Xin Deyong
The so-called First Emperor Qin Shi Huang of the Ancient Dynasty, this surname Zhao Mingzheng, the long-standing "Yingzheng" title is not reasonable. On this point, I have made a detailed argument in the book "The First Emperor of Life and Death". In the small book "Life and Death of Qin Shi Huang", I also clearly talked about the father-son relationship between Lü Buwei and Zhao Zheng from the biological significance.
As long as you carefully read through the "History of Lü BuweiLie" and then properly examine the "History of the First Emperor of Qin", this is a basic historical fact that is too ordinary to be ordinary. There is no need to do any examination argument at all, as long as it is necessary, as long as you want to talk about it, just pull it out of your throat; even this is not a low-level fun to expose people's privacy gossip. If you think about it, in front of the Manchu Dynasty ministers and the people of the world, Zhao Zheng called Lü Buwei the second eldest master, and also specially set up an unprecedented and supreme official position called "Xiangguo" ("History of Lü Buwei Lie" Record Yun "Honor Lü Buwei as Xiangguo, known as 'Zhong father'"), my surname is Zhao, the first surname in the world, what is your surname, what is your surname? Is this unclear? That's a little bit of blood.
Such a white historical fact is like a clear sky and a bright moon, which can be seen by the eye. Because of this, we can also see that when the Western Han Dynasty became emperor, King Shang wanted to sacrifice his daughter and entered the palace, and some people actually said that "Lü Buwei, the minister of Qin, saw that the king was childless, and intended to have a qin state, that is, to ask for a good daughter as a wife, and to know that he had a body and offered the king, the first emperor" ("Book of Han, Wang Shang Biography"), that is, to frame Wang Shang in an attempt to emulate the story of Lü Buwei in an attempt to misbehave. When Emperor Ming of the Eastern Han Dynasty mentioned the name of Qin Shi Huang, he directly called it "Lü Zheng" ("History of Qin Shi Huang Benji"). Isn't this all about seeing Zhao Zheng as Lü Buwei's heir? Of course, Emperor Hanming did not have the concept of "political correctness" as long as he had read books or even heard the name of Harvard, as modern Westerners did, and therefore did not understand that it was very immoral, or even "Low", to use the privacy of a person's birth to demean others. In fact, if we think about which of the authoritarian and centralized rulers at home and abroad is not a hooligan, we will not feel any surprise about this.
The Twenty-Four Histories of the Hundred Editions photocopy of the Southern Song Dynasty Jian'an Huang Shanfu Shufang Published three annotated copies of the "History"
Political hooligans curse people with the problem of everyone's inability to be autonomous, which is inferior, but vulgar words do not mean nonsense without factual basis. Although all emperors like Emperor Hanming were following in the footsteps of Qin Shi Huang, there was also a way to steal, even if everyone was a dictatorial ruler riding on the neck of the people, after all, there was still a gap of half between the fifty steps and the hundred steps, so the Han Ming Emperor would also criticize him for not being able to look down.
Qin Shi Huang's tyranny of the world is unprecedented since the founding of the world, the crimes are numerous, the bamboo is difficult to write, the Han Ming Emperor no longer needs to make up nonsense out of nothing, his words can fully represent the common view of people after Sima Qian wrote the "History" until the Eastern Han Dynasty, and this view of course comes from their understanding of the relevant records of the "History". This situation is very important for the issues we will discuss below.
As in all early texts, due to the passage of time, the use and intention of written words have changed to a considerable extent, and the reading scope of early texts has been increasing day by day, and some words in the "History" have gradually become difficult to understand and need to be interpreted in order to read smoothly.
In the ancient Chinese "Zhengshi", that is, the so-called "Twenty-Four Histories", the first two histories of the "History" and the "Book of Han", relatively speaking, the "History" has always been less important than the "Book of Han". For example, Tang Chuxiu's "Chronicle of the Five Dynasties", also known as the "Book of Sui classics", clearly states that "the "History of History" has very few inheritors".
Late Ming Dynasty Mao Jin Ji Guge inscribed "History of Suoyin"
When Sima Zhen wrote the "History of Suoyin" during the First Year of the Tang Dynasty, comparing the circulation and annotation of the two historical books of the "History of History" and the "Book of Han", he said:
His Book of banshi was written in the Later Han Dynasty. Biao has moved later, so the flow is clearer, it is both a collection of sages, and the group is complete, so its purpose is rich, and its words and texts are based on the common practice of modern Confucianism. At the time of Cai Mo's collection, there were already twenty-four theories, so Yu Wen had nothing to delay and no reason to leave behind.
The book of TaiShi Gong, both in the preface Xuan Huang and the Warring States in the middle, is either obtained from the bad walls of famous mountains, or taken from old customs and rumors, so its fragments are difficult to investigate in detail. However, ancient and modern are the province of commentators, and the sound meaning is also Xi. After the beginning, Han Yandu had one volume of "Yinyi"; and there were also five volumes of "Yinyin", and the author was not recorded. In modern times, there are few two-family foundations. Song Zhongshan's Master Xu Guang composed the 10th volume of "Yinyi" (Deyong Case: Ying Zheng as "Thirteen"), but the similarities and differences of the various families are recorded, and Yu Yi rarely explains. Pei Xiao (裴骃), also the son of a famous family, composed an annotated version of the Collected Commentaries, which was combined into eighty volumes, which can be seen in the Dynasty. (Sima Zhen's "Preface to the History of SuoYin")
The "Book of Ban" mentioned here refers to the Book of Han written by Ban Gu, while the "Book of Taishi Gong" of course refers to the "Book of History". Sima Zhen's "collective interpretation" of the Book of Han by Cai Mo was a collection of twenty-four old annotations from the Eastern Han Dynasty by Cai Mo during the Eastern Jin Dynasty, and scattered under the original text of the Book of Han. This is also the first time that the Commentaries of the Various Schools have parallel to the Book of Han, and the Ancient Commentaries of Yan Shi in the early Tang Dynasty were added and multiplied on the basis of the Cai Mo Annotations (Qing Qian Daxin's "Ten Driving Zhai Yang New Records" Volume VI "The Annotations of the Book of Han Began in the Eastern Jin Dynasty").
Compared with the Book of Han, which was already popular during the Eastern Jin Dynasty, which had twenty-four commentaries, although the "Records of History" also had Yan Du's "Yinyi" and the Unknown Author's "Yinyin" during the Eastern Han Dynasty, it was rarely circulated later. The earliest commentary on the "Records of History" in the world is the thirteen-volume "History of Yinyi" written by Xu Guang during the Liu Song Dynasty of the Southern Dynasty.
The earliest surviving annotated version of the "Shi Ji" was written on the basis of Xu Guang's "Shi Ji Yinyi" - this is the earliest Pei Xiao's "Collected Interpretations of The History" written in the "Shi Ji" of the three commentaries. Pei Xiao was slightly later than Xu Guang, but he was also a member of the Southern Dynasty during the Liu Song Dynasty.
In the preface to the book, Pei Xiao describes the reasons for his writing and the purpose of his writings:
Considering this book, the text and sentences are different, there are many and there are few, and there is no reason to argue the truth, and the bewildered people of the world, from then on, are not traded, and the truth and falsehood are mixed. Therefore, The Zhongsan Doctor Dongguan Xu Guang, the core of the book, in order to compose the "Sound Meaning", with similarities and differences, and also described the teachings, rough inventions, and hate to omit. Talk about foolish management, add Xu's performance. Collecting the scriptures and passing on hundreds of schools and saying that Yu is beneficial, all are inside the banknotes. Delete its rhetoric and take it to the truth. Or if the righteousness is suspicious, then several are listed. (Zhonghua Bookstore points out the school's "History of History" with Pei Xiao's "Preface to the Interpretation of the Collection of Historical Records")
This passage is crucial for us to understand the content of the specific annotations of the Collected Commentaries on the Collected Histories.
In addition to those boring works that have appeared since the late Ming Dynasty with the prosperity of engraving and printing, the preface text of the authors of ancient books, especially the words of the Master's self-Tao in those early writings, will be of great help to readers to read and use these books reasonably. Unfortunately, many scholars engaged in the study of ancient Chinese literature and history now turn a blind eye to this (they really never look at it, and they don't even know that the book still has such a Rausch on it). This kind of person, whether he rolls up his sleeves or bare-chested (of course, there will also be a faction that lifts his skirt), grasps the words of his "need" without hesitation, and says that he will rise, and will rise (usually adding the wonderful theory imported from Harvard in the United States as a medicine primer). In my opinion, such research, blindness and loss are inevitable, and the study of Zhao Zheng's biological significance is a good example.
When understanding the father of Zhao Zheng's biological significance, we can draw the following two important understandings from the preface quoting Pei Xiao above as the premise of the argument:
First, Pei Xiao's "Commentary on the Collection of Historical Records" completely inherits the purpose of Xu Guang's "Historical Records of Yinyi", which is to "list similarities and differences, and also describe the teachings", but only to further "add" to its events on the basis of Xu Shi.
Second, Xu Guang's old notes on the basis of which xu Guang relied only on the "History of History and Sound Meaning" by xu Guang, a scholar of this dynasty, were only "adopted by the scriptures and transmitted to a hundred schools and the sayings of Confucianism, Yu is beneficial, and all are inside the banknotes." The point is that there is no old commentary on the History of History, which predates Xu Guang's "Yinyi", for his reference.
Below, based on this premise, we will look at the biological origin of Zhao Zheng's baby. The Biography of Lü Buweilie records his pregnancy and birth:
Lü Buwei took the Handan Zhuji as a good dancer and ju, and knew that he had a body. Zi Chu never drank, saw and said, because of the life, please. Lü Buwei was angry, nianye had broken up the family as a son, and wanted to fish for qi, so he sacrificed his wife. Ji hid himself, and when he reached the age of the greatest period, he gave birth to a son. Zi Chu made Ji his wife.
Zi Chu is naturally Zhao Zheng's legal father, and the so-called "want to fish for strange things" in the text means that Lü Buwei regards Zi Chu as a "strange commodity to live in" and makes political investment for this, and the child born to Lü Buwei's maihime is Zhao Zheng ("political" tong "zheng").
If you look at the two sentences "Ji zi has a body, at the end of the big period, give birth to a child", even if you don't understand the ancient Chinese at all, even if you are hard to go down the Line, you can also be blindfolded that "when the greatest period" is "to the time of childbirth" or "to the time of birth", which is equivalent to saying "to the time of giving birth".
I appreciate the truth that Mr. Li Zero has taught about the identification of ancient characters, to the effect that no matter how you talk about a word, if you don't make sense in the original context, it is nonsense, and the correct analysis will definitely be smooth, transparent and unhindered. In other words, you can't just poke your ass and recognize words word by word, but you also have to sit up straight and read the ancient document written into this word first- first read the book, then read the book; if you don't read, you can read it (it is said that when Westerners learn Chinese, they will generally encounter this "paradox": you must first understand what the meaning of this sentence is, in order to correctly identify the meaning of a specific word in the sentence. In fact, Chinese read ancient books, and sometimes read modern Chinese is a truth) with foreigners).
Mr. Li Zero said this because there is a large number of people in the so-called "paleography circle" in China today who interpret the meaning of words like this. However, similar practices have a long history, and the ancients' commentaries on the classics often fell into this situation of "just talking about words", and this situation is often an embarrassing dilemma. Later scholars' interpretation of the word "Great Period" in the Biography of Lü Buwei is like this.
In the "Commentary on the Collected Histories", Pei Xiao did not directly express his own views, but in line with the principle of "increasing the performance of Xu Shi", he copied the old sayings of Xu Guang's "History of Yinyi":
Period, December also.
When analyzing this commentary, I would like to add that Pei Xiao, who wrote the "Commentary on the Collected Histories of History", was the son of Pei Songzhi who wrote the "Guozhi" (that is, the chronicle of the Three Kingdoms written by Chen Shou, which is commonly known as the "Chronicle of the Three Kingdoms" and the humble text "Chen Shou's "Chronicle of the Three Kingdoms" is called "Guozhi" and included in the humble book "Sacrifice of Otters and Food"). Pei's father's note on the "Chronicle of the Nation" focused on supplementing it with narrative materials related to various chronicles, saying that his original intention was "to be well informed", so he "searched for old news and left behind,...... If his life is not included, the person who records the matter will not be taken to make up for it. Or the same thing is said and the words are mixed, or the origin of the accident is different, and it is suspected that it cannot be judged, and it is copied inside for different reasons" (The Zhonghua Bookstore points out that the school's "Romance of the Three Kingdoms" is attached to Pei Songzhi's entry table at the end of the volume). Pei Songzhi's biography claims that he wrote this note as "a biography of a dove collection, an increase in different stories" ("Jin Shu Chen Shou Biography"), which is actually an objective expression of letter by letter and doubt with doubt. Ancient scholarship pays attention to the "family study" that has been passed down from generation to generation within the family, and Pei Xiao's writing of the "Interpretation of the Collected Histories" is to a large extent inheriting the purpose of "describing but not doing" of Nai's father, that is, mainly "listing similarities and differences" and stating the existing old theories one by one, even if in his view, the original is "the righteousness is suspicious", it will also be listed in the book, and he believes that Xu Guang's old notes are only "crude and inventive", and do not necessarily have any lofty views.
Such background knowledge tells us that Pei Xiao's paraphrasing of Xu Guang's "Historical Records yinyi" in the "Interpretation of the Collected Histories" does not mean that he himself necessarily agrees with this theory, that is, in Pei Xiao's view, the credibility of this statement is likely to be a question to be determined, and there is great uncertainty.
On the other hand, when we examine the old notes of the "Shi Ji", we should also pay attention to the fact that since many parts of the "Book of Han" are inherited from the old texts of the "Shi Ji", the old notes of the "Book of Han" before the Eastern Jin Dynasty, especially in the Eastern Han Dynasty, and those "HanShu" commentaries before the Eastern Jin Dynasty, which were directly or indirectly inherited from the Eastern Han Dynasty, have important reference value for interpreting the corresponding contents of the "Shi Ji", so Pei Xiao also recorded many such "HanShu" in the "Interpretation of the Collected Records of History". Notes (many of which were not adopted by Yan Shigu's Commentary on the Book of Han, written in the early years of the Tang Dynasty). Unfortunately, Lü Buwei was not directly related to the Han Dynasty, and the commentary on the "Biography of Lü Buwei Lie" lacked such support. As mentioned above, the people of the Eastern Han Dynasty, represented by Emperor Ming, were very clear about Lü Buwei's creation of Qin Shi Huang, and this is because when they read the "History of Lü Buwei's Biography", they would not interpret the "period" of this "great period" as Xu Guang did, because the pregnancy of October is a common knowledge known to the world and a common sense known to everyone.
However, Xu Guang's statement that the "period" is December is not entirely initiated by him. Prior to this, the Shu Han Dynasty scholar Zhou Zhou had made this explanation on this matter, which is found in the Tang Dynasty Sima Zhen's "Suo Yin" written under the same entry in the "Records of History":
Zhou Yun "People are born in October, this is February, so the cloud 'Big Oak'", of course, Cover also. If the cloud "hides itself and has a wife", then the government is solid and often sloppy.
Here, Sima Zhen wrote the character "period" in the shape of "朞" because of the "Shi Ji" he read, which is written in this way (see Sima Zhen's "Shi Ji Suo Yin" volume 21). The Chinese characters are like this, stacked up and down and spread out left and right, most of them have the same meaning, there is no difference.
Please note that whether it is Yu Zhou or Xu Guang, although the two of them have specifically explained the meaning of the word "great period" or "period", we do not care whether their explanation can be put back into the original text of the "Biography of Lü Buwei" or not, what is important is that these two people do not think that the situation born in December has any logical connection with the fact that Lü Buwei was Zhao Zheng's biological father, but only regarded Zhao Zheng as a late child.
From the establishment of the Three Kingdoms to the confrontation between the north and the south, for such a long period of history, no one doubted the fact that Lü Buwei had created Zhao Zheng. During this period, people read the Chronicle of History, and at this point, they still came up with the correct solution that the sane person would inevitably come to.
National Library Press photocopy yuan engraving Hu annotation "General Commentary"
As you can see in the aforementioned "History of Suoyin", by the beginning of the Tang Dynasty, the situation began to change, that is, Sima Zhen began to associate the situation of Zhao Zheng's late birth with the process of his being conceived as an adult. However, What Sima Zhen released was still a kind of "positive energy", and did not reverse the stubble and talk to the narrative of the "History", but explained it according to the meaning of his Ancestors of the Sima Clan - Sima Xiao thought that since the "History" recorded that Zhao Zheng's birth mother was "self-concealed and self-hidden" ("having a body" is a meaning), it is reasonable to give birth two months late. Otherwise, born in October, Zhao Zheng's old father, Zi Chu, would immediately find that this baby was made by someone else (unless Zi Chu didn't know how to count and couldn't count a larger number than ten fingers). In this way, Zi Chu mistakenly thought that Zheng'er, like most children in the world, was also born in October, and that her mother was conceiving and was getting her around her to indulge in things during the time, and did not know the two months of her hidden body. During the Northern Song Dynasty, Sima Guang led people to write the "Zizhi Tongjian", which talked about Zhao Zheng's birth, and directly wrote about his mother's "birth of a child in the year of pregnancy" (Zizhi Tongjian, vol. 5 Zhou Zhao Wang, December 58), which is obviously an adoption of the annotations of Zhou Zhou and Xu Guang and agrees with Sima Zhen's analysis.
History is the study of time, and the history of academic understanding also changes with the flow of time. As time continued to extend downwards, the emperor passed down from generation to generation, day by day, and people paid more and more attention to the inheritance of the Zhao family's bloodline and the purity of their genes. In terms of academic research methods, from the beginning of the Qing Dynasty, a research method called "examination evidence" suddenly erected.
In the study of the "Historical Records", an important documentary work also appeared during this period, which is Shao Taiqu's "Questions of the History". The Qing Siku Guanchen praised his books as "mostly involved in mutual examination and surveying, and obtained their gaps, so the discussions were mostly precise" (Qing Guanxiu "General Catalogue of the Four Libraries", vol. 45 "History"), which shows that this is not only the first examination and identification book since the advent of the "History", but also a high-level masterpiece in the eyes of Qing scholars. "Consulting each other to obtain the gap", that is, the so-called "reading between", is the key to self-discipline of the Qing dynasty examiners. Xu Qianxue, a contemporary of shao shi, said that "the affairs of the ancients should be unexamineable, even if there is no main text, it is also hidden in the cracks of the book, and it is necessary to search the ears carefully" (Qing Yan Ruoxuan's "Notes on The Hidden Hills", volume II), this passage vividly exposes the special curiosity of this school of scholars. Therefore, writings such as the "Questions of The History of History" cannot but have a great influence on the scholars of the Qianjia period and the study of the later period (for example, Liang Yusheng wrote the "Doubts of the History of History" during the Qianlong period, although he did not quote Shao Shi when discussing this matter in the thirty-first volume, but his understanding of whether Lü Shi was zhao Zheng's father was exactly the same as that of the "Question of History", and Liang Shi quoted more than one "Question of The History of History" in other parts of the book, which was obviously strongly influenced by Shao Taiqu).
In the book "Questions about the History of History", Shao Taiqu made the following interpretation of the relevant records of the "History of Lü BuweiLie" based on the annotations of Tan Zhou:
Those who were born in the fourteenth month of the Zhou Dynasty are not human beings who can do it. People's hearts want to die qin quickly, and the driving word thinks that the first six kingdoms will die. In December, he was born into a government, and it seems that he is not the son of Wei Wei. Shi Qianyue said that "knowing that there is a body" and "Ji Zi has a body", where to see it! (Shao Taiqu's "Historical Doubts", vol. 2)
The core of this passage is that "december and the birth of the government, it seems that it is not the son of Wei Wei", although the words are spoken in a speculative tone, but the author's intention is obviously affirmed, Shao's following words "Shi Qianyue 'knows that there is a body', 'Ji Zi has a body', from where to see it" Yunyun's words have clearly shown this - dare to boldly assert that Tai Shi Gong made up nonsense out of thin air, is it uncertain?
Although Shao Taiqu does not clearly state in the text what the rationale for his inference is, this truth is self-evident - that is, in Shao's view, it is inevitable that people are pregnant in October, so the statement that Zhao Zheng was pregnant in the mother's body in December is naturally absurd. And if she was born in October, it was the product of the cooperation between the two people after the mother came to Zi Chu's side.
Speaking of which, some people may find me bored, but this is because the old masters who were full of mouths in ancient times were indeed a bit boring, because boredom is really boring. At the beginning, I said that as long as you carefully read through the relevant records of the "Records of History", there is no need to do any more research, you can make it clear that the bloodline of Lü Buwei inherited by Qin Shi Huang is of course, but what you can't imagine is that these scholars in the Qing Dynasty actually brought the situation to such a point. It was from this beginning that the issue of Zhao Zheng's biological father entered a new era of "de-Lü Buwei", and its poisonous legacy has continued to this day; especially at some social levels (rather than at the academic level), it even occupies a mainstream position. In this way, if we want to make a choice between right and wrong, we cannot but use the means used by shao Taiqu and other examiners to redo the "evidence." Of course, if you want to do a good job of this "examination", you can't just poke your ass and recognize words.
Tracing back to the source, the "go to Lü Buwei" scholars represented by Shao Taiqu are based only on the fact that Zhao Zheng was born in December. I'm going to break it open and say it one by one.
First of all, judging from the history of Zhao Jiawa's birth and understanding described above, from the two Han Dynasties to daming, people generally agree with "Lü Buwei's biological father". The fact that it lasted so long and that the number of followers was so large is in itself an objective fact worthy of attention. Because this situation largely means that this is a cognitively logical view that most people naturally come up with in the process of reading the Chronicle of History. To break this perception, there should be sufficient evidence, but in fact we have not seen it.
Secondly, Tan Zhou and Xu Guang interpreted the "period" or "large period" as twelve months, which lacked a reasonable basis. On the surface, this "great period (朞)" does not seem to be the same thing as the "period" that Xu Guang said that December is a "period", but because it exceeds the "period" of October as Sima Zhen said. However, if we return to the account of the "History of Lü Buweilie", we can see that there is not a single sentence in the original text of the "History" that mentions the length of time that Zhao Zheng was conceived by his mother, let alone the specific length of twelve months, so that in essence, like Xu Guang, it has also been determined that the word "period" itself has the meaning of twelve months, and the "big period" he said only talks about this "period" because it is two months longer than the "constant period" of October, so it is relatively called "big period".
So, what is the basis for Tan Zhou and Xu Guang to determine twelve months as a "period"? This point is easy to find for these two scholars who are familiar with the scriptures, that is, the Shang Shu Yao Dian says that "there are six days in the three hundred and sixty days of the sun (period)", that is, three hundred and sixty-six days at the age of one year. His close friend Cui Shi directly quoted this Yaodian as a basis, sharply denouncing those scholars who insisted on being pregnant in October and giving birth once as "not understanding literature" (Cui Shi's "Historical Records exploring the source", vol. 7). This three-hundred-and-sixty-six-day "year", in today's scientific terms, is a solar year in the length of time of one week of the earth's rotation, the so-called "solar calendar year.".
Although this "solar calendar year" also has a month division and is also a year and twelve months, the other month is not this month, that is, it is completely different from the "Chinese year" that some people are more familiar with, not according to the synodic cycle to set the month, but roughly equal to the earth's rotation cycle (which is the rotation cycle of the sun's apparent motion) into twelve parts, whether it is the first or fifteenth, it has nothing to do with what the moon looks like. In the historical records, "Lü's Spring and Autumn", "Li Ji" and "Huainanzi" all have clear records of this "solar calendar year", and last summer I published a lecture in the "Surging News and Book-Turning Party", "The Sun in the West -- The Solar Calendar Year of Qin Shi Huang and His Father", which talked about this problem.
The one-year-old, which consists of such twelve months, usually grows by about 11 days longer than the twelve synodic months, and the pregnant October is obviously referred to as the month of synodic month. Whether it is a pregnant woman carrying a baby, or a baby waiting to be delivered in the belly of a pregnant woman, the last 11 days and more days are not a decimal number that can be ignored, so Xu Guangshi's "big period" of "period" and "cloud" period, December also", seems to be a secret quote from the "Book of Shang", which is chiseled, there are scriptures, but in fact, it is ignorant of the astronomical calendar, and it is vain to add to the annex. This period and the other period, the two are not related to each other, and what Xu said is not worthy of trust.
In addition, the fetus curls up in the mother's womb for twelve months, that is, more than two months later than most pregnant women, which is too much beyond the norm, and from the perspective of modern medicine, it can be described as appalling. Under the premise of being familiar with the premise that "life is fixed in October", the ancients also knew that the fetus was born "or had more than ten days, or those who had less than ten days" (Wang Maohu's "Reading The Secretary Doubts" volume VI), the specific date of the basin may be stretched before and after, but the late birth is as long as xu, or beyond the imagination of ordinary people too much (of course, like the things born in the fourteenth month of the Han Zhao Emperor, it is closer to Yin Qi's birth because of the mother's swallowing of eggs, which can only be a ridiculous legend). In fact, this situation is simply impossible.
Now let's take another simple approach to analyze what the "great period" of "the great period" means. As far as the form of the word is concerned, the "big" of the "big period" is only a modifier of the word "period", so we may as well omit the word "big" for a moment, just look at the meaning of the "solstice" book.
In this way, the situation seems to become very simple, that is, as everyone who has studied the ancient texts knows, "solstice" is said to be "expired", in the vernacular, that is, "to that time". For example, the "Biography of General Li of Shiji" records That Li Ling surrendered to the Xiongnu: "Ling Ling sent 5,000 of his archers and infantry out of Yanbei for more than a thousand miles, and wanted to divide the Xiongnu soldiers, and did not order the second division to go." The mausoleum was returned to the end of the period, and Shan Yu surrounded the ling army with 80,000 soldiers. Another example is Wang Chong's "On Heng and Bone Phases" that says: "If the two husbands do not meet each other, they will die immediately; if they are not suitable, there will be the calamity of death." Wang Mang's aunt was promised to marry, and when the time came, the husband died, and so on. The "solstice" in these examples is used in this way.
Japanese Oriental Culture Institute Showa 11th Year Photocopy song Shaoxing engraving "Mao Shi Zhengyi"
Specific to the period when a woman gives birth, the ancients often used the term "and period" instead of the "solstice". However, "and" is also "to" (such as the "Zuo Chuan" ten years of the "and period and past" record), and even the use of the word "and to" in parallel, especially can reflect the heavy semantics of the word "and". This book of "History of Zhou Benji" records that after the mother Jiang Yuan Jiang Yan practiced the footprints of giants and "moved like a pregnant person, living in the period and giving birth to a child", the use of the word "ju" is particularly strange, and the meaning of the word is really difficult to understand. Tang Kong Yingda et al. "Mao Shi Zhengyi" quoted this article, the book is "moving like a pregnant person, and the sun (period) and giving birth to a child" ("Mao Shi Zhengyi" volume 29), knowing that the present "History" is wrong, when corrected according to the "Mao Shi Zhengyi", and as mentioned above, this "and period and birth of a child" is only the meaning of a woman who gives birth to a child when she is pregnant to that time. Speaking of this, everyone must want to ask: if the time to give birth did not give birth to a child in time, what would the ancients say? Quite simply, this situation is called "expiration", and there is a record of "Liang Ying's pregnancy expired" in the Seventeenth Year of the Zuo Chuan.
Now let's compare it, the "and period and birth of children" in the "History of Zhou Benji" and the "Lü Buwei Lie's biography" of "At the greatest period, give birth to a child", I think it is easy for everyone to think: This "at the time of the greatest period, the birth of a child" is not the meaning of giving birth to Zhao Zheng's baby when it should be born? The Qing Dynasty scholar Wang Maozhen, whose year was slightly later than Shao Taiqu's, that is, "the 'period of doubt' is not the 'period' of the 'period', but the ear of the period of life" (Wang Maohu's "Reading the Secretary Doubts", vol. 6), saying that this is the idea, "the period of life", which is the crepe crepe of the words I am talking about. Later, Zhang Zhao, in his "Examination" written for the Dianben "History of Lü Buwei Lie", also talked about the same view, and said, "If Xu Guangyan said 'period, December', then why believe it as not Wei Ziye"? Combined with the relevant records of the "Chronicle of History", this should be a reasonable interpretation.
So, why is a woman's normal childbirth day, such an ordinary thing, called the "big period"? On this point, let us first look at the last will and testament issued by Emperor Xiao Zhao of Southern Qi in July of the eleventh year of Yongming:
Always a great period, the sages are inevitable, I am sixty years old, and I hate it. But the imperial industry is difficult, everything is heavy, and we can't be careless. (Book of Southern Qi, vol. 3, Records of Emperor Wu)
The "always big period" mentioned here refers to only one life and one death. The end of Emperor Qiwu's life is naturally the "end", and this "end" is only the end of the "always big period", and the corresponding "beginning" should be the birthday he came to the world. Emperor Wu of Liang also had a saying in Xun Ji that "the constant reason of thanksgiving, the great period of life and death" (Tang Shi Daoxuan's "Guanghong Ming Collection", vol. 7), the word "life and death" is like "always", talking about one life and one death, these two things that no one can do.
Because I know that the so-called "great period" refers to the period of life and death: the death of Emperor Wu of Liang is the "great period" of death; the birth of Qin Shi Huang is the "great period" of life. Therefore, the "Chronicle of Lü Buweilie" said that "at the greatest age, the birth of a son", that is, the birth of Zhao Zheng's son in October to the time of birth. The semantics are simple and clear, and there is no hidden feeling or deep meaning that is difficult to understand. In fact, the birth of a child in October was originally very common social common sense, and many early classics such as the Book of Great Dai Li, the Language of Confucius, and the Spring and Autumn Prosperity dew also have a written account of "born in October" ("The Book of Great Dai Li , Change of Name"). "The Sayings of Confucius" (Confucius). "Spring and Autumn Prosperity, Yang Zun Yin And Humble"), "Zuo Chuan Justice" said that "October and birth, the woman's big period" ("Spring and Autumn Left Transmission of Justice" volume 14 of the seventeenth year), but also directly called this normal women's birth period "big period".
Listening to my Rory Luo instigated such a big circle, I think most readers and friends should be able to understand that like Tan Zhou and Xu Guang, the word "big period" or "period" is understood as twelve months, and the conclusion of Zhao Zheng's anniversary is purely nothing to find, and it is unprovoked to stir up a pool of waves.
After calming down this wave, we will return to the "History" article and add two related issues to further identify Zhao Zheng's biological father. One of these two questions is whether Zhao Zheng and his father, Prince Xiang of Qinzhuang, will suspect that Zhao Zheng, who was born during a normal pregnancy, is not his son? If Lü Buwei was indeed Zhao Zheng's biological father, why would he treat Lü Buwei, the biological father, harshly? In the past, many scholars have talked about these two issues when discussing the birth of Qin Shi Huang, such as liang Yusheng of the Qing Dynasty (Liang Yusheng's "History of Doubts" volume 31).
These two questions arise and are raised because both of these questions involve the question of social morality and ethical concepts. However, the concepts of social morality and ethics vary from time to time, and when we study the problems of ancient history, we cannot simply use the consciousness of the later generations to look at the kings and harems in early history.
If we look at the "Biography of Lü Buweilie" and say that "at the time of the great age, the son Chu was born, and Zi Chu made Ji His wife", we can know that up to this time Zi Chu has not had any heirs, and we can also understand that Zhao Zheng's child is of great significance to Zi Chu, that is, it is closely related to his practical interests. It must be known that Zi Chu recognized Him as his mother through Lü Buwei's operation precisely because his father, Lady Huayang, failed to give birth, and it was precisely because of this that he was able to become crown prince later. Knowing these circumstances, it is easy to understand that early children are also a major political issue for him, or a favorable political condition, and in order to achieve his political goals, succeed to the throne, this child can only be born to his wife, and where the biological seed comes from has no substantive significance, so why should he care so much about whose creation Zhao Zheng is from.
At the beginning of this article, I mentioned that Zhao Zheng specially created the supreme official position of "Xiangguo" for Lü Buwei, the supreme official of the court, and also meaningfully honored Lü Buwei as the second great master, and its original record is as follows:
King Zhuang Xiang reigned for three years. Crown Prince Zheng (正) was made king, and Lü Buwei was made Xiangguo, known as "Zhongfu". The King of Qin was young, and the empress dowager stole from time to time to implicate Lü Buwei. ...... The first emperor became stronger, and the empress dowager was not adulterous. Lü Buwei was afraid that he would harm himself, but he privately begged the Great Yin man Yan Yi to think that he would give up his people, and when he advocated pleasure, he made Yi go with his Yin Guan Tong Chakra, so that the Empress Dowager could hear it, so that the Empress Dowager would smell it, and the Empress Dowager would smell it, and if she wanted to get it privately. Lü Buwei entered the concubine,...... The empress dowager is private and communicative, and loves it absolutely. (Biography of Lü Buweilie)
A close friend, Cui Shi, who insisted on zhao Zheng's view that he was born in his old age, and for no reason imagined that "when he did not offer Hise, he insisted that there was a concubine, or that he seemed to be a concubine, or that although he was still in the month, there were also those who gave birth to children in the ordinary period", these situations were explained horizontally, and the strong was excused. Although such a statement is very pale and weak, Cui Shi also told a very solid truth, that is, Zhao Zheng "is the son of whom, only the first emperor's mother knows the ear, and the posterity knows it" (Cui Shi's "History exploration of the source" volume VII)? Please note the sentence "The King of Qin is young" in the above article, which shows that the above matters are all arranged by Naimu. In the case that she and her old lover Lü Buwei are still horizontally integrated from time to time, the title of "Zhongfu" does not mean that Zhao Zheng is Lü Buwei's son, and what can it be? "Middle father" is also "father", is this something that can be casually nodded if you want your son to recognize it, and you can open your mouth if you want your son to call?
A little thought about the wonderful triangular relationship between Lü Buwei, Yan Yi and Zhao Zheng, everyone will more easily understand the special position of Lü Buwei, an old man in Henan, in zhao Zheng's mother's heart and arms. As soon as Zhao Zhenggang inherited the throne, when he listened to his mother's words and called Lü Buwei the second eldest uncle, he was only thirteen years old, and he still couldn't figure out what this "zhongfu" meant. But one year small, two years old, not a few years later, long Zhao Zheng is humane, understands human affairs. For this young King of Qin, in addition to his father in the legal sense, there was such a wild father in the biological sense, which was not only a disgraceful thing, it was not very pleasant to say, but it was also a matter that could endanger his position at any time.
We see that the actual reason for the accident of Concubine Yi later is not because he did a great job to make the movement too big, but "had a private affair with the empress dowager, had two children, and hid them." Conspiring with the empress dowager to say that 'the king is Xue, with the son as the queen'" ("History of Lü Buwei Lie"), that is, secretly stealing beams and changing pillars, and seizing the Zhao family's Jiangshan, which should have been passed on to his eldest son. If you think about it, when Zhao Zheng was a little older and realized that he was not a Member of the Zhao Family in the true sense of the word, but just a wild species of the Lü Family, did he love or hate Lü Buwei's father in his heart? - Of course, it is hated, and it will be hated to the bone. Because whether it is the throne or the throne, it is a job that has been passed down from generation to generation by blood. This means that his blood is not pure, his genes are not right, this Qin king has done something wrong, and he originally did not have this qualification. Looking at Zhao Zheng's criminal behavior of madly abusing the world's sentient beings, we will understand how important it is to manipulate the power of life and death to satisfy his perverted psychology. Compared with this, what is The Second Great Master Lü Buwei who sowed his seed? Lü Buwei's behavior is also like a person who inadvertently spills some pepper noodles on the table during a big meal!
It is believed that it was this deep psychological factor that prompted Zhao Zheng to dismiss Lü Buwei from his position as Xiangguo when he settled the throne nine years after he succeeded to the throne. History says that at that time, Zhao Zhengben "wanted to curse the country and serve the ancestors of the king, and the guest debaters were lobbyists", so "not to bear the law" was actually because he was afraid of the influence of many "guest debaters" and did not rush it. The following year, Zhao Zheng ordered Lü Buwei to leave the capital Xianyang and go to Henan to take up the country, but the gang of "guest debaters" still cherished the old grace, so people saw these "guest emissaries looking at each other in the Tao", that is, they went to see their masters ("History of Lü Buwei"). To this end, Zhao Zheng issued another "expulsion order" to capture and expel these disciples raised by Lü Buwei, until Li Sishi took the initiative to abandon the old lord and dedicate himself to him, the king of Qin, and the so-called "expulsion" act was terminated ("History of Qin Shi Huang Benji"). Huang Yongnian's "Examination of Li Si's Letter to Expel Guests", see the author's collection of essays "Manuscripts of Literature and History"). However, Zhao Zheng was still worried about the second great master or the change of life, so he then used the excuse to put it far away in Shudi. In the face of this situation, Lü Buwei, who was once full of ambition, knew that his wish to "fish for strange things" was finally shattered, so he had to choose to commit suicide. It should be noted that two years before, that is, the year before the incident, that is, the eighth year of Zhao Zheng's king Qin, in the autumn of this year, Lü Buwei presided over the compilation of the outline of the state", "Lü Shi Chunqiu", which was written and published, and the ideal "Qing Dynasty" scene in his mind had just been revealed.
Just when Lü Buwei was being exiled to the southwestern Shu lands, Zhao Zheng also scolded him sharply: "Jun He is close to Qin, known as 'Father Zhong'?" What can he say about this second uncle - only your mother understands this matter best, "What kiss"? If our grandfathers and children are not related by blood, your mother really can't let you call me the second grandfather, I am your father!
Of course, Zhao Zheng rebuked Lü Buwei, also because the Lü clan was too powerful and threatened Zhao Zheng to monopolize power. In a highly authoritarian and centralized country, in order to control power and compete for power, it is very normal for a father to kill a son, not to mention that Qin Shi Huang was originally a humane beast and Lü Buwei was just a second master with an unjust name!
February 21, 2021
Revised on April 2, 2021
Editor-in-Charge: Zang Jixian
Proofreader: Zhang Liangliang