How do Zhang Taiyan and Huang Jie "recreate Yixia"?

In the late Qing Dynasty, Zhang Taiyan and Huang Jie of the Nationalist sect re-excavated the traditional Yixia view, but also absorbed the knowledge of Western ethnography and tried to establish a new Yixia view. In the context of the revolution at the end of the Qing Dynasty, the two actually expounded their respective political views through historical perspectives. How did the two creatively interpret tradition? And why build a new Yixia Temple?

Zhang Taiyan and Huang Jie

The traditional Distinction of Yixia

In the late Qing Dynasty, the nationalists Zhang Taiyan, Liu Shipei, Ma Sulun, Huang Jie, and others all discussed the Yixia issue in the Spring and Autumn Period, choosing the traditional Chinese idea of Yixia to promote nationalism. When expounding the "Great Righteousness of the Spring and Autumn Period", they attach great importance to the theme of "Inner Zhuxia and Outer Yidi": Liu Shipei believes that "the words of zhu Confucian Inner Xia and Outer Yi are not with each other", Zheng Xuan's annotation of "Zhou Yi", Ma Rong's annotation of "Shangshu", Shen Gong and Liu Xiangzhi's "Lu Shi", Han Ruzhi's "Zhou Guan" and "Spring and Autumn" three biographies, all of which are "distinguishing races" and emphasize the distinction between Huayi; Ma Xulun believes that the great righteousness of "Spring and Autumn" is "great revenge", allowing the people to "distinguish their ethnicity" and "clear their honor and disgrace", and "Spring and Autumn" is divided into three generations through the zhi of the previous kings. According to the chaotic world, the sayings of "the righteousness of Zhang Rong's humiliation", "revenge" and "three worlds" are actually the words of the Ram family, which also emphasizes the difference between the races in the Spring and Autumn.

Zhang Taiyan advocated the "Inner Xia, Outer Yidi" in the Spring and Autumn Period, understanding it as nationalism:

The scriptures should be included in the historical category and are particularly important, and the Spring and Autumn Period. Although the three transmissions of "Spring and Autumn" are different, the "Inner Xia, Outer Yidi" is one. Since "Spring and Autumn", the spirit of our nation is solid, although the country has been destroyed many times, and finally can restore the old things, return my rivers and mountains, this little patriotism, the sky is in the sky, the side is depressed, hidden as the lord of a country, although the soup is fierce, it will not give up, it is the Song Dynasty for the Yuan extinction and Zhu Mingqi, the Ming dynasty for the Qing extinction and the Republic of China prosperity... Gai Zi Ming She's house, Tinglin and Chuanshan elders advocated in the front, late estates, Xie Shan princes were indignant in the back, the saying of Yi Yi, endless, or hidden or explicit, or explicit or dark, or Teng for the mouth, or the pamphlet, three hundred years, deeply rooted in the hearts of the people, the nationalism is firm, almost as the Taishan Panshi is not easy, it is the Battle of Xinhai, the arm is raised, the whole country responds, this is not the effect of the "Inner Xia, Outer Yi Di" saying and what is it?

Zhang Taiyan tasted the words, "Grandfather Zhu Shi, tasted the great righteousness of the Spring and Autumn Period, called yixia's discernment, strict with the king, obedient to the words, so that there were no teeth."

Huang Jie also insisted on yixia's discernment, saying in the article "Zun Wang Zhi Yi Da Yi Fa Wei":

Since the Song Dynasty, Sun Mingfu has issued "Spring and Autumn" with the honor of the king, and Hu Anguo has transmitted "Spring and Autumn" with revenge, both of which are in the midst of their sometimes hidden pains, and huayi's distinction depends on it. Unfortunately, Lu Shen of Shenzhou, a different □, became the lord, changed the chaos of the scriptures to carry out his adultery, and was caught until the beginning of the □□□□ and everyone worshipped the legend of "Spring and Autumn", and □□ was taken from the scriptures to exterminate the Yidi, and the general was published, and as for the text, it was easy to repeat it, and the great righteousness was also hazy.

In order not to violate the taboo of the Qing people, Huang Jie adopted a vague method for the criticism of the Qing court, and "different □ entered the lord", "arrested to the beginning of the □□□□", "□□ is to take the scriptures of the curse of Yi Di" were all evasively handled with spaces. Here, Huang Jie preached Sun Mingfu and Hu Anguo, believing that "the distinction between Huayi and Yi depends on the repetition", and accused the Qing people of "publishing all those who have been taught by the scriptures", resulting in "between one article and one word, it is easy to go back and forth", and the "great righteousness of the Spring and Autumn Period" is also hazy.

The traditional Distinction between Yixia and Yixia is based on the distinction between the inside and outside of the geographical space ("Inner Xia and Outer Yidi") and the difference between race or blood ("If it is not my race, its heart must be different"), Zhang Taiyan and Huang Jie both adhere to this point.

An attempt to recreate Yixia

Although Zhang Taiyan and Huang Jie both excavated the traditional View of Yixia, when they understood the Yixia problem, they joined the Western view of ethnography and tried to re-establish a new View of Yixia from the perspective of ethnology. In his 1894 book Western Origin of the Early Chinese Civilization, the Western Origin of the Early Chinese Civilization, the Western scholar Terrien de Lacouperie pointed out that Chinese babylon from the Two Rivers Valley, Chinese ancestor of the Yellow Emperor was a Babylonian. Zhang Taiyan accepted Rakbury's view that "Chinese kind of West", and in his 1904 reprint of the Book of Lou, he said:

The fangxia clan, from Kopali (i.e., Lakbury) to see stone carvings, set it from Galtea (ancient Babylon region); east of the Onion Ridge, with the battle of Jiuli and Sanmiao, starting from Taihao; Zhiyu then won its zhi. A biography of the Six Arts of Zhengzhi, covered by a close close close. After that, the human flourished, as a family of its own, and gradually parted ways with Galtea. Its neighboring tribes, there are ceremonial rules to serve and taste strangers, the text is called Yi, the wild is called Di, Raccoon, Qiang, Barbarian, Min, intended to be worms and beasts, knowing that it is not human.

In Zhang Taiyan's view, Huaxia comes from ancient Babylon in the West, and the difference in race fundamentally determines the difference between Yixia and Xia, and excludes Di, Raccoon, Qiang, Barbarian and Min from this angle. From the perspective of the origin of the human race, Zhang Shi has another view, he said in the "Original Man":

The beginning of man is also a foot of scales, and there are disturbances and tribal specialities, and sex has wen and rongxia. Those who are not minions and can speak, the ancients have Yidi, no more than people, and they are late and close.

The Zhang clan attributes the difference between the tribes of Rong and Xia to the early and late evolution of people, which is the trend of natural evolution, "If the surname of Fan Yu is evolving now, it is still necessary to distinguish its clan, and there is no confusion", which means that even if Yidi evolves, it should be distinguished from Huaxia. He also explores the difference between the beasts of the people in terms of caste differences:

The unsung order of the people and beasts is five hundred years old. Whoever rebels against the Dao, mo usurpation. After the usurpation of the third dynasty, the people are all their people, and the soil is all their soil, and if there is no great harm to their heads, they can also be removed from the elegant customs. The xenomorphs, though they pass on the copper to trillions of generations, are not allowed to care for their people. Who? The insect beast before the screen, although revered, although the order is done, the truth of its king is at peace? The tiger is crowned, the ape is clothed, although it is set up, the non-shi crown ceremony is also... The degree of demarcation of the gai man and beast is not certain, and if it is given excessively, then the owl Xiongyang is still speaking in human terms, and the situation is Rong Diye? If it is based exclusively on the rules of the text, then Jundit is a little more advanced. Not in form, not in words, not in the ground, not in position, not in order, not in the caste, not in the nine branches, not in the caste, in the caste, although it is a hundred setbacks.

In Zhang's view, the difference in caste nature has fundamentally caused the difference between the people and beasts, and even etiquette cannot change the essence of the xenogener, so "the caste is not literate, the nine branches are not literate, and the caste is literate, although it is a hundred setbacks, it is also human." However, Zhang Taiyan quickly repented, abandoning Larkbury's statement that "Chinese kind of West", and in a speech in 1909, he said that "the French have a saying that Chinese species were originally Babylonians, and that the Chinese were originally Miao, and later expelled by the Han." I used to believe this sentence a lot, but recently I have examined it carefully and I know that this is not the case." In the 1914 edition of The Examination, Zhang deleted the reference to Rakbury's "Chinese kinds of Spanish".

In 1905, the Journal of National Essence was published in Shanghai, and Huang Jie used this as a position to publish his Yixia treatise. He expressed the difference between Yixia and Xia through the discussion of the sentence "Spring and Autumn" entered Wuchu and did not taste Yidi" in "Spring and Autumn". He said in the article "Spring and Autumn Zhiyi Dayi Fa Wei":

Since Dong Sheng's "FanLu", aided by the Battle of Yu, it is said that Jin changed into Yidi, Chu changed into a gentleman, thinking that "Spring and Autumn" had no general words, and moved from change, so the limit of Huayi in "Spring and Autumn" was destroyed. Fu Yidi is notorious, the general word of this "Spring and Autumn", "Spring and Autumn" has the righteousness of entering Wu Chu and not entering the righteousness of Yi Di, Wu Chu, its land is barbaric and its temporary system, my kind of people are also. Therefore, if the land is changed by Xia, and its master is used, then the descendants of the Yellow Emperor of Wu, Gai Kejinye, Ruoyidi, its land is outside the kingship, and those who are in control, who are not of my race, Gai must not enter.

The Battle of Wu, see "The Twelve Years of Zuo Chuan Xuangong". Dong Zhongshu's "Spring and Autumn Prosperity" believes that The Jin Dynasty became Yi Di, chu changed into a gentleman, "The Spring and Autumn Period has no general words, it moves from change to change", that is, Huayi can transform and evolve with each other, while Huang Jie has greatly reprimanded, "The limit of Huayi in Spring and Autumn has reached a great collapse.". In his view, Yidi's notoriety is the general phrase of the Spring and Autumn Period, "there is the righteousness of entering Wu Chu but not the righteousness of Entering Yidi", although Wu Chu is located in Jingman, and the people who are in the system are "people of my race", "the land of Yi is changed by Xia", "if its master is the descendant of the Yellow Emperor", it can be transformed and evolved; if it is Yidi, its territory is outside the kingization, and the person who is in the system is not "my race", so it cannot be transformed or evolved. He used "my race" as the standard to discuss the Yixia issue, and actually mixed it into the thinking of ethnographic theory.

Like Zhang Taiyan, Huang Jie was also affected by the gust of wind that "race to the west". Huang Jie discussed the origin of Chinese species in the article "History of Huang" published in the Journal of National Essence:

My people come from the West and have people to see. The Pangu contained in the ancient books was born in the Great Wilderness, and he did not know its beginning, and it was difficult to believe in the earth. Kebilly refers to the ancient people of our country from Galtea and Babylon to the east, and recent scholars have called Galte Yagai the ancient so-called Ge Tian (Yu Hang Zhang's Yan'er, Ya Yu Yin, The Middle Chinese's Simple Go Gat, also known as Ge Tian), Buck, Pangu Yiyin's turn, the West calls our nation the Buck nation, that is, the Pangu nation. The retranslation of the name of the husband and the name of the person is not uniform, and the pronunciation is not credible. If there is a place name of Buck in the southwest corner of the caspian sea today (Zhuji Jiang Guanyun said), why is Si evil? The Emperor of Wuwen was traced at the foot of the Kunlun Mountain in Zhuzhou (崫甲開山圖), kunlun is known as The Balbuha (Jiang Tingxi Shangshu Geographical Present Interpretation), the sound of Balbuha is close to Bak, which is the original name of Kunlun Mountain Evil? Moreover, the Pamir tufan called its chief also known as Boke (Yuan and Hu Xiangyi Pamir Chronicle, according to Xue Fucheng's manuscript), but the name of its chieftain after the mountain is called the Bak nation, that is, the Kunlun nation.

Huang Jie here quotes the "West Speaking" of "Kebilee" (Lakbury), criticizes Zhang Taiyan and others for "referring to Gartea, Gai is the ancient so-called Getian", "Buck, Pangu is a turn of the sound, the West calls the Wu nation the Buck nation, that is, the Pangu nation", pointing out that Kunlun has a famous Balbuha, whose sound is particularly close to Bak, plus the Pamir Tufan calls its chief Berke, so the Bak people are the Kunlun people, which is far from Rakbury's so-called "Chinese species from Babylon". In this way, although Huang Jie adopted the saying that "Chinese kind of west", it embarked on a different path from Zhang Taiyan. Zhang Taiyan believed that the "West" was along the Road of Lakbury, pointing to the ancient Babylonian region, while Huang Jie was translated and transformed, believing that the "West" was in the Kunlun Mountains. Their pursuit of the Chinese race is nothing more than an attempt to reshape the Yixia view that is different from the traditional Yixia, and the yixia distinction in the traditional "Spring and Autumn" is demarcated by geography and ethnicity, while Zhang and Huang examine from the source of the human race and demarcate yixia by the difference of human race.

Hovering between the platoon and the anti-West

What was the intention of Zhang Taiyan and Huang Jie in using Western ethnographic theories to establish a new view of Yixia? They are not a whim, but have a clear inner appeal. Zhang's intention is to be full and anti-manchu, not anti-Western; but the Yellow Festival is both full and anti-Western.

Zhang Taiyan pointed out that the reason for the chaotic government in Manchuria was caused by its natural habits:

And those who are evil to the Manchurian government now are not in the bad system, but in what is good is different from what is ordered. If the decree is written in order to judge the affairs of the present, then more than one life is more than the house can be cursed, and it is not tolerated by the qing law. And therefore the insurmountable, the nature of carnivorous, the nature of indulgence and greed, the tolerance of the upper and lower levels, than the Zhou is adulterous, and for a long time, it is simple and tolerant as the long virtue. Therefore, the chaotic government of Manchuria did not come from its decrees, but from its nature and habits.

In his letter to Kang Youwei, he denounced Manchuria as a heterogeneous untouchable, a non-Chinese ethnic group, and also intended to chase and fill the Manchus:

Without him, it is also known as the xeno-species untouchables, not the gods of the Xia Dynasty, who are standing in their dynasties, especially the crowned mink cicadas, attacking the bruises and purples. If he is the lord of Manchuria, he will listen to it, and if he is the lord of Europe and Beauty, he will listen to it, and the heart of Chen Mingxia and Qian Qianyi will be the heart, and it will not change for two hundred years. However, Manchuria is expelled, and the struggle between the desires and soldiers is self-grinding, and the enemies of the people are dying, in the hope of reaching an independent and uninhibited realm, which must be unattainable. Immersion is only a slave of Europe and the United States. Non-species do not hoe, good seeds do not breed, the bad groups do not get rid of, the good groups do not breed, self-imposed great comma to sweep away the dirt of their old homes, and the self-perfection of the Wangyu Domain, how can it be obtained?

Compared with the Manchus, Zhang Taiyan's attitude towards Westerners is diametrically different, and he points out in "The Original People":

For example, those in Europe and the United States cross the sea and are all China. The difference between it and Wuhuaxia Huang and Bai is that they are all knowledgeable by virtue and wisdom. It is the ancients who called Europe the Great Qin, which is the same as China, different from the cruelty of the dragon and the beast. Those who are in the sea of ice have the Grischim, those who are grey and Prussian, and those who taste North Di, and those who disturb Greece and Athens, they taste the Helaguli. Who is the earth god Gao Wu Rong Di? And the special has to be a white man, the birth of Rong Di, Europe, the United States, and Asia.

In Zhang Taiyan's view, Europe and the United States are also China, but there are yellow and white differences with China, and like China, Europe and the United States also have Yidi. Ethnically, Zhang Taiyan seems to regard Europe, the United States and China as the same noble status.

Since the Huang Festival is based on the Chinese species of the West, and argues that the Chinese race originated in the Kunlun Mountains, it is natural to exclude the Manchus and Westerners. He said in the Yi:

The Asian race is the sixth, and the Wuhuang ethnic group is one of them, and the 4,000-year-old human race is the most noble. The People of the Huanwu Clan are in the North Yue Di, the Yue Breed is the Dog, the Southern Yue Man, the Yue Breed is the Snake, the Northeast Is the Raccoon, the Que Species is the Gong, the Western Qiang, and the Qiang Breed is the Sheep Man.

Huang Jieyan "Wu Huang Ethnic Group" is the most expensive in terms of human race, and other regions are regarded as dogs, snakes, pigs, and sheep people, of which the northeast is also listed here. The northeast is the place where the Manchus originated, and the Yellow Festival here also alludes to the Manchus, making a distinction between the Han and the Han in terms of race. Not only that, he went on to list the surrounding tribes, country names, stolen places, and the time of rise and fall after the text, and also classified jurchens as "豸" category. In "Defending the Han Dynasty", he criticized the Jurchens for suppressing the Han people:

The Jurchens entered the Middle Summer, fearing the hearts of the people, founding the Tuntian Army, leading their breeders, migrating to Zhongzhou, mixing with the people, counting households and granting land, so that self-cultivation ... Fearing that Hu and Han are fighting each other, it is to make the breeders gather their own land, and those who are at odds with the people's canine teeth will exchange each other, so that the people of each branch will be forbidden to learn as Han chinese, and it is forbidden to learn as the clothing of the southern people.

Huang Jie reveals here that after The Jurchens entered the Central Plains, the Tuntian Military System was established, and in order to prevent Hu and Han from fighting, the distinction was made on the land, "Forbidden breeding is for Han people, and forbidden learning is for southern clothing." In the general narrative of the Yellow History, he said:

The righteousness of "Spring and Autumn" cannot be absent from the year, but today's revision of history can only be more than two hundred years without a country! Huang Shishi: Sad husband, the shame of our country's history has also been long! China is not a country and what history is foot cloud.

Huang Jie here implicitly criticizes the control of Chinese culture and the erasure of historical memory during the more than two hundred years of Manchu Qing rule, resulting in the absence of history of the country, "China is not a country". The northeast is the birthplace of the Manchus, and the Jurchens are the ancestors of the Manchus, and the Huang Festival does not explicitly refer to the Qing and Manchus, but it insinuates that through the discussion of the Northeast and the Jurchens, from the aspects of race, land system, clothing, clans, culture, etc., the difference between the Chinese (Huang) and the Jurchens is obviously referred to in the Manchu Qing, which is intended to be manchu and anti-Manchu.

At the same time, he pointed out the differences between China and the West from the ethnic and institutional levels. Huang Jie has a criticism of the opening chapter of "intoxicated Europeanization":

Haibo boiled, Uoneshifu, the day of the current events, and the urgent thought of The change in China. Ancient times have not changed, and China's learning is not enough to save China, so it is intoxicated with Europeanization, and one thing is used to reform one evil, and as for those who do not disagree with each other in customs and habits, the doctrine of things is not only based on the doctrine of things.

He reflected on "China's sincerity is not enough to save China", and reflected on and reviewed the fashionable "drunken Europeanization" trend at that time, which was only "one thing to reform one drawback". In his "Narrative of the Essence of the Nation", he said:

Our scholars, not in Taixi, but in Japan! Why? Japan and our country are the same and easy to perish. For example, the creatures of the universe. Xenomorphs, though complex, harmless competition. But those who are of the same species are often assimilated by them despite competition, taixi and my xenomorphs, and Japan and I are the same species and different.

Huang Jie here indicates that learning from Japan, rather than learning from the West, is that "Japan and our country are the same language and easy to perish", "Taixi and my xenomorphs are also, Japan and I are the same species and different kinds", he uses "the same species" and "xenomorphs" to watch Japan and the West.

He also said in the "Zun Wang Zhiyi Dayi Fa Wei":

Taixi nationalism is raging, so patriots who want to distinguish between races and go ahead of the territory are also involved in politics, but Si Yi Fumin is harmed by the whole world.

The Yellow Festival expresses a precaution against Western nationalism, which must first "identify races."

Zhang Taiyan and Huang Jie used the Western scholar's theory of Chinese kinds of Western origin to try to reshape the new Yixia view from the perspective of racial differences, breaking through the traditional Yixia distinction based on geographical space and ethnicity, which has to be said to be a new attempt. The difference between Zhang Taiyan and Huang Jie lies in the different understanding of the "West" of "Xi lai", Zhang Shi fully accepted Lacbury's statement that the west was in Babylon, while Huang Jie reformed it, believing that the west was in the Kunlun Mountains, which directly determined their attitude towards the Manchus and the West. What they have in common is that they have successfully excluded the Manchus from China and satisfies the demands of the Manchus and the anti-Manchus; the difference is that their attitude towards the West is different, Zhang Taiyan regards the West and China, etc., and Huang Jie goes to the anti-West.

For the Chinese West advocated by Lacbury, Zhang Taiyan's full acceptance and Huang Jie's certain degree of acceptance are quite advantageous weapons for the full and anti-manchu, but it seems that they are so attached to the West and completely subjugated to their set of ethnographic theories that the subjectivity of the Chinese nation has been lost. In addition, it will also cause antagonism and rupture between the various ethnic groups in China, after the Xinhai Revolution, the collapse of the Qing Dynasty, the construction of the Republic of China, Zhang Taiyan and Huang Jie's Yixiaguan have created new problems, how to reintegrate the Manchus into the Chinese system has become a new topic, and the Xinyixiaguan established by Zhang and Huang through ethnographic theory has also lost its role. It can be seen that the ideological resources of the West are not a panacea for grasping the spirit at once.