Records of Han, Vol. 7
From the year of Xuan Mo Tun Tan to the year of Rou Zhao Yan Mao, a total of fifteen years.
Emperor Xiaowen of Han, Part Two
Eleventh Year of Emperor Wen’s Reign (Ren Shen Year, 169 BCE)
1. Winter, eleventh month: The Emperor traveled on an inspection tour to the region of Dai.
2. Spring, first month: He returned from Dai.
3. Summer, sixth month: Liang Huai Wang, Liu Yi, died without a son. Jia Yi again submitted a memorial, saying: “If Your Majesty does not establish regulations now, given the current situation, within only one or two generations, the feudal lords will still indulge themselves without restraint, their power will take root like a great tree and become too strong, and the laws of the Han dynasty will not be enforceable. The states that Your Majesty relies on as a shield and that the Crown Prince depends on are only the two fiefs of Huaiyang and Dai. Dai, bordering the Xiongnu in the north, is adjacent to a powerful enemy; it is enough for it to preserve itself. But Huaiyang, compared to the larger feudal states, is merely like a black mole attached to the face—it is just sufficient to become bait for annexation by a large state and cannot serve any defensive purpose. Now that power is in Your Majesty’s hands, to enfeoff states yet make your own son precisely the bait—how can this be called wise? My humble plan is to take all the territory of the King of Huainan to expand Huaiyang, and also to establish an heir for the King of Liang, cutting off two or three cities north of Huaiyang and the Dong Commandery to enlarge Liang. If this is not feasible, you could move the King of Dai to make his capital at Suiyang. Liang will stretch from Xinxi in the north to the Yellow River, and Huaiyang will encompass Chen in the south, connecting to the Yangzi River. Then the other great feudal lords with rebellious intentions will be terrified and dare not plot treachery. Liang will be sufficient to resist Qi and Zhao, and Huaiyang will be enough to contain Wu and Chu. Your Majesty can then rest easy, forever free from worries east of the mountains—this is a benefit for two generations. Now the world is at peace, and it happens that the feudal lords are all still young; in a few years, Your Majesty will see the consequences. The Qin dynasty toiled day and night to eliminate the troubles of the six states. Now Your Majesty, by military force controlling the world and directing affairs with ease, yet folds your hands and lets troubles like those of the six states brew—this is hardly wise. If you remain temporarily without incident yet accumulate chaos, foster disaster, and watch without settling it; after Your Majesty’s passing, entrusting it to an aged mother and a young son will bring instability to the state—this cannot be called benevolent.” Emperor Wen then adopted Jia Yi’s plan, moving the King of Huaiyang, Liu Wu, to be King of Liang. Liang’s northern boundary reached Mount Tai, and its western boundary reached Gaoyang, gaining over forty large counties. A little over a year later, Jia Yi also died, at the age of only thirty-three.
4. The King of Chengyang, Liu Xi, was moved to be King of Huainan.
5. The Xiongnu invaded Didao County.
At that time, the Xiongnu frequently caused border troubles. The Crown Prince’s household manager, a man of Yinchuan named Chao Cuo, submitted a discourse on military affairs, saying:
“The Art of War says: ‘There are generals who are certain to win, but no soldiers who are certain to win.’ From this perspective, securing the borders and establishing merit and fame depend on good generals, and they must be chosen with care.
“I have also heard that when using troops, when two armies engage and blades cross, the most urgent matters are three: first, mastering the terrain; second, soldiers being well-trained; third, weapons being sharp and effective. The Art of War says: Infantry, chariot troops and cavalry, crossbowmen, long halberds, spears, and sword-shield bearers—each has terrain suitable to them; if used improperly, sometimes ten cannot match one. If soldiers are not selected and trained, if troops are not practiced, if daily movements are not precise, if actions and stillness are not coordinated, if they cannot catch up when pursuing profit or fully flee when avoiding disaster, if the front line attacks while the rear is lax, if they lose coordination with the signals of drums and gongs—this is the fault of not training and disciplining the soldiers, and a hundred cannot match ten. If weapons are not sharp and well-maintained, it is the same as being bare-handed; if armor is not sturdy and fine, it is the same as being naked; if crossbow bolts cannot reach far, it is the same as having short weapons; if shooting cannot hit the target, it is the same as having no arrows; if hitting cannot penetrate, it is the same as having no arrowheads—this is the harm of the general not inspecting weapons, and five cannot match one. Therefore, the Art of War says: ‘If weapons are not sharp, you are giving your soldiers to the enemy; if soldiers are unusable, you are giving your general to the enemy; if the general does not understand military affairs, you are giving your ruler to the enemy; if the ruler does not select his generals, you are giving your state to the enemy.’ These four points are the most important aspects of using troops.
“I have also heard: The forms of small states and large states differ; the situations of strong states and weak states differ; the defenses of perilous and flat terrain differ. Bowing and scraping to serve a strong state—this is the form of a small state; uniting small states to attack a large state—this is the form of states of equal strength; using barbarians to attack barbarians—this is the form of the Central States. Now the terrain and skills of the Xiongnu differ from those of the Central States. Going up and down hills, crossing streams and valleys, the horses of the Central States cannot match them; on dangerous paths and slopes, galloping and shooting, the cavalry of the Central States cannot match them; enduring wind and rain, toil and fatigue, hunger and thirst without tiring, the people of the Central States cannot match them—these are the Xiongnu’s strengths. As for plains, open spaces, light chariots, and cavalry, then the Xiongnu’s ranks are easily thrown into confusion; strong crossbows, long halberds, long range, and reaching far, then the Xiongnu’s bows cannot withstand them; hard armor, sharp weapons, coordination of long and short weapons, mobile crossbowmen shooting back and forth, advancing together in squads of five and ten, then the Xiongnu’s troops cannot withstand them; skilled archers shooting, arrows aimed at the same target, then the Xiongnu’s leather armor and wooden shields cannot hold up; dismounting to fight on the ground, with swords and halberds crossing, advancing and retreating in mutual attack, then the Xiongnu’s foot speed cannot keep up—these are the strengths of the Central States. From this perspective, the Xiongnu have three strengths, while the Central States have five. Your Majesty also mobilizes several hundred thousand troops to punish a few tens of thousands of Xiongnu—this is a strategy of using many to attack few, a method of using one to strike ten.
“Nevertheless, weapons are instruments of ill omen; war is a dangerous affair. Thus, turning the large into the small, turning the strong into the weak, happens in the blink of an eye. Using human lives to contend for victory, once someone falls they cannot get up again, then regret comes too late. The way of an imperial ruler must proceed from a plan of total safety. Now the surrendered Hu, Yiqu, barbarians, and others who have come to submit number several thousand, and their diet and skills are the same as the Xiongnu. You can grant them hard armor, padded clothing, strong bows, and sharp arrows, along with elite cavalry from the border commanderies, and command them with an intelligent general who understands their customs and can unite their hearts, under Your Majesty’s clear orders. If they encounter perilous terrain, use them to resist; on flat, open roads, use light chariots and skilled archers to subdue them. The two forces act as inner and outer support, each displaying its strengths, and moreover using many to attack many—this is a plan of total safety.”
The Emperor praised him, sent a letter to Chao Cuo, and replied to him with grand ceremony.
Chao Cuo also submitted a memorial, saying:
“I have heard that when the Qin dynasty raised troops to attack the Hu and Yue, it was not to protect the borders and save the people from death, but out of greed and cruelty, wanting to expand territory, so no merit was established and the world was already in chaos. Moreover, raising troops without understanding the situation, if they fought, they would be captured by the enemy, and if they garrisoned, they would cause massive deaths of soldiers. The Hu and Mo people are by nature cold-resistant; the people of Yangzhou and Yuezhou are by nature heat-resistant. The Qin garrison soldiers could not adapt to the local water and soil; those who garrisoned died on the borders, and those who transported supplies fell on the roads. The people of Qin, seeing they were about to be conscripted, felt like going to the market to receive the death penalty. Therefore, they used exiles to conscript them, calling it ‘exiled garrison duty.’ First, they conscripted criminals, as well as sons-in-law living with their wives’ families and merchants; later, they conscripted those who had once held market registration; then, they conscripted those whose grandparents or parents had once held market registration; finally, they forcibly conscripted from the left side of the lanes. The conscription was unreasonable, and those conscripted harbored resentment, facing the danger of ten thousand deaths with not a shred of reward. If they died in battle, they did not receive even a single suan’s exemption from taxes. The people of the world clearly knew that disaster would fall upon themselves. When Chen Sheng went to garrison duty and reached Dazexiang, he first raised the call to revolt, and the world followed him like flowing water—this was due to the evil of Qin using threats and force to carry out conscription.
The livelihood and production of the Hu people are not tied to the land, and this situation makes it easy for them to disturb the border. They come and go in migrations, sometimes arriving and sometimes leaving. This is the way of life of the Hu people, and it is also the reason why the people of the Central Plains leave their southern homes. Now the Hu people repeatedly move their herds and hunt near the border passes, waiting for an opportunity to attack the soldiers guarding the frontier. If the soldiers are few, they invade. If Your Majesty does not send relief, then the border people will despair and develop thoughts of surrendering to the enemy. If you send relief, sending too few troops is insufficient, while sending many troops means that by the time reinforcements from distant counties arrive, the Hu people have already left. If the army is gathered and not disbanded, the cost is great; if it is disbanded, the Hu people will invade again. This continues year after year, and then the Central Plains will become impoverished and the people will be unsettled. Your Majesty, fortunately concerned about the border, has sent generals and officials to levy soldiers to govern the frontier, which is a great kindness. Yet now the soldiers from distant places guard the border, rotating every year, and do not understand the capabilities of the Hu people. It would be better to choose those who will reside there long-term, let them settle and farm, and at the same time prepare against the Hu people, so as to use the terrain to build high walls and deep ditches. At strategic points and along waterways, plan and establish towns, each no smaller than a thousand households. First, construct houses and prepare farming tools, then recruit the people, remit their crimes, grant them ranks of nobility, exempt them from taxes and corvée labor, and supply them with winter and summer clothing and food until they can support themselves. The people at the border, if their emoluments and benefits are not generous, cannot be made to reside long-term in dangerous and difficult places. When the Hu people invade and plunder, if anyone can stop their plundering, give half of the seized goods to the one who stopped them, with the government redeeming them with money. If these people do this, then the towns and villages will aid each other, and they will rush to fight the Hu without fearing death. This is not to repay the emperor's kindness, but to want to protect their relatives and obtain goods. Compared with the garrison soldiers from the east, who are unfamiliar with the terrain and fear the Hu in their hearts, their merit is ten thousand times greater. During Your Majesty's reign, if you move the people to fill the border, then distant regions will have no need for garrison farming and border duty. The people at the border, fathers and sons will protect each other, and there will be no disaster of being captured. The benefits will extend to later generations, and your name will be called sagely. Compared with the Qin dynasty, which drove the resentful people, this is far superior.”
Emperor Wen followed his advice and recruited people to move to the border.
Chao Cuo also said:
“Your Majesty has fortunately recruited people to move and fill the border, making the garrison farming and border duty even more economical, and reducing the cost of transport, which is a great kindness. If the lower officials can truly live up to this profound kindness, obey the clear decrees, show compassion for the old and weak among the relocated, treat the strong well, unite their hearts without oppressing or treating them harshly, and make those who arrive first content so that they do not miss their homeland, then the poor people will envy them and encourage each other to go. I have heard that in ancient times, when moving people, they first observed the harmony of yin and yang in the area, tasted the quality of the water and springs, and only then built towns, established markets, planned neighborhoods, and divided residential lands. They first built houses for them and arranged tools. When the people arrived, they had places to live, and when they worked, they had tools. This is why people were willing to leave their homeland and willing to go to the new place. They set up doctors and shamans to treat illnesses and perform sacrifices. Men and women had marriages, the living and the dead cared for each other, graves were adjacent, trees were planted, livestock were raised, and houses were complete and secure. This is what made the people happy to live there and have a long-term residence mindset.
I have also heard that in ancient times, border counties were established to guard against the enemy, making five families form a Wu, with a Wu leader. Ten Wu leaders formed a Li, with a Jia shi. Four Li formed a Lian, with a Jia wubai. Ten Lian formed a Yi, with a Jia hou. All were chosen from among the capable and protective people in the town who were familiar with the terrain and understood the people's hearts. In peacetime, they trained the people in archery methods; in wartime, they taught the people how to respond to the enemy. Therefore, the internal organization of squads and companies was completed, and external military affairs were thus settled. After training was mature, they did not allow them to move. When young, they played together; when older, they worked together. In night battles, they could recognize each other by voice, enough to aid each other. In daytime battles, they could see each other by sight, enough to identify each other. Their mutual affection was enough to make them die for each other. Then encourage them with generous rewards and deter them with severe punishments, and they will charge forward and die without retreating. If the relocated people are not strong and capable, they will only waste clothing and food and cannot be used. Even if they have talent and strength, without good officials, there will still be no results.
Your Majesty has broken off the peace and kinship relations with the Xiongnu. I privately estimate that they will invade southward in winter. If we deal them one heavy blow, it will cause them lifelong injury. To establish authority, we should start in autumn when the bows are stiff (when the Xiongnu go south). If they come and we cannot put them in difficulty, letting them return triumphant, it will be harder to control them later.”
Chao Cuo was upright and harsh by nature. Because of his eloquence, he gained the favor of the Crown Prince, and the Crown Prince's household called him the “Wisdom Bag.”
Twelfth year of Emperor Wen’s reign (Gui You, 168 BCE)
1 In winter, the twelfth month, the Yellow River burst its banks at Suanzao County, flooding eastward and breaching the Jindi Dam and Dong Commandery. The court mobilized a large number of soldiers to block the breach.
2 In spring, the third month, the passes were abolished, and the use of tallies (travel permits) was discontinued.
3 Chao Cuo addressed the emperor, saying:
“When a sage ruler is on the throne, the people do not suffer from cold or hunger. This is not because he personally plows to feed them or weaves to clothe them, but because he can open up ways for them to obtain resources. Thus, during Yao’s time, there were nine years of floods, and during Tang’s time, seven years of drought, yet within the state there were no starving or emaciated people. This was because reserves were plentiful and preparations had been made in advance. Now the empire is unified, and the land and population are no less than in the times of Tang and Yu. Moreover, there have been no consecutive years of flood or drought, yet reserves do not match those of the past. Why is this? Because the land still has potential, and the people still have surplus energy. The land capable of producing grain has not all been cultivated, the benefits of mountains, forests, lakes, and marshes have not all been developed, and those who wander idly without working have not all returned to agriculture.
When cold, people do not necessarily seek light and warm clothes to wear. When hungry, they do not necessarily seek sweet and delicious food to eat. When suffering from hunger and cold, they have no regard for honor or shame. It is human nature that if they do not eat two meals a day, they become hungry, and if they do not make clothes for a year, they become cold. When the stomach is hungry and cannot get food, and the skin is cold and cannot get clothes, even a loving mother cannot protect her child, so how can a ruler keep his people? A wise ruler understands this principle, so he makes the people devote themselves to agriculture and sericulture, reduces taxes, accumulates reserves, fills granaries, and prepares against floods and droughts. Only then can he obtain the people and keep them. The people are the key to how the ruler governs them. The people’s pursuit of benefit is like water flowing downward—it does not choose its direction.
Pearls, jade, gold, and silver cannot be eaten when hungry, nor worn when cold. Yet everyone values them because the ruler uses them. These things are light, small, and easy to store. Held in the hand, they can travel throughout the world without worry of hunger or cold. This makes ministers lightly betray their rulers, the people lightly leave their homeland, robbers and thieves are encouraged, and fugitives obtain portable wealth. Millet, cloth, and silk thread are born from the land, grow according to the seasons, and are gathered by human effort, not made in a single day. Several shi of grain cannot be lifted by a man of average strength and are not coveted by the wicked. Yet if one does not obtain them for a day, he will suffer hunger and cold. Therefore, a wise ruler values the five grains and despises gold and jade.
Now a farming family of five, with no fewer than two persons liable for service, can cultivate no more than one hundred mu of land, and the yield from one hundred mu does not exceed one hundred shi. In spring they plow, in summer they weed, in autumn they harvest, and in winter they store; additionally, they must cut firewood, repair government buildings, and perform corvée labor. In spring they cannot avoid wind and dust, in summer they cannot avoid heat and humidity, in autumn they cannot avoid rain, and in winter they cannot avoid cold and frost—throughout the four seasons, there is not a single day of rest. Furthermore, there are private matters such as welcoming and seeing off guests, mourning the dead, visiting the sick, raising orphans, and nurturing children and grandchildren. Toiling so bitterly, they still suffer from floods and droughts, urgent government decrees, and harsh taxes—levies imposed at irregular times, with orders issued in the morning and changed by evening. Those who have goods sell them at half price; those who have nothing borrow at double interest from usurers, and thus they end up selling their fields, homes, children, and grandchildren to repay debts. As for merchants, the large ones hoard goods to reap double profits, while the small ones set up shops and peddle wares, manipulating scarce commodities. They roam daily in the markets and towns, and when the court urgently needs something, the price they charge is invariably doubled. Thus their men do not plow, and their women do not raise silkworms or weave cloth; yet they wear embroidered silks and eat fine grain and fat meat. Without the toil of farmers, they enjoy the income of the land. Relying on their wealth, they befriend nobles and princes, and their power surpasses that of officials. They compete with each other through financial influence; traveling a thousand li, their carriages and caps are seen continuously, riding in sturdy carriages and driving fat horses, shod in silk shoes and draped in white silk. This is why merchants absorb the farmers and the farmers flee.
The urgent task of the present is nothing more important than making the people engage in agriculture. To make the people engage in agriculture, the key lies in valuing grain. The method for valuing grain is to let the people use grain to obtain rewards or avoid punishment. Now, if we recruit people throughout the empire to deliver grain to the government, they can be granted ranks of nobility or have their crimes remitted. In this way, the rich obtain noble rank, farmers obtain money, and grain has a place to circulate. Those who can deliver grain to receive ranks are all those with surplus. Taking from the surplus to supply the court’s needs means that the taxes on the poor can be reduced. This is what is called reducing the surplus to supplement the deficiency—once the decree is issued, the people will benefit. As the current law provides, a commoner who possesses a war chariot or a cavalry horse may be exempted from the service of three persons. Chariots and cavalry horses are the military equipment of the state, so service is remitted. The teachings of Shennong say: ‘With stone city walls ten ren high, a boiling moat a hundred paces wide, and a million armored soldiers, if there is no grain, the city cannot be held.’ From this we see that grain is the most important resource for the ruler and the foundation of government. Now, allowing the people to deliver grain to receive ranks only exempts one person from service when they reach the rank of Fifth Grandee—this effect is far inferior to that of possessing one war horse. Ranks are unique to the ruler; they can be spoken from the mouth and are inexhaustible. Grain is what the people plant; it grows from the earth and does not run out. Obtaining high rank and avoiding punishment are things people greatly desire. If we let the people throughout the empire deliver grain to the border to receive ranks or have crimes remitted, in no more than three years, the grain at the border will surely become abundant.”
The emperor followed his advice and ordered the people to deliver grain to the border, granting them ranks according to the amount delivered.
Chao Cuo again submitted a memorial, saying: “Your Majesty has graciously allowed the people throughout the empire to deliver grain to the border to receive ranks—this is a great kindness. I privately worry that the grain for border troops is insufficient, so I have greatly circulated the grain of the empire. If the border grain is enough to support five years, then we can order the people to deliver grain to the commanderies and counties. If the grain in the commanderies and counties is enough for more than one year, then we can from time to time grant pardons and not levy taxes on the farmers. In this way, kindness will be extended to the myriad people, and the people will become even more diligent in farming, becoming very prosperous and content.”
The emperor again followed his words and issued an edict, saying: “The way to guide the people lies in devoting effort to the fundamental occupation. I have personally led the people of the empire in agriculture for ten years now, yet the fields have not been further opened, and if one year’s harvest is poor, the people show signs of hunger. This is because those engaged in agriculture are still few, and the officials have not exerted more effort. My edicts have been issued many times, annually encouraging the people to plant trees, yet there has been no effect. This is because the officials have not diligently carried out my edicts and have not clearly instructed the people. Moreover, my farmers work very hard, yet the officials have not shown concern—how can this accomplish anything! This year, grant the farmers remission of half the land tax.”
In the thirteenth year of Emperor Wen’s reign (Jiaxu, 167 BCE)
1 In spring, in the second month, on the day jiayin, the emperor issued an edict, saying: “I personally lead the people of the empire in plowing to supply the grain for the sacrifices, and the empress personally gathers mulberry leaves to supply the ceremonial garments for the sacrifices. Let the relevant rituals be established.”
2 At first, during the Qin dynasty, the prayer officials had a secret prayer office; whenever a calamity or anomaly occurred, they shifted the blame downward. In summer, the emperor issued an edict, saying: “I have heard that the Way of Heaven is that calamity arises from resentment, and blessings arise from virtue. The faults of the hundred officials should be borne by me alone. Now the secret prayer office shifts blame downward to highlight my lack of virtue—I do not approve of this. Abolish it!”
3 Chunyu Yi, the Grand Granary Prefect of the state of Qi, committed a crime and was liable to punishment. He was arrested and imprisoned in Chang’an. His youngest daughter, Tiying, submitted a petition, saying: “My father served as an official, and everyone in the state of Qi praised him for being incorrupt and fair. Now, because he broke the law, he is liable to punishment. I grieve that those who die cannot be brought back to life, and those who are punished cannot have their limbs restored. Even if they later wish to reform, there is no way. I am willing to be entered into the government as a slave to redeem my father’s punishment, so that he may reform himself.”
The emperor took pity on her intention. In the fifth month, he issued an edict, saying: “The Book of Odes says: ‘The kind and gentle ruler is the father and mother of the people.’ Now, when people have faults, before instruction has been applied, punishment is already inflicted on them. Some wish to reform and do good but have no way. I deeply pity them! Punishment that extends to cutting off limbs, carving the skin, and marking the body, never to be restored—how painful and inhumane this is! How can this be the intention of the father and mother of the people? Abolish mutilating punishments, and replace them with other punishments. Moreover, let criminals, according to the severity of their crimes, if they do not flee, serve fixed terms and then be released. Let this be established as law!”
Chancellor Zhang Cang and Imperial Clerk Feng Jing submitted a memorial requesting the establishment of laws, saying: “Those liable to the punishment of having their hair shaved (kun) shall be sentenced to hard labor as city wall builders (chengdan) or grain pounders (chong). Those liable to the punishment of facial tattooing (qing) shall have their hair shaved, wear iron collars, and be sentenced to hard labor as city wall builders or grain pounders. Those liable to the punishment of nose cutting (yi) shall receive three hundred blows. Those liable to the punishment of having their left foot cut off shall receive five hundred blows. Those liable to the punishment of having their right foot cut off, as well as those who commit murder and then surrender, officials who accept bribes, who pervert the law, who steal government property under their custody, and those who, after sentencing, commit a crime punishable by flogging, shall all be sentenced to public execution (qishi). Criminals already sentenced to hard labor as city wall builders or grain pounders shall each serve a fixed term and then be released.” The emperor approved, saying: “It may be so.”
At this time, the emperor had already personally practiced quiet non-action, and the generals and ministers were all old meritorious officials, lacking in literary refinement and mostly simple and honest. They detested the lessons of the Qin dynasty’s harsh government, discussed affairs with a focus on leniency and generosity, were ashamed to speak of others’ faults, and the practice of mutual accusation and exposing secrets changed. Officials were content in their positions, the people delighted in their occupations, savings increased year by year, and the population gradually grew. Customs were pure, the legal net was broad and loose, and doubtful cases were handled leniently. Therefore, punishments greatly decreased, so that in a single year only about four hundred cases were decided, and there was an atmosphere of putting aside the use of punishment.
4 In the sixth month, the emperor issued an edict, saying: “Agriculture is the foundation of the world; there is no matter more important than this. Now, those who diligently engage in agriculture still pay land taxes—this is to make no distinction between the fundamental and the secondary occupations, and the method for encouraging agriculture is not yet complete. Let the land tax on the fields be remitted.”
In the fourteenth year of Emperor Wen’s reign (Yihai, 166 BCE)
In winter, the Xiongnu Old Shanyu led 140,000 cavalry to invade Chaona and Xiaoguan, killing the Beidi Commandant Sun Ang, and plundering a great number of people and livestock. They then advanced to Pengyang, sending elite troops to attack and burn the Huizhong Palace, with reconnaissance cavalry reaching the Ganquan Palace in Yongdi. Emperor Wen appointed Zhongwei Zhou She and Langzhongling Zhang Wu as generals, mobilizing one thousand chariots and one hundred thousand cavalry to station near Chang'an to prepare against Xiongnu incursions. He also appointed Changhou Lu Qing as the General of Shangjun, Ninghou Wei Chi as the General of Beidi, and Longluhou Zhou Zao as the General of Longxi, each garrisoning their respective commanderies. The emperor personally reviewed the troops, rectified the forces, clarified military orders, and rewarded the officers and soldiers, intending to personally campaign against the Xiongnu. The court officials remonstrated, but the emperor did not listen; it was only after the Empress Dowager firmly objected that the emperor desisted. He then appointed Dongyanghou Zhang Xiangru as Grand General, Chenghou Dong Chi and Neishi Luan Bu as generals, to attack the Xiongnu. The Shanyu remained within the border for over a month before departing. The Han forces pursued beyond the frontier but then withdrew, having killed few enemies.
When the emperor was riding in his carriage past the Lang Bureau, he asked the Lang Bureau Chief Feng Tang, "Old man, where is your hometown?" Feng Tang replied, "My grandfather was a native of Zhao, and my father moved to Dai." The emperor said, "When I was in Dai, my Chief of Palace Provisions Gao Qu repeatedly spoke to me of the worthiness of the Zhao general Li Qi and his exploits at the battle of Julu. Now, whenever I eat, my thoughts never leave Julu. Old man, do you know this man?" Feng Tang replied, "Li Qi is not equal to the generalship of Lian Po or Li Mu." The emperor slapped his thigh and said, "Alas! If only I could have generals like Lian Po or Li Mu! If I had them, why would I worry about the Xiongnu!" Feng Tang said, "Even if Your Majesty obtained Lian Po or Li Mu, you would not be able to employ them."
The emperor grew angry, rose, and entered the palace. After a long time, he summoned Feng Tang and rebuked him, saying, "Why did you humiliate me in public? Could you not have told me privately?" Feng Tang apologized, saying, "I am a coarse fellow who does not understand taboos." The emperor was then troubled by the Xiongnu incursions, so he finally asked Feng Tang again, "How do you know I cannot employ Lian Po or Li Mu?" Feng Tang replied, "I have heard that when ancient sovereigns dispatched a general, they would kneel and push the hub of his chariot, saying, 'Matters within the city gates are decided by me; matters outside the city gates are decided by the general.' Merits of war, ranks, and rewards were all decided by the general in the field, and only reported to the court upon return. This is not an empty saying. My grandfather said: When Li Mu served as a Zhao general, guarding the border, he used all the revenues from the military markets to reward his officers and soldiers. Rewards were decided by him in the field, without needing approval from the court. The court entrusted him with full authority and only required him to achieve success. Thus Li Mu was able to fully exercise his wisdom and talent. He selected 1,300 chariots, 13,000 archers, and 100,000 elite soldiers, and with them he was able to drive the Shanyu northward, defeat the Donghu, annihilate the Danlin, curb the powerful Qin to the west, and resist Han and Wei to the south. At that time, Zhao nearly became a hegemon. Later, it happened that King Zhao Qian ascended the throne, heeded the slander of Guo Kai, and ultimately killed Li Mu, replacing him with Yan Ju. Consequently, the army was defeated, the soldiers fled, and the state was destroyed and captured by Qin. Now I have heard privately that Wei Shang, the Governor of Yunzhong, used all the revenues from the military markets to reward his soldiers, and also used his own salary to slaughter a cow every five days, personally feasting his guests, military officers, and retainers. Therefore, the Xiongnu kept far away and dared not approach the Yunzhong border. Once the Xiongnu did invade, Wei Shang led chariots and cavalry out and killed many enemies. Those soldiers were all sons of commoner families, who came from the fields to join the army. How could they understand military regulations like the chi ji and wu fu! They fought hard all day, killing enemies and taking captives, and when they reported their merits to the headquarters, if a single word did not match, the civil officials would use the law to punish them, and their rewards would not be granted. Yet the laws that the officials enforce must be carried out. I foolishly believe that Your Majesty's rewards are too light and punishments are too heavy. Moreover, the Governor of Yunzhong, Wei Shang, was convicted for reporting six fewer enemy heads than the actual number of kills and captives. Your Majesty handed him over to the judicial officers, stripped him of his rank, and sentenced him to hard labor. From this, I conclude that even if Your Majesty obtained Lian Po or Li Mu, you would not be able to employ them!" The emperor was pleased. That very day, he ordered Feng Tang to take a tally and go to pardon Wei Shang, reinstating him as the Governor of Yunzhong, and appointed Feng Tang as the Commandant of Chariot and Cavalry.
In spring, the emperor issued an edict to expand the altars for various sacrifices and the jade and silk used in offerings, saying, "I have heard that when the prayer officials offer blessings, they attribute all good fortune to me alone and do not pray for the people. I feel deeply ashamed. With my lack of virtue, to enjoy these blessings alone while the people do not share them only increases my unworthiness. Order the prayer officials to express reverence and not to pray for me personally!"
In this year, Liu Pijiang, King Wen of Hejian, died.
Initially, Chancellor Zhang Cang believed that the Han Dynasty belonged to the Water Virtue. A man from Lu, Gongsun Chen, argued that the Han Dynasty should belong to the Earth Virtue, with the omen being the appearance of a yellow dragon. Zhang Cang considered Gongsun Chen's view incorrect and did not adopt it.
In the fifteenth year of Emperor Wen's reign (Bingzi, 165 BCE).
In spring, a yellow dragon appeared in Chengji. The emperor summoned Gongsun Chen, appointed him as a Erudite, and had him, together with other scholars, expound on the theory of the Earth Virtue and draft plans for changing the calendar and the colors of court dress. Zhang Cang consequently withdrew from his position in self-deprecation.
In summer, in the fourth month, the emperor for the first time toured Yong, performed a suburban sacrifice to the Five Emperors, and proclaimed a general amnesty.
In autumn, in the ninth month, the emperor issued an edict commanding the feudal kings, nobles, and commandery governors to recommend worthy and upright men who could speak frankly in remonstrance. The emperor personally questioned them. The heir-apparent's household prefect, Chao Cuo, achieved the highest distinction in the examination and was promoted to Palace Counselor. Chao Cuo further submitted a memorial proposing that the power of the feudal kings should be reduced and that certain laws should be revised, totaling thirty chapters. Although the emperor did not adopt all of them, he greatly appreciated Chao Cuo's talent.
In this year, Liu Ze, King Wen of Qi, and Liu Fu, King Ai of Hejian, both died without sons, and their kingdoms were abolished.
A man from Zhao, Xinyuan Ping, gained an audience with the emperor through his skill in observing vapors, saying that northeast of Chang'an there was a divine vapor showing five colors. The emperor then ordered the construction of a temple to the Five Emperors at Weiyang.
In the sixteenth year of Emperor Wen's reign (Dingchou, 164 BCE).
In summer, in the fourth month, the emperor sacrificed to the Supreme God at the Temple of the Five Emperors at Weiyang. Xinyuan Ping thereby became honored, reaching the rank of Superior Grand Master, with cumulative gifts of a thousand catties of gold. The emperor also sent Erudites and scholars to compile the "Royal Institutions" from the Six Classics, and to plan and discuss tours of inspection and the feng and shan sacrifices. He also established an altar to the Five Emperors north of Changmen Road.
He transferred Liu Xi, the King of Huainan, to be the King of Chengyang, and divided the territory of Qi into six kingdoms. On the day Bingyin, he enfeoffed the six surviving sons of King Daohui of Qi as kings: Yangxuhou Liu Jianglu became King of Qi, Anduhou Liu Zhi became King of Jibei, Wuchenghou Liu Xian became King of Zichuan, Baishihou Liu Xiongqu became King of Jiaodong, Pingchanghou Liu Ang became King of Jiaoxi, and Lihou Liu Piguang became King of Jinan. The three surviving sons of King Li of Huainan were enfeoffed: Fuchanghou Liu An became King of Huainan, Anyanghou Liu Bo became King of Hengshan, and Yangzhouhou Liu Ci became King of Lujiang.
In autumn, in the ninth month, Xinyuan Ping sent someone to present a jade cup at the palace gate with a memorial. Xinyuan Ping said to the emperor, "There is a vapor of precious jade floating before the palace gate." Soon, upon inspection, someone was indeed found to be offering a jade cup, inscribed with the words "May the Lord of Men prolong his years." Xinyuan Ping also said, "I calculate that the sun will again reach the zenith." After a short while, the sun retreated and reached the zenith again. Thereupon, the seventeenth year was changed to the first year of a new era, and the emperor ordered a great drinking celebration throughout the empire. Xinyuan Ping said, "The treasured tripod of the Zhou Dynasty sank in the Si River. Now the Yellow River has burst its banks and connected with the Si River. I see from the northeast, around Fenyin, a vapor of metal and treasure. I anticipate that the Zhou tripod is about to appear! The sign has manifested; if it is not welcomed, it will not come." The emperor then sent people to build a temple south of Fenyin, near the Yellow River, hoping to cause the Zhou tripod to appear through sacrifice.
In the first year of the Later Yuan era of Emperor Wen (Wuyin, 163 BCE).
In winter, the tenth month, someone submitted a letter accusing Xinyuan Ping that all his words were fraudulent; the Emperor handed him over to the magistrates for trial and executed Xinyuan Ping's entire clan. From then on, the Emperor also slackened his efforts regarding changing the calendar, ceremonial colors, and matters of gods and spirits, and the Five Emperor Temples at Weiyang and Changmen were merely placed under the care of sacrificial officials, who conducted rites at the proper times; the Emperor no longer went in person.
In spring, the third month, Empress Dowager Zhang, wife of Emperor Hui, passed away.
Emperor Wen issued an edict saying: "In recent years, the harvests have been poor, and there have been disasters of floods, droughts, and pestilence; I am deeply troubled. I am foolish and ignorant of affairs, and have failed to understand where the fault lies: Could it be that my governance has errors, or my conduct has transgressions? Is it that the Way of Heaven is not smooth, the benefits of the earth are not fully realized, human affairs are out of harmony, and the spirits have been neglected and not properly worshipped? Why has it come to this? Perhaps the salaries of the various officials have been reduced, and there are too many useless activities? Why are the people's food supplies so lacking? The measurement of fields has not decreased compared to before, and the census of the population has not increased; calculating the land per person, there is still surplus compared to ancient times, yet grain is extremely insufficient—where does this fault lie? Could it be that too many people are engaged in commerce and other secondary occupations, harming agriculture, that too much grain is wasted in brewing wine, and that too much is consumed by livestock? In these matters, great and small, I have not grasped the key. I wish to consult with the Chancellor, the Marquises, the officials of two thousand bushels, and the Erudites. If there are ways to help the people, please consider them thoroughly and do not conceal anything!"
Emperor Wen's Second Year (Jisi, 162 BCE)
In summer, the Emperor toured the Yuyang Palace in Yong.
In the sixth month, Dai Xiaowang, Liu Can, died.
For several years in a row, the Xiongnu invaded the border, killing and plundering a great many people and livestock; the commanderies of Yunzhong and Liaodong suffered the most severely, with each commandery losing more than ten thousand people. The Emperor was deeply worried about this, so he sent an envoy with a letter to the Chanyu. The Chanyu also sent a Danghu to return the courtesy, and peace and kinship were renewed with the Xiongnu.
On the day Wuxu of the eighth month, Chancellor Zhang Cang was dismissed from office. The Emperor, because the younger brother of the Empress, Dou Guangguo, was worthy and virtuous, wished to appoint him as Chancellor, but said: "I fear that the world would think I am partial to Guangguo; after much consideration, I found it unsuitable." Among the remaining ministers from the time of Emperor Gao, there was no suitable candidate. The Imperial Secretary, Shen Tu Jia of Liang, had previously followed Emperor Gao as a strong crossbowman and was enfeoffed as Marquis of Guan Nei; on the day Gengwu, Shen Tu Jia was appointed Chancellor and enfeoffed as Marquis of Gu'an. Shen Tu Jia was upright and incorruptible; in his household, he did not receive private visitors. At that time, the Grand Palace Grandee Deng Tong was greatly favored and beloved, with rewards totaling billions of cash. The Emperor once went to Deng Tong's home for a banquet; his favor toward him was unmatched. Shen Tu Jia once came to court, and when Deng Tong was by the Emperor's side, showing disrespectful behavior, Shen Tu Jia, after finishing his report, then said: "Your Majesty favors and loves your subjects, so you may enrich them and give them honor; but as for court etiquette, it cannot be taken lightly." The Emperor said: "You need not speak further; I am partial to him." After the court session, Shen Tu Jia sat in the Chancellor's office, issued a document summoning Deng Tong to the Chancellery, and if he did not come, he would be executed. Deng Tong was afraid and went to the palace to inform the Emperor; the Emperor said: "You just go; I will immediately send someone to summon you back." When Deng Tong arrived at the Chancellery, he removed his cap, bared his feet, and kowtowed to Shen Tu Jia, begging for forgiveness. Shen Tu Jia sat calmly and did not return the courtesy, reproaching him, saying: "The court is the court of Emperor Gao. Deng Tong, you lowly subject, behaved frivolously in the hall, committing the crime of great disrespect; you should be beheaded. Officers! Execute the beheading now!" Deng Tong kowtowed until his head bled, but still was not pardoned. The Emperor, judging that the Chancellor had already humiliated Deng Tong enough, sent an envoy with a tally to summon Deng Tong and told the Chancellor: "This is my jester; let him go!" When Deng Tong arrived before the Emperor, he wept and said to the Emperor: "The Chancellor almost killed me!"
Emperor Wen's Third Year (Gengchen, 161 BCE)
1. In spring, the second month, the Emperor toured the land of Dai.
2. That year, the Xiongnu Laoshang Chanyu died, and his son, Junchen Chanyu, succeeded him.
Emperor Wen's Fourth Year (Xinsi, 160 BCE)
1. In summer, the fourth month, on the day Bingyin, which was the last day of the month, a solar eclipse occurred.
2. In the fifth month, a general amnesty was granted.
3. The Emperor toured Yong.
Emperor Wen's Fifth Year (Renwu, 159 BCE)
1. In spring, the first month, the Emperor toured Longxi; in the third month, he toured Yong; in autumn, the seventh month, he toured Dai.
Emperor Wen's Sixth Year (Guiwei, 158 BCE)
1. In winter, thirty thousand Xiongnu cavalry invaded Shang Commandery, and another thirty thousand cavalry invaded Yunzhong, killing and capturing many people; beacon fires reached all the way to the Sweet Springs Palace and Chang'an. The court appointed the Grand Master of the Palace, Ling Mian, as General of Chariots and Cavalry, to garrison at Feihu; the former Chancellor of Chu, Su Yi, as General, to garrison at Gouzhu; General Zhang Wu to garrison at Beidi; the Grand Administrator of Henei, Zhou Yafu, as General, to encamp at Xiliu; the Supervisor of the Imperial Clan, Liu Li, as General, to encamp at Bashang; and the Marquis of Zhuzi, Xu Li, as General, to encamp at Jimen, in order to guard against the Xiongnu.
The Emperor personally went to inspect the troops. When he reached the camps at Bashang and Jimen, he drove straight in, and the generals and their subordinates all escorted him on horseback. Shortly after, he arrived at the camp at Xiliu. The soldiers and officers were all clad in armor, their weapons sharpened, their crossbows drawn and ready. The Emperor's outriders arrived but could not enter. The outriders said: "The Son of Heaven is about to arrive!" The Commandant of the Camp Gate said: "The General's orders are: 'Within the camp, only the General's commands are heard, not the Son of Heaven's edicts!'" After a short while, the Emperor arrived, but still could not enter. So the Emperor sent an envoy with a tally to issue an edict to the General, saying: "I wish to enter the camp to inspect the troops." Only then did Zhou Yafu issue orders saying "Open the camp gate." The soldiers guarding the gate said to the Emperor's chariot: "The General has decreed: Within the camp, chariots may not gallop." So the Son of Heaven reined in his horses and proceeded slowly. When he reached the camp, General Zhou Yafu, holding his weapon, made a bow and said: "Armored and helmeted soldiers do not perform kneeling prostrations; allow me to salute with a military courtesy." The Son of Heaven was moved, changed his expression, leaned forward on the crossbar of his chariot, and sent someone to express his thanks, saying: "The Emperor respectfully inspects the General." After completing the ceremony, he departed. When they left the camp gate, the ministers were all astonished. The Emperor said: "Ah, this is truly a general! The camps at Bashang and Jimen were like child's play; their generals could easily have been captured or attacked. As for Zhou Yafu, how could he be violated?" He praised him for a long time. After more than a month, the Han forces reached the border, and the Xiongnu also withdrew far from the frontier; the Han forces then withdrew. Thereupon, Zhou Yafu was appointed Commandant of the Capital.
2. In summer, the fourth month, there was a great drought and a locust plague. An edict was issued ordering the feudal lords not to send tribute; opening up the mountains, forests, and marshes for the people; reducing the use of various ornaments, carriages, and attire; reducing the number of Gentlemen Attendants and minor officials; opening the granaries to relieve the people; and allowing the people to sell noble ranks.
Emperor Wen's Seventh Year (Jiashen, 157 BCE)
1. In summer, the sixth month, on the day Jihai, Emperor Wen passed away in the Weiyang Palace. His posthumous edict said:
I have heard: All things that sprout beneath heaven have none that do not die. Death is the principle of heaven and earth, the natural pattern of all things—why should there be special grief over it? In this generation, people praise life and loathe death, lavish burials ruin families, and heavy mourning periods harm the body. I deeply disapprove of these practices. Moreover, since I am without virtue and have not aided the people, now that I am about to die, would I cause them to mourn and weep for a long time, enduring cold and heat, making fathers and sons grieve, injuring the will of the elders, reducing their food and drink, cutting off sacrifices to the spirits, thereby my lack of virtue? How could I face the people of the world! I have been able to preserve the ancestral temple, entrusting my insignificant body above the lords of the world, for over twenty years. Relying on the spirits of heaven and the blessings of the altars of soil and grain, the world has been peaceful, with no warfare. Since I am not intelligent, I have often feared committing errors and disgracing the inherited virtue of the former emperors, only because of the length of my years, worrying I might not end well. Now, fortunately, I have been able to complete my allotted lifespan and can again be offered sacrifices in the High Temple—what is there to mourn! I specially command the officials and people of the world: When the edict arrives, wail in mourning for three days, then all remove mourning clothes; do not prohibit marrying, giving daughters in marriage, sacrificing, drinking wine, or eating meat; those who should manage the funeral, wear mourning, and wail should not go barefoot; the hemp band tied around the head should not exceed three inches in width; do not set up funeral carriages or weapons; do not summon the people to wail in the palace; those in the palace who should wail should each wail fifteen times at dawn and dusk, stopping after the rites are completed; outside the times for wailing at dawn and dusk, forbid wailing without authorization; after the coffin is lowered, wear the greater meritorious mourning for fifteen days, the lesser meritorious mourning for fourteen days, and the fine linen mourning for seven days, then remove mourning clothes. For other matters not covered in this edict, follow this edict by analogy. Announce it to the world, so that people clearly know my intent. The mountains and rivers at Baling should be kept as they are, with no alterations. From the Lady down to the Junior Maid, all are to be sent home."
On the day Yisi, he was buried at Baling.
Emperor Wen reigned for twenty-three years. Palaces, gardens, carriages, and clothing were not increased; anything inconvenient for the people was immediately abolished to benefit them. Once he wanted to build a Dew Terrace, summoned craftsmen to calculate the cost, which was worth a hundred catties of gold. Emperor Wen said: "A hundred catties of gold is the total property of ten moderately wealthy households. I guard the palaces of the former emperors, often fearing I might disgrace them—why build a Dew Terrace!" He wore black, coarse silk; his favored Consort Shen did not let her clothes drag on the ground; curtains and screens had no embroidery—thereby showing sincerity and simplicity, setting an example for the world. When building Baling, he used only earthenware vessels, not allowing gold, silver, copper, or tin as ornaments; he relied on the mountain's contour and did not raise a tumulus. When the King of Wu feigned illness and did not come to court, he gave him an armrest and staff. When officials like Yuan Ang remonstrated with sharp words, he often tolerated and accepted them. When Zhang Wu and others accepted bribes of gold and were discovered, he instead rewarded them to make them feel ashamed; he devoted himself solely to using grace and virtue to transform the people. Therefore, the world was peaceful, every household was prosperous, and few in later generations could match him.
2 On the day Dingwei, the Crown Prince ascended the imperial throne. He honored Empress Dowager Bo as Grand Empress Dowager and the Empress as Empress Dowager.
3 In the ninth month, a comet appeared in the west.
4 This year, Wu Zhu, the King of Changsha, died without a son, and his kingdom was abolished.
Initially, Emperor Gaozu considered Wu Rui, the King of Changsha, worthy and issued an edict to the Imperial Secretary, saying: "The King of Changsha is loyal; he should be recorded in the statutes." By the time of Emperor Xiaohui and Empress Gao, two sons of Wu Rui by concubines were enfeoffed as marquises, but after several generations, the succession was broken.
Xiaojing Emperor (Part One)
First Year of Jingdi's Former Reign (Yiyou, 156 BCE)
1 Winter, tenth month. Chancellor Shen Tu Jia and others submitted a memorial: "No merit surpasses that of Emperor Gaodi, and no virtue exceeds that of Emperor Xiaowen. The temple of Emperor Gaodi should be the Grand Ancestral Temple of the emperors; the temple of Emperor Xiaowen should be the Venerable Ancestral Temple of the emperors. The Son of Heaven should sacrifice to the Grand Ancestral Temple and the Venerable Ancestral Temple for generations, and the commanderies and kingdoms should each establish a Venerable Ancestral Temple for Emperor Xiaowen." Emperor Jing issued an edict saying: "Approved."
2 Summer, fourth month, day Yimao. A general amnesty was granted to the world.
3 The Imperial Secretary Tao Qing was sent to the border of Dai to make peace and kinship with the Xiongnu.
4 Fifth month. The tax on the people's fields was restored to half, at a rate of one-thirtieth.
5 Initially, Emperor Wen abolished mutilating punishments. In name, this had the reputation of lightening punishments, but in reality, it killed people. Those who had their right foot cut off were still to be executed; those who had their left foot cut off were beaten five hundred times, and those whose noses were to be cut off were beaten three hundred times; most died from the beatings. This year, Emperor Jing issued an edict saying: "Applying beatings is no different from heavy punishments; if by chance one does not die, they can no longer live as a human being. Revise the law: change beatings of five hundred to three hundred, and beatings of three hundred to two hundred."
6 The Grand Master of Remonstrance Zhou Ren was appointed as Prefect of the Palace Gentlemen, Zhang Ou as Commandant of Justice, Liu Li, the Marquis of Pinglu and son of the King of Chu Yuan, as Director of the Imperial Clan, and the Central Grand Master Chao Cuo as Left Governor of the Capital. Zhou Ren had initially served as a Gentleman of the Heir Apparent and gained favor through incorruptibility and caution. Zhang Ou also served in the Heir Apparent's palace attending to Emperor Jing. Although he studied the school of names and punishments, he was by nature generous and honest, and Emperor Jing therefore valued him and appointed him as one of the Nine Ministers. In his official career, Zhang Ou never spoke of prosecuting people, handling affairs solely with sincerity and generosity; his subordinates considered him a generous elder and did not dare to deceive him excessively.
Second Year of Jingdi's Former Reign (Bingxu, 155 BCE)
1 Winter, twelfth month. A comet appeared in the southwest.
2 An order was issued for all men in the world to register for service at the age of twenty.
3 Spring, third month, day Jiayin. The Emperor's son Liu De was established as King of Hejian, Liu Kan as King of Linjiang, Liu Yu as King of Huaiyang, Liu Fei as King of Runan, Liu Pengzu as King of Guangchuan, and Liu Fa as King of Changsha.
4 Summer, fourth month, day Renwu. Grand Empress Dowager Bo died.
5 Sixth month. Chancellor Shen Tu Jia died. At that time, the Left Governor of the Capital, Chao Cuo, repeatedly requested private audiences to discuss state affairs. The Emperor always followed his advice, and his favor surpassed that of the Nine Ministers; many laws were revised and established by him. Chancellor Shen Tu Jia felt frustrated because his own suggestions were not adopted and resented Chao Cuo. Chao Cuo, serving as Governor of the Capital, found it inconvenient to enter and exit through the east gate, so he opened a south gate. The place where the south gate was opened was the outer wall of the temple enclosure of the Supreme Emperor. Shen Tu Jia, hearing that Chao Cuo had cut through the temple wall, submitted a memorial requesting Chao Cuo's execution. Someone told Chao Cuo about this, and he was very frightened. He entered the palace that night to see the Emperor and voluntarily confessed his guilt. When the court convened, Shen Tu Jia memorialized requesting the execution of the Governor of the Capital, Chao Cuo. The Emperor said: "What Chao Cuo cut through was not the actual temple wall, but the outer wall, where idle officials reside; moreover, it was I who ordered him to do so; Chao Cuo is not guilty." Chancellor Shen Tu Jia apologized and withdrew. After the court session, Shen Tu Jia said to the Chief of the Clerks: "I regret not having beheaded Chao Cuo first and then memorializing; as a result, I was betrayed by him." When he returned home, he vomited blood and died. From then on, Chao Cuo became even more honored.
6 Autumn. Han made peace and kinship with the Xiongnu.
7 Eighth month, day Dingwei. The Imperial Secretary Tao Qing, Marquis of Kaifeng, was appointed Chancellor. On day Dingsi, the Governor of the Capital, Chao Cuo, was appointed Imperial Secretary.
8 A comet appeared in the northeast.
9 Autumn. Hail fell on Mount Heng, with large hailstones five inches in diameter, and in some places it accumulated to a depth of two feet.
10 The planet Mars moved retrograde and stopped near the North Star; the moon appeared between the North Stars; the planet Jupiter moved retrograde in the Celestial Court.
Because Liang the Filial King was the younger son of Empress Dowager Dou, he was favored and granted a fief of over forty cities, occupying the most fertile land in the empire. Gifts bestowed upon him were too numerous to recount; the gold in his treasury amounted to nearly a million million, and his pearls, jade, treasures, and curiosities exceeded those in the capital. He constructed the Eastern Garden, spanning over three hundred li, expanded the city of Suiyang to seventy li, and grandly built palaces and halls, erecting elevated passageways that connected the royal palace to the Terrace, stretching over thirty li. He recruited the bravest and most talented men from all directions, such as Mei Cheng and Yan Ji from Wu, Yang Sheng, Gongsun Gui, and Zou Yang from Qi, and Sima Xiangru from Shu, all of whom followed and associated with him. Every time he entered the court, the emperor sent an envoy bearing a tally and using the imperial four-horse carriage to welcome the King of Liang at the pass. Upon arrival, he was favored beyond measure; when entering the palace, he shared the same carriage with the emperor, and when leaving, they rode in the same chariot, hunting in the Shanglin Park. Taking advantage of this, the King of Liang petitioned to remain in the capital, staying for nearly half a year. His attendants, court gentlemen, and receptionists, once registered, could enter and exit the gates of the imperial palace, with no difference from the eunuchs of the Han dynasty.