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Introduction: The late Ming Dynasty was turbulent, and the people revolted a lot, some of them spontaneously launched the army and the king, some relied on the Southern Ming regime to oppose the Qing Dynasty, some were martyred for the country, and some became opportunists in pursuit of fame and fortune. On the contrary, many people finally gave up the aura and robe of the noble heaven and chose to serve as the people, let the cause of the four people, or fled Zen and entered the Tao, and spent the rest of their lives.
The late Ming Dynasty was in turmoil and the people revolted
The Ming (1368-1644) Qing (1644-1912) Yi dynasty, internal and external troubles, frequent wars, the whole country fell into the great changes of "the collapse of the sky and the earth". As early as the late years of the Ming Shenzong (reigned Zhu Yijun, 1563-1620, 1572-1620), the rise of the Jurchen tribe had exhausted the Ming Chamber, coupled with the clear barriers between the DPRK and China, the party was the same and different, and the political strife made it difficult to implement the dynasty and government, which directly led to the political corruption of the two dynasties of Taichang (1620) and Tianqi (1621-1627), and the people were not happy, laying the ambush for the future civil uprisings;
Although Ming Sizong (Zhu Youzhen, reigned 1611-1644, 1627-1644) later had the ambition of Zhongxing, he still lacked the strength to return to heaven and eventually died in the country. In the sixteenth year of Chongzhen (1644), Li Zicheng (1606-1645) captured Beijing, Emperor Sizong hanged himself, and Wu Sangui (1612-1678) led Qing troops into Guan to fight chaos, resulting in the Manchus entering the Central Plains, and then successively eliminating the resistance forces of all parties, pacifying the world, and establishing a unified imperial dynasty.
As early as the Wanli era, the leader of the Donglin Party, Gu Yuncheng (1554-1607), was the first to use the term "heaven collapse and earth falling" to describe the chaotic political situation of the late Ming Dynasty, while blaming the Shi Shi Dafu for "only lecturing" and not worrying about the crumbling Zhu Ming dynasty. In the future, the political consequences of the late Ming Dynasty gradually became corrupt as Gu feared, directly affecting the lives of the people of the whole country. Under the condition that the people were not living well, the people took risks one after another, and began to make troubles at the end of the Wanli calendar.
After the chaotic administration of the eunuchs of Taichang and the apocalypse, the country's politics became more chaotic, and a larger number of popular revolts gradually appeared in society. -1636), Li Zicheng (1606-1645), Zhang Xianzhong (1606-1647) and other leaders of the rebellion came into being, which severely tested the foundation of the Ming Dynasty's rule.
The Han people, who were originally ruled by the Ming Dynasty, saw the defeat of the country, nation, and culture in a moment, and the actions and mentality of the people of the times became the object of observation for future generations.
The choice of the Zhu clan in the context of the uprising
Among the various classes, Zhu Mingzong's consideration of life and death, return to the Qing Dynasty, or hidden people was more complicated than the problems faced by ordinary people and even Ming court officials. In the late Ming and early Qing dynasties, because of their special status, if they wanted to continue to survive, they needed to escape the rogues on the one hand, and on the other hand, they had to fear the threat of the Manchus, which could be described as surviving in danger.
Due to their special status, their livelihood is often more difficult than that of ordinary widows, at least they cannot rashly emulate the remnants and easily let their children come to the Qing court in order to improve their family environment.
Faced with the situation of "the sky falling apart", the Ming Sect Office, which has enjoyed special treatment for a long time, has naturally become a target of "chaotic people". After all, the huge annual expenditure of Zonglu and the exploitation of the people in the territory by the upper clan are one of the reasons why the people are not living well. In this regard, Qian Su was happy to warn the ruler at the end of the Ming Dynasty and the beginning of the Qing Dynasty: "Now I am also exhausted to anoint the blood of the small people, and it is not enough for one of the clan towns to suck." His heartfelt words are definitely the best portrayal of the problems of the Sejong Domain.
Moreover, Tianxun has the blood of Zhu Yuanzhang, representing the imperial power of the Ming Dynasty. Their distinctive and superior identities not only attracted the attention of Li Zicheng and Zhang Xianzhong's army, but also became an important object for the Qing army to enter the customs and pursue. It is not difficult to imagine that ordinary people are born in such an era of "heaven collapse" and still need to die struggle, and the Zhu clan family, which is being pursued by many parties, believes that its situation will only become more severe.
Zhu Yinghuoli of Hubei Chu Domain (?) -1644) was one of the first of the clansmen to commit suicide. Yinghuo Lizi Fuli is a descendant of King Dong'an. The "History of the Southern Ming Dynasty" states that he was "a virtuous and good Fangzheng official Zhongzheng", "Dunshi Yuetie", and "filial piety" in the Ming Dynasty, which is actually an example for the sect. As early as when Zhang Xianzhong captured Wuchang, he decided to "cut his hair and become a monk" with his son Hua Muye, and moved to Xiaogan (modern Xiaogan, Hubei) to wait for the final outcome of the Ming Chamber. When Ying Huoli heard that Ming Sizong was finally doomed, he immediately "raised his hands and bowed to the north", and finally "died himself".
After the Jiashen Revolution, Emperor Shenzong's grandson Zhu Yousong (Hongguang Emperor, reigned 1607-1646, reigned 1644-1645) immediately announced the establishment of the Hongguang regime in Nanjing, the capital of the Ming Dynasty, in order to continue the Zhu Ming state and immediately bring new anti-Qing impetus to the subjects of the world who supported the Ming Dynasty, and many scholars and doctors also stopped their martyrdom and placed their hopes on the Southern Ming regime.
However, the good times did not last long, and the Hongguang regime lasted less than a year, before it was dismantled by the Qing people's iron horse, and the Longwu, Shaowu, and Yongli regimes established after that were also short-lived, repeatedly putting Shidafu and the clan in a desperate situation, repeatedly facing the choice of life and death.
Among them, many people decided to commit suicide when their regime was annihilated, and the whom, why, and manner of their martyrdom varied. For example, when the Hongguang regime in Nanjing fell, there was no shortage of people in the sect who committed suicide at that time, and the more typical example was Zhu Qi (?), a member of the Jiangxi Ning clan (?). -1645) and Zhu Qiqi (?), the Yongshou king of the Tang dynasty of Henan. -1645) two. Zhu Qi, Zi Zhisheng, Engongsheng of the descendant of King Ning, after the fall of Nanchang, that is, "Dingjiashan, the town of Dingjiashan", and later suddenly "wept for death for the desperate poem" in July of the first year of Longwu (1645).
Zhu Shugui (1617-1683), the ninth grandson of Taizu, committed suicide nearly forty years after the Manchus entered China, and may be the last county king to die because he refused to surrender.
In the summer and May of the fifth year of Yongli (1651), Shugui saw the decline of the Southern Ming Longwu and Shaowu regimes, so he accompanied Zheng Chenggong's army to attack Taiwan, and was treated with courtesy by the Zheng clan, and then moved to Taiwan in the seventeenth year of the Yongli (1663) to take root, and long attached to the Zheng clan Dongning regime.
By June of the 37th year of the Yongli Dynasty (1683), after the Qing general Shi Lang (1621-1696) captured Penghu (present-day Penghu, Taiwan), Shugui realized that his peaceful seclusion was coming to an end and that the last fortress supporting the Ming Dynasty would soon be crushed by the Manchus. Just when the Qing army was pressing, Shugui not only explicitly stated that "Taiwan has changed, I should be martyred", but also simply showed his heart to his five wives and concubines, saying that he "died at a certain time" and let them find a way out. Unexpectedly, his wife and concubine expressed their willingness to live and die with him, so the six members of Shugui's family decided to be martyred.
After the Qing army entered the customs, they immediately recruited the former Ming Emperor's office, promising to "not take his royal title", indicating that the new government was willing to "continue to be gracious." For the princes and rich princes, who were deliberately pursued by the peasant army, the Qing court's move was undoubtedly a great attraction. Perhaps to protect the lives of individuals and their families, or to continue to enjoy a life of unearned gains, such as King Zhu Youque (?) -1646), King of Jin, Zhu Xianwei (?) -1646), Han Xiangling King Zhu Kuizi and others, had already decided to surrender early. As for its fate, it is different, but it has a lot to do with its own way.
The Ming Sect Room who is willing to go to the battlefield to kill the enemy and resist the Qing Dynasty is mostly a hero who is strong in blood and courage, and must be full of hope for the Guangfu Ming Room, so that he can not hesitate to take risks, Chu family three heroes Zhu Huayan (?) -1649), Zhu Shengcheng (?) -1646), Zhu Shengyi (?) -1645) is typical of it.
In August of the first year of Longwu (1645), Hua Yan led troops to aid Lu Xiangguan (?) -1645) army actually "had more than 100 Qing soldiers in their hands" at the north gate of Huzhou, showing their brave and good fighting side. However, the Southern Ming army was always outnumbered, which not only allowed Hua Yan to return without success, but also led to the end of Longwu's regime, forcing the bloody Tianxing to move to Shaoxing to join King Lu of the Jianguo. After that, Hua Yan experienced the deaths of Longwu and Shaowu, and still fought hard to resist the Qing many times, but he never achieved satisfactory results.
By June of the third year of Yongli (1649), Qing troops crossed the Qiantang River, and Hua Yan was forced to "die in the mountains of Changxing", still "wanting to do something again". A few days later, he was discovered by the Qing army, and eventually "angrily killed himself on the stone of Beijie Mountain (present-day Beijie Mountain, Zhejiang)." Later, Zhang Dai revisited the place and saw that there were "blood stains" in the place, and "the survivors were covered with hemp". The "History of the Southern Ming Dynasty" records that at that time "within a hundred miles of mourning", it can be seen that the martyrdom of this sect is deeply respected by the local people.
In addition to martyrdom, battle, and surrender, returning to seclusion may be the best way for the Ming Sect to forget the hatred of the country and let go of the Tianxun body, and it is also the last path they can choose.
In the sect room where they fled from Zen, some of the Zhu disciples could truly see through the red dust after converting to Buddhism, and were no longer haunted by the pain of losing the country; Some people only formally believe in Buddhism, but they have never been able to relieve the suffering caused by the changes of the country, and even still fantasize about the day of the restoration of the Ming Chamber. In the case of the latter, the unknown lineage of Zen Master Xiaoan (?) -1650), and the two monks are typical examples.
Xiao'an, historically known as "Gong Calligraphy", became a monk after the National Revolution, and was once "the main river Quhai Chaoan", and later "Yuxiangshan Temple Building". He had presided over the Buddhist temple in just a few years, and believed that his Buddhist cultivation should be not low, but one night in the village when he heard that someone was performing the play "Iron Crown Diagram", he was "full of tears", which is not the behavior of a high-ranking monk, and it makes people scratch their heads.
"Iron Crown Picture" is a popular drama in the early Qing Dynasty, the story tells the martyrdom of the Chongzhen Emperor in the late Ming Dynasty, so Xiaoan burst into tears when he heard the play, reflecting that he could not let go of his clan identity. Later, it was also discovered that he enshrined the Long Live Zhu Ming tablet in his apartment, and once "said that he was the thirteenth king of the king", and even went to Hangzhou with the long history that assisted him in the past, and finally the Qing people were suspicious and "executed" in the fourth year of Yongli.
Some sects still miss the Daming River and Mountain after converting to Buddhism, but some sects regard escaping Zen as a door to escape, such as Prince Min, Zhu He, a descendant of King Chang, Zhu Yunjian, Zhu Yunwei, Zhu Yunjin, etc., and the clearance of the lineage, they are not dedicated to Buddha, but hide their eyes and ears by escaping Zen, just to continue to survive.
Yunjian, the character is heartfelt, and the family of the Chu royal family. According to the "History of the Southern Ming", he was awarded the title of "Shao Qi Fengzhi Army", and later served as an official of the Southern Ming Dynasty, and finally after the Southern Ming declared his demise, he "became a monk" and called himself "good".
Orthodoxy under the uprising of the people
In the Chinese political world, there has been a so-called "orthodoxy" theory from ancient times to the present, and it was gradually theorized in the Northern Song Dynasty to emphasize the legitimate status of the state and the legitimate status of the monarch, that is, what Ouyang Xiu of the Song Dynasty called "the righteousness of the world, one of the world", or "the righteousness of the world but cannot be unified under the world", or "although it is not righteous, the world can be united in one". In short, Ouyang believes that a country or regime can be regarded as "orthodox" as long as it is correct in the name of morality or unifies the world by force.
If we paraphrase him, then the Qing people should be called orthodox since they eliminated the peasant army and entered the Central Plains; And the Zhu Ming regime, which has always regarded itself as orthodox, can also continue to become orthodox. It is true that there are actually no two orthodoxy in the world, so in times of war, or when several regimes appear at the same time, the question of which party is "right" and "one" will be derived and left a lot of controversy based on Ouyang Xiuzhi's theory.
Su Shi later proposed that "orthodoxy" has the so-called distinction between "name" and "reality", that is, some regimes are worthy of the name, some are in name only, and some have real name. In terms of the situation in the early Qing Dynasty, at the beginning of the Qing army's entry into customs, many intellectuals regarded the old regime of the Ming Dynasty as "in name only", while the new regime established by the Manchus was, of course, "real and nameless".
For example, the renegade Ming general Han Gongwei and others sent a letter on behalf of the Qing court shortly after the national change to discuss the orthodoxy of the Southern Ming regime with the Ming minister Shi Kefa. Of course, in the early Qing Dynasty, the two sides insisted on different terms, and everyone also believed that one side was the orthodox, in order to win the hearts of the people and establish the legitimate authority of the regime.
conclusion
It is not difficult to find that each sect's own background and experience, coupled with the influence of different geographical customs, not only cultivates their own unique personalities, but also infects their own views on orthodoxy and different degrees of belonging to the Ming Chamber. When the people concerned faced the collapse of the heavens and the earth, this series of factors constantly pushed them to their own choices, whether martyrdom or surrender, war or concealment, and development to different ends.
In fact, these factors have already constructed a life path for each sect that is only suitable for his background, experience and personality, and he himself has gone through many seemingly non-existent choices step by step before reaching his end and living his life.