One
The reason why the "History" is great is because Sima Qian's pen not only has emperors and generals, but also has many small people and strange people. These small people and strange people and strange things are vividly presented on the picture of history because of Sima Qian's historical writing, breaking the inherent stereotypes of history. The Chronicle of the Chronicles of the Japanese is a chapter about strange people and strange things. However, the fly in the ointment of the "Chronicle of the Chronicles of the Japanese" is that the content of the article is not from Sima Qian. Because after Sima Qian's death, ten pieces of the "Records of History" were lost, namely the "Jing Emperor Ji", "The Book of Emperor Wu", "The Book of Rites", "The Book of Music", "The Book of Laws", "The Chronology of the Generals Since Hanxing", "The Biography of the Ri dynasty", "The Family of the Three Kings", "The Biography of Gui Ce lie", and "The Biography of Fu Jin Cheng". These ten are all recorded and unsubscribed. The "Biography of the Japanese Column" that we see now was written by Dr. Chu Shaosun of the Western Han Dynasty. Therefore, all the chapters of the "History" that he supplemented had the words "Mr. Chu Yue". Chu Shaosun's ability to write history and his writing style were not as good as Sima Qian's, but these chapters were all supplemented by his painstaking efforts and hardships. Therefore, I think that the chapters of the "History" supplemented by Chu Shaosun still have high historical value.
The so-called day people refer to those who were engaged in divination in ancient times. Pei Xiao commented in the "Commentary on the Collection of Historical Records": "The ancients were waiting for the divination, commonly known as the 'day one'. Sima Zhen commented in the "History of Suoyin": "The name Bu Zheng is known as 'Day One' with ink, so Bu Zheng is the common name of 'Day Person' when He is waiting for the time. "The so-called "Biography of the Riz" does not record a large number of prophecies, but only a single person named Sima Jiju. The whole text is also unfolded through the dialogue between Sima Jiju and Song Zhong, the great master of the Western Han Dynasty, and Jia Yi, the doctor of the Western Han Dynasty.
In the "Biography of the Sun", Chu Shaosun set a very high tone for the Japanese at the beginning, and he borrowed Jia Yi's mouth and said: "The saints of the ancient world will not dwell in the imperial court, but will be in the doctors." Such a high tone also appears in the "Gui Ce Lie Biography": "Tai Shi Gong said: 'Since the ancient Saint King will be appointed to build a country and start a cause, why not treasure the blessings to help good!'" ’···‘ The king decides to be suspicious, to refer to the dragon, to break the turtle, and it is not easy to do it. "The reason why Chu Shaosun gave such a high evaluation to the Japanese is because Bu Zheng was an important tool for the ancient dynasty to decide on major state affairs." The great affairs of the country are in the worship and the rong", and when it comes to "worship and rong", it is inseparable from divination. For example, Emperor Wu of the Han Dynasty, before launching a large-scale war, had to predict the auspiciousness of the military through Bu Zheng. The "Biography of Gui Celie" records: "At the meeting, if you want to attack the Xiongnu, you will attack dawan in the west, and you will reap the hundred Yue in the south, and you will see the appearance until you foresee it, and first seek its profits." and the fierce general pushed the front to hold the knot, winning over the other, and the time of the yarrow turtle is also powerful in this. It can be seen that Sima Qian's transmission of the Japanese is not a personal preference, but the small group of Japanese people affects the city, and the large one affects the court, so there is this transmission.
Two
However, an interesting point of contradiction and conflict appears in the "Biography of the Sun". Although Jia Yi believed that "the saints of the ancient world, who do not dwell in the imperial court, will be among the doctors." However, after appreciating Sima Ji's insight and learning, he said something else that contradicted his previous words: "I hope that Mr. I will listen to Mr. Sima Ji's words, and the boy will sneak into the world and not taste it." Where is the humble place to live now, and what is the defilement of the deeds? The gist of it is: "We look at the appearance of the gentleman, listen to the words of the gentleman, we observe the world privately, and we have not yet tasted it." But why is the gentleman now in such a humble position, why is he doing such a filthy thing? Jia Yi was still saying earlier that people who are bu zheng often produce saints, but why is it now said that what Lord Sima Ji is doing now is a despicable and filthy thing? Then jia Yi and Song Zhong's words unraveled this contradiction: "Honorable officials Houlu, the world's high places, the wise people are in charge." Now it is not the place where it is, so it is called humble. Words and deeds are not verified, and improperly taken, so they are called filthy. Fu Bu Zheng, the worldly place of simplicity also. It is said in the world: The fu bu man speaks a lot of words to gain people's affection, inflates people's lives to talk about people's aspirations, is good at saying disasters to hurt people's hearts, corrects ghosts and gods to exhaust people's wealth, and asks for thanks for his own selfishness. This is my shame, so it is called despicable. It turned out that in the depths of the inner cognition of Qing Doctors such as Jia Yi and Song Zhong, Bu Zheng was a secular and lowly industry. The reason why Jia Yi said earlier that the saints are mostly from the bubu, that is, it specifically refers to the bubu who have been recognized by the monarchy, entered the state organization, and belong to the same class as them, such as Taibu.
Jia Yi's point of view is worth digging deeper. He reflected two problems: First, he believed that the criterion for a person's ability and success was to be an official, because to be an official could enjoy a good fortune and be respected by others. On the other hand, if you don't have an official and a half-job, then you should have little ability or be called unsuccessful. This view of Jia Yi is also very popular today, and it should be said that it is Chinese inherent in the concept of career choice and success. Learning and excellence are the brand that is difficult to get rid of Chinese. From ancient times to the present, the enthusiasm for examination and editing can be seen. Therefore, even when Song Jiang drank wine in a large bowl of Liangshan, ate a large piece of meat, and divided the gold on a large scale, his heart and mind still wanted to enter the system to fish for a compilation. However, Jia Yi's view was not recognized by Sima Jiju. Sima Ji believed that people who have the ability should be upright people, people who can contribute to the country and the people, people who can not be kidnapped by status and power, and who can be fair and just in dealing with the world. People's success and unsuccessfulness should be based on this criterion, not how big an official they are and how much money they make. Sima Jijue expressed a lofty political ideal, which also reflected the spiritual pursuit of Confucian scholars and was a precious ideological wealth of Chinese civilization. This ideal pursuit actually runs through the entire "History of History", Sima Qian is a historical official with a very ideal pursuit, and Chu Shaosun has well inherited and implemented the spirit of Sima Qian. It is just that this kind of ideal pursuit, in reality, is often "the mountain is up, the scenery is stopped, although it cannot be reached, but the heart yearns for it." " status.
Second, Jia Yi believed that the proponents used two ways to deceive money by speculating on people's psychology and deliberately saying happy things. It is true that such people have existed since ancient times, but such people are not really japanese. Sima Ji told Jia Yi what the real Sun was: "Tell but don't do, gentleman yiye." The present husband, the law of heaven and earth, like the four times, obey benevolence and righteousness, divide and decide, spin the right chess, and then say the interests of heaven and earth, and the success or failure of things. In the determination of the kingdom of the kings of the past, they must first rule the sun and the moon, and then dare to replace them; when the time is right, they will enter the house later; and the birth of children will first occupy the auspicious and fierce, and then there will be. Since Fu Xi made a gossip, King Wen of Zhou played three hundred and eighty-four and ruled the world. The King of Yue practiced the gossip of King Wen to break the enemy country and dominate the world. In other words, what a negative bu zheng! The real Japanese should be gentlemen, who do not engage in the invention and creation of prediction theory, but objectively derive according to the traditional method of divination such as "sub-strategy and fixed gua, spin-style chess". Moreover, the method of divination is not a small skill of carving insects, but a great use of the country. King Wen of Zhou evolved three hundred and eighty-four elephants through gossip, thus using gossip thinking to make the world rule. King Gou of Yue also finally destroyed Wu by learning King Wen's method of gossip. This is where the true day people should do something. In addition, Sima Ji struck a blow back, believing that the people who really profited from "cheating" should be those who became officials and wanted to become officials. Because every day they have to be sincerely flattered, and they want to lie to their knees. It is necessary to induce each other with private interests, to form a party for personal gain, and to do everything possible to obtain official positions to enjoy the lulu. After obtaining the official position, he used the power in his hands to seek his own private interests, exploit the people, and squander public funds. Sima Ji said that such an official was "tantamount to a white-bladed robber", meaning that "this seems to be no different from robbing others with a sharp blade." It is also called such a person as "this husband is also a thief who does not handle the spear arc, and also a person who attacks without using a string blade." "The metaphor of such a person is a robber who does not take a weapon and does not use a sword to hurt people, but the essence is a robber. The trade of power and money, the loss of public wealth and private interests, the oppression of the people, the use of power for profit, and the unscrupulous pursuit of power, such officials as Sima Ji lord said, have been continuous in the long river of thousands of years of history, and in some periods they have also shown a trend of flooding. Therefore, when reading history, you will often taste a taste that is still familiar even after a thousand years.
Three
Although the "Biography of the Ri", although it is called "The Ri", Chu Shaosun, through the mouth of Sima Ji, is expressing a political point of view of his own, calling for a political ideal and moral pursuit. Then, Sima Ji gave a lecture on the role of the bu zheng in educating the people. Lord Sima Ji said, "The one who is now a teacher, the one who guides the deception and the foolishness." How can a fool know in a word? Not tired of talking. This means that the proponent will go out of his way to help the person who asks for it to dispel his doubts and sweep away his ignorance. The deep meaning is to have patience to enlighten and educate them. This reminds me of Yan Junping in the last years of the Western Han Dynasty. There is a street behind Chengdu People's Park called Junping Street. Legend has it that Yan Junping gave people divination on this street. Yan Junping was highly learned, divination was only a means of maintaining his life, and what he wanted to do was more than that. The Biography of Gong Bao of Wang Gong and Wang Gong of the Book of Han records: "Junping Bu Zheng was in Chengdu City, thinking: 'Those who do not have a good job, but can benefit everyone.' If there is an evil and unrighteous question, it is up to the turtle to say the stakes. With the Son of Man, according to filial piety, with the words of the Brother of Man, with the words of men and men, on the faithfulness, each according to the situation to lead to goodness, from my words, more than half of the way. 'Cut a few people every day, get a hundred dollars to support themselves, and the money is closed and the curtain is closed and the "Lao Tzu" is awarded. The exposition could not be understood, and more than 100,000 words were written according to the guidance of Lao Tzu and Yan Zhouzhi. Yang Xiong studied from a tour when he was young, and became famous as a Shijing master, and was called Junpingde by a number of sages in the imperial court. ”
Although Yan Junping made a living by buying a basket, he only received a few people every day, and when he earned enough money to survive, he collected the stall. He treated the seekers like Confucius treated the students according to their aptitudes, and did the work of indoctrination. To those who came to ask about evil things, he told the seeker about the powerful relationship and persuaded him to follow the right path. When the son came to ask for blessings, he taught filial piety. As a younger brother, he came to ask for help, and he indoctrinated filial piety. When the courtiers came to ask for help, he also educated the loyal king. In short, he did not miss every opportunity to educate the people to do good and follow the right path. When I returned home, I studied the study of Lao Tzu behind closed doors. In his lifetime, Yan Junping was not an official and did not seek to make a lot of money, but his research on Lao Tzu was very profound, and Yang Xiong also came from his disciples. It is precisely because of Yan Junping's weak fame and fortune, focusing on learning and educating the people, that he has always been remembered by the people of Shuzhong. To this day in Chengdu, there are still many places and legends about Yan Junping. Sima Ji's words were best reflected in Yan Junping.
In addition, Sima Ji also talked about why divination was necessary to collect money and why divination was sometimes inaccurate. The reason why divination requires collecting money is because the Japanese help the seeker solve the major problems and difficulties encountered in life through divination. For merit like this, not giving a reward is something that cannot be said. In the words of Lord Sima Ji, "Now that the husband of the Bu Zheng is big and Xie Shao is small, is the cloud of Lao Tzu different?" The prophete solves the problems of other people's interests that are very important, but the remuneration they receive is limited, so the bumbler is like a person with "supreme morality" as Lao Tzu said. Sima Ji believes that the heavens and the earth itself are defective, and the heavens and the earth are also changing and circulating, so it is inevitable that there is a gap between the bu gua and the truth. "The heavens are not enough in the northwest, and the stars are moved in the northwest; the earth is not enough in the southeast, and the sea is the pool; the sun will move, and the moon will be full; the way of the kings will survive and perish." The public condemner will believe what he says, and he will not be confused! "Admittedly, there are no one hundred percent forecasting tools in the world. If a forecasting tool can stabilize at an accuracy rate of 85 percent or more, then the forecasting tool is effective. The art of divination has survived thousands of years, and there must be something to predict, and it is not a survivor bias that can erase its connotation and value.
Four
The biography of the Sun chronicles ends with Jia Yi and Song Zhong, two official intellectual elites, choked by Sima Ji and slipped away. But in the end, Song Zhong and Jia Yi could not die well. Song Zhong failed to send a mission to the Xiongnu and was sentenced. Jia Yi died because King Huai of Liang fell off a horse, and as the prince of Liang Huai at that time, he went on hunger strike and died of hatred. Song Zhong and Jia Yi cannot be said to be unwise, nor can they be said to have little knowledge. In particular, Jia Yi, Sima Qian admired him very much, and put him alongside Qu Yuan, and the "History of History" specifically wrote "Qu Yuan Jia Sheng Lie Biography". Jia Yi's "On Passing the Qin" is also a famous passage through the ages. But they have intelligence, they have knowledge, but they lack wisdom. In the words of the "Biography of the Sun", it is "This is also the root of the Chinese." Among plants, are roots important or flowers important? Is it important for people to pursue a righteous conscience and a clear insight into everything, or is it more important to pursue positions of power and wealth? This is the life reflection question left to us by the "Biography of the Sun".
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