sha and [Emperor Kao] promulgated an
imperial edict praising him as loyal, establishing and
publishing [his position as a permanent] ordinance,[469]
[thus] making plain that where great confidence
exists, [the Emperor] should not be held by the
regulation [restricting vassal kings to the imperial
clan].

"[According to] the Spring and Autumn [in Mr.
Tso's Commentary], Duke Tao of Chin employed the
plan of Wei Chiang and all of China served and followed
him; when the prince of Cheng presented [to
Duke Tao] musical [instruments and musicians],
Duke Tao thereupon granted half of them to [Wei
Chiang. Wei] Chiang declined strongly and asked
that they be given to others, [but] the noble [ruler]
of Chin said, `But for you, sir, I, your humble servant,

would not have been able to cross the [Yellow] River.
Verily, rewarding is in the code of the state and cannot
be annulled. Do you, sir, receive these [things].'
Wei Chiang thereupon possessed musical instruments
of metal and stone.[474] The Spring and Autumn
[in Mr. Tso's Commentary] praises him. It approves
[the fact that] he, a subject, was entirely devoted [to
his prince] and therefore refused [a reward for] his
services, [but] the prince knew his subject, and accordingly
rewarded him.

"Now since your Majesty, [Grand Empress Dowager],
already knows that the Duke has the achievements
and virtuous conduct of the Duke of Chou,[477]
if you do not put into effect the rewards and recompenses
[granted by] King Ch'eng, and consequently
accept the Duke's firm refusals, not considering the
plain meaning of the Spring and Autumn, then how
can the common people and your courtiers praise
[your deeds], and how can they be recounted to ten
thousand generations? In truth, this is not [the
way] the state should be governed.

"Your stupid subject considers that it would be
appropriate to enlarge the Duke's state, causing it
to be like that of the Duke of Chou, and to set up
and establish the Duke's [eldest] son [as a noble],
causing him to be like Po-ch'in. The articles that
are granted to him should also be like those [granted

to the son of the Duke or Chou]. The enfeoffments
of [the Duke's] various sons should all be like those
of the six sons [of the Duke of Chou]. Then your
many subordinates will openly offer[482] their devotion,
and the many people will be brilliantly moved
by your virtue. If your courtiers really offer[483]
their devotion and if the common people are really
moved by your virtue, then which of the deeds of an
[ideal] King would be [lacking]?

"I hope that your Majesty will ponder deeply the
weighty [deeds] of your [imperial] ancestors, respect
and fear the warnings of High Heaven, imitate[485]
the gloriousness of Yü [Shun] and of the Chou
[dynasty, follow] completely and entirely [the example
of] the grants [made] to Po-ch'in, and not be
parsimonious [in granting to the Duke] a recompense
[similar to that made to] the Duke of Chou, in order
that[486] this law of Heaven may be established and a
model may be [set] for later generations. The whole
world would [thus] be favored."

The [Grand] Empress Dowager [nee Wang] thereupon
showed [the memorial] to the various highest
ministers. [But] just when the various highest

ministers were discussing this matter, it happened
that the affair of Lü K'uan arose.

Previously, [Wang] Mang had wanted to arrogate

the [imperial] power to himself, so had said to the
[Grand] Empress Dowager, "Previously, when Emperor
Ai was set up [as Emperor] and went contrary
to the favor and beneficence [shown him by you,
Grand Empress Dowager, the Emperor] himself raised
his maternal relatives, the Ting and Fu [clans], to
high rank, who troubled the state, so that they almost
destroyed the [dynasty's] gods of the soils and grains,
[almost overthrowing the dynasty]. Now, since the
Emperor is young and is again upholding the main
line [of the dynasty] as the [adopted] child of Emperor
Ch'eng, it is proper to make plain the principle of
[only] a single line of [imperial] descent, in order to
ward off [such a] situation as had previously [arisen]
and to make [the new arrangement] a model for later
generations."

Thereupon she had sent Chen Feng, bearing a
kingly seal and cord, who had gone to the Emperor's
mother, the Concubine [nee] Wei, had installed her
as the Queen of King Hsiao of Chung-shan, [the deceased
Liu Hsing], and had granted to the Emperor's
maternal uncles, Wei Pao and [Wei] Pao's younger
brother, [Wei] Hsüan, the noble rank of Marquises
of the Imperial Domain. All of them were detained
in [the kingdom of] Chung-shan and were not permitted
to go the imperial capital.

[Wang] Mang's son, [Wang] Yü3, disapproved [of
the fact] that [Wang] Mang had separated the Wei
clan [from the Emperor] and feared that when the
Emperor grew up, enmity would later appear [between
the Wei and Wang clans. Wang] Yü3 hence
sent a man privately to give letters to [Wei] Pao and
the others, instructing the Emperor's mother to send
a letter to the throne, asking [that she be permitted]
to enter [the imperial palace]. A discussion is in the
"Memoir of the Queen [nee] Wei."

[Wang] Mang did not listen [to this request, so
Wang] Yü3 and his teacher, Wu Chang, together with
his own wife's elder brother, Lü K'uan, discussed the
circumstances. [Wu] Chang considered that [Wang]
Mang could not be admonished, but, since he was
fond of spiritual beings, they should make some
grevious vicissitudes or portentous happenings,[504] in
order to terrify him. [Wu] Chang would thereupon
explain them by citing parallel [instances from history]
and so would cause him to give the government
to the Wei clan. [Wang] Yü3 then had [Lü] K'uan
carry blood at night and sprinkle it at the door of
[Wang] Mang's residence. When the officials discovered
the [plot], [Wang] Mang had [Wang] Yü3
seized and sent to prison, where he drank poison and
died. [Wang] Yü3's wife, [Lü] Yen, who was with
child, was held in prison until she gave birth to the
child; when it had been [born], she was killed.

[Wang] Mang memorialized, saying, "[Wang] Yü3
has been led into error by Lü K'uan and others, who
spread groundless rumors to mislead the crowd, which

is[509] a crime similar to that of the [King's Uncles of]
Kuan and of Ts'ai. Your servant does not dare to
hide [the fact that] he has been executed."

Chen Han and others advised the [Grand] Empress

Dowager to issue an imperial edict saying,
"Verily, T'ang Yao had, [as his son], Tan-chu and
King Wen of the Chou [dynasty] had, [as sons, Hsien
and Tu, who were known as the King's Uncles of]
Kuan and of Ts'ai. These [two rulers] were both
sages of the highest [degree], yet they could not
prevent their sons from being of the lowest [degree]
of stupidity. Why? Because their own [good]
natures could not be transplanted [into the hearts
of these others]. You, Duke, occupy the position of
the Duke of Chou and assist your lord [as he assisted]
King Ch'eng. You have also executed [your son as
he executed the King's Uncles of] Kuan and of Ts'ai,
and have not [allowed] your love for your relatives
to injure the honor [due to] those who are honorable,
[i.e., the imperial family]. We approve of it most
highly.

"Anciently, after the Duke of Chou had executed
the descendants of the four states,[513] his grand transformation
[of the country] was perfected, until
even the multilating punishments [could be] established
but not employed.[514] Do you, Duke, concentrate
on attending to the state and aim at bringing
about the [utmost] transquillity."

Taking advantage of this [edict, Wang] Mang
exterminated the Wei clan and examined exhaustively
the case of Lü K'uan. [Wang Mang] involved [in
this case] the prominent persons of the commanderies
and kingdoms who had in the past criticized him in
memorials, and within [the imperial court] even [implicated]
the Princess of Ching-wu, the King of Liang,
[Liu] Li5a, the Marquis of Hung-yang, [Wang] Li5a,
and the Marquis of P'ing-o, [Wang] Jen. Messengers
tortured or guarded them, and they all committed
suicide. Those who died were numbered by the
hundreds, so that [all] within [the four] seas trembled
at it.

The Commissioner Over the Army [subordinate to]

the Commander-in-chief, Pao1b, memorialized, say-
ing, "The Duke Giving Tranquillity to the Han
Dynasty, [Wang Mang], has suffered from the fact
that his son, [Wang] Yü3, has fallen into the [same]
crimes [as the King's Uncles of] Kuan and of Ts'ai;
his love for his son was very deep, [but], for the sake
of the imperial house, [Wang Mang] has not presumed
to consider his private [interests. Since], however,
[Wang] Yü3 has suffered for his crime, [Wang
Mang] has sighed and has been deeply moved, so he
has composed a writing in eight fascicles, in order to
warn posterity. It would be proper to publish it in
the commanderies and kingdoms and order the school
officials to teach it."

The matter was referred to the various highest
ministers, who begged that it should be ordered that
the officials of the empire who were able to recite and
explain the Duke's warning should therefore be
recorded on the official registers [of meritorious
persons preferred for official positions], just as those
[who recite and explain] the Classic of Filial Piety.[522]

In the fourth year, in the spring, the suburban

sacrifice (chiao) was performed to the [dynasty's]
Eminent Founder, [Emperor Kao], making him the
coadjutor of Heaven, and the sacrifice to the greatest
exemplar (tsung) was performed to Emperor Hsiao-wen,
making him the coadjutor of the Lords on
High.[528]

In the second[531] month, on [the day] ting-wei,
the daughter of [Wang] Mang was established as
Empress. A general amnesty [was granted] to the
empire and the Director of Justice to the Grand
Minister over the Masses, Ch'en Ch'ung, and others,
eight persons [in all], were sent to travel separately
about the empire, to observe and see [the people's]
customs.[534]

The Grand Guardian, [Wang] Shun4b, and others
memorialized, saying, "[According to] the principles
of grading achievements and meritorious conduct in
the Spring and Autumn [in Mr. Tso's Commentary],
`The highest [degree of celebrity] is to establish [an
example of] meritorious conduct, the next [degree] is
to establish [a name for] successful achievements, and
the next [degree] is to establish [wise] sayings.[537]
Verily, those of extreme meritorious conduct or of
great excellence are alone able to do this. Such
persons, if they were courtiers, thereupon [during]
their lifetime received great recompenses and [after]
their death became [known as] exemplary subjects;[538]
Yi Yin in the Yin [dynasty] and the Duke
of Chou in the Chou [dynasty] were such [persons]."

The common people who presented [similar] letters
to the Emperor moreover [numbered] more than
eight thousand persons. They all said, "Yi Yin
became the Supporting Governor and the Duke of
Chou became the Grand Ruler. The Duke of Chou
enjoyed [the honor of] having his seven sons enfeoffed
and had recompenses greater than the highest rank
of the highest ministers. It is proper that [it should
be done] as Ch'en Ch'ung has said."

Their memorials were referred to the high officials,

and the high officials begged that [Wang Mang] be
returned the two counties [of Shao-ling and Hsin-hsi,
with which his enfeoffment] had previously been
increased, [and which he had returned to the government],
together with Huang-yu Village and the
cultivated fields in Hsin-yeh [County, which he
had previously held]; that there be selected [a term]
from [each of] the titles of Yi Yin, [Supporting
Governor], and the Duke of Chou, [Grand Ruler],
so that the Duke should be given the title of Ruling
Governor, with his rank in the highest rank of the
highest ministers; his division head clerks should be
ranked at six hundred piculs; the three highest ministers,
when speaking to him of [government] business,
should say that they `presume to speak of it;'[543] the
various [lower] officials should not be permitted to
have the same personal name as the Duke; when he
goes out he should be followed by twenty Attendants
at the Gates, thirty [members of] the Winged Forest,
and that before and after him there should be ten
great chariots. The Duke's Lady Dowager, [his
mother], should be granted the title, the Baronetess
of Apparent Merits, with the income of an estate of
two thousand households, a golden seal and a red
seal-ribbon; the Duke's two sons should be enfeoffed:
[Wang] An1a as Marquis in Recompense to [the
Marquis of] Hsin-[tu], (Pao-hsin), and [Wang] Lin1a
as Marquis in Reward to [the Marquis of Hsin]-tu
(Shang-tu); and thirty seven million [cash] should be
added to the betrothal present of the Empress,
[making it] altogether a hundred million [cash],[548]
in order to glorify the great rites [of imperial marriage].

The [Grand] Empress Dowager went to the Front
Hall [of the Palace] in person to enfeoff [the Duke
and his sons]. The Duke Giving Tranquillity to the
Han Dynasty was first installed, and his two sons
were later installed, as [had happened] in the former
case of the Duke of Chou. [But Wang] Mang repeatedly
bent his head to the ground, declining and
asking that [these honors] be given to others. When
he had gone out, he memorialized [the Empress
Dowager] concerning these enfeoffments, [declaring
that] he wished only to accept the title for his mother
and [wished] to return the seals and [ceremonial]
aprons of [Wang] An1a and [Wang] Lin1a, together
with their titles, positions, and the households in
their estates.

The matter was referred to the Grand Master,
[K'ung] Kuang, and others, who all said, "These
rewards are not adequate for the achievements [of
him to whom they have been given]. Humility,
self-restraint, retiringness, and yielding are the constant
moderation of the Duke. [His request] should
not be eventually accepted."

[Wang] Mang asked for an audience and firmly
declined [these honors, so the Grand] Empress Dowager

issued an imperial edict which said, "Every time
that the Duke has an audience, he kowtows with
tears falling, as he firmly refuses [his honors]. Now
he has sent [Us] a communication [informing Us]
that he is ill. Should [We] indeed accede to his
yielding so that [We] may order him to attend to his
business? Or should [We] indeed put into effect his
recompenses and send him home to his residence?"[554]

[K'ung] Kuang and the others replied, "[Wang]

An and [Wang] Lin1 have in person received their
seals and aprons, their charters and titles, and it has
been communicated to Heaven, so that the justice
[of their appointments] is patent. The cultivated
fields of Huang-yu, Shao-ling, and Hsin-yeh are
extraordinarily great in their income. [Their disposal]
altogether rests with the Duke. If the Duke
wishes to diminish himself in order to bring about a
[moral] transformation in the state, it is proper that
[his request to yield up these fields] be approved and
acceded to, and it is to be expected that the [moral]
transformation [which will bring about a condition
of] good government and peace will accordingly be
achieved in [due] time.

"[But] the office of Ruling Governor cannot be
attained by [his heirs in the next] generation, [so that
he should not be permitted to refuse it]. The cash
[used] in the betrothal presents[557] [of his daughter]
was moreover to honor her as the [future] Empress,
and not for the Duke's sake. The households [in

the estate] of the Baronetess of Apparent Merits will
lapse with her [death] and not be transmitted [to her
descendants]. The two estates of Pao-hsin and
Shang-tu together [amount only to] three thousand
households, which is indeed very little. [According
to] the conduct of a loyal official, it is moreover
proper that he should humble his own [will] in order
to show his fealty to his lord.

"It would be proper to send the Grand Minister
over the Masses, [Ma Kung], and the Grand Minister
of Works, [Chen Feng], with credentials, bearing
your edict of decree that the Duke must quickly
enter [the court] and attend to business, and give
an edict to the Masters of Writing not again to
receive a memorial from the Duke which yields up
[his honors]." The memorial was approved. [Wang]

Mang thereupon arose and attended to business.

He presented a letter saying, "Your servant, as the

Marquis of Hsin-tuc, in [the year-period] Yüan-shou,
the second year, the sixth month, on [the day]
mou-wu, in a night of haste and confusion, as Marquis
of Hsin-tuc, was led into the Wei-yang Palace. On
[the day] keng-shen, I was installed as Commander-in-chief
and occupied the position of [one of] the three
highest ministers. In [the year-period] Yüan-shih,
the first year, the second[568] month, on [the day]
ping-ch'en, I was installed as Grand Tutor, granted
the title of the Duke Giving Tranquillity to the Han
Dynasty, and merely acted as [one of] the Four Coadjutors.
In the present year, the fourth month, on
[the day] chia-tzu, I was again installed as Ruling
Governor, being ranked in the highest class of the
highest ministers. I, your servant Mang, myself
think humbly that my noble rank is Marquis of
Hsin-tuc, my title is Duke Giving Tranquillity to the
Han Dynasty, my offices are those of Ruling Governor,
Grand Tutor, and Commander-in-chief, so that
my noble rank is [too] high, my title is [too] honor-
able, and my offices are [too] weighty for a single
person. That I should have received [these] five
great favors, is indeed beyond your humble servant's
merits.

"Since in the third year of [the period] Yüan-shih,

the empire had a good harvest, it is proper that those
official subordinate positions which have been abolished
should all be [now] reestablished.

"The Ku-liang Commentary says, `The [Grand]

Ruler of the Son of Heaven should be acquainted with
[all within] the four seas.'[578] Your servant stupidly
considers that the office of Ruling Governor has for
its duties the correcting of all the officials and the
tranquillizing of [all] within [the four] seas. Yet it
has no seal or sign, so that its name does not correspond
to its reality. [Although] your servant Mang
does not have the ability to [hold many] offices concurrently,
since now you, the sage court, have through
an error and mistake employed me, your servant begs
that the Attendant Secretaries should have a seal
engraved for the Ruling Governor with the inscription,
`Ruling Governor, Grand Tutor, and Commander-in-chief,'
and, when the seal is completed,
transmit it to your servant Mang, who will [then]
return the seals of the Grand Tutor and of the Commander-in-chief."
The [Grand] Empress Dowager's
imperial edict said, "It is approved. His [ceremonial]
apron[581] shall be like that of the Chancellor
of State. We will Ourself attend [court] to transmit
it to him."

[Wang] Mang thereupon again took ten million
cash of what had been added to the betrothal present
[for his daughter] and left it with the Chief Chamberlain
at the Ch'ang-lo [Palace], who had charge of
providing for [the Grand Empress Dowager].

The Grand Guardian, [Wang] Shun4b, memorialized,
saying, "The empire has heard that the Duke
would not accept a territory [that would furnish] a
thousand chariots, has refused a present of [the
equivalent of] ten thousand [catties of] gold,[586] has
distributed his wealth and has given it away by the
ten-millions, so that no one fails to reform himself.
A man of Shu Commandery, Lu Chien, and others
have stopped their litigation, blushing for shame, and
retired. Although King Wen [of the Chou dynasty
caused the rulers of the states of] Yü2a and Jui to
cease [their quarrels],[589] how could it be more than
[what Wang Mang has accomplished]? It would be
proper to inform the empire [of the foregoing facts]."
The memorial was approved.

When the Ruling Governor, [Wang Mang], went

out, he was both preceded and followed by ten large
chariots, with a Specially Serving Master of Writing,
Gentlemen, Attending Secretaries, Internuncios, Palace
Attendants Within the Yellow Gate, Attendants
at the Gates, and [members of] the Winged Forest.
The Ruling Governor regularily bore his credentials.
When he stopped [anywhere], an Internuncio held
them for him. The division head clerks of the Ruling
Governor were ranked at six hundred piculs. The
three highest ministers, [in speaking to him] said
that they "presumed to speak of [their business]."[592]

In this year, [Wang] Mang memorialized [the
plans for] and built a Ming-t'ang, a Pi-yung, and a

Spiritual Tower, and for the students [in the Imperial

University] he erected ten thousand houses and had
made a Market and a Regularly Full Granary.[595]

His institutions were very grand. He established
the Classic of Music[599] [as an imperially approved
classic], and increased the regular number of the
Erudits, having five for each Classic. He summoned
those from the empire who were versed in one classic
and were teaching eleven persons or more,[601] together
with those who possessed the lost [chapters of]
the Rites, the ancient [text of] the Book of History,[602]
the Mao [text of] the Book of Odes, the Chou Offices
[the Chou-li],[606] the Erh-ya, [books on] astronomy,
divinations and revelations, the musical tubes, the
"Ordinances for the Months,"[607] military methods,[608]
the written characters in Shih [Chou's]
Fascicles,[609] and who were versed in and understood
their meaning. All went to the [office of the Major
in Charge of] Official Carriages, [so that Wang Mang]
ensnared and collected [all] the gentlemen of uncommon
ability in the empire. Those who came, at
former and later [times], were numbered by the
thousands. All were ordered to write out their explanations
[of the Classics] in his courts, with the
intention of making them correct their discrepancies
and errors and unify differing explanations.

Various courtiers memorialized, saying, "Anciently,
when the Duke of Chou upheld the heir who
succeeded his father, although he possessed the honor
of being in the highest rank of the highest ministers,
yet only in the seventh year were the institutions
fixed.[612] Verily, the Ming-t'ang and Pi-yung have
fallen into ruins and have been abolished for a
thousand years and no one has been able to revive
them. Now the Duke Giving Tranquillity to the
Han Dynasty has arisen from a great family and has
assisted and protected your Majesty for four years
down to the present. His achievements and virtuous
conduct are brilliant.

"The Duke, in the eighth month, when the moon

began to wax, on [the day] keng-tzu,[614] received the
message [authorizing him to] employ [people] for
the purposes of the court,[620] and he himself attended
to the required service and the work of construction.
And on the next day, [the day] hsin-ch'ou, the various
masters and common people assembled in great
harmony; a great crowd of a hundred thousand
[persons] joined together, working with vigor[623] for
twenty [days], when the great work was all completed.
When T'ang [Yao] and Yü [Shun] did
[great] things or when at Ch'eng-chou [the Duke of
Chou] founded the dynasty's [capital], they verily
did no better.

"It is proper that the rank of the Ruling Governor
should be above that of the vassal kings, that he
should be granted bundles of silk to which are affixed
jade circlets, one chariot of state [like that for] a
large kingdom, one comfortable carriage, and two
quadrigae of black horses." The imperial edict said,
"It is approved. Let rules for the nine distinctions
be discussed."

In the winter, a great wind blew off almost all the
roof-tiles on [the buildings at] the eastern gates of
the city wall of Ch'ang-an.[626]

In the fifth year, in the first month, the hsia ancestral
sacrifice to all the ancestors together was
performed in the Ming-t'ang; twenty-eight vassal
kings, one hundred twenty full marquises, and more
than nine hundred scions of the imperial house were
summoned to assist in the sacrifices.[630] After the
rites were ended, thirty-six great-grandsons of [Emperor]
Hsiao-hsüan, [Liu] Hsin4g and others, were
enfeoffed as full marquises.[633] The other [persons
who assisted in the sacrifices] all had households
added [to their estates] or were granted noble ranks
and rewards of money and silk, to each a definite
amount.

At this time, because [Wang] Mang had not accepted

the cultivated fields of Hsin-yeh, the officials
and common people who sent letters to the Emperor,
[including] previous and later [times, numbered]
487,572 persons. Moreover, the vassal kings, the
highest ministers, the full marquises, and [the members
of] the imperial house, when they had audience,
all kowtowed, saying that it would be proper immediately
to give rewards to the Duke Giving Tranquillity
to the Han Dynasty.

Thereupon [Wang] Mang presented a letter to

the throne, saying, "Because I, your servant, am your

maternal relative, I have overleaped my [due] sequence
and occupy my [present] post, [but] I have
not yet been able to be worthy of my position. I
humbly reflect that your sage virtue is pure and
abundant, you have received [the mandate] of
Heaven and have followed ancient [practises], you
have instituted rites in order to govern the common
people, and you have composed music[639] in order to
improve their customs, so that [all within] the four
seas have run and hastened to obey you, [even] the
many barbarians have all come to you, and on the
days when they had to take leave and go, none have
failed to drop tears. If they had not been sincere,
how could this [situation] have been gratuitously
brought about?

"From the vassal kings on down to the lower officials
and common people, all know that your servant
Mang on the one hand and your Majesty on the
other are related as closely as the pellicle inside a
reed is to the reed. Moreover, [now] that I have
been permitted to exercise an [important] charge,
those who attribute merits and rank virtuous conduct
always have some superfluous words about me,
your servant Mang, so that when I, your servant,
have an audience and the nobles of the imperial
house themselves speak of business before me, I never
fail to break out in perspiration and be mortified.
Although my nature is stupid and rustic, I myself
know most sincerely that while my virtue is small
and my position honorable, my strength is too little
and my duties are too great. Day and night I am
fearful and circumspect, continually being afraid that

I will sully and disgrace your sage court.

"Now the empire is well-governed and at peace,
the [people's] customs are uniform, the many barbarians

obey and have submitted, all of which
[comes] from your Majesty's sage virtue and what
you yourself [have done]. The Grand Master,
[K'ung] Kuang, and the Grand Guardian, [Wang]
Shun4b, and others assist you in the government and
aid in ruling. None of the various ministers and
grandees have failed to be sincere and good, hence
it has been possible, in the time of five years, to
attain this extreme achievement.

"I, your servant Mang, have really had no wonderful
plans or extraordinary projects. When I have received
the sage edicts of the [Grand] Empress Dowager
and have promulgated them to your subjects, I
have not been able to attain one-tenth [of the sageness
contained therein]; when I received plans from
various capable [persons] and reported them to the
throne, I have not been able to attain five-tenths [of
the virtue contained therein], so that I ought to suffer
for the crime of being of no benefit [to the empire].
The reason that I temporarily presume to protect my
head and neck for the moment is in reality because
on the one hand I have reposed upon your Majesty's
superabundant glory and [because] on the other hand
I have relied upon my old friends, the highest
ministers.

"Your Majesty could not bear [to refuse] the

words of the crowd, so their writings were each time
referred to [the officials] for discussion. Your servant
Mang previously sought immediately to memorialize
and stop [their proposals], but I feared
that you thereupon would not be willing to stop the
matter.

"Now that the great rites have already been performed
and the assistants at the sacrifices have all
left, I cannot repress my greatest wish. It is my
wish that the various writings which have been referred
to those who are to discuss [these matters]
should all be laid aside and not reported to the
throne, [thereby] causing your servant Mang to be

able to use all his efforts in completing the business
of instituting [Confucian] rites and composing [Confucian]
music.[651] When these matters are completed,
I will then transmit and show them to the
empire and give them to [all] within the [four] seas
to criticize. Supposing that they contain anything
traitorous[652] or evil, your servant Mang ought accordingly
to suffer for the crime of having misled the
Emperor and of having deceived the court. If I
do not undergo any other impeachments, to be permitted
to preserve my life, to be granted to ransom
my person and return home, and to make way for a
worthier person will be the private wish of your
servant. I only hope that your Majesty would have
compassion and pity and favor me somewhat."[653]

Chen Han and others advised the [Grand] Empress
Dowager to issue an imperial edict saying, "It
is permitted. Verily, Duke, your achievements and
virtuous conduct are [the most] brilliant in the empire.
For this reason the vassal kings, the highest
ministers, the full marquises, [the members of] the
imperial house, the various masters, the lower officials,
and the common people were of one accord and

said the same things. They continually waited at
the gate towers and the great court, hence their writings
were referred [by the throne to the proper officials].
On the day when the nobles and the members
of the imperial house took their leave and left, they
again presented their previously emphasized proposals.[656]
Although they were plainly instructed to be
dismissed and sent off, [yet they acted] as if they were
unwilling to leave. When [we] informed them that
in the first month of summer your rewards would be
put into effect, no one failed to rejoice and be pleased.
They called out, `Long life,' and left.

"Now every time that you, Duke, have an audience,
you always drop tears and kowtow, saying that
you wish not to receive a reward and that if a reward
is given you, you will not presume to occupy your
position. Just now [the rites and music] that are
being instituted and composed have not yet been
fixed upon, so that those matters need you, Duke,
to decide upon them, hence for the time being [We]
accede to you, Duke. When what is being instituted
and composed is all completed, the highest ministers

will report it and investigate into the previous proposal
[of the nobles, etc.]. Let the ceremonial for
the nine distinctions be promptly memorialized
[to Us]."

Thereupon the ministers, grandees, erudits, gentlement-consultants,

and the full marquis,[660] Chang
Shun, and others, nine hundred two persons [alto-
gether], all said, "When the sage lords and glorious
kings beckoned to the capable and urged the able [to
come to them], those whose virtuous conduct was
abundant [were given] high positions and those
whose achievements were great [were given] rich
rewards. Hence when an exemplary subject possessed
the honor of being a `high duke with the nine
conferments,'[664] he [also] possessed the favor of having
been promoted `[an additional] step,'[666] with
the nine distinctions.

"Now `the nine [classes of the imperial] kindred
are affectionately harmonius' and `the official class'
is already `honored,' `the myriad states' are `harmonized
and united,' and `the many people have then
become harmonious.'[668] The auspicious presages of
sageness have all arrived and the great peace has
become universal. Of the greatest lords, none were
greater than T'ang [Yao] and Yü [Shun], yet your
Majesty is worthy [of occupying their positions].
Of loyal ministers who had abundant achievements,
none were more outstanding than Yi [Yin and the
Duke of] Chou, yet the Ruling Governor, [Wang
Mang], is equal to them. It is what might be called
a revival [of ancient glories] at a different time, `[and
is as similar to those great days] as the matching of
[the two halves] of a tally.'[669]

"We have carefully taken the universal principles
of the six canons and what is found in the text of the
Classics, [especially] in the Chou Offices and the Record
of Proprieties (Li-chi), and is suitable to the present
[time], and have made the distinctions for the nine
conferments. Your servants beg [your approval of]
the distinctions for the conferments." The memorial
was approved.

[Wang Mang's] charter said, "Verily, in the fifth
year of [the period] Yüan-shih, the fifth month, on
[the day] keng-yin, the Grand Empress Dowager
[nee Wang] came to the Front Hall [of the Palace,
had Wang Mang] conducted and [ordered to] mount
[the steps to the throne], and in person[676] commanded
him by this imperial edict, which said,

" `Let the Duke approach, empty himself,[677] and

listen to Our words. Previously you, Duke, have
guarded the throne [from the time of] Emperor
Hsiao-ch'eng [now] to the sixteenth year. You have
presented your plans and have been completely loyal.
You advised [the Emperor] to execute the former
Marquis of Ting-ling, Shun-yü Chang, in order to
repress his rebellion and reveal the evil-doers. You
mounted to [the position of] Commander-in-chief
and your duties were to assist [the Emperor] at the
court.

" `When Emperor Hsiao-ai ascended the throne,
while the proud concubine, [the Queen Dowager nee
Fu] watched him furtively [for a chance] to work her
will and while his wicked courtiers hatched rebellion,

you, Duke, yourself impeached the Marquis of Kao-

ch'ang, Tung Hung, and [at an imperial banquet]
changed and corrected the usurped seat of the now
deceased [Queen Dowager nee Fu], the mother of
King Kung of Ting-t'ao, [Liu K'ang]. From that
time on, when the officials of the court discussed
[matters], no one failed to accord with the Classics.

" `When you had resigned your position on account
of illness and returned to your great house, you were
endangered by brigand-like officials, [but] after you
had gone to your estate, Emperor Hsiao-ai awakened
[to a comprehension of his error] and again returned
you, Duke, to Ch'ang-an. When he became ill and
[his illness] became increasingly severe, he still did
not forget you, Duke, and again especially advanced
your rank.

" `That night, in [a time of] haste and confusion,
the state was without a presumptive heir and wicked

courtiers filled the court, so that the peril was indeed
great. We reflected that no one was more fitting
than you, Duke, [to make] a plan for giving tranquillity
to the state, [so We] had you inducted into
the court. That same day [We] dismissed the Marquis
of Kao-an, Tung Hsien2a, and within the interval
of a turn of the clepsydra, your loyal plans were
immediately established and the main and subordinate
[dynastic] principles were all set forth in detail.

" `[During the year-periods] Sui-ho and Yüan-shou,

when you twice happened upon the death of
an emperor, you carried out all things perfectly, so
that civil disturbances did not take place. You have
assisted Us to the fifth year, [during which time] you
have corrected fundamental matters of human relationships
and have fixed the altars of Heaven and
Earth.[685] You have carefully served the gods in

heaven and earth and have disposed of [matters in
all] the four seasons. You have restored what had
been abolished for a thousand years and straightened
out the mistakes of a hundred generations.[689]
[People from all over] the empire have met in harmony
and a great crowd has collected together. The
Spiritual Tower [spoken of] in the Book of Odes,[690]
the building of [the city of] Lo in the Book of History,[692]
the institutes of the capital at Hao and the
regulations of the Shang [dynasty's] capital[693] have
been revived by you in the present [age]. You have
made glorious and illustrious the supreme achievements
of the deceased deified rulers and have made
brilliant and manifest the `excellent virtue'[696] of the
founder and exemplars [of the imperial line]. You
have exalted and made apparent the principle that
respect for the father [of a dynasty] consists in
[making him] the coadjutor of Heaven. You have
restored and established the rites for the suburban
sacrifice to the most prominent ancestor of the line
anterior to the founder of the house (chiao), the
sacrifice to the most ancient ancestor of the line (ti),
and for the sacrifice to the greatest exemplar of the
house (tsung),[697] in order to make glorious the great
[principle of] filial piety. For this reason [all within]

the four seas are concordant, all countries incline
towards correct principles, and the barbarians, who
have different customs [from the Chinese], have of
their own accord come [to the imperial court] without
being summoned and are gradually progressing
[in civilization] and have corrected their ceremonial
bonnets and bring their treasures to assist at the
[imperial] sacrifices.

" `You have searched for old [precedents and have
based [yourself] on the [correct] Way [of action], you
have obeyed the [Confucian] canons and honored
ancient [practices, so that] whenever you acted, you
have been successful, and in everything you have
attained the mean. Your extreme virtue and essential
principles have become known to the gods; the
imperial ancestors have esteemed you and rejoiced,
so that lights have shone brightly and happy portents
from Heaven have arrived repeatedly. The
grand [cosmological] principles are universally concordant
[and there have been] more than seven hundred
auspicious presages of unicorns, phoenixes,
tortoises, and dragons.[701]
You are accordingly instituting

rites and composing music, so that you will
have the great merit of having restored peace to the
[imperial] ancestral temples and the [imperial] gods
of the soils and grains. All [persons] under Heaven
rely upon you alone, Duke. Your office is that of
Ruling Governor and your rank is[705] in the highest
class of the highest ministers.

" `[We] now add [to your honors] the distinctions
for the nine conferments. Let them be used in assisting
at the [imperial] sacrifices and in performing
your civil and military duties. [Their favor] shall
moreover be conferred upon your [deceased] ancestors.

Oh! How can that fail to be good!' "

Thereupon [Wang] Mang bent his head to the

ground, and, bowing repeatedly, received [1] a green
apron,[709] a tunic embroidered with dragons and other
figures and a mortar-board hat, a short tunic and
robe, a fine gold mouth for a scabbard and a fine
gold tip for a scabbard,[711] and ornamented shoes,[712]
[2] a princely chariot with bells and a quadriga of

horses,[716] with the dragon banner with nine tails and
the spotted deerskin cap and white silk pleated robe,
a war-chariot with a quadriga of horses, [3] a red bow
and arrows and a black bow and arrows,[717] [4 a] vermillion
axe of authority to be held on his left and a
metal (copper) battle-axe to be held on his right, one
set of armor and a helmet, [5] two flagons of black
millet herb-flavored liquor[718] and two jade tablet
spoons, [6] two green jade tablets for the nine con-

ferments,[723] [7] vermillion doors, [8] inside staircases,[724]
and [9] the insignia of having an Office of
[Superintendancy over] his Clan, an Office of Praying,
an Office of Augury, an Office of Recording, three
hundred men of [the Gentlemen] as Rapid as Tigers,
one Household Steward and one Assistant [Household
Steward]. In each of the Offices over his Clan,
of Praying, of Divination, and of Recording there
were established Bailiffs and Accessory [Officials].
When the Duke Giving Tranquility to the Han Dynasty
was in his yamen inside [the Palace] or in his
residence outside [the Palace, the Gentlemen] as
Rapid as Tigers were to act as the guard at his gates,
and those who were qualified to come out or in were
to have their names inscribed on a register [at his
gates]. From the Four Coadjutors and the three
highest ministers [on down, if anyone] had business
at his yamen or residence, they were all to use passports.
The Prince's Lodge of the Kings of Ch'u was
made the residence of the Duke Giving Tranquillity
to the Han Dynasty. It was grandly repaired and
built and a vacant space [arranged] all around it for

the guard. The temples and funerary chambers of
his [deceased] grandfather and father were all given
vermillion doors and inside staircases.[730]

Ch'en Ch'ung also memorialized, "When the Duke
Giving Tranquillity to the Han Dynasty goes outside
of the city gate for the purpose of sacrificing to his
[deceased] grandfather or father, it would be proper
for the Colonel of the City Gate to accompany [the
Duke] at the head of his cavalrymen. Then when
[the Duke] enters [the city] he will have the guards

of his gates [to protect him] and when he goes out
of [the city] he will have cavalrymen [following him,
by all of which] his state would be made more honorable."
His memorial was approved.

That autumn, because of the auspicious presage
that the Empress [nee Wang] would have descendants,[735]
[Wang] Mang cut the Tzu-wu Road. The
Tzu-wu Road cuts straight across the Southern
Mountains from Tu-ling and passes [into] Han-chung
[Commandery].

The eight messengers[737] [who had been sent to
observe and influence the people's] customs had returned
and had said that the customs of the empire

have been unified. They had falsely invented accompanied
and unaccompanied songs from the commanderies
and kingdoms to praise [Wang Mang's]
achievements and virtuous conduct, in altogether
thirty thousand words. [Wang] Mang memorialized
that [their report] should be established and published
as a [permanent] ordinance.[740] He also memorialized
that [because] there existed such [perfect]
institutions, in the market-places there were not two
prices, the offices were without law-cases or litigation,
towns were without thieves or robbers, the countryside
was without famished people, things dropped on
the roads were not picked up, and males and females
took separate paths,[742] [hence] those who violated
[the institutions should merely suffer] punishments
[which portrayed] the likeness [of the mutilating
punishments in the criminal's clothing].[745]

Liu Hsin1a, Ch'en Ch'ung, and others, twelve persons

[altogether], were all enfeoffed as full marquises
because they had built the Ming-t'ang or had spread
the [imperial] teaching and influence.[748]

Since [in the empire, Wang] Mang had brought

about [the condition of] complete tranquillity, in
that to the north he had influenced the Huns, to the
east he had caused [people] to come [from] beyond
the ocean, and to the south he had attracted the
Huang-chih, [but] only in the western quarter he had
not yet produced [any effects], he therefore sent a
General of the Gentlemen-at-the-Palace, P'ing Hsien,
and others, bearing much money and silk, to tempt
the Ch'iang outside the barriers and have them present
their territory [to the throne and to express] a
desire to be received by and to be subordinate [to
Chinese rule.

Upon his return, P'ing] Hsien and the others memorialized,
saying, "The leaders of the Ch'iang
tribes, Liang Yüan, and others, whose number might

be twelve thousand persons, wish to be received and
to be your subjects. They offer the Hsien-shui Sea,
the Yün Gorge, and the Salt Lake. The level land
with fine grass is all given to the Chinese people,
and [the Ch'iang] will themselves dwell in the narrow
and difficult places and act as guards at the frontiers.

"When I asked Liang Yüan the reason for his submitting,
he replied, saying, `The Grand Empress

Dowager is sage and glorious, the Duke Giving
Tranquillity to the Han Dynasty is most benevolent,
and the world is completely peaceful, so that the five
[kinds of] cereals ripen and there are good harvests.
Some stalks of grain are ten feet or more tall, sometimes
one spikelet has three kernels, sometimes,
without being sown, [grain] springs up of itself,
sometimes [silk] cocoons form themselves without
any worms having been fed, sweet dew comes down
from Heaven and wine springs come out of the
earth,[754] "male and female phoenixes have come
and arrived,"[755] supernatural birds have descended
and perched, so that for the [last] four years the
Ch'iang people have had nothing to suffer [from the
government]. Hence "oh! how pleasant"[756] to be
admitted [to the Chinese empire] and to become
your subordinates.'

"It would be proper at this time to settle them in
[stationary] occupations and to establish a [Chief
Commandant] of a Dependent State to direct and
protect them."

The matter was referred to [Wang] Mang. [Wang]
Mang memorialized in reply, saying, "You, [Grand]
Empress Dowager, have controlled the rule for several
years; your grace and bounty have inundated
and overflowed, so that a filial attitude of submission
[has spread over] the four quarters and not even the
most distant regions with different customs have

failed to turn towards correct principles. A Yüeh-shang
potentate, [whose speech must be] successively
interpreted, presented a white pheasant; the Huang-chih
[came] from [a distance of] thirty thousand li
to offer a live rhinoceros as tribute; kings of the
Eastern Barbarians crossed the Great Ocean to offer
the treasures of their states; the Hun Shan-yü conformed
to [Confucian] institutions and did away with
his double personal name. Now at the western
boundary, Liang Yüan and the others in turn present
their land and [desire to] become your menials.
Anciently T'ang Yao's [virtue] `filled[761] and covered
[all within] the four extremities of the empire,' but
it could not surpass your [virtue].

"Now I have carefully examined that there are
already a Tung-hai (Eastern Sea), a Nan-hai (Southern
Sea), and a Po-hai (Northern Sea) Commandery,
[but] there is not yet a Hsi-hai (Western Sea) Commandery.
I beg that you will accept the territory
which Liang Yüan and the others are offering and
make it the commandery of Hsi-hai.

"Your servant has also heard that when the Sage-kings

gave order to the ornaments of Heaven, [the
stars], and fixed the principles of geographical [arrangements],
they took the mountains, streams, and
customs of the common people as the principles for
the boundaries of their provinces. The territory of
the Han dynasty is broader than that of the two
[sage-]lords and three [dynasties of] kings,[764] having
altogether thirteen provinces. Many of the names
of the provinces together with their boundaries do
not correspond to those in the Classics. The `Canon
of Yao' [speaks of] twelve provinces;[766] later they
were fixed at nine provinces. The vast territory of
the Han dynasty is far-extending. When the Provincial
Shepherds go to inspect their divisions, the
most distant ones are more than thirty thousand li
[away], so that there cannot be [only] nine [provinces].
I would respectfully employ the ideas of the
Classics in correcting the names of the twelve provinces
and make boundaries for them to correspond to
the correct original [boundaries]." The memorial
was approved.

He also added fifty items to the laws. Offenders
were transported to Hsi-hai [Commandery]. Those
who were transported were counted by the thousands
and ten-thousands, so that the common people for
the first [time] held grudges [against Wang Mang].

The Marquis of Ch'üan-ling, Liu Ch'ing4i, sent

to the imperial court a letter saying, "When King
Ch'eng of the Chou [dynasty] was a minor, he was
called the Young Prince, and the Duke of Chou acted
as Regent. Now that the Emperor is rich in youthfulness,
it would be proper to order the Duke Giving
Tranquillity to the Han Dynasty to perform the
duties of the Son of Heaven like the Duke of Chou."
The various courtiers all said, "it would be proper
[to do] as [Liu] Ch'ing4i has said."

In the winter, when [the planet] Mars was occulted
by the moon,[774] Emperor P'ing became ill.
[Wang] Mang made a written declaration [to
Heaven] in which he begged for [the Emperor's] life
at the altar to the Supreme [One]. He had a jade
circlet hung on his person, carried jade insignia, and
[declared] that he was willing in person to take the
place [of the dying Emperor]. The declaration was
stored in a "metal-bound coffer"[776] and placed in the
Front Hall [of the Palace]. He ordered the various
highest ministers not to presume to speak [to him
about government business, in order that he might
concentrate on caring for the Emperor's illness].[779]

In the twelfth month, Emperor P'ing died. A

general amnesty [was granted] to the empire.
[Wang] Mang summoned those who understood the
rites, Tsung-po Feng and others. With them,
[Wang Mang] determined that the officials of the
empire [ranking at] six hundred piculs and above
should all wear mourning to the third year. [Wang
Mang] memorialized, that the Temple of [Emperor]
Hsiao-ch'eng should be honored with the title of
[the Temple of] the Controlling Exemplar and the
Temple of [Emperor] Hsiao-p'ing with the title of
[the Temple of] the Primary Exemplar.

At that time, the line of descent from Emperor
Yüan had been ended, but of the great-grandsons of
Emperor Hsüan there were living: five kings and

forty-eight full marquises, [including] the Marquis of
Kuang-chi, [Liu] Hsien3c.[785] [Wang] Mang hated it
that they were adults, so advised, "A cousin is not
permitted to be the successor [to his cousin of the
same generation]." So he selected the very youngest
among [Emperor Hsüan's] great-great-grandsons,
[Liu] Ying1a, the son of the Marquis of Kuang-chi,
[Liu] Hsien3c. He was in the second year of his age.
[Wang Mang] took as a pretext that when he was
divined about and physiognomized, he was the most
auspicious [of all].

In this month, the Displayer of Splendor in the

South, Hsieh Hsiao, memorialized that the Chief of
Wu-kung [prefecture], Meng T'ung, while a well was
being dug, had secured a white stone, round above
the square below, with red writing on the stone.
The writing said, "An instruction to the Duke Giving
Tranquillity to the Han Dynasty, [Wang] Mang,
that he should become the Emperor." The coming
of mandates [from Heaven] through portents began
indeed with this one.

[Wang] Mang had the various highest ministers

advise the [Grand] Empress Dowager [nee Wang]
of it. The [Grand] Empress Dowager said, "This
[thing] is trumped up to deceive the empire. [Its
message] cannot be put into practise." The Grand
Guardian, [Wang] Shun4b, said to the [Grand] Empress
Dowager that when matters have already
reached such [a condition as they had], there was
nothing that could be done [about it], that if she
wished to check it, she did not have the strength to
stop it; and also that [Wang] Mang would not presume
to have any other [intentions], but merely desired
to be entitled[798] the Regent, in order to make
his power greater and to settle the empire and make
it obedient. The [Grand] Empress Dowager listened
to him and promised [to do so].

[Wang] Shun4b and others thereupon together had
the [Grand] Empress Dowager issue an imperial
edict which said, "Verily, [We] have heard that when
`Heaven gave birth to' the crowd of `common people,'
they were unable to govern themselves, so `He set
up princes for them',[799] in order to control them.
When a prince is young, there must be someone
whom he can rely upon, who should then act as
regent. Then only will [the prince] be able to carry
out [the duties] given him by Heaven and complete
the transforming influence of Earth, so that the
various living beings will flourish and be nurtured.
Does not the Book of History say, `The work is
Heaven's—let men take the place of [Heaven]'?[800]

"Because Emperor Hsiao-p'ing was young, We
temporarily took charge of the government of the
state. [We] hoped to put upon him the cap of maturity
and to entrust the government to him and
hand it over. But now his life has been cut short
and he is dead. Alas! How sad!

"[We] have already had the high officials summon
twenty-three great-great-grandsons of Emperor
Hsiao-hsüan, to choose an appropriate person to be
the heir and successor of Emperor Hsiao-p'ing. This
great-great-grandson is of the age when he is in
swaddling-clothes; if [We] are not able to secure [to
be his regent] a princely man who has reached the
very heart of virtue, who can give tranquillity to
[the empire]?

"The Duke Giving Tranquillity to the Han
Dynasty, [Wang] Mang, has assisted in the government
for three reigns, has repeatedly met with critical
times, has tranquillized and made brilliant the House
of Han, and has thereupon made [people] of customs
differing [from those of the Chinese become] like
[the Chinese even] in their institutions, [so that] he

has had the same presages as those had at a different
age by the Duke of Chou. Now the Displayer of
Splendor in the South, [Hsieh] Hsiao, and the Chief
of Wu-kung [prefecture, Meng] T'ung, have presented
[a memorial] speaking of a red stone portent.
We have thought profoundly that its meaning, which
said, `[Wang Mang] should become Emperor,' is
however that as Regent he should perform the duties
of the Emperor. Verily if there is a model, accomplishment
is easy; [but] if there is no sage, there is no
model.[805]

"Let it be ordered that the Duke Giving Tranquillity
to the Han Dynasty should occupy [the

post of] Regent and should [be permitted to] mount
the eastern [master's] steps [at the altar to Heaven],
as in the former case [was done by] the Duke of Chou.
Let the prefecture of Wu-kung become the territory
whose revenue is allocated to the Duke Giving Tranquillity
to the Han Dynasty, and let its name be the
town of Han-kuang (the Han [dynasty's] brilliance).
Let there be prepared a memorial concerning the
ceremonial [for the above]."

Thereupon the various courtiers memorialized,
saying, "The sage virtue of the [Grand] Empress

Dowager is brilliant. You have seen deeply into the
intentions of Heaven and have issued an imperial
order that the Duke Giving Tranquillity to the Han
Dynasty should act as Regent. Your subjects have
heard that when King Ch'eng of the Chou [dynasty]
was a minor and the practises of the Chou [dynasty]
had not yet been completed, so that King Ch'eng was
unable to perform his duties to Heaven and Earth
and to renew the illustrious services [performed by
Kings] Wen and Wu, the Duke of Chou temporarily
acted as Regent and the practises of the Chou [dynasty]
were therefore completed and its kingly house
was at peace. If he had not acted as Regent, then
it is to be feared that the Chou [dynasty] would have
lost the mandate of Heaven.

"The Book of History [quotes the Duke of Chou as]
saying [to Prince Shih, the Duke of Shao], `If the
son or grandson who becomes the heir to and serves
our [lord, King Wu], should be altogether incapable
of reverencing [the deities] above and below,
[Heaven, Earth, the ancestors, and gods], and lose
the glory of his predecessors, if we [were retired,
living] at home, we would remain ignorant of it.[812]

The Mandate [of Heaven] is not easy [to retain], and
the assistance of Heaven is not sure, so that His
mandate may be lost.'[815] The explanation says,
`The Duke of Chou wore the tasselled mortar-board
bonnet of the Son of Heaven, faced south and held
audience for the courtiers, and made proclamations
and gave ordinances, constantly calling them the
mandates of the King. The Duke of Shao was a
worthy person, [but] did not understand the intentions
of the sage, [the Duke of Chou], hence was not
pleased.'[817] The [Record of] Proprieties (Li[chi]), in
`Record of the Ming-t'ang,' says, `When the Duke of
Chou held court for the nobles in the Ming-t'ang,
[like] the Son of Heaven, he turned his back to the
axe-embroidered screen, faced south, and stood
up.'[819] It means that the Duke of Chou occupied
the throne of the Son of Heaven to the sixth year,
held court for the nobles, established the rites, and
composed the music, so that the empire submitted
widely. [But] the Duke of Shao was not pleased.
At that time, King Wu had [just] died and the coarse
mourning garments had not yet been put off. If we
consider it in this way, when the Duke of Chou first
became Regent, he then occupied the Son of Heaven's
throne and it was not [that he waited] until the sixth
year [before] he mounted the eastern steps.[821]

"The lost chapter of the Book of History, `Auspi-
cious Grain,'[824] says, `When the Duke of Chou offered
the herb-flavored millet liquor, he stood upon the
steps of the eastern staircase and was conducted to
mount them, and the presentation speech [at the
offering] said, "The Acting King is ruling over the
government and diligently harmonizing the world." '
The [foregoing] is how the Duke of Chou was entitled
by the person [who read] the presentation
speech when [the Duke of Chou] was regent in the
government.

"When King Ch'eng put on his cap of maturity,
the Duke of Chou thereupon presented the government
to him. The Book of History [quotes the Duke
of Chou] as saying, `We return [the government to
Our] nephew, the intelligent prince.'[825]
The Duke
of Chou constantly called [his orders] the mandates
of the King, and acted on his own authority without
reporting [matters to the King], hence he said, `I
return [the government] to my nephew, the intelligent
prince.'

"Your subjects beg that the Duke Giving Tranquillity
to the Han Dynasty should act as Regent,
mount the eastern steps,[826] wear the apron and tasselled
mortar-board hat of the Son of Heaven, turn
his back to the axe-embroidered screen[827] between
the door and window, and face south as he holds

court for the courtiers and attends to the business of
government. When he goes in or out [of the Palace]
in his chariot and robes, [the people] should be
warned and [the streets] cleared. The common people
and courtiers should call themselves his `subjects'
or `female servants.'[832] In all [these matters, he
should be treated] as in the regulations for the Son of
Heaven.

"When he makes the suburban sacrifices to Heaven
and to Earth, makes the sacrifice to the greatest exemplar
of the house in the Ming-t'ang, makes offerings
and sacrifices in the [imperial] ancestral temples, and
performs worship and makes sacrifices to the many
gods, in his presentation speech he should be called,
`the Acting Emperor.' The common people and
courtiers should speak of him as `the Regent-Emperor';
he should call himself `I'.[833] In judging and
deciding matters [when holding] court, he should
regularily employ the imperial edicts of the Emperor
and pronounce [that he issues imperial] decrees,[834]
thereby upholding and obeying the will of August
Heaven, assisting and protecting the House of Han,
and guarding and tranquillizing the young heir to
Emperor Hsiao-p'ing, [thus] carrying out the principle
of entrusting [a Regent with the rule] and exalting
the development of good government and
peace.

"When he pays court at an audience of either the
Grand Empress Dowager [nee Wang] or the Empress

Dowager [nee Wang], he should reassume the devotion
of a subject. He should in his own person [as a
noble] exercise the government and issue `instructions'
to his own palace, his family, his [marquis's]
estate, and his special territory [of Han-kuang], as in
his previous practise, [according to] the legal practises
of a noble. Your subjects, risking death, make
this request." The edict of the [Grand] Empress
Dowager said, "It is approved."

The next year, [Wang Mang] changed the year-period
and called it Chü-shê (the Regency).

In [the year-period] Chü-shê, the first year, the

first month, [Wang] Mang sacrificed to the Lords on
High at the Southern [Altar for] the suburban sacrifice,
welcomed the spring at the Eastern [Altar for]
the suburban sacrifice, performed the rites of the
great archery contest in the Ming-t'ang, and served
food to Thrice Venerable and Fivefold Experienced.
He completed the rites, then left.[841]

He established the Five Clerks At the Foot of the

Pillars, with their rank like that of the [Attendant]
Secretaries. When he attended to government business,
they attended at his side and recorded and made
detailed accounts of his words and acts.

In the third month, on [the day] chi-ch'ou, [Liu]

Ying1a, a great-great-grandson of Emperor Hsüan,
was set up as the Imperial Heir-apparent and was
given the title, Young Prince (Ju-tzu). Wang Shun4b
was made Grand Tutor Assisting on the Left, Chen
Feng was made Grand Support Aiding on the Right,
and Chen Han was made Grand Guardian Serving
at the Rear. There were also established four Junior
[Coadjutors] whose ranks were all two thousand
piculs.[847]

In the fourth month, the Marquis of An-chung,

Liu Ch'ung2c, plotted with his Chancellor, Chang
Shao, saying, "The Duke Giving Tranquillity to the
Han Dynasty, [Wang] Mang, acts on his own authority
in holding court and exercizing the government,
which will inevitably endanger the Liu clan. No
one of those in the empire who disapprove of it has
however dared to be the first to make a move. This
is a shame to the [imperial] house. I will give an
example to the [imperial] house and clan and be the
first [to attack. All] within [the four] seas will
certainly respond." [Chang] Shao and others, who
followed him, [to the number of] more than a hundred
persons, thereupon made an assault upon [the city of]
Yüan, [but] did not succeed in entering it and were
defeated.

[Chang] Shao was a cousin of Chang Sung.
[Chang] Sung, with [Liu] Ch'ung's father's cousin,
Liu Chia1s, went to [the palace] portals and surrendered
of their own accord, [so that Wang] Mang
pardoned them and did not condemn them. Thereupon
[Chang] Sung composed a memorial for [Liu]
Chia1s, which said,

"During [the year-periods] Chien-p'ing and Yüan-shou,
when the main line [of the Han Dynasty] was
in imminent danger of being cut short and the [imperial]
house was in imminent danger of being overthrown,
thanks to your Majesty [Wang Mang's] sage
virtue, you `crawled on your knees to rescue and
save it,'[857] you protected and defended, succored[858]
and guarded it, so that the [heavenly] mandate of
the [Han] state was again prolonged and the imperial
house opened its eyes [again].

"When you attended court, controlled the government,
put out proclamations, and put forth ordinances,

in your every act you made the imperial
house the first [and most important consideration]
and the promotion and employment of the nine [sets
of imperial] relatives as the primary matter. You
have had included with them and recorded [upon the
registers of the imperial house] cadet branches [of
that house] and have established kings and marquises
[from among these cadet branches], so that those
who face south [in holding court and call themselves
by the designation a noble uses for himself], ku,[862]
are numbered by the hundreds. You gathered in
and restored those members whose [registration in
the imperial house] had been broken off, you preserved
those [whose lines of descent as nobles] had
died out, and you continued [those lines whose heads]
had been dismissed [from their noble ranks], so that
they form a numerous company who are able to be
shoulder to shoulder and head to head [with the other
nobles] and have been restored in their persons. You
have thereby defended the Han [dynasty's] state
and supported the Han clan.

"You have established the Pi-yung and set up the
Ming-t'ang to propagate the law of Heaven and to
spread the influence of the sages. You have held
court for the various princes in order to render your
`culture and virtue'[863] manifest. You have added to
the lands and territory of all the nobles in the imperial
house, so that all under Heaven lift up their

heads, stick out their necks and sigh [with approval],
and the sound of their praises is `magnificent and ear'-filling,[867]
and enters [the sense of hearing]. The
reason that the state has gained this beauty, has
obtained this fame, has enjoyed these blessings, and
has received this glory—is it not [the result of the
fact that] the Grand Empress Dowager considers
[that she must be diligent until] `sundown'[870] and
that `in the evening' your Majesty is still `carefully'
contemplating [your duties]?[871] How [otherwise
could it be] explained?

"When there has been disorder, you have controlled
it; when there has been danger, you have
turned it to tranquillity; when there has been calamity,

you have led it to happiness; when [lines of
descent] have been cut off, you have continued their
succession, when [the Emperor] is young, you have
taken his place and borne his burdens. Day and
night, you have performed detailed labor; in cold and
in heat, you have been diligent, without any time for
relaxation, with unending unwearied effort. All was
for the sake of the empire and to favor the Liu clan.

"The courtiers, whether stupid or wise, and the
common people, whether male or female, have all
understood your high intentions. But the Marquis
of An-chung, [Liu] Ch'ung2c, alone entertained perverse
illusions in his heart and held rebellious
thoughts, so that he raised his troops and moved the
multitude, intending to endanger the imperial [ancestral]
temples. Of his wickedness one cannot endure
to hear and for his crime one cannot be patient
with [mere] execution. Verily, he was an enemy of
[loyal] subjects and [filial] sons,[873] a foe of the imperial

house, a rebel against the state, and an injury
to the country.

"For this reason, his clan and relatives by marriage
quaked, became distant to him and gave information
of his crimes; the common people dispersed,
rebelled against him, and threw away their
arms, so that in advancing he could not [take] a
step and when he retired he suffered the calamity
[visited upon] him [by Heaven]. His mother, who
was near the end of her life, and his smiling babes,
carried in [their nurses'] arms,[877] were beheaded at

the same time with him; their heads were hung on
the ends of poles with their pearl earrings [still] in
their ears and their hair ornaments still on [their
heads]. How can it not be perverse to make a plan
such as this?

"Your servant has heard that anciently, when [the
head of] a rebellious state had already been punished,
then[880] they made a pool out of his palace-buildings,
making them a stagnant pond, and put filth into it,
calling its name, `The baleful waste,' so that, although
it might grow vegetables, yet people would
not eat them.[881] They put four walls [around] its
mound to the gods of the soils, covered it above, and

put a mat [on it] below,[884] so that spirits of
the earth could not communicate [with those of
heaven.[886] The soil of] its mound was distributed
to the nobles' [altars for the gods of the soils], so that
when they went out of their gates and saw it, it would
be visible to them as a warning.

"Just now, when the empire heard that [Liu]
Ch'ung2c rebelled, all wanted to raise up [the skirts
of] their robes, [take] a two-edged sword in their
hand, and rail at him. Those who first reached him,
cut[887] his throat, struck his breast, pierced his
body,[888] and hacked his flesh. Those who came

later wanted to pull down his gates, break down his
walls, raze his houses, and burn his utensils. [As
rapidly as] an echo follows a sound, [their blood]
stained the earth, so immediately was a wound created
[in people's feelings]. [The members of] the im-
perial house moreover [felt it] especially keenly, so
that, when they spoke of him, they inevitably gnashed
their teeth. Why so? Because he had gone contrary
to and rebelled against your favor and beneficence
and did not recognize where the greatest
virtue lay.

"The [members of] the imperial house, for the
most part, live at places distant [from Yüan]; I, Chia,
have been fortunate to have been able to hear of
[his rebellion] first and have not [been able] to resist
my indignant desire. I wish to take the lead of the
imperial house, myself, [with] my sons and my elder
and younger brothers, to carry baskets on our shoulders
and to bear mattocks,[895] gallop to Nan-yang
[Commandery], and make a pond of [Liu] Ch'ung2c's
palace-buildings, in order to cause them to be according
to the ancient institutions. They, together with
the mound to the gods of the soils belonging to [Liu]
Ch'ung2c, should be like the mound to the gods of the
soils at Po5,[896] and should be used to grant to the
nobles, in order that it may be an eternal lesson and
warning. I wish that [this matter] may be referred
to the Four Coadjutors, the ministers, and the
grandees, for discussion, in order to make plain its
right and wrong and to show it [as an example] to the
four quarters [of the empire]."

[Wang] Mang was thereupon very much pleased.

The ministers all said,[898] "It would be proper [to do]
as [Liu] Chia1s says," [so Wang] Mang advised the
[Grand] Empress Dowager to issue an imperial edict,
which said, "Verily, although [Liu] Chia1s, a father
and his sons, his elder and younger brothers, are related
to [Liu] Ch'ung2c, they did not presume to show
partiality to him. Whenever they saw some sprouts
[of evil], they led each other in giving information
[about it]. Now that this calamity [of rebellion] has
come to pass, they unanimously and together [want
to] take vengeance upon him. [Their act is] a response
to ancient institutions, so that their loyalty
and filial devotion is apparent.

"Let [Liu] Chia1s be enfeoffed with a thousand
households of [the prefecture] of Tu-yen, as the
Marquis Leading[902] by the Rules of Proper Conduct,
and [let Liu] Chia1s's seven sons be all granted the
noble rank of Marquises of the Imperial Domain."

Later [Chang] Sung was also enfeoffed as the
Marquis of Pure Virtue. In Ch'ang-an there was a
saying about him, which said,

[Wang] Mang also enfeoffed more than a hundred
officials and common people of Nan-yang [Commandery]
who had distinguished themselves. He
made a stagnant pond of Liu Ch'ung2c's residence.

People who later plotted to rebel all had stagnant
ponds [made out of their residences].[905]

The various courtiers furthermore advised [the
Grand Empress Dowager] that Liu Ch'ung2c and the
others had plotted treason because [Wang] Mang's
power was too light, and that it would be proper to
honor and make him more powerful in order that he
might control [all] within [the four] seas.

In the fifth month, on [the day] chia-ch'en, the

[Grand] Empress Dowager issued an imperial edict
that when [Wang] Mang comes to a court audience
of the [Grand] Empress Dowager, he should be called
the Acting Emperor.

In the winter, the tenth month, on [the day] ping-

ch'en, the first day of the month, there was an eclipse
of the sun.[912]

In the twelfth month, various courtiers memorialized,

begging to increase the officials in the palace
and in the home of the Duke Giving Tranquillity to
the Han Dynasty, [Wang Mang], to establish a
Chief Leader of Conscripts, Chiefs and Assistants in
his Temple, Stable, and Kitchen, Palace Bodyguards,
[Gentlemen] As Rapid as Tigers, and those of lower
[rank, to the number of] more than a hundred persons,
and also establish Guards [for him to the
number of] three hundred persons. The rooms, [in
the imperial palace], of the Duke Giving Tranquillity
to the Han Dynasty should be [called] the Regent's
Apartments; his yamen should be [called the Regent's
Hall; and his residence should be [called] the Regent's
Palace.[916] The memorial was approved.

[Wang] Mang advised the [Grand] Empress Dowager
to issue an imperial edict which said, "Verily
when the late Grand Master, [K'ung] Kuang, died

previously, his achievements were already made
known. The Grand Guardian, [Wang] Shun4b, the
Grand Minister of Works, [Chen] Feng, the General
of Light Chariots, [Chen] Han, and the General of
Foot-soldiers, [Sun] Chien, all formed plans for inducing
the Shan-yü [to adopt Chinese customs].
They also had charge of the Spiritual Tower, the
Ming-t'ang, the Pi-yung, and the four [altars for]
the suburban sacrifices, and fixed their institutions
and regulations. They opened up the Tzu-wu Road,
were of the same mind with the Ruling Governor in
delighting in virtue, and were in accord with his ideas
and of mutual assistance to him, so that their achievements
and virtuous conduct are abundant and apparent.
[We] enfeoff the sons of [Wang] Shun:
[Wang] K'uang1a as the Marquis of the Same Mind
[with the Ruling Governor] and [Wang] Lin2 as the
Marquis Delighting in Virtue; [K'ung] Kuang's
grandson, [K'ung] Shou, as the Marquis of Accordance
of Ideas; [Chen] Feng's grandson, [Chen]
K'uang, as the Marquis of Mutual Assistance; and
add [to the enfeoffments of Chen] Han and of [Sun]
Chien, to each [the income of] three thousand households."

In this year, P'ang T'ien, Fu Fan, and others of
the Western Ch'iang, who had held a grudge [because
Wang] Mang had taken away their land and
made of it the commandery of Hsi-hai, rebelled and
attacked the Grand Administrator of Hsi-hai [Commandery],
Ch'eng Yung. [Ch'eng] Yung fled hastily,
[so Wang] Mang executed [Ch'eng] Yung and
sent the Colonel Commissioner for the Ch'iang, Tou
K'uang, to attack [the Ch'iang].

In the second year, in the spring, Tou K'uang and
others attacked and routed the Western Ch'iang.

In the fifth month, [Wang Mang] changed [the
coinage] and created as [objects of] exchange, [gold]
inlaid knife [coins] (ts'o-tao), one of which was worth
five thousand [cash], graving knife [coins] (ch'i-tao),
one of which was worth five hundred [cash], and
large cash (ta-ch'ien), one of which was worth fifty
[cash]. Together with the [previous] five-shu
cash,[930] [all of them were to] circulate together.
Many common people cast counterfeit [money].
Full marquises and those of lower [rank] were not
permitted to possess actual gold; they were to transport
it to the Imperial Wardrobe, to receive its value
[in money]. Yet in the end he did not give them
its value.

In the ninth month, the Grand Administrator of

Tung Commandery, Chai Yi, held his [annual]
general [military review and] examinations,[934] led
[out] his chariots and cavalry, and made use of this
occasion to mobilize emergency troops. He set up
the Marquis of Yen-hsiang, Liu Hsin4g, as the Son
of Heaven, and sent a call-to-arms to the commanderies
and kingdoms, saying, "[Wang] Mang murdered
Emperor P'ing by poison and, as Regent, [has taken
to himself] the throne of the Son of Heaven, intending
to cut short [the reign of] the House of Han.
Now we should respectfully[937] inflict the punishment of
Heaven and execute [Wang] Mang."

In the commanderies and kingdoms he caused a
crowd of more than a hundred thousand [persons] to
doubt and suspect [Wang Mang.[939] Wang] Mang
was frightened and afraid and could not eat. Day
and night he held the Young Prince, [Liu Ying], in
his arms. He gave information [to the gods] in
prayers at [the altars for] the suburban sacrifices and
at [the imperial ancestral] temples. He made a
document after the model of the "Great Announcement,"[941]
and sent the Grandee-remonstrant Huan
T'an and others to publish it in the empire and to
proclaim the idea that, since [Wang Mang] had [only]
the post of regent, he would be obliged to return the
government [in due time] to the Young Prince.
[Wang Mang] sent Wang Yi5, Sun Chien, and
others, eight generals [in all], to attack [Chai] Yi,
and distributed [others] to garrison the various
passes and guard the barriers in the defiles.

Some men of Huai-li, Chao Ming, Ho Hung, and
others, raised troops in response to Chai Yi, and
plotted with them, saying, "The generals and picked
troops have all gone to the east, so that the imperial
capital is empty [of troops] and it is possible to
attack Ch'ang-an." Their bands were quite large,
reaching almost a hundred thousand persons.
[Wang] Mang was afraid and sent the generals,
Wang Ch'i and Wang Chi6, leading troops, to resist
them. He made the Grand Guardian, Chen Han,
the General-in-chief. [Chen Han] received his axe
of authority in the Temple of [Emperor] Kao [and
was ordered] to lead the empire's troops. In his left
[hand] he held his credentials and in his right [hand]
he grasped his axe of authority. He encamped outside
the city walls. Wang Shun4b and Chen Feng
day and night patrolled in the [Palace] Halls.

In the twelfth month, Wang Yi5 and the others

routed Chai Yi at Yü3.

The Director of Majesty, Ch'en Ch'ung, who had

been sent to superintend to army, sent [to Wang
Mang] a letter, saying,

"Your Majesty has upheld the great plan[950] of

Heaven and in your heart you have accorded with
[the prognostications from] the precious tortoise.[952]
You have received the great mandate [of Heaven, so
that] you know beforehand [what will] succeed [and
what will] fail, and you were influenced by and responded
to the auguries by the tortoise-shell and the
lots. This means that you are the associate of
Heaven. When a lord who is the associate of
Heaven reflects, he changes the emanations; when he
speaks, he moves [the many] beings and things; when
he acts, he brings his transforming influence to success.

"Your subject Ch'ung humbly read of the date
when your written imperial edict was issued, and
your humble servant compared it with the time [of
the victory]. When your sage reflections were first
begun, the rebellious caitiffs were then routed; when
the words of your edict were first written, the rebellious
caitiffs were seriously defeated, and when your
written imperial decree was first issued, the rebellious
caitiffs were completely beheaded. Before the many

generals had time to array the sword points [of their
troops], and before I, your subject Ch'ung, had time to
complete my foolish thoughts, the matter had been
already settled." [Wang] Mang was greatly pleased.

In the third year, in the spring, there was an earthquake,
and a general amnesty [was granted] to the
empire.

Wang Yi5 and the others returned to the imperial
capital and went west to join with Wang Chi6 and
the others to attack [Chao] Ming and [Ho] Hung,

who were all routed and annihilated. A discussion is
in the "Memoir of Chai Yi."

[Wang] Mang held a great banquet in the White
Tiger Hall of the Wei-yang Palace to make grants to
the generals and leaders for their toil. In an imperial
edict, [he ordered] Ch'en Ch'ung to examine
and estimate the military achievements [of the
leaders] and rank them as high or low.

[Wang] Mang then sent [to the Grand Empress
Dowager] a memorial which said, "In an age of brilliant
sages, there are many capable persons in the
state, hence at the time of T'ang [Yao] and Yü
[Shun], in every house [someone] was capable of being
enfeoffed and when their meritorious services had
been performed and their work had been done, rewards
were given. At the time of the assembly
[called by] the Sovereign of the Hsia [dynasty, Yü,]
at T'u-shan, those who held jade and silk [at the
ceremonies, belonged to] ten thousand states.[963]
(The nobles held jade and their sub-vassals held silk.)
[In the time of] King Wu of the Chou [dynasty, at
the assembly] above the Meng Ford, there were still
eight hundred nobles. When the Duke of Chou occupied
[the post] of Regent, he performed the suburban
sacrifice to Prince Millet as the coadjutor of
Heaven and performed in the Ming-t'ang the ancestral
sacrifice to the greatest exemplar, to King Wen,
as the coadjutor of the Lord on High. For this
reason, when, within the four seas, each person came
to [assist in] the sacrifice in accordance with his duty,
there were indeed probably 1800 nobles. The Record
of Proprieties (Li-chi), [in the chapter,] `The Royal
Regulations,' [speaks of] more than seventeen hundred
states.[966] For this reason, when Confucius
composed the Classic of Filial Piety, he said, `[anciently,
the brilliant kings] did not presume to neglect
the ministers of [even] small states—then how much
more dukes, marquises, earls, viscounts, and barons!
Hence they brought it about that the myriad states
rejoiced in heart and therefore served [the King's]
deceased predecessors.'[968] The foregoing [was the
result of] the Son of Heaven's filial piety.

"The Ch'in [dynasty] acted contrary to the [right]
way, killing the nobles and exterminating their clans,
making [their territories] into commanderies and prefectures,
with the intention of arrogating to itself [all]
the benefits of the whole country. Hence [in the
reign of] the Second Emperor, it fell and Emperor
Kao received the mandate [of Heaven] to do away
with [the Ch'in dynasty's] oppression. He examined
[his subjects'] merits, distributed rewards, and established
several hundred [kings' and marquises']
states. Later they declined considerably [in number]
and the remainder have barely preserved [their noble

ranks].

"You, Grand Empress Dowager, have yourself controlled
the great fundamental [features of the government]
and have extensively enfeoffed meritorious and
virtuous [persons] in order to stimulate [people] to
goodness. You have revived destroyed [nobilities],
and continued [noble houses] that had been ended,

in order to perpetuate their lines. For this reason
your great transforming influence has spread abroad
and will be completely effective in a short time.

"It happened that, when the Ch'iang malefactors
injured Hsi-hai Commandery, when rebellious caitiffs

spread lying words in Tung Commandery, and when
treasonable robbers misled the crowd [even] in the
land west [of the imperial capital], no loyal subjects
or filial sons failed to become angry, so that those
against whom they made expeditions have been extirpated
and have all suffered[973] for their crimes, with
the result that the empire is altogether peaceful.

"I[974] have been instituting rites and composing
music, and have verified by investigation that there
is an explicit written statement [to the effect that]
the noble ranks of the Chou [period] were of five
grades and that their lands were of four grades,[975] and
that there is the saying but no written statement that
the noble ranks of the Yin [period] were of three
grades.[976] Confucius said, `The Chou [dynasty]

surveyed the two [preceding] dynasties. How replete
was its culture! I follow the Chou [dynasty].'[980]
Your subject begs that the various leaders who ought
to receive noble ranks and estates should [be granted]
noble ranks of five grades and lands of four grades."
The memorial was approved.

Thereupon the highest of those who were enfeoffed
were made marquises and earls; the next were made
viscounts and barons; those who would have been
granted the noble rank of Marquis of the Imperial
Domain [had their nobilities] changed and were entitled
Sub-vassals. Altogether there were several

hundreds [of people enfeoffed]. Those who had attacked
[the rebels in] Hsi-hai [Commandery] had [the
word] Ch'iang used in their titles, [those who had attacked
the rebels in] Huai-li had [the word] Wu (military)
used in their titles; [those who had attacked]
Chai Yi [had the word] caitiff (lu) used in their titles.

The courtiers again memorialized, saying, "Of the

persons whose merits the [Grand] Empress Dowager
has embellished and whose virtue she has recorded,
the greatest ones [will be remembered for] a thousand
years, and the lesser ones for the present generation.
Some were enfeoffed for civil [deeds] and some received
noble ranks for military [acts]. None,
[whether their merits were] deep or shallow, great
or small, have failed to be presented [for rewards].

"Now the Regent-Emperor, [Wang Mang], turns
his back to the screen and mounts the eastern steps,
so that it is proper that he should be [treated] differently
from at the time when he was [merely] the
chief minister of the state. Although his instituting
[of regulations] and composing [of music and dances]
has not yet been all completed, it is proper that the
noble ranks of his two sons should be advanced and
that both should be made dukes.

"[According to the principle of] the Spring and
Autumn [in the Kung-yang Commentary], that `treating
well the good should be extended to their sons
and grandsons and [treating well] the worthy to' their
descendants,[985] it is proper that [these persons]
should possess lands and territory. King Ch'eng

gave broad enfeoffments to the sons of the Duke of
Chou by concubines, so that all his six sons had soil
enveloped in quitch-grass [as a token of their enfeoffment].
So the relatives of the famous Chancellor
[of State] and of [the famous] General-in-chief of the
Han dynasty, Hsiao [Ho] and Ho [Kuang, respectively,]
were all [enfeoffed] together with their relatives
and connections. [Wang Mang's] elder brother's
son, [Wang] Kuang1, might first be enfeoffed as
a full marquis. When the institutions and regulations
are all completed, the Grand Minister over the
Masses and the Grand Minister of Works should
present the names of [Wang Mang's various grandsons]
to the throne in accordance with the previous
written imperial edict."

The [Grand] Empress Dowager's imperial edict
said, "[We] promote the sons of the Regent-Emperor:
the Marquis in Recompense to [the Marquis of]
Hsin-[tu], [Wang] An1a, to be the Duke Recommended

by [the Marquis of] Hsin-[tu]; and the
Marquis in Reward to [the Marquis of Hsin-] tu,
[Wang] Lin1a, to be the Duke in Recompense to [the
Marquis of] Hsin [-tu]; and enfeoff [Wang] Kuang1
as the Marquis of Vast Merit."

At this time, [Wang] Mang returned his state of
Hsin-tuc, so various courtiers again advised [the
Grand Empress Dowager] and she enfeoffed [Wang]
Mang's grandson, [Wang] Tsung, as the Marquis
of Hsin-tuc.

Since [Wang] Mang had annihilated Chai Yi, he

himself considered that his majesty and virtue was
increasing daily and that he had secured the assistance
of Heaven and of men, so he plotted to ascend
[the throne] as the actual [Emperor].

In the ninth month, [Wang] Mang's mother, the

Baronetess of Apparent Merits, died. [Wang
Mang's] mind was not upon mourning, so he had the
[Grand] Empress Dowager issue an imperial edict
[ordering] the discussion of [what] mourning garments
[should be worn]. The Junior Supporter, the
Hsi-and-Ho, Liu Hsin1a, with the Erudits and Confucians
[to the number of] 78 persons [altogether],
all said,

"The principle of acting as Regent is to direct the
performance of the duties established by Heaven,
to promote the reverencing of the way of [the ancient

Sage]-lords,[994] to bring to a successful issue the laws
and regulations, and to make tranquil and concordant
[all] within [the four] seas. Anciently, when
T'ang the Victorious of the Yin [dynasty] had died
and his Heir-apparent had died in his youth, his son
T'ai-chia was a minor and unintelligent, so Yi Yin
banished him to the T'ung Palace and acted as
Regent in order to promote the course of the Yin
[dynasty]. When King Wu of the Chou [dynasty]
had died, the ways of the Chou [dynasty] had not yet
been completed and `King Ch'eng was young' and a
minor, `so the Duke of Chou protected King
Ch'eng'[999] and acted as Regent in order to perfect the ways of the Chou [dynasty]. For this reason the
Yin [dynasty] had the development of being `orderly'[1001]
and the Chou [dynasty] had the merit of
establishing but not employing the mutilating punishments.[1002]

"Now the Grand Empress Dowager has frequently
`happened upon untoward circumstances in
the state,'[1003] and has commissioned the Duke Giving
Tranquillity to the Han Dynasty to rule and control
the various officials, and to govern[1004] the empire
justly. It has happened that since the Young Prince
is a minor and has not yet been able to be diligently
respectful[1005] to [the gods] above and below, August
Heaven has sent down auspicious presages and has
produced the portent of the red stone. For this
reason, the Grand Empress Dowager followed the
plain mandate of Heaven and issued an imperial edict
that the Duke Giving Tranquillity to the Han
Dynasty should act as Regent and mount the eastern
steps in order that he might perform the duties of
the sage Han [dynasty] and make it equally eminent
with that of T'ang [Yao], Yü [Shun], and the three
dynasties.

"The Regent-Emperor thereupon opened his pri-
vate yamen[1008] and met with various Confucians to
institute rites and compose [the proper] music, to
assist in fixing the [titles of] the many offices, and to
complete beautifully the work of Heaven. His sage
mind is in all respects complete, and eminent are his
individual insights. The Chou Rites (the Chou-li)
was discovered and secured,[1010] so that it was made
plain what should be `followed' and `surveyed'.[1011]
He took Heaven as his model and searched out ancient
ways, yet modified them. It was just as when
[K'ung Ch'iu] Chung-ni heard [the music] Shao,[1012]
and [just as] `the sun and moon' `cannot [be climbed
up to by any] stairs.'[1014] If [Wang Mang] had not
the utmost of sage wisdom, how could he have been
able to perform these [deeds]? The fundamental and
subordinate principles [of government] are all displayed
and completed [except for] one basketful.[1016]
These [matters] are the means by which he has devoted
himself to protecting and assisting the sage
Han [dynasty] and giving tranquillity to the great
multitude.

"Now the Baronetess of Apparent Merits has died.
The [Ceremonies and] Rites [Yi]-li [says], `The son of a
concubine who becomes the heir [of his father] wears
the three-month's szu mourning for his own mother,'
and the explanation says, `He is in the same position
as the most honorable person [in the family, i.e., his
father, and so] should not presume to wear [deep]
mourning for his own mother.'[1019] The Regent-Emperor
has, through his sage virtue, obtained the mandate
of August Heaven, received the imperial edict
of the [Grand] Empress Dowager that he should act
as Regent and mount the eastern steps,[1021] and support
the descendant of the great Han imperial family.
On the one hand, he has his weighty [duties] to
Heaven, Earth, and the gods of the soils and the
grains, and on the other hand, he has the care of the
great multitude and the multifarious matters [of the
government],[1022] so that he is not permitted to consider
his own relatives. Hence the Grand Empress
Dowager has established his eldest grandson [as a
noble], causing him to be the marquis at Hsin-tuc
and the successor to Marquis Ai, [Wang Wan], making
plain that the Regent-Emperor is in the same
position as the most honorable person, [the Emperor],
upholds the sacrifices at [imperial] ancestral temples,
is in charge of supplying the needs of the Grand
Empress Dowager, and is not permitted to wear
mourning for his own parents.

"The Chou Rites (Chou-li) says, `A king, . . . [in
wearing mourning] for his nobles, [wears] the hemp

mourning badge and cap,' to which there is added a
ring of `hemp banding.'[1025] If [the nobles] are of the
same surname [as the king], then [his mourning gar-
ments] are of hemp (Cannabis); if they are of a different
surname, then they are of ke hemp (Pueraria).
The Regent-Emperor ought to wear the hemp mourning
badge for the Baronetess of Apparent Merits and
a cap to which there has been added a hemp ring of
banding, like the mourning garments of the Son of
Heaven in condoling his nobles, in order to respond to
the institutions of the sages."

[Wang] Mang therefore acted [accordingly]. Altogether
he paid one mourning [visit] and a second
[time] assembled [the mourners] and ordered the
Marquis of Hsin-tuc, [Wang] Tsung, to be in charge
[of the ceremonies] and wear mourning to the
third year.

The Director of Majesty, Ch'en Ch'ung, memorialized

that the Marquis of Vast Merit, [Wang] Kuang1,
had secretly sent a message to the Bearer of the
Gilded Mace, Tou K'uang, and had ordered him to
kill a man,[1029] and that for this reason [Tou] K'uang
had arrested and bound [this person] and had applied
the law to him. [Wang] Mang was furious and
bitterly reproached [Wang] Kuang1. [Wang]
Kuang1's mother said [to her son], "Do you yourself
consider in what way [you are any different from
Wang Yü] Chang-sun or [Wang Huob] Chung-sun,
[Wang Mang's dead sons]?" Thereupon [both of
them], mother and son, committed suicide; together
with [Tou] K'uang they all died.

Previously, because [Wang] Mang had served his

mother, had nourished his elder brother's wife, and
had raised his elder brother's son, [Wang Kuang1],
he had made a name [for himself]. Then later, his
perversity and cruelty were again used to show [that
he was actuated by] public spirit and sense of duty.
He ordered [Wang] Kuang1's son, [Wang] Chia1b, to
inherit [his father's] noble rank and become the
Marquis [of Vast Merits].

[Wang] Mang issued a written message,[1034] which
said, "The principle of `stopping and hushing [instruments'

as a sign of mourning for the Emperor][1036] will
end with the last month of [this] winter. In the
first month [of the next year], at the suburban
sacrifices, the eight [kinds of] musical instruments
should be played. Altogether how many grades of
music [should be played by their own musicians]
for the kings, ministers, and gentlemen? For each
of the several ranks, what should be the number of
the five [kinds of] notes and the eight [kinds of]
musical instruments? Let [the proper officials] with
the Confucian Masters under their control each
employ their spirits and minds to the utmost and set
forth their ideas completely."

In this year, Liu Ching1a, the Marquis of Kuang-jao,

Hu Yün, a Millenary of the General of Chariots
and Cavalry, and Tsang Hung, a subordinate of the
Grand Guardian, memorialized mandates [from
Heaven through] portents. [Liu] Ching1a spoke of
the new well in Ch'i Commandery, [Hu] Yün spoke
of the stone ox in Pa Commandery and [Tsang] Hung
spoke of the stone at Yung in the [Yu]-fu-feng
[Commandery. Wang] Mang welcomed and accepted
all [of them],[1041] and in the eleventh month,
on [the day] chia-tzu, [Wang] Mang presented a
memorial to the [Grand] Empress Dowager, which
said,

"When your Majesty with your extreme sagacity

`happened upon untoward circumstances in the
state,'[1046] and met with the dangers [at the end of]
the twelve reigns of the Han [dynasty, at the end of]
the three [times] seven [decades of years],[1047] you
received a majestic mandate from Heaven, and
issued an imperial mandate that I, your servant
Mang, should act as Regent, should receive the care
of the Young Prince, and should be entrusted with
the charge of the empire. Your servant Mang was
careful and vigilant, fearing lest I would be unworthy.

"[A member of] the imperial house, the Marquis
of Kuang-jao, Liu Ching1a, has sent to the throne a
letter saying,

" `During the seventh month, Hsin Tang, the
Chief of the Ch'ang-hsing Commune in the county
of Lin-tzu in Ch'i Commandery, in one night had a
dream several times, which said,

" ` "I am a messenger from his excellency Heaven.
His excellency Heaven sent me to inform you, Chief
of the Commune, saying, `The Regent-Emperor is
due to be the actual [Emperor].' If you do not believe
me, in this commune there is due to be a
new well."

" `The Chief of the Commune arose at dawn and
looked, and in the Commune there actually was a
new well, which entered into the earth for almost a
hundred feet.'

"In the eleventh month, on [the day] jen-tzu,
[which was a day] for establishing,[1056] and was the
winter solstice, the stone ox from the Pa Commandery
[arrived] and, on [the day] mou-wu, the
inscription on the stone at Yung arrived at the Front
Hall of the Wei-yang Palace. When your servant,
with the Grand Guardian, the Marquis of An-yang,
[Wang] Shun4b, and others were looking at them, a
wind arose from Heaven and dust obscured things.
When the wind ceased, we obtained a copper portent
and a silk design from in front of the stone. Its
text reads,
A Chief Commandant of Cavalry, Ts'ui Fa, and
others looked at it and explained it.

"Moreover previously, in [the reign of] Emperor
Hsiao-ai, in [the year-period] Chien-p'ing, the second

year, the sixth month, on [the day] chia-tzu, [the
Emperor] issued a written imperial edict changing
[the year-period] and making it the first year of [the
period] T'ai-ch'u-yüan-chiang. When the source of
this [matter] is examined, [it is found to be] the
books of revelation by Kan Chung-k'o and Hsia
Ho-liang, which have been stored in the Orchid
Terrace. Your servant Mang considers that the
words, `the first year of [T'ai-ch'u]-yüan-chiang
(great general)' [mean that] when `the General
(Chiang)-in-chief acts as Regent, he will change the
year-period (yüan),' which is a testimony for the
present [time].

"The Book of History, [in the chapter], `The
Announcement to the King's Uncle of K'ang,' [says],
`[The Acting] King, [the Duke of Chou], speaks in
the following fashion, "The chief of the nobles, Our
younger brother, my little one, Feng, [the King's

Uncle of K'ang]." '[1066] The foregoing words [show
that] the Duke of Chou, when acting as Regent, was
entitled King. In the Spring and Autumn, it is not
said that Duke Yin ascended the throne, because he
was Regent.[1069] These two Classics were those fixed
by the Duke of Chou and Confucius, indeed to be a
model for later [generations]. Confucius said, `[The
superior man] fears the Mandate of Heaven, fears
the great, and fears the precepts of the Sages.'[1070]
[How can] your servant Mang presume not to obey?

"Your servant begs that in respectfully serving
the gods in heaven and earth, in the [imperial] ancestral

temples, and in memorializing the Grand
Empress Dowager and the Empress [nee Wang] of
[Emperor] Hsiao-p'ing, he may call himself `the
Acting Emperor,' [but that] when he gives proclamations
or ordinances to the empire or when [anyone in]
the empire memorializes him about matters, they
should not use [the words] `Regent' [i.e., should
merely say, `Emperor']; that the third year of [the
period] Chü-shê should become the first year of [the
period] Ch'u-shih,[1073] and that 120 gradations on the
clepsydra [in a day] should be the rule,[1074] which
should be used to respond to the Mandate of Heaven.

"Your servant Mang will day and night rear and
raise the Young Prince and bring it about that he will
be equal in virtue with King Ch'eng of the Chou
[dynasty] and [thus] spread abroad the majesty and
virtue of the Grand Empress Dowager to all quarters,
hoping to `enrich and then teach [the people].'[1077]
When the Young Prince is capped, I will `return [the
government] to the intelligent prince,'[1078] as in the
former circumstance the Duke of Chou did." The
memorial was approved.

The mass of commoners knew [what was Wang
Mang's] motive in receiving respectfully the mandate
[given through] the portents. The courtiers discussed
it extensively and memorialized separately in
order to indicate the gradual [steps] by which he
should take [the throne as] the actual [Emperor].

A Gentleman Attendant at the Gate,[1079] Chang

Ch'ung, and others, six persons [in all], plotted together
to abduct [Wang] Mang and set up the King
of Ch'u, [Liu Yü1a, as Emperor, but the plot] became
known and they were executed and died.

Ai Chang, a man of Tzu3a-t'ung, had been doing

elementary studying in Ch'ang-an. Heretofore he
had no distinction but loved to boast. When he saw
that [Wang] Mang was acting as Regent, he immediately
made a bronze casket with two envelop
covers.[1082] He wrote on one of them, "The design
in the metal casket [with] the Seal of the Lord of
Heaven's Act." On the other he wrote, "The written
metal charter [with] the Seal of the Red Lord's
Act,[1087] which a certain person transmits to the
Yellow Emperor, [Wang Mang." (Instead of]
"certain person" [there was written Pang], the
personal name of Emperor Kao). The writing said
that Wang Mang should be the actual Son of Heaven
and the [Grand] Empress Dowager [should act] according
to the mandate of Heaven. Both on the
design and the writing were written [the names of]
eight persons who were [Wang] Mang's high officials.
It also named two fine names, Wang Hsing (Wang
Rises) and Wang Sheng (Wang Prospers); [Ai]
Chang, taking advantage [of this opportunity, also]
inserted his own surname and personal name amongst
[them, so that] altogether there were eleven persons.
For all of them there were written official [titles] and
noble ranks as [Wang Mang's] coadjutors and assistants.

When [Ai] Chang heard that the matters of the
well in Ch'i [Commandery] and of the stone ox had

been referred [to the officials], on that very day, at
dusk, he put on yellow clothes, took the casket, went
to the Temple of [Emperor] Kao, and thereupon
delivered it to the Supervisor [of the Temple].[1091]
The Supervisor thereupon reported it.

On [the day] mou-ch'en,[1094] [Wang] Mang went to

the Temple of [Emperor] Kao, bowed, and received
the metal casket and the resignation [of the Han
dynasty, which] the gods had [commanded]. Wearing
the royal hat,[1097] he visited the [Grand] Empress
Dowager, returned, seated himself in the Front Hall
of the Wei-yang Palace, and issued a written message,
which said:

"I possess no virtue, [but] I rely upon [the fact

that] I am a descendant of my august deceased
original ancestor, the Yellow Lord, and a distant
descendant of my august deceased first ancestor,
the Lord of Yü, [Shun], and the least of the Grand
Empress Dowager's relatives. August Heaven and
the Lords on High have made abundantly apparent
their great assistance, so that the mandate [of
Heaven] has been completed and the succession [to
the imperial rule] has been set in order. By portents
and credentials, designs and writings, a metal casket
and a written charter, the gods have proclaimed
that they entrust me with the myriad common people
of the empire.

"The Red Lord is the genius of Emperor Kao of
the Han dynasty. He has received a mandate from
Heaven and has transmitted the state [to me by] a

writing on a metal charter. I have been extremely
reverent and awed—[how could I] presume not to
receive it respectfully? On [the day] mou-ch'en,
which is a day for founding,[1102] I wear the royal hat
and ascend the throne as the actual Son of Heaven. It is fixed that the title [of my dynasty] in possessing
the empire shall be Hsin.[1107]

"Let there be a change in the first day of the first
month, an alternation in the colors of the [court]
robes, a variation in the sacrifical victims, a difference
in the standards and pennons, and a diversity in the
utensils and institutions. Let the first day of the
twelfth month, [the day] kuei-yu, become the first
day of the first month in the first year of [the year-period
Shih]-chien-kuo,[1111] and let the crowing of the
cock be the hour.[1113] The colors of robes shall match
the virtue [of the ruling element, earth, so that]
yellow shall be esteemed. The sacrificial victims
shall correspond to the first month, and so shall be
white.[1115] The pennons and banners of commissioners'
credentials shall all be made pure yellow.
The writing on them shall be, `Credentials of the
Five Majestic [Principles] for Commissioners of the
Hsin [Dynasty],' to accord with the majestic mandate
of August Heaven and the Lords on High."