The Southern Dynasty's "Sword Record" explores the strange story of the Three Kingdoms Han and Ji soldiers.
In the "Sword Record" of the Southern Dynasty, it is recorded that the famous divine blades of the Han Dynasty of the Three Kingdoms are recorded, but from a practical point of view, the forging technology has not reached the point of magic. The common ** in the Han Dynasty, Wei and Jin dynasties is the ring head knife, which is repeatedly folded and forged through the "forging steel method" to remove metal impurities. The weapons of middle- and lower-level soldiers are usually folded and forged ten times, while the weapons of the gate lord nobles can reach twenty refinements, thirty refinements, and fifty refinements, such as Cao Pi's hundred refining ring knives.
These weapons exclusive to the nobility are more ornamental and ceremonial than practical. Modern ordinary kitchen knives, considering the strength and toughness of metal, even surpass the performance of ancient divine blades. Most of the ancient knives handed down from generation to generation are honor weapons, and the actual combat weapons that have really experienced war are rarely handed down.
*Famous, the name is in the user.
In China's traditional culture, utensils are often linked to users, giving utensils a variety of temperament. Swords are no exception, and their fame lies not in their own strength, but in the reputation of the user. Tao Hongjing's "Sword Record" records many divine soldiers and talks about the weapons of the Han Dynasty of the Three Kingdoms. While some of the legends may be absurd, they have some credibility compared to later accounts.
Tao Hongjing was seen as a spokesman for Taoism, but he was actually more of a naturalist, similar to Zhang Hua of the Western Jin Dynasty. This article will focus on the divine soldiers in the Sword Record, considering that Tao Hongjing's active time was about 300 years before the Three Kingdoms Han Dynasty, although some of the legends are absurd, they have a certain degree of credibility compared to the later records.
The divine blade of the Wei State.
The record of the divine soldiers of the Wei State in the Sword Record is quite interesting. The first is Cao Cao's "Sword of King Mengde", which is said to have been obtained by Cao Cao in the valley in the twentieth year of Jian'an. However, the twentieth year of Jian'an was the same year that Cao Cao fought against Zhang Lu, and Cao Cao was crowned king the following year. The so-called "King Mengde" inscription is likely to be a kind of ** offensive before Cao Cao became king, similar to the auspicious doctrine when the dynasty changed.
Another divine weapon is the "sword self-lost" of Cao Fang, the king of Qi, leaving only an empty box. This happened in the sixth year of Zhengshi, which coincided with the time when Sima Yi launched a coup d'état to replace Cao Fang. This is also a typical example of borrowing the past to metaphorize the present and borrowing the corpse to return the soul, which is consistent with Tao Hongjing's Taoist background.
The divine soldier of Shu Han.
The records of the Shu Han divine soldiers in the Sword Record are relatively rich. Liu Bei cast a sword in the first year of Zhangwu and gave his three sons and one each of Guan, Zhang, Zhao and Ge. The location of the Eight Swords is recorded as "Jinniu Mountain", but considering the actual location of Liu Bei's title of "Yicheng Pavilion Marquis", Jinniu Mountain is more likely to be far-fetched by later generations.
Guan Yu's knife is said to be made of divine iron by his own hands, known as "ten thousand people", while Zhang Fei's knife is called "Shuxinting Hou Knife", and the actual name should be "Hanxi Township Hou Knife". Huang Zhong's knife is characterized by "the blade is like blood", and the legend says that he slashed 100 people in one day, but such a statement is really unbelievable and pure fiction.
The most ridiculous is Zhuge Liang's knife, it is said that he stabbed the mountain in Guizhou and threw the knife without pulling it out, and the pedestrians were unpredictable. However, such myths have zero credibility.
Epilogue. Although the Divine Blades of the Three Kingdoms Han Ji have left many legends in the "Sword Record", from a realistic point of view, most of these stories have been exaggerated and adapted. Ancient forging techniques did not reach the point of magic, and weapons that had actually experienced war were difficult to keep intact. Therefore, our imagination of these divine blades is more influenced by historical and cultural inheritance.
The World of Swords: The Secret of the Divine Soldiers of the Three Kingdoms Han Dynasty has conducted an in-depth investigation of the divine blades of the Three Kingdoms Han Dynasty, and through the records of the Southern Dynasty "Sword Record", the author has interpreted the origin, production process and legend of these ancient **. Overall, the article has a deep reflection on the realism of the Divine Blade, highlighting the contrast between ancient forging techniques and modern practicality, as well as the cultural and historical background behind the Divine Blade.
First of all, the article introduces the first-class forging technology in the Wei and Jin dynasties of the Han Dynasty and reveals the production process of the divine blade. From the "forging method" of the ring-head knife to the different levels of folding and forging, the article shows the ingenious skills of ancient craftsmen in metalworking. However, the author also points out that these blades are more of a symbol of the nobility of the gate, and their ornamental and ceremonial value far outweighs their practicality. This provides readers with a new perspective on ancient culture, so that people can more fully understand the position of these weapons in the society at that time.
Secondly, in the interpretation of the divine soldiers of the Wei State, the article particularly emphasizes the ** offensive and the doctrine of Wei Wei behind the divine soldiers. Through the examples of Cao Cao's "Sword of King Mengde" and Cao Fang's "Sword Lost Itself", the author shows that these stories may have been a means of using the doctrine of auspiciousness to justify new power in times of political change or dynastic change. This gives readers a deeper understanding of ancient political techniques and cultural traditions, and also adds a layer of historical depth to the legend of the Divine Blade.
When examining the Shu Han Shenbing, this article points out that it may be far-fetched by later generations through the interpretation of the location of the Eight Swords, "Jinniu Mountain", and presents the changes of historical place names and the subjectivity of records for readers. In addition, the article questions the authenticity of the legends of generals such as Guan Yu, Zhang Fei, and Huang Zhong, revealing the possible exaggeration and fiction of these stories in the process of inheritance.
Finally, the article places a special emphasis on Zhuge Liang's knife, pointing out that its credibility is zero. This provides the reader with a warning about the legend of the Divine Blade, and makes people more cautious about the mystical stories in ancient texts.
Overall, through the interpretation of the blades of the divine soldiers, the article presents readers with a more realistic and multi-layered period of the Three Kingdoms. Through the analysis of ancient culture, political techniques and auspicious doctrines, the article not only leads readers to understand the ins and outs of the Three Kingdoms Han Ji Divine Blade, but also triggers deep thinking about ancient history and culture.
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