Solution: This is to paraphrase the Song Dynasty Zeng Yu's "Class Theory" volume 12 quoted in the "Ji Yilu" "Three Nine Xianggong" article (Tang Emperor Zheng Bi), meaning that Chen Ba's first nineteen years as a small official, who was born in Guangzhou in nineteen years, and nineteen years as a son of heaven, and died in fifty-seven years, so he was called "Three Nine Heavenly Sons". It is said that he was born in the late days, the world was floating and sinking, and it was difficult to establish the imperial industry. As Mr. Lu Simian said: "The difficulty of Chen's pioneering is ten times greater than that of the Song, Qi, and Liang dynasties. ”
Among the founding emperors of the Southern Dynasty, Chen Baxian, the Emperor of Chen Wu, had the lowest starting point. He was a native of Changcheng County, Wuxing County (present-day Changxing County, Zhejiang), and came from a humble family. At first, he worked as a priest in the countryside, then to the capital as an oil depot official (Volume 19 of the Jiankang Shilu records that Chen Baxian's early resume was slightly different), and later as a missionary to Xiao Ying of the Liang Dynasty's clan (a small official who conveyed the orders). These official positions were essentially special households specializing in miscellaneous service, and their social status was very low (see Mr. Tang Changru's "Official Service during the Southern and Northern Dynasties of Wei and Jin", Mr. Zhou Liang's "Historical Notes of the Southern and Northern Dynasties of Wei and Jin, Chen Shu Notes, Chen Baxian's Early Life Experience", and Mr. Yan Yaozhong's "On the Sacrifice of Emperor Chen Wen to "Hu Gong"" and other treatises). Chen Baxian was appreciated by Xiao Ying, and his life began to reverse. In the sixth year of Datong (540), Xiao Ying served as the Assassin of Guangzhou, and Chen Baxian took up his subordinates and then took up his post. Shi Zai Chen Baxian was multi-martial, strategic, and decisive, and made a name for himself in Lingnan, gradually developing. In the seventh year of Datong, Li Ben, a local tycoon in Jiaozhou, rebelled, connecting several states, and the situation in the Lingnan region was chaotic. Chen Baxian fought many battles and won many victories, and was ordered to accompany The Jiaozhou Assassin Shi Yang to quell Li Ben's rebellion. In the second year of the Taiqing Dynasty (548), the Eastern Wei general Hou Jing rebelled, and the following year attacked Jiankang, and Emperor Wu of Liang died in a seclusion. Chen Ba, the first to raise troops to help, united the Lingbiao Hao clan, and broke through the forces of the Lingbei Division, and his strength continued to grow. In February of the third year of Dabao(552), he met with the Jingzhou army led by Wang Shengquan at Xiangkou (湓口, in present-day Jiujiang, Jiangxi) and fought Hou Jing in the east, and won a victory.
In May of that year, Chen Baxian was made the Marquis of Changcheng County, and in September he was made the Grand General of the Northern Expedition, the Kaifu Yi Tongsan Division, and the Southern Xuzhou Assassin History, thus becoming a major figure in the military in the last years of the Liang Dynasty.
One
"Chen Baxian's husband who cultivated water and water first, the son of Jumen Guidou" (from the "Wenyuan Yinghua" volume 645 "For the Marching Marshal Yun GuoGong Wei Xiao Kuan Chen Wen"), once the clouds went straight up, reaching the high end of the pyramid of power, from the perspective of people's common feelings, the husband asked for more. If he hadn't been stimulated by the new situation, Chen Baxian might not have had the ambition to covet the artifact.
The key point is that the Liangyuan Emperor Xiao Xuan, after quelling the Rebellion of Hou Jing, did not return the capital to Jiankang, causing cracks and defects in the political power system, resulting in "adultery and ambition".
Xiao Xuan was the Assassin of Jingzhou from the seventh year of the ordinary year (526) to the fifth year of Datong (539), and then served as the Assassin of Jingzhou in the first year of the Taiqing Dynasty (547), and he operated for nearly twenty years. After Hou Jing's rebellion, the capital City Jiankang was destroyed, the palace was destroyed, and Jiangling was prosperous and prosperous (the Taiping Imperial Records volume 196 quoted "The Story of The Nagisa Palace" recorded the beauty of Xiao Yi's palace room), how to choose between each other? Emperor Yuan of Liang hesitated to make a decision (see Wenguan Cilin, vol. 695, "Emperor Xiaoyuan of Liang's Decree on Moving the Capital"). The chancellor of the Chinese wu was also divided into positive and negative sides, and once held a five-hundred-person assembly in the back hall, and Emperor Liang Yuan said: "Those who persuaded me to leave Jiangling would take off their sleeves and expose their left arms." "As a result, more than half of the people with their left arms exposed. Zhou Hongzheng, Wang Bao, and others, who advocated the return of the capital, put forward quite critical opinions: "The capital of the emperor is undecided. But ordinary people, if you don't see Your Majesty's car driving into Jiankang, you still think that you are still the king of the nations, and you have not ascended to the treasure. (The Biography of Chen Shu Zhou Hongzheng) Finally, Bu Zheng decided to stop. In the final analysis, due to the inertia of Gou and obedience, and the Fu Rui myth of "the king of Jianye has been exhausted" and "the land of Jingnan has the qi of heaven", Emperor Liang Yuan finally established the imperial industry in Jiangling (Zhang Jinlong's "The Rise and Fall of Chaos: Military Power and the Evolution of The Southern Dynasty Regime", Chapter 12, points out that the opposition of the leading general Hu Shengyou, who held military power, may have been an important factor in Emperor Liang Yuan's failure to make up his mind to return the capital to Jiankang).
Jiangling was the capital of the Chu state in the Spring and Autumn Period, and has had the "atmosphere of king hegemony" since ancient times. In the Three Kingdoms period, in the early years of the late Eastern Wu Emperor Sun Han, the Fang shi spread the saying that "Jingzhou has a royal spirit, breaking Yangzhou and jianye palace is unfavorable", which has a great influence, so there is a move to wuchang. At this time, the rebellion of the mountain thief Shi Dan occurred, and after the pacification, Sun Han also caused hundreds of people to clamor to enter Jianye, claiming that "the Son of Heaven made the Soldiers of Jingzhou come to break the Yangzhou thieves", thinking that it was the art of victory ("Romance of the Three Kingdoms, Book of Wu", vol. 48, "The Biography of Sun Han", Pei Songzhi's note quoted in "Spring and Autumn of the Han Dynasty"). After the Eastern Jin Dynasty, there was a new theory of "wang qi" of "hundreds of sandbars" in Jingzhou. Volume 34 of the Commentary on the Water Classics, "Jiangshui" II quotes the Southern Dynasty Song Shenghong's "Jingzhou Chronicle" Yun: "From (Zhijiang) County to the west to Shangming, to the east and Jiangjin, there are ninety-nine continents. Chu Tanyun: 'The continent is not a hundred, so it is not a king.' 'Huan Xuan has the ambition to become the best of the world, but to increase the number of continents, so as to fill the hundreds. After a few decades of arrogance, Zong was slaughtered and destroyed, and the continent was also destroyed. In the west, there was suddenly a continent that grew on its own, and the sand flow was thin, and when it did not flood, there were not many after it, and the dragon flew to the River Han. "The Jingjiang section in the middle reaches of the Yangtze River has been widely settled by sediment deposition due to the gentle terrain since ancient times, the new and old sandbars and river banks are intermittently linked, and there is an interaction between the flood season and the dry season, and the number has shown dynamic changes. The special interpretation of this natural phenomenon from the perspective of heaven and man induction has been followed back and forth for a long time. On the eve of Xiao Xuan's claim to the throne, there was another auspicious omen that the number of continents was full of hundreds, and the Jingzhou courtiers used this as an admonition: "The ancient Xiang Chengyun: 'Jingzhou is full of hundreds, and it is the son of heaven. 'Now the branches of the river are born in the continent, and the number of hundreds is full. Your Majesty the Dragon flies, it is its due. (Zizhi Tongjian, vol. 165, Liang Chengsheng II) For details, see the Taiping Huanyu Ji, vol. 146, citing the Liang Dian: "At the end of the Taiqing Dynasty, YangQuanpu of Zhijiang County was born in a continent, and the Qungong Shangshu was honored, and the Next year Emperor Yuan took the throne. At the end of the Holy End, its continent is connected to the great shore, but ninety-nine. "There seems to be a correspondence between the rise and fall of the imperial industry and the change of the shape of the sandbar, which is naturally a superstition.
Judging from the later development of the situation, Emperor Liang Yuan's failure to return to Jiankang was a political mistake (even from a purely military point of view, Gangneung was not the best option). Although the Northern Qi forces had reached the north bank of the Yangtze River, and the danger index of Jiankang being attacked was very high, the Liang Dynasty's military strength in the lower reaches was relatively strong, with two large armies of Wang Shengquan and Chen Baxian, which were generally relatively safe. After Emperor Jiangling of Liangyuan ascended the throne, Northern Qi still sent troops to "attack Jiankang and retreat from the Marquis of Naxiangtan" (Zizhi Tongjian, vol. 165, 2nd year of Chengsheng), in an attempt to support Emperor Liangwu's nephew Xiao Hui to establish a puppet regime, indicating that the situation of Jiankang's lack of masterage had already had serious consequences.
On the liang side, Chengsheng quelled Lu Na's rebellion in Changsha in the second year, broke Xiao Ji's Bashu army at the mouth of the gorge, and in the third year, the combined forces of Western Wei and Xiao Qi attacked Jiangling, and twice dispatched Wang Monk to fight for the west, with Chen Baxian moving the old capital Jiankang. When people come and go, people are not wood and stone, so that ambitions arise, and who is to blame? The so-called "upside down Tai'a", handing over the sword (authority) to others, is this meaning. Confucius said, "Only instruments and names cannot be dummies." "The name instrument is related to the tendency of the human heart, and sure enough, it is not the case.
Not only did Chen Ba have this problem first, but even the Liang Dynasty loyal minister Wang Monk (judging from the unfolded historical scrolls, the ancients were difficult to understand, and it was extremely important to observe their deeds), nor could they guarantee that there was absolutely no danger of centrifugation. Although both Wang and Chen Baxian had sons and nephews left in Jingzhou as hostages, the effect of the restriction was limited (when Western Wei attacked Jiangling, Wang and Chen's sons and nephews were captured and imprisoned, and the effectiveness was basically zero). In the eyes of the enemy, this political situation is extremely obvious. When Jiangling was besieged, Xiao Qi tried to fabricate rumors and told Emperor Liang Yuan in the besieged city: "Wang Monk defended that Taicheng was besieged and had declared himself emperor. (Sui Shu Pei Zheng Biography) Poor Wang Monk was bold and loyal! (Mr. Hu Songbai noticed that the "Liangshu Wang Monk Debate Biography" contains the tutor of the queen mother "Shi Jun Zhonglie", see the first chapter of his master's degree thesis "Chen Dynasty Political Studies") However, the world is uncertain, and the Jun did not see a set of words fifty years ago, Shen Yue persuaded Xiao Yan to call Qi emperor: "The present is different from the ancient, and everything in the Chunfeng period cannot be purified." Those who climb the dragon and attach the phoenix to the phoenix all hope to have the merit of size to protect their blessings. (The Biography of Liang Shu Shen Yue) Even if he is a most benevolent gentleman, he has no such heart, and if his subordinates add their bodies with yellow robes, what can they do?
Two
Attacking and killing Wang Monk was the first major event in Chen Baxian's path to the emperor.
Chen Baxian himself said that because Wang Shengsheng had set up the Northern Qi puppet Xiao Yuanming as the lord of Liang, he had attempted to be a vassal, so he raised a righteous uprising. This is clearly a pretext. The official version reads that Chen Baxian said to his cronies: "I have been resented with the prince, the words have not stopped, the voice is still in the ears, and once it is expected, there will be a different picture... Judging by this, it can also be known. Later, he reported to Northern Qi that "the Yun monks argued that they had conspired to usurp the rebellion, so they were condemned." (The Book of Northern Qi, The Biography of Xiao Ming) In layman's terms, it is to beat a rake upside down. In the existing Liang-Chen history books, there are many places where the position of the Chen Dynasty has been whitewashed. For example, the "Liang Shu Wang Monk Debate Biography" shows that Wang and Chen Dajun met at Baimaozhou, and when the two sides met for the first time, they suddenly made a stroke of genius: "The hegemonic man has many strategies, and the monk argues with the name of the monk, and the monk argues and fears." "There is no credibility.
Both Wang Shengquan and Chen Baxian were highly skilled military experts, almost invincible. But the difference is that Chen Baxian was born in a humble background, went through several tribulations, and had rich life experience and social experience. In terms of the quality of politicians, Wang is far from catching Chen, so he is subject to people. After Hou Jing's defeat, Wang Shengfeng led an army into Jiankang, and his men plundered and set fire to the palace, and the people cried out in disappointment. If you borrow the words of Han Xin, a famous general of the Western Han Dynasty, it is probably that Wang Sheng can argue that he can "general soldiers" but is not good at "general generals". On the contrary, every historian of later generations praised Chen Baxian for being open-minded and generous, using many generals, knowing people and doing good deeds, and being able to obtain his death power, so as to become an emperor (for details, see the praise made by Wei Zheng in the sixth volume of the "Book of Chen" "Later Master Ji", and Zhao Yi's "Twenty-two Historical Notes" volume 12 "Chen Wudi Uses More Enemy Generals"), which is very much the wrist and courage of Liu Bang, the ancestor of Han Gao.
Shi Zai Wang's monk Wei Ding was familiar with xiangshu, "Emperor Chen Wu was in Southern Xuzhou, and Ding Wang knew that he was the king, so he sent him to Wei Yan. Because Emperor Wu of Chen said: "Next year, a minister will die, and when he is four years old, Liang Qi's generation will end, and the calendar of heaven will be returned to Shunhou." The Former Zhou Dynasty destroyed the Yin clan, and the concubines were full of Wanqiu, and their descendants were because of the Chen clan. Servant Guan Ming Gong Tian, the Divine Martial Spirit, the successor to the Absolute Ruler, nothing is enough! 'Emperor Wuyin had the intention of the monk to argue, and was overjoyed to hear his words, so he made up his mind" (Sui Shu, Art, Wei Ding Biography). This example is a manifestation of the failure of the politics of the late Liang Dynasty to get on the right track, and the undercurrent of centrifugal forces in the scholar-doctor class (Press: Mr. Yan Yaozhong's essay "On the Sacrifice of Emperor Wen of Chen to "Hu Gong"" explores the origin of the surname of the Chen Dynasty emperor, and it seems that this historical material can be added as evidence). Wei Ding was the grandson of the famous Liang Dynasty general Wei Rui and was famous for his filial piety, and his departure from the lord of the house also showed that in the competition between Wang Shengquan and Chen Baxian, Chen Baxian won with comprehensive strength.
On the surface, Wang Shengxian and Chen Baxian had a close friendship, and the two also married their children (Wang Shengxian's third son, Wang Jun, married Chen Baxian's daughter, and the wedding was extended due to the funeral of Wang Shengxian's mother). Wang May have been a person with a relatively simple mind (if associated with his family's belief in Buddhism, it can be said that the bodhisattva heart is also). For the situation of the Taiyuan Wang clan in the Southern Dynasty believing in Buddhism, see Mr. Yan Yaozhong's thesis "The Revival of the Buddha Worship and the Three Theories of The Buddha in the Chen Dynasty"), which was too trusting of Chen Baxian, and "pushed the distinction between pure heart, honesty (quite) and Lin (similar)" ("Nanshi Wang Monk's Argument"), and was unguarded. Although the eldest son, Wang Yan, reminded him many times, he did not think so. On the night of Jiachen in September of that year, Chen Baxian's land and water army raided Shicheng, and there were only a few dozen people left and right of Wang Monk, and because they were outnumbered, they were tied up and captured, and that night Wang Monk's father and son were immediately hanged. The Liangshu Wang Monk's Biography records the final conversation between Chen and Wang, inadvertently leaving a trail of Chen Baxian's conspiracy to seize power. Three years ago, when the Baimaozhou Huishi, Wang Shengxuan and Chen Baxian made an alliance in blood (Mr. Zhang Jinlong's "The Rise and Fall of Chaos: Military Power and the Evolution of the Southern Dynasty Regime" pointed out that the covenant may have been proposed by Chen Baxian on his own initiative), and the covenant text was drafted by the famous literary scholar Shen Jiong, and the text ended at the end of the text: "The courtiers and monks argue and the ministers and baxian work together with one heart, do not bully each other, if there is a violation, the ming god will be killed!" The two read together, passionate, tearful. Time flickered, this is really "the words are not extinguished, the sound is still in the ears", before Wang Shengjie was killed, if you recall this scene, I don't know if there will be a sense of the world pouring out, white clouds and dogs, and it is impossible to look back.
Many years later, the Northern Zhou general Wei Xiaokuan led an army to cut down Chen, and before the war, he issued a text saying: "Wang Monk Debate Bingwen Jingwu, Ru Yi Huai Ren, Determined in Eagle Yang, Sincere deep crane standing, Sweeping the river table of the giant Kou, Fu Liang Room of the Sect Society." Ti Bao hegemony first, into its wings, and betrayal of grace and forgetting morality, destroying weapons and breaking branches, secretly attacking each other, and forbearing slaughter. The knotted soldier strangled his wrist, and the famous courtiers so drooled. (Wenyuan Yinghua, vol. 645) Made a big fuss about Chen Ba's attack and killing of Wang Monk. The following attack is also attacked by Chen Baxian for usurping the throne, and his descendants have imitated the wanton usurpation [According to: Chen Chang, the son of Chen Baxian, was killed by Chen Baxian's nephew Chen Xuan (Emperor Wen of Chen); Chen Bao's son Chen Bozong (Emperor Chen), who was deposed by Chen Bao's brother Chen Huan (Emperor Xuan of Chen), was deposed and then killed], "brutal attack, revenge cycle", the article is sharp and the intentions are very vicious. In this battle, the Chen Dynasty army was defeated, and the land of Huainan was completely destroyed by Zhou. The sluggishness of Chen Chao's army, in addition to the heavy blows dealt by Chen Jun's defeat at Lüliang in the previous year, was difficult to say that it had nothing to do with the moral propaganda tactics of Northern Zhou.
Wang Xuan, the son of Wang Shengjie, remained in Jingzhou as a hostage when he was a teenager, and was later captured by the Western Wei army and imprisoned in Northern Zhou. Entering Sui offered Chen Zhizhi and asked Miao to join the battle, regardless of his own life. At the time of the fall of the Chen Dynasty, Wang Yan gathered more than a thousand of his father's old pawns to excavate Chen Baxian's mausoleum overnight, burned the coffin to take ashes, and "threw water and drank it" to take revenge on the Xue family ("Sui Shu, Xiaoyi, Wang Zhi biography"). Wang's deeds were regarded as righteous deeds at the time, but as far as Chen Baxian himself was concerned, his fate was extremely tragic.
The Taiping Guangji volume 336 "Changyi" quotes the Guangyi Ji, which tells the story of a ghost meeting of a person. Chang Yi, a Jiankang man of the Tang Dynasty, and Zhu Jun, a Wu Junxiucai who died in the early years of the Chen Dynasty, recounted the liang and Chen affairs, among which there was a cloud: "Emperor Chen Wu killed the monk Wang, and it rained heavily for more than a hundred days. This account is not even a history of the wilderness, but can be classified as an illusory imagination of the nature of heavenly beings, but it seems to be a tortuous and subtle expression of some kind of accusatory voice.
Three
Chen Ba, who first claimed the title of emperor in October of the second year of Liang Taiping (557), changed his name to Chen Yongding in the first year, and died in June of the third year. He was born in the second year of Liang Tianjian (503), when he was fifty-five years old, and in the ancient concept, he was already an old man who had suffered from wind and frost. According to the "Chen Shu Gao Zuji" record, on June 12, Ding You's illness (according to the general practice that the monarch's illness is a state secret, Chen Baxian may have been ill long ago, and the news was announced at this time when the situation was critical), and he died at noon on the twenty-first day, only ten days before and after, which was a disease of overwork, and it was not cured.
During Chen Baxian's three-year reign (the actual calculation was only one year and eight months), he resisted the invasion of Northern Qi, conquered the separatist forces, worried about internal and external troubles, frequent wars, people's livelihood was poor, and the Taiping season had not yet come, which was really an "eventful autumn". Related to agricultural production, there are climatic problems that have been uneven for many years. The Tang Dynasty scholar Du Guangting wrote the Taoist Spiritual Examination Record, volume 14: "At the beginning of Emperor Chenwu's zen reign, there was a great drought in Jiangnan, and all the crops were injured. ...... Two years of drought, the hukou withered. "The drought in the first and second years of Yongding is not recorded in the history, but there is a record of the drought in April of the third year of Yongding's summer leap year under the "Chen Shu Gao Zu Ji". The Book of Sui also records a number of catastrophes and astronomical phenomena in the early years of the Chen Dynasty:
1. In May of the second year of Yongding, the Jiankang earthquake occurred. When Wang Lin li Xiaozhuang was in Yingzhou.
Second, yongding for three years, some people grew three feet, saw Luofu Mountain, all white, and their clothes were beautiful. Kyofang Zhanyue: "The elderly see, die." "After two years old, Di Beng. (See also the above two articles in the Five Elements Chronicle)
3. (Yongding) Three years of May, There is an eclipse of the sun. Zhan Yue: "Eclipse Junjun injury." He also said, "Eclipse Emperor Dede." ”
4. (Yongding 3rd year) June Gengzi, filled with stars and Taibai. Zhan: "Too white and filled, for the disease for the internal soldiers." ”
5. Yongding 3rd year in September Xin Shuo, the month into the Nandou. Zhan Yue: "The moon enters the South Dipper, and the adults are worried." ”...... Two years later, the emperor collapsed. (See also the above three articles in the Astronomical Chronicle)
These catastrophes and celestial records are highly intensive. The first, second, and third records are also found under the Chen Shu Gao Zu Ji, but the addition of the astrology and examination sections in the Sui Shu is noteworthy. The second and fifth articles are the standard "matter-occupation-test" format, that is, there is a close correspondence between a disaster/celestial record, a corresponding divination, and a historical event, and there is a close correspondence between the catastrophe/celestial phenomenon, the divination and the event. Articles 3, 4 and 5 are from the "Five Generations of Catastrophe Response" section, and from the word "Ying" in the title of the article, it can be seen that the content of the account is important. There are historical errors in these records, Chen Ba's first death from illness in June of the third year of Yongding, the "second two years old" and "the second two years after the second and fifth articles" should be used as "his year"; the cadres of article five also have problems (Examining Chen Yuan's "Twenty Shi Shuo Leap Table", Yongding three years in September, Yi Shuo, is the month of WuXin), and the time has been after Chen Baxian's death. Leaving aside these details, according to the traditional concept of understanding, these calamities and astronomical phenomena embody the will of heaven, and the ancient saying "Heaven sees itself and the people see, and heaven hears its own people hears", which is the refraction of the critical opinions of the human world.
It is necessary to talk about the death of Shen Zhong, the minister of the Chen Dynasty.
Shen Zhong was the grandson of the Southern Dynasty literary magnate Shen Yue, who entered the Chen official Zhongshu Ling, was known as an emperor, and was quite respected and treated with respect, but was killed three days before Chen Baxian's death. Shen Zhong's crime was "to slander the gongqing and not to destroy the imperial court" (Chen Shu Shen Zhong biography). When the Chen Dynasty was first established, the so-called "non-destruction of the imperial court" should be a question involving the legitimacy of the Chen Dynasty regime, so that "Gao Zu was furious". The "Biography of Shen Zhong" records that Shen Zhong's family was rich, but "he was very thin in self-cultivation", "his clothes were torn" during the meeting, "he wore a cloth robe and a man's robe, with hemp rope as a belt, and he carried dried fish and vegetables and rice alone" ("Nanshi Shen Zhongbiao" as "Wheat Rice Dumpling"), wrote him as a strange scrooge (whose behavior may have a special meaning), was ridiculed by the courtiers, "so he was resentful", so he talked nonsense, was convicted and died, and the context was not very smooth. Chuanyun "(Gao Zu) does not want to show his condemnation", which means that the crime is inconvenient to say in the clear, obviously there is some concealment, and there is a curved pen.
Compared with its predecessors, the Chen Dynasty was cramped and could only control a corner of the southeast. In the middle reaches of the Yangtze River, Jiangling had the Later Liang regime, which was a vassal of the Western Wei, Northern Zhou, and Sui dynasties, and had been in line with the Chen Dynasty for thirty-three years; in Yingzhou, there was a Liang Dynasty general Wang Lin, who supported Xiao Zhuang, the grandson of Emperor Yuan of Liang, as emperor, and defected to Northern Qi after being defeated by the army, until Chen Taijian fell in the fifth year (573).
At the time of the founding of the Chen Dynasty, in order to build the legitimacy basis of its rule, unprecedented efforts were made in many aspects, such as political propaganda, Fu Rui manufacturing, and the worship of Buddhism, such as Chen Baxian's "Nine Xi Wen" that sealed Chen Gong before the Zen Dynasty, and the "Big Stroke" carefully written for Xu Ling, a generation of Wenzong, in which chen Baxian's achievements were listed, which far exceeded Liu Yu (nine items), Xiao Daocheng (nine items), Xiao Yan (fourteen items) and other Southern Dynasty founding monarchs (see Mr. Mou Fasong's paper "Legitimacy Appeals and Their Operations at the Time of the Establishment of the Chen Dynasty"). Nevertheless, the legitimacy of the Chen regime remained questionable. During Chen Guangda's reign, Chen Dynasty envoys were hired to ask Northern Zhou; at the same time, later Liang envoy Yuan Chang went to pay tribute to the Zhou Dynasty, because his imperial meeting was after Chen Envoy, Yuan Chang refused to obey, saying: "Former Chen's grandfather, who was an official under the liang princes, abandoned loyalty and righteousness, and stole Jiangdong. ...... If Liang's people were to follow Chen Ren, they would fear that Yilun would be out of order. Emperor Wu of Zhou finally had no choice but to have the Later Liang emissaries and the Chen Dynasty emissaries stagger the dates and meet separately (the Zhou Shu Xiao Zhi Biography with the Biography of Yuan Chang).
In the last year of the Chen Dynasty, He Zhiyuan wrote the history book "Liang Dian", from the first year of Qi Yongyuan to the defeat of Wang Lin, a total of seventy-five years of historical events, divided into six parts, after the "JingDi" part, there is a "Heir Lord" part. The preface explains: "The horseman Wang Lin, the heir of Chongli, although he did not reach the Mandate of Heaven, was his loyal festival, and now he is called the Heir Lord by the Dry Scrolls." ("Chen Shu, Literature, He Zhiyuan Biography") is unscrupulous and can be called a straight history. Compared with the Liang Dian, Yao Silian's Book of Liang did not establish a biography for Xiao Qin, Wang Lin, and others, and the history of the Liang Dynasty is incomplete (Zhao Yi's "Twenty-two Historical Notes" Volume 9 "Liang Shu Si Zhi Zhi Guo Shi Li Biography").
Yao Cha and Yao Silian wrote the Book of Liang, which lasted from the last year of Chen Taijian to the ten years of Tang Zhenguan's writing, and there were more than fifty years before and after. The reason for such a long period of revision is that Fang Beichen's "Treatise on the Great Families of the Jiangdong Family in the Southern Dynasty of Wei and Jin" believes that it is the Yao father and son who personally experienced the change of the four dynasties of Liang, Chen, Sui, and Tang (plus the factor that the Yao family is divided into the southern and northern dynasties), and the historical writing has many taboos, which is very reasonable. Specifically, it refers to the complex historical events of the Liang Chen Yi Dynasty, including difficult issues such as the Later Liang and Xiaozhuang regimes.
In the first year of Emperor Xuanzong of Tang, Wang Xu, the grandson of Wang Sheng's brother, wrote the ten volumes of the Yongning Gongfu Liang Ji (Yongning Gong was Wang Sheng's title), disparaging the Chen Dynasty and not treating the Chen clan as an emperor. At that time, there was also a famous scholar Xiao Yingshi, who was the seventh grandson of Xiao Huan, the younger brother of Emperor Xiao Yan of Liangwu, who used Confucius's "Spring and Autumn" brushwork to write hundreds of chronicles from Han to Sui, and Liang Chen's direct book "Chen Baxian Rebellion", with the Liang regime after Jiangling as the orthodox; and he also wrote the twenty volumes of the Liang Xiao Historical Genealogy, and the "Liang Bu Zen Chen Theory", expounding the righteous examples of Wang Xu's works ("New Book of Tang, Yiwen Zhi" II, and "Biography of Xiao Yingshi in Literature and Art").
From the perspective of traditional Confucianism, Chen Baxian's means of obtaining power are not in line with the way of benevolence and righteousness (according to Mr. Lu Simian's "History of the Two Jin Dynasties and the Southern and Northern Dynasties", chapter 13, section 5 says: "Never a man has won the country, no one is as righteous as Emperor Chen Wu", and the tone lies in admiring Chen Ba's merits in resisting foreign insults and recreating China, which has the meaning of borrowing ancient irony from the present, which seems to be non-certain). Some kind of opposition voice is expressed in a subtle twist and turn in the depths of history. In addition to the story of "Changyi" above, there are also two Zhiwei legends in the Taiping Guangji, which also express this meaning. One is "Emperor Wu of Liang", and the other is "Wei Dai", which are connected before and after, and are in volume 120, and are derived from the "Record of Returning Grievances". One said that Emperor Wu of Liang had several dreams of Yu Shi (there was Yu Yu in the Biography of Wang Wei attached to the Biography of Nan Shi Hou Jing, suspecting that this person was this person), and asked him to tell Chen Baxian that "usurping and usurping the (Chen) Gong unfavorably", Yu Shi did not dare to speak out; after Chen Baxian established himself, Yu Shi fell ill and died in 67 days. The second is that Yixing taishou Wei Dai, after Wang Shengjie was killed, defeated Chen Baxian's army several times, and later sentenced Baima as an alliance before surrendering; after Chen Baxian took the throne, he "beheaded him because of regrets", and then saw Wei Dai coming to the palace many times, frightened away and avoided him, "so he fell ill and died". Wei Dai here should be Wei Zai's mistake, and the Biography of Chen Shu Wei Zai records that Wei Zai died during the Taijian period, not in the early years of the Chen Dynasty. There are other historical errors in "The Story of Grievances", but they do not prevent the existence of some kind of strange sound. In the story of "Changyi", it is also said that when Chen Baxian was not developed, his family was very poor, and he served as a handyman, because he stole the fish in the pond of the Rich Bao Clan in Great Wall County, and was caught and tied and hung on a pole, almost dying; after taking the throne, the Bao clan was exterminated. Of course, the historical credibility of this legend is low.
Among the founding emperors of the Southern Dynasty, Chen Baxian was the most vilified. This may be related to the class solidification concept of the Southern Dynasty Gate Valve clan society. Chen Baxian, as a "humble son" from a low-level society, will miraculously ascend to the throne through personal struggle, and the world's Pi Li Yangqiu can imagine. In the political coordinate system, Chen Baxian's predecessor Liang Wudi father and son were giants of academic thought and culture, creating a peaceful and prosperous world for nearly fifty years, under such a powerful shadow, its system is mostly based on the stories of previous generations, and its deeds are quite similar (such as converting to Buddhism), and it is extremely difficult to break through due to the difficult fortunes of the world.
Zhao Canpeng is a professor at the Institute of Ancient Books of Jinan University