Thunder and rain dew, can not be a grace; even the Hermit of Yimin can not break away from the rules of the game of thrones.
The Book of Wei, Vol. XI, belongs to the "Yimin Biography". The so-called yimin, that is, the reclusive and unruly, is also called "virgin" or "recluse".
The significance of the existence of hermits and virgins is generally to promote the virtue of Confucian "courtesy", but the narrative arrangement of the Book of Wei goes further.
Although many of the masters of this volume have had hidden deeds, they are all eunuchs in Cao Wei in the end, showing the color of "knowing the number of days and knowing the destiny of heaven", which highlights the legitimacy of the Han Wei Dynasty, which is also a political metaphor for "advancing and retreating with the Tao" at the end of the volume.
Yuan Zhuo, Bing Yuan, and Zhang Fan followed the path of retreat. --Book of Wei, Vol. XI
In a sense, the "hermits" represented by Zhang Fan and Yuan Zhuo are not virgins in the traditional sense, but more similar to the "Shangshan Sihao" who is keen on politics. In other words, their inclusion in the Yimin biography was the official propaganda need of Cao Wei.
The four people (referring to shangshan sihao) from the crown prince (referring to Liu Ying), all of whom were more than eighty years old, had white eyebrows and were very well dressed. --The Book of Han, The Biography of Zhang Liang
In other words, the many masters of the Book of Wei XI are only necessary foils in the "History of Wei Zhaoji", and their political significance is far greater than its practical significance.
This article wants to discuss the logic behind the relevant deeds and writing methods of Yimin in the Book of Wei.
This article totals 6000 words and takes 12 minutes to read
<h1 class="pgc-h-arrow-right" data-track="12" > Zhang Fan's deeds</h1>
Zhang Fan was a figure of the late Han Dynasty, a eunuch of Wei Ting, who joined the army as an official and a chancellor. However, the Book of Wei is quite strange about his way of writing; not only are the deeds scattered, but the logic of the account is not entirely reasonable. Behind it is actually the political need to revise history.
The following is a selection of some of the records in the Biography of Zhang Fan, discussing its paradoxes and analyzing the causes.
(1) The ambiguous relationship between the Zhang Fan brothers and Yuan Shu
At the beginning of the "Biography of Zhang Fan", he said that the master of the transmission was "quiet and happy, neglecting Rongli", and also refused the invitation of the taifu Yuan Kui to marry, a virgin image who was indifferent to fame and fortune.
Taifu Yuan Kui wanted to take his wife (Zhang) Fan, but Fan ci was not accepted. --The Biography of Wei Shu and Zhang Fan
However, at the end of the Han Dynasty, the Zhang Fan brothers "avoided chaos in Yangzhou and attached themselves to Yuan Shu".
(Zhang Cheng) and (Zhang) Fan avoided Yangzhou. Yuan Shu prepared a courtesy invitation. --The Biography of Wei Shu and Zhang Fan
Given that Yuan Shu was Yuan Kui's nephew, it was not difficult to see the close relationship between Erzhang and the Yuan family. In other words, even if the "refusal to marry" is the truth, it is by no means evidence of the two zhangs having a bad relationship with the Yuan family.
Yuan Kui wanted to take his wife Zhang Fan, but Fan resigned
The Zhang Fan brothers participated in many political activities under Yuan Shu's account. For example, in the second year of Jian'an (197), when Yuan Shu became emperor, traces of the activity of the two could be seen.
Although the Book of Wei, out of the need to "pass on the master of the United States", said that Zhang Fan's summons to Yuan Shu was "called ill", the actual situation was that Zhang Fan sent his younger brother Zhang Cheng to participate in Yuan Shu's arrogance activities, and it can be seen that "calling the disease" is only a false statement.
(Yuan Shu) then had a plot of rebellion. He also heard that Sun Jian had passed on the national seal, so he detained Jian Jian's wife and took it... (Shu) summoned Zhang Fan, Fan Resigned, and sent his brother (Zhang) to undertake to respond to it. --The Book of the Later Han Dynasty, The Biography of Yuan Shu
The reason why there is such a contradictory record in the "Biography of Zhang Fan" is not difficult to speculate.
It is nothing more than because Yuan Shu took the lead in usurping the name and the influence was too bad, so as the Zhang brothers who were yuan shu's former officials, after changing to Cao Wei, they must try their best to wash away the political stains on their bodies and leave Yuan Shu out of their relations.
(2) The timing of Yuan Shu's death and the Battle of Guandu
According to the "Biography of Zhang Fan", after Yuan Shu extended the Zhang brothers, he inquired about the Duke of Qi Huan and Han Gaozu, which was obviously a prelude to the title of Emperor Tyrant.
(Yuan) Shu asked: "In the past Zhou Dynasty, there were (Qi) Huan and (Jin) Wen Hegemony; Qin lost its government, and Han then used it." Now the vastness of the land, the multitude of the people, who want to be blessed and the ancestors, how can they? "--Book of Wei, Biography of Zhang Fan"
This is also recorded in the Book of the Later Han Dynasty.
In the winter of the second year of Xingping, Tianzi sowed Yue and was defeated by Cao Yang. (Yuan) Under the group of the Shu Assembly, because of the saying: "The sea is boiling in the present day, and the Liu clan is weak." My family is the fourth prince, and the people are returning, and they want to obey the people of heaven, so what about the kings? --The Book of the Later Han Dynasty, The Biography of Yuan Shu
According to this view, Yuan Shu extended the Zhang brothers in the winter of the second year of Xingping (195).
However, the "Biography of Zhang Fan" writes the following of "Yuan Shu is displeased" as "When it is time, Taizu will conquer Jizhou".
(Yuan) was displeased. At that time, Taizu would march on Ji Prefecture and (Yuan) Shu asked again. --The Biography of Wei Shu and Zhang Fan
Cao Cao conquered Jizhou in August of the fourth year of Jian'an (199). The interval between these two events was as long as four years, but Chen Shou called it "yes and time", which was obviously neglected to investigate.
What is even more strange is that Yuan Shu actually said to Zhang Cheng, "Now Cao Cao has thousands of evil soldiers, hundreds of thousands of enemies, and does not measure up to his own strength."
(Yuan) Shufu asked (Zhang Cheng): "Now Cao Gong wants to use thousands of evil soldiers and 100,000 enemies, which can be described as insufficient strength!" Why is the Son? "--Book of Wei, Biography of Zhang Fan"
The "thousands of evil soldiers" here are "Cao Gongbing dissatisfied with 10,000" in the "Records of Emperor Wu" and "Liu Ye's Biography"; "100,000 people" is the "100,000 elite soldiers" in "Yuan Shao's biography". It can be seen that what Yuan Shu said was the Battle of Guandu.
When (Cao) the public soldiers were less than 10,000, the wounded were twelve or thirteen. (Yuan) Shao Fujin Linguandu, from the Tushan Tunnel. --Book of Wei, Chronicle of Emperor Wu
(Yuan Shao) Jian Jing pawned 100,000, rode 10,000 horses, and attacked Xu. --Book of Wei, Biography of Yuan Shao
Herein lies the bigger problem.
According to the Book of Later Han, Yuan Shu died in June of the fourth year of Jian'an (199), and the Battle of Guandu began in August of the same year (199).
In The summer of June (4th year), Yuan Shu died. --Book of the Later Han Dynasty
In the autumn and August of the fourth year, Duke Cao marched into Liyang, causing Zang Ba and others to enter Qingzhou, Beihai, and Dong'an, and stay on the Forbidden Tun River. --Book of Wei, Chronicle of Emperor Wu
In The summer of June, Yuan Shu died; in the autumn of August, Cao Cao marched on Liyang
In other words, when Yuan Shao and Cao Cao went to war, Yuan Shu had been dead for more than two months. He had already become a dead bone in the grave, so how could he express his opinion on Zhang Cheng's suggestions? It can be seen that the relevant records are all untrue words, purely for the purpose of separating the master from Yuan Shu and making it ugly.
(3) Deeds of virtue
In addition to the above, there are other so-called "high righteousness" things in the Biography of Zhang Fan to show the virtues of the Master.
According to the "Biography of Fan", Zhang Fan's son and Zhang Cheng's son were "acquired by thieves" at the same time, and Zhang Fan abandoned his son and asked for help from his nephew, so "the thief was righteous and returned the second son".
(Zhang) Fan Zi (Zhang) Ling and (Zhang) Chengzi (Zhang) were obtained by thieves in Shandong, Fan Zhiyi asked the thief to ask for the second son, and the thief returned Fan with ling. Fan Xie yue: "The kings are still thick." Although the lady loves her son, but I pity the small, please change it. "The thief is righteous in his words, and he obeys the example." --The Biography of Wei Shu and Zhang Fan
This kind of story of "sacrificing oneself to save others" was very popular in the Wei and Jin dynasties. The Book of later Han has the deeds of Peng Xiu and Zhao Bao in the Book of Later Han, which is similar in the times; in the "New Language of the World", there are the deeds of Xi Jian and Xun Jubo, and its narrative logic is almost the same as that of the "Biography of Zhang Fan".
(Peng Xiu) The father is a county official, and he is rested, and he returns with the cultivation, and the Tao is robbed by thieves. Repairing the difficulties, he held the thief before pulling out the saber: "The father insults the son to death, and the secretary does not care about death and evil?" The thief said, "This boy is also a righteous man, and it is not appropriate to force him." --The Book of the Later Han Dynasty, The Biography of Peng Xiu
Ju Bo said: "Friends have diseases, and they cannot bear to entrust them, so they would rather take my own life for their friends." The thief said, "I have entered the kingdom of righteousness for the unrighteous!" "Returned with the ban army." One county and all of them. - "The World Speaks a New Language"
This kind of "Zhang Guan Li Dai" behavior was extremely common in the Middle Ages, and it was actually a chisel appendage after the origin of the Lord, which was not a real record.
<h1 class="pgc-h-arrow-right" data-track="155" > the role of Zhang Fanchuan in the Book of Wei</h1>
The previous section has sorted out in detail the relevant problems of the "Biography of Zhang Fan", in fact, in terms of the length of the biography and the number of loopholes, Chen Shou can be described as neglecting to examine Zhang Fan's deeds, and may even simply deal with errands.
The so-called "errands" are the political missionary role carried by history books. Of course, the revision of history is also inseparable from the limitations of the background of the times.
The Romance of the Three Kingdoms was written in the early years of the Western Jin Dynasty, so Chen Shou must have been influenced by the environment of the dynasty. Zhang Cheng's grandson Zhang Shao (張邵), then the Lieutenant commander of the Zhonghu Army (i.e., the Forbidden Army), held a position of great authority.
(Zhang) Chengsun (Zhang) Shao, a protector of the Jin Dynasty, and his uncle Yang Junju were cursed. --Pei Songzhi
Emperor Wu beng, Jian and the Central Protector Zhang Shao (i.e. Zhang Shao) supervised the mountain tombs... (Zhang) Shao, (Yang) Jun's nephew also. --The Book of Jin, Shi Jian Biography
According to Chen Shou's record of Ding Yi's descendant Somi, Chen Shou undoubtedly had contacts with the descendants of many of the masters of the Book of Wei. Since Zhang Cheng's descendants were prominent, the brothers Zhang Fan and Zhang Cheng naturally doubled their value.
Ding Yi and Ding Yi were famous in Wei, and (Chen) Shou said of his son: "You can find Thousands of Rice to see and be a good legend for the Honorable Duke." "Ding did not follow it, but did not establish a legend. --The Book of Jin, The Biography of Chen Shou
Chen Shou: Can find Qianhu rice to see and be a good legend for the honorable public
In fact, as far as the deeds and status of the brothers in "Zhang Fan Biography" are concerned, they are not qualified to enter the official revision history books at all, let alone have their own biographies.
The Qing Dynasty scholar Lu Bi (鲁弼), haoshou (皓首穷經), searched for Qunshu and wrote the "Commentary on the Chronicles of the Three Kingdoms", but the supplementary quotations to the "Biography of Zhang Fan" were only more than a hundred words, and only quoted the "Records of the Counties of the Continuing Han Dynasty" and the "List of Officials of the Three Kingdoms", and made some extremely perfunctory noun annotations; there was nothing to say about the deeds of the Zhang brothers. The side confirms that Zhang Fan and Zhang Cheng really have nothing to do with each other.
However, if you dig a little deeper, you can find that Chen Shou wrote "Zhang Fan Biography", although the penmanship is perfunctory, but in the structure of the history book, it has its subtleties.
To be more specific, the existence of Zhang Fan's biography as an individual is of little significance; but it is necessary to put it in the whole of the Wei Shu Shu Xi.
The biography of Zhang Fan begins by describing his Mendi clan, calling Zhang Fan's grandfather Han Situ, his biological father Han Taiwei, and Zhang Fan's brothers "quiet and happy, ignoring Rongli".
(Zhang Fan) grandfather (Zhang) Xin, was Han Situ. Father (Zhang) Yan, for Tai Wei ... Sex is quiet and happy, ignoring glory and profit, and there is nothing to be done. --The Biography of Wei Shu and Zhang Fan
The biography of Yuan Zhuo in the same volume also uses a similar description. Yuan Zhuo's father, Yuan Huan, was a Han Situ, and Yuan Zhuo himself was "quiet and respectful, not transgressing the law."
Yuan Zhuozi Yaoqing, Chen Junfule people also. His father (Yuan) was Han Situ. At that time, the princes were more than law-abiding, and (Yuan) was quiet, and his actions would be polite. --The Book of Wei, The Biography of Yuan Zhuo
It can be seen that in the arrangement of the identity of the characters, Yuan Zhuo and Zhang Fan were classified into the same kind, that is, Yimin, who was born of a noble prince.
There are eight masters in the Book of Wei, in order, Yuan Zhuo, Zhang Fan, Liang Mao, Guo Yuan, Tian Yu, Wang Xiu, Bing Yuan, and Guan Ning.
Although these eight characters are all Yimin, their identities are different.
Yuan Zhuo and Zhang Fan were both gong and former officials of Yuan Shu; Liang Mao and GuoYuan were Shuo Confucian protégés; Tian Yu and Wang Xiu were former officials of Yuan Shao; and Bing Yuan and Guan Ning were Central Plains scholars who had taken refuge in Liaodong.
It is not difficult to see that Chen Shou followed the principle of "following the rules of things and categories" in the arrangement of the characters of the volume, and divided the eight masters of the volume into one category according to their identities.
The body of the lineage is subordinate to the class of things. --Pei Songzhi
This kind of character arrangement that carries political metaphors is extremely meaningful. It is completely in line with the narrative habits of the Wei and Jin dynasties.
<h1 class="pgc-h-arrow-right" data-track="163" > Wei and Jin officials' attitude towards hermits</h1>
As stated at the beginning, Cao Wei's Yimin Biography is fundamentally different from "hermit" and "virgin" in the general sense.
The Wei and Jin officials did not actually encourage true hermits who were out of the way, what they needed were false hermits who were "still well-connected and knowledgeable of the destiny of heaven".
To put it more bluntly, the rulers of the Wei and Jin Dynasties needed those cultural initiatives that "knew the times"; the ultimate destination of these cultural initiatives must be the Wei and Jin court.
The following is a discussion of the wei and Jin officials' attitude towards hermits, using the examples of Yuan Zhuo and Tian Yu in this volume.
(1) Yuan Zhuo
When Yuan Zhuo was the Minister of Liang, he handled a dispute over a subordinate county. The outcome of the incident can fully reflect the wei and Jin court's views on the hermit.
Lü Qi, the governor of Gushu County under the jurisdiction of the Liang State, had appointed the people of the county as officials, but the other side refused. Not surprisingly, these county residents, who were illiterate about current affairs, were killed with a staff.
Gu Shuchang Lü Qishan Zhu Yuan and Yuan Jin sent envoys to study and summon them... (Zhu) Yuan and others were not signed because they returned home. (Lü) Qi was furious and took the officials to death. --Wang Shen, Book of Wei
The local master believed that the sentence of Gushu County's governor was too heavy, so he impeached him; however, Yuan Zhuo, the highest governor of liangguo, believed that there was a distinction between the county magistrate and the county people, and the county people refused to requisition, which was equivalent to "committing the following crimes", so Gushu County governor was not guilty.
(Yuan) Zhuanjiao said: "... In the midst of the chaos of the world, the people's tombs are on it, although they are honored and humbled, judas or not, and the transgressions of the long life are not also false! --Wang Shen, Book of Wei
Obviously, Yuan Zhuo has a strong spirit of pragmatism. In his view, refusing to be called by the chief was a great crime, and there was more to die.
(2) Field domain
Tian Yu was a powerful man from Youzhou who had assisted Cao Cao in pacifying the three counties of Karasuma (207), but after the fact, he refused to be enfeoffed and lived in seclusion.
This ignorance of lifting immediately angered Cao Cao, and Tian Yu was convicted of this crime, and he was almost "exempted from official punishment".
(Tian) shuddered Chen Cheng and swore an oath of death. Taizu did not listen, but wanted to worship him, and as for the number four, he was not accepted in the end. There is a division to impeach (Tian) Domain, who violates the tao, and who has established a small section, and it is advisable to exempt officials from punishment. --"Wei Shu Tian Chuan"
Tian Yu was included in a volume with Zhang Fan and Yuan Zhuo, and it can be known that he was also Yimin from Cao Wei's point of view; but when Tian Yu, a "Yimin", tried to practice the true duties of a hermit, he was severely punished by the Ruler of Cao Wei.
Its purpose is nothing more than to warn others: thunder and rain, can not be blessed; even Yimin, can not break the rules of this power game.
(Cao Cao) hated to listen to (Tian) Zhizhi, saying: "It is the ambition to become a person, and the failure of the king's law system is also!" "--Wei Shu Tian Chuan"
Cao Cao: It is the ambition of becoming a person, and the failure of the king's law system is also
After Tian Yu, there were Ji Kang and Ruan Yuan, who also had a tendency to avoid the world, but they were desolate because of their crimes against Sima Shi. Ji Kang was killed and Ruan Was deposed, these cases can reflect the true attitude of the Wei and Jin rulers towards Yimin.
Emperor Wen (Sima Zhao) initially wanted to propose marriage to Emperor Wu (Sima Yan) in the (Ruan) nationality, but he was drunk for sixty days and could not stop talking. Zhong hui will ask about current events, and the sins they want to cause because of their ability to be caused are all exempted by drunkenness. --The Book of Jin
Interestingly, the Sima family, which persecuted Ji Kang, was also persecuted by the Cao clan for "living in seclusion". When Sima Yi was young, he used the excuse of wind paralysis as an excuse to refuse Cao Cao's conquest, and as a result, he was threatened and "feared and took office".
(Sima Yi) did not want to bend the Cao clan, and resigned to the wind paralysis... and Wei Wu as the chancellor, and Sima Yi (Sima Yi) as a literary warrior, and the narrator said: "If you repeat the Huan, you will receive it." "The emperor took office in fear. --Book of Jin Xuandi Ji
Sima Yi's desire for power was so great that he watched the situation in the name of seclusion, no doubt making himself worthwhile; but in the Wei and Jin dynasties, even a true hermit like Tian Yu could not survive, let alone a false hermit like Sima Yi.
The scholar Xu Chong once discussed the issue of hermits, arguing that hermits occupied an important position in the construction of the legal system of the Han and Wei dynasties, and at the same time played an active role in maintaining the order of patriarchal society, so it is necessary to record them.
Note: See Xu Chong's "Small Treatise on the Virgin Gong Cao" and "The Hidden Writing and Hidden Understanding of the Han Dynasty".
In short, the so-called hermits and Yimin only serve the legitimacy of building dynastic power, and it does not matter at all whether they are the real Yimin who "walk in the footsteps" or the false Yimin who "take the shortcut to the south".
This led to an interesting result, that is, Guan Ning and Bing Yuan, who had been immersed in scholarship for almost a lifetime and did not care about the world, eventually entered the Book of Wei and became part of the official narrative at that time.
After He was appointed to the throne, he "closed the door and did not go out of public affairs"; Guan Ning died before he took office. From the perspective of "meritorious service", the political merits of these two people to Cao Wei are equivalent to zero; but the two are engraved in history books and broadcast to future generations.
(邴原) Dai Liangmao is a general of the five senses, who guards himself behind closed doors and does not go out of public affairs. --The Biography of Wei Shu
Therefore, the special security car pu wheel, bundle and bi hire. Hui (Guan) Ning Died, at the age of eighty-four. --The Book of Wei, The Biography of Guan Ning
It can be seen that what Wei Ting needed was not the ability or fame of the hermits, but the tamed attitude of these hermits to "accept worship".
For the Rulers of the Wei and Jin Dynasties, it did not matter whether they were true hermits or false hermits; what was important was that these hermits with different positions and origins needed to show obedience and allegiance to the new dynasty.
Examples such as Zhang Fan and Yuan Zhuo, who were tamed by the new dynasty, rode horses high, served zhong mingding, and even en-graced heirs; the results of such an outlier like Tian Yu, who did not know how to lift, were nothing more than "forty-six years old, and the son died early", in order to set an example.
Taizu ran, knowing that (Tian Domain) was indomitable, he worshiped as a speaker. Died at the age of forty-six. The Son died early again. --"Wei Shu Tian Chuan"
<h1 class="pgc-h-arrow-right" data-track="174" > summary</h1>
Yimin Biography is an important part of the Chronicles of History, and it plays an important role in the narrative context of the Middle Ages.
The Yimin in the official revision history books are of course different from the "great sages of the country" such as Chao Father and Xu You, in fact, most of the hermits do not have enough fame and ability, and there are also many people who sell their reputation and fish for fame.
For example, the "Book of the Later Han Dynasty" records the scandals and bad deeds of many hermits, and Fan Ye even has the feeling of "words are unprepared, pure theft and false voices".
The self-recruited men, Hu Yuan'an, Xue Mengxian, Zhu Zhongzhao, Gu Jihong, etc., have nothing to gain in their exploits, which are old customs, and all of them are pure thieves. --The Book of the Later Han Dynasty, The Biography of Huang Qiong
Interestingly, regardless of the talents and virtues of these hermits, the monarchs of successive dynasties have always tirelessly assumed the posture of "seeking merit"; even monarchs such as Cao Cao have repeatedly ordered to seek "people of the highest virtue" from the people.
Today, there is no one with the most virtuous people in the folk? And the courage of the fruit, the enemy to fight; if the civil servants ... Let no one know what they know. - "The Order of Meritocracy"
Cao Cao: Today, there are no people with the greatest virtue in the folk?
In fact, this kind of "act of seeking merit" is just a trick to hide people's ears, and its core purpose is to bring all the forces under the whole world under the control of the Wei and Jin imperial courts.
In other words, the conscription of hermits is a clear pragmatism tendency, and this tendency has become more and more intense over time.
This explains why the hermits who refused to conquer in the Two Han Dynasties were not only not punished, but may increase their own reputation; but the hermits of the Wei and Jin dynasties would be severely reprimanded and dealt a blow if they dared to refuse the court's conscription.
In the Sui and Tang dynasties, the frustrated literati simply lived in seclusion in Zhongnan Mountain (near Chang'an), trying to use "seclusion" as a shortcut to become a celebrity, and they could not see the mingshi style bones at all, and they were purely Lilu disciples.
At the beginning, (Lu Zangyong) raised the shixuan, not adjusted, but wrote the "Fangcao Endowment" to see the meaning. Looking for a hermit to end the South Mountain... and ascended to the throne, and was ridiculed by the world for his deviousness, his monopoly on the powerful, and his extravagance and indulgence. --Old Book of Tang, Biography of Lu Zang
Many of the legends of this article were active at the end of the Han Dynasty and the beginning of the Wei Dynasty, so although these eight people were classified as Yimin, they actually represented different social roles.
Among them were the sons of Xun Chen (Yuan Zhuo, Zhang Fan), as well as meritorious disciples (Tian Yu, Wang Xiu) and famous scholars (Bing Yuan, Guan Ning, Guo Yuan, Liang Mao).
Although the above characters have different origins and good and different aspects, they all follow Wei Ting and become part of the official narrative. It can be seen that the meaning of its existence is to serve the needs of the legal system construction at that time. It can also be seen that even the hermits cannot be separated from the rules of power.
I am Fat Mi, the original author of the history of the headline number. Talk about historical anecdotes and focus on the history of the Three Kingdoms. From the clues in Shi Hai's sinking hook and the Yoshimitsu katayu, to analyze the hidden meaning behind the unfolding.
Thanks for reading.