Note: This article was published in the Journal of Lanzhou University (Social Sciences Edition) No. 6, 2023. Thank you Mr. Fu Gang for authorizing the release! Erya Deep: Essay Writing and Its Status in the Early Western Han Dynasty.
Fu Gang. Han Dynasty essays hold a high position in the history of Chinese prose and are regarded as models of consistent quality and strong writing power. Its style is smart and simple, so it is respected by future generations. For example, Han Yu said that "the book of the two Han dynasties is not daring to be viewed"[1], and Li Mengyang of the Ming Dynasty also said: "Wen must be Qin and Han"[2], which shows the achievements and influence of the Han Dynasty articles. So how does this kind of writing happen? Why is it such a weather and appearance? It is actually closely related to the establishment and opening of the early Western Han Dynasty scholars. Since the establishment of Liu Bang's political power, the Han Dynasty has gradually taken Confucianism as the sect of his articles, and his speeches are mostly related to national affairs and people's livelihood, thus establishing a model of article writing in the Han Dynasty.
The beginning of the Western Han Dynasty mentioned in this article refers to the period before Emperor Wu. At that time, the writers mainly included Lu Jia, Jia Yi, Jia Shan, Chao Cuo and others, and their books and politics were very imposing. Although the reasoning is slightly sparse, but the quality is real and sincere, as Jia Yi said, reading it can make you runny and make you breathe! After the Han Dynasty inherited the Qin Dynasty, its context was one of the hundred schools of the Warring States and the other was the text of the Legalists of the Qin Dynasty. The former is still rhetorical and can be reasonable, such as the unbridled Wang Yang in "Zhuangzi", the clever and eloquent argument in "Mencius", and the dense and strict in "Xunzi", which are all expressed in Han Chinese articles. However, the influence of the Warring States period is greater, and we can clearly see the vertical and horizontal style in the writings of Jia Yi, Zou Yang, Mei Cheng and others. The Legalist writings of the Qin Dynasty were steep and straightforward, emphasizing the importance of following the name and being responsible, which had a profound impact on the calligraphy of the early Han Dynasty. However, while inheriting the literary style of the previous generation, with the completion of the construction of the Han family ritual system, Confucianism gradually became more and more important, the articles tended to be elegant, and the ideological content was also condensed and pure, and scholars were happy to praise "mellow Confucianism"[3], and the style of writing turned from rough to elegant, forming the style characteristics of "elegant articles and profound precepts"[4]. This article selects several writers in the early Western Han Dynasty to write articles, analyzes them slightly, and describes the reasons for their achievements.
1. From the wild to the elegant: the article begins with Confucian scriptures
At the beginning of the Han Dynasty, the main writing was articles, but the book "Hanshu Art and Literature" recorded Lu Jia's writings, and Liu Xian said: "Lu Jia of the Han Dynasty was the first to be wonderful." "Meng Chun" is selected as a classic, and its argument is rich. Then he has "Meng Chunfu", but unfortunately it has not been handed down. According to Liu Xian's statement, Lu Jiafu is still a Warring States strategist, which is consistent with Lu Jia's identity as a debater. "Wenxin Carving Dragon" also said: "Qin Shi is not literate, and he is quite miscellaneous. In the early Han Dynasty, the poet went downstream, and Lu Jia deducted the end. "Then I saw that Lu Jia Fu inherited the Qin miscellaneous endowment, but there were changes and the beginning of the Han Fu. Zhan Qiang's "Wenxin Carving Dragon Righteous Evidence" quoted "Wenxin Carving Dragon Interpretation" and said: "To Lu Jia's work, cover the changes of the vertical and horizontal family, the main thing is to say it." The so-called people are: 'The Qin world is not literate, and it is quite miscellaneous. In the early Han Dynasty, the poet went downstream, and Lu Jia deducted the end. 'Gu Han Fu is a unique figure in his own family, and can be called the ancestor of Han Fu. [5] It is said that Lu Jia's Fu is the Qin Miscellaneous Fu and the like, which is different from the Fu of Emperor Wu. However, looking at "Hanshu Art and Literature", Lu Jiafu is one of the four categories, which is different from Qin Zafu, and seems to be different from Qin Zafu. Lujia Chu people, or writing has Chu cultural characteristics, but different from the northern miscellaneous endowments? In addition to Lu Jia, Jia Yi also has resignation, but he went to Changsha when Emperor Wen was in the reign of Emperor Wen and learned about Qu Yuan and "Chu Ci", and the simulated writing includes "Peng Niao Fu", "Hanging Qu Original Text", etc., which does not mean that there was a resignation writing in the early Han Dynasty. Therefore, in the early Han Dynasty, before Emperor Wu, the main thing that could be handed down was articles. We know Lu Jia, Jia Shan, Jia Yi, Chao Cuo and others. Lu Jia participated in the Gaozu Liu Bang Uprising, so the era was the earliest, his writing was mainly the book "New Language", the biography of "Historical Records", Gaozu ordered him to say: "Try to write Qin for me so I lost the world, what did I gain?" and the country of ancient success and failure. "Lu Sheng is a rough description of the signs of survival and death, and he has written twelve articles. Every time Emperor Gao played a piece of goodness, he shouted long live left and right, and called his book "New Language". "His book is passed down today. He also wrote nine articles of "Chu and Han Spring and Autumn", describing the disputes between Chu and Han. Lu Jia was born as a debater, but his ancestor could write "poems" and "books", so he was able to spread Confucianism in the early Han Dynasty, and his writings also had Confucianism, which was very different from the rhetoric of the strategists. "Siku Quanshu General Catalogue" said that his book "The main purpose is to worship the royal way, dethrone the hegemony, and return to self-cultivation and employment." It is said to quote "Lao Tzu", but the "Thoughts and Affairs" quotes the phrase "Shangde is not de", and the rest are all sages and sages. According to the references, there are many texts in "Spring and Autumn" and "Analects", and Han Confucianism has not been as mellow as Dong Zhongshu. However, according to the "General Catalogue of the Four Libraries", his books have been circulated for a long time, or there are pseudo-chapters, such as the end of the "Daoji Chapter" quoted from the "Grain Liang Biography", in fact, the "Grain Liang Biography" began to appear when Emperor Wu was born, and it should be entrusted by later generations. However, the main idea should be retained, so Lu Jia's article played a good role in the writing of articles in the early Han Dynasty.
At the beginning of the Han Dynasty, when the world was at the beginning of the year, he failed to pay attention to literature and art, so the article was written to the beginning of the text and the scene. Before Wen and Jing, the court documents were not abolished, and their writing can still be seen. "Wenxin Carving Dragon: Edict" said: "In the early Han Dynasty, there were four kinds of orders: one is the policy book, the second is the book, the third is the edict, and the fourth is the precept. "We see that when Gaozu was in his prime, there were still edicts issued. Because political activities were inseparable from writing, Liu Bang despised Confucianism, but Wang Yan still had to rely on scribes for expression. The kings of the past dynasties said that they were all from the hands of talented scholars at that time, and the documents of the Son of Heaven, "edicts, edicts, and edicts are all root learning, and the invention of righteousness and reason, so it can be used as the law of later generations"[6], so the investigation of article writing cannot be ignored. The edict of Han Gaozu is simple and simple, and it is not decorated, but the discussion is concise and to the point, and the emperor's spirit is sufficient. For example, in the twelfth year of Gaozu's edict to the world: "I am the son of heaven, the emperor has the world, and the twelve years are now, and the world's heroes and doctors will set the world together, and the same will be peaceful." Its meritorious person is the king of the top, the second is the prince, and the lower is the food. And the relatives of important ministers, or liehous, are all ordered to be self-appointed officials, and they are endowed with female princesses[7]. For the princes to eat the city, all wear the seal, give the first room. 2,000 stones, migrated to Chang'an, and received a small room. Those who entered the Shu Han and the three Qins were all resurrected. I am a wise man in the world, and I can be described as a dead man! There are those who unjustly rebel against the Son of Heaven and raise troops without permission, and they will be punished together with the world. Announce to the world, so that you know your intentions. [8] A sentence "I am a wise man in the world can be said to be dead", Wang Baju's arrogance is fully displayed, although this edict comes from Wenchen, but it is full of the spirit of Gaozu in his later years. Zhen Dexiu's "Article Authentic" said this edict: "Although its words are written, it is said that 'I am a wise man and a meritorious hero in the world', which is not the king's own words, so it is not true." [9] To call this edict a text is to say the facts directly, regardless of rhetoric, and the style is straightforward and rude, as if it were the wind and frost of conquest and the drum of the army. After the text and the scene, the edict began to write. In the thirteenth year of Emperor Wen, he issued an edict to remove corporal punishment, saying: "When I heard that there was Yu's family, I thought it was only a mistake to paint clothes and clothes, but the people did not commit it." How? Zhizhi also! Today's law has three corporal punishments, and the rape is not stopped, where is the blame? Isn't it because my virtue is thin and the teaching is not clear? I'm ashamed of myself. Therefore, the husband's preaching is impure and the foolish people are trapped. "Poem" says: 'Kaidi gentleman, the parents of the people. 'There have been times when people have punished without teaching, or if they want to change their deeds and do good, they have no choice but to do good. I have great pity on him. The husband is punished to the broken branch, carved the skin, and will not stop for life, how painful and immoral, how can it be called the meaning of the people's parents? Its deprivation. [10] This edict cites Tang Yu and proves the "poem", which is decorated with words, profound and elegant, and has taken off the humble and simple appearance of the early Han Dynasty. Hao Jing's "Continuation of the Later Han Book, Literary Biography, and General Description of Articles" discusses the edict and says: "The edict of the Second Han Dynasty is not far from ancient times. There is still the wind of the three generations of the pre-Qin Dynasty, although it can not be as the oath of the classics, write benevolence, righteousness and morality, life blessings and misfortunes, in the end of etiquette and music, heaven and man, and its rhetoric is gentle, the quality is sincere, the offer is not complicated, and there is the general body of silk. The polish of the king's words, the saint's touching heart to peace, without deceiving the world and the people's selfishness. The king of Sui said: 'What is the ambition of the emperor to see the king? Its compassion is also weekly, and its application is also known. In a word, the world should respond, and an order is not easy, if it is not benevolent and wise, then the heavens are bright, who can edict the world? As Liu Xian said: "The king's words are secretive, and the grand view is above, so he will be punished by all kinds of punishments, and all countries will be prosperous." "The edict of the two Han Dynasty was in Shangshu [11], and Shangshu was also the Qin system, and he was in charge of the king's order, so the Qin and Han kings all issued Shangshu, and they may not be famous scribes in the world. However, the king's words are secretive, all nations are the blessings, and the drafters must be profound and skilled people, skilled in writing, deep in the system, and not comparable to the literati who practice literature and dye. Of course, later generations re-wrote the edict, and the drafters often asked the edict writers to do it. For example, Emperor Wu of the Han Dynasty, "Hanshu Huainan Hengshan Jibei Wang Biography" said: "Emperor Shiwu is good at art and literature, takes An as his father, argues well, is good at writing, and respects him very much." Every time it is a report and a gift, Sima Xiangru is often called, and the grass is sent. "Because Emperor Wu is good at writing, he pays attention to the decoration of the edict. The edict of Emperor Wu is indeed different from the text and the scene. The "Anthology" has a category of edicts, and only two poems of Emperor Wu can be seen. For example, the first poem: "The edict says: If you have extraordinary merits, you must treat extraordinary people." Horses or gallop for thousands of miles, and scholars may have the burden of vulgarity, and make meritorious contributions. The horses and the sloppy men are also in the palace. It orders the state and county, and the people have different talents, etc., and can be the general and the person who makes the country. "This edict should be insufficient in warmth, but the majesty is slightly overflowing beyond the words. Emperor Wu was anxious to make meritorious contributions, and meritorious service required virtuous people, and wise men often had the burden of vulgarity, but Emperor Wu was determined to make extraordinary contributions, which means that the merits made were beyond the previous generations, so the employment of people did not have to follow the usual system. Therefore, the opening chapter is clear, and the edict clearly states that extraordinary people should be selected. The following "so horses or gallops, and leads thousands of miles; Scholars may have the burden of being vulgar and make meritorious contributions. The horses and the sloppy men are also in the palace. "Horses are metaphorical, emphasizing that the warrior has extraordinary ability. Why is it necessary to use the horse as a metaphor? Originally, the focus of the text was on the word "royal". The suspicion caused by the selection of extraordinary people in the general pre-selection is attributed to the "royal", which means that everything is under control, and its self-confidence and ambition are roughly revealed. The previous text was concise and clear, and then it was determined that the center of the edict was made, so that the state and county could be different from Mao Cai, etc., and could be compared to those who could make distant countries. It is only the side of the Xiangyu, and Emperor Wu is determined to expand the realm, so the end of the edict can make the envoy of the peerless country in the list of talents. This edict Sun Yuefeng commented that it was not good, if the words were warm and moist, the sincerity was insufficient, but the text was vigorous, the metaphor was appropriate, the meaning was clear, the following language was firm, the style was strict, the so-called pen power was strong, it was a typical performance of the Western Han Dynasty literary style, and the "Anthology" was selected, and it was discerning.
Another edict of Emperor Wu selected in the "Anthology" shows a thick and elegant appearance. The "Selected Writings" is named "The Edict of Virtuous and Virtuous", but in fact, as the five ministers noted: "The former edict of the county sought to be virtuous, and the virtuous and virtuous were complete, and this edict was also asked." The text is as follows:
I heard that in the past in Tang Yu, the portrait and the people did not commit it, the sun and the moon were candles, and they were all reckless. Zhou Zhicheng and Kang, there is no need to punish mistakes, and Germany and birds and beasts are taught all over the world. Overseas cautious, Beifa Canal Search, Di Qiang to serve, the stars are not bad, the sun and the moon are not eclipsed, the mountains do not collapse, the valleys are not blocked, the Lin Feng is in the suburbs, Heluo is out of books, Wuqi, what Shi and Zhen! Now I get the Fengzong Temple, I dream of seeking, sleeping at night to think, if I wade into the abyss, I don't know what to do. Yi Wei Wei, how can you show the first emperor's Hongye Xiude, go up to Yao Shun, and match the three kings? I am not sensitive, I can't go far, and this doctor has heard of it. Virtuous and virtuous in the body of ancient and modern kings, subject to policy and inquiry, salty to the book in the article, I personally read it. The edict cites scriptures, the story is detailed, and the quality of the text is consistent. Fang Tingqi commented: "The Han edict is mostly written by reference to scriptures, but if it is not, the genre is not solemn, the abundance is not solemn, and the yuan is eternal and simple, which is beyond the reach of later generations." [12] The "Revised Zhaoming Anthology Collection" quoted Sun Zhisheng as saying: "In the simplicity, there are waves. [13] It was the time of Emperor Wu that the writing of court documents had become classical, elegant and timeless, and became a model for the sayings of later generations.
2. Turn fiction into reality: the article is applied to the world
The introduction of Confucianism in the early Han Dynasty was regarded as the right path by later generations. Not only in the above-mentioned edicts, but also in the discussion of political affairs by Jia Shan, Jia Yi, and Chao Cuo, we can also see that the courtiers at that time paid attention to quoting the Confucian classics to apply to the world.
Jia Shan was a native of Emperor Wen, and the Book of Han was translated with Zou Yang, Mei Cheng, and Lu Wenshu. Zou Yang and Mei Cheng Ci Fu family, Lu Wenshu was born as a prison official, Jia Shan is a Confucian student, and the four people are the same interpreters. Lu Wenshu resigned smoothly and conscientiously, so he was a family, and it was appropriate. "The Book of Han takes four letters to advise the lord, and the loyalty of the ministers is not the same. Jia Shan, the "Book of Han" legend said that he was "grandfather, so Dr. Wei Wangshi** also." The mountain is learned, and the secretary is hunted, and it cannot be mellow." Dr. Jia Qi of the Warring States Period, Jia Shan learned from it, and it is rumored that he cannot be a mellow Confucian, and Gai Jia Qi may not be Confucian. It is rumored that Jia Shan "dabbles in secretaries", but his style of study is not as dedicated as that of Confucianism. "Huang's Daily Banknote" said: "The rumor cannot be mellow, and it is said that it is not dedicated to the ear, and it is not mellow because of its deeds." Huang said that Emperor Wen of Jiashan Shangshu took pro-virtuous lectures as his business, and his words were extremely good, and he should not be as non-mellow as the "Book of Han" said, so he defended himself. In fact, the "Book of Han" said that it is good, Jia Shan was born in the family of the Warring States Doctor, and he did not use Confucianism at first, but to Jia Shan, he has entered Confucianism, this is because Emperor Wen has ascended the throne when Jia Shan, and Emperor Wen has established Confucianism as a doctoral official, which is Confucianism. The country is on the right track, and Jia Shan wrote a book to persuade Emperor Wen with Confucianism, but he was not born by the scriptures, so what he said was inevitably mixed, so the "Book of Han" said that he was not a Confucian. The "Book of Han" said that he was not a mellow Confucian, which is a fact, and it may not be as derogatory as later generations thought. In fact, Jiashan's text is the beginning of the Han people's article from the Warring States period to Confucianism, in this sense, Jiashan's non-alcohol Confucianism, showing the transformation of Confucianism from the style of writing since the Warring States period. Zhenxishan thinks that this legend says that it is not mellow, and the reason is: "However, at the end of the resumption of the banquet, it is not the so-called Chen Shan's evil spirit." It can't be mellow, right? "It should not be in line with the original meaning of Bangu. The Huang's Diary says that "Gai said that he did not concentrate on the ear, and he did not drink it unless he did it"[14]. In fact, from the standpoint of Han Confucianism, I thought that Emperor Wen of Jia Mountain was too direct, and "Ancient Wen Yuanjian" quoted Yang Shi as saying: "Filial piety is frugal and benevolent, and Jia Shan is a metaphor for Qin, saying that it is extravagant, greedy and tyrannical, and it should be excessive." Although Yang Shi explained: "However, when the monarch and the ministers are vigilant, when there is no danger, so the ministers of Shun still use Danzhu to prescribe their monarchs, and it is not too much for the mountains to borrow Qin." But this kind of outspoken admonition is still not in line with the position of Han Confucianism. For example, Ban Gu criticized Qu Yuan for "blaming the king and resenting Jiaolan", so he was "a man who derogated the mad and ruthless scenery"[15], and Jia Shan's text was contained in the biography of the Book of Han, which is a legend: "The filial piety is the way to control chaos, and the Qin is used as an edict, and the name is "Zhiyan". It can be seen that the background of the above book is still the product of the thinking of the scholars of the early Han Dynasty on the defeat of Qin. The sudden death of Qiang Qin caused a lot of discussion in the early Han Dynasty, first Gao Zu ordered Lu Jia to write "Xinyu" for discussion, and then literati discussed such as Jia Yi's "Passing Qin", so Jia Shan discussed the way to control chaos, and took Qin as an edict. Guanjiashan's article aims to persuade Emperor Wen not to be greedy for hunting and prostitution, and those who take Qin as an edict only put out the righteousness of Qin's death and pension, and the ministers who died and assisted Bi cannot be persuaded to tell that the world has collapsed, pointing out that Emperor Wen should appoint virtuous and upright people and quit bad habits. The whole text revolves around this central layer, with Confucian benevolence and the period of the previous sage kings, so the predecessors were called Qi Hou Bijian [16]. Compared with the exaggerated and unsubstantiated texts of the Warring States Period, this article is enriched with Confucian thoughts, quoting "Poems" to prove facts, and the classics are rich, so Wang Yinglin of the Song Dynasty said that his learning is pure in Chao Wrong [17]. Compared with Jia Yi's "Over the Qin", Jia Yi's writing is more intense, and Jia Shan's essay is more practical than Jia Yi's, and Li's conciseness is not as good as Jia Yi's, which may be the reason why "Anthology" is not recorded. However, this article is called by Zhenxi Mountain: "Since the Han Dynasty Gaozu, there has been no one who neglects things with books, and the mountains are really the beginning." [18] "Jia Shanshi was the initiator of the Han Dynasty court articles. "Ancient Wen Yuanjian" commented: "The literary atmosphere is distracted, and the thinking is far-reaching, which has not only escaped the habit of the Warring States strategists, but has opened up the style of Xijingjia and Dong Hun Mao [19]. It shows that Jia Shan's article is a major turning point from the Warring States Strategist to the Han Dynasty.
Jia Yi's essay is most famous for "Passing the Qin". In fact, his "Chen Zheng Shi Shu" and "On Accumulation and Sparseness" and other sparse performances can show the purity of Chinese language. "Chen Zhengshi Shu", "Zizhi Tongjian" is in the sixth year of Emperor Wen [20], and the legend of "Hanshu" says: "When the Xiongnu were strong, they invaded the border. The world was initially decided, the system was sparse, the princes and kings were arrogant, the land was over the ancient system, and the kings of Huainan and Jibei were all rebellious. The number of friendships is sparse in political affairs, and many people want to build Kuang. [21] It is Jia Yishangshu's discussion on major matters related to national security such as border troubles, ** and princes, and security in the early Han Dynasty since the beginning of the Han Dynasty, so this article is also called "Public Security Policy". The text is as long as 5,000 words, and the beginning begins with "the ministers steal only the situation, which can be the first person who cries bitterly, the second person who can be runny nose, and the sixth person who can breathe for a long time", which is extremely vigilant and extremely strong, and then follows: "If other people go back on reason and hurt the Tao, it is difficult to take a loose action." Those who spoke said: 'The world is safe and ordered.' 'The minister alone thought it was not. Those who say that they are peaceful and governed are not foolish, and they are not facts. "The urgency of its writing, its sobering wisdom, still carries the legacy of a strategist. However, the following discussions are all concerned about the country's people's livelihood and have something to say, so the strategist's exaggerated words have turned into words and things to help. From the beginning of the Han Dynasty to Emperor Wen for 40 years, the world was peaceful, so it was known as the rule of Wen and Jing, but because of the feudal princes of Gaozu, they exceeded the ancient system, causing the princes to be too large, and the annexation was flourishing. Only he didn't see it, so Jia Yi boasted about it. Bai Juyi's "Trial Strategy" said: "It is the forty years of Hanxing, Dali in all directions, and the harmony of the four seas, and Jia Yi is not invisible, so those who say it think that the words are not cut and the will is not excited, so they can't return to the king's ears, feel the king's heart, and be angry at the reason." [22] The following Jia Yi discusses governance and security. The first words of the feudal seal, the second words of the side troubles, the rise of extravagance, the overstepping of the system, and the thinning of folk customs, are all the sources of bitter crying and runny tears. Although the writing still has the style of a strategist, the narrative is dense and the facts are meaningful, and the atmosphere of the Han article has been slightly different from its "Treatise on the Passage of Qin".
Jia Shan and Jia Yi discuss political affairs, not taking interests first, but taking benevolence and righteousness as the foundation, which is the authentic article of the Western Han Dynasty. After that, he made a mistake in discussing political affairs, and he was completely free from the residual habits of the Warring States strategists. Chao is wrong, this "Biography" said that he "learned the name of Shen Shang and the criminal name in the Yizhang Huisheng Institute", which was his beginner criminal name and belonged to the Legalist, but after the mistake, he received the "Shangshu" from Fusheng, and he was also a doctor of the prince's house, and he was a doctor, and he could be a Confucian. However, "Hanshu Art and Literature Chronicles" is still regarded as a Legalist, and it is a study that is close to the name and reality of Legalism. This legend is wrong to "be a person who is straight and deep", and the cover is related to his academics, and the Legalist criminal name is also. However, looking at its sparseness, discussing side affairs and political affairs is also based on morality and righteousness, and it is also Confucianism. Therefore, although its text is clear and smooth, it is still gentle and elegant, which is not quite the same as the text engraved by the Legalists. For example, his "Virtuous Countermeasures", the art of Wang Ba is used at the same time, and it is not Dong Zhongshu's mellow Confucianism, but Zhang Sanwang and Five Emperors are not pure criminals. Chao Cuo's articles are substantial, practical, unlike Jia Yina's literary brilliance, the political affairs he discusses are meticulous and substantial, and the style of writing is strict, which is a model for later generations.
3. Shang Qi Cheng: The inheritance of the literary style of the Warring States Period
In addition, such as Jia Yi's "Treatise on the Passage of Qin", Zou Yang, and Mei Cheng Shangshu, it is the continuation of the literary style of the Warring States Zonghengjia among the literati of the Han Dynasty. In fact, what the Han people discarded was the false decoration of the Warring States Policy, but they accepted its style a lot.
Jia Yi's "Treatise on the Passage of Qin" is the most popular one, which is "Qin Xiaogong's Evidence of the Solidity of the Letters", which is cited in the "Historical Records of the First Emperor of Qin" and Ban Gu's "Hanshu Chen Shengxiang's Biography", and is selected in Volume 51 of the "Anthology". This article was widely recited at that time, so Sima Qian and Ban Gu were recorded as praises. Jia Yi's article is very different from the previous quotation, "Passing the Qin" is vigorous, like flying sand and stones[23], which directly wins people's hearts. The fault of the violent Qin is well known, that is, Jia Yi's so-called conclusion that "benevolence and righteousness are not applied, and the offensive and defensive forces are different", Lu Jia has already said that "reverse and obedience", but Jia Yi can make waves everywhere, with exaggeration, contrast, rendering, puppetry and other rhetorical techniques, resulting in a wake-up effect. This shows that the writing of articles in the early Han Dynasty had different performances in the writing of court documents and the writing of daily articles. In response to the needs of the country's ritual and music culture, the imperial court documents should not indulge in brushstrokes, but need to have a thick and classic content and a serious and modest tone, just as Emperor Wu of the Han Dynasty told Yan Zhu that "the Spring and Autumn Period is right, not the Su and Qin Dynasty"[24]. However, the words of the Warring States Columnist are indeed soul-stirring, and they are in line with the true character of the literati, so Jia Yi is quite intentional in making it in addition to the sparse text.
Zou Yang is the author who succeeded Jia Yi to maintain the character of the Zongheng family, this legend is that he is a Qi person, and said: "Han Xing, the princes and kings are all autonomous people, and they hire talents." Wu Wangbi attracted the Quartet Travelers, Yang and Wu Yanji, Mei Cheng and other clubs Wu, all of whom were famous for their literary debate. There are at least two kinds of information here, one is that the princes of the early Han Dynasty were autonomous and hired talents, and they could decide on their own employment outside of the court, and the other is that Zou Yang was a traveler, and he was a traveler who was famous for his literary debate. This is in line with what we mentioned earlier: the Warring States Zonghengjia to the Han Dynasty identity conversion to the resignation of the people. So from the perspective of identity, Zou Yang is not different from Jia Shan and Jia Yi. The "Book of Han" is based on the simultaneous interpretation of Jia Shan, Zou Yang, Mei Cheng, and Lu Wenshu, and its "Praise" says: "Jia Shan is from below, and Zou Yang and Mei are traveling in a dangerous country, and those who are exempt from punishment and death are also righteous in their words." It is taken from the lower part, and its words are positive, but in fact, it is not as good as the "Historical Records" with Zou Yang and Lu Zhong together, Lu Lian and Zou Yang are both vertical and horizontal family identities, this understanding is correct. Although the arrangement of "Historical Records", "Suo Yin" thinks it is inappropriate, and it is also different.
The Hanshu Art and Literature Chronicles contains seven essays by Zou Yang, and the main ones we see today are the Book of Shangwu Wangshu and the Book of Shangliang Wangshu in Prison contained in the biography of the Book of Han, both of which are included in the Anthology of Literature. "The Book of the King of Wu", "The Book of Han: The Biography of Zou Yang" said: "The King of Wu resented the prince's affairs, saying that he was ill and did not go to court, and Yin had evil schemes, and Yang played a book to admonish." "Zou Yang is different from Huainan Menke, he can be loyal to the imperial court, does not take vertical and horizontal things, and is purely a man of rhetoric. "Self-Evident in Prison" is Zou Yang's affair under King Liang Xiao. This legend: "Yang is a wise person, and he is not angry, between Yangsheng and Gongsun Wei." Victory and other fast yang, the evil filial piety king, the filial piety king is angry with the yang officials, and will kill him. Yang Keyou slandered the birds, feared death and took the line, but from prison to the book. The full text is self-evident in faithfulness, citing ancient and modern classics to compare themselves, and then looking at the things they use, they are often the princes who served the princes in the Spring and Autumn Period and the Warring States Period, and the princes at that time were completely different from the local princes in the Han Dynasty, and should be regarded as the king of a country. At that time, figures such as Su Qin, Bai Gui, Fan Sui, Baili Xi, Ning Qi, etc., were all hegemons of the princes. What's more, it is just inappropriate to use King Wen of Zhou to use Lu Shangshi, and King Liang to compare King Wen of Zhou. Zou Yang used his allusion, also known as "Today's main man can use the Ming of Qi and Qin, and the Later Song Dynasty and Lu Zhi listen, then the five tyrants are not enough, and the three kings are easy to compare." "Comparing the king of Liang to the three kings and the five tyrants, this ignores the rebellious words of the imperial court. It is also known as Qi Huan's hatred and the world, so it is not suitable to use it on King Liang, and it has the intention of agitating chaos. Tang Wang Bo wrote a letter for the vassal king, so he was guilty, and he saw that the vassal marquis must not have such a non-dividing statement. Zou Yang's use of this text is like Xu allusions, which is certainly his survival flattery, but it is also seen that the scribes of the early Han Dynasty were more coerced by the legacy of the Warring States strategists, and the familiar classics and simulated texts also had more Warring States strategists, and the princes of the Han Dynasty had not yet been able to change the style of writing, and took the maintenance of the Han family as their own responsibility. It's just a matter of knowing the rhetoric and fighting for personal wisdom. is also a book written in prison, and then looking at Jiang Yan's "Book of Yi Jianping Wang", it is completely different, the full text only discusses personal grievances, showing faithfulness, and that's it. The canons used are also personal and king-building.
Secondly, from the canons used in Zou Yang's book, although the characters he discusses are loyal and faithful, Wang Hao, Fan Yuzhi, Bai Gui, and Su Qin are all people who have betrayed their motherland and ancestors, and they are travelers such as Zou Yang in the early Han Dynasty, and many people who have seen benefits have been affected by the wind of the Warring States.
Zou Yang's essay can be seen in the early Western Han Dynasty article writing, in addition to the court documents, the habit of vertical and horizontal is still obvious, but the people of the time did not criticize, indicating that the requirements for article writing at this time have not been established. The only thing that is appreciated is the rhetoric, and the late Han Dynasty Yu Feng said: "Those who are looking for the past, Lu Lian and Zou Yang, cite the class to dissolve the conclusion, and the sincerity of the literary discrimination at that time is also." [25] It can represent the views of the contemporaries.
There is a "Book of the King of Wu", and Zou Yang admonishes the King of Wu, but the reference of the multiplication is only taken from the common things in life, such as the danger of the situation: "The husband is a wisp of responsibility, the weight of a thousand jun, the upper county is extremely high, and the abyss of drooping is unpredictable. Ma Fang is shocked, drummed and frightened, and the party is absolutely stunned, and the town is heavy, it is absolutely in the sky, it cannot be reunited, the team enters the abyss, it is difficult to come back, it can't come out, and it can't be sent out. Although it is also the power of rhetoric, it is all casually talked, and the speech is decent, and it can keep the duty of a minister.
We have discussed the writing of articles in the early Western Han Dynasty from three aspects, and it can be seen that the articles of the early Han Dynasty changed from rough and heroic to liberal and honest, and the ideological content also tended to be mellow and Confucian, and the basis for aiding things was mostly from Confucian classics. At the same time, the Han people were vigorous and sparse in their writing, and they still retained the vigorous spirit since the Qin and Han dynasties, which laid the foundation for the writing of the two Han Dynasty articles in the future, thus forming a unique style of the Han generation.
Notes:[1] "Answer to Li Yishu". "Five Hundred Notes on Han Chang Li Ji", Zhonghua Book Company, 2019, p. 876.
2] "History of the Ming Dynasty: The Biography of Li Mengyang". Chung Hwa Book Company Punctuation, p. 7348.
3] Cf. Hanshu Jiashan Biography. Chung Hwa Book Company punctuation, p. 2327.
4] "Historical Records: The Biography of Rulin". Chung Hwa Book Company Punctuation, p. 3119.
5] Shanghai Ancient Books Publishing House, p. 281.
6] "Xishan Reading Secretaries" volume 30, "Siku Quanshu" book.
7] Wang Xianqian's "Supplement to the Book of Han" says that there should be the word "for" under "woman".
8] Chung Hwa Book Company's "Twenty-Four History", punctuated miniature, Hanshu, 1997, p. 29.
9] "Siku Quanshu" book.
10] Chung Hwa Book Company's punctuated miniature, Shiji, 1997, p. 112ff.
11] "Wenxin Carving the Dragon: Zhao Ce", Fan Wenlan's Note, p. 358.
12] "Zhaoming Anthology Collection", National Library Press, 2015.
13] On the unveiling book.
14] The book of "Siku Quanshu".
15] "Lisao Preface", "Four Serials" Jing Ming translated the Song book "Chu Ci" Volume 1.
16] The eleventh volume of "Ancient Wen Yuanjian" quoted Chen Tingjing's comments. The 20th year of Kangxi in the Qing Dynasty.
17] Ibid.
18] "Ancient Wen Yuanjian", vol. 11.
19] Ibid.
20] Song Wang Yizhi's "Western Han Dynasty Chronicles" Volume 6 "Examination of Differences" said: ""Tongjian" contains Jia Yi's "Public Security" in the sixth year of Emperor Wen, not also. According to the "Biography of Friendship" for the "Fu", it is said: "The age of Shan Yan. Ying Shao said: "Tai Sui is in Mao for a single cast." 'The sixth year of Emperor Wen is the age of Ding Mao. He also said: 'In the past few years, Emperor Wen has recruited friendship, entered the Xuan room, and worshiped as Mrs. Liang. Then Zeyi should be in the seven years of the propaganda room. As for "Public Security", it is after Mrs. Liang. "Qing Hu's retreat and supplement Zhai engraved the book of "Jinhua Series".
21] "Book of Han", Zhonghua Book Company's Twenty-Four History Reduced Edition, 1997, p. 570ff.
22] Bai Ju Yi Ji, vol. 47, Zhonghua Book Company, p. 987.
23] "Commentary on Zhaoming's Selected Writings" quoted by Sun Yuefeng. Cleaning the lithographs of the leaf mountain house.
24] "Hanshu Yan Zhu Biography", punctuated edition of Zhonghua Book Company, p. 2789.
25] "Wei Zhi Wang Cang Biography" note. Chung Hwa Book Company punctuated edition, p. 604.
About the authorFu Gang, a native of Suining, Jiangsu, is a professor and doctoral supervisor of the Department of Chinese, Peking University. Related Links: Fu Gang丨The nature and characteristics of literary criticism in the Han and Wei dynasties.
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