Daming Yuanfu

Chapter 2011 Inside and Outside the Palace (卌四) Chen Han and the Accident

Two flowers bloom, each representing a branch.If Gao Wu went to Xinzheng secretly by repairing the plank road, let's not talk about it at this time, but said that just after the Chinese New Year, Gao Wushi was busy again.

First of all, Gao Yuan went south.As the eldest son of Gao Pragmatic and the heir of the great Jinghua, his first independent role is obviously the most shocking event in Jinghua recently.

From the Secretariat of Jinghua Headquarters, the Ministry of Internal Affairs, to the Tianjin Port where the sea started, and a series of Jinghua private ports where he might stop along the way, all the departments and departments are all ready to welcome the young master to visit and guide.

Of course, there are not many stops given by Gao Yuan in advance. After departing from Tianjin, it will stop at Shanghai Port, Guangzhou Port, Golden Port, and then arrive at Dingnan Port.

That's right, although he was going to Bagu, the sea route to the south only reached Dingnan Port.After arriving at Dingnan Port, he will inspect the Nanyang Fleet on behalf of his father Gao Yushi in Dingnan, and then take the flagship of the Nanyang Fleet to circle the Longya Strait. On the way, he will still inspect Huzhou and the second city of Longya (Singapore and Malacca) on behalf of his father Gao Yushi. , and finally arrived at the Daguang Port of the Bago Kingdom-Daguang is the Yangon of later generations.

According to the previous plan, Gao Yuan's trip was deliberately placed before Huang Zhiting went south, in order to give him the opportunity to meet the main subordinates in southern Xinjiang alone.Huang Zhiting was relieved and somewhat worried about this, but she still behaved very freely when she was seeing off, even a little serious in the eyes of others, and confessed a few words in public.

One of the sentences is: "Since it is a lesson on behalf of your father, you should always be cautious in your words and deeds, so as not to lose your father's majesty, do you understand?"

Gao Yuan replied: "Mother, don't worry, the child will save it." Then he went to Tianjin under the escort of cavaliers.

Some people may ask, didn't Gao Wushi come to see off his son?It is true that they did not come, because the aristocratic family did not have such rules at all.It is only natural for sons to send Laozi to travel, and there is absolutely no reason for Laozi to send sons. This is basically the opposite of later generations.

Besides, it is useless for Gao Wushi not to take this rule seriously, because he is busier than Huang Zhiting's mother and son on this day.

This day is the full moon of the emperor's son, all the elders in the cabinet have to send congratulatory forms, and the emperor will definitely give something in return, and then the elders have to thank him again, so it's troublesome.

Of course, these are the work of etiquette. For the elders who are already familiar with the process, they can only be said to be complicated, but they are not busy.There are other things that are really busy. For example, the first group of royal family members will soon arrive in the capital after the North Korean annexation. The cabinet will meet today to discuss the etiquette to receive them.

This kind of thing seems unimportant, but it is actually quite important, because the reception etiquette will definitely be passed back to North Korea, and the local former North Korean officials must be very sensitive to this.

If the etiquette used by the court is higher, the possibility of North Korea's stability is higher, otherwise, it will be suspected of insulting the court, which may bury hidden dangers.But the problem is that the Ming court, as the celestial kingdom, cannot arbitrarily exaggerate etiquette.

There are three more important reasons for this: first, arbitrarily elevating etiquette itself is not in line with etiquette, and should not be a "mistake" that should have occurred in the Shang Kingdom; The court has always been tonality; thirdly, if King Shunyi of North Korea overestimated etiquette, then if King Shunyi of Mongolia expressed dissatisfaction with this, how would Ming respond?
Oh, North Korea was almost destroyed by Japanese pirates, just because it is called a small China, so you look up to them.I have been loyal to the right-wing Mongolia for 30 years. I have provided you with good horses. After several battles, I have sent tens of thousands of troops to shed blood and sweat for you. In the end, you actually despise me. How can there be such a reason in the world?
Therefore, etiquette is by no means a trivial matter, and the necessary attention should be paid attention to.However, the discussion on this matter was smooth in the end, and the general result was that Yi Ying etiquette followed the rules, but in order to show his appreciation and appeasement for North Korea, it was originally only necessary for the Minister of Rites to come forward to welcome several princes, and was raised. To be led by Zhao Zhigao.

In the cabinet, Zhao Zhigao was not actually in charge of the Ministry of Rites. The Ministry of Rites was originally in charge of the Chief Assistant Wang Jiaping.But the problem is also here, Wang Jiaping is the chief assistant, if he takes the lead to meet the prince... it will be too much face.Even if there is really someone who needs to be greeted by the first assistant, it can only be done when Li Yan himself arrives.

After a while, the reward for the minister's congratulatory form came.The emperor bestowed roast goose, stewed beef, seasonal vegetables and royal wine on all his ministers, and also gave each of his ministers Chen Han a picture.

The Chenhan obtained by the rest of the assistant ministers are all four characters, one picture.Chen Han, who is highly pragmatic, is a little different. There should be two pictures, or they can be used as couplets.The first couplet is "Er Wei Yanmei", and the second couplet is "You are a boat".

These two sentences are both from "Shangshu·Shuo Ming":
"If you want to make soup, you can only make salt and plum." It means "if you want to make soup, you can make salt and plum." Yan and plum refer to the talents needed by the country.

"If you are helping Juchuan, use you as a boat." It means "like crossing a big river, I will use you as a boat and oars." Use you as a boat; if there is a severe drought every year, use you as a rainstorm."

The first of these two sentences comes from Shang Tang's speech to Yi Yin, and the latter sentence is from Wu Ding's speech to Fu.Shang Tang and Yi Yin are famous enough, so there is no need to say more.Wu Ding and Fu said that the name may not be so famous, so they can explain it.

After Shang Emperor Wu Ding came to the throne, he wanted to revive the state of Yin (Yin is Shang), but there was no virtuous minister.So he handed over the political affairs to Zhong Zai, and kept silent for three years to examine the country's customs.

It is said that one night, Wu Ding dreamed of a sage named "Shuo", so he compared the image in the dream with the officials and officials, and they were all the same.He also sent officials to look for it outside the city, and finally found it in Fu Yan.This person was Fu Yue, who was building a wall with earth.

Officials led Fu to meet Wu Ding.Wu Ding said that it was this person.Wu Ding discussed state affairs with him, and found that he was indeed a saint, so he appointed him as prime minister.At the same time, he was ordered to give advice sooner or later to help him cultivate virtue.

At this time, Wu Ding said earnestly: "If you are gold, use you as a mill; if you are helping a huge river, use you as a boat; if there is a severe drought, use you as rain."

The meaning is simple: if I were a metal tool, I would use you as a whetstone; if I wanted to cross a great river, I would use you as a boat and oars;

In Wu Ding's sentence, he used three hypothetical sentences in succession to ask Fu Shuo to assist him and govern the country.One is to ask Fu Shuo to be like a sharpener, to help oneself respect oneself and cultivate morality; the second is to ask Fu Shuo to be like a boat on a ferry, helping oneself to manage the country; .

It is said that after that, Wu Ding asked Fu Shuo to open his heart and share his good strategies and suggestions for governing the country to water his heart.Wu Ding believes that if the medicine is not strong, the disease cannot be cured; walking barefoot without looking at the road will hurt the foot.

In the end, he hoped that Fu Shuo and the ministers of the court would work together to help the monarch, so that he could follow the way of the former kings, follow the law of Cheng Tang, stabilize the world, and enable the people to live a stable and happy life.

And with Fu Shuo, the virtuous prime minister, the country of Yin really ruled and soon became prosperous.

Gao Wushi didn't think too much about it when he got the two paintings of Chenhan, but he soon realized that the meaning of these two paintings of Chenhan was a bit different.Because he suddenly discovered that among the Chen Han bestowed by the emperor today, there are only these two paintings that clearly refer to someone.

Besides him, Wang Jiaping's is "Straightening Yin and Yang", Liang Menglong's is "Yifu Three Dynasties", Zhao Zhigao's is "Virtual Virtue is One Heart", Shen Yitong's is "Rebuke Chen Shan", and Zhou Yong's is "Suppressing Four Dynasties". Yi".

It can be said that the Chenhan given to them by the emperor was either derived from their position and responsibility, or from their own experience and characteristics.

For example, "straightening out yin and yang" has been the duty of a prime minister since ancient times, so it was given to Wang Jiaping, the chief assistant; Shen's "virtue is the only one heart" is probably because he does not have many political achievements, but he usually seems to have good character and knowledge, and he is a good scholar; You are right, you can say more"; Zhou Yong's "Suppressing the Siyi" may be because he came from a feudal official to the central assistant, and was in charge of the Ministry of War.

However, none of the few Chen Hans who got him compared him to a certain virtuous minister in ancient times, except for Gao Yushi.

There is no need to talk about Yi Yin's story, but if you want to praise your assistant ministers, this is basically indispensable, and it may be a routine thing to put here.However, for Fu Shuo, Gao Pragmatism has gradually discovered a little difference.

First of all, Wu Ding used the strategy of "Mengdi Laiyu Liangbi" - that is, the so-called drama of knowing that there is a saint in a dream, which directly improved Fu Shuo's religious status, and at the same time tried his best to improve Fu Shuo's status in the administrative system. status, making them key figures in the power system.

According to Chen Han's meaning, Wu Ding here of course refers to the emperor himself, and Fu Shuo is of course highly pragmatic.So, did the emperor improve his high-practical status by any means?Yes, in the early days it was the holy family, and later it was the opportunity for Gao Yushi to make various meritorious deeds.

However, there are only eight characters in Chen Han, and only four characters related to Wu Ding and Fu Shuo, so there are many deeper meanings that can only be understood by oneself, and it is impossible to express them directly.Besides the above, is there anything else?some.This must be related to some things that Wu Ding, the king of Shang, has done in history, especially his achievements.

Wu Ding in history, while using Fu theory to strengthen the royal power, also took measures to centralize power theoretically and institutionally.Its methods of concentrating royal power mainly focus on three aspects, which are recorded in more detail in "Shangshu·Shuo Ming":

The first is to emphasize the order of monarchs and ministers that "only heaven is wise, only holy and time-honored, only ministers are respectful, and only the people are obedient."To put it simply, it is "natural kingship", so "monarch and ministers" is justified, so a system of superiority and inferiority between monarchs and ministers has been established, which is also a class-oriented social ethics.

The second is to reform the employment system and strengthen the Shang king's right to appoint and remove officials.The so-called "officials are not as good as personal intimacy, but their ability; nobles are not as good as evil virtues, but their virtuous."

Therefore, during the Wuding period, the Shang Dynasty established the rules of appointing people on their merits and talents, trying to change the employment mode emphasized by Pan Geng, who "only seeks to appoint old people to co-government", and finally obtained the final right to appoint and dismiss officials.

Wu Ding's actions at the time were actually a denial of the old aristocracy's privileges, which greatly enhanced the freedom of the king of Shang to select officials, and had positive significance for the strengthening of royal power.

The third is to reform the sacrificial system and put the divine power in the hands of Shang kings.In the early Shang Dynasty, the nobles who were opposed to the royal power mainly relied on divine power. "Shangshu Jun" said: "At that time, there were Ruo Yizhi, ministers and servants, who were in line with God, and Wu Xianyi was the king's family. In Zu Yi, there were Ruo Wu Therefore, all the powerful ministers listed are wizards who are "better than God", and theocracy constitutes the main threat to the royal power.

The theocratic power in the Shang Dynasty was mainly manifested in the right to worship. Later studies have shown that the right to sacrifice in the early Wuding period was very scattered. Various non-king inscriptions have records of frequent ancestor worship, and some even worship the distant ancestors of Shang kings.In response to this situation, Wu Ding proposed: "When you give sacrifices, you are called Fuqin. If the rituals are annoying, it will be chaotic, and it will be difficult to serve the gods." He carried out reforms on the sacrifices.

At the same time, during the Wuding period, especially through a series of wars against the local tribes such as the Tufang, Tonguefang and Qiang people, not only eliminated border troubles, but also facilitated the development and development of the frontier, and plundered a large amount of property and slaves through wars. , thus promoting the unprecedented social and economic development of slavery in the Shang Dynasty.

Gao Wushi suddenly felt that Zhu Yijun's comparison of himself to Wu Ding might have meant something, especially in terms of martial arts.

Since the aspects of Biangong are so similar, are they the same in other aspects?

The emperor should not need to emphasize the ethics of monarchs and ministers. Now no one dares to challenge this, and the emperor probably does not think there are any hidden dangers in this aspect.

The right to appoint officials?This is the power of the emperor. The Ming Dynasty did not have too many hidden dangers in this regard. The emperor can appoint whoever he wants. Even if the cabinet ministers are ministers, it is not impossible for the emperor to appoint a decree, as long as the person dares to do it. .

Although "as long as that person dares to do it" itself often has problems, the reason why the courtiers refused to take office was due to the pressure of public opinion, not because the emperor did not have the right to appoint.Therefore, Gao Yushi believes that the emperor is not implying that he is required to help regain the right to appoint officials.

So, is there any personnel power that is not in the hands of the emperor?It seems that there is, at this special time when the emperor's son is full moon, the emperor suddenly hinted with Wu Ding and Fu Shuo, it is hard to guarantee that it does not mean that the emperor has lost the right to choose the prince.

The prince is the prince, but the prince himself is also a minister, and the emperor can choose to "appoint", but now the emperor has no choice.As a "Zhongxing Mingzhu", his achievements have already surpassed the emperor of the second ancestor, so it seems not surprising that he is deeply dissatisfied with this.

If this one can be confirmed, then the next one is not difficult to understand.What is "divine right"?During the Wuding period, it was the right to sacrifice to ancestors and gods, and what Wuding did at that time was to let the Shang king monopolize the interpretation power of "who is the ancestor of the Shang king's family" and "who is our god".

So what now?The current "divine right" is undoubtedly Confucianism, but the right to interpret Confucianism is obviously not in the hands of the emperor, but in the hands of Confucian scholars all over the world... Uh, that's too general, in fact, it should be said that it is in the hands of civil officials!

Gao Yushi was startled, and thought to himself: Could it be that Zhu Yijun is going to use Confucianism as a knife, pick a hapless person among the various factions to make an example, and then gather the right to interpret Confucianism to him...and the future Emperor Ming?

This is not acceptable. If the imperial power gathers all the interpretation powers of Confucianism, it is equivalent to a government. If this is the case, the centripetal force of the civil official group to the imperial power will collapse in an instant!
Gao Wushi gasped, and was about to think about how to find a way to test his tone when the emperor summoned his ministers later, when he suddenly saw Liu Ping running all the way in a hurry.

Before all the assistant ministers were surprised to inquire, Liu Ping had already shouted: "Gentlemen, the emperor coughed up blood and passed out, and please go to the Qianqing Palace immediately to wait for the call!"
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(End of this chapter)