 | THE HISTORY OF THE FORMER HAN DYNASTY The history of the former Han dynasty |  |
THE BOOK OF THE [FORMER] HAN [DYNASTY]
[Chapter] IX
THE NINTH [IMPERIAL ANNALS]
The Annals of [Emperor Hsiao]-Yüan
Emperor Hsiao-yüan was the Heir-apparent of
Emperor Hsüan. His mother was entitled Empress
Kung-ai [née] Hsü. At the time when Emperor
Hsüan was [still] an unimportant person, [the future
Emperor Yüan] was born as a commoner. When
the throne [and began his own reign],[3] and when
[the future Emperor Yüan] was in his eighth year,
he was made Heir-apparent.
When he had grown up, he was condescending and
kind and liked Confucian scholars. He saw that
there were many written statutes among those employed
by Emperor Hsüan; that his [father's] officials
ruled their subjects in accordance with [the
[his father's] great courtiers, Yang Yün, Kai[8] K'uan-jao
and others, had been sentenced for critical and
derogatory sayings, which were made crimes, so
that they were executed. [Hence] once when he was
waiting upon [Emperor Hsüan] at a banquet, he
said, with a deferential bearing, "Your Majesty is
to employ Confucian masters [in your government]."
Emperor Hsüan changed color and said, "The
Han dynasty has its own institutes and laws, which
are variously [taken from] the ways of the Lords
Protector and the [ideal] Kings.[10]
How could I
trust[11]
purely to moral instruction and use [the kind
of] government [exercised by] the Chou [dynasty]?
The vulgar Confucians moreover do not understand
what is appropriate to the time; they love to approve
the ancient and disapprove the present, making
people to be confused about names and realities, so
that they do not know what they should cherish.
How could they be capable of being entrusted with
responsibility?" Thereupon he sighed and said,
"The one who will confound my dynasty will be my
Heir-apparent."
From this [time on], he became distant to his
Heir-apparent and loved [another son], the King of
Huai-yang, [Liu Ch'in]. He said, "The King of
Huai-yang is intelligent concerning, has examined
minutely, and loves the laws. He is worthy to be
my son." Since, moreover, the King's mother, the
Favorite Beauty [née] Chang, was favored the most,
the Emperor had the intention of making the King
of Huai-yang [his heir] in place of the Heir-apparent.
But when [the Emperor] had been young, he had
depended upon the Hsü clan, [that of the Heir-apparent's
maternal grandfather], together with
whom [the Emperor] had arisen from an unimportant
station, hence in the end he was not [willing] to turn
his back on it [by changing his Heir-apparent].
In [the year-period] Huang-lung, the first year,
day] kuei-szu, the Heir-apparent ascended the imperial
throne and was announced in the Temple of
[Emperor] Kao. He honored the Empress Dowager
[née Shang-kuan] with the title, Grand Empress
Dowager, and the [Ch'iung-ch'eng] Empress [née
Wang] with the title, Empress Dowager.[19]
In [the year-period] Ch'u-yüan, the first year, in
the spring, the first month, on [the day] hsin-ch'ou,
Emperor Hsiao-hsüan was buried in the Tu Tomb,[22]
and there were granted: to the vassal kings, the
princesses, and the full marquises, actual gold;[23] and
to officials [ranking at] two thousand piculs and
under, cash and silk; to each proportionately. A
general amnesty [was granted] to the empire.
In the third month, [the Emperor] enfeoffed the
older brother of the [Ch'iung-ch'eng] Empress Dowager
[née Wang], the Palace Attendant and General
Marquis of An-p'ing, and on [the day] ping-wu he
established the Empress née Wang [as Empress].
The public [plowed] fields, together with the parks
which could be dispensed with in [the districts of] the
Three Adjuncts and the Grand Master of Ceremonies
and in the commanderies and kingdoms, were used
to assist the poor people in their occupations; to
those whose property did not amount to fully one
food. [The Emperor] enfeoffed as the Marquis of
P'ing-en the Regular Palace Attendant Hsü Chia,
the son of the full brother to [the Emperor's deceased]
maternal grandfather, Marquis Tai of P'ing-en,
[Hsü Kuang-han], to uphold the [ancestral sacrifices
that should be performed by] the posterity of
Marquis Tai.
In the summer, the fourth month, an imperial
continue] the sage succession of [Our] deceased [ancestors],
the emperors, and have obtained [the
opportunity] to uphold [the sacrifices in the imperial]
ancestral temples, [in doing which We have been]
fearful and circumspect. [But] recently the Earth
has shaken several times and has not been quiet.
[We] are dismayed by the warnings of Heaven and
Earth, not knowing for what reason [they have
come]. It was just at the time for cultivating the
fields, and We are solicitous lest the multitude of
ordinary people should lose [the results of] their
work. [Hence We] in person send the Imperial
Household Grandee Pao1a and others, twelve persons
[in all], to travel about and inspect the empire, to
visit and inquire about the common people who are
aged, widowers, widows, orphans, childless, in suffering,
indigent, or unemployed, to invite and present
[to the throne] capable and distinguished [persons],
to summon and make appear [worthy persons in]
poor or mean [conditions],[32] and to use the opportunity
to observe the development of [the people's]
customs. If the Chancellors [of kingdoms], the Administrators
[of commanderies, and the officials ranking
at] two thousand piculs can in truth make themselves
upright and toil to make known clearly [Our]
instruction and transforming influence, in order that
[We] may come close to all the people, then within
ship, almost without any worries. Does not the
Book of History say,
All business will be happily performed'?[36]
empire, to cause Our intentions to be made clearly
known."
It also said, "East of the [Han-ku] Pass, the grain
has not ripened this year and many of the common
people are suffering or indigent. Let it be ordered
that those kingdoms and commanderies which have
been injured severely by this calamity shall not pay
the land or capitation taxes, and that [the revenues
of] the rivers, the Ocean, the reservoirs, the lakes,
the gardens, and the ponds which are under the
supervision of the Privy Treasurer shall be used to
lend to poor people and [they shall] not pay the land
or capitation taxes. [We] grant: to those enregistered
as belonging to the imperial house, [from] one
horse to two quadrigae of [horses to each]; to the
Thrice Venerable and the Filially Pious, five bolts of
silk; to the Fraternally Respectful and the [Diligent]
Cultivators of the Fields, three bolts; to widowers,
widows, orphans, and childless, two bolts; and to
the officials and common people of fifty households,
an ox and wine."
In the sixth month, because the common people
were [suffering from] sickness and pestilence, [the
Emperor] ordered the Grand Provisioner to diminish
the [imperial] food, [ordered the regular number of]
persons in the Bureau of Music reduced, and dispensed
with the horses of the pastures,[38] in order to
In the autumn, the eighth month, more than ten
[who had been under the supervision of the Chief
Commandant] of Dependent States in Shang Commandery,
escaped and entered Hun [territory].
In the ninth month, in eleven commanderies and
water and famine so that there were cases of people
eating one another. Cash and grain from neighboring
commanderies were transported to succor
them. An imperial edict said, "Recently the Yin
and Yang have not been in accord, so that the many
people have [suffered] famine and cold, and there
has been no means of safeguarding peace and good
order. Verily, [Our] virtue is shallow and thin, insufficient
to fill or enter into the old [imperial] dwellings.[44]
Let it be ordered that the palaces and lodges
which the emperor rarely favors [with a visit] shall
not be repaired or prepared, that the Grand Coachman
shall reduce the grain for feeding his horses, and
that [the Chief Commandant of] Waters and Parks
shall dispense entirely with[45] the flesh for feeding the
animals [in the Shang-lin Park menagerie and elsewhere]."
In the second year, in the spring, the first month,
[Palace with a visit, where he performed] the suburban
sacrifice at the altar to the Supreme [One].
He granted to the common people of Yün-yang
[Commandery] one step in noble rank and to the
women of a hundred households an ox and wine.
[In the second month],[52] he established his
younger brother, [Liu] Ching4, as King of Ch'ing-ho.
In the third month, he established [Liu] Pa, the
Heir-apparent of King Li of Kuang-ling, [Liu Hsü],
as King [of Kuang-ling].
An imperial edict [ordered] the disestablishment
of the chariots, carriages, dogs, and horses [under
control of] the Yellow Gate, of the [imperial] private
gardens under [the supervision of the Chief Commandant]
of Waters and Parks, of the Lower Park
at Yi-ch'unb, of the outer ponds of the Sharpshooters
[who were under the supervision of] the
preserves, the ponds, and the fields [in the imperial
parks].[55] They were lent to the poor people.
An imperial edict said, "Verily, [We] have heard
that when a capable and sage [ruler] is on the throne,
the Yin and Yang are harmonious, the wind and
rain are timely, the sun and moon are brilliant [without
eclipses], the stars and zodiacal signs are in
repose, and the many people are prosperous and
peaceable and end in old age [the days allotted to
fully succeeded to [the care of] Heaven and Earth
and have been confided with [a place] above that of
the highest nobles, [Our] understanding has not been
able to light up [the universe and Our] virtue has
not been able to tranquillize [it, so that] visitations
and prodigies have arrived simultaneously and have
not ceased for successive years. Moreover, in the
second month, on [the day] mou-wu, there was an
earthquake in Lung-hsi Commandery,[59] which destroyed
and made the wooden decorations on the
wall of the [great] hall in the Temple of the Grand
Emperor fall,[60] ruined and demolished the inner and
outer city walls and the official buildings of Huan-tao
Prefecture,[61] together with the houses and buildings
of the common people, and crushed to death
a multitude of people.
"Mountains have fallen down and the earth has
been rent, streams and springs have gushed[62]
forth.
Heaven has in truth sent down visitations to terrify
and frighten Us and [Our] multitude. [Our] rule
must be greatly deficient for the calamities [sent by
Heaven] to have reached such [a magnitude]. Morning
and night, [We] have been circumspect and fearful,
[but] have not comprehended these great
deeply, [but] have been baffled and chagrined [that
We] have not understood the [proper] order [of
things].[65] Recently for several years, there has been
no good harvest, so that the great multitude are
suffering and indigent, are unable to endure [the
extremes of] famine and cold, and hence have become
involved in punishments and chastisements. We
pity them very much.
"[Let] those commanderies and kingdoms which
have suffered severe visitations of earthquakes not
pay the land or capitation taxes. [Let] an amnesty
[be granted] to the empire. If there is anything [in
the laws and ordinances] that can be suppressed,
abolished, reduced, or dispensed with for the benefit
of all people, [let] it be memorialized in detail, and
let nothing be kept hidden.[67] [Let] the Lieutenant
Chancellor, [Yü Ting-kuo], the [Grandee] Secretary,
[Ch'en Wan-nien], and [officials ranking at]
fully two thousand piculs recommend [persons who
are] Accomplished Talents of Unusual Degree,
gentlemen who [are able] to speak frankly and admonish
unflinchingly, and We shall Ourself interview
them."
In the summer, the fourth month, on [the day]
[Liu Ao], and granted: to the Grandee
Secretary, [Ch'en Wan-nien], the noble rank of
Kuan-nei Marquis; to [officials ranking at] fully two
thousand piculs, [the noble rank of] Senior Chief of
the Multitude; to those in the empire who would be
the successors of their fathers, one step in noble rank;
to each full marquis, two hundred thousand cash;
and to Fifth [Rank] Grandees, one hundred thousand
[cash].
In the sixth month, there was famine east of
[Han-ku] Pass and in the region of Ch'i people ate
each other. In the autumn, the seventh month, an
imperial edict said, "For successive years there have
been visitations and disasters, so that the common
people are anaemic.[73] [We] are suffering and saddened
in heart and have already [issued] an imperial
edict [ordering] the officials to empty the storehouses
and granaries, to open the warehouses and depots,
to aid and rescue [the people], and to make grants of
clothes to those who are cold.
"This autumn the grain and wheat have been
considerably injured; within one year the Earth has
twice shaken;[74]
in Po-hai [Commandery] streams
have overflowed and carried away and killed people.
The Yin and Yang are not harmonious. Wherein
lies the blame for these [circumstances]? In what
way should the ministers be solicitous for this [situation]?
Let them do their utmost to make known
Our faults and not be silent about anything."
In the winter, an imperial edict said, "If a state is
and esteem his tutors. The former General of the
Van, [Hsiao] Wang-chih, tutored [Us] to the eighth
year, guiding [Us] by the Classics. His achievements
are abundant. Let him be granted the noble
rank of Kuan-nei Marquis with the income of an
estate of eight hundred households; he shall pay
court on the first and fifteenth of the month."[76]
Hung Kung, [together with] Shih Hsien and others,
slandered [Hsiao] Wang-chih [to the Emperor] and
caused [Hsiao Wang-chih] to commit suicide.
In the third year, in the spring, [the Emperor]
ordered that Chancellors of vassal [kings] should be
ranked below [Grand] Administrators of commanderies.
[Because] the prefectures south of the mountains[83]
in Chu-yai Commandery had rebelled, [the Emperor
asked] the various officials generally for plans [to
deal with this rebellion]; the Expectant Appointee,
Chia Chüan-chih, considered that it would be proper
to abandon Chu-yai [Commandery], in order to aid
the common people [of northeastern China] in their
famine of grain and vegetables. Thereupon Chu-yai
[Commandery] was abolished.
In the summer, the fourth month, on [the day]
said, "Recently a visitation of fire descended upon
a Lodge in the [funerary park of Emperor] Hsiao-wu.
We tremble with respectful awe, being afraid and
fearful and not comprehending [this] grievous vicissitude
and prodigy. The blame [must lie] upon Us
Ourself. The many high officials have, moreover,
not yet been willing to tell Us [Our] faults to the end,
so that [things] have been brought to this [pass].
How can they be awakened [to the situation]? The
people have continued to meet with baneful distresses,
so that there is no means of helping them.
They have furthermore been molested and troubled
by exacting officials and by being held down and
tied to the details of written [laws],[88] so that they
are not allowed to prolong their lives to a [natural]
end. We pity them greatly. Let an amnesty [be
granted] to the empire."
In the summer, there was a drought.
[The Emperor] established [Liu] Tsung, the
younger brother of King Yang of Ch'ang-sha, [Liu
Tan4b], as King [of Ch'ang-sha], and enfeoffed [Liu]
[Liu] Ho4b, as Marquis [of Hai-hun].
In the sixth month, an imperial edict said, "Verily,
people has its source in [tranquillizing] the Yin and
Yang. [But] recently the Yin and Yang have been
disordered and are in disaccord, so that the wind
and rain have not been timely. We are not virtuous
would have the daring to speak to Us of [Our] faults.
But now it has been otherwise. They have frivolously
agreed [with Our ideas], have negligently followed
[Our wishes], and have not been able to speak
unflinchingly.[94] We pity them greatly.
"[We] have long[95]
pondered that when the multitude
of people are in famine and cold [some] have
been sent far away from their fathers and mothers,
their wives and children, to toil at unnecessary work
or to act as guards in uninhabited palaces. [We]
fear that this is not a way of aiding the Yin and
Yang [to attain their harmony].
"Let the guards at Kan-ch'üan and Chien-chang
Palaces be disestablished and [let each[96]
person] be
ordered to go to [his home and devote himself to]
agriculture. [Let] all the officials each reduce their
expenses. [Let matters] be memorialized in detail
without keeping silent about anything. [Let] the
high officials exert themselves and not violate the
prohibitions for the four seasons. [Let] the Lieutenant
Chancellor, [Yü Ting-Kuo], and the [Grandee]
Secretary, [Ch'en Wan-nien], each present the three
[best] persons in the empire who understand the visitations
and prodigies [caused by] the Yin and
Yang."[97]
Thereupon a multitude [of so-called experts]
and promoted and summoned to an [imperial] audience,
and [each][100] considered that he had divined
the Emperor's opinion.
In the fourth year, in the spring, the first month,
[Palace with a visit, where he performed] the suburban
sacrifice at the altar to the Supreme [One].
In the third month, he [again] traveled and favored
Ho-tung [Commandery with a visit, where he] sacrificed
to Sovereign Earth. He granted an amnesty
to the convicts in Fen-yin and granted: to the common
people, one step in noble rank; to the women
of a hundred households, an ox and wine; and to
widowers, widows, and aged, silk. The places
through which he passed were not to pay the land
tax or capitation taxes.[106]
In the fifth year, in the spring, the first month,
of the Chou [Dynasty, Chi Yen-nien], the Marquis
Who Succeeds to the Greatness of the Chou [Dynasty],
with a rank next to that of the vassal kings.
In the third month, [the Emperor] traveled and
the altars to the Five [Lords on High].
In the summer, the fourth month, a comet appeared
edict said, "Since We are inadequate [to Our position],
not carefully scrutinized, and many offices have long
been unoccupied and have not been filled with the
[proper] persons, so that the great multitude has
lost its hope [of good rulers. This situation] has
affected August Heaven above, so that the Yin and
Yang have produced grievous vicissitudes, hence
[Our] fault has spread to the many common people.
We are greatly dismayed at [this situation].
"Recently, for successive [years], east of [Han-ku]
Pass there have occurred visitations and disasters
of famine, cold, sickness, and epidemics, so that premature
death has not [permitted the people] to live
out their lives. Does not the Book of Odes say,
"Let it be ordered that the Grand Provisioner
shall not butcher daily and that each of his provisions
be reduced by half. [Let] the imperial equipages
and the horses that are fed be merely sufficient so
that they do not fail in their proper business.[117]
"Let there be abolished: the competitive games,[118]
the Palaces and Lodges in Shang-lin Park that are
rarely favored with an imperial [visit], the Three
Offices for Garments in Ch'i [Commandery], the
of the Salt and Iron [Government Monopoly],[121]
and the Constantly Equalizing Granaries. Let
ciples of the Erudits, in order to increase [the
number of] students [in the Imperial University.[124]
"Let] there be granted: to the members of the
imperial house who are enregistered, [from] one horse
to two quadrigae of [horses to each]; to the Thrice
Venerable and the Filially Pious, five bolts of silk per
person; to the Fraternally Respectful and the [Diligent]
Cultivators of the Fields, three bolts; to widowers,
widows, orphans, and childless, two bolts; and
to the officials and common people of fifty households,
an ox and wine.
"Let the punishments be reduced" in more than
seventy matters.[125]
"Let there be expunged, for Imperial Household
Grandees and under, down to Gentlemen-of-the-Palace,
those] who had made themselves responsible for
their fathers, mothers, or own brothers or sisters.[128]
"Let it be ordered that the Retinue and those who
serve within the Majors' [Gates] to the palaces shall
be permitted [to secure] for their grandfathers, grandmothers,
fathers, mothers, and older and younger
brothers, registration [permitting them] to enter
In the winter, the twelfth month, on [the day]
A Major of the [Palace] Guard, Ku Chi, [was sent]
as an envoy to the Huns, [but] did not return.[136]
In [the period] Yung-kuang, the first year, in the
favored Kan-ch'üan [Palace with a visit, where he
performed] the suburban sacrifice at the altar to the
Supreme [One], and [granted] pardon to the convicts
in Yün-yang [Commandery]. He granted: to the
common people, one step in the noble rank; to the
women of a hundred households, an ox and wine;
and to the aged, silk. [Those places] through which
he had passed in traveling were not[139] to pay the
land-tax or capitation taxes.[140]
In the second month, an imperial edict [ordered]
[Grandee] Secretary, [Hsieh Kuang-tê], to recommend
persons who were simple and straightforward, sincere
and honest, humble and yielding to others, and who
showed good behavior. The [Superintendent of] the
Imperial Household should yearly examine and rank
the Gentlemen and [Imperial] Retinue according to
these [four qualities].[142]
In the third month, an imperial edict said, "The
Five Lords and the Three Kings gave office to the
capable and employed the able in order to attain to
extreme tranquility. Yet how could the misgovernment
of today [come from the fact that] these common
people are different [from those of ancient
times]?[147] The blame lies in Our lack of intelligence
and lack of means in becoming acquainted with
capable [persons]. For this reason flatterers are in
office and `admirable gentlemen'[148] are prevented
[from securing office] and hide themselves. [These
evils] are aggravated by the corruption[149] [coming
from] the Chou and Ch'in [periods], so that the
common people are being permeated with despicable
customs. They depart from the rules of proper conduct
and right principles, and [as a result] bring
upon themselves the punishments of the law. Is not
this indeed sad? Looking at it in this way, what
guilt has the great multitude?
"Let an amnesty be granted to the empire and
has been granted] shall improve their personalities,
renew themselves, and each pay attention to cultivating
his acres. [Let] those [amnestied people] who
have no cultivated fields all be loaned [fields] and be
made loans of seed and food the same as for [ordinary]
poor people. [Let] there be made grants: to
officials [ranking at] six hundred piculs and above,
the noble rank of Fifth [Rank] Grandee; to officials
who are diligent in doing their duty, two steps [in
noble rank]; to the common people,[152] one step; to
the women of a hundred households, an ox and wine;
to widowers, widows, orphans, childless, and aged,
silk."
In this month it snowed and there was a fall of
frost which injured the wheat harvest.[153]
In the autumn, it was abolished.[154]
In the second year, in the spring, the second
month, an imperial edict said, "Verily, [We] have
heard that when T'ang [Yao] and Yü [Shun employed]
punishments [which merely portrayed] the
likenesses [of the mutilating punishments in criminals'
clothing],[161] the common people did not transgress,
and when the Yin and Chou [dynastic] laws
were put into practise,[162] evil-doers and traitors submitted.[163]
Now We have had the opportunity of
succeeding to the great[164] patrimony of the Eminent
Founder, [Emperor Kao], and have been entrusted
with a position above that of the highest nobles.
Morning and night [We] have trembled with respectful
awe, pondering long on the necessities of the
people, which [We] do not allow to leave [Our] mind.
But the Yin and Yang have not yet accorded [with
each other], the three luminaries have been veiled
and indistinct,[165] the great multitude have suffered
greatly, have wandered, and have been scattered on
the highways and paths. Robbers and brigands
moreover, habitually injurious and hard [upon the
people] and have been defective in the art of shepherding
the common people. The foregoing is all
[because of] Our lack of insight and [because Our]
government shows a deficiency. [Since Our] faults
have produced such [a situation], We are very much
ashamed of Ourself. If [We], the father and mother
of the common people, have been so incapable, what
[can We] say to [Our] subjects?
"Let a general amnesty [be granted] to the empire,
and [let there be] granted: to the common people,
one step in noble rank; to the women of a hundred
households, an ox and wine; to widowers, widows,
orphans, childless, aged, the Thrice Venerable, the
Filially Pious, the Fraternally Respectful, and the
[Diligent] Cultivators of the Fields, silk. [Let there]
also be granted: to the vassal kings, the princesses,
and the full marquises, actual gold; to the [officials
ranking at] fully two thousand piculs and those of
lower [rank] down to the chief officials in the offices
to the officials [ranking at] six hundred
piculs and above, the noble rank of Fifth [Rank]
Grandee; to each official who is diligent in doing his
duty, two steps [in noble rank]."
In the third month, on [the day] jen-hsü, the first
The imperial edict said, "We have been trembling
and in respectful awe, day and night thinking of
[Our] faults and defects, and have not dared to be
negligent or at peace. [We] have pondered that
the Yin and Yang have not been harmonized and
[We] have not yet [secured] enlightenment [concerning
what is] to blame. [We] have frequently ordered
the ministers [to find where the fault lies] and have
daily hoped that [Our efforts] would bring results.
"Down to the present, the [high] officials who
control the government have not yet attained to the
mean [in their government]. In their grants and
gifts [of favor] and in their prohibitions and sentences,
they have not yet accorded with the opinions
of the common people. Violent and cruel customs
increase more and more, and ways of peace and
friendliness are daily enfeebled, so that the people
are sad and suffering, with no place to rest themselves.
"For this reason evil emanations have yearly increased
and have encroached upon and violated the
great Yang [being, the sun], so that good emanations
have been submerged and arrested, and the sun for
a long time has been robbed of his light. Recently,
on [the day] jen-hsü, there was an eclipse of the sun—
Heaven made a great prodigy appear in order to
forewarn Us Ourself. We are very much saddened.
Let it be ordered that the inner[173]
commanderies and
kingdoms should each recommend one gentleman
who is an Accomplished Talent of Unusual Degree
[or] who is capable, good, and [able to] speak
frankly."
In the summer, the sixth month, an imperial edict
said, "Recently for consecutive years, [the harvest]
has not been gathered and the four quarters [of the
empire] are all suffering. The great multitude of
common people work hard at plowing and weeding,
but it does not produce any results, so that they
suffer from a famine of grain and vegetables, and
there is no means by which they can be saved. We
are the father and mother of the people, [but Our]
virtue is not able to protect them. Yet [We must
at times] punish them, which hurts Ourself greatly.[175]
Let an amnesty [be granted] to the empire."
In the autumn, the seventh month, the Western
Ch'iang rebelled, and [the Emperor] sent the General
the eighth month, the Grand Master of Ceremonies,
Jen Ch'ien-ch'iu, was made the General Displaying
his Majesty,[181] with a separate command over five
colonels. He advanced together with [Feng Feng-shih].[182]
In the third year, in the spring, the Western
In the third month, [the Emperor] set up his Imperial
In the summer, the fourth month, on [the day]
kuei-wei, the Commander-in-chief and General of
In the winter, the eleventh month, an imperial
winter [i.e., the eleventh month],[189] on [the day]
chi-ch'ou, there was an earthquake and a rain of
water and a great fog. Robbers and brigands have
arisen simultaneously; why do not the officials conform
to the prohibitions for the seasons?[191] Let each
one express his whole mind in reply."
In the winter,[193] there were reestablished the
offices of the Salt and Iron [Government Monopoly]
and a [restricted] number for the Disciples of the
Erudits, because the [government] income was insufficient
and too many of the common people had
been exempted, so that there were not [enough persons]
to furnish the required labor and required
military service in the central [states] and at the
borders.[196]
In the fourth year, in the spring, the second
month, an imperial edict said, "We have succeeded
to the cares of the most honorable [station, yet We]
have not been able to enlighten or direct the people
aright. Baneful calamities have frequently occurred,
added to which the border regions have not
been at peace and the armies [have had to be sent]
out of [the border, so that, because of] taxes and
transportation [of supplies], the great multitude
have been troubled and agitated, are exhausted and
suffering without any assistance, and have violated
the laws and fallen into crime. Verily, their superiors
have failed in their duty and have drawn their
inferiors deeply into punishment. We are greatly
afflicted by this [situation]. Let an amnesty [be
granted] to the empire. [Let] their debts not be
collected from the poor people to whom loans were
made."
In the third month, [the Emperor] traveled and
the altars to the Five [Lords on High].
In the summer, the sixth month, on [the day] chia-hsü,
Portal of the Funerary Park of [Emperor] Hsiao-hsüan,[204]
and on [the day] mou-yin, the last day of
the month, there was an eclipse of the sun. The
imperial edict said, "Verily, [We] have heard that
when an intelligent king is in control and faithful
and capable [subordinates] display [a proper attention
to] their duties, the many living things are in
harmony and rejoice, and [even those] outside the
[empire at the four] quarters receive benefits.
"[But] now We are ignorant about the Way of
[true] kings. Day and night [We] have solicitously
toiled, [yet We] have not penetrated to its principles.
There is nothing that [We] have looked at which
has not been confused and nothing that [We] have
heard that has not been misleading. For this reason
many of the governmental ordinances have been
returned,[206]
the affections of the common people
have not been secured, erroneous explanations have
been vainly presented, and nothing has been
achieved. The foregoing is what [everyone in] the
empire has heard openly.
"The ministers and grandees are not alike in their
likes and dislikes; some associate with the wicked
and act corruptly, encroaching upon and extorting
from the uninfluential common people—how can the
upon, on the last day of the sixth month, there was
an eclipse of the sun. Does not the Book of Odes
say,
"From this time and henceforth, let the ministers
and grandees exert themselves and think upon
Heaven's warning. [Let] them be careful of themselves
and cultivate far-reaching [thoughts],[210]
in
order to support [Us because of] Our inadequacies,
speaking frankly their entire meaning and not keeping
silent about anything."
In the ninth month, on [the day] mou-tzu, [the
Emperor] abolished the funerary park of the Empress
Szu [née] Wei, together with the funerary park of
[Heir-apparent] Li, [Liu Chü].[213] In the winter,
the tenth month, on [the day] yi-ch'ou, [the Emperor]
disestablished the temples in the commanderies and
kingdoms to the [Eminent] Founder, [Emperor Kao],
and the [Great and Epochal] Successors, [Emperors
Hsiao-wen and Hsiao-wu]. The various [imperial]
of the Three Adjuncts.[217]
On the [northern][218]
plain in the Shou-ling Commune
section of Wei-ch'eng [prefecture] there was
being made the Emperor's tomb,[219]
and an imperial
edict said, "It is the nature of the many common
people to be contented with their locality and to
consider transportation [to a different locality] as a
serious matter. To have one's flesh and blood attached
to [and near] oneself is what human affections
desire. A short time ago, some high officials
memorialized that, according to the principles [involved
in the relationship of] a subject [to his ruler],
common people from the commanderies and kingdoms
should be transported [to Our tomb] to uphold
[the sacrifices at Our] funerary park and tomb, [thus]
causing the people to leave and abandon the tombs
and mounds of their deceased ancestors, ruining
their patrimonies and losing their property, [making]
relatives to be divided and separated from each
other, people [to be tormented by] thoughts of longing
and affection, and families to have feelings of
dissatisfaction.[220]
In this way the eastern extremities
of the empire would suffer the injury of being
depopulated and ruined and Kuan-chung would
possess common people who have no resources, which
is not an expedient [for one who plans] far ahead.
Does not the Book of Odes say,
Now they can be [given] a little ease.
In order to give repose to the four quarters [of the country]'?[223]
"Let those who are now making the emperor's
tomb not be [compelled to remain there and let them
not be] established as [inhabitants of] the prefecture
or estate [supporting this tomb, thus] causing all the
empire to be satisfied with their localities, rejoice in
their patrimonies, and have no feeling of being
troubled or disturbed. [Let this edict] be published
and announced to the empire, to cause it to be clearly
estate supporting [the tomb of] the father and
mother, [Hsü Kuang-han and his wife], of the deceased
Empress [Kuang-ai née Hsü].[225]
In the fifth year, in the spring, the first month,
[the Emperor] traveled and favored Kan-ch'üan
[Palace with a visit, where he] sacrificed at the altar
to the Supreme [One]. In the third month, the
Emperor favored Ho-tung [Commandery with a
visit, where he] sacrificed at the altar to Sovereign
Earth.
In the autumn, in Ying-ch'uan [Commandery],
the streams overflowed, carrying away and killing
people.[231] The officials and [imperial] retinue whose
[native] prefectures had suffered injury were given
a vacation,[232] and the officers and soldiers [among
the drafted men who came from those prefectures]
In the winter, the Emperor favored [with a visit]
and arrayed his chariots and horsemen for a
great hunt.
In the twelfth month, on [the day] yi-yu, the
parks of the Grand Emperor and of Emperor Hsiao-hui
were done away with.[238]
In [the period] Chien-chao, the first year, in the
Yung [with a visit, where he] sacrificed at the altars
to the Five [Lords on High].
In the autumn, the eighth month, from Tung-tu
in swarms that hid the sun.[243]
In the winter, the King of Ho-chien, [Liu] Yüan2b,
to Fang-ling.[246]
The funerary chambers and funerary parks of the
Empress Dowager [née Po of Emperor] Hsiao-wen
and of the Empress Dowager [née Chao of Emperor]
Hsiao-chao were abolished.[247]
In the second year, in the spring, the first month,
[the Emperor] traveled and favored Kan-ch'üan
[Palace with a visit, were he performed] the suburban
sacrifice at the altar to the Supreme [One]. In the
third month, [the Emperor] traveled and favored
Ho-tung [Commandery with a visit, where he] sacrificed
to Sovereign Earth.
[The Emperor] increased the rank of the Grand
Administrators of the three Ho Commanderies [and
of large] commanderies [to that of fully two thousand
piculs.[254]
Commanderies with] 120,000 households
were made `large commanderies'. In the summer,
to the empire.
In the sixth month, [the Emperor] set up his Imperial
Son [Liu] Hsing[257] as the King of Hsin-tua.
In the intercalary month, on [the day] ting-yu,
the Grand Empress Dowager née Shan-kuan died.
In the winter, the eleventh month, there was an
earthquake and a great fall of snow in [the kingdoms
of] Ch'i and Ch'u.[261] Trees were broken and houses
fell in ruin. Chang Po, the maternal uncle of the
King of Huai-yang, [Liu Ch'in], and the Grand Administrator
of the Wei Commandery, Ching Fang,
were sentenced for having led astray a vassal king
by perverse notions, and having divulged [imperial]
apartments, [respectively. Chang] Po was executed
by being cut in two at the waist and [Ching] Fang
was publicly executed.[264]
In the third year, in the summer, [the Emperor]
Three Adjuncts and the Chief Commandants in
large commanderies[268] should be all ranked at two
thousand piculs.[269]
In the sixth month, on [the day] chia-ch'en, the
In the autumn, the Chief Commandant of Cavalry
Western Frontier Regions, Kan Yen-shou, and his
Associate, Colonel Ch'en T'ang, by fraud mobilized
the officials and troops of the agricultural garrison
under the Mou-and-Chi Colonel, together with the
northwestern barbarian (Hu) troops of the Western
Frontier Regions, and attacked Shan-yü Chih-chih.
In the winter, they cut off his head and sent it to the
[imperial] capital, where it was hung on the gate of
the Lodge for Barbarian Princes.[274]
In the fourth year, in the spring, the first month,
was made [to the Lords on High] in the
Suburban Sacrifice and in the sacrifices [to the imperial
ancestors in their] Temples, and an amnesty
was granted to the empire. The courtiers [wished]
the Emperor long life. A feast was held [by the
[Shan-yü Chih-chih] were shown [even] to the honored
ladies in the [imperial] harem.[280]
In the summer, the fourth month, an imperial
edict said, "We have succeeded to the glorious
achievements of our imperial predecessors. Morning
and night [We] have been respectfully attentive,
fearing lest [We may] not be capable in [Our] duties.
Recently the Yin and Yang have not[282] accorded
[with each other], and the five elements have lost
their order, so that the people have been famished.
[We] have been pondering that the multitude [of
people] have lost their occupations and [We] have
visited and sent the Grandee-remonstrant and Erudit
Ch'ang and others, twenty-one persons [in all], to
travel about and examine the empire, to visit and
inquire about the aged, widowers, widows, orphans,
childless, and the people who are indigent, suffering,
or have lost their work, and to recommend gentlemen
who are Accomplished Talents and have especial eminence.
[Let] the chancellors, generals, and nine high
ministers apply themselves with all their minds[283]
observe the propagation of [Our] instruction and
civilizing efforts."
In the sixth month, on [the day] chia-shen, the
In Lan-t'ien [prefecture], there was an earth[quake
and a mountain collapsed],[288]
and gravel and
stones blocked the Pa River. At the An Tomb, the
[river] bank collapsed and blocked the Ching River,
so that its water flowed backwards.
In the fifth year, in the spring, the third month, an
when an intelligent king rules the country, he makes
plain what to like and dislike and fixes what should
be rejected and accepted; he exalts respectfulness
and yielding [to others], and then the common people
cultivate their conduct. Hence when his laws are
instituted, the common people do not violate them,
and when his ordinances are promulgated, the common
people follow them.
"Now that We have secured [the opportunity to]
protect the [Imperial] ancestral temples, [We] have
been careful and fearful, and have not dared to be
lax or negligent. [But Our] virtue has been slight
and [Our] intelligence has been obscured, so that
[Our] teaching and civilizing influence has been shallow
and slight. Does not the Memoir say, `When
the people commit faults, [the blame] rests upon
Us'?[292]
Let an amnesty [be granted] to the empire
and let there be granted: to the common people,
one step in noble rank; to the women of a hundred
households, an ox and wine; and to the Thrice Venerable,
and the [Diligent] Cultivators of the Fields, silk."
[The edict] also said, "Just now it is spring, the
time when farmers and cultivators of silkworms
begin their work, when the people unite[295]
their
forces and use their energies to the utmost. Hence
in this month [We] encourage the farmers and exhort
the common people not to permit themselves [to
leave their work undone until] after [the proper] time.
"[But] now evil[296]
officials, in reconsidering law-cases
involving small crimes, in calling and summoning
witnesses in [such] cases, take up matters that
making [the people] lose the one time [when their]
work [can be done, the officials cause them] to bring
to naught a whole year's labor. Let the ministers
examine and investigate [such cases] and inform and
warn the [officials about this matter]."
In the summer, the sixth month, on [the day[
[Liu Chü], was reestablished. On [the day] jen-shen,
of the sun. In the autumn, the seventh month, on
[the day] keng-tzu, the Funerary Chamber, the
Temple, and the Funerary Park of the Grand Emperor,
the Second Temple [of Emperor Kao], and the
Funerary Parks of Empress Chao-ling, King Wu-ai,
Queen Chao-ai, and Empress Szu [née] Wei were
reestablished.[304]
In the period Ching-ning,[306] the first year, in the
hsieh came to pay court. The imperial edict said,
"The Hun Shan-yü Chih-chih abandoned and rebelled
against the rules of proper conduct and principles
of fealty and so has already suffered for his
crimes, [whereas] Shan-yü Hu-han-hsieh has not
forgotten [Our] favors and benefits. He has turned
toward and striven to follow the rules of proper conduct
and principles of fealty, [and now] has again
renewed the rites of [presenting his] congratulations
at the [great annual] court. He wishes to guarantee
the [border] barriers and to continue [this practise]
endlessly, so that the borders and frontiers will
eternally be without any warlike affairs. Let the
year-period be changed to be Ching-ning and [let]
the [Lady] Awaiting an Imperial Edict in the Lateral
Courts, Wang Ch'iang, be granted to the Shan-yü
to be his Yen-chih."
The Imperial Heir-apparent, [Liu Ao], was capped;
heirs of full marquises were granted the noble rank
of Fifth [Rank] Grandee and those in the empire
who would be the successors to their fathers [were
granted] one step in noble rank.
In the second month, the Grandee Secretary,
[In the third month, on [the day] kuei-wei, there
Temple, and the Funerary Park of Emperor Hsiao-hui,
and the Funerary Chambers and Funerary
Parks of the Empress Dowager [née Po of Emperor]
Hsiao-wen and of the Empress Dowager [née Chao
of Emperor] Hsiao-chao.[317]
In the summer, [the Emperor] enfeoffed the Chief
Commandant of Cavalry, Kan Yen-shou, as a full
marquis and granted to his Associate [Protector-General
of the Western Frontier Regions], Colonel
Ch'en T'ang, the noble rank of Kuan-nei Marquis
and a hundred catties of actual gold.
In the fifth month, on [the day] jen-ch'en, the
Emperor died at the Wei-yang Palace.
The Temples of the Grand Emperor and of Emperors
Hsiao-hui and Hsiao-ching were done away
with and the Funerary Chambers and Funerary
Parks of the Empresses Dowager [née Po and née
Chao of Emperors] Hsiao-wen and Hsiao-chao
[respectively], of Empress Chao-ling, of King Wu-ai,
and of Queen Chao-ai were abolished.[320]
In the autumn, the seventh month, on [the day]
Tomb.[322]
In eulogy we say: The elder and younger brothers
of your servant, [Pan Piao's], maternal grandfather,
were Emperor Yüan's Palace Attendants,[324] and
much ability in polite arts and was good at the clerkly
[style of] writing,[326] at playing the guitar and lute,
and at blowing the open flute.[327] He himself composed
new songs, clothed them with melodies for
singing,[328] distinguished and indicated the cadences
[of the verses and music],[330] and understood to the
utmost the delicacies [of poetry and music]."
When he was young, he liked the Confucians, and
when he ascended the throne, he summoned and
gave office to Confucian masters, entrusting the
government to them. Kung [Yü], Hsieh [Kuang-tê],
cessively his ruling chancellors.[332]
The Emperor,
however, tied and controlled himself by written
principles,[333] so that he hesitated to settle matters,
and thus the achievements of [Emperor] Hsiao-hsüan
decayed. Yet he was broad-minded and had
his inferiors express themselves completely.[334] He
was outstanding in respectfulness and self-restraint.
His proclamations and ordinances are polished and
elegant, and have the spirit and fire of the
ancients.[335]
HS 97 A: 22a says, "In the same [calender] year [that she was married, the future
Empress née Hsü] gave birth to Emperor Yüan, and in several months the [Imperial]
Great-grandson, [Emperor Hsüan], was made Emperor." Hence Liu Shih, the future
Emperor Yüan, was actually born a few months before Sept., 74 B.C., when Emperor
Hsüan ascended the throne, probably in the last months of Yüan-feng VI, about February,
74 B.C. Thus he could not have been in his second full year at the accession of
Emperor Hsüan, although he might have been in his second calendar year. Or it might
be that this passage in the "Annals" is counting time not from the actual date that
Emperor Hsüan ascended the throne, but from the first year of his reign, which did not
begin until the first month of the year after that in which his predecessor died. The remainder
of the year in which an emperor dies continues to belong to the reign of the deceased
emperor; his successor does not nominally begin to reign until the new year.
Liu Pin (1022-1088) remarks that this practice follows that of the Dukes of Lu in the
Spring and Autumn, who considered the first year of their reign to begin with the first
New Year's day on which they were reigning. Because Yen Shih-ku (581-645) neglected
these possibilities, he thought that the chronology in this passage was mistaken; through
a similar misinterpretation, Hsün Yüeh's (148-209) Han-chi twice notices the appointment
of Liu Shih as Heir-apparent. Lin Shih's birth in February, 74 is, however, quite
consistent with his appointment as Heir-apparent in his eighth year, on May 24, 67 B.C.
HS 97 A: 22a says, "In the same [calender] year [that she was married, the future
Empress née Hsü] gave birth to Emperor Yüan, and in several months the [Imperial]
Great-grandson, [Emperor Hsüan], was made Emperor." Hence Liu Shih, the future
Emperor Yüan, was actually born a few months before Sept., 74 B.C., when Emperor
Hsüan ascended the throne, probably in the last months of Yüan-feng VI, about February,
74 B.C. Thus he could not have been in his second full year at the accession of
Emperor Hsüan, although he might have been in his second calendar year. Or it might
be that this passage in the "Annals" is counting time not from the actual date that
Emperor Hsüan ascended the throne, but from the first year of his reign, which did not
begin until the first month of the year after that in which his predecessor died. The remainder
of the year in which an emperor dies continues to belong to the reign of the deceased
emperor; his successor does not nominally begin to reign until the new year.
Liu Pin (1022-1088) remarks that this practice follows that of the Dukes of Lu in the
Spring and Autumn, who considered the first year of their reign to begin with the first
New Year's day on which they were reigning. Because Yen Shih-ku (581-645) neglected
these possibilities, he thought that the chronology in this passage was mistaken; through
a similar misinterpretation, Hsün Yüeh's (148-209) Han-chi twice notices the appointment
of Liu Shih as Heir-apparent. Lin Shih's birth in February, 74 is, however, quite
consistent with his appointment as Heir-apparent in his eighth year, on May 24, 67 B.C.
Yen Shih-ku quotes Liu Hsiang's (ca. 79-8 B.C.) Pieh-lu (a lost book) as saying,
"The teaching of Shen-tzu [Shen Pu-hai, a legalist, cf. SC 63: 13] is called `Circumstances
and names [OMITTED]. [The meaning of] `circumstances and names' is `to use names to
demand their realities, in order to honor the prince and humble his subjects, to reverence
the superior and curb his inferiors,' [probably a quotation from Shen-tzu, whose book is
now lost]. Emperor Hsüan liked to look at the chapter [of Shen-tzu entitled] `The Prince
and His Subjects'." For the meaning of the above philosophical phrases, cf. Fung Yu-lan,
History of Chinese Philosophy, trans. by D. Bodde, I, 192, 323-5.
The text reads hsing1-ming, [OMITTED], lit. "punishments and their names", i.e., penological
terminology; anciently hsing1 and hsing2 [OMITTED] "circumstances" were interchanged. Wang
Ming-sheng (1722-1798), in his Shih-ch'i-shih Shang-chüeh, ch. 5, has shown that the
phrase hsing1-ming originally read hsing2-ming, so that it should be translated as above.
Ancient Chinese logic was concerned with the problem of the subsumption of particulars
under general terms, i.e., the proof for the minor premise to a syllogism, rather
than with the mere arrangement of concepts involved in the proof for major premises or
the tree of Porphyry; the Chinese school of "circumstances and names" discussed problems
of subsumption. Since this problem was chiefly treated in connection with legal
cases, in which the discussion was, the name (ming) under which to subsume the acts
(hsing) of the accused, the phrase hsing2-ming consequently came to be written as hsingming,
i.e., the more general problem of logical subsumption came to be identified with
its most common particular case, the identification of the particular crime under which
the acts of an accused person were to be subsumed, i.e., penological terminology. Cf.
also Duyvendak, The Book of Lord Shang, pp. 101, 327-335.
The Southern Academy ed. (1528-31), the Fukien ed. (1549), the Official ed. (1739),
and the Wang ed. (1546) write this surname as Kai [OMITTED]; the Ching-yu ed. (1034-5) writes
Ho [OMITTED]. Wang Nien-sun (1744-1832) remarks that anciently ho was borrowed to use for
kai, and that the surname of Kai K'uan-jao was anciently pronounced ko [OMITTED], so
that these two words could be interchanged. The Yi-wen Lei-ch'u (by Ou-yang Hsün,
557-641), "Birds", A, quotes the Han-shih Wai-chuan (by Han Ying, fl. 179-141 B.C.) as
writing the surname of a man by the name of Kai Hsü as Ho [OMITTED]. Wang Nien-sun
says that in this place in the "Annals" the word ho has been emended to kai by persons
who did not understand that these two words were anciently interchanged. Chou
Shou-ch'ang (1814-1884) adds that there is a stele of T'ang times to a certain Kai Wen-ta,
in which his surname is written ho, and that in Heng-shui [OMITTED] Hsien, Chihli, the vulgar
pronunciation for the surname Kai is Ho [OMITTED]. Karlgren, (Grammata Serica 642, n & q)
gives for both ho and kai the archaic pronunciation g'âp.
T'ai-p'ing Yü-lan (978-983) 89: 6a quotes this sentence with the word [OMITTED] after
the [OMITTED]. "The ways of the Lords Protector (pa)" is the technical term used by Mencius
for non-Confucian teaching; "the ways of the ideal kings" refers to the Confucian doctrines;
cf. Fung Yu-lan, History of Chinese Philosophy, I, 112.
The Ching-yu ed. and the Official ed. read [OMITTED]; Wâng Hsien-ch'ien reads [OMITTED], noting
that Ch'ien Ta-chao approves the former reading.
T'ai-p'ing Yü-lan 89: 6b quotes Ying Shao's (ca. 140-206) Han-kuan-yi as saying,
"In the time of [Emperor] Hsiao-wu, the Son of Heaven and his subordinates did not yet
wear conical caps [OMITTED], [which cover the hair]. Above his forehead, Emperor Yüan
had stiff hairs, and did not wish to let people see them, hence he for the first time employed
a conical cap. All the officials followed him [in this practise]." These stiff hairs
are also mentioned in HS 97 B: 12b1.
Sung Ch'i (998-1061) notes that the Ancient text (before vii cent.) lacked the word
[OMITTED]; Han-chi 21: 1a (by Hsün Yüeh) also lacks it.
Wei Chao says, "The six directions are Heaven [above], Earth [beneath], and the
four cardinal points."
Wang Hsien-ch'ien (1842-1918) suggests that these "horses of the pastures" were
those established by Emperor Ching (24 A: 15b). The Han-kuan-yi (by Ying Shao), A:
11a, says that the various imperial pastures were located in 36 places on the northern and
western borders, where 300,000 horses were raised. HHS, Tr. 25: 9b, 10a says that these
pastures were located in the six commanderies of Ho-hsi (present Ninghsia and Kansu).
They must have been reestablished after Emperor Yüan's disestablishment, for they
are mentioned in HS 19 A: 12b; in 19 A.D., Wang Mang had his high officials pay for
rearing horses in these pastures (HS 99 C: 4b), and they were again disestablished by
Emperor Kuang-wu (HHS, Tr. 25: 10a).
An allusion to Analects XI, xiii, 2. Yen Shih-ku explains that the Emperor is
saying in humility that he is not worthy of occupying the palaces or rooms of his imperial
ancestors. In 11: 1b Emperor Ai similarly says he is not worthy of occupying the Heir-apparent's
palace.
Yen Shih-ku remarks," Chien [OMITTED] means reducing its number; sheng [OMITTED] is dispensing
entirely with it."
The Chinese characters for the words in brackets seem to have dropped out of the
text, for HS 14: 23a lists the appointment of Liu Ching in the second month on the day
ting-szu (Apr. 18), which day did not occur in the first month.
Su Lin (fl. 196-227) comments, "Yen [OMITTED] is to camouflage [OMITTED] buildings on the
ponds, together with their regions." Fu Ch'ien (cf. 8: n. 9.3) explains yen-yü [OMITTED] as
camouflaged bird-traps in the reservoirs and fields. Chin Shao (fl. ca. 275) says, "Yen-yü
are the parks for shooting. Hsü Shen [d. 121, in his Shuo-wen 5 A: 3b] says, `Yen are
where fowlers and archers hide themselves.' Ch'ih-t'ien [OMITTED] are the cultivated fields
within the parks," and Yen Shih-ku says that Chin Shao's explanation is correct. Ch'ien
Ta-chao (1744-1813) says that yen is the ancient word [OMITTED] and that yü are the prohibited
parks. Cf. 8: 9a for a similar edict.
Ch'ien Ta-chao says that since this earthquake is mentioned in the edict, it was
omitted from the annals of the second month, in order to avoid repetition. A second
earthquake seems to have happened in the third month (cf. n. 4.3), so that the annals
Pan Ku was using as a source for this chapter probably did not record earthquakes.
Ch'ien Ta-chao comments, "The `Annals of Emperor Kao', in the tenth year,
eighth month, [(1 B: 15b), contains] an ordinance that vassal kings should all establish
temples to the Grand Emperor in their capital cities. [But] Lung-hsi Commandery
was not the capital of a vassal king's [state]. It has not yet been explained how [Lung-hsi
Commandery came] to have this temple. Moreover, according to the `Annals of Emperor
Hui' [2: 3b] there was an ordinance that the commanderies and vassal kings should
establish temples to [Emperor] Kao. Was the [temple] that was destroyed and made to
collapse perhaps a temple to [Emperor] Kao?"
Yen Shih-ku says, "All places where there are yamens or courts are called szu [OMITTED]
[OMITTED]."
Dr. Duyvendak explains, "If the Emperor had been able to observe the proper
order of things in his action, nature would also have done so and there would have been
no calamities."
This sentence of the edict seems to be condensed from that recorded in 23: 16b;
it was followed by the enactment on 9: 6b.
Lit., "have a vegetable color, ts'ai-sê [OMITTED]." Yen Shih-ku remarks, "The five
[kinds of] grains were not harvested, so men ate only vegetables; hence their color changed
for the worse."
The second earthquake is not recorded in this chapter or in ch. 27, but HS 36: 8a
says, "In the third month, there was a great earthquake." The quake on Apr. 19 was
then followed by another one.
Szu-ma Kuang (1019-1086), in his Tzu-chih T'ung-chien K'ao-yi 1: 13b, remarks,
"HS 36: [8a] says, `Previously Hung Kung [and Shih Hsien] had memorialized that
[Hsiao] Wang-chih and others should be sent to prison and it was so decided. [They
were, however, not actually put in prison, but were pardoned and made commoners.]
In the third month, there was a great earthquake.' Then [Hsiao] Wang-chih and the
others had been degraded and dismissed in the spring, before the earthquake. [HS 36:
7a] also says, `That spring there were earthquakes. In the summer, a wandering star
appeared among [the constellations] Mao, Chüan, and Shê. The Emperor was moved
and became conscious of [his fault], so he issued an imperial edict granting to [Hsiao]
Wang-chih the noble rank of Kuan-nei Marquis.' HS 78: [11b tells of the dismissal of
Hsiao Wang-chih and the others by the Emperor, and adds], `Several months later an
imperial edict of decree to the Grandee Secretary said, "If a state is to prosper [etc.,
quoting the edict in the text]. Let there be granted to [Hsiao] Wang-chih the noble rank
of Kuan-nei Marquis." ' Probably [the writer of this] "Annals" saw that [Hsiao] Wang-chih
died in the twelfth month, hence [mistakenly] placed this edict [just] before that
[event]." Tzu-chih T'ung-chien 28: 5b accordingly dates the edict ennobling Hsiao
Wang-chih in the fourth month, the first month of summer.
There were thus two attacks upon Hsiao Wang-chih: the first in the spring, after
which he was dismissed and later (probably in the summer) ennobled. Then in Jan./
Feb., Emperor Yüan was induced to order his imprisonment, in order to humble him,
whereupon he committed suicide in order to avoid the disgrace of imprisonment.
Shan-nan [OMITTED] might be the name of a prefecture, but 64 B: 15a makes it plain
that more than one prefecture revolted, so that this phrase should be taken as a common
noun.
The text adds, "The last day of the month," but this day could not have been the
last day of the month; it was the eleventh day of the month. This date is also given in
27 A: 14b and in 75: 18b, both times without the word meaning "the last day of the
month." Ch'ien Ta-hsin accordingly concludes that this word is an interpolation; I
have omitted it in the translation.
Su Yü (fl. 1913) remarks that the Emperor is referring to the same thing that Emperor
Hsüan does in his phrase, "juggling the law in either direction [that suits them]"
(8: 13a). Emperor Yüan did not care for profound investigations into `circumstances
and their names' such as officials had been accustomed to make for Emperor Hsüan.
Dr. Duyvendak points out that the repetition of hu [OMITTED] (= [OMITTED]) gives these phrases an
explanatory character.
There had been no lack of admonitions to the Emperor regarding Shih Hsien (cf.
Introduction to this chapter and Glossary sub voce), in spite of the danger of doing so,
but Emperor Yüan was not open-minded regarding his favorite eunuch.
The Sung Ch'i ed. notes that the T'ang text (before xi cent.) and the Ching-te Academy
ed. (1004-5) have the word ko [OMITTED] after the [OMITTED]. Han-chi 31: 9b likewise has it.
Wang Nien-sun says that this ko is necessary for parallelism with the ko in the next
clause.
This disestablishment was the result of Kung Yü's advice, cf. 72: 14a. Chou Shou-ch'ang
remarks that the reason the guard of Ch'ang-lo Palace was not also disestablished
was that this Palace was then inhabited by the Grand Empress nee Shang-kuan.
Ho Ch'uo (1661-1722) remarks that the vogue of the Yin and Yang doctrine and
the doctrine concerning the conditions appropriate for each month began with Wei
Hsiang (cf. 74: 5a ff) and flourished especially at this time. Cf. n. 9.4 and also Emperor
Ch'eng's edict in 10: 6b.
The Sung Ch'i ed. notes that the Chiang-nan Text (x cent.) has only one jen [OMITTED],
and Wang Nien-sun says that that reading is correct, for otherwise Yen Shih-ku's explanation
of the jen-jen in the present text would be unnecessary. He says that the
second jen has been added from conflation with 81: 5b, where both are read, and where
Yen Shih-ku does not consider it necessary to explain the phrase.
Wang Hsien-ch'ien remarks that 27 Bb: 6a notes a portent and that (according to
27 Ba: 26a and Bb: 6b), Wang Mang was born in this year.
Williams, Observations of Comets, lists this comet as no. 49, but gives a different
heavenly location. This may have been the comet said by Suetonius (De Vita Caesarum
I, lxxxviii [Loeb ed., I, 119]) to have indicated the admission of Julius Caesar's soul
into the ranks of the immortal gods. Cf. Chambers, Descriptive Astronomy, I, p. 556.
Yen Shih-ku explains that the proper business of the imperial equipages is to transport
the emperor to make offerings or sacrifices and to hunt, but not to go on pleasurable
expeditions.
For the very interesting Three Offices for Garments, cf. Glossary sub voce.
Concerning the office for public fields in Po-chia, Li Fei (prob. iii cent.) comments,
"They had charge of renting the existing government fields to the common people and
of collecting the rent and taxes. Hence there were established offices for cultivated
fields and agriculture."
The purpose of this order is explained by a sentence in HS 88: 6a, "Emperor Yüan
loved the [Confucian] scholars and those who were able to understand one of the classics
were all exempted." Thus the abolition of a definite number for the Disciples of the
Erudits (who were teachers) meant that anyone who could pass an examination in any of
the Classics would be given exemption from taxes and an allowance. Tzu-chih T'ung-chien
28: 10b, 11a couples this abolition with the exemption. The number of scholars
exempted proved too great, however, for in 41 B.C. the number of the Disciples to the
Erudits was limited to one thousand persons, and the commanderies and kingdoms were
ordered to establish Retainers for the Five Classics, who were ranked at 100 piculs. Cf.
9: 9a. Thus a government school system for the provinces was inaugurated.
Pan Ku has plainly summarized this long edict at this point. HS 23: 16b (and
9: 4a) records that Emperor Yüan in his first years issued an edict requesting that the
throne should be memorialized in detail concerning any penal laws that could be dispensed
with. HHS, Mem. 24: 1b quotes a memorial of Liang T'ung, which says, "I
saw that Emperors Yüan and Ai lightened the punishment of irrevokable death [sentence]
by 123 matters, and reduced the death [sentence] by one degree, for those who with
[their own] hand, killed others," and Li Hsien (651-684) quotes the Tung-kuan Han-chi
(ii cent.) as saying, "Emperor Yüan, in the fifth year of [the period] Ch'u-yüan, lightened
the punishment for an irrevokable death [sentence in] thirty-four matters. Emperor Ai,
in the first year of [the period] Chien-p'ing [6 B.C.], lightened the punishment for an
irrevokable death [sentence in] eighty-one matters. Of these, forty-two matters [were
concerned with] the killing of another by [one's own] hand, the death [punishment for
which] was reduced one degree." Chou Shou-ch'ang remarks that after the fixing of the
code, there were contradictory records of the number of matters that were abolished
and that the "Annals of Emperor Ai" only records a general amnesty in the second year
of Chien-p'ing, without saying anything about lightening punishments.
Ying Shao comments, "In former times, when [people] became responsible for
each other, if one person had committed a fault, all must be sentenced for it." Yen
Shih-ku adds, "[The Emperor] expunged this ordinance especially for Gentlemen-of-thePalace
and those [ranking] higher, in order to accord them favorable treatment."
Ying Shao comments, "The retinue were the eunuchs, together with the As Rapid
As Tigers, the Feathered Forest, the Grand Physician, and the Grand Provisioner."
But Yen Shih-ku says, "Ying [Shao's] explanation is mistaken. The Retinue were
those who came near to the Son of Heaven; the Regular Attendants and followers were
both such [persons]. Hence it says below [9: 7a], `shall examine and rank the Gentlemen
and Retinue.' "
Ying Shao says, " `Inside the Major's [gates]' means [inside] the inner gates of the
palace. The Major had charge of the military. The meaning [of this phrase] is that
their troops prohibited [entrance into the palace]." But Yen Shih-ku says, "The Major's
gates were the outer gates of the palaces. The Commandants of the [Palace] Guards
had eight encampments. The Captains and Majors of the Guard had charge of the
[Palace] guards who patrolled and constantly guarded [the palaces]. Each face [of a
palace] had two majors. Hence I say that the outer gates of the palace were the Major's
gates." The Han-chiu-yi (by Wei Hung, fl. dur. 25-57) 1: 1a says, "When the Emperor
occupies the ceremonial palaces, within the Major's [gates], the many officials go in and
out according to their registrations. The encamped guard, whose quarters are all around,
night and day [question them, saying], `Who are you? Why [do you come]?' " Wang
Hsien-ch'ien approves of Yen Shih-ku's explanation and says that Ying Shao was mistaken
on this matter.
Ying Shao says, "The registers were two foot [long] bamboo slips, [on which] were
recorded one's age, name, style, and features. These [registers] were hung up at the gate
of the palace. [When anyone wanted to enter], this list was examined; if he corresponded
[to the register], he was then permitted to enter." In a note to the Chou-li 3:
11b (Biot, I, p. 65), sub the Kung-cheng, Cheng Chung (5 B.C.?-A.D. 83) says, "[The
sentence in the text of the Chou-li,] `He examines those who go out and in,' refers to [a
situation] like that at the present time, when in the palace, . . . . unless one has a registration
[to serve as] a permit, one is not allowed to enter into the palace or the gates of
the Majors or of the Hall."
Ch'ien Ta-chao remarks that, [according to 66: 14a and 19 B: 36a], Grandee Secretary
Ch'en Wang-nien died in this year, before Kung Yü did, but his death is not mentioned
in the "Annals".
He was killed by the Hun Shan-yü Chih-chih; the Chinese later took full vengeance
for this murder. Cf. Glossary sub voce.
The Sung Ch'i ed. notes that the Old text (before vi cent.) had the word [OMITTED] after
[OMITTED].
Wang Hsien-ch'ien remarks that when the rites were over the Emperor stopped to
hunt, and at that time accepted an admonition of Hsieh Kuang-tê, then returned to the
capital on the same day. Cf. 71: 8b.
Ch'i Shao-nan (1703-1768) states that the use of the phrase, "chü Kuang-lu szu-hsing
[OMITTED], recommended by [the Superintendant of] the Imperial Household
[as possessing] the four [kinds of] behavior," began with this edict. HHS, Mem. 54: 2a
recounts that Wu Yu, "[because he possessed] the four [kinds of] behavior [examined for
by the Superintendant of] the Imperial Household, was promoted to be Chancellor to
the Marquis of Chiao-tung", and Li Hsien (651-684) quotes Han-kuan Yi A: 8a (by
Ying Shao) as saying, "The four [kinds of] behavior are sincerity and honesty, simplicity
and straightforwardness, humility and yielding to others, and self-restraint and economy,"
i.e., the ones enumerated in Emperor Yüan's edict, to which are added [OMITTED] (restraint
and economy). Ch'i Shao-nan continues, "Probably in the time of the Han [dynasty,
the Imperial] Retinue at the court was all subordinate to the Superintendant of the Imperial
Household. The Grand Palace Grandees, the Palace Grandees, the Grandee-remonstrants,
together with the Gentlemen-consultants, the Gentlemen-of-the-Household,
the Gentlemen-in-attendance, and the Gentlemen-of-the-Palace numbered as
many as a thousand persons, hence [the Emperor] ordered the Superintendant of the
Imperial Household to rank them according to their capacities." Ho Ch'uo (1661-1722)
remarks that this practise is referred to in Chou-li 3: 10a (Biot, I, pp. 63f), sub the
Tsai-fu, which says, "in the first month of the year, . . . . he writes down those [of the
palace officials] who are capable, and those who are good [in conduct], and thereby gives
information [of that report] to his superiors, [the Hsiao-tsai and the Ta-tsai]." Cheng
Chung (5 B.C.?-A.D. 83), in a note to that passage, however, says that this practise
"is like the recommending at the present time of the filially pious and incorrupt, the
capable and good, the sincere and upright, and the Accomplished Talents of Unusual
Degree." This practise consisted in adding a second and moral examination to the first
and literary examination in the civil service system.
An allusion to Analects XV, xxiv, 2, where Confucius says, "These common people
[of today are the same as those who supplied the ground] whereby the three dynasties
pursued their straight forward course."
The text at this point has the four words meaning "who will be the successors to
their fathers", but the Sung Ch'i ed. says that the Yüeh ed. (possibly xi-xii cent.) does
not have these words. The Ching-yu ed. (1034-5) does not have them: Han-chi 22:
1b quotes this edict without them and with the word [OMITTED] instead. Wang Nien-sun suggests
that these words have been derived from the edict which made grants at the appointment
of the Heir-apparent, on 9: 4a, and are not suited to this place. The similar edicts
making grants on pp. 9: 3a, 5b, 7a, 8a, 12a all grant to the common people one step in
noble rank, but none of them restricts the grant to those who will be the successors of
their fathers. In view of the textual difficulties and the uniform practise of making
grants, I have excised these words in the translation.
Chin Shao suggests that perhaps chia [OMITTED] (harvest) should be sang [OMITTED] (mulberries)
or possibly [OMITTED] (prolonged rain). The Southern Academy ed. and the Fukien ed. have
emended chia to sang. HS 27 Bb: 15a says, "In the third month, frost fell, killing the
mulberries; in the ninth month [Oct.], frost fell for two days, killing the harvest, and there
was a great famine in the whole empire." HS 27 Cb: 17a says, "In the fourth month
[May/June], the color of the sun was pale blue and it cast no shadows; when it was exactly
at the zenith it cast shadows [but] showed no brilliance. That summer was cold.
In the ninth month [Oct.], the sun, however, showed brilliance."
Ju Shun (fl. cur. 189-265) remarks, "It ought to say what office or what matter was
abolished; [the manuscript] has been injured and [part] lost." Chin Shao, however,
suggests that possibly the word [OMITTED] should either be deleted, or should come after the
word for "autumn", and says that it means, "[The frost] injured the wheat harvest and
in the autumn [the people] were reduced to the last extremity," which interpretation,
implying the famine (cf. n. 7.10), is approved by Yen Shih-ku. But Liu Pin (1022-1088),
Shen Ch'in-han (1775-1832), and Chou Shou-ch'ang approve Ju Shun's interpretation.
The latter argues that Chin Shao's interpretation is impossible and points oút that in
6: 11a and 10: 3a, where the phrase, "In the autumn, it was abolished," is found, what is
abolished is each time specified. HS 19 B: 38a states that on Aug. 21 the Commanderin-chief
and the General of Chariots and Cavalry, Shih Kao, was dismissed; Shen Ch'in-han
says that perhaps the phrase "in the autumn it was abolished" refers to that dismissal.
HS 19 A: 8a states, "In the first year of [the period] Yung-kuang, the various
[imperial] tombs and their towns, [which had previously been under the charge of the
Grand Minister of Ceremonies], were divided and put under the charge of the Three
Adjuncts;" Shen Ch'in-han also suggests that "in the autumn it was abolished" should
be emended to add the abolition that "the Grand Master of Ceremonies should have
charge of the [Imperial] tomb prefectures." But the latter event is separately recorded
on 9: 10a. Ju Shun's explanation seems the only satisfactory one.
The Sung Ch'i ed. notes that the T'ang text (before xi cent.) inverts the words to
read [OMITTED].
Yen Shih-ku, (repeating a statement of Cheng Hsüan), says, "Disorder outside
[of the court] is called chien [OMITTED]; inside [the court], it is called kuei [OMITTED] [or [OMITTED]]." But
elsewhere chien is defined in the way he defines kuei and kuei is defined as he defines
chien.
For the "three luminaries", cf. 100 B: n. 21.4; for the meteorological phenomena,
cf. 9: n. 7. 10.
HS 79: 4b entitles him the General Displaying his Military [Might] [OMITTED].
Han-chi 22: 8b quotes his title as in ch. 9; Tzu-chih T'ung-chien 28: 20a quotes it as in
ch. 79.
HS 27 Bb: 7a says, "In the eighth month, Heaven rained plants like rushes knotted
together, as large as crossbow-pellets."
HS 27 Ca: 9a says, "In the winter, there was an earthquake." Wang Hsien-ch'ien
says that the words [OMITTED] have been transposed, in transmitting the text, from
just above the words chi-ch'ou.
Yen Shih-ku points out that the reference is to the ordinances for the months, the
sort of thing now expressed in Bk IV of the Li-chi, the "Yüeh-ling."
As an example of the prohibitions for the seasons in Former Han times, there is the
long reply of Li Hsün to Emperor Ai in HS 75: 24b-31a, which says in part, "The zodiacal
signs and the stars rule the four seasons. . . . . When the four seasons lose their
order, then the zodiacal signs and the stars produce prodigies. Now they have appeared
in the first month of the year. Heaven has therefore sent them to give information to
your Majesty. . . . . Moreover, the [government] orders and ordinances have not accommodated
themselves to the four seasons. . . . . Recently when in the spring, the third
month, a trial involving capital punishment was decided, at that time, the Robber
(Tsê) [Star, the essence of Venus] retrograded, so that it was to be feared that the year
would bring a small harvest. When, in the third month of summer, military punishments
were applied, at that time a cold emanation responded, so that it was to be feared
that later there would be visitations of frost and hail. When, in the autumn months,
enfeoffments of noble ranks were made, in those months the ground was wet and damp,
so that it was to be feared that later there would be vicissitudes of thunder and hail."
Wang Hsien-ch-ien thinks that the word for "winter" is an interpolation here;
but perhaps Pan Ku did not know the exact date for this reestablishment, so dated it
generally "in the winter."
These two institutions had been abolished in May/June 44 B.C. Cf. 9: 6b and n.
6.5. According to 88: 6a, the number for the Disciples of the Erudits was fixed at a
thousand. The commanderies and kingdoms also established officials for the Five
Classics, ranking at 100 piculs, who were teachers of local government schools.
HS 27 A: 14b says, "On [the day] chia-hsü, there was a visitation [of fire] to the
southern part of the Eastern Portal to the Funerary Park of the Tu Tomb for [Emperor]
Hsiao-hsüan."
Li Ch'i (fl. ca. 200) comments, "Huan [OMITTED] [means] to return. The Book of
Changes [6: 7b; Hex. 59, 5; Legge, p. 195; Wilhelm, I, 173] says, `Dissolving as perspiration
are his great proclamations.' It means that when an [ideal] king sends out his proclamations
and gives forth his ordinances, they are like perspiration which goes forth and
cannot return." Han-chi 22: 9b writes [OMITTED] for huan, "[Our] instructions and ordinances
have been disobeyed." Since an imperial ordinance, once issued, cannot be returned,
"returned" means "disobeyed".
An allusion to Book of History II, iii, i, 1 (legge, p. 69). Yen Shih-ku (581-645)
says that because this allusion was not understood, some vulgar copies have here interpolated
the word [OMITTED] before the [OMITTED].
Wang Hsien-ch'ien notes that 9: 12b records, under the sixth and seventh months
of 34 B.C., the reestablishment, not only of these two funerary parks, but also of the
three funerary parks for Empress Chao-ling, King Wu-ai, and Queen Chao-ai, and says
that if this reestablishment is recorded, their abolition must also have been recorded.
HS 73: 11b records the abolition of all five at the same time, together with the funerary
park of Queen Li. Han-chi 22: 9b, 10a quotes in this year both the order for the abolition
of these two funerary parks, dating it in the seventh month, and also that for the
abolition of all six parks, taking them from HS ch. 73; Tzu-chih T'ung-chien 29: 2a dates
the abolition of all six in the seventh month, on the day mou-tzu, Aug. 10. Wang Hsien-ch'ien
says that probably the names of these other funerary parks have dropped out here.
But possibly Pan Ku mentioned only two abolitions in his "Annals" in order to avoid
undue duplication of matter in the "Memoirs".
The abolition of these funerary parks and temples was due to the efforts of Kung Yü
and Wei Hsüan-ch'eng, for the purpose of economy in the administration and to follow
ancient practices. Cf. Introduction, pp. 288-289; 72: 15b; 73: 11b.
Wang Nien-sun notes that Han-chi 22: 10a has at this point the word for "northern",
and says that it has dropped out of the present text.
Fu Ch'ien (ca. 125-195) says, "[This was] the tomb established for Emperor
Yüan. It did not yet have a name, hence it was called ch'u [OMITTED]" The same word is
found with this meaning again on this page and in 8: 11b and 11: 6a.
Ch'ien Ta-chao says that the Fukien ed. (1549) adds the word [OMITTED] in the middle
of the phrase [OMITTED].
HS 97 A: 23b states that the income of an estate of 300 families with a Chief and
Assistant had been established by Emperor Hsüan for the support and care of the tomb
for Hsü Kuang-han.
HS 27 A: 22a says, "In the summer and in the autumn, there was high water in
Ying-ch'uan, Ju-nan, Huai-yang, and Lu-chiang [Commanderies]. The rain destroyed
the dwellings of the common people in the districts and burgs and the streams carried
away and killed the people." That passage attributes this calamity to the Emperor's
previous abolition of the imperial ancestral temples in the commanderies and kingdoms
and his decision (given below) to abolish the older imperial ancestral temples in the
capital.
These ancestors were considered so distant that the relationship to them had become
exhausted. Their tablets were removed to the Temple of the Eminent Founder
(Emperor Kao), where they were to be given a great sacrifice every five years. Thus
only the five immediately preceding generations were separately sacrificed to. Cf. 73:
11b-13a. These funerary chambers, temples, and parks were reestablished in 34 and 33
B.C., but were done away with again in the latter year after Emperor Yüan's death.
Cf. 9: 12b, 13a.
HS 27 Cb: 25a says, "In the first month, on [the day] mou-ch'en [Mar. 13], six
meteorites fell in the kingdom of Liang."
Dr. W. Schaus of the United States National Museum, Washington, D. C., writes
that he has "never heard of migrations of moths (except the American Alabama argillacea
Hübner, which migrates late in autumn), but the butterflies, especially species of Pieridae,
have been observed in many parts of the world and are of frequent occurrence. The
migrants are chiefly species of the Pierid genus Catopsilia, which are generally white or
pale yellow, those of the latter color appearing white when in flight."
These funerary chambers and parks were reestablished on Apr. 30, 33 B.C. and
again abolished in the same year. Cf. 9: 13a.
Han-chi 23: 1a, in copying this order, has the words, "fully two thousand piculs,"
which I have added in the translation. Wang Nien-sun says that previously Grand
Administrators had been ranked at two thousand piculs, so that if their rank was increased,
it could be only to fully two thousand piculs. In the next year, the salaries of
Chief Commandants to the Three Adjuncts and to the large commanderies were likewise
increased, they being ranked at two thousand piculs. The Official ed. has also
emended the text by adding the word [OMITTED] before the [OMITTED], which emendation seems necessary
because of the next sentence and the first ordinance in the next year.
The Sung Ch'i ed. says that the Yüeh ed. (xi or xii cent.) writes this man's personal
name as [OMITTED], and that according to his "Memoir" and the "Table", that reading is correct;
but the present text of the HS in both those places, 80: 10a and 14: 23b, has Hsing as
here.
HS 27 Bb: 13b adds that the snow was five feet deep, and attributes the calamity
to Shih Hsien's machinations against Ching Fang and Chang Po.
The Sung Ch'i ed. says that the Old text (before vi cent.), the Chiang-nan ed.
(x cent.), and the T'ang text do not have the word [OMITTED]. The [HS] K'an-wu (1034) added it.
Chou Shou-ch'ang says that previously these Chief Commandants were ranked at
equivalent to two thousand piculs and received one hundred hu of grain per month; now,
being ranked at two thousand piculs, they received 120 hu per month.
For this very remarkable expedition, cf. Introduction to this chapter, pp. 281-283,
and Glossary sub Ch'en T'ang; also H. H. Dubs, "An Ancient Military Contact between
Romans and Chinese," Amer. Jour. of Philology, vol. 62, 3 (July, 1941), pp. 322-330;
and "A Roman Influence upon Chinese Painting," Classical Philology, vol. 38, 1 (Jan.,
1943), pp. 13-19.
Fu Ch'ien (ca. 125-195) comments, "They were the documents and charts concerning
the punishment of [Shan-yü] Chih-chih. Someone says they were the documents
[giving] the configuration of the Shan-yü's land, mountains, and streams." Yen Shih-ku
asserts that the latter interpretation is mistaken. These documents and charts were
probably the report of Ch'en T'ang, giving his account of his victory (now excerpted in
HS 70: 7a-10b), together with the maps of his route (it was the practise of Han generals
to make maps of unknown territories; Li Ling is specifically said to have done so, cf.
HS 54: 11a and Glossary sub voce), which maps, in this case, were either ornamented with
or accompanied by paintings depicting the capture of the Shan-yü's city; cf. J. J. L.
Duyvendak in T'oung Pao, vol. 34, no. 4 (1939) pp. 249-264, "An Illustrated Battle
Account in the History of the Former Han Dynasty," also ibid. 35: 211-214 and 36: 6480,
"A Military Contact Between Chinese and Romans in 36 B.C."
The Sung Ch'i ed. says that the T'ang text (before xi cent.) reads [OMITTED] for the text's
[OMITTED].
Wang Hsien-ch'ien remarks that [OMITTED] and [OMITTED] were interchanged. He states
that in the Yi-li, sub the [OMITTED], the commentator says that in the ancient style, the second
word was always written for the first. (We have not been able to find that passage.)
He also says that in the HS the phrases Shuai-yi [OMITTED], shuai-yi, [OMITTED], hsi-yi [OMITTED],
and chin-yi [OMITTED], all mean about the same thing. Cf. also HFHD, I, 262, n. 2.
Han-chi 23: 6b and Tzu-chih T'ung-chien 29: 13b add at this point the words
[OMITTED]. Wang Nien-sun says that they have dropped out of the text and are needed to
explain the event. T'ai-p'ing Yü-lan 880: 2a quotes this sentence with the first of these
omitted words, and blames the portent upon the fact that Shih Hsien was controlling
the government.
Analects XX, i, 5; King Wu of the Chou Dynasty is speaking of the tyrant Chou.
This sentence is quoted by the Analects from the Book of History V, i, ii, 7 (Legge, p. 292).
This restoration was because of Emperor Yüan's dream. Cf. Introduction, p.
290; Glossary sub Wei Hsüan-ch'eng. These temples were abolished again in the next
year. Cf. 9: 10a, b, 13a.
Ying Shao says, "Shan-yü Hu-han-hsieh wished to guarantee that the barriers at
the border and the frontiers (ching1) should obtain peace and tranquillity (ning). Hence
[the Emperor] crowned the year-period accordingly." Yen Shih-ku objects, saying that
according to Ying Shao's explanation, the ching1 [OMITTED] of the text must be read as ching3
[OMITTED] (frontiers), and that although ching1 and ching3 were anciently interchanged, according
to the imperial edict [9: 13a], ching1 should be interpreted to mean perpetual.
Couvreur, Dict., ed. III, p. 404, sub ching1, has followed this interpretation.
But Ch'ien Ta-chao declares that if in Han times the ching in this phrase had meant
perpetual, the word [OMITTED] would have been used instead of ching, and Chou Shou-ch'ang
points out that in HS 70: 18a the memorial of Keng Yü praising Ch'en T'ang says that
Emperor Yüan should properly "change [the title of] the year-[period, because] the borders
have been put in order, so that [this event] will be transmitted [to posterity] endlessly,"
which "plainly points out that the year-period Ching-ning was [named thus]
because the Shan-yü [wanted to] guarantee the barriers and give peace to the borders."
In Tzu-chih T'ung-chien 29: 14a, Hu San-hsing also refutes Yen Shih-ku. Wang Hsien-ch'ien
says that the edict cannot bear Yen Shih-ku's interpretation.
Ch'ien Ta-chao remarks that the omission of the surname here, contrary to the
usual practise, is probably due to a copyist's mistake.
Cf. 9: 12b, 13a. This move was at the request of K'uang Heng. The Temple of
the Grand Emperor was reestablished in 28 B.C.; Cf. 10: 5b.
These Palace Attendants would most naturally be the maternal uncles of the Favorite
Beauty nee Pan, Emperor Ch'eng's favorite. She was a daughter of Pan K'uang,
who was Pan Piao's grandfather, so that "your servant" is very likely Pan Ku's father.
Ying Shao says, "The `Annals of Emperors Yüan' and `Cheng' were both composed by
Pan Ku's father, [Pan] Piao. `Your servant' is then [Pan] Piao's own saying. His
maternal grandfather was Chin Ch'ang2." (Ju Shun, however, says, "Pan Ku's maternal
grandfather was Fan Shu-p'i," but we have not been able to find this name in the HS
or HHS, and Yen Shih-ku says that Ying Shao's explanation is correct. Shu-p'i was
moreover Pan Piao's own style.) According to 68: 21a, the four sons of Chin An-shang
were named Ch'ang1, Ch'ang2, Ming, and Ts'en. Chin Ch'ang1 became an Imperial
Household Grandee. Chin Ch'ang2 became an Imperial Household Grandee, General
of the Gentlemen-at-the-Palace, and Palace Attendant to Emperor Yüan. Chin Ts'en
and Chin Ming both became Division Heads and Generals of the Gentlemen-at-thePalace.
The four brothers were thus all courtiers close to the emperor. According to
17: 29b, Chin Ch'ang1 died in 55 B.C.; according to 19 B: 43a, Chin Ch'ang2 died in 21
B.C. Traditions concerning Emperor Yüan were probably preserved among the Chin
clan; Chin T'ang, a grandson of Chin Ch'ang2, was a marquis until the death of Wang
Mang.
In addition to the eulogies in chaps. 9 and 10, Pan Piao is mentioned by name as the
composer of the eulogies in HS 73: 21a, 84: 20b, and 98: 15b.
Ju Shun says, "It is a flute without a bottom." Wang Pao (d. 61 B.C.), in his
"Tung-hsiao Fu (The Fu on the Pandaen Pipes)", in Ch'üan-Han-wen, 42: 1a, (Emperor
Yüan is said to have liked this poem, cf. HS 64 B: 14b), says,
Is among the hills and wastes of Chiang-nan.
Their hollow stems shoot up with few joints;
Their branches spread out abundantly with large distances between their junctures [to the stem]."
joint without any nodes, and took its name from that fact.
Ying Shao explains, "He himself in his privacy composed new songs. Thereupon
he would take the new song and make for it a melody for singing the poem." (Ch'ü
[OMITTED] in ancient times denoted the words of a song; now it denotes the melody.) Hsün Yüeh
adds, "Pei-sheng [OMITTED] [means] it can be played with music." Fu Tsan says, "Tu-ch'ü
[OMITTED] means at the end of a song to cap it [by another]. The next one is called the
tu-ch'ü." Yen Shih-ku and Ho Ch'uo approve Ying Shao's explanation.
The Tz'u-tung, II, ch. 20, p. 68 says that tu [OMITTED] is dittography for the preceding
tu, and was originally either [OMITTED] or [OMITTED] (both words mean the same).
Kung Yü and Hsieh Kuang-tê only rose to be Grandee Secretaries. They died
or retired shortly after attaining that office, which was regularly the stepping-stone to
the position of Lieutenant Chancellor, to which they would probably have also attained,
had they been younger. Hence Pan Piao includes them among Emperor Yüan's chancellors.
Pan Ku is said not to have studied the classics "by chapter and verse, but he
merely picked out the general principles [OMITTED] [of what he was studying]." HHS,
Mem. 30 A: 5b.
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