In some cases, a Daoist adept carrying out "shijie" "escape by means of a corpse" was not attempting miraculous transcendence but was simply absconding from difficult demands, such as when Emperor Wu of Jin indefinitely detained Ge Xuan, he told his disciple, "I do not have the leisure to prepare the great drug [of immortality]. Now I will perform "shijie"." (tr. Campany 2002: 59). The "Book of the Later Han" gives several examples. Xu Yang (許楊) was an expert in Chinese numerology, but when the usurper Wang Mang conscripted him into the new government, Xu changed his name and became a famed healer in a distant province, and returned home only after the Han army had executed Wang Mang in 23 CE. For similar reasons, Feng Liang (馮良) supposedly killed his horse, smashed his carriage, tore his clothes to pieces, and disappeared. Everyone believed that wild animals had killed him, and his family buried the remains found at the site—but Feng returned more than ten years later (Cedzich 2011: 40). Narratives involving this expedient type of "shijie" have common themes of name change and identity creation (Cedzich 2011: 27). This represents "a momentous abstention from the family lineage system that formed the spine of Chinese society" (Campany 2002: 55–56). The elaborate "shijie" process given above in the "Lingbao wufu xu" says, "After the adept has reached a safe place, they begin a new life under a pseudonym, but can never return home (where they might be recognized)." (tr. Campany 2002: 54). Finally, even the Shangqing patriarch Tao Hongjing himself, after years of unsuccessful alchemical experiments with immortality elixirs for Emperor Wu of Liang (r. 502–549), desperately attempted to flee his imperial patron in 508 by changing his name to Wang Zheng (王整) and pretending to be an ordinary soldier (Cedzich 2011: 40).