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On Cao Wei's View of Chongwen
Chongwen Temple was the only museum in the form of a pavilion in the Three Kingdoms period, which existed as early as the Cao Wei period. Because it pays attention to cultivating young students and bringing up literary talents, it is of great significance in the history of Wei and Jin literature. However, no matter from the perspective of literary history or museum history, the academic research on it is not sufficient at present. It is particularly necessary to strengthen this research in an era of literary prosperity but lack of information in Cao Wei. There are three reasons for the lag of research: First, the records of it in ancient books are too simple, and the only positive historical materials are The History of the Three Kingdoms, Shu Wei and Ming Di Ji; Second, the references of later generations to this museum are all inherited from the old theories of the previous generation, which are not only confusing, but also full of mistakes; Thirdly, influenced by the misunderstanding of Wen Xin Diao Long, it is regarded as a museum of literature. Because of the above three points, the academic circles are not clear about its purpose, nature and function, bachelor selection, museum activities, development and changes, and even have some mistakes, so it is necessary to answer the above questions.

Chongwen concept was first established as Qinglong in 236, and this year it was recorded that "Chongwen concept was established in summer and April, and those who were good at writing flourished" (The History of the Three Kingdoms Volume III Ming Di Ji). Wang Su, a famous scholar, was appointed as the wine-offering ambassador of Chongwen Temple, in charge of internal affairs. According to volume 52 of Henan Tongzhi, the location is in Luoyang Palace, Dewey. Built in the palace, mainly because of the precedent and habits of the Han and Wei cultural halls. Most of the book collection institutions in the Han Dynasty were located in the palace, next to it. The concept of Chongwen inherited the library system of Han Dynasty, and its establishment also reflected this law. The palace it relies on, whose real name is Chongwen Temple, followed the practice of the Han Dynasty and was named Guan Ge. The name Chongwen also reflects the ruler's intention of respecting morality and Confucianism, and its setting background is that the Han and Wei emperors respected Chongwen and emphasized learning. Volume 4 of Book House Yuan Gui lists Cao Wei's Chongwen thought in the Imperial Department. The preface said, "If you are obedient, you will be reasonable, and you will come to the same district, and the government will believe in summer and the text will begin. Therefore, the world of the wise is coveted. Listening to the sound of chanting and reading beautiful works, I am very happy to hear and want to see it, but I hate different times. The people who stretched out their pens to open the words of Lin Ting ridiculed the ups and downs, sang overlapping harmony, and covered the imperial palace to help achieve prosperity. " In other words, the internal relationship between the emperor's worship of Confucianism and the establishment of a literary museum is expounded, indicating that as long as the times are peaceful, the emperor will extend the use of Confucian scholars, build a literary museum and set up a bachelor's degree. Probably from the middle of the Western Han Dynasty, good writing became a top-down trend. Emperor Wu of the Han Dynasty loved Ci Fu and Chu Ci, both of which attracted scholars to worship in the museum, so he should make Fu and play a leading role. Emperor Han Ming and Zhang of the Eastern Jin Dynasty both wrote elegant articles and inherited the system of the previous dynasty to attract poets, which is the luck of literati. Jia Kui Ban Gu wrote books and praised them, echoing around. Wei's ancestors were better at writing. Emperor Wu loves poetry, Miao Wenshan writes poetry, and Chen Wangshan writes beautiful things. Poets gathered in the palace of his house, and the elegant style rippled. Cao Maoshan, an aristocratic township official, was good at reading articles, enjoying happiness and happiness, and ordering ministers to write poems, which led to the rise of collective creation of the imperial court. Ming Di's concept of respecting literature is only a link of the monarch's good literary behavior in Han and Wei Dynasties. It is meaningful to study and understand it under this background and trend. Seen in isolation, we really can't see anything.

Chongwen view has the shape of a pavilion, which can be seen from the records of the Three Kingdoms. The book "Ming Di Collection" records its establishment, and it is written as "establishing the view of respecting literature and filling it with those who are good at writing". Volume 63, volume 179 of Taiping Yu Lan are the same as volume 4 of Ci Fu Yuan Gui. "Setting" means creating and setting; "Levy" means temporary recruitment, based on facts. It is recorded in ancient books that the establishment of a literary museum, no matter when it is called "expropriation" or "hiding", is a temporary establishment, which is not the usual system of the country. The "sign" here should also be treated in this way. As for "good writer", it refers to the requirements of bachelor's selection in terms of professional knowledge and skills. The identity and origins of these "good writers" have never been explained clearly. Only from other historical data, we can draw the conclusion that it is not folk literature scholars who are recruited, nor scholars who are good at literature among court officials, but scholars who are good at literature among royal children, which are set up to cultivate their literary talents. The biography of the Three Kingdoms Wang Su said: "Later, Su used a regular waiter to lead the secretary's supervisor, and also worshiped and offered wine." I remember his official appointment, saying "concurrently" and "collar" showed that his official position was a regular waiter and secretary supervisor of Sanshou, and the emperor wanted him to be a professional official and secretary supervisor of Sanshou. As for the worship of wine in Chongwen Temple, it is newly established and belongs to the power system. The imperial court is prestigious because of Wang Su's erudition, and it is a temporary duty to entrust this matter. This way of appointing officials is no different from the way of recruiting people as library bachelors in the past, ordering an official to be a bachelor, and then recruiting talented people as library bachelors. There were more than 100 similar examples in Sui and Tang Dynasties. Elected people generally have official positions and salaries, even if they are not officials, they are mostly from aristocratic families and non-civilians. In short, these historical materials show the nature of Cao Wei's concept of Chongwen, indicating that it is not an official office, but a cultural museum. Specifically, it belongs to the learning library in the ancient literature library system, not the pure literature library.

Liu Song's general Ming Guan's drink offering is also an official in charge of Chinese studies, which is the same as Wang Su's drink offering in Chongwen Guan. At the end of Jin Dynasty and the beginning of Song Dynasty, wars broke out again and again. After the founding of the People's Republic of China, the situation was unstable and Chinese studies were abandoned for a long time. It was not until Emperor Song Mingdi that the situation improved slightly. Therefore, in the sixth year of Taishigong, Ming Di established the overall situation, empowered Chinese studies, and set up a wine festival to lead his affairs. There are four subjects: metaphysics, Confucianism, literature and history, and each subject 10 bachelor is the main body of the library. There are one official, two officials, one official, one official and two officials. The usual library service is to train students and disciples and take charge of the Five Rites. Liu Song's general view of Ming Dynasty probably imitated Cao Wei's view of Chongwen, and its official system and personnel system can provide us with reference, from which it can be inferred that Cao Wei's view of Chongwen should be the same. Under the wine festival, there should be several subjects according to the needs, with dozens of bachelors in each subject and several clerks in the museum. Bachelor in the library, the usual business is to study classics and practice literature. The name of the bachelor is actually a student, which is different from the name of the pavilion bachelor who wrote literary history and compiled books in ancient times.

The four years of Qinglong in Chongwen Temple happened to be in the early period of Cao Wei, followed by Jingchu, followed by Cao Fang, Cao Mao and Cao Huan, which lasted for 25 years before the country fell into the state of Jin. After entering the Jin Dynasty, it didn't change because of the change of dynasty, and the period of Cao Wei and san huang didn't last well, so neither the second half of the History of the Three Kingdoms nor the Book of Jin recorded the concept of Chongwen, and no examples could be found. From Cao Fang, the king of Qi, Cao Wei was Sima's autocratic regime, and the imperial power declined. In this case, of course, the concept of Chongwen was not supported, so it declined rapidly. In addition, the museum did not carry out academic, cultural or literary activities normally like the Sui and Tang Dynasties Museum in the Southern Dynasties, but only engaged in ordinary Confucian classics teaching activities. The bachelor recruited is also an ordinary royal child, not a celebrity or a literary giant, so no one knows the details of the concept of Chongwen. This means that the golden age of Chongwen concept only appeared once in Ming Di, and there may be the aftermath of the three dynasties in san huang. After entering Jin, it completely disappeared.

The specific nature of the concept of Chongwen is not clear in history. However, according to the existing historical data, it was an aristocratic school established by Wei, not a literary museum established because of the monarch's good writing style. The source of bachelor's degree is not court officials, but princes and nobles' children. It is not the "great writers" in the literary world who are recruited, but those who have a rough understanding of writing among the children of the royal family. It is not a "Linz Museum", but a learning museum to train royal children. Today's Six Codes of the Tang Dynasty, General Codes of the Old Tang Dynasty and Records of Officials trace back to the origin of Chongwen Pavilion in the early Tang Dynasty, without exception, referring to Cao Wei's concept of Chongwen and pointing out that it is the far source of Donggong Pavilion in the Tang Dynasty. Through the internal relationship between the former and the latter, we know that Cao Wei set up aristocratic schools in order to let royal children know the classics, literature and art, and write poems, rather than let educated ministers follow the emperor's articles. The middle school students in the museum are all nobles' children, not the emperor's servants, and have no official positions. Naturally, it can't be like this. But only by knowing history and literature and art can we gain a foothold in the society at that time, so the rulers have the consideration of studying in the palace. At that time, history, literature and art were the most important things in society. If a noble child knew this knowledge and had the talent in this field, he would have the ability to survive, and he would have a good reputation, get an official position and make friends with nobles and scholars. There are many benefits. Therefore, after the national political situation stabilized, the emperor established this museum to cultivate their talents and abilities in history, literature and art. This should be the original intention of Ming Di to establish the concept of Chongwen. The "literature" he worships not only includes literature and art, but also refers to classics and history, which belong to the literary category of the Han and Wei Dynasties and are being studied. It can be seen that the so-called concept of Chongwen is originally pragmatic, and it is a school aimed at cultivating knowledge and ability, not just for the development of literature and art. This is one of its major characteristics.

Influenced by Cao Wei's Chongwen concept, several similar institutions appeared in the Jin, Southern and Northern Dynasties, which were also learning libraries rather than document libraries. After Wei's death, he embarked on the track of the late Western Jin Dynasty. Officials worshipped Liangzhou secretariat, imitated Wei system, gathered 500 people from nine counties in Hexi, set up schools, set up Chongwen wine festivals, and regarded it as a strange driving. He also set up a school for aristocratic children, and Chongwen's wine festival was an official appointed by him. His move followed Cao Wei closely, indicating that the previous generation was quite typical. Although this material is irrelevant, it can illustrate the essence of Cao Wei's concept of Chongwen, indicating that it is the origin of the East Palace Museum and the Prince's Academy in later generations. Since then, there has been a Chongwen Pavilion in the Northern and Southern Dynasties, just like Cao Wei's Chongwen view. "Selected Works" Volume 46 Wang Rong's "Preface to March 3 Qushui Poetry": "The general chapter of the law is coordinated and the order is correct; Chongwen became an equal position and guided morality and etiquette. " According to Shan Li's annotation in Selected Works, the "Chongwen" here is a classic, which originated from the concept of Chongwen set by Wei Mingdi, but refers to the newly established Guo Zi School in Nanqi. Compared with Cheng Jun, it can be seen that it is a national imperial academy with the same nature as imperial academy in Qin and Han Dynasties and imperial academy in Tang Dynasty. Zhang Xi in Selected Works and Six Notes of Shangshu said: "Chongwen and Cheng Jun are also literary officials. The foundation of virtue is the head of Qi Lile. " It further points out the nature and function of the post of "Chongwen Cheng Jun" set by Nanqi. According to the "Northern History" Volume Bayi Scholars, Zhou Shizong acceded to the throne, "Dunshang is academic, with the concept of Chongwen inside, and the status of equal rights outside, and those who hold heavy seats with lead are out of the DPRK; Jingyi records the life of a member who wears a crown and a square collar and holds a classic. More time is enough. "This concept of Chongwen in the Northern Zhou Dynasty was inherited from the Northern Qi Dynasty, and it was also a hall of learning, which was used to educate the children of the royal family and guide them to study. It is located in the palace, so Wang Rong and li yanshou regard it as the imperial academy of foreign dynasties. Although it is not a pure literary museum, it has the nature of practical literature and is not completely unrelated to the literary development at that time. The situation in Chongwen Pavilion and Hongwen Pavilion in the Tang Dynasty is similar. " "Six Classics of the Tang Dynasty" Volume 8: "Hong Wen Pavilion bachelor, no staff. In the later Han Dynasty, there was an East View, in Wei there was a Chongwen Pavilion, in Song Yuanjia there was a Xuanshi Pavilion, in Song Taiwei there was a Ming General Pavilion, in Liang there was a Shilin Pavilion, and in Northern Qi there was a Pavilion. The following week, there will be Chongwen Pavilion, or schools, or writers, or trainees. If the Hong Wen Pavilion is designated now. "This passage includes two kinds of pavilions, namely the Han and Wei Learning Museum and the Literature Museum. Among them, Wei Chongwen Pavilion, Song Yuanjia Pavilion and General Ming Pavilion in Song Qi are all learning pavilions focusing on cultivating students. Students are in the library on weekdays, and their main business is to study classics, history and literature, not limited to literature. " "Wen Yuan Hua Ying" Volume 27 Yan Suihou's Xi Betty Wong Xing Fu: "If you are a poetry bookstore, set the rules of rites and music, and set up a golden horse and stone canal, it will be the post of Chongwen. "In fact, this passage also clearly explains the learning content and scope of the concept of Chongwen." Wen Yuan Hua Ying (Volume 699) Gao Shilian's Preface to Wensibo: Tang Xing, "Set up Cheng Jun, Dong Liu and Ma Zhengfeng; The opening of Chongwen Pavilion, with Pan's works. Mr. Shen, be simple; Announce the secret envoy and seal it outside. Published in its vermilion, written in Qiushan. "This is about the Chongwen Pavilion in the Tang Dynasty, and it also covers the daily affairs such as discussing classics, proofreading books and writing articles in the pavilion, not talking about Cao Wei's Chongwen concept. Nevertheless, it is a bridge connecting the past and the future, so it is instructive for readers to understand the concept of Chongwen and its influence.

Only Liu Xie's "Wen Xin Diao Long Time Series" made a different explanation of the concept of Chongwen, saying: "Go to edit the volume, write poems and songs, recruit people to make chapters, and establish a concept of Chongwen. He Liu Quncai, overlapping and shining. " It is a misunderstanding to interpret the literati as courtiers and the concept of Chongwen as a literary museum for poems and songs, thinking that it is the kind of literary museum used in the Southern and Northern Dynasties. Liu Xie is better at literature than history. In his Wen Xin Diao Long, there are many historical mistakes and examples. Here he did not study Cao Wei's concept of Chongwen in detail, but made such a general description according to his own understanding. In fact, there is not necessarily any real evidence. Most of what he writes comes from subjective feelings of daily reading, not necessarily objective facts. Judging from the meaning of the text, it is one thing for Ming Chengzu to compose poems and songs; It is another thing to "recruit people to establish a concept of Chongwen"; "He's brilliant, he's brilliant," which is another matter, and there may not be a great connection between them. "Zhang Shi" means that the admission conditions of bachelor are limited to the children of royal family members and scholars, and there are strict identity restrictions, but this is not stated in the official history, which is easy to cause confusion. "Chongwen" is not a respected article understood by future generations, but refers to cultivating Confucian classics and literary skills of future generations to reflect the meaning of Chongwen of the Emperor, which has special political significance. Therefore, his remarks can only be used to illustrate the atmosphere of good writing in Wei and Jin Dynasties, and cannot be used as a basis for testing Cao Wei's concept of Chongwen. What do you mean by making peace with Liu Wei? They are court officials, not princes, and have no concept of Chongwen.

"Tongdian" volume three notes Chongwen concept letter cloud: "Chongwen Pavilion bachelor, open Chongwen concept, Wang Su is the toast. I haven't heard from you since. In Zhenguan, there are Chongxian Pavilion, bachelor and straight bachelor, who are in charge of classics and teach students. " Book of the Old Tang Dynasty, Volume 43, Official History II: "Hong Wen Pavilion, Dongguan in the Eastern Han Dynasty, Chongwen Pavilion in the Wei Dynasty ... Chongwen Pavilion in the later Zhou Dynasty are all places where history is written." Among them, "Teaching Students" and "Writing History to Gather Students" talk about the function and function of the concept of Chongwen. If these meanings are summarized in the words of the Six Classics of Tang Dynasty, they can be refined into two items: "Writing by a secretary" and "training students", among which the word "training students" has actually been combined with Cao Wei's concept of Chongwen. It focuses on training students and apprentices, which is the functional orientation given to it by Cao Wei. Students and apprentices are free to write poems in the library, but this is not their standard. If you can't see the words "writer" and "chapter seeker" in the history books, you will think that it is a literary pavilion.

This paper is a project of "Pavilion System and Literature Research in Northern Dynasties" (project number: 16K033), which is an open fund for innovation platform of Hunan Provincial Education Department. ]

(Author: China Ancient Literature and Social Culture Research Base, Hunan University of Science and Technology)

The beautiful and quiet girl is busy at the fork of the country road. Ran Ran is full of soft stripes and leaves are falling. The rolled-up sleeves are clearly visible in her hands, and a gold bracelet is worn on her white wrist. She wears a sparrow gold hairpin on her head and an emerald green jade on her waist. The pearls are shining, and corals and pearls are interspersed. Luo Yi floats with the wind and returns lightly with the wind. Gu Geng's legacy is brilliant, and he is full of anger in the long whistle. Everyone on the road stopped and refused to go away, and the rest were stupid enough to forget to eat. Someone asked where the girl was, and her family lived at the south gate of the city. The green painted tower is on the road, and two doors are tied to the big house. Rong Huayao who doesn't want to make faces. Where the media camp is, jade and silk are safe from time to time. A girl must love a noble person, but a virtuous man is hard to find. Everyone was stunned and knew what they were thinking. Youth bloomed in the boudoir, and in the middle of the night came the voice of her sigh.

(Cao Zhi's Beauty)