1. The History of the Three Kingdoms Volume 35 Biography of Zhuge Liang: At the end of the Han Dynasty, Liu Biao was herded in Jingzhou, and Liu Bei was taken care of in seclusion. Liang suggested that Liu Bei take advantage of Liu Biao's old age to occupy Jingzhou, take advantage of Liu Zhang's weakness to seize Yizhou, and marry Sun Quan to resist Cao Cao in the north. Cao Cao said, "If the world changes, the general can lead Jingzhou's troops to Wan, Luo and Yizhou. For Qinchuan, ... the Han Dynasty can flourish! " Wan, now Nanyang City; Luo, the area around Luoyang City today. This is Zhuge Liang's hope of seclusion, which can never be a powerful proof of Nanyang City today. Because Zhuge Liang lived in seclusion in Jingzhou ruled by Liu Biao, he proposed to seize this Jingzhou, so the "Jingzhou" under the command of the general refers to the Jingzhou after the success, that is, the Jingzhou where Zhuge Liang and Liu Bei are orthogonal at this time, and can never refer to other places. If he lived in seclusion in Wan, how could Zhuge Liang say that a general would command Jingzhou's army to "go to Wan and Luo"! Saying "Xiang" shows that Zhuge Liang's seclusion is also a place of light and secret, which is absolutely different from Wan. According to Shixian's textual research, it is only in Xiangfan City where they secretly talked that "Wan and Luo" are far away in the north, and it is only in line with the geographical location to say that "Jingzhou Army will move to Wan and Luo". Moreover, Liu Bei later occupied Jingzhou and appointed General Xiangyang of Guan Yu Town to fight against the northern army. Isn't this the concrete embodiment of Zhuge Liang's suggestion at this time, and it constitutes "the world has changed, ... to Wan and Luo", which further proves that the place where Zhuge Liang and Liu Bei secretly talked is by no means Wan?
2. The Taiping Magnolia Volume 180 quoted Sheng Hongzhi's Jingzhou Ji as saying: "Xiangyang is ten miles northwest, famous in Longzhong, with Zhu Gekongming House". Some scholars have quoted this historical material [2], but it seems that there is still some analytical significance. Try to add a statement. First of all, Sheng Hongzhi was born in the Southern Dynasties (5th century A.D.) during the Liu and Song Dynasties [3]. Time is about 200 years from Zhuge Liang, not too far; At that time, Xiangyang was in the territory of Liu and Song Dynasties, and Sheng Hongzhi was probably from Jingzhou [4], and perhaps he visited Longzhong on the spot. Therefore, the proof of Jingzhou Ji on this issue is not as good as that of Han, Jin and Chunqiu [5], but it is relatively credible [6]. Secondly, more importantly, the record of seeing the land in Longzhong, Jingzhou Ji and Han, Jin and Chunqiu all think that it is in Xiangyang, but it is slightly different. In the direction, Longzhong is said to be "northwest of Xiangyang" and "west of Xiangyang City"; In terms of distance, one said "ten miles" and the other said "twenty miles". This discrepancy just proves that Jingzhou Ji was not copied from Han, Jin, Chunqiu, but based on other sources. On the other hand, the time interval is 100 year. For different historical sources, although there are some differences in direction and distance, they all believe that Xiangyang is Zhuge Liang's seclusion place, not Nanyang in history. Isn't this more credible? Can it even be said that the existence of Jingzhou Ji has enhanced the probative power of the records on this issue in the Han, Jin, Spring and Autumn Period?
3. Selected Works (Volume 37) (former) model Li Shan quoted Jingzhou Tufu as saying: "There is Zhuge Liang's residence in the southwest of Dengcheng old county." This historical material has also been quoted [7], trying to explore the remaining significance.
First of all, Jingzhou Map was quoted by Zhu in many places [8]. Li Daoyuan was born at the end of the 5th century and the beginning of the 6th century, so the book of Jingzhou Map should have been written before this [9], only 200 years away from Zhuge Liang, so it is roughly equivalent to Jingzhou Story or a little later, and the historical materials are of high value. Secondly, the "Dengcheng" recorded here, see Volume 15 of Geography of the Book of Jin, is the name of Xiangyang County. It is the reconstruction of the original three counties of Han, Wei and Deng in the northern [10] Western Jin Dynasty. Since Dengcheng County was later preserved and its name was restored [1 1], the so-called "Old Dengcheng County" should be understood as "Old Dengcheng County", that is, the location of Dengcheng County in the reconstruction of the western region. This record illustrates two problems: Dengcheng County, which was rebuilt in the Han and Wei Dynasties, has Mianshui in the southwest, and "there is Zhuge Liang's house opposite Mianshui", so the house must be in the south of Mianshui, not in the north of Mianshui. If it is called "Southwest Yili", the house must be in the southwest of the original Han, Wei and Deng counties, not in the north. Although these two questions are implied in some historical materials of Jingzhou Tufu, they are not clearly stated. These two questions just prove that Zhuge Liang's home is absolutely impossible to be around 200 miles in the north, but in terms of geographical location, it is consistent with the records of Xiangyang City West in the Han, Jin, Spring and Autumn Period.
The above redundant examination is only a small supplement to Ji Xiancheng's theory. Please correct me.
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Paper Keywords: Zhuge Liang; Sima yi; Family background; The ideological origin of temperament; personnel training
Abstract: Sima Yi and Zhuge Liang are both contemporary military wizards, and there are many comparability between them. Their own factors play a vital role in the fate of the regime they represent. The author intends to explore the reasons from four aspects: family background, temperament, ideological origin and successor training.
Both Zhuge Liang and Sima Yi are well versed in military strategy, and they are not surprised by changes, which can be described as contemporary wizards. However, from their many encounters, it can be seen that Zhuge Liang's thought is ahead of Sima Yi, so Sima Yi often plays the role of loser, and even gets trapped in the valley and almost dies.
As far as talent and ingenuity are concerned, Zhuge Liang is slightly better than Sima Yi, but their achievements are the opposite. The reason is quite complicated, and this paper intends to discuss it from four aspects.
First, the family background is different.
Sima Yi was born in an official family, and his ancestors made a fortune in the early Western Han Dynasty. From the Four Dynasties to the Eastern Han Dynasty, the official reached 200 stone. The Sima family was not only a big family in the Eastern Han Dynasty, but also had a good reputation of worshipping Confucianism and attaching importance to education. Sima Yi's father Sima Fang is a practitioner of Confucian etiquette. The History of the Three Kingdoms (Volume 15) and Biography of Sima Lang quoted Sima Biao as saying: "I am straightforward, although I live in a banquet, my dignity is extraordinary. The titles of heroes are biographies of ministers, which have been ridiculed by hundreds of thousands of people. ... "[1] His brother Sima Lang and his brother Sima Fu are both contemporary" mellow Confucianism "and Sima Lang's" elegant book of human relations ". If people are hungry for food, they will "take care of the clan and teach their brothers not to quit their duties for failing the world" [2], and suggest restoring some ancient Confucian systems, such as the five-class system and the well-field system; Sima Fu is also a loyal follower of Confucianism. The third volume of the Book of Jin records: "(Fu) is gentle and honest, and he is knowledgeable in the history of Confucian classics. I was in trouble with my brother in the turmoil at the end of the Han Dynasty. I ate and drank, but I studied tirelessly. " Sima Yi himself is "a bit odd, but a bit clever." . Erudite and learned, I fell in love with Confucianism "(The Book of Jin Volume I Xuandi Ji).
Sima's social status and prestige attracted the bureaucrats of the Han Dynasty. Sima Yi was highly valued by Wei Wendi and Wei Mingdi, and was entrusted with an important task. In a few years, Cao Wei's branches and leaves were wiped out, making way for his son to usurp the throne and his Sun Jinjian, all for this reason except his own factors.
Zhuge Liang was born in a declining bureaucratic family. According to the reflection (volume 35) and Zhuge Liang Biography, "(Liang) Zhuge Liang, a captain of the Han Dynasty, is also a queen. Father declared him a tribute king, and at the end of the Han Dynasty he was a Taishan county official. Liang was lonely in his early years, and he was declared the prefect of Yuan Shu Department from his father. Xuan Jiang and Liang's brother were both officers. In the Han Dynasty, Zhu Hao was chosen as Xuanzong. Su Xuan and Jingzhou Liu Mu are both old, so we should follow their example. Xuanzu, clear farming, good for Fu Liang. " [3]
Zhuge Liang's family is declining. After his father Zhuge Xuan died, Zhuge Liang became a village man. Zhuge Liang's relatives were only his elder brother Zhu Gejin and younger brother Zhuge Jun, and later he was his own master. Zhuge Liang has no family to rely on. Fortunately, he met a wise master who saved the day with his talent. Helpless, Kong Ming stayed up all night for the sake of state affairs, and finally fell on the fainting stage. If we had the support of giants like Sima Jia to share their worries and solve problems, Zhuge Liang might not have died young because of overwork. Otherwise, it is not clear who will win.
Second, different temperament.
Sima Yi was cruel by nature, vicious by means, "jealous inside and wide outside, suspicious and changeable" (Book of Jin). Xuandi Ji). Cao Shuang's younger brother Cao Xi has a certain understanding of Sima Yi: "... Sima Yi is so treacherous that Kong Mingcan can't win?" [4] Naively think that surrender can kill you: "Why not tie yourself up? Look at it, lest you die. " [5] Sima Yi first sent someone to cheat Cao Shuang twice by cunning means: "A certain division has no choice but to cut your relieving." "Jiang Ji and I swore an oath by waterinfo only because of the military power, and there is no other meaning." [6] Cao Shuang surrendered the military power, and its ferocious face was exposed. They immediately wiped out Cao Shuang's henchmen, and then extended their claws to Cao Shuang's clan. "... then he took the Cao Shuang brothers and committed a lot of crimes, all of which were cut in the city of Cao and destroyed their three families; Their property was copied into the warehouse. "[7] finally mastered the power, creating important conditions for Sima's usurpation of power. Prior to this, Sima Yi prohibited Gongsun Yuan from surrendering and killed two peace messengers; In ancient times, there was a story that "the two countries never stopped fighting". Sima Yi's move violated the rules of the game. Its sinister intentions and sinister means can be seen.
Qiu Huaxin advised Cao Ruiyun: "First, Mao Zuwu said to me: Sima Yi has an eagle eye to protect the wolf and can't afford the military power; In the long run, it will be a national disaster. " [8] Wang Lang also said: "Sima Yi is well versed in the strategies of military strategists, is good at knowing the opportunities of military strategists, and is famous for his lofty aspirations; If it is not removed early, it will be a long-term disaster. " [9] The words of the two confirmed Sima Yi's various ugly acts. When Sima Yi died, he told his second son: "I served in the Wei Dynasty, and I was awarded a teacher by the government. One person and one minister had a very high status; Everyone suspects that I have different ambitions, and I am afraid. After I die, you two will be good at managing state affairs. Be careful! Be careful! " [10] Sima Yi made a meaningful gesture, trying to express his loyalty, keeping hidden secrets in his heart and being a false face, shattered glass. Just as Cao Cao wanted to be emperor, but he was afraid of being condemned by public opinion, and his son didn't move, so did Sima Yi when he returned to Cao Kevin·Z to persuade himself. Thus, Sima Yi is as hypocritical and cunning as Cao Aman.
Zhuge Liang is indifferent and gentle by nature, as the couplet on his door says: "Indifferent ambition, quiet and far-reaching." [1 1] When the internal temperament is diluted into external behavior, it is manifested as "containing the normal heart and doing what should be done". Zhuge Liang appreciated Liu Bei's visit, but he "knew what he couldn't do". It is the pity and gratitude for Liu Bei, the indifference to fame and fortune, and the reckless consideration for doing appropriate things that finally made Zhuge Liang make such a life choice. After the death of his late master, Zhuge Liang never forgot to take care of orphans, working hard day and night for state affairs. This not only shows Kong Ming's loyalty, but also shows that Zhuge Liang kept his promise to his ancestors and was a model of loyal ministers and sages.
In the Romance of the Three Kingdoms, before Zhuge Liang appeared, there was a landscape description: "Gorkon has flowing water: Gorkon bends the roots of clouds and the flowing water flies; If the situation is trapped on the dragon stone, it is shaped like a single phoenix pine in the shade; Chai Men half-mask, some can't afford to lie down. The bamboo is trimmed in rows with green screens, and the hedges are fragrant at four o'clock ... "[12] This landscape should be designed for Zhuge Liang and also set off his temperament.
In the poem, Kong Ming's talent is described by a trapped dragon and a single phoenix, his nobility is described by a bamboo-like character, his talent is described by a trapped dragon and a single phoenix, and his carefree appearance is described by warm wild flowers. The image of a prodigy, noble sentiment and elegant demeanor of a hermit is vividly on the paper. Readers have never seen him, but admiration arises.
The surrounding scenery is in harmony with people's temperament, which shows the hermit's character. When Du Fu praised Zhuge Liang, he also used the metaphor of things. For example, "Where is the Hall of Fame, in a deep pine forest near Silk City" and "Bai Sensen" are symbols of Zhuge Liang's noble personality.
Zhuge Liang's gentle demeanor and indifferent and quiet state of mind determine his life ideal and political destiny that are completely different from Sima Yi, who is cruel by nature and dedicated to fame. Zhuge Liang is very gentle to others, such as Liu Qi, Zhuge Liang's son. He didn't want to interfere in other people's family affairs, but he couldn't stand repeated entreaties and finally worked for him and saved his life. Zhuge Liang is honest. If he keeps his promise, he will convince Meng Huo that his seven adventures are harmless. Sima Yi, on the other hand, was cruel, heartless, cunning and controlling because of his small family background, and did whatever it took to achieve his goal.
Third, the ideological origin.
Although Sima Yi "obeyed Confucianism", he was keen to apply to North Korea. It is true that there is no distinction between good and evil in "the art of applying for Korea". It emphasizes strategy and plays politics. It will be very good if the right people use it properly. Instead, it will cause endless harm. Sima Yi, a man with ulterior motives, used "the art of applying for Korea" to kill and humiliate dissidents, which was cool and outrageous. Later, regicide usurped the throne, which violated the Confucian etiquette system and trampled on the principle of loyalty to the monarch. Sima Yi's ugly behavior and the ritual change initiated by Sima Shi are not unrelated to the skill of applying for Korea rooted in his thought.
Zhuge Liang's thought also contains the element of "recruiting Korea", and his clever calculation seems to be mixed with "recruiting Korea" Unlike Sima Yi, Zhuge Liang only targeted the enemy, not his own people. Nevertheless, judging from his life's behavior, Zhuge Liang is a loyal practitioner of Confucianism, a concentrated expression of Confucian spirit, a good minister and a wise man in the eyes of Confucianism, and a model for scholars. It is this kind of Confucianism that has brewed Zhuge Liang's life tragedy.
Fourth, successor training.
According to the concept of sustainable development of talents, cultivating successors is the key to the subsequent development of the cause, especially for Shu Wei Group.
It is the common wish of Sima Yi and Zhuge Liang to train successors. The difference is that Sima Yi subconsciously trains his two sons. "Sima Shi, Yi's eldest son, character; Si Mazhao, the second son, claims that "they are ambitious and familiar with the art of war", [13] and they fought in the north and south with their father all the year round, which enhanced their actual combat experience and increased their talents. In addition, they lived with the generals day and night and won a group of loyal partisans, which laid a solid foundation for usurping power. It is meaningful for Sima Yi to entrust great events to his son before he died. On the surface, Sima Yi regards the Sima brothers as ministers of thighs and arms, but in fact, he has high hopes for his son and expects them to complete the unfinished business: killing the king and usurping the throne. To his relief, his expectations have not failed. After Si Mazhao came to power, the Sima brothers stepped up their efforts to consolidate their strength and successfully seized the Cao Wei regime.
The return of the three clans to Jin depended on Sima Yi to some extent. He not only consolidated Sima's political position and military strength in Cao Wei Group, but also focused on shaping two important figures in the history of the Western Jin Dynasty.
Zhuge Liang didn't care about and cultivate talents. Tianshui county called on Jiang Wei. "I've been searching all over the world since I was a child, and I want to teach what I have learned all my life, but I hate that I didn't get that person. I am willing to keep my promise today ",[14] and try my best to appease Jiang Boyue and take him as the key training object. However, Jiang Boyue failed to win the trust of his late master after all. After Zhuge Liang's death, Jiang Wei was bound by various forces and did not dare to take risks. He even worried about his life and took refuge in the name of collecting food. All these indicate that Jiang Wei's position in Han Shu Group is extremely unstable. Although he was loyal to the Han Shu regime, he was inevitably suspected.
In a sense, it was a big mistake for Zhuge Liang to choose Jiang Wei as his successor to complete the great cause of reunification. Admittedly, Jiang Wei has no lack of courage and strategy, but his short tenure in Han Shu Group, low credibility, junior qualifications and lack of mass base, especially after Zhuge Liang's death, which appreciated and trusted him, is even more difficult to convince the public. While he was still fighting bloody battles at the front, the late Lord had been promoted to gold, which fully reflected doubts about Jiang Wei's ability to save his destiny.
So Zhuge Liang should abandon Jiang Wei to train his son Zhuge Zhan. However, unlike Sima Yi with his son, Zhuge Liang was too tired to attend to his son's education. Even, Zhuge Zhan rarely appeared in The Romance of the Three Kingdoms, and finally only made his debut in the crisis. He left in a hurry after a tragedy in romance. The author thinks that Zhuge Zhan is the ideal training object of Zhuge Liang. First, he does not lack intelligence, and he can become a tool with a little carving; Second, he is Dong Chuang Xu; Third, we can rely on his father's reputation. The latter two made Zhuge Zhan gain the trust of Han Shu Group officials and ministers. If Zhuge Liang carefully cultivated Zhuge Zhan, who can say that Zhuge Zhan will lose to the Sima brothers? Who can be sure that Zhuge Zhan can't turn the tide and change the fate of the Shu-Han regime?
References:
[1] Chen Shou. Three kingdoms [M] Beijing: Zhonghua Book Company, 2006.438+0.
[2] Chen shou Three kingdoms [M] Beijing: Zhonghua Book Company, 2006. 282
[3] Chen Shou. Three kingdoms [M] Beijing: Zhonghua Book Company, 2006. 543
[4] Luo Guanzhong. Romance of the Three Kingdoms [M]. Changsha: Yuelu Bookstore, 2005.534
[5] Luo Guanzhong. Romance of the Three Kingdoms [M]. Changsha: Yuelu Bookstore, 2005.534
[6] Luo Guanzhong. Romance of the Three Kingdoms [M]. Changsha: Yuelu Bookstore, 2005.534
[7] Luo Guanzhong. Romance of the Three Kingdoms [M]. Changsha: Yuelu Bookstore, 2005.535
[8] Luo Guanzhong. Romance of the Three Kingdoms [M]. Changsha: Yuelu Bookstore, 2005.450.
[9] Luo Guanzhong. Romance of the Three Kingdoms [M]. Changsha: Yuelu Bookstore, 2005.450.
[10] Luo Guanzhong. Romance of the Three Kingdoms [M]. Changsha: Yuelu Bookstore, 2005.539.
[1 1] Luo Guanzhong. Romance of the Three Kingdoms [M]. Changsha: Yuelu Bookstore, 2005+084.
[12] Luo Guanzhong. Romance of the Three Kingdoms [M]. Changsha: Yuelu Bookstore, 2005+082.
[13] Luo Guanzhong. Romance of the Three Kingdoms [M]. Changsha: Yuelu Bookstore, 2005.467
[14] Luo Guanzhong. Romance of the Three Kingdoms [M]. Changsha: Yuelu Bookstore, 2005.460.