Hanlin scholar Ouyang Xiu was beaten by a group of people on the street- reading - books - people - groups - beating - ?!
This is one of the most important events in the history of the Northern Song Dynasty that should not be ignored, and if the people of Kaifeng want to witness the same scene again, I am afraid that it will not be until 1126, when a group of students beat up the "prodigal prime minister", Li Bangyan.
And then what?
Then, the Northern Song Dynasty was gone.
So, TV... Dramas are all deceptive.
One
Flowers like Yi, willow like Yi... Yangtze River East, Yangtze River West... ("Ouyang Xiu· Sauvignon Blanc ・ Hua Xiangyi)
Do you think that the people of the Northern Song Dynasty are all dressed in flowing clothes and polite, and only know how to chant the wind and make the moon, dark red and light white, this sauce purple?
In fact, many times, it is they who roll up their sleeves, and one group of people beats up another group of people, just like this sauce purple -
The jingyou and Qingli party struggle was a mass beating by Ouyang Xiu, Cai Xiang, Sun Fu, Wang Su, and other cadres against Lü Yijian's party in the same year; the "Pu discussion" that continued to ferment between the two sides was a mass beating by Sima Guang, Fan Zhen, Lü Jie, and others on Han Qi and Ouyang Xiu's party in the same year.
However, this time Ouyang Xiu was repaired, not because Ouyang Xiu was also like the original short and tight, to "tell the book" to this group of lifters, but because Ouyang Xiu wanted to rate their compositions.
The year was 1057, and Ouyang Xiu and Dwarf Da were close to Geng.
On the sixth day of the first lunar month, the edict ordered Ouyang Xiu, a scholar of Hanlin, to "Quan Zhi Gongju", that is, the chief examiner of the "Provincial Examination", that is, the lord of this group of people, and he also knew the tribute, as well as Han Dai, a scholar of the Duanming Temple, Wang Jue, a scholar of Hanlin, Fan Zhen, and a scholar of Longtuge.
In addition to the absence of the beauties, I think their live broadcast is almost this sauce purple -
Where the courtyard is locked for fifty days... The remaining six people, happy to be together, lived in groups all day, long and dangerous rhymes, multi-system interplay, pen officials tired of writing, and history rushed back and forth. Occasionally comical and mocking, in the form of wind thorns, more rewarding, often coaxing the hall to fall. (Ouyang Xiu GuitianLu)
The scene before 963, if it is replaced by today's college entrance examination score?
After Ouyang Xiu's "riot operation", the newly baked list, the result made everyone break the glasses, and those candidates who you frantically called were thrown out of the eighteenth line, such as Liu Ji, who studied in Taixue, repeatedly took the first exam, but this time it was completely planted.
Not only that, Ouyang Xiu also put a big red cross on Liu Ji's test paper, gave a three-word comment - "Da Miao Miao", in the circle of friends, this is simply a great humiliation to Liu Ji, is it intolerable or intolerable?
Liu Ji, a scholar, is tired as the first person in Traditional Chinese Studies... Ouyang Gong was deeply evil... There is a man who said: "The heavens and the earth are rolled, all things thrive, and the saints are hairy." Gong Yue: "This must be Liu Jiye." The drama continues: "Show talent stabbing, trial officer brush." It is smeared with a large Zhu pen, from the beginning to the end, called "Red Le Shuai", and sentenced to the word "Da Shu Miao". Even the fruit is a few. ("Shen Kuo Mengxi Pen Talk")
Therefore, it is no wonder that Ouyang Xiu wants to be greeted by others, and even some people can't help but sprinkle paper money on Ouyang Xiu's family, after all, Ouyang Xiu's fear of people has caused public anger, and the police can't control it.
Back on the scene, what is this? In this regard, the Southern Song Dynasty historian Li Tao, who has always been known for his rigor, wrote:
First of all, Jin Shiyi became accustomed to strangeness... (Ouyang) Cultivate deep diseases... When the praise is recommended, it is not chosen. The arrogant people who waited for the morning dynasty, gathered to slander them, and the street clerks could not stop; or they surrendered their homes for the "Sacrifice of Ouyang Xiuwen", and the pawn could not ask his master's name to be placed in the law. (Continuation of the Zhizhi TongjianChang Edition (vol. 185))
I simply translate this passage, perhaps an inappropriate analogy: just like the previous two years of knowledge payment, everyone bought Mimon's class, and also learned a lot, thinking that as long as they add a little "Mimi" to their public name, "It won't be long before I will be promoted and raised, become a general manager, become a CEO, marry Bai Fumei, and embark on the peak of life. ”
Contrary to your wishes, in the face of the big test of life, suddenly someone ran to tell you that the tide had suddenly changed, and now you have to change to Teacher Shen Jiuchuan. I think that the next person to be knocked into a pig's head is my Shen Ye.
Undoubtedly, Ouyang Xiu, as the chief examiner, borrowed the baton of keju to openly carry private goods, and moreover, it was still a surprise attack that caught people off guard.
In fact, this can not all be blamed on him, because in the Song Dynasty's scientific expeditions, most of them temporarily appointed examiners, the so-called "Quan Zhi Gongju", temporary "dispatch".
Liu Ji folded the sand, but let Su Shi pick up a big leak, he was a hit, was promoted by Ouyang Xiu as the second, almost debuted in the C position, Su Shi was able to stand out, because his "Theory of Punishment reward loyalty" "No Algae Ornament", just right for the appetite of the chief examiner Ouyang Xiu, of course, Su Rui also successfully on the list.
In fact, Lao Su had already approved Ouyang Xiu's pulse, and since entering Beijing, there had been at least three definite and considerable meetings between Lao Su and Ouyang Xiu, and at the two salons organized by Ouyang Xiu, Wang Anshi, Su Xun, and Mei Yaochen all participated, in addition, Ouyang Xiu spared no effort to recommend Su Xun to the imperial court and fu bi, the prime minister at the time.
Even so, according to Wang Jue, who had read the papers with Ouyang Xiu afterwards, Su Shi had written the Treatise on the Reward of Loyalty and Thickness, and had also drafted it three times, and moreover, after several alterations, it can be seen that Su Shi was cautious and cautious, and was there a tug-of-war between insisting on his own views and speculating and pandering to Ouyang Xueshi's personal preferences?
(Su Shi) Drafted three times, although the draft was also annotated, it was prudent. ("Li Li (zhì) Jinan Mr. Teacher and Friend Talk")
Is there any cheating between Europe and the Soviet Union? We don't know, but one thing is certain, the close contact between Su Xun and Ouyang Xiu is enough to make Ersu aware of Ouyang Xiu's personal preferences.
Moreover, Su Xun was originally a non-committal opportunist, especially in exam counseling, and he never lost to Teacher Zhang Xuefeng. As evidenced by this, in the sixth year of Jiayou (1061), Ersu took the examination for the system of subjects, and Lao Su was worried that one of his sons would not be able to pass the examination, so he gave Ersu an idea of choosing one of the two, instigating the brothers to choose one square theory and the other to choose the anti-square theory.
(Su Shi, Su Rui) The second duke will try, gongbai yue father Mingyun, worried about a dethronement, why not? Ming Yun said: "I can make Ru all get it, one harmony question, one scolding question can also be." "By yes, both of them will get the fruit." ("Cai Yun (tāo) Tiewei Mountain Cong Talk", Su Xun, character Mingyun.) ）
The result? The second Su was both designated as the third class by the re-examiner Sima Guang, and passed the examination, and moreover, the third class of the system and the first class were treated, but the first examiner Hu Su thought that there was a problem with Su Rui's article (I think Su Rui may be the one who did the opposite and took the sword to the side), for this reason, Sima Guang wrote to the imperial court to defend Su Rui, and later, after consulting with Fan Zhen, the result of Su Rui was changed to the fourth class.
However, this caused the dissatisfaction of The Zhizhi Wang Anshi, who believed that Su Rui's article deliberately catered to the chancellor Han Qi, after all, Wang Anshi was not Ouyang Xiu, and he was later known as "XiangGong".
At this time, prime minister Fu Bi had just died and temporarily resigned, but he pulled an old friend Han Qi and asked Han Qi to take over as a worship officer. Before the examination, Su Rui fell ill, and Han Qi specifically requested that the exam time be postponed, saying that he wanted to wait for Su Ru to recover. Not only that, Han Qi also actively let the wind among the candidates, saying that Ersu signed up, do you dare to mix? From this point of view, Su Rui's pandering to Han Qi is also excusable.
However, the stubborn Wang Anshi refused to sign Su Rui's admission letter, which made Su Rui very hurt, which seriously affected his plan to save his working years, and later, resulting in Su Rui's delay in promotion, Er Su or therefore had a grudge with Wang Anshi, which was an afterthought, and listened to the next decomposition.
Returning to those who were eliminated, their fate was vulnerable to Ouyang Xiu's willfulness. Looking at Mei Yaochen in front of you, it is a living lesson from the past.
Mei Yaochen is famous for the text, he and Su Shunqin are equally named "Su Mei", and he and "Ouyang Xiu" jointly name "Ou Mei", but Mei Yaochen has not been admitted to the jinshi, and he has not experienced the foreplay of chatting with the examiners from "poetry and song" to "philosophy of life", so in this famous live broadcast, he can only talk about the last seat and prepare the position "reference". This is still stained with the light of Ouyang Xiu, the so-called "(Ouyang Xiu) Pei Mei Shengyu as a small examiner."
Thinking about it this way, perhaps we can understand why kaifeng's sons want to make a pact with Ouyang Xiu, because they are fighting for their lives.
Of course, what can anger the candidates the most is this ostentatious live broadcast of Ouyang Xiu, even if we are a Loser, you can't take off our pants.
Before the test, there were a lot of singing poems, Wen Zhongshi's poem "No Warrior Rank, No Courage, The Sound of Spring Encroaching on Leaves" was the most vigilant; Shengyu had "Ten Thousand Ants Wartime Spring Is Warm, Five Stars Bright Night Hall Deep"... Scholars... I think that the main division is delayed in singing, there is no time to examine the school in detail, and I am compared to the five stars, and I Cao is a silkworm ant, because it is ugly. ("Ye Mengde Shi LinYan")
Two
Ouyang Xiu's stylistic reform was given a familiar proper name by posterity - "Guwen Movement", which was an out-and-out "retro" behavior, which originated in the Middle and Late Tang Dynasties, and flourished in the Northern Song Dynasty, and was even regarded by Japanese scholars as the Chinese version of the "Renaissance".
So, the question is, why did Ouyang Xiu risk the world's great disobedience and change the "style of writing" at this juncture? What kind of impact and influence did this so-called "Guwen Movement" bring to the literature and politics of the Northern Song Dynasty?
First of all, let me talk about the latter question, I think that this movement can be called the abuse of party strife in the middle and late Northern Song Dynasty.
In view of this, we may wish to spend more ink and ink to sort out the political and political disputes between the various partisan parties since the founding of the Northern Song Dynasty, which may help us understand the political disputes in the middle and late Period of the Northern Song Dynasty (the following only represents personal views, welcome criticism).
The first round of political disputes occurred between the civil servants and the scribes, taking the Song Dynasty power Zhao Pu vs Lu Doxun as an example, the so-called "civil servants" are relative to the warriors, because Song Taizu started in the ranks, at the beginning of the founding of the country can only be trusted and relied on by his former military staff, such as Zhao Pu and others, these people are rough and good at administration, but when it comes to poetry and song endowment, it has become an absolute shortcoming, most of them have not passed the ranks, at most they belong to the category of technical schools, and even undergraduate diplomas are not mixed with a type of person.
Yes, Zhao Pu is the one who was later rumored to be "half of the Analects rule the world", the reason why it is called "half of the Analects rule the world" is precisely to show that Zhao Pu did not read much, of course, Zhao Pu read hard in his later years, and read more than half of the Analects.
However, with the stability of the Northern Song dynasty and the tolerance and encouragement of the early Song Dynasty for the readers, a group of so-called "scribes" who were born in the imperial examination and entered the military entered the political arena, and Lu Doxun was one of the representatives.
Zhao Pu suffered the loss of no culture, and in front of Song Taizu, song Taizu also realized that "the prime minister needs to use Confucianism", and at the critical moment, Zhao Pu's ills of having no academic qualifications and little reading were exposed. Therefore, Lu Doxun took the opportunity to ascend to the throne, replaced Zhao Pu, and became the prime minister.
Later, the scheming Zhao Pu took advantage of the imperial power struggle between Song Taizong and his younger brother Tingmei of Qin to counterattack the so-called "Alliance of the Golden Plateau" before returning to power and demoting Lu Duoxun to Yazhou (崖州, in modern Sanya, Hainan).
The second round of political disputes occurred between scribes and scholars, taking Kou Zhun vs Wang Qinruo / Ding Zhi as an example, since Song Zhenzong, all those who have the opportunity to enter the Zhongshu and be promoted to prime minister are all from the Jinshi, but there are also three, six, and nine between the Jinshi, and some scholars believe that the Northern Song Dynasty scholars will integrate the three identities of bureaucrats, scribes and scholars, but this setting seems to be more in line with the situation in the middle and late Northern Song Dynasty.
In the early years of Emperor Taizong of the Northern Song Dynasty, Kou Zhun was a 19-year-old middle soldier, and in the 11th year of his ascension, only 30 years old, he had already ascended to the Second House and entered the Zaizhi sequence, but Kou Zhun had a fatal hard wound - "no learning and no technique", at most belonged to "bureaucrats + scribes", and no "academics", this evaluation came from his same year, his friend Zhang Yong, so Kou Zhun's loss of power was not entirely due to the conspiracy of Wang Qinruo and Ding Zhi, after all, Song Taizong and Zhenzong's father and son repeatedly used literature and Confucianism to look at themselves, and Wang Qinruo and Ding Zhi, who had a background in scripture, had more advantages.
The third round of political struggle, which occurred after the Guwen Movement, this round is the most complex, the most diverse, and the most lasting, everyone is trinity, and then it is more forced, in a sense, the previous party struggles since the Qing calendar, whether it is Xi Feng or Yuan You, seem to be traced back to this.
So, what is the "Ancient Literature Movement"? How did it evolve and differentiate?
Early Song Dynasty literature, mainly in the Xikun style, Qian Weiyan, Yang Yi, Liu Yun is its representative figure, their works are collected into the "Xikun Remuneration Singing Collection", Quan Xiangding is also involved, "Xikun style" writers, for the text pay more attention to the form and techniques of the li, carving and decoration, and ignore emotion and expression.
The "Guwen Movement" began in Liu Kai, and then carried forward by Wang Yuwei and Mu Xiu, and finally represented by Fan Zhongyan and Ouyang Xiu, who began to be dissatisfied with the floating and hollowness of the "Xikun style", determined to learn from Han Yu, and vigorously advocated the "retro" of the articles, emphasizing "literature to carry the Tao" and "see the Tao because of the text".
Tang's style, to Han and ancient. The text of this dynasty, to Ouyang Zi and ancient. ...... The change of style, although it lies in the time of Jiayou, is actually at the beginning of the Heavenly Saint. (Lecture Notes on the Memorabilia of Lü Zhong)
Undoubtedly, the "Guwen Movement" was the inevitable direction of the political development of the civil officials of the Northern Song Dynasty.
The shift from the five generations of the warrior regime to the civilian politics in order to get rid of the fate of becoming the sixth short-lived dynasty was the fundamental task and pursuit of the politics of the early Song Dynasty, but with the further development of civilian politics, it was inevitable to seek the "Tao/Reason" behind the "wen/rule" and try to reinterpret the relationship between the two, so as to seek ideological support and support for a new round of political innovation.
As The Wei Emperor Cao Pi said in the Treatise on Classics, "The great cause of the country and the grand event of immortality are covered." Since ancient times, Chinese have promoted the status of articles to the point of no return, so the innovation and movement in Chinese history also like to talk about articles, such as the "New Culture Movement" at the beginning of the twentieth century, which is known for advocating vernacular language.
The newness of the "New Culture Movement" actually refers more to "Western Studies", which is relative to the old school- "Middle School", but the reason why it is called "New" may be relative to the "Western Affairs Movement" that "middle school is the body and Western studies are used", but the athletes of the New Culture Movement believe that the Western Affairs Movement is more only at the level of Western studies "art", and what they want to explore is the level of the "Tao" of Western studies, that is, the so-called "Mr. De" and "Mr. Sai".
Compared with the "New Culture Movement", the "Guwen Movement" in the middle of the Northern Song Dynasty is more worthy of the name, since it is said to be "retro", it naturally involves another question, how long should it be retro? Specifically, does this "ancient" refer to the ancient Han and Tang Dynasties? Or is it the ancient pre-Qin, the so-called "three generations" - Xia, Shang, and Zhou? This is exactly the difference between Fan Zhongyan and Ouyang Xiu and sima guang, Wang Anshi, Su Shi, and Ercheng.
During the period from the Qing calendar to the Jiayou, Ouyang Xiu eventually became a generation of Wenzong, and he spared no effort to excavate and promote Zeng Gong, Wang Anshi, and Sansu, but Fan Zhongyan and Ouyang Xiu can only be regarded as the "front wave" of the "ancient Literature Movement", while Sima Guang, Wang Anshi, Su Shi and Ercheng are the well-deserved "back waves".
On the question of what is "ancient", there are obviously differences between the former wave and the later wave, Fan Zhongyan and Ouyang Xiu pointed it to han yu in the middle and late Tang, but since the middle of the Northern Song Dynasty, the Khitan and the Northern Song Dynasty have stood side by side, especially since Emperor Renzong, the Western Xia Yuanhao has been called emperor, only in terms of territory, the Northern Song Dynasty can no longer be compared with the Han and Tang Dynasties, so restoring the han and Tang dynasties is an impulse and nightmare that almost every Northern Song emperor cannot hide.
Since they could not compete with the Han and Tang Dynasties in martial arts, the scholars and masters of the Great Song Dynasty had to excel in another way, and later, they finally found self-confidence in civil rule, so returning to the "three generations", a "golden age" that seems to exist only in the classics of Chinese history, became the collective consensus of the "Houlangs".
All of this involves another core issue that needs to be solved urgently, that is, the connotation and relationship between "wen" and "Tao", which is in turn a continuation of the proposition of "wen" and "quality" mentioned by Confucius in the Analects.
Zi Yue: "Quality wins over Wen Zeye, and Wen wins quality over history." Polite and then gentlemanly. (Analects of Yongye)
There is no doubt that the Houlangs grew up in the atmosphere created by the Houlangs, just like Su Shi was good at making "ancient texts" and Dengke, so "Wen" is no longer a problem for them, and even directly as a presupposition, which can exist, for them, the key is only the "Tao" word.
"Tao", that is, what Confucius called "Sven".
King Wen is neither, Nor is Wen! The Heavenly One will mourn Sven Ye, and the deceased shall not be allowed to be with Sven Ye. Heaven has not lost Sven ye, what is it like to be? (The Analects of Zihan)
We all know that Confucius "wrote but did not write, believed and was good", deleted the "Book of Poetry", cut the "Spring and Autumn", and praised the "Ten Wings" ("Yi Chuan"), preserved the "Tao" of the "three generations", and became a generation of classics, and the so-called "retro" is to return to the classics, "back to the three generations", which is also the direction of efforts of Wang Anshi and other later waves.
Is Han Yu just a ladder to climb high and look far away, or is it the scenery that you see after climbing the ladder? This is the difference between the front wave and the back wave, for Wang Anshi, what they need to reach is the ultimate scenery, and Han Yu is just a doorway to enter the room, which is why Wang Anshi and Ouyang Xiu (and even Zeng Gong and Sima Guang) parted ways.
But which classic to go back to? How to understand and use the classics? Finally, what kind of attitude should we take towards the classics? It became the focus of controversy in Song studies since Wang Anshi ("Wang Xue" or "Xin xue"), Sima Guang (朔學), Ercheng ("Luo Xue"), and Ersu ("Shu Xue").
In short, Wang Anshi revered the Zhou Li and Sima Guangshang's Spring and Autumn, which is the contradiction between "Wang Xue" and "Shuo Xue"; Wang Anshi also had an exposition of Mencius's sexual theory like Ercheng, so Song had the so-called "Mencius" movement of "ascending the scriptures" from the sub-department, but the understanding of Mencius was different, so "Wang Xue" and "Luo Xue" also had contradictions, while Ouyang Xiu and Su Shi held a more open attitude, so "Wang Xue" and "Luo Xue" had opinions on "Shu Xue".
Of course, ideological conflicts are only one aspect of political disputes, and sometimes, they may also be the least important ones, while the northern Song Dynasty's friendly party politics and political disputes have many aspects, which need to be analyzed and stripped away, but at present there is a more impatient question: Why did Ouyang Xiu choose this time, with the help of public power, to put the "Guwen Movement" into action?