The next edict is spoken
During the Wei and Jin dynasties, natural disasters such as water, drought, wind, earthquakes, and locusts were frequent and fierce. Due to the limited level of scientific development at that time, the mechanism of the outbreak of these natural disasters was not clear. Influenced by the ideas of the gods formed in the pre-Qin period, people gradually associated the outbreak of natural disasters with the emperor's disrespect and blasphemy against the gods, and gradually formed the theory of natural disasters and "heavenly condemnation". This theory holds that because the emperor's words and deeds angered the gods of heaven and earth, the gods sent down disasters to show punishment: "If a man is immoral in government, then the heavens are afraid of disasters, so they sue and make self-cultivation." If the emperor is not vigilant, or if he is still evil and does not repent, then there is only one way to die; if he reflects deeply and sincerely changes, heaven will still give him the opportunity to reform himself: "Disasters and changes have occurred, and there are fearful and repairing the government, and there is no one who does not postpone the exile." This theory was popular in the pre-Qin, Qin, and Han dynasties and even in ancient China. Therefore, whenever a disaster broke out, the emperors always "trembled and trembled" and deeply reflected on whether there was a gap in their previous words and deeds and governance. After all, it's hard for everyone to be sober about their inadequacies or mistakes. As a result, the emperors often issued "edicts for their own sins", leading themselves to blame themselves, and encouraging ministers to speak bluntly and advise in order to change their ways and calm the anger of heaven. For the ministers and ministers who have been in the political arena for many years, except for a few ministers like Wei Zheng and Bao Zheng who can repeatedly uphold justice and righteousness, and criticize the government and the emperor's loss, most people are still out of concern for the protection of their own lives, and often turn a blind eye to the misdeeds of the emperors, however, once the disaster comes, many people feel that the opportunity is rare, and usually those who are like fish in the throat are not as fast as spitting out. So, during the Wei and Jin Dynasties, what issues were involved in the ministers' outspoken advice?
The image of a civilian official in "Splendid Wei Yang"
First, criticize the emperor for extravagance
As the emperors who are in the world and have all the worlds, "there is no royal land under the whole world", so it seems normal for them to live luxuriously. Will you still ask you to tighten your belt like the poor and save money? If so, what does it mean to be emperor? Therefore, extravagance is basically the "standard" of the emperor.
However, for each emperor, the "formula" of luxury is different. Like Emperor Ming of Cao Wei, when he first ascended the throne, he was still diligent and diligent, but after a few years of "holding back", the extravagant nature could no longer be suppressed and exposed. He liked to build a large number of civil engineering and build ornate palaces. To this end, he disregarded Shu Han and Sun Wuhu and issued a large number of civilian conscriptions and abused the people's strength. Despite several exhortations from his upright ministers, Emperor Wei Ming still went his own way and was unmoved.
The extravagant palace of "Splendid Wei Yang"
Finally, one day, the Chonghua Hall was on fire. Emperor Wei Ming hurriedly asked Gao Tanglong, "What is the blame for this?" Takado Takashi quotes the scriptures and says, "The Yi Chuan says: 'The upper is not thrifty, the lower is not thrifty, and the iniquity burns its room.' He also said, "The people and the king decorate the palace, but they do not know that the people are empty, so the heavens should be early, and the fire starts from the high hall." Heaven sent a message to His Majesty. When Emperor Wei Ming heard this, he became nervous and quickly asked Gao Tanglong, "Is there a technique of prayer?" Takato shook his head, pretending to be helpless, and said: This kind of thing, praying is useless!" It is advisable for His Majesty to increase humanity in order to answer Providence. ...... It is now advisable to dismiss the civil service. The system of the palace is subordinate to the covenant. He qia also proposed: "The art of elimination is greater than frugality." After Listening to the advice of his courtiers, Emperor Wei Ming was shocked and thoughtful, and since then he has retracted a lot.
Second, there is a gap in attacking the state system
Any national system may be unsatisfactory. Therefore, after the establishment of the system, successive dynasties and dynasties will be revised and improved according to the time and local conditions. However, many institutional reforms are often resisted by some rulers for violating their vested interests. Emperors were sometimes conformist and reluctant to carry out drastic reforms. However, the outbreak of natural disasters has provided a rare opportunity for some ministers who have long been thinking about change, and they will take the opportunity to put forward suggestions for reforming certain political, economic, legal and other systems.
For example, in the fourth year of the reign of Emperor Tai of the Jin Dynasty (268), water disasters occurred frequently. Emperor Wu ordered his subjects to speak bluntly. Minister Fu Xuan took the opportunity to play the role and demanded the reform of the five evil policies at that time: First, the state at that time exploited the sharecroppers too much, and "people who lost their places will not be happy." Second, in view of the practice of many local officials who are good at making superficial remarks, but in fact they are in violation of the yin and yang, and "not diligently to make every effort to make the best of the land", Fu Xuan believes that the Han Dynasty's system of "supervising them with the death penalty" should be restored, and the supervision and evaluation of local officials should be strengthened. Third, when Sima Zhao was in power, he set up five gurudwara to take charge of water conservancy; now there is only one guru, and he is still "ignorant of the water potential," and it is proposed to restore the system of five gurudwara. Fourth, the local governments only blindly pursue the number of acres of reclaimed land, and do not pay much attention to increasing the yield of mu, Fu Xuan believes that they should "not do more than their acres, but cultivate their skills." Fifth, in response to Cao Wei Deng Ai's "desire to take advantage of the moment and not worry about future troubles" and allow tens of thousands of Humble people to mix with the Han people, Fu Xuan believed that it would be harmful for a long time, so it was necessary to strengthen border defenses and eliminate future troubles.
Shi Bao suggested that the achievements of persuading nongsang should be regarded as an important criterion for the evaluation, promotion, appointment and dismissal of local officials. In view of the shortcomings of the door valve system at that time, the selection of officials only emphasized the door and blood, and believed that the most important thing was to select the meritocracy: "If the meritocracy is the government, the government will be forgiven, and if it is enabled, it will be punished." ...... Only ren xian, and then no trouble ear. ”
Emperor of Splendid Wei Yang
Third, emphasize the unshakable policy of emphasizing agriculture and suppressing commerce
In ancient China, where agriculture was founded, agriculture (including cottage industries and breeding industries attached to agriculture) was regarded by the rulers as the source of wealth, while the business of trafficking in agricultural and sideline products and using industrial layout, seasons, and regional differences to make profits was regarded as idle, did not create value, and only relied on commodity price differences to defraud huge profits. Therefore, from the Warring States to the Ming and Qing dynasties, successive dynasties have often implemented the policy of "emphasizing agriculture and suppressing commerce" and implemented discriminatory policies against merchants and commerce.
Prosperous commerce in ancient times
Even so, commerce relied on its huge profits, and in many dynasties it produced many rich and powerful merchants who were invincible to the country. Dressed in silk and silk, dressed in brocade and jade food, they lived in luxury, and even relied on strong financial resources to go in and out of the rich, lobby the princes, the transportation government, and turn the clouds and rain. Therefore, although many dynasties restricted the development of commerce, as Tai Shigong said with emotion: "Noble peasants, farmers are already poor and lowly; lowly merchants, merchants have become rich and noble." "As a result, business is thriving and thriving unchecked. Huge wealth attracted thousands of farmers who "faced the loess with their backs to the sky" and worked hard for a year but had little to gain, abandoning agriculture and devoting themselves to the sea of commerce.
During the Southern and Northern Dynasties of the Wei and Jin Dynasties, due to frequent natural disasters and military disasters, a large number of people either died or fled, and the phenomenon of land famine was very serious. Ordinary and inconspicuous grain can sometimes even determine the rise or fall of a political regime: "How can a husband and state capital be used by the people, the people's capital be for food, and the bandits can eat the bandits?" Therefore, many ministers often took advantage of the outbreak of natural disasters, and when the emperor issued an edict, they put forward proposals to vigorously abolish "industrial and commercial servants who are not close to farmers and sangs but swim and eaters" and vigorously promote the policy of "emphasizing agriculture and suppressing business".
Wen Shijun said
During the Wei and Jin dynasties, people believed that the outbreak of natural disasters was caused by the lack of imperial governance, and many emperors, in order to maintain the myth of "divine authority of kings", also consciously or were forced to act as "back pot men", admitting that their conduct was wrong and improper administration, so that the heavens were angry and came to the disaster. In order to reform, re-invite the favor of heaven, and stabilize the rule, many emperors will issue edicts for their own sins, and at the same time order their subjects to speak bluntly and not to be secretive. Those ministers who established the dynasty in silence and were afraid of being offended by their words took the opportunity to criticize the emperor's arrogant and lavish immoral conduct and the lack of the state system. In the face of the criticism and accusations of the ministers, no matter how angry the emperors were in their hearts, they had to make a look of humility and sincere reflection on the surface. The emperors, fearful of the shock of natural disasters, were indeed able to restrain themselves, correct their former wrongs, and reduce the cost of military service. This may also be the only trace of "positive energy" that natural disasters have for the development of human society.
bibliography
Wang Zhongji: History of the Southern and Northern Dynasties of wei and Jin, Shanghai People's Publishing House, 2003.
Chen Gaoyong: Table of Natural and Man-Made Disasters in China's Past Dynasties, Shanghai Bookstore, 1986.
Yali Wang, "Research on disasters in the Southern and Northern Dynasties of Wei and Jin", PhD dissertation of Sichuan University, 2003.
(Author: Haoran Wenshi Gaosheng)
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