Dahan first prince
Chapter 229 Concentrated Answers
Chapter 229 Concentrated Answers
It is the last day of the end of the month, and I just take this opportunity to focus on answering the questions that have raised a lot of attention during this period.
——Liu Jia's identity.
According to the public information currently available, "Historical Records Volume 51 Jingyan Wu Zhuan No. 20" records: King Jing Liu Jia, Zhu Liu, I don't know what it is from the beginning.
Translation: Jing Wang Liu Jia is a relative of the Liu family. I don't know who restrained Liu Jia when the great ancestor Liu Bang rebelled.
In this seemingly irresponsible statement, it is not difficult to see that Tai Shigong actually has two hidden meanings.
[-]. When Gaozu started the incident, this guy didn't know where it came from.
In other words, before Liu Bang's uprising, Liu Jia had no communication with Liu Bang, or Liu Xie, or even Wei Fenggong Liu Xie of the previous generation.
In modern terms, Liu Bang was originally "poor in the downtown area and no one cares about him", but once he rebelled against the Qin Dynasty, he was "rich and has distant relatives in the mountains", and he got Liu Jia, a distant relative who was far away from him, and came to join him.
Second, the relationship between Liu Jia and Liu's clan, mainly Liu Bang's lineage, has been unable to be verified.
In other words, Tai Shigong has no way of verifying Liu Jia's specific seniority in the Liu clan and his detailed relationship with the great ancestor Liu Bang.
When "Historical Records" stated that it did not know, and Ma Qian of Taishi Company personally admitted that it could not be verified, the "Hanshu", which is generally regarded as "Historical Records plus", has a rather interesting record.
"Hanshu Volume 35 Jingyan Wu Chuan Fifth": King Liu Jia of Jing, Emperor Gaodi from his father and brother, I don't know when it first started.
Like "Historical Records", it has a slightly irresponsible sentence of "I don't know when it started"-I don't know the situation when I followed Gaozu Liu Bang at the beginning.
However, different from the rigorous attitude of "Liu Jia, Zhu Liu (one of)" in "Historical Records", there is a record in "Han Shu" that has no source of textual research and no convincing force: Liu Jia, Gao Di from his father and brother.
The word 'congfu xiong', whether in historical records or in ancient reading materials, has a relatively high frequency of occurrence, and most of the meanings are 'cousin, cousin among distant relatives' and the like.
However, according to the information currently available to the author, until the Tang Dynasty, the definition of "from father and brother" was still very clear.
Tang Yan Shigu's "Hanshu Note": The son of the father's brother is the brother of the father;
It means: the son of the father's brother is 'cong father brother' or 'cong father brother', which means that the grandfather is the same person, and it is divided into two lines from the father's generation.
With this definition, the records of Liu Jia in "Hanshu" are even less reliable.
——Since father and brother refer to the son of the father's brother, that is, the son of an uncle, which is often referred to as cousin now, then Liu Jia, who is "Gao Di from father and brother", should be older than Liu Bang.
And Liu Jia's father should be the brother of the Supreme Emperor Liu Xie, the ancestor of the Liu family in Pengcheng, the son of Wei Fenggong Liu Ren (or Liu Rong).
But unfortunately, according to the Liu family genealogy records of "The First Ancestor of Pengcheng Hall of Liu in Pengcheng County·Rong Gong" handed down in the present world, only the only son of Wei Fenggong Liu Ren can be found: the Supreme Emperor Liu Xi.
From this point, we can draw a conclusion with a high probability that there is no error: the Supreme Emperor Liu Xi is the only son of Wei Fenggong Liu Ren.
In this way, the statement of "Liu Jia, Gao Zu from his father and brother" immediately lost its foothold.
—— From father to brother, from father to brother, your father must be my father's brother, we must have a grandfather in common, right?
However, according to the tracing of Liu's genealogy, it is obviously unlikely that Liu Jia's father was the son of Duke Wei Feng. The identity of Liu Jia is more likely to be a distant relative who is even more distant from the line of Duke Wei Feng.
In addition to the relationship between his father and Wei Fenggong, Liu Jia's age is also difficult to satisfy the saying that "Gao Zu follows his father and brother".
From the definition of father and brother, that is, cousin, it can be said that it has not changed for thousands of years-the son of an uncle, and who is older than himself, is from father and brother/cousin.
In other words, as the father and brother of the great ancestor Liu Bang, Liu Jia is older than Liu Bang.
In this way, the problem is much simpler.
You may wish to imagine such a scene: in the fifth year of Emperor Gaozu of the Han Dynasty, that is, in 202 BC, the 55-year-old Han King Liu Bang Liu Bang personally led the army to pursue Xiang Yu to Guling, and then sent Liu Jia, who was older than himself, from his father and brother. Crossing the Huaihe River to surround Shouchun...
——The story of the 55-year-old Liu Bang, who was able to wrestle with the overlord Xiang Yu in his prime, and finally succeeded in standing up to Han Zuo, is irreplaceable enough.
Under this premise, an old clan member over 55 years old, in the 30 years when the average human life expectancy is no more than [-] years old, was ordered by the old emperor to cut off Xiang Yu's grain road first, and then crossed the river to fight against the current fashion. Under Xiang Yu's command, Yingbo, who is in his prime, is a bit unrealistic no matter how he thinks about it.
Combining the content of the above textual research, the assistant officials can draw the following conclusions without shame: Regarding the kinship relationship between King Jing Liu Jia and Gaozu Liu Bang, the record of "relatives, but I don't know what kind of relationship" in "Historical Records" should be more However, the records in the "Han Shu" that directly asserted that "Liu Jia, Gao Di was also from his father and brother" are obviously not convincing at all.
In this book, the background of "relatives, but the specific relationship is unknown" is used as the background, and Liu Jia'an is given a generation younger than Liu Bang; Certainly.
In addition to Liu Jia, the last few chapters have written about Yingbo's rebellion, and there are some issues that need to be explained.
Yingbu's native place is Liuyi, Jiujiang. At first, Xiang Yu was named King of Jiujiang because of his native place, and was later named King of Huainan by Liu Bang.
The "change of title" here is actually not a transfer of title, but the addition of Hengshan County on the basis of the original land, that is, Jiujiang County, and these two counties are Huainan Kingdom.
However, Jiujiang and Hengshan counties were originally the territory of Wu State in the Spring and Autumn Period, and then merged into Yue State after King Goujian of Yue destroyed Wu; in the early Warring States period, King Huai of Chu destroyed Yue, and Jiujiang and Hengshan counties were merged into Chu State .
The specific content is relatively clear in the main text, and the final conclusion has also been drawn in the main text: in the early Han Dynasty, the two prefectures of Jiujiang and Hengshan could be counted as "Wu Di" in the traditional sense, to be precise Most of the people from Wubei, Jiujiang, and Mount Heng claimed to be Wu people, not Yue people or Chu people.
However, compared with the people of Changsha who more identified with the lineage of Wu King Fucha, and the "people of Baiyue" such as Nanyue, Minyue, Nanhai, and Dongyue who were further south, the people of Jiujiang and Hengshan counties were more familiar with the Spring and Autumn Period. Fu Chai, the king of Wu, does not have such a deep sense of identity, but he still has a little nostalgia in his heart.
Having said that, I have to mention something that has appeared many times in the text, but I have never found a suitable opportunity to talk about it in detail.
——The Wu clan of Changsha, the king of Changsha in the early Han Dynasty, was indeed a direct descendant of Fu Chai, the king of Wu.
According to the "Hongyuan Wu Family Genealogy" rebuilt in the eighth year of Guangxu in the Qing Dynasty (AD 1882), and the "Wu Family Genealogy" at Poyang Jifeng: Wu Rui should be the No. 11 grandson of Fucha, the ancestor of Wu State Taibo No.30 third generation grandson;
"Shangrao District Chronicles" (1997 edition) is called the seventh grandson - Yue State destroyed Wu State in 473 BC, Yue King Gou Jian killed Fu Chai, chased and killed Fu Chai's family; He and his children, following Wu Guonan's defeat, crossed Hutou Mountain from Anhui Xiuning and Wuyuan Zhanggong Mountain respectively, and hid in Yaoli, Jiulong, Jinzhushan, Jiaotan, Fugang and other remote areas in Fuliang to survive.
In 248 BC, Wu Rui's father, Wu Shen, was demoted to Fanyi (now Poyang) to settle down.
A generation of Changsha king Wu Rui, originally from Chu (Chu Min), was appointed as the first county magistrate of Qin Fanyi after Qin ruled the world. At the same time, Wu Rui was also the first Qin official who raised troops to respond to the uprising, Qin official.
After the death of Qin Dynasty, Wu Rui also became one of the [-] princes enfeoffed by Xiang Yu, and was granted the title of King of Hengshan and Tuhengshan County.
After that, the overlord Xiang Yu committed suicide in Wujiang, and the power of the Eighteenth Route princes named by Xiang Yu was also reshuffled. Wu Rui, the king of Hengshan, was transferred to be the king of Changsha, and his original land, Hengshan County, was also merged into the fiefdom of Jiujiang Wang Yingbu. , collectively known as: Huainan State.
In the second year after Liu Bang became the emperor, Wu Rui died of illness, but he was different from most princes with different surnames in the early Han Dynasty...
To be precise: unlike any princes with different surnames in the early Han Dynasty, after Wu Rui died, Liu Bang, the emperor of the Han Dynasty, who wanted to eradicate the power of the princes of the opposite sex, did not plan for Changsha, but let Wu Rui's son Wu Chen successfully inherited the title of King Changsha.
Even after Wu Chen, the lineage of Changsha kings also experienced the third king Wuhui, the fourth king Wuyou, and the fifth king Wucha. It was not until the fifth Changsha king Wuchai died that Changsha was taken back by the Han Dynasty and entered the A new era where clan is king.
This is exactly what Zuo Li wants to tell everyone—in the early Han Dynasty when "vassal lords with different surnames were the original sin", why did Changsha King Wu's lineage become the only vassals with different surnames who were not feared by the Chang'an Central Committee?
The answer lies in the official's initial description of Changsha Wang Wu's lineage: Changsha Wang Wu's is a direct descendant of Wu Wang Fucha.
At the beginning of the Han Dynasty, Chinese civilization had just entered the era of feudal unification, and most of the areas south of the Yangtze River had not been developed; and without development, it meant that the people's wisdom was relatively ignorant and the social atmosphere was relatively more traditional.
At that time, in the north and south of Wuling, that is, Changsha, Hengshan and other places in the north of the Lingbei, and Baiyue in the south of the Lingnan, the "social atmosphere is relatively more traditional", which refers to the blind respect for ancestors.
At the point in time when the Central Plains area had initially broken away from the "blood theory", the two groups of Wu people and Yue people at that time were still blindly respecting the blood theory;
In Nanyue, which is actually controlled by Qin Nanhai Duwei Zhao Tuo, Yue people generally regard Yue King Goujian as their ancestor, and therefore call themselves "the queen of nobles". The Wu people also imitated the example, and regarded themselves as "descendants of Fu Chai".
This situation is most serious in Changsha, which is more southward geographically, less severe in Hengshan County, which is relatively north, and least serious in Jiujiang, which is farthest north.
This is also consistent with what Zuo Li said earlier that "the south of the Yangtze River has not yet been developed" - the further south of the Yangtze River, the lower the degree of development, the more backward the people's thinking, and the stronger the respect for the theory of blood .
It is precisely because of this reason that Wu's lineage became the king of Changsha and was even successfully passed on to the fifth generation.
Regarding Zhao Tuo, who established himself as the king of South Vietnam, and the South Vietnam separatist regime he established, the attitude of the Han Dynasty has always been entangled.
Because compared to the northern barbarian Xiongnu with completely different culture, inheritance, and values, South Vietnam under Zhao Tuo's control was originally within the territory of Yue State in the Spring and Autumn Period. Strictly speaking, it was also a part of the Chinese cultural circle, but compared It is more partial to the countries of the Central Plains.
In addition, after the separatist rule of South Vietnam, Zhao Tuo used methods such as marriage and enlightenment in the land of Baiyue, which made the people of Baiyue, who were originally backward in productivity and had not even fully emerged from the period of slave owners of slash-and-burn farming, have a high degree of Sinicization .
Therefore, at the beginning of the establishment of the Han Dynasty, the Chang'an Central Committee was still unable to define whether it was an "outside barbarian" or an "inside thief" regarding South Vietnam.
Coupled with the poor central financial situation at the beginning of the Han Dynasty, and the internal and external threats caused by factors such as the Kanto princes with different surnames and the northern Huns, the relatively less urgent issue of South Vietnam was temporarily put on hold by the Chang'an Central Committee.
Even though Zhao Tuo jumped out to proclaim himself emperor whenever something happened, Chang'an basically maintained the highest degree of restraint, and was more inclined to use diplomatic means (mainly Lu Jia) to persuade Zhao Tuo to take the title of emperor and accept the Han Dynasty' Han Nanyue. King's canonization.
As for Changsha King Wu's lineage, it was the consideration of the Han Dynasty to check and balance South Vietnam that it was successfully passed on to the fifth generation.
—— Zhao Tuo, the king of Nanyue, is only a king in the end, and Liu Bang, the emperor of Han, is the emperor!
As for your people in Baiyue, everyone claims to be a "descendant of Goujian", but the king of my Changsha Kingdom is a direct descendant of Fuchai, the king of Wu with a clear lineage!
In this way, through the comparison of "emperor-king" and "self-proclaimed descendant-true descendant", the Chang'an Central Committee was able to win a theoretical victory in the chain of contempt with South Vietnam, making Zhao Tuo, the king of South Vietnam, spend his entire life , cannot grasp a tenable banner of righteousness, so as to cross Lingnan and launch an attack on the Central Plains.
Even the time when Changsha became a clan vassal state from a vassal state with different surnames due to the "extinct heir" of the fifth Changsha King Wu Chai was very delicate-it happened to be the turn of Wen-Jing, and the Han Dynasty had gradually separated from the early days of the founding of the country. Poor and weak, to a certain extent, has the time to launch expansion and conquest abroad.
From this point of view, Wu's lineage has successfully passed on the position of "King of Changsha" for five generations. It is more because of political considerations that the central government of the Han Dynasty needs to borrow Wu's bloodline from "Fuchai Queen" to refresh the spirit. Suppress the people of Baiyue who claim to be the descendants of Goujian.
In addition to repression, there may also be considerations of attracting hatred and providing a strategic buffer zone like Changsha for the Han-Vietnamese; but in general, the main reason why the Wu family was able to protect Changsha Guozuo from passing on to Yan V was because of his status as a "heir of Fucha".
Of course, this is also related to the respectful attitude of Changsha kings of the Wu family from the time of Wu Rui, the first Changsha king, to Chang'an, and the attitude of giving and taking.
This point is also mentioned in the text: the Changsha kings of all dynasties including Wu Rui, without exception, insisted on "a memorial every year, requesting a pilgrimage to Chang'an". Although most of them were rejected, they persisted for as long as 50 years.
In order to stop the "Changsha king's request for pilgrimage every year", the empress Lu's pheasant even specially stipulated that the princes and kings will visit Chang'an once every three years.
But even so, the Changsha kings of the Wu family in the subsequent dynasties still persisted in inviting Chang'an every year.
It is also this kind of low profile that allows Wu's lineage to enjoy the country for decades in the era when "refusal of pilgrimage is equivalent to rebellion".
···········
At the beginning of tomorrow, I just took the opportunity to see my waist and take a day off. Thank you for your understanding.
I wish you all good health and a happy life.
(End of this chapter)
It is the last day of the end of the month, and I just take this opportunity to focus on answering the questions that have raised a lot of attention during this period.
——Liu Jia's identity.
According to the public information currently available, "Historical Records Volume 51 Jingyan Wu Zhuan No. 20" records: King Jing Liu Jia, Zhu Liu, I don't know what it is from the beginning.
Translation: Jing Wang Liu Jia is a relative of the Liu family. I don't know who restrained Liu Jia when the great ancestor Liu Bang rebelled.
In this seemingly irresponsible statement, it is not difficult to see that Tai Shigong actually has two hidden meanings.
[-]. When Gaozu started the incident, this guy didn't know where it came from.
In other words, before Liu Bang's uprising, Liu Jia had no communication with Liu Bang, or Liu Xie, or even Wei Fenggong Liu Xie of the previous generation.
In modern terms, Liu Bang was originally "poor in the downtown area and no one cares about him", but once he rebelled against the Qin Dynasty, he was "rich and has distant relatives in the mountains", and he got Liu Jia, a distant relative who was far away from him, and came to join him.
Second, the relationship between Liu Jia and Liu's clan, mainly Liu Bang's lineage, has been unable to be verified.
In other words, Tai Shigong has no way of verifying Liu Jia's specific seniority in the Liu clan and his detailed relationship with the great ancestor Liu Bang.
When "Historical Records" stated that it did not know, and Ma Qian of Taishi Company personally admitted that it could not be verified, the "Hanshu", which is generally regarded as "Historical Records plus", has a rather interesting record.
"Hanshu Volume 35 Jingyan Wu Chuan Fifth": King Liu Jia of Jing, Emperor Gaodi from his father and brother, I don't know when it first started.
Like "Historical Records", it has a slightly irresponsible sentence of "I don't know when it started"-I don't know the situation when I followed Gaozu Liu Bang at the beginning.
However, different from the rigorous attitude of "Liu Jia, Zhu Liu (one of)" in "Historical Records", there is a record in "Han Shu" that has no source of textual research and no convincing force: Liu Jia, Gao Di from his father and brother.
The word 'congfu xiong', whether in historical records or in ancient reading materials, has a relatively high frequency of occurrence, and most of the meanings are 'cousin, cousin among distant relatives' and the like.
However, according to the information currently available to the author, until the Tang Dynasty, the definition of "from father and brother" was still very clear.
Tang Yan Shigu's "Hanshu Note": The son of the father's brother is the brother of the father;
It means: the son of the father's brother is 'cong father brother' or 'cong father brother', which means that the grandfather is the same person, and it is divided into two lines from the father's generation.
With this definition, the records of Liu Jia in "Hanshu" are even less reliable.
——Since father and brother refer to the son of the father's brother, that is, the son of an uncle, which is often referred to as cousin now, then Liu Jia, who is "Gao Di from father and brother", should be older than Liu Bang.
And Liu Jia's father should be the brother of the Supreme Emperor Liu Xie, the ancestor of the Liu family in Pengcheng, the son of Wei Fenggong Liu Ren (or Liu Rong).
But unfortunately, according to the Liu family genealogy records of "The First Ancestor of Pengcheng Hall of Liu in Pengcheng County·Rong Gong" handed down in the present world, only the only son of Wei Fenggong Liu Ren can be found: the Supreme Emperor Liu Xi.
From this point, we can draw a conclusion with a high probability that there is no error: the Supreme Emperor Liu Xi is the only son of Wei Fenggong Liu Ren.
In this way, the statement of "Liu Jia, Gao Zu from his father and brother" immediately lost its foothold.
—— From father to brother, from father to brother, your father must be my father's brother, we must have a grandfather in common, right?
However, according to the tracing of Liu's genealogy, it is obviously unlikely that Liu Jia's father was the son of Duke Wei Feng. The identity of Liu Jia is more likely to be a distant relative who is even more distant from the line of Duke Wei Feng.
In addition to the relationship between his father and Wei Fenggong, Liu Jia's age is also difficult to satisfy the saying that "Gao Zu follows his father and brother".
From the definition of father and brother, that is, cousin, it can be said that it has not changed for thousands of years-the son of an uncle, and who is older than himself, is from father and brother/cousin.
In other words, as the father and brother of the great ancestor Liu Bang, Liu Jia is older than Liu Bang.
In this way, the problem is much simpler.
You may wish to imagine such a scene: in the fifth year of Emperor Gaozu of the Han Dynasty, that is, in 202 BC, the 55-year-old Han King Liu Bang Liu Bang personally led the army to pursue Xiang Yu to Guling, and then sent Liu Jia, who was older than himself, from his father and brother. Crossing the Huaihe River to surround Shouchun...
——The story of the 55-year-old Liu Bang, who was able to wrestle with the overlord Xiang Yu in his prime, and finally succeeded in standing up to Han Zuo, is irreplaceable enough.
Under this premise, an old clan member over 55 years old, in the 30 years when the average human life expectancy is no more than [-] years old, was ordered by the old emperor to cut off Xiang Yu's grain road first, and then crossed the river to fight against the current fashion. Under Xiang Yu's command, Yingbo, who is in his prime, is a bit unrealistic no matter how he thinks about it.
Combining the content of the above textual research, the assistant officials can draw the following conclusions without shame: Regarding the kinship relationship between King Jing Liu Jia and Gaozu Liu Bang, the record of "relatives, but I don't know what kind of relationship" in "Historical Records" should be more However, the records in the "Han Shu" that directly asserted that "Liu Jia, Gao Di was also from his father and brother" are obviously not convincing at all.
In this book, the background of "relatives, but the specific relationship is unknown" is used as the background, and Liu Jia'an is given a generation younger than Liu Bang; Certainly.
In addition to Liu Jia, the last few chapters have written about Yingbo's rebellion, and there are some issues that need to be explained.
Yingbu's native place is Liuyi, Jiujiang. At first, Xiang Yu was named King of Jiujiang because of his native place, and was later named King of Huainan by Liu Bang.
The "change of title" here is actually not a transfer of title, but the addition of Hengshan County on the basis of the original land, that is, Jiujiang County, and these two counties are Huainan Kingdom.
However, Jiujiang and Hengshan counties were originally the territory of Wu State in the Spring and Autumn Period, and then merged into Yue State after King Goujian of Yue destroyed Wu; in the early Warring States period, King Huai of Chu destroyed Yue, and Jiujiang and Hengshan counties were merged into Chu State .
The specific content is relatively clear in the main text, and the final conclusion has also been drawn in the main text: in the early Han Dynasty, the two prefectures of Jiujiang and Hengshan could be counted as "Wu Di" in the traditional sense, to be precise Most of the people from Wubei, Jiujiang, and Mount Heng claimed to be Wu people, not Yue people or Chu people.
However, compared with the people of Changsha who more identified with the lineage of Wu King Fucha, and the "people of Baiyue" such as Nanyue, Minyue, Nanhai, and Dongyue who were further south, the people of Jiujiang and Hengshan counties were more familiar with the Spring and Autumn Period. Fu Chai, the king of Wu, does not have such a deep sense of identity, but he still has a little nostalgia in his heart.
Having said that, I have to mention something that has appeared many times in the text, but I have never found a suitable opportunity to talk about it in detail.
——The Wu clan of Changsha, the king of Changsha in the early Han Dynasty, was indeed a direct descendant of Fu Chai, the king of Wu.
According to the "Hongyuan Wu Family Genealogy" rebuilt in the eighth year of Guangxu in the Qing Dynasty (AD 1882), and the "Wu Family Genealogy" at Poyang Jifeng: Wu Rui should be the No. 11 grandson of Fucha, the ancestor of Wu State Taibo No.30 third generation grandson;
"Shangrao District Chronicles" (1997 edition) is called the seventh grandson - Yue State destroyed Wu State in 473 BC, Yue King Gou Jian killed Fu Chai, chased and killed Fu Chai's family; He and his children, following Wu Guonan's defeat, crossed Hutou Mountain from Anhui Xiuning and Wuyuan Zhanggong Mountain respectively, and hid in Yaoli, Jiulong, Jinzhushan, Jiaotan, Fugang and other remote areas in Fuliang to survive.
In 248 BC, Wu Rui's father, Wu Shen, was demoted to Fanyi (now Poyang) to settle down.
A generation of Changsha king Wu Rui, originally from Chu (Chu Min), was appointed as the first county magistrate of Qin Fanyi after Qin ruled the world. At the same time, Wu Rui was also the first Qin official who raised troops to respond to the uprising, Qin official.
After the death of Qin Dynasty, Wu Rui also became one of the [-] princes enfeoffed by Xiang Yu, and was granted the title of King of Hengshan and Tuhengshan County.
After that, the overlord Xiang Yu committed suicide in Wujiang, and the power of the Eighteenth Route princes named by Xiang Yu was also reshuffled. Wu Rui, the king of Hengshan, was transferred to be the king of Changsha, and his original land, Hengshan County, was also merged into the fiefdom of Jiujiang Wang Yingbu. , collectively known as: Huainan State.
In the second year after Liu Bang became the emperor, Wu Rui died of illness, but he was different from most princes with different surnames in the early Han Dynasty...
To be precise: unlike any princes with different surnames in the early Han Dynasty, after Wu Rui died, Liu Bang, the emperor of the Han Dynasty, who wanted to eradicate the power of the princes of the opposite sex, did not plan for Changsha, but let Wu Rui's son Wu Chen successfully inherited the title of King Changsha.
Even after Wu Chen, the lineage of Changsha kings also experienced the third king Wuhui, the fourth king Wuyou, and the fifth king Wucha. It was not until the fifth Changsha king Wuchai died that Changsha was taken back by the Han Dynasty and entered the A new era where clan is king.
This is exactly what Zuo Li wants to tell everyone—in the early Han Dynasty when "vassal lords with different surnames were the original sin", why did Changsha King Wu's lineage become the only vassals with different surnames who were not feared by the Chang'an Central Committee?
The answer lies in the official's initial description of Changsha Wang Wu's lineage: Changsha Wang Wu's is a direct descendant of Wu Wang Fucha.
At the beginning of the Han Dynasty, Chinese civilization had just entered the era of feudal unification, and most of the areas south of the Yangtze River had not been developed; and without development, it meant that the people's wisdom was relatively ignorant and the social atmosphere was relatively more traditional.
At that time, in the north and south of Wuling, that is, Changsha, Hengshan and other places in the north of the Lingbei, and Baiyue in the south of the Lingnan, the "social atmosphere is relatively more traditional", which refers to the blind respect for ancestors.
At the point in time when the Central Plains area had initially broken away from the "blood theory", the two groups of Wu people and Yue people at that time were still blindly respecting the blood theory;
In Nanyue, which is actually controlled by Qin Nanhai Duwei Zhao Tuo, Yue people generally regard Yue King Goujian as their ancestor, and therefore call themselves "the queen of nobles". The Wu people also imitated the example, and regarded themselves as "descendants of Fu Chai".
This situation is most serious in Changsha, which is more southward geographically, less severe in Hengshan County, which is relatively north, and least serious in Jiujiang, which is farthest north.
This is also consistent with what Zuo Li said earlier that "the south of the Yangtze River has not yet been developed" - the further south of the Yangtze River, the lower the degree of development, the more backward the people's thinking, and the stronger the respect for the theory of blood .
It is precisely because of this reason that Wu's lineage became the king of Changsha and was even successfully passed on to the fifth generation.
Regarding Zhao Tuo, who established himself as the king of South Vietnam, and the South Vietnam separatist regime he established, the attitude of the Han Dynasty has always been entangled.
Because compared to the northern barbarian Xiongnu with completely different culture, inheritance, and values, South Vietnam under Zhao Tuo's control was originally within the territory of Yue State in the Spring and Autumn Period. Strictly speaking, it was also a part of the Chinese cultural circle, but compared It is more partial to the countries of the Central Plains.
In addition, after the separatist rule of South Vietnam, Zhao Tuo used methods such as marriage and enlightenment in the land of Baiyue, which made the people of Baiyue, who were originally backward in productivity and had not even fully emerged from the period of slave owners of slash-and-burn farming, have a high degree of Sinicization .
Therefore, at the beginning of the establishment of the Han Dynasty, the Chang'an Central Committee was still unable to define whether it was an "outside barbarian" or an "inside thief" regarding South Vietnam.
Coupled with the poor central financial situation at the beginning of the Han Dynasty, and the internal and external threats caused by factors such as the Kanto princes with different surnames and the northern Huns, the relatively less urgent issue of South Vietnam was temporarily put on hold by the Chang'an Central Committee.
Even though Zhao Tuo jumped out to proclaim himself emperor whenever something happened, Chang'an basically maintained the highest degree of restraint, and was more inclined to use diplomatic means (mainly Lu Jia) to persuade Zhao Tuo to take the title of emperor and accept the Han Dynasty' Han Nanyue. King's canonization.
As for Changsha King Wu's lineage, it was the consideration of the Han Dynasty to check and balance South Vietnam that it was successfully passed on to the fifth generation.
—— Zhao Tuo, the king of Nanyue, is only a king in the end, and Liu Bang, the emperor of Han, is the emperor!
As for your people in Baiyue, everyone claims to be a "descendant of Goujian", but the king of my Changsha Kingdom is a direct descendant of Fuchai, the king of Wu with a clear lineage!
In this way, through the comparison of "emperor-king" and "self-proclaimed descendant-true descendant", the Chang'an Central Committee was able to win a theoretical victory in the chain of contempt with South Vietnam, making Zhao Tuo, the king of South Vietnam, spend his entire life , cannot grasp a tenable banner of righteousness, so as to cross Lingnan and launch an attack on the Central Plains.
Even the time when Changsha became a clan vassal state from a vassal state with different surnames due to the "extinct heir" of the fifth Changsha King Wu Chai was very delicate-it happened to be the turn of Wen-Jing, and the Han Dynasty had gradually separated from the early days of the founding of the country. Poor and weak, to a certain extent, has the time to launch expansion and conquest abroad.
From this point of view, Wu's lineage has successfully passed on the position of "King of Changsha" for five generations. It is more because of political considerations that the central government of the Han Dynasty needs to borrow Wu's bloodline from "Fuchai Queen" to refresh the spirit. Suppress the people of Baiyue who claim to be the descendants of Goujian.
In addition to repression, there may also be considerations of attracting hatred and providing a strategic buffer zone like Changsha for the Han-Vietnamese; but in general, the main reason why the Wu family was able to protect Changsha Guozuo from passing on to Yan V was because of his status as a "heir of Fucha".
Of course, this is also related to the respectful attitude of Changsha kings of the Wu family from the time of Wu Rui, the first Changsha king, to Chang'an, and the attitude of giving and taking.
This point is also mentioned in the text: the Changsha kings of all dynasties including Wu Rui, without exception, insisted on "a memorial every year, requesting a pilgrimage to Chang'an". Although most of them were rejected, they persisted for as long as 50 years.
In order to stop the "Changsha king's request for pilgrimage every year", the empress Lu's pheasant even specially stipulated that the princes and kings will visit Chang'an once every three years.
But even so, the Changsha kings of the Wu family in the subsequent dynasties still persisted in inviting Chang'an every year.
It is also this kind of low profile that allows Wu's lineage to enjoy the country for decades in the era when "refusal of pilgrimage is equivalent to rebellion".
···········
At the beginning of tomorrow, I just took the opportunity to see my waist and take a day off. Thank you for your understanding.
I wish you all good health and a happy life.
(End of this chapter)
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