Jing Shuhui, Zhou Wenjun, Li Danjie
Jing Shuhui statue Zhang Jinghua
Professor Jing Shuhui of the Department of History of Sun Yat-sen University presided over the revision of the "Book of Liang", "Book of Southern Qi" and "Book of Chen" in the Twenty-Four Histories, and on the occasion of the publication of the revised edition of the "Book of Chen", a reporter from the "Shanghai Book Review" interviewed Professor Jing Shuhui and Associate Professor Zhou Wenjun and Associate Professor Li Danjie of the revision group, and asked them to talk about the basic situation of compilation, proofreading, and revision.
Similar to the previous Book of Liang, the Book of Chen was completed by Yao Cha and Yao Silian through three dynasties (Chen, Sui, and Tang), can you briefly introduce the process of compiling this book?
Today we see that the Book of Chen was written by Yao Silian (557-637), which was actually compiled by his father Yao Cha (533-606). Such a father-son continuum of history revision was not uncommon in the Han and Tang Dynasties, such as the Sima father and son and the Ban father and son of the Han Dynasty, and in addition, the Book of Northern Qi (Li Delin, Li Baiyao father and son), the Northern History, and the Southern History (Master Li, Li Yanshou father and son) of the early Tang Dynasty were also like this.
Yao Cha began to participate in the revision of the history of the Liang Dynasty from the end of the Liang Dynasty, and since then the official title has changed several times, but he has always held the position of historical official, and during the reign of Lord Chen Hou, liang shi was also ordered to start revising the history of Chen. After Chen died in Sui, Yao Cha was ordered by Emperor Wen of Sui to compile the history of Liang and Chen, but before the two books could be completed, Yao Cha died, and on his deathbed he ordered his son Si Lian to continue his book. According to Yao Silian's account in the "Biography of Chen Shu Yao Cha", Yao Cha's writing before his death was quite considerable, and today we see that the "Chen Shu Gao Zu Ji" and "Shi Zu Ji" are praised at the end of the volume, saying that "Chen Shu Shangshu Yao Cha Yue" Yunyun should be Yao Cha's original manuscript. After Yao Cha's death, Yao Silian stated his father's last wishes, and the Sui Emperor issued an edict allowing him to continue to write liang and Chen Ershi, but because the Sui Dynasty soon fell into war, the continuation work could not be completed. By the beginning of the Tang Dynasty, Tang Gaozu ordered Shu Xiao Yu and others to revise the history of the former dynasty, and Yao Silian was one of the revisionists of Chen History, but this revision of history was very unsuccessful, and it took several years to stop. In the second year of Zhenguan (628), Emperor Taizong of Tang ordered the revision of the history of the former dynasty, and Yao Silian was responsible for writing the history of Liang and Chen, and finally wrote a book in the first month of the tenth year of Zhenguan.
It can be seen that although the regime has changed several times, Yao Cha's father and son's revision of the history of the Chen Dynasty was always ordered by the emperor, and the final formation of the "Book of Chen" is also one of the results of the official revision project carried out by the early Tang Dynasty on the history of the five dynasties of Zhou, Sui, Liang, Chen, and Qi. These are all traces of Wei Zheng's participation in Chen Shu's cultivation as a five-generation historical supervisor. However, even with the background of national engineering, the Yao father and son continued to compile the history of Liang and Chen Ershi, which is still inseparable from wuxing Yao's family tradition.
Although Yao Cha's father, Yao Shengyuan, was proficient in medicine and was known for his medical skills in the Western Wei, Northern Zhou, and Sui Dynasties, but from his youth, he loved literature and history, and his insight into the present and ancient times was quite praised by scholars at that time (for the deeds of Yao Shengyuan, see Book of Zhou, vol. 47, "The Biography of Yao Shengyuan"). Yao Cha himself was proficient in liturgical music, and during the Chen Dynasty, he was also in charge of the revision of history and writings, and also participated in a series of national ritual music reconstruction work in the Sui Dynasty. Yao Cha's younger brother Yao Zhi, according to historical records, was also "a botong jingshi, especially a good writing" (Book of Zhou, vol. 47, "Art: Yao Zhi Biography"). It can be said that historiography is a traditional family study of the Yao family, and Yao Silian has been immersed in such an academic atmosphere since childhood. Yao Cha is especially famous for his "Book of Han", Yao Silian learned from his father when he was young, so unlike the popular style of The Book of Han in the history books of the same period, Yao's father and son advocated ancient chinese and followed the meaning of the "Book of Han", and the Qing dynasty Zhao Yi had an entry in his "Twenty-Two Historical Notes" as "Ancient Texts Begin with Yao Cha", writing that "after the Six Dynasties of The World Danzhi, the ancient Texts began in Tang Hanchang Li, and yao Cha father and son were already vibrating in the late Chen and early Tang Dynasties", that is, the discussion on the historical writings of Yao's father and son. Therefore, understanding the family background of yao's father and son's historiography, especially the purpose of his "Hanshu" study, also helps us to further grasp the compilation of the "Book of Chen" and its characteristics.
The Chen Dynasty has the lowest sense of existence in the wei and Jin Southern and Northern Dynasties, and is considered to be the weakest dynasty in the Southern Dynasty, in addition to such a simple value positioning, how should we understand the historical status of the Chen Dynasty, and correspondingly, what noteworthy information does the Book of Chen provide for us to better understand the Chen Dynasty?
The Chen Dynasty was established on the ruins of the great turmoil at the end of the Liang Dynasty, and the internal and external troubles were continuous, and the national border was greatly contracted compared with the previous generation, basically only the Yangtze River was ruled, and in terms of the strength of the country, the Chen Dynasty was undoubtedly a weak dynasty. However, the understanding of its historical status cannot be limited to this judgment, but must also be understood from the context of history before and after.
As the last regime of Jiankang, the capital of the Southern Dynasty, the Chen Dynasty was the inheritor of the cultural relics system of the Eastern Jin Dynasty and the Southern Dynasty. We know that the academic culture of the Eastern Jin Dynasty and the Southern Dynasty flourished in the Liang Dynasty. Emperor Xiao Yan of Liangwu vigorously operated on the basis of the profound accumulation of the previous generation, creating a situation in which academic culture flourished. In this regard, Gao Huan, the actual founder of the Northern Qi regime, once famously said: "There is a Wu'er old man Xiao Yan in Jiangdongfu, who specializes in dressing and liturgy, and the Zhongyuan Scholar Dafu looks forward to where Zhengshuo is." If I am in a hurry to do the law, and do not forgive each other, I am afraid... Shizi Xi Ben Xiao Yan" ("Northern Qi Shu Du Bi Biography"), which shows the attitude of zhongyuan shifu to the Southern Dynasty's "dress and crown ceremonial music" at that time, and also reflects the great cultural advantages of the Southern Dynasty from the side. On the other hand, the long-term ills of the economy and society under Emperor Wu of Liang, far from being solved, deteriorated, and eventually caused a total collapse by Hou Jing's rebellion (see Kawakatsu Yoshio's "Six Dynasties Aristocratic Social Research", Chapter III, "The Progress of the Monetary Economy and the Hou Jing Rebellion"). This turmoil not only sounded the death knell of the Liang Dynasty, but also intensified the complex and sharp internal contradictions of the Southern Dynasty society, causing continuous and huge damage at the national and social levels. The scholarly elite died or fled in the turmoil, and a large number of books and documents were scattered, so much so that the Liang Yuan Emperor Xiao Xuan, as the successor of the Liang regime, burned more than 70,000 volumes of books at the fall of Jiangling, which is the epitome of cultural disaster. The cultural relics system developed since the Eastern Jin Dynasty and the Southern Dynasty is in danger of being destroyed in successive catastrophes. In this context, the establishment of the Chen Dynasty played a role in reorganizing the mess of Liang Chaos and restoring the collapsed national and social order. From the records of the Book of Chen, we can see that a large number of scholars, who were exiled to various parties due to the chaos at the end of the Liang Dynasty, returned to the countryside or left the imperial court in the Chen Dynasty, so that the cultural relics system of the Southern Dynasty could be maintained without falling. The Biography of Hou Andu records that Hou An du gathered scribes, "or ordered them to be endowed with poetry, and the first to be high, and to be rewarded with a bad time." The scribes Chu Jiu, Ma Shu, Yin Hao, Zhang Zhengjian, Xu Boyang, Liu Shu, Zu Sun Deng... For example, the "Biography of Xu Boyang in Literature" records that "at the beginning of Taijian, Li Shuang of the Zhongji Room, Zhang Zhengjian of the Records Room, Zuo Minlang Heche, Ruan Zhuo, Huangmen Lang XiaoYi, Wang Youli of the Three Gonglangs, Ma Shu of the Virgins, Zusun Deng, Bibu Hexun, and Liu Shu of Changshi were friends of the Wenhui, and later Cai Ning, Liu Shu, Chen Xuan, and Kong Fan were also premeditated, all of whom were also temporary soldiers." The feast is written into scrolls, and Boyang is its collection order, which is spread to the world"; and then, as recorded in the "Biography of Rulin Zhang", "After the Lord was in the Eastern Palace, the Palace was feasted, and when the jade handle was built, the tail was newly formed, and the Later Lord personally adhered to it, saying, 'Although there are many people like forests today, as for those who can catch this, they are ridiculed alone', that is, hand-taught ridicule. Still ordering Yu Wendian to lecture on "Zhuang", "Lao", and "Gaozong Xinggong Listening" reflect the restoration of academic and cultural vitality. Although it is still difficult to compare with the grand situation of the previous generation on the whole, it objectively plays a positive role in the internal restoration of the cultural relics system of the Southern Dynasty. Mr. Chen Yinke's opening narrative in the "Brief Treatise on the Origin of the Sui and Tang Systems" takes "Liang and Chen" as one of the three major sources of the Sui and Tang systems (the other two sources are "Northern Wei, Northern Qi" and "Western Wei and Zhou"), and Yun: "The so-called Liang Chen Zhiyuan, who inherited and created the system of the Chen clan due to the inheritance of the Liang Dynasty, until Yang Sui unified China and adopted it, and passed it on to Li Tang", "The so-called 'Liang system' in the old history can actually be combined with the Chen system, and the successor liang of Chen, whose canonical system has not changed for many reasons, and whose old history is detailed", the discussion is profoundly insightful. As a political entity inheriting the cultural relics system of the Eastern Jin Dynasty and the Southern Dynasty, after it was conquered by the northern regime, the Chen Dynasty was equivalent to offering the entire historical heritage, which was absorbed and adopted by the Sui and Tang Dynasties, and injected diversified vitality into the body of the unified dynasty, which was of far-reaching significance to the opening of the Sui and Tang dynasties.
In addition, it is worth noting that the founding of the Chen Dynasty also deeply reflected the new development trend of the potential forces of the society and ethnic groups in the Southern Dynasty. The turmoil at the end of the Liang Dynasty severely affected the ruling structure that had tended to solidify since the Southern Dynasty, and the ruling class with the elite of the scholars as the core was devastated. The political power on which the Chen Dynasty relied, as well as the local separatist forces it faced, were many figures from the middle and lower levels of society, such as the powerful, the chieftain, and the thief. Some even roam outside the Huaxia network. Mr. Chen Yinke was keenly aware that the "Biography of Chen Shu Chen Baoying" mentioned "the chief of the county rock cave and the village tun Wubi hao" that took advantage of Hou Jing's rebellion, believing that this was "the change of ethnic and social classes in the southern dynasty", and pointed out that "the rise of Chen Room, most of the generals he appointed were southern local tycoon cave masters, and the situation was very different from that of the Eastern Jin Dynasty Liu Song Dynasty", and "one of the great changes in the left world bureau of SichengJiang" ("Wei Shu Sima Rui Biography" Jiangdong Ethnic Article Interpretation and Inference" included in the "Preliminary Compilation of jinmingguan series"). These forces, which have long loomed in history and have come to the political center stage in the special founding environment of the Chen Dynasty, are actually the structural evolution of society and ethnic groups under the continuous operation and development of the South since the Eastern Jin Dynasty and the Southern Dynasty. The structural elements of society and ethnicity embodied in the Chen Dynasty still deeply and continuously influenced the evolution and development of the history of the southern region after the completion of the unification of the Sui Dynasty and even the Tang Dynasty.
The historical information contained in the Book of Chen and its unique value can be expanded from different levels. Previous generations may think that the narrative form of the book is more rigid, such as Mr. Chai Degeng summed up: "Liang Chen Ershu out of one hand, the narrative has a routine, each biography can be roughly divided into three paragraphs: the first paragraph first narrates the order of the official calendar, the second paragraph describes important facts, and the third paragraph must be decorated after death, praising the deceased." Such a cookie-cutter form is not desirable. And the result is that there will be beauty and there will be books, and there will be evil. It is true that there are "routines" in the historical narrative of the "Book of Chen", and many of the biographies of the characters are not separated from a certain form. However, with the deepening of the study of excavated epitaph data in recent years, we have a new understanding of this narrative feature of the Book of Chen. Mr. Luo Xin and Mr. Ye Wei, by comparing the "Epitaph of Huang Fayu" and the "Biography of Chen Shu Huang Fayu", noticed that the two were close in writing, and judged that "when revising the epitaph, the original historical materials of the secretary's provincial history museum were used, and this information was very close to the later "Book of Chen"... The information on which it is based can only be the original archives of the secretary province (such as the biography of famous ministers and the biography of meritorious heroes)" ("Epitaphs of the New Wei and Jin Dynasties and Southern and Northern Dynasties"), which suggests that the stereotyped narrative of the "Book of Chen" is closely related to the historical museum system and the operation of official archives at that time. In this regard, the narrative set of the historical biography of the Book of Chen is of value for tracing the earlier historical source text forms and the operation mechanism of history revision. Moreover, although the "Book of Chen" is not large, it still retains a lot of relatively primitive historical materials, such as the collection of various official documents and edicts, showing the internal political structure, administrative operation, military system, civil-military relations and many other characteristics of the Chen Dynasty, and also providing important documents for future generations to understand the economic development, geographical transportation, class changes, ethnic interaction, regional concepts, regional development and other issues in the southern region at the end of the Southern and Northern Dynasties.
Although the form of the "Book of Chen" seems to be the same, a careful reading of the historical texts can still perceive the good intentions and deep intentions of Yao Cha and Yao Silian's father and son in writing history. The "Biography of Chen Shu Yao Cha" states that "Liang and Chen Ershi were mostly written by Cha Zhi, and those who discussed the Ji and The Transmission of the Book of Chen, when they were dying, still admonished Si Lian with a style example, and continued to write a visit, and Si Lian wept and practiced. Si Lian joined the army in Chen for Fa Cao of hengyang and transferred to the main book of the prince of Ji. Entered the Sui Dynasty, supplemented the Han Dynasty to join the army, took charge of the office, and sought out the justice of Hejian County. At the beginning of the Great Cause, Yu Shiji, the inner history attendant, played the history of Si Lian and Chen Erdai, and since Er, he has made up for it slightly", this text is located at the end of the biography, belongs to the author's own way, not idle writing, it concentrates on Yao Cha's regret that Liang and Chen Ershi did not write, the solemn "commandment" before his death, and Yao Silian's mission of "weeping and practicing". As pointed out earlier, the Liang Dynasty represents the peak of the Southern Dynasty culture, the Chen Dynasty means the end of the history of the Southern Dynasty, and the Liang and Chen Ershi undoubtedly have special cultural significance for the Yao father and son, and even the Nanshi group that entered the Northern Imperial Court (such as Yu Shiji's promotion of the matter in the text, it is for the representative), carrying their remembrance and nostalgia for the past of the Southern Dynasty's homeland.
From some of the materials and arguments of the "Book of Chen", we can get a glimpse of the heart song here. For example, Xu Ling, who is known as "Emperor Wenzong of a Generation", has a wealth of life deeds, and the Biography of Xu Ling records nearly half of the full text of his letter to Yang Zunyan, the chancellor of Northern Qi, during his envoy to the north during his mission to liang chaos and detention in the north. This letter is longer than arguments and sentimental words, such as "Why should I expect to make me and others die in Qi Du, enough of the yellow dust of Zhao Wei, the bones of Jia You, so that Dongping Arch Tree, Chang Huai Xiang Han's Sorrow, Xi Luo's Lonely Grave, Heng Express Homesickness Dream", especially moved the reader, Shi Chen did not shy away from the text, it can be seen that this article is very important. The reason for this is probably that the article reflects the mournful experience of the chaotic people in the late Liang Dynasty, and at the same time expresses the nostalgia of the homeland in the north, which triggers the emotional resonance of Shi Chen. Another example is the "Biography of He Zhiyuan in Literature" not only records the tortuous experience of He Zhiyuan from the south to the north and then from the north to the south, but also quotes him in the historical work "Liang Dian" "Liang Shi Zhao zi Wu Emperor, and finally respect the emperor, his rise and fall, the traces of prosperity and decline, are enough to pay attention to the precepts, and set praise and depreciation." In the end, from the first year of Qi Yongyuan to the time when Wang Lin was captured, and acted in seventy-five years" and other remarks are also expressions of the deep thinking of the Southern Dynasty scholars who experienced the Liang Rebellion on the transformation of history from prosperity to decline.
As for example, in the "Later Chronicles" of the "Shi Chen Yue" theory, the predecessors may think that it is a vain beauty of Chen Hou Lord, which belongs to the "extremely absurd discussion" (Chai Degeng's "Historical Records"), but if we return to its contextual consideration, before this historical theory, it was a severe criticism of Chen Hou Lord by Wei Zheng, a high-ranking supervisor, which embodied the tone of the Tang Dynasty's official ideology for the fall of the Chen Dynasty. Yao Silian's theory is equivalent to holding an opposite tone, he dared to write a historical theory in the face of possible political pressure at that time, especially the last sentence "Si Yiyun Zhong Hundred and Sixteen, Dingyu Migration, Not Only Personnel Is Not Prosperous, Gai Tianzhi Is Also", which classified the end of the history of the Southern Dynasty as a number of days, full of helpless sense of historical fatalism, not to be a kind of thinking and emotional projection of the history of his homeland as a Nanshi. This kind of voice is expressed quite tortuously through the historical pen that Yao shi can still grasp, which helps us to understand how the writers of the history who have deep ties with the Southern Dynasty express their hearts euphemistically in this historical work that tells the final chapter of the history of the Southern Dynasty. We may need to read the text carefully with "sympathy for understanding" in order to deeply appreciate the heart of the Nanshi group under the intersection of the history of the north and the south in the "Book of Chen", so as to deeply understand the subtle meaning.
Yao Cha and Yao Silian were once in Chen, and Yao Cha was also deeply favored by Chen Hou, so Zhao Yi said that "the Book of Chen avoids more secrets", on the other hand, Yao Silian not only established a biography for his father in the Book of Chen, but also wrote a good biography for his colleague Yu Shiji's close friend Yu Shiji's father Yu Li and his uncle Yu Yi. There is both evil and beauty. How should we view this approach?
This question can be divided into two parts, one of which is the question of the "qu pen" in the Book of Chen; the other is the question of Yao Silian's biography of his father Yao Cha in the Book of Chen; both points relate to whether or to what extent the position of historians affects the compilation of history books, and how we should understand this phenomenon.
First of all, regarding "the Book of Chen is more evasive", this point is actually not difficult to understand, although the "Book of Chen" has been revised for many years, it still belongs to the current dynasty people's records of the current events, Yao Cha served as an official Chen Dynasty, and was deeply appreciated by Chen Hou lord, so when recording Chen History, it is inevitable that there are points of beautification and concealment, the former taking the various auspicious and spiritual records of Chen Baxian in the "Gao Zu Ji" as a typical example, while the latter can explain the record of Chen Gaozu's ancestor Chen Baxian's nephew Chen Xuan's succession to the throne as an example. If according to the records of the "Gao Zu Ji" and the "Shi Zu Ji", Chen Xuan succeeded to the throne in accordance with Gao Zu's will, but in the biographies of Empress Zhang, Du Ling, Cai Jingli, Hou Andu and many other parties, there is no trace of the "testament", and this change of throne is basically the result of the struggle and compromise of many forces. There are still some cases of such colleagues' different writings in the "Book of Chen", from which it can be seen that historians complement each other through different narratives to record the historical methods and intentions of historical commissions. It should be noted that Yao Silian did not blindly hide the tyrannical behavior of the later lord. For example, in volume 30 of the "Biography of Fu Xuan" and the attached "Biography of Zhang Hua", two exhortations of the two people criticizing the government of the Later Lord are included: "Your Majesty is overly drunk, not godly in the suburban temple, and obsessive to the ghost of the lascivious." The villain is on the side, the eunuch erects the power, the evil loyalty is like a vendetta, and the people are treated like grass and mustard. The harem is embroidered, the stables are horses and horses, the people are displaced, and the zombies are hidden. "Your Majesty has taken the throne, and in the past five years, he has not thought of the hardships of the previous emperor, he has not known the fear of the fate of heaven, he has drowned in the favor of the emperor, he has been confused by wine, he has not come out of the seven temples of the temple, he has worshiped concubines and Concubines, he has been a general, he has abandoned the grass, he has slandered evil, and he has ascended to the imperial court. Now that the frontier is getting worse and worse, and the Sui army is suppressing the situation, if His Majesty does not change his course, his subjects will see the elk returning to Gusutaiyi", the accusations against the Hou Lord are very sharp, and Fu Xuan and Zhang Hua are also killed by the Hou Lord. Yao Silian recorded his events, and in the "Shi Chen Yue", he lamented that Fu Yun "could not follow the path of advance and retreat, so he was very close to the pole network", and although his intention to deny the government of the later period was obscure, it was also faintly visible. It can be said that this kind of writing still retains a little historian's tradition of writing straight books.
With regard to Yao Silian's biography of his father Yao Cha in the Book of Chen, the Qing Dynasty Siku Guanchen believed that Yao Cha had "audited the new dynasty" and that it was not appropriate to list it in the Book of Chen (cf. Siku Quanshu, vol. 45). In this regard, Mr. Yu Jiaxi pointed out that the dynasties of the Southern and Northern Dynasties have been short for many years, and many officials have experienced several dynasties, so the general practice at that time was to be commensurate with dynasties that were "slightly higher in rank and more meritorious in deeds", such as the "Yan Family Training" department "Northern Qi Huangmen Shilang Yan Zhitui", and the "Book of Liang" called "Chen Shu Shangshu Yao Cha" (see "Siku Ti Dialectics" volume III). Indeed, the Book of Chen is a biography of Yao Cha, which is not unrelated to Yao Cha's "slightly higher prestige and comparative merit" during the Chen Dynasty. In addition, Zhao Yi's "Twenty-Two Historical Notes" volume IX "Chen Shuduo avoids secrecy" article mentions that Yao Cha's father and son "were the same official as Liu Shizhi and his brother Li In Chen, and entered the Sui Dynasty with Li's sons Shiji and Shinan", so they "established a good biography for it", and on this point, we should actually note that the revision of the five generations of history, including the "Book of Chen", was an official act in the early years of the Tang Dynasty, and the revisionists were mostly imperial court nobles, and the history was inevitable that the master of the history was the father of the author or the father of his colleagues and friends. For example, Ling Hu Dedi was responsible for compiling the Book of Zhou, volume 36 has a long biography written by his father Ling Huquan, and the same book volume 39 "Du Gao Biography" is the tang dynasty prime minister Du Ru obscure great-uncle, volume 48 "Xiao Zhao biography" is the grandfather of the early Tang dynasty prime minister Xiao Yu, etc., these are the situations that the early Tang Dynasty will inevitably encounter in the revision of the history of the five generations, so when we read these history books and some specific articles, we must have some understanding of their writing background and interpersonal relations, only in this way, what the historians have written. Without remembering what and how to remember the problem, we can have a more comprehensive grasp.
It is also worth saying that the "good biography" is not only pompous and praiseworthy, but also sometimes provides some important historical information that is not found elsewhere. For example, in the "Biography of Yao Cha", it is mentioned that Lord Chen Hou attaches great importance to Yao Cha's articles, believing that Yao Cha "has a canonical judgment in his hand, seeks from the ancients, is difficult to match, lies in this world, and is enough for the teacher", and all that Yao Cha did, the later lord asked to read, and said: "I am in Yao Cha's articles, not only tasteless, so I am a craftsman." This record inadvertently reveals that the post-master can also benefit many teachers for the article, not only to appreciate the flashy literary algae.
Song Ren Zeng Gong once mentioned in the "Preface to the Catalogue of Chen Shu" that "Guan (Yao) Cha zhi is this book, the third generation, the father and son, and the number of years later is completed, and it is difficult to cover it", although the "difficulty" here can have a variety of explanations, but one of them must be related to the experience of Yao's father and son in several dynasties and across the north and south, and the narrative writing is inevitably hampered by many constraints. However, through a number of historical theories, we can still see that as witnesses and witnesses, the Yao father and son have a deep understanding and sympathy for the crux and contradictions of the history of the Chen Dynasty. For example, Wei Zheng, out of the purpose of taking history as a mirror in the early Tang Dynasty, attributed the cause of the demise of the Chen Dynasty to the personal decadence and absurdity of The Lord Of Chen Hou, while Yao Silian was more able to view the demise of the Chen Dynasty from a historical point of view, and the later chronicle "Shi Chen Yue" wrote that "since the beginning of Wei Zheng and the Middle Jin Dynasty, although the noble ministers have learned to govern, they all get along with literature, hanguan shu affairs, the great ceremony of the dynasty, the Fang senators, the copy bookkeepers, the xian committee small officials, immersed in customs, and up to Chen", behind the use of "small officials" such as Shi Wenqing and Shen Keqing by director Chen Hou, which led to the "degeneration of the dynasty". Yao Silian saw the system of the Southern Dynasty, which had been "disdainful of exhausting their wisdom and dedication" and the monarch had to "hold the machine with cold people". And so on, but also on the basis of understanding the identity and position of historians, we should pay special attention to the parts of reading history books.
The Book of Chen has no table and history, and has been criticized for being too brief, and at the same time, the Book of Chen has many pages for scholars and literati to establish biographies.
The thirty-six volumes of the Book of Chen are the smallest in the middle of the Twenty-Four Histories, which of course has to do with the historical conditions of the Chen Dynasty itself and the specific background of the revision of history at that time.
The narrative content and length of a dynasty's historical books are closely related to the actual situation of the existence of this dynasty. As mentioned above, the founding time of the Chen Dynasty was short, in just thirty-three years, with internal and external troubles, and there were no days. After two serious blows at the Hou Jing Rebellion at the end of Liang and the destruction of Jiangling, the southern society was dressed in pieces and the characters were withered. Chen Zhili' founding of the country, compared with the previous dynasty, the political, military, and economic strength was obviously insufficient, and the decline of cultural classics was difficult to revive for a while, and in terms of foreign exchanges, due to retreating to a corner of the south, although the "Later Master Ji" had the saying that "the ladder mountain navigation, the tributes are often to the age", but the national situation is limited, and the pattern vision is inevitably narrower than before. Because of such conditions for the founding of the country, Chen also followed most of the previous generation's system, because there were more revolutions and fewer revolutions, and there were few conscious new constructions. Zeng Gong of the Song Dynasty therefore believed that the reason why Chen was Chen was that everything was meticulous and stealing peace, and there was no "beauty of the etiquette and righteousness of the first king" and "the law of governance" that could be manifested in future generations. There is so little material available for historians to write, so that the content of the history books is brief, which seems natural. Moreover, the process of compiling Chen Shu was also full of twists and turns. From the early years of the Chen Dynasty, Yao Cha assisted Du Zhiwei, Xu Ling, and others in repairing the history of Liang Chen, and Chen died in Sui, and was ordered to continue to write the history of Liang and Chen. After his death, Yao Silian inherited his father's zhi and was allowed to continue writing. The Sui dynasty was a short-lived dynasty, and the sui dynasty could not be written. It was not until the second year of Emperor Taizong of Tang's zhenguan that Yao Silian was ordered to write the second history of Liang Chen for the third time. At this time, Yao Silian was already eighty years old and died the following year. Chen Shu was finally completed, nearly half a century after Chen's death, and in the past few decades, after two regime changes and several major wars, the loss of Chen Shi's historical materials is probably not uncommon, and all of this may affect chen Shu's details. Because of these factors, we can see that the only biographies transmitted by Chen Shu are "Ru Lin", "Literature" and "Filial Piety", and there are no other "Good Governance" (Xun Guan), "Gao Yi" (Virgin) and "Zhuyi" that are common in the histories of the Southern Dynasty, and there are very few Gaomen in the Southern and Northern Dynasties, and there are more Han warriors and courtiers from the Han Dynasty. From this point of view, it is not impossible to call it simple.
As for the statement that the Book of Chen has no expression, it may be a misunderstanding to a large extent. In the entire history of the Wei and Jin Dynasties and the Southern and Northern Dynasties, there is only one that does not have a record, namely Chen Shou's "Romance of the Three Kingdoms", while the seven main histories of the Southern and Northern Dynasties period, the Three Books of Song, Southern Qi, and Wei are of course complete in terms of history, transmission, and zhi style, while the four historical books of Liang, Chen, Zhou, and Qi seem to have only jichuan, but in fact they are not without aspirations, but only exist in the five dynasties of the "Book of Sui" revised by the Tang Dynasty. As Zeng Gong put it, the Chen Dynasty "had some reasons to create, thinking that it was a system of ordering the officials and counties of the criminal officials" and "also applied to each of them at one time". The history of its canonical system, together with the corresponding parts of the Liang, Northern Qi, Northern Zhou, and Sui Dynasties, is included in the Ten Chronicles of Etiquette, Music, Calendar Law, Astronomy, Geography, and Criminal Law of the Book of Sui. Because the History of the Five Dynasties is a Hezhi, although the part of the Chen Dynasty system is not necessarily complete at the beginning and end, the overall number is quite considerable, and some of the contents are even unique in the history, such as the content of the ancient criminal law about "measuring prisoners" and the way of "upper measurement", only the Chen Dynasty part of the "Sui Shu And Criminal Law Chronicle" retains specific records, and its importance goes without saying.
Generally speaking, the fact that the Book of Chen is a biography of scholars and scholars of this dynasty does not seem to be particularly biased compared with the history of the southern dynasties. However, under the premise of a smaller length of the whole book, the "Book of Chen" still established a special biography for scholars, historians, and literary scholars in a considerable proportion, reflecting that the academic culture of the Chen Dynasty, such as Confucianism, historiography, and literature, still had an important position in the society at that time, as the "Later Master Ji" "Shi Chenyue" said, "Li le criminal administration, Xian obeyed the old classics, deepened the six arts, and opened up four doors, which were to be ordered, to compete for the Golden Horse, to be the show of the ancients, and to gather in the stone canal." It can be seen that the "Ru Lin" and "Literature" in the "Book of Chen" are the special biographies of Confucian scholars and poets (including historians), in addition, the characters transmitted in volumes 24, 26, 27, and 30, such as Zhou Hongzheng, Yuan Xian, Xu Ling, Jiang Zong, Yao Cha, Lu Qiong, Gu Yewang, and Fu Yun, as "famous literary writers", are not only bureaucratic ministers in the DPRK, but also have the identity of scholars, articles, or historians, and their biographies also retain some ideological and academic historical materials. Specifically, Confucianism, as in the Confucian Biography, is mostly "The Legacy of Liang", and the scriptures on which it is based are also Liang Yuxu, but there are also more practical ways to discuss and solve the problems of rituals and ceremonies after the founding of the Chen Dynasty, such as suburban temple sacrifices, wedding and funeral dress systems, and court ceremonies. Historiography such as the "Biography of He Zhiyuan" records that He Zhiyuan wrote the "Liang Dian", which has long been lost, but the preface to the "Liang Dian" has been preserved in the "Biography of He Zhiyuan", so that we can understand the genre, style and content structure of his book today. He Zhiyuan wrote that the beginning and end of the Liang Dynasty "acted for seventy-five years, and was drafted into thirty volumes, called the Liang Classic", believing that the Liang Dynasty "had the luck of its rise and fall, the traces of its prosperity and decline, which were enough to be praised and degraded", so it was interpreted and judged from the end and end, which has a certain value in the history of historiography. As for literature, due to the special reward and promotion of the "Yashang Literary Words" by the descendants, the literary style of the late Chen Dynasty flourished, but it did not contribute to the declining political situation of the dynasty, and it was inevitable that it would be criticized by later generations, and many works were also considered to be humble and flashy sounds of subjugation. However, it is worth noting that in the Book of Chen, Yao Silian had a very high comment on Xu Ling and Jiang Zong, who were the leaders of the article at that time, and in his biography, they did not follow the usual practice, calling the words not titled, saying "Xu Xiaomu Ting's five elements of the show, the spirit of heaven and earth, the wisdom of the special, shrouded in the present and ancient times"; "Jiang Zong held a clear standard and was simple and noble, Andryun used words to collect words, and the six officials of the division commander, Yayun Chaowang". While recording his absurd political affairs, Chen Hou lord, the king of the subjugated country, also had a sympathetic understanding of his good writings, believing that "since the beginning of Wei Zhengshi and the Jin Dynasty, although the noble ministers have learned to govern, they all get along with literature and rarely do their work", and only participate in the imperial chapter ceremonies. "The copywriter leader, the Xian Committee of small officials, immersed in customs, until chen", so the later lord also did not change, entrusted the small officials, so that "the dynasty fell into ruin, the disaster was born of neighboring countries", the reason is that the country's fortunes are not prosperous, but it is not necessarily the reason for the "Yashang literary words". There are many similarities and differences between what was discussed and the mainstream opinion of the northern historians at that time.
In addition to the content, can you talk about the characteristics of the text or style of the Book of Chen?
Chen Shu's literary style is simple and smooth, which is related to the writing style of Yao's father and son. Liang, Chen and the early Tang Dynasty were the period when Piao Wen was prevalent, and historical works were also influenced by the piao wen ethos. From the "Book of Song", "Book of Southern Qi" and "Book of Wei" in the Southern and Northern Dynasties period, to the "Book of Jin", "Book of Northern Qi", "Book of Zhou" and "Book of Sui" revised in the early Tang Dynasty, all of this is true. Even the text in Wei Zheng's history at the end of the "Chen Shu Later Master Ji" is mostly four or six pairs of sentences, such as "At first, I was afraid of danger, and I often had the edict of mourning, and then I settled down a little and repeatedly fanned the wind of sexual immorality." The princes of the guest house, only the love of literature and wine, the nickname of the group is small, and they are entrusted with a balance axis. As far as the plot is concerned, there is no boneless minister, where the power lies, and the official who does not invade the fishery. The political punishment is chaotic, the corpse is full of dynasties, the famine is the drink of the long night, and the sins of the same wife are spoiled." It is rare that the yao father and son can get rid of this trap, because the text is not still a puppet, but to follow the meaning of the "Book of Han". Zhao Yi, a Qing dynasty, believes that "the Song and Qi Shu have more than four or six texts, and the writing of the Six Dynasties is as they are. Yao Cha wrote all his prose, and Si Lian was the same, although Wei Zhenggong's "General Treatise on Liang Ji" was not as good as it was" (陔余 Cong kao, vol. 7, "Liang Chen's Second Book"). "The writing is self-baking hammer, and it wants to chase the shift and the horse from afar." ...... After the Six Dynasties, the ancient Text began in Tang Han Changli, and did you know that Yao Cha's father and son had already vibrated in the late Chen and early Tang Dynasties! (Book IX of the Twenty-Second Chronicle of history, "Ancient Texts Begin with Yao Cha") This point is related to the aforementioned family tradition of Yao's father and son studying the Book of Han. Yao Cha was famous for his rule of the Book of Han during his reign in Chen, and his biography of the Book of Chen records that during Yao Cha's appointment to the Northern Zhou Dynasty, Liu Zhen, a scholar known as "Han Sheng" in the Northern Dynasty who studied the Book of Han, paid a special visit to Yao Cha and asked him about "more than ten doubts about the Book of Han", and Yao Cha quoted the scriptures to answer them one by one. Yao Silian "received less from the Book of Han and passed on his business" (New Book of Tang, vol. 102, Biography of Yao Silian). Yao's father and son wrote history, the language style is concise and clear, and the few words and sentences are tired, which should be influenced by the Book of Han. It can be seen that the narrative of the "Book of Chen" is very compact, and the narrative of several war scenes is particularly wonderful, such as the Battle of Gaozu Jiyecheng, the Battle of Mofu Mountain, and the Battle of Hou Jiao's Beast Sills, all of which are vigorous and sharp, with twists and turns, so Zhao Yi said that "the "History of the South" has been added and deleted in many of his books, but there are very few "Chen Shu" ("Twenty-two History Notes" Volume 11 "The History of the South" has no additions or deletions in the "Book of Chen"), which is not unrelated to the fine review of the history of Yao Cha's father and son.
Traditional Chinese historical books have always advocated simplicity and ancient history, believing that the standard of good history is that the narrative is simple, the writing is concise, good at cutting, simple and detailed. If it is cumbersome and trivial, the curiosity is still different, and the writing is tired, each is ridiculed as "the body of a barnyard official". In this sense, the Book of Chen can also be called "Good History". Because the "Book of Chen" is tightly paced in the narrative, several layers of meaning are formed in one go, there is almost no extra language, and under certain specific conditions, the subject is even omitted. This expression of the "Book of Chen" was not difficult for people to read at that time, but after a long time away from the context at that time, if it was not related to the deep meaning in the context, carefully understand the internal logic of the author, it was easy to produce relatively large or even fundamental ambiguity when interpreting. Later generations often find that when reading the "Book of Chen", sometimes although a paragraph in the book is very long, the narrative has an internal logic, the tone is continuous, and it is difficult to find the point of sentence break. In this regard, Mr. Zhang Weihua, the original point schooler, has made great efforts, and in the point school, he not only has a lot of creative ideas in proofreading and errors, but also can carefully observe the internal logic of the historian's narrative in terms of segmentation and punctuation, take into account the rhythm of history and the integrity of historical events, and handle it quite properly. Because of this feature of the Book of Chen, when revising, we also pay great attention to understanding the unique writing conventions and subtleties of the writing of historians, and pay attention to the correct use of punctuation marks. For example, volume 10 of the "Biography of Cheng Lingxue" records that Cheng Lingxue was a subordinate of Wang Monk, "Gao Zujie monk debated, and the spiritual baptism rate led the aid, and his vain strength fought at the stone west gate." The army is unfavorable, and the envoys are dispatched, and the long time is surrendered. Gao Zu Shen YiZhi". Here "military unfavorable" has no subject, posterity has misunderstood this, the origin of the school used a comma before this sentence, so that this sentence and the previous sentence "fight at the west gate of the stone" is connected, so that the military disadvantage should be the cheng lingbaze who came to help. However, the "History of the South" volume 67 "Cheng Ling's Baptism Biography" has the word "Emperor Wu" on it, indicating that Cheng Ling's reinforcements were fierce in battle, and the loser of the battle here was Chen Baxian. And because the battle was unfavorable, so Chen Baxian changed to the way of "dispatching envoys to summon" to Cheng Lingxian, Cheng Lingxian, who had military superiority, would naturally weigh it up repeatedly, and then conform to the general righteousness and choose to throw himself at Chen Baxian, and Cheng Lingxian's submission was of great significance to Chen Baxian's control of Stone City and finally win the victory, so as to explain why Chen Baxian would "deeply righteous", in fact, he was deeply grateful for Cheng Lingxian's choice at this critical moment. Because Yao Silian's narrative logic is simple and compact, he is the subject of the province, but the meaning is still clear, and when Li Yanshou wrote the "History of the South", he was already worried that the reader might not know the subject of "unfavorable military", so he added the word "Emperor Wu". When we revised, we deliberated on the contextual meaning, referred to the narrative of the Southern History, and changed the comma before the "military unfavorable" to a period.
You have gone to Japan and Taiwan to check the overseas version of the "Book of Chen", and this revision, in terms of the handling of the version, proofreading, etc., can you give a specific example?
First of all, a little explanation: the earliest edition of the Seven Histories of the North and the South that we see today is the Zhejiang engraving during the Shaoxing period of the Southern Song Dynasty, and then through the supplementary edition of the Southern Song Dynasty, which is usually called the "Song Edition", and the Song Edition has gone through several supplements from the Yuan Dynasty to the early Ming Dynasty, called the Song Yuan Revised Edition or the Song Yuan And Early Ming Revised Edition; and finally the large-scale supplementary edition from the Ming Hongzhi to the Jiajing Period, especially the Supplementary Edition during the Jiajing Period, is called the "Three Dynasties Ben".
Specifically, the surviving Song version of the Book of Chen can be divided into three categories, the first is the version that was repaired to the Yuan Dynasty, and there are more Song version leaves retained, especially some of the original engraved leaves can be seen; the second type is the version that was revised to the beginning of the Ming Dynasty, which is characterized by the fact that the original engraved leaves have completely disappeared, but there are still a considerable number of Supplementary Leaves and Yuan Supplementary Leaves of the Southern Song Dynasty, and many Ming Supplementary Leaves that are quite different from the Song and Yuan Editions in terms of line and glyphs are also added; the third category is the so-called "Three Dynasties Ben", which has a large number of supplementary leaves during the Jiajing Period It also follows many supplementary leaves of the early Ming Dynasty, and the surviving Song Dynasty supplementary leaves are very few, and the old sparse left at the end of the volume by the Northern Song Dynasty Zeng Gong and other revisions of chen shu has not survived. Qian Daxin said in the volume "Ten Driving Fasting And Raising New Records and Yulu": "The so-called end of the so-called neglect of the case has not been seen today, and Gai was later republished and lost. Sun Renlong, a minister of the Sikuguan, also said in a postscript after the book of Chen That "neither the ancient texts are visible in the present, nor are the old texts stored in the Guozi Prison very much, and none of the doubts at the end of gong and other chapters exist." According to this, it can be seen that the Song ben of the "Book of Chen" that scholars in the Qing Dynasty can see is basically only the Three Dynasties Ben.
The conditions for the edition of the Book of Chen are the best in the Seven Histories of the North and the South, and in addition to the two volumes of Japanese Heian period banknotes, there are still several Song periodicals in existence. Compared with the Book of Chen, many of the Seven Histories do not have relatively intact Song ben, and a few versions have better resources, and they lack the conditions for careful comparison of different versions. Taking the Book of Song Qiliang in the Four Histories of the Southern Dynasty as an example, according to Ozaki Yasushi's research, in addition to the "Three Dynasties Book", there are still five kinds of fragments of Song carved manuscripts from the end of the Yuan Dynasty to the beginning of the Ming Dynasty, ranging from sixty-eight volumes to zero leaves, which are stored in the "National Library" in Taipei and the National Library of China. Zhang Yuanji used two kinds of Song carved late Song and Yuan dynasty texts plus three dynasties to mix them into the Hundred Dynasties, while the Chinese reconstructed rare book "Book of Song" was a photocopy of the three dynasties collected by the national map, and the base of the revised version of the "Book of Song" and the main general school version of the school were these two versions. The version of the Book of Southern Qi is relatively simple, and the Song ben that can be seen today is the version engraved in the Southern Song Dynasty and repaired by the Song, Yuan, and Ming Dynasties, the difference is only that one of the retractions is only until the beginning of the Ming Dynasty, and the other is supplemented to the Jiajing period, the former is represented by the Fu Zengxiang Old Collection of the Song Dynasty and the Early Ming Dynasty, represented by the Fu Zengxiang Old Collection song and Yuan Dynasty, which is represented by the Early Song Dynasty, the Song Yuanming Jiajing Revision, which is held by the "National Library" in Taipei, and the former of the revised version of the Book of Southern Qi, which is the reference school; The only surviving Song ben that has not been supplemented by Jiajing is the original Jingshi Library's collection of 40 fragments of the Song carved Song Yuan and early Ming Dynasty, which are now stored in the National Palace Museum in Taipei, and Zhang Yuanji uses this fragment plus the Three Dynasties Ben to blend into a hundred copies. In addition, there are only a few original leaves that have completely disappeared from the Three Dynasties, which are hidden in the national map, the above map, etc., and the Chinese reconstructed rare book "Book of Liang" has photocopied the Three Dynasties book in the Shanghai Library. The revised edition of the Book of Liang is also based on the Baiquan Ben, with several Three Dynasties editions and forty fragments of the Song Dynasty as the general school version.
In addition to the Three Dynasties edition, there are still six Song editions, two of which are full and four of which are fragments. There are two kinds of books hidden in the National Library, of which only sixteen leaves remain in the remnant Song ben, and the other song carved Song Yuan and Early Ming manuscript (that is, the original copy of the reconstructed rare book) is the complete version, but this book is different from the Song and Yuan editions because of the supplementary edition to the early Ming Dynasty, and its Ming supplement leaves are very different compared with the Song and Yuan editions, and there is no lack of errors, and the value of the version is not as good as the Song and Yuan editions. The other four Song and Yuan manuscripts, three now in the National Palace Museum in Taipei, and one in Jingjiatang, Japan, are all the original copies of Zhang Yuanji's compilation of the Hundred Editions of that year, including the earliest supplementary edition of the "Twenty-five Volumes" (Song Jia Ben) in the extant Song Ben, and another full copy of the "Jing Jia Tang Ben", the importance of which is self-evident. To this end, we made a special trip to the National Palace Museum in Taipei and the Jingjia hall in Tokyo, Japan, to carefully examine these important versions of the Chen Shu, compare them with the originals in detail, and include them all in the list of revised general school texts.
It should be noted that in the 1930s, Shanghai HanfenLou photocopied the Song Ben "Chen Shu" composed of the Japanese Jingjiatang Ben and the three fragments of the Song Ben collected by the Beitu at that time, that is, the later "Chen Shu" Baiquan Ben, which was a collection of several Song carved Song and Yuan manuscripts at that time, which was undoubtedly the best version of the "Chen Shu", and was therefore used as the base copy by the original school book. When Zhang Yuanji mixed this version, he used the three dynasties to supplement the jingjiatang ben and the three fragmented Song ben, which was of course understandable. However, when we compared the edition leaves in this revision, we found that in the case of the Jingjiatang ben and other Song editions of the leaves, a small number of editions of the Chen Shu photocopied by Han Fenlou still use the Three Dynasties edition that is obviously inferior to the Song edition, which is quite difficult for future generations to understand. It can only be said that although the Baiquan Ben has retained the most Song ben version leaves, in terms of absorbing the Song ben, it has not yet reached real perfection and thoroughness, and every time the bai gong ben has revised and modified the original text, to a certain extent, it has lost the original appearance of the version, which is also a reason why we want to use all the Song ben that we can see so far to make general corrections to the base text.
In this revision, we have made great efforts in the investigation and mastery of the editions, and then made full use of the conditions for the edition of the "Book of Chen", through the identification and comparison of the original engraving leaves of the various school books and the supplementary leaves of different eras of the Song, Yuan, and early Ming dynasties, we have a clearer understanding of the basic situation and circulation process of the engraving supplementary editions of the Song edition of the Chen Shu, and have realized that the early engravings have irreplaceable value for correctly understanding the historical texts and restoring the original appearance of the historical books, and the revision work has benefited a lot from this. The origin school book is based on the Baiquan Ben, limited to the conditions at that time, and the Ming and Qing Dynasty versions such as the Three Dynasties Ben, the Southern Supervisor Ben, the Northern Jianben, the Ji Ben, and the Dian Ben were selected as the general school and the participating school. However, in the later versions of the Ming Dynasty, the early versions of the text were often changed and deleted according to other books such as the "History of the South", and even some people changed the Song Ben because they did not understand the meaning of the text. To a large extent, the proofreading and revision of the original text according to such a version of the different texts may be farther away from the original appearance of the Chen Shu, and it will inevitably cause new problems such as unreasonable literature and incorrect use of the dictionary, but will affect the reader's correct reading and understanding of the literature. In view of this, we have used earlier versions in the revision to revise such issues as much as possible. For example, in volume 1 of the "Gao Zu Ji", in the edict of The Liang Jing Emperor Taiping in September of the second year of the Taiping Dynasty, he praised the merits of Chen Baxian and the ancestors of the Chen clan, Yun "Chonghua Dasheng, Concubine Man Weixian, Sheng De's Ancestors Do Not Forget, and the Gate of the Prince will be restored." In the edict, "concubine man" refers to Hu Gongman, the ancestor of Chen, who was a queen of Shun, so he was a concubine. Volume 36 of the Records of History, "Chen Qi's Family", states that "King Ke Yin of Zhou Wu, after seeking Shun, was given the title of Concubine Man and sealed to Chen, in order to serve Emperor Shun, for the Duke of Hu". In this sentence, "Concubine Man" and Shun's name "Chonghua" are opposites, and the meaning is incomprehensible. However, the Ming Dynasty began with the Three Dynasties, and each book was changed to "妫汭", "妫汭" is the place where Shun lived when he was a Shuren, and if this sentence is made "妫汭", it has a meaning with the context. According to these later versions, the origin schoolbook changed the word "full" to "汭", which to a certain extent affected the original meaning of the edict. The revised version changes this word back to the original and proofreads the version of the text. Another example is the second volume of the "Gao Zu Ji" download Chen Baxian Yongding first year October Yi Hai that is, the emperor's throne, he has the seal book Ao Zhou County, 敕中云 "This month Yi Hai, ascending the tai tan, words and thoughts to move, but there is a virtue." "Qianyu" uses shang tang to replace xia's canon, "Anthology of Literature" volume 46 Wang Rong's "March 3rd Qushui Poetry Sequence" has the sentence "Qianding Rests on the Shame of Dayuan", Li Shanzhuyun "Imperial Century" said: Tang is the heavenly son of heaven, so move Jiuding to The Gong, to the Great And have the virtue". The following Chen Baxian modestly called "you have a sense of virtue", which is the classic of using Shang Tang to move ding to The Shame, the semantic is appropriate, and it is in line with his identity. All Song ben such as the Jingjiatang ben, the guotu ben and even the three dynasties ben are written as "垧", but the Ming people may not know the meaning of "qian", so from the southern jianben to the northern jianben, the jiben, the dianben, the bureau ben, and even the Ming ben "book", the "qian" construal is changed to "qiantong". "Qiantong" is the story of using Yi Yin to put Taijia in Tonggong, but Yi Yin is not the king, and the nature of Chen Baxian replacing Emperor Liang Jing is also completely different from that of Yi Yin put Taijia, and the story of "Qiantong" here is not reasonable, the meaning of the text is not clear, and the next sentence "Kuide" is even more unfinished. However, Zhang Yuanji's "Record of Proofreading" also thought that the original "relocation" was wrong, and the original proofreading was changed according to its statement, so it was changed according to the later version of the Ming Dynasty, and its handling was actually inappropriate. The revised version was also revised and left the school. There are many more such examples, in short, in the revision, relying on the relatively good conditions of the "Book of Chen", we attach great importance to the proofreading value of the earlier version, and on the basis of in-depth understanding of the historical events of History, we check and clean up the places in the origin school that are modified and deleted according to the Ming and Qing versions, one by one, and if there is a problem, refer to the early edition of the "Chen Book" and the circumstantial evidence of other books, judge the correct and wrong, and correct some of the errors and omissions of the original school, in order to restore the original appearance of the "Chen Shu" to the greatest extent. Incidentally, it can be mentioned that in this revised edition of the "Book of Chen", four of the six frames of book shadows attached to the book are pictures of the Song version leaves in different versions, one of which is the original engraved leaf in the remnant Song version of the National Map, one picture is the southern Song Dynasty mid-Song Dynasty supplement leaf in the Song Yuan and early Ming Dynasty revised editions of the National Map, one picture is the southern Song Dynasty supplement leaf zero leaf collected by the Beijing Buyi Ancient Book Bureau, and the other picture is a leaf in the Hanfenlou photocopy of the Song Ben "Book of Chen", and the name of the engraving has been removed, but judging from the format and font of the engraving center, it should be the original engraved leaf. These selected pictures of the book can more intuitively show the status of the earlier editions of the Book of Chen, and also highlight the value of these editions to the revision work.
Finally, with a few digressions, we have been engaged in the revision of the Southern Dynasty Qi Liang Chen Sanshu point school book for more than ten years. The process of revision is also a process of learning and growth, most of the members of the revision team are from the history major, and the study of literature version proofreading is not appropriate, but after years of learning and practice, gradually getting started. In this process, he also integrated his own professional quality of historiography into the document collation work, and strived to be able to engage in the revision and correction of historical classics under the premise of intensive reading of texts and in-depth historical contexts, and then promote the study of this period of history. The revised edition of the Book of Chen is our final work, and it is also the work we hope to organically combine rigorous and profound professional research and careful and meticulous literature proofreading to make it a masterpiece of ancient book collation. Therefore, although this historical book is not large, the revision work is quite meticulous, and the time and energy paid are not small. At the end of this topic, I suddenly recall that the poem "looking back on the road ahead, the vast and extreme water waves", all efforts have become a thing of the past, and the effectiveness of our work depends on the judgment of the vast number of readers.
Editor-in-Charge: Huang Xiaofeng
Proofreader: Liu Wei