warring states careerist

Chapter 994 The Battle of the Two Sons ([-])
After the column salvo in the central direction, they chose to charge, relying on the heavy waves and fleeing spearmen, as well as the arquebus gunners who had been harassed by the first camp and had not finished reloading, quickly rushed to the central direction .

After the horizontal line of musketeers received the enemy's volley, the cavalry on the side quickly launched an assault on the Qi army formation that had been opened.

In less than a quarter of an hour, the Qi army's right flank defense line completely collapsed.

The Mohist side used a vigorous approach, did not reserve a reserve team, but deployed in an all-round way, taking the risk of being completely defeated by the counterattack, and broke through the right flank of the coalition forces in one fell swoop.

The cavalry after the breakthrough did not stop, but under the order of the cavalry officer, they rushed straight to the Qi army behind the hill.

Behind the small hill, the general of the right army of the coalition army knew that the flanks would not be able to withstand it, but he did not expect that the flanks would collapse so quickly. However, within a quarter of an hour, this did not give him enough time to adjust his deployment.

He originally thought, let the flanks push up, and gather all the remaining troops by himself. He did not hesitate to take the risk of being bombarded by the Mohist bronze cannons, captured the hill, and garrisoned on the top of the hill, delaying the collapse of the right wing by shrinking troops.

His plan is good.

On the side of the entire coalition, he was the only nobleman who thought of avoiding the Mohist bombardment with a reverse slope, and he was also the only nobleman who turned passive into active to lure the Mohist and him to fight on the hill to resolve their own disadvantages.

When he realized that the Mohists were covering Xiaoqiu's line of sight and pretending to attack Xiaoqiu but actually attacked from the flank, he immediately thought of the tactic of occupying Xiaoqiu and preserving the right wing.

Since he had thought of the tactic of hiding from shelling on the reverse slope of the hill when he set up the formation, he naturally understood what it meant to set up the formation on the hill.

But he put the overall situation first and had to do so.

The hill is very important, and the key is that even if the flank collapses, the existence of this hill makes the artillery, main force and flank cavalry and infantry of the Mohists divided into two parts.

This prevented the cavalry and infantry who bypassed the hills and assaulted from the flanks from directly attacking the central army of the coalition without the cooperation of friendly forces.

If the Mohists want to win the decisive victory through the right-wing sweeping tactics, they must first attack the hill, and then use the hill as a commanding height and support point, integrate the troops in front of and behind the hill, so that they can have enough power to assault the center of the coalition forces. military.

Therefore, if he could concentrate his forces to counterattack Xiaoqiu successfully, even if he would be bombarded and destroy the remaining troops within an hour, it would buy at least an hour for the central army and the left wing to adjust their deployment.

It is impossible to win, but at least you can gather your forces and last until dark. Whether you choose to break through the siege tomorrow or stick to it and wait for reinforcements, you will always have the strength to fight.

But he didn't expect the flank to collapse in less than a quarter of an hour, which left him with insufficient time.

Seeing that the cavalry from the Mo family's assault from the flanks had begun to approach the rear of the hill, and the battle at the ridgeline of the hill continued, the Mo family had stabilized the ridgeline and took advantage of the loading advantage of the flint gun to gain a firm foothold.

General Qi gritted his teeth, drew his sword out, and said loudly: "Gu Yun, the king dies to the country, the doctor dies to the people, and the soldiers die to the system."

"Scholars, who have a lot of permanent property, must have perseverance. Those who have no permanent property but have perseverance must be scholars."

"What we are fighting today is not ruled by the monarch, but the rule of the world. A soldier should die under the rule, and he will be immortal!"

The maker can be big or small.

In small terms, it is the order of the king.

Generally speaking, it is the rule of the world.

There is no need to talk about the death of the king of the country, the death of the doctor and the death of the people.

At this time, the so-called "scholar-death system" by the generals of the Qi Dynasty was a system in a broad sense, a system of feudalism in the same broad sense as rituals.

Under this kind of "system" in a broad sense, the spirit of scholars can be free in a sense.

For example, what Wei Jian was taught by Tian Zifang when he was a child: the rich and the noble should not be arrogant, but the poor and humble can be arrogant.

Under the condition that the system remains unchanged, under the broad sense of "system", scholars belong to the world, and their allegiance is also the system of the world.

Therefore, the land controlled by the monarch is only a part of the world, so the scholars can be very proud.

As long as the system and rules of the world remain unchanged, you Wei Guo will not let me be arrogant to me, and I will go to Han Zhao Qinqi with my knowledge and ability, that is also in line with the "system".

Therefore, if the monarch is not polite to the corporals, the scholars can vote with their feet.

Therefore, the "scholar's death system" mentioned by General Qi at this time does not mean the superficial meaning of being loyal to the emperor and dying at the order of the emperor, but that the scholars should fight for the rules of the world, and the interests and freedom of the scholars should be fought. .

He sublimated the meaning of this war and told the scholars who could be encouraged that this was not a fight for the monarch, but a fight for the real righteousness and system, that is, for themselves.

General Qi said again: "In the past, Jin and Chu fought each other, and the Jin people returned the corpses of the son Guchen and Lian Yinxiang to Chu for knowledge. The king said: "Zigui, why do you repay me?" Ministers do not accept resentment, nor do rulers accept virtue. There is no resentment and no virtue, and they do not know what to repay." The king said: "Although, I will tell you nothing." In the Jin Dynasty, the widowed monarch thinks that he will be killed, and he will die and be immortal. If he is spared from the king's favor, he will bestow the head of the ministers other than the king; if the first one invites the widowed monarch to kill the clan, he will also die and be immortal. If he is not ordered , and the heir's job is second to the matter, and the commander is partial to the teacher to repair the frontier. Even if he encounters a deacon, he dare not disobey. He tried his best to die, and he has no double heart. 'Jin can't compete with it.' Come back for the ceremony."

"What is immortality?"

"Zhi Wuzi told us what is immortality, and also told us how the world is unchanging for a long time, and also told the Mohists what is the root of the endless life of the world, the king of Wu took the world with an inch of land, and the invasion of barbarians made the Xia strong .”

"We, as immortals, why not die?"

The word "immortality" was regarded as the highest spiritual pursuit of the nobles at that time, and there were endless debates about what is immortality.

The immortality that the Mohist thinks is to make the world benefit, go through fire and water, and die without hesitation, so that the total wealth of the world will increase, the population of the people will increase, and the people will become rich, so as to achieve both non-aggression and love.

And the immortality that nobles think has another meaning.

The original idea of ​​immortality in the concept of aristocracy is still the words of Fan Xuanzi, which is the immortality in the three mainstream views of the aristocracy, namely: My ancestors were so-and-so, who were nobles in the Yu Dynasty, and were still nobles in the Xia Dynasty. After the Xia Dynasty and the Shang Dynasty, my family was still an aristocrat after the Shang king changed. After the Wu King defeated the Shang Dynasty, my family was still an aristocrat. Now my family is still an aristocrat. After 3000 years, my family is still an aristocrat. This is immortality.

At this time, the immortality in Qi Jiang's words to encourage the scholars has another meaning.

Zhi Wuzi was captured by the state of Chu. When the captives were exchanged, the king of Chu asked him how would you repay me if I let you go?
Zhiwuzi said that you did not release me on your own initiative, but exchanged prisoners.After I go back, if the king kills me, then I will die because of the defeat of the army, so I will die immortal, because my death is for the rules, and the king killed me according to the rules. My death itself is to maintain the rules. institutional.

If the king does not kill me, but my father asks the king to give me death, and then my father personally kills me in my family's ancestral temple, then I will also be immortal.Because my death itself still maintained the rules.

If the king does not kill me, and my father does not kill me, but allows me to continue to be a nobleman and inherit the status of the family, then my greatest repayment to you, King Chu, is that when you lead troops to attack Jin, I will I will go all out to beat you.This is also an example of being a courtier and maintaining the rules between the monarch and his ministers. This is also the greatest reward for releasing me from you.

No matter what, the rules are the biggest, and if you die for the rules, or fight for the rules without dying, that is immortality.

In a sense, the Mohist's immortality is also the same. It seems that the difference lies in the "rules" of what they do, so the Mohist avoids this meaning of "immortality".

This is one of the reasons why the Mohists have always followed the principle of "politics in command".

Otherwise, there will be a strange view of history. After the emergence of the concept of nation in later generations, it is similar to the fact that invaders are heroes, war criminals are heroes, and murderers are heroes.

This kind of view of history is absolutely unacceptable to the Mohist school, so the immortality in the Mohist sense must be the person who contributes to the benefit of the world, loves and benefits the world, and dies without hesitation, to be considered immortal.

This is why the Mohist's actions are "reversing the universe and re-establishing the rules". They want to smash some things that existed in the past, reshape the three views of the world, and even reshape the definitions of heroes, immortality, etc. .

The heroes under the three views of the Mohist may be the bandits under the three views of the nobility, and whoever masters the present can master the past, so this is a drastic change in the world, not as simple as a change of dynasty.

Immortality is good.

But what counts as immortality is no longer that of nobles, but has a new definition and standard.

At this time, Qi general's agitation is effective.

The system of death for scholars is a system that is beneficial to them, because these nobles of the Qi people are not freelancers without property, but scholars with fiefdoms.

Once the Mohists win the world, the system that is beneficial to these scholars will be completely destroyed, so scholars have the obligation and responsibility to die for the system in a broad sense.

This is the physical level.

On the spiritual level, if one dies for the system of the world, then spiritually, those who die for it are immortal, and immortality is one of the highest spiritual pursuits of nobles.

Whether it is leaving a name in history, making contributions, or continuing a family, they are actually the means of pursuing immortality under the various interpretations of immortality in the so-called aristocratic spirit.

Today's death is also a way to pursue immortality.

The nobles in the Qi army were full of enthusiasm. Hearing the words, they drew their swords. One by one, they took off their shirts and exposed their right arms. They each took the purple turbans of the five true virtues of Qi and tied them on the top of their heads. "

Leaving the right is a sign of punishment and a sign of resistance.

At this time, it has a deeper extended meaning.

To stand on the right is to be punished.

Death is the greatest punishment.

To die on the right side is an attitude of pursuing immortality through death: I am willing to suffer the greatest punishment, that is, death, in exchange for my spiritual immortality.

Coincidentally, this is fused with another meaning of right-handing that will appear later, forming the true meaning of right-handing under the cultural accumulation after 2000.

In the Han Dynasty, when Zhou Bo pacified the Lu family's rebellion, he once said that he supported Lu's right arm and Liu's left arm.

In a sense, it coincides with the division of left and right factions in the era of the European Revolution in later generations: those who support the old forces are the right, and those who support the new forces are the left.

At this moment, favoring the right has reached a seemingly preordained will of God through hundreds of thousands of years. Those on the right are conservative and reactionary and support the old forces.

This time, the charge of the nobles of the Qi State, the right, has since become a division of the three views of the world, extending the meaning that the left is radical and progressive, and the right is conservative and reactionary. This is to change the accumulation under history, not to mention later .

At this time, more than 200 nobles of the Qi State each held short swords and organized a wave of truly fearless charges.

The nobles lined up in front of the formation and took the lead in charging. Behind them were rows of Qi army infantry gathered on the side of the hill, and followed closely behind, hoping to capture the hill in one go, so as to hold on to it with the help of the hill.

On the ridgeline of the hill, the Mohist infantry, who had finished filling their array, quietly held their muskets and looked at the densely packed ground below the hill, with their right arms bare, purple turbans on their heads, short swords in their hands, and shouting slogans nobleman.

This is a massacre, thought the officer on the hill.

Then he calmly ordered the soldiers.

"Raise the gun!"

(End of this chapter)