The practice of raising the dead in ancient times was not only a symbol of conspiracy, but also a far-sighted power game. The dead were not simply assassins, but were cultivated by the elite, a phenomenon that was mainly concentrated in the Song Dynasty, and historical figures such as Sima Yi, Jiang Wei, Lu Xun, and Zhuge Liang all adopted this method to varying degrees.
The cultivation of the dead was not limited to the role of Assassins, but was a vast network of powerful ministers, nobles, and families. The unique social environment of the Song Dynasty provided the soil for this phenomenon, and this system of dead soldiers was the key to Sima Yi's success in raising 3,000 dead soldiers.
The mysterious identity and duties of the dead.
The dead are usually only responsible to the head of the family and are brought up by the head of the family from an early age. These dead soldiers are not afraid of life and death, and are willing to die for the head of their family, whether it is carrying out assassination missions or fighting rebellions, they can do anything. Before the Song Dynasty, such dead soldiers were not uncommon, and there were often cases of hundreds or even thousands of dead soldiers raised in historical records. These dead soldiers have been cultivated by the head of the family to become an unshakable force of loyalty.
The identities of the dead can be varied, not only as assassins, but also as doormen, house slaves, etc. For example, Jing Ke's identity as the assassin of King Qin was actually the dead soldier of Danyang, the prince of Yan State. During the Warring States Period, the fourth prince often raised thousands of guests, and these people were actually a kind of dead soldiers.
The way in which the dead are cultivated is not a traditional imagination.
Often, the impression of the dead is the hard training, the brutal elimination system, and the process of indoctrination as depicted in the film. However, this is not the case. In ancient times, the way of raising the dead was relatively simple, and it did not require complex training and a process. In ancient times, human life was not highly valued, and as long as you were willing to spend money, you could easily support a large army of dead soldiers.
The dead can exist in various capacities and can also be presented in the form of armies. For example, Zhuge Liang brought 500 soldiers with him every day to the court, which can be regarded as both an army and a dead soldier he raised. This flexibility allowed the dead to play multiple roles in ancient societies.
Behind the conspiracy, there is a large-scale stockpiling of the dead.
In the Book of Jin Jing Emperor Ji, it is recorded that Sima Shi raised 3,000 dead soldiers: "Emperor Yin raised 3,000 dead soldiers, scattered in the world, and gathered in one day, and everyone did not know what to do." "The reason why Sima Shi was able to successfully raise 3,000 dead soldiers in secret was the collective action of the entire scholar clan and the gate valve. This situation only needs to be concealed from the emperor and Cao Shuang, but it is actually not as complicated as imagined.
During the Yellow Turban Rebellion at the end of the Eastern Han Dynasty, the fortune troops of various warlords were actually private soldiers raised by landlords. The clans armed their tenants and guests with tribes, which was also a kind of dead man. The families of these tribes are all under the control of the big families, and can only die desperately for the lord in the war. There is no essential difference from the private soldiers mobilized during the coup d'état of Sima Shi.
Jiang Wei and the self-preservation of the dead soldiers.
Jiang Wei, the main general of the late Shu Han Dynasty, also adopted the strategy of raising the dead. Shi Zai: "Wei is a good person to make a meritorious name, and he raises the dead in the shade, and he does not wear clothes." "There is still no definite explanation for the assassination of General Feit, and later generations speculated that it was the work of the dead soldier raised by Jiang Wei, although it is unlikely. Jiang Wei's identity is quite embarrassing, as a general, he neither belongs to the Jingzhou faction, nor does he belong to the Yizhou faction, let alone the veteran faction in the early stage of entrepreneurship. Therefore, Jiang Wei's raising of the dead is more out of the need for self-preservation.
In general, there are different motivations behind raising the dead. On the one hand, the powerful ministers may have resorted to this method in order to usurp the throne, such as Sima Shi. The Dead are loyal to their leader and can rally together to stage a coup d'état at a critical moment. On the other hand, this method is also often used by famous families to show the majesty of the family. The last case is for self-preservation, and Jiang Weifeng's raising of the dead is a typical example.
However, with the decline of the family gate valve, since the fall of the Tang Dynasty, the system of raising the dead gradually declined, and became a unique chapter in ancient history.
Epilogue. The practice of raising the dead is deeply rooted in the ancient political and social system, and it is a game of power and scheming. The Dead were not just Assassins, but a special kind of loyalty and allegiance. In the long course of history, they have added a touch of mystery to all kinds of power schemes.
This article provides an in-depth analysis of the phenomenon of raising the dead in ancient times, as well as the conspiracy and social motivations behind it. With clear logic and vivid language, the author introduces the reader to the dense forest of ancient politics, revealing the inextricable connection between power and conspiracy and the culture of the dead.
First of all, the article highlights that the role of the Dead is different from that of ordinary Assassins, but rather an important part of the diverse missions that are nurtured by the elite. By citing examples of historical figures such as Sima Yi and Jiang Wei, it is easier for readers to understand this phenomenon. In addition, the paper points out that the unique social environment of the Song Dynasty provided the soil for the cultivation of dead soldiers, highlighting the background of the demand for dead soldiers in the historical period.
Secondly, the author skillfully deconstructs the identity and responsibilities of the dead, emphasizing the loyalty and execution of the dead, so that this system can exist for a long time in history. The description of the diversity of the identities of the dead, such as the existence of the guest and the domestic slave, gives the reader a more comprehensive understanding of the concept of the dead.
With regard to the way in which dead soldiers are trained, the article reveals a reality that is different from that of ordinary hard training. Through an analysis of the ancient society's view of life, the author argues that raising the dead is not highly complex, but a relatively simple way to spend money. This view subverts the general stereotype of the way dead are cultivated, and it is thought-provoking.
As for the revelation of the large-scale accumulation of dead soldiers, the article shows the complexity and secrecy of this phenomenon through the case of Sima Shi. The description of the fortune units of various warlords during the Yellow Turban Rebellion in the late Eastern Han Dynasty enables the reader to better understand the process of cultivating the private soldiers, thus connecting them with the private soldiers who died in the coup d'état of Sima Shi, echoing the theme of the article.
Finally, the article provides an in-depth analysis of Jiang Wei's self-preservation, emphasizing the diversity of motives of different people who raise the dead. Through the interpretation of Jiang Wei's identity and historical background, readers have a more comprehensive understanding of the relationship between the role of this historical figure and the dead man.
Overall, this article successfully portrays the world of the dead in ancient times with vivid language and profound analysis. Through the interweaving of power and scheming and the culture of the dead, the author presents readers with a historical picture full of mystery and games.
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