The Spring and Autumn Period in Chinese history is named after Confucius's revision of the Lu Guoguan Revision Chronicle of the State of Spring and Autumn. The Spring and Autumn Period began in 770 BC when King Ping of Zhou moved east to Luoyi, but the book "Spring and Autumn" was written in the year of Lu Yin (722 BC). This is a matter of great fear, because it means that the half century of the opening of the Spring and Autumn Period has not been recorded in the history of the country. Why didn't Confucius write about this half-century of history? This is, of course, not because Old Master Kong was lazy, but because there is no original record to compile. Under the premise of lack of original materials, Old Master Kong would rather not write empty than make it up.
Why is it that the history of the Zhou Ping King in the nearly half century after he moved east will lack written materials to pass on to future generations? In fact, there are two reasons for this: one is the reason for the Zhou royal family, and the other is the reason for the Lu state itself. At the beginning, the succession of King Zhou Ping was not recognized by the princes of the world: some princes supported King Zhou Ping, while others supported King Zhou Ping's uncle King Zhou. After king Ping of Zhou won the battle for the throne, he ordered the destruction of all historical records related to king Zhou. Of course, this order was not resolutely implemented throughout the world, otherwise we would not be able to restore the history of that year today.
At that time, some princely states buried historical materials recording the conflict between the two kings in tombs. As a result, the historical materials related to this event for nearly half a century or so were almost completely lost, and it was not until this history was restored after the excavation of cultural relics buried in the ground such as the Bamboo Book Chronicle and Qinghua Jian. When Confucius revised the Spring and Autumn Period, he could not see the historical materials buried in the ground, so he could not write this history without original materials. In fact, in addition to King Zhou Ping, the People of Lu at that time did not want their own disgrace in that half century to be passed on to future generations.
Therefore, Lu Guo became the most resolute implementer of the royal decree of destroying historical materials. What ugly things did Lu Guo have to be ashamed to say in those half centuries? Originally, with the destruction of the historical materials, it was said that we could not know these things, but at that time, the Lu people did not expect that the historical materials buried in the ground would one day be excavated by future generations. So now we can basically reconstruct what happened in that half century. When King Ping of Zhou moved east, the reigning monarch of the State of Lu was Duke Xiao of Lu, but only two years later Duke Xiao of Lu's son Duke Hui of Lu succeeded to the throne.
However, Confucius's revision of the Spring and Autumn Period skips Lu Xiaogong and Lu Huigong, and directly begins with Lu Huigong's son Lu Yingong. Lu Yingong thus has the title of the first duke of "Spring and Autumn". Why didn't Confucius write about Lu Huigong's deeds? Mainly because Lu Huigong did several very disgraceful things, he consciously destroyed some historical materials before he died in order to avoid leaving a notoriety in the future. By the time Confucius revised the Spring and Autumn Period, the first-hand original materials of that time could not be found. The first disgraceful thing Lu Hui did was to occupy his daughter-in-law.
Lu Huigong's wife did not give birth to a son and a half daughter for him, but a concubine of Lu Huigong gave birth to Lu Huigong's eldest son Ji Xi. Under the patriarchal system of the time, the throne should be inherited by the eldest son. Lu Huigong did not have children because his wife did not have children, so all his sons were born. Since everyone is a concubine, it should be inherited by the eldest son, Ji Xi, according to the principle of orderly growth and childhood. When Ji Xi became an adult, Duke Hui of Lu planned to marry the daughter of Duke Wu of Song for him. But when the new daughter-in-law took her home, she saw that it was a big beauty. Lu Huigong directly changed his mind on the spot and took the new daughter-in-law he married to himself.
Lu Huigong's shameless act of picking up ashes not only greatly damaged the image of the State of Lu, but also directly triggered a diplomatic dispute between the State of Lu and the State of Song. The Song side originally agreed with you Lu Guo to marry your children and relatives, and now the song monarch has become your son-in-law of Lu Huigong, not to mention that song Wugong and your Lu Huigong are about the same age. Where do you let the old face of Song Wugong put it? After this incident, the Song State not only fought a diplomatic war of words with the State of Lu, but even issued words threatening to solve the problem through war. Lu Huigong not only occupied his daughter-in-law, but also insisted on making the woman snatched from his son the lady of the main room.
The wife that Duke Hui of Lu remarried later gave birth to Gongzi Yun. This caused trouble in the succession of the lu monarchy: originally, Ji Xi had been made crown prince without a concubine, but now that Lu Huigong had a concubine born to his wife, who would succeed him after lu Huigong's death? During the reign of Duke Hui of Lu, Duke Wen of Qin built the White Emperor's Ancestral Hall and performed the ritual of the suburbs to pray for the blessing of the Qin state. This "ceremony of suburban rituals" that communicates directly with the heavens is only qualified for the Son of Heaven. As a prince, the State of Qin actually violated the ritual music system at that time.
The first monarch of the State of Lu was the eldest son of Zhou Gongdan, who made the Zhou Rites. It is said that the State of Lu, as the "ceremonial" state of the Zhou Dynasty, should have come out to accuse the State of Qin. But Lu Huigong not only forgot his duty, but also envied the Qin state. Lu Huigong sent someone to ask Zhou Tianzi to let him also perform a "suburban ceremony". The occupation of his daughter-in-law and the violation of the etiquette system led to Lu Huigong's poor reputation at that time. In 723 BC, when Duke Hui of Lu died, he was ordered to be succeeded by Gongzi Yun. However, Gongzi Yun was young at the time, and secondly, there was a disgraceful thing behind the dust pickpocket, so the people of the country had a dispute over who should be appointed as the new monarch.
In the end, after some discussion, everyone decided that it was still allowed by Gongzi Yun, but at the same time, he supported the regency of the former crown prince Ji Xie. Although Ji Xi was only a regent (not a monarch), after his death, the Lu people still gave him the nickname "Duke of Lu Yin". Lu Yingong, as the prince of "Spring and Autumn", is actually a man with a bad fate: being robbed of his wife by his father and taking away the throne by his brother is not the whole tragedy that Lu Yingong experienced in his life. As early as when Duke Lu Yin was still a prince, he had led an army to attack Zheng Guo, but as a result, he himself became a prisoner of the Zheng people.
Zheng Guoren did not put him in prison because of his special status, but imprisoned him in the home of the doctor Yin. Ji Xi bribed the Yin clan and prayed at the request of the other party in front of the god of the Yin clan sacrifice, Zhong Wu. In the end, Ji Xi successfully rebelled against the Yin clan and fled back to the Lu kingdom with the Yin clan. During the regency of Duke Lu Yin, the upper echelons of the State of Lu were quite delicate: not only was there an embarrassing existence of the titular monarch And Prince Yun, but there were also political opportunists such as Dafu Yufu who were deliberately trying to fish in the waters. The eldest physician YuFu, who was born in the LuGuo Sect, was also known as Gongzi Yi.
In 719 BC, the Wei monarch Zhou called on the princes to join forces to fight against the State of Zheng. When the state called for a joint dispatch of troops, the hesitant Lu Yin gong asked the think tank. After listening to the advice of zhongzhong, Lu Yingong decided not to send troops. The state called for a beautiful woman to bribe Gongzi Fei with money. Gongzi Yi accepted a bribe from Zhou Wu and led his own soldiers to forcibly send troops despite Lu Yingong's admonition. Duke Yin of Lu was theoretically only a regent who assisted Gongzi Yun, not the official monarch of the State of Lu. In that year, in order to avoid that the elderly Ji Shi would be unfavorable to Gongzi Yun, Lu Huigong handed over military power to other officials in the office.
Gongzi Yi was a powerful figure in charge of military power. This was the reason why he dared to forcibly send troops against the orders of Lu Yingong. In fact, some of the ministers, including Gongzi Yi, did not take the regency of Duke Lu Yin seriously: The doctor Fei Bo privately led an army to build a city in Langdi without asking for the order of Duke Yin; Gongzi Yu secretly made an alliance with Zheng Guo and Yi Guo and jointly attacked Wei Guo... The duke of Lu Yin, who had no military power in his hands and was unjustified, had almost no choice but to endure in the face of the disregard of the ministers and nobles. Even in such a difficult environment, Lu Yingong still tried to make a difference.
As a descendant of Zhou Gongdan, the Lu Guozong clan has always regarded it as its duty to maintain Zhou Rites. Lu Hui's request for "courtesy of the suburbs" undermined to a certain extent the image of luguo in maintaining the etiquette system. During the reign of Duke Lu Yin, he made honor as one of his administrative strategies. In the third year of the regency of Duke Lu Yin, his birth mother died. According to the zhou li's regulations: "The death of the Son of Heaven is known as the collapse, the death of the princes is known as the death of xue, the death of the doctor is known as the pawn, the soldier is known as the non-lu, and the death of the common man is known." Duke Lu Yin considered that as the regent of the transitional period, he would have to return the government prince's permission in the future, so he did not perform the funeral of his birth mother according to the etiquette of the death of the prince's mother.
Duke Lu Yin did not give obituary to the princes according to the etiquette of "Xue", nor did he let everyone come to worship and mourn, but he carried out his mother's funeral alone. Wait until the fifth year of the regency of Duke Lu Yin, Gongzi Yun's biological mother died. What to do with this funeral has become a test for Lu Yingong. This woman was originally the daughter-in-law that the old man married to himself, but he did not expect that the old man would directly "cut off the beard" later. The old man not only robbed his own woman, but also made the woman he snatched as the lady of the house. Lu Yingong's birth mother was instead crushed by this woman, and Lu Yingong himself lost his hand with the throne.
If we look at it from our point of view, we will naturally feel that Lu Yingong does not need to handle this woman's funeral. However, under the ceremonial system at that time, this woman was the wife of Lu Huigong, the birth mother of the current monarch, and the concubine of the regent Lu Yingong. In the end, Lu Yingong made a high-profile arrangement for his mother-in-law's funeral. Lu Yingong did not overdo his birth mother's funeral because he was the regent of the State of Lu, nor did he have a disagreement because his mother-in-law had been his fiancée. Judging from these two funerals, Duke Lu Yin was honored with Zhou Rites, but another incident during Lu Yin's reign was considered to be contrary to etiquette.
It is said that one day in the spring of the fifth year of Lu Yingong, Lu Yingong wanted to watch fishing in Tangyi. If we look today, a big leader like Lu Yingong puts down his body and personally goes down to the grassroots to experience it: it can guide the following work, and can also understand the following specific actual situations. However, the old minister Zang Shubo thought that it was not advisable for Lu Yingong to go to the border area as a regent to watch fish. Zang Also carefully put forward three reasons for opposition, and also asserted that this kind of "chaotic government" behavior would cause the decline of the Lu state. We may wish to first look at the three objections put forward by Zang Shubo.
First of all, Zang Shubo believes that fish viewing is not a trivial matter. When the monarch leaves the capital, he will use the army like a war. But just to go fishing is not in line with etiquette. Isn't it laborious to go so far away to watch people fish? Secondly, you can only travel when you are idle, and the way of hunting in the four seasons is also different. Once traveled, it must be disrupting normal agricultural production. In the end, fishing was something that civilians did, and didn't need Lu Yingong to do it himself. Lu Yin could not defend Zang Yibo, but he still went to Tangyi in the name of inspecting the local defenses.
"Spring and Autumn" and "Chinese" are critical of Lu Yin's public viewing of fish. In fact, in the matter of guanyu, Lu Yingong and Zang Yibo did not care who was right and who was wrong, but the collision of two different governing concepts. Lu Yingong was not a disrespectful and extravagant person. However, at that time, the general environment of the world was a collapse of happiness. The environment facing the State of Lu at that time was rather sinister: to the north was the future hegemonic State of Qi in the east, to the west were the State of Song and wei, and to the east were the States of Huaiyi. If the country of Lu wants to develop in this dangerous environment, it must have a more powerful army.
According to the traditional etiquette system, the army could only be trained in the idle time of the farmer. This limits the rapid improvement of the army's combat effectiveness. Lu Yingong actually wanted to borrow himself to watch the fish and train the army by the head. Lu Yingong wanted to use the guanyu incident to carry out military reform, but also wanted to use this incident to carry out economic reform. The Zhou Dynasty grew from an agrarian tribe, so the Zhou Dynasty's ritual system regarded agriculture as its foundation. However, the Shandong region where Luguo is located is not very suitable for the development of planting industry due to the salinization of a considerable part of the land.
Lu Yingong wanted to use the fish viewing incident to investigate the actual situation in various places in the territory of the Lu State, so as to formulate an economic policy for the diversified development of planting, fishery, animal husbandry, and commerce. But the ministers of the State of Lu did not see lu Yingong's true intentions, and second, even if they did, they would feel that this was an act of unrighteousness that violated the etiquette system. In fact, Duke Lu Yin later went to Tangyi under the pretext of inspection and also formed an alliance with Xu Rong. It can be seen that the so-called fish viewing move is actually behind the profound military, economic, diplomatic and other considerations.
The old minister Zang Shubo was not a big traitor, but on the contrary, he was a person with ideals and ambitions. Zang's ideal is to protect Zhou Li. In fact, this is also the ideal of Lu Yingong, but Lu Yingong must first make himself strong in order to realize this ideal. If you can't protect your country and people in this chaotic war, you won't be able to achieve your career dreams. In order to strengthen the country, the Duke of Lu Yin must be flexible while paying homage. This precisely reflects the collision of two different governing concepts between him and Zang Shubo.
During the regency of the Duke of Luyin, in the face of the noble ministers who ignored him, he still tried his best to strengthen the state of Lu through reform, and at the same time he also actively established diplomatic relations with small surrounding countries. Lu Yingong barely managed to maintain the relatively peaceful internal and external environment of the Lu state in a difficult situation. But at this time, Gongzi Yi jumped out again to do things. Gongzi Yi offered Lu Yingong that he could help get rid of The Crown Prince In exchange for the position of Dazai. The bright and upright Lu Yingong did not despise such a despicable thing, and he did not want to destroy the stability he had painstakingly maintained for many years because of civil strife.
After Gongzi Yi touched the nose of ash here in Lu Yingong, it was inevitable that he would be a little afraid: In case one day Lu Yingong told Gongzi Yunke of my plan, he would be in trouble. Gongzi Yi wanted to understand this and ran to Gongzi Yun and beat a rake to say that the regency intended to be unfavorable to the monarch. As soon as Gongzi Yun heard this, he quickly talked to Gongzi Yi about how to deal with the regent Lu Yingong. When Lu Yin was captured by the Zheng people, he had received help from Yin by praying to the god of Zhong Wu, so after Lu Yin Gong escaped from Zheng Guo, he specially built a temple for Zhong Wu.
From then on, Lu Yingong would go to worship the god of bell witches every year. In 712 BC, Duke Lu Yin went to worship Zhong Wu as usual, and Gongzi Yi took the opportunity to send assassins to assassinate Duke Lu Yin. After the death of Duke Lu Yin, Gongzi Yun began to pro-government with the support of Gongzi Yi. Looking back at the life of Lu Yingong, it is not difficult to find that he was a rather filial piety, a person who was friendly and friendly, a bright and honest prince of benevolence and righteousness, and at the same time he also had the talent of an anbang and a stable country, but in the end it was his benevolence and righteousness that made him lose everything in the contest with Gongzi Fei.