Core Tip: It can be seen that Xun's first consideration is to preserve the foundation of the Han Dynasty, obey the people's "cherish the thought of the Han Dynasty" and prevent the world from violating the festival. Therefore, Fan Wei thinks that he is not "false righteousness because of chaos" and "against the correct plan". This move was also highly praised by Pei Songzhi: "The affinity between Meng and Liu Zongyan in the second century is not the original picture of Xun Sheng, but how far is benevolence?" Besides praising Xun's contributions to "ordinary people". Outside Pei Songzhi, Pei emphasized that it was Xun who extended the second issue of Hanshu, which was Xun's "original plan" and "benevolence". Ju Shou's behavior is similar to Xun's. At the beginning of Yuan Shao's heyday, Ju Shou advised him to take "welcoming the imperial residence in the west, that is, the imperial residence is the capital of all powers" as the goal, and then urged Yuan Xianghan to Xian Di that "it is timely and appropriate to welcome the imperial residence with righteousness today". It can be seen that Xun's tortuous path to achieve the goal of "rectifying the left" is by no means his isolated personal behavior, but is consistent with the general trend of scholars in troubled times at the end of the Han Dynasty. As Fan Wei said: "Scholars stand at attention, but also seek economic benefits." For scholars who are determined to rehabilitate themselves, this trick is "loyalty-oriented, honesty-oriented" and will eventually "righting". This article is taken from the second issue of Guizhou Literature and History Series in 2009. Author: Li. About the Death of Xun Xun died in the seventeenth year of Jian 'an (AD 2 12) and was praised as "great honor" by Cao Cao. About his death, the History of the Later Han Dynasty (Volume 30), Chen Shou's History of the Three Kingdoms (The History of the Three Kingdoms) said that he was worried about his death, and quoted Wei's Spring and Autumn Annals as saying that "Mao gave food, but he was empty, so he died of drinking medicine", while the History of the Later Han Dynasty? Xunzhuan is similar to Wei's Spring and Autumn Annals. Although various historical books have different records of Xun's death, whether it is "worry" death or "medicine" death, Xun's death is considered to be the inevitable result of his opposition to Cao Cao's promotion to nine. In the second year of Chu Ping (A.D. 19 1), Xun abandoned Yuan Shao and defected to Cao Cao. For 20 years, he spared no effort to unify the world for Cao Cao. His brothers, sons and nephews are all officials in Cao Shi, and they are all married to Cao Cao. They can be said to be the core members of Cao Cao, and they know Cao Cao like the back of their hands. Why did Cao Cao commit suicide when he was about to reach the peak of his life and was full of ambition? Vilen's Di Xian Chun Qiu recorded the spread of Xun's death in Wu and Shu, from which we can see people's views on Xun's death. I quote: "(Xun) died in Shouchun, and Shouchun's deceased sued Sun Quan, saying that Mao's special envoy (Xun) did not obey after being killed, so he committed suicide. Sun's power was exposed to Shu, and Liu Bei heard of it, saying,' The old thief never dies, and the disaster is not over.' "vilen is the grandson of Sun Wu, a celebrity Yuan Di. According to the reflection? Remo Yuan travels with Liu Huan, the younger brother of Lu Xun, the prime minister of Sun Wu. Therefore, it can be inferred that the news of vilen Xun's death reached Wu and Shu, which should not be fabricated. Sui Shu also has Dixian Chunqiu? Jing Shi Zhi Er is the same as Xun Yue's Han Ji and Justin's Hou Han Ji. As can be seen from the above quotation, Shouchun's fugitive's misinformation about Xun's death shows that he is not a senior official in ICY. Instead of high-level people paying attention to Xun, they regard Xun's death as loyal to the Han Dynasty (refusing to kill the queen), which shows that Xun has the image of loyal to the Han Dynasty in the area ruled by Cao Cao. This misinformation was undoubtedly accepted by Sun and then "spread to Shu". Liu Bei's words also showed that he recognized Xun's loyalty to the Han Dynasty. Shouchun fugitives, Sun Quan and Liu Bei respectively represent the three parties of the separatist regime. Although Xun worked for Cao Cao, his image of being loyal to the monarch and the Han family was unanimously recognized by the three parties, which was considered to be the reason for Xun's death. This view can also be proved by the performance of Emperor Xian of Han Dynasty after Xun's death. According to the Book of the Later Han Dynasty? "Xunzhuan" contains: "The emperor mourned it, the ancestors abandoned it, and worshipped Hou." Ancestor worship day is a day to worship ancestors, so we should have fun. However, Emperor Xian of Han Dynasty "abandoned music" in the most sacred sacrificial ceremony because of Xun's death, which shows his "pity" for Xun. Moreover, both the History of the Three Kingdoms and the Book of the Later Han Dynasty stated that "Cao Cao will become Wei Gongyun next year" after Xun's death, so as to highlight the resistance that Xun brought to Cao Cao's promotion to Wei Gongyun. After Xun's death, Cao Cai was granted the title of Wang Wei. Later generations' discussion of Xun's death also mostly admitted that Xun was loyal to the Han Dynasty. However, what puzzles theorists is that Xun is loyal to Han, why should he assist Cao Cao? Isn't this a contradiction? This has caused a long discussion among theorists in past dynasties. Reflection? The so-called "theory of the world" is recorded in Pei's Notes on Xun Zhuan: "The theory of the world often satirizes the Wei family in order to overthrow the left of Korea; The real reason is the exchange of monarch and minister. Although the evening sacrifice was innovative, there was no rescue migration; Merit is both antonym and anti-knowledge. " "People in the world" held a contemptuous attitude towards Xun's death. They believe that Xun's life is divided into two periods, one is Wei's loyalty to Han, and the other is loyalty to Han out of guilt in his later years. Pei Songzhi was born in Jin and Song Dynasties, nearly 200 years after Xun's death. The so-called "world theorist" should refer to the discussants of this period. The gentry in Wei, Jin and Southern Dynasties came down in one continuous line, and the theory of clan was closely related to family status, especially the rise and fall of family status. This "theory of the world" is related to the special political situation between Jin and Song Dynasties, which is quite doubtful. At that time, the conditions of door-to-door politics disappeared and the old family pattern was changing. Xun Bozi, the descendant of Xun, accused Wei and Jin of ranking the past for many times. "The fun has been disintegrated and extended to your ancestors." He also "has always admired the beauty of his family" and said to Wang Hong, "The beauty of the world is only in the ears of the monarch and the officials." Not enough people are enlightened. ""Xuan Ming "immediately thanked the ruling Chen Jun. For Xunbozi's practice," the world took it as a mistake. " Xunzi's "ridicule" may be the revenge of people at that time for Xunbozi's "deep slander and destruction, extending to his ancestors" "In the Tang Dynasty, Du Mu's Biography of Xun said:" If Xun takes Yanzhou as his exercise, he will be higher than it and will not abandon Guanzhong and Hanoi; Guandu does not make a commitment, which is higher than Chu and Han. ..... and hands-on, want to invite the han, committed way can be loyal? "Du Mu holds a completely negative attitude towards the death of Xun. He believes that "inviting names" is the motivation of late festivals in Li Xun. Sima Guang retorted that this statement is inhuman: "Everything that is written for history must be written in words. However, those who are higher than others, lighter than others, higher than Chu and Han, and written by history are all evil! Use is derogatory, not evil. And made Wei Wu emperor, it is for the sake of Yuan Gong's life, enjoy the same reward as Xiao He; This is not good, but inviting names is good for killing yourself. During the Ming and Qing Dynasties, Wang Fuzhi explained Xun's behavior of preventing Cao Cao from adding nine and being promoted to the rank of knighthood from the perspective of "conscience". He said: "The discussion between husband and Jiuxi is prosperous, and the Liu clan society has declined. When the time comes, Xun Fei's conscience will be exhausted, and there will be no people who are not interested. I can't help it, because I know that death is imminent, but I can't control myself. The loss of ... dedicated to this sport, and pay more for it. "Sun Mingjun believes that Xun died of the split between reason and sensibility: he realized from reality that Korea could do nothing, so he supported Cao Cao to rebuild the world, but he was emotionally out of touch with the old dynasty, so Xun died of confusion and contradiction. Starting from personal mentality, this theory has more understanding and sympathy for Xun, which is far from the understanding of the ancients, but it is still a continuation of Wang Fu's view in modern academic discourse. All the above scholars regard Xun as his last choice in the face of troubled times, which is a relatively favorable choice for both "ordinary people" and "Han family". Compared with the first view, the second view has the color of "understanding sympathy" and is more profound. In fact, whether it is the former view or the latter view, the focus of discussion is on Xun's personal mentality, ambition and strategy. Such a discussion will only limit the meaning of Xun's death to the meaning of his personal life. Xun's death is not an isolated phenomenon. At that time and even later generations, it attracted such sustained and extensive attention, which shows that Xun's death has typical significance and can be said to be a symbol of the spiritual situation of an era. Therefore, to understand the death of Xun, we must put it in such a big context that the scholar-officials in the late Han Dynasty moved towards it as a whole, so that we can see the significance of the times implied by the death of Xun. ? Second, the ambition of the literati in the late Han Dynasty. After the Yellow Scarf Uprising and Dong Zhuo Rebellion, the court of the Eastern Han Dynasty has existed in name only, but the people's hearts are still maintained here. Justin said: "In the Han Dynasty, the monarch lost power and influence, the Mausoleum was depressed and the sea was chaotic. Weakness leads to inferiority, and it is better to abuse the people than to abuse them. The hope of the world has not changed. Therefore, conquerors serve the Han Dynasty, while aristocrats call themselves emperors, and there is never a day when they don't serve the Han Dynasty. "Although Justin's explanation that the human heart belongs to the Han Dynasty is open to question, he is keenly aware that the literati class still hopes to restore the ruling order in the name of the Han Dynasty. After the Yellow turban insurrectionary uprising was suppressed, Zhong Yan advised Huang Fusong, who was in power, not to be a minister. Huang Fusong sternly refused to "entrust loyalty to this dynasty and keep its courtiers' day". After Dong Zhuo's rebellion, Yuan Shao and other Kanto generals pushed Liu Yu, mainly because they didn't know whether Xian Di could survive. Liu Yu also scolded him for "wholeheartedly serving the royal family". Even in the era of the rise of heroes, people who want to replace Han are strongly opposed, and the voice of opposition often comes from their relatives and friends. For example, Yuan Shu showed disloyalty in his letter to his old friend Chen, who immediately replied: "Although it is the season, there is no violent chaos in the Qin Dynasty ... I thought the first step was to unite as one, so I intrigued and tried my best. Isn't it painful? If you are confused, you can still avoid it. When Yuan Shu wanted to proclaim himself emperor, his subordinates "dared not be right" and expressed their opposition with a negative attitude. The main book even directly said that "although Han is small, he is not poor in Yin" and discouraged him. At that time, Sun Ce, a subordinate of Yuan Shu, had occupied Jiangdong, and he also wrote to exhort Yuan Shu to be loyal to the Han Dynasty: "Today, the Lord does not hate the world, but only threatens the strong ministers with his youngest son, which is different from the times. "I also heard that the young master is intelligent and has the virtue of success. Although the world has not owed him, he is salty. If you add more, it will be beautiful, and the rate is expected. Let the monarch be handed down from generation to generation, serving as the assistant of the Han Dynasty, sharing weal and woe. It is better to be loyal to the royal family. " After Yuan Shu proclaimed himself emperor, he wanted to marry Lu Bu. Chen threatened Lu Bu with the idea that "in the name of injustice in the world, there will be danger of laying eggs", so Lu Bu sent messengers from Yuan Shu to Xudu. Another example is Yuan Shao, who wants to stand on his own feet on behalf of the Han Dynasty after he owns four states. He used the words of Geng Bao, the main book, to test the families of the military government, but "the debater should punish the demon with Geng Bao", and Yuan Shao knew that "the feelings are different" and "you have to kill Geng Bao to kill him". The Yuan family in Runan is "Shu En IV, and one's protege and followers are all over the world". In the Eastern Han Dynasty, the relationship between one's protege and the teacher's deceased master was like the relationship between monarch and minister, even so. However, Yuan Shu and Yuan Shao's intention to set up their own homes was repeatedly opposed by their families. If we compare Xun's efforts to dissuade Cao Cao from rising with the above-mentioned things, we will find similarities between them: on the one hand, Xun, as a family member, can be loyal to the government, for example, as a family member of Cao Cao, he has saved Cao Cao Group many times. In Cao Cao's words, it is "to survive by death, and to bring happiness by disaster." On the other hand, when the governor showed disloyalty, he resolutely opposed it, and Xun even sacrificed his life. This similarity shows that what Xun did was the general choice of the literati at that time, and it was by no means an innovative move. We can also compare their words when discouraging the government. Xun said, "Cao Gong was originally a soldier in Xingyi to shake the Han Dynasty. Although he respects those who worship Yong, he still insists on the festival of loyalty and righteousness. Gentleman's love can't be physical. " This statement limits the legitimacy of Cao Cao's power to "revitalizing the Han Dynasty" and then blames it on "Loyalty and Righteousness Festival". Its logic is the same as that of Chen's warning Yuan Shu not to "seek evil" from the opposite side and Sun Ce's urging Yuan Shu to "repay the imperial loyalty" from the front. "Zhenguan" was an unshakable political principle in the context at that time. After Cao Cao welcomed Emperor Xian of Han Dynasty with Xunji, Cao Cao could "hold the emperor to make the princes". For example, Yuan Shao wanted to conquer Cao Cao in the south, and Ju Shou thought that "Cao Cao welcomed the son of heaven and built many palaces, and it is against heaven to move south today". However, when Cao Cao wanted to levy Jizhou, which Yuan Shi was based on, he thought that "Hande had failed, but his destiny had not changed. Now Cao Gong can defeat a million people, but he built the world by relying on the son of heaven. " It can be seen that the "Han Dynasty" plays an important role in people's minds. As the saying goes, "the common people have the ambition to recover their lost land, so those who help the Han people cooperate with them, while those who support Liu are obedient." This established the loyalty of the people, which was due to Qin and Han Dynasties, and Wei's rebellion was due to Zi Si. " ? Thirdly, "Go ahead with what you want and wait for what you want" ―― The way for scholar-officials to realize their ambition of rehabilitation is a problem before them. The regime of the Eastern Han Dynasty has collapsed, and the "ambition to recover" cannot be realized by the imperial power itself. The political idea of a unified regime that they are used to and adapted to has lost support. If they don't realize the change of the current situation and insist on maintaining the authority of Emperor Wu of the Han Dynasty in the traditional way, it will often be counterproductive. Dong Zhuo is in chaos, and he is afraid of Huang Fusong, who holds the relieving power and has great prestige. So in the name of Emperor Xian of Han Dynasty, Huang Fusong was called as a captain of the city gate, in fact, in order to disarm him. Huangfusong was loyal to the emperor's orders, regardless of the application of reality, making Guanzhong and Longyou become Dong Zhuo's sphere of influence. On the contrary, it encouraged Dong Zhuo's arrogance and made the court situation worse. After Dong Zhuo's death, Emperor Xian of Han Dynasty was controlled by Cui Li in Guanzhong. And other Kanto generals urged Zhu Ruo to ask Li to meet them, and Li also welcomed them in the name of the imperial court. Zhu thought that "if your majesty calls the minister, you will not drive, and the emperor will command you", so he never went to Chang 'an. At the same time, Situ Wangyun handled problems in the imperial court, and Wang Hong served as Zuo Fengyi and You Fufeng respectively, providing foreign aid to the imperial court. Li Lizhu killed Wang Yun, and first recruited Wang Hong into the DPRK. Wang Hong thought that "since the two men left home, they were not in danger of princes, they should be recruited today, and every family will be there tomorrow", but they insisted on "the king's life is inevitable" and applied, so they were killed immediately, which objectively condoned Cui Li and others' chaos in Guanzhong. It can be seen that when the title of the imperial court was stolen by the powerful minister, pedantic loyalty was actually the original intention of the powerful minister, which trapped the imperial court in a more unfavorable position. Therefore, if you want to be rehabilitated, you must first face the troubled times. In the political situation at that time, relying on the separatist regime and relying on their own strength became the only choice for those literati who tried to revitalize the Han Dynasty. When Dong Zhuo was in chaos, Rizo "wanted to punish Zhuo with all his disciples and the world. "Zhang Zhao advised him:" Now you have to punish Zhuo, who is outnumbered. You made a plan at once and fought against the people in the building. Without training, it is difficult to succeed. Outstanding resistance is meaningless and cannot last long; If you don't choose what you want, wait for time, and then you can do what you want. " Zhang Zhao saw that he was weak and "difficult to achieve great things", so he advocated "choosing what he wants and following it". However, the purpose of "joining the army" is to "wait for the time" and ultimately "be determined", that is, to realize the ambition of rehabilitation. Xun's resignation from Cao Cao should be based on the same consideration. "Used to be"? Xun said that he "saw the downfall of the Han Dynasty, and he always had the intention of rectifying the left", "I heard that Cao Cao had great plans for a long time, but I couldn't achieve great things in the end" and "I went to Shao to follow Cao Cao". Xun's insight into the current situation, "choosing what is attached to it" is to choose power to serve the official, and its purpose is to realize "the meaning of rectifying the left." It can be seen that the combination of Xun and Cao Cao is by no means a simple relationship between the government and their families, nor is it a private attachment relationship, which implies the intention of political cooperation. Therefore, Fan Wei said: "Look at his decision, make a statement, cherish the king's strategy, and make the country anxious and difficult. How can it go against the right plan because of chaos and hypocrisy? " Regard Xun's official career as a strategy of Cao Cao. And affirmed the justice of this strategy. Throughout Xun's life, the most typical performance of "Chongming, worrying about the country" is that he urged Cao Cao to welcome the Han Emperor. Xun Zhi's words are compared with the emperors who regarded King Xiang of Zhou and Liu Bang as righteous. Although it is suspected of winning over people's hearts, observing his true heart is actually the consideration of the exiled Emperor Xian of Han Dynasty: "Those who are righteous today have the idea of capital preservation, and the people feel old and sad. As a result, when you serve the Lord, you will obey the people's expectations and obey the people; Grasping the public to serve the hero, roughly; Fu is handsome and virtuous. Although there are contradictions in the world, we must not be tired. " It can be seen that Xun's first consideration is to preserve the foundation of the Han dynasty, obey the people's "thinking of cherishing the Han dynasty" and prevent the world from violating the festival. Therefore, Fan Wei thinks that he is not "false righteousness because of chaos" and "against the correct plan". This move was also highly praised by Pei Songzhi: "The affinity between Meng and Liu Zongyan in the second century is not the original picture of Xun Sheng, but how far is benevolence?" Besides praising Xun's contributions to "ordinary people". Outside Pei Songzhi, Pei emphasized that it was Xun who extended the second issue of Hanshu, which was Xun's "original plan" and "benevolence". Ju Shou's behavior is similar to Xun's. At the beginning of Yuan Shao's heyday, Ju Shou advised him to take "welcoming the Western Palace, that is, the imperial palace is the capital of all powers" as the goal, and then urged Yuan Xiang to meet the imperial court with righteousness today, which is just the right time and appropriate. It can be seen that the tortuous road that Xun chose to achieve the goal of "rectifying the left" is by no means his isolated personal behavior, but is consistent with the general trend of scholars in troubled times at the end of the Han Dynasty. As Fan Wei said, "Scholars stand upright, but they also seek economic benefits. "For scholars who have the ambition to rehabilitate, this trick is' loyalty-based, honesty-based' and will eventually' righting'. ? 4. The Dilemma of Scholar-officials and the inevitability of Xun's death Although the scholar-officials "follow whatever they want" and want to "wait for the opportunity" and "then they can do whatever they want", the separatist regime has its own political stance and may not be able to unite with the scholars with the ambition of restoration, which is beyond the control of the scholar-officials in the process of "seeking economic benefits". Like Fan Wei in the Book of Later Han Dynasty? "Zang Hongchuan" said: "What is the difference between what husbands and heroes are interested in and the heart of keeping righteousness? "If it's a conspiracy, that's just Gaiwei's advantage." In Yuan Shao's battle to unify Hebei, Xiong Hao's reliance on "profit potential" was different from that of the scholar-officials who insisted on "righteousness" and practiced "the righteousness of Kuang Zuo". Cang Hong confronted Yuan Shao with the trend of isolated city. In his reply to Chen Lin's surrender, he accused Yuan Shao of "being true and trying to unify Shandong ... so he suppressed and abolished the imperial edict and worshipped the inheritance system". He compared himself with Chen Lin, who was attached to Yuan Shao: "One step is to go abroad well, Zang Hong is at your command, I am at the command of the leader, and Zang Hongce is named Chang 'an", which further shows that Yuan Shao is not a minister on his own, and he is absolutely incompatible with the position of a scholar-bureaucrat who is loyal to Chinese and righteous to save your father. In addition to the fundamental opposition of political positions, it is more important that literati cannot guide the development direction of separatist forces. Justin, Fan Wei and Pei Songzhi all saw the plight of the literati at this time. Justin said: "Xun Sheng's plan, if appropriate, will be glorious, and Xun Long will move to Han"; Wei Fan said, "Fang's luck has met. If you are not a hero, you can't help him drown. If you have high power, then the emperor will move. " This is also incompatible. "Not only that, but even the personal rights of the literati attached to the separatist regime cannot be guaranteed. In the Cao Cao group, according to the "reflection"? He Kuichuan recorded that "Mao (Cao Cao) is strict, for business, and often adds a member; (Why?) I swear to death. "Xiong Hao holds the power of life and death, and can kill scholars at any time at will. For example, Cui Yan, a celebrity, was wrongly sentenced as a slave, and Cao Cao made people sit up and take notice. Cui Yan's words are unyielding, and Cao Cao ordered: "Although you see severe punishment, you can communicate with guests. If the door is like a city person, you must look directly at the guest. If something happens. "Cui Yan was executed on the pretext that he held a grudge. This incident made Mao Yan "unhappy", Cao Cao was furious and put Mao Yan in prison. Later, when Chen Qun and Cui Lin talked about Jizhou people, they belittled Cui Yan with "no wisdom", while Cui Lin argued that "a friend is a friend of a gentleman". Cui Lin's defense revealed his helplessness in not knowing his fate. Under such circumstances, because of Xun's prevention, Cao Cao's promotion and Jia Jiuxi "went to bed", while Cao Cao "could not calm down", so Xun's death was inevitable. As for the significance of Xun's death, it is considered that "just being talented and dying with righteousness" is a faithful expression of individual morality. Pei Songzhi paid special attention to the educational significance of Xun's death to present and future generations on the issue of "ambition and righteousness": "ambition and righteousness are as long as the Han Dynasty, and then he died as a martyr to show his love, to be honest before and to be honest for hundreds of generations. "Obviously," All Universities in the Same Year "regards Xun's death as a moral declaration of contemporary scholars, while" Baidaicheng "praises the significance of Xun's death from the perspective of moral education. And Pei Songzhi spoke highly of Xun's death from a moral standpoint. However, judging from the works, as Pei Songzhi said, the scholar-bureaucrat's ambition to rehabilitate is still in the stage of "a long way to go". Xun's death marked that the ambition of the scholar-officials to rehabilitate their grievances failed to be realized, and the political activities to restore the Han Dynasty ended in failure. Xun spent his whole life practicing the political ideal of restoring the Han Dynasty, which was also the political ideal of the literati at the end of the Han Dynasty. Facing the situation that "one family in the world, one foot of soil and one person is not Han", Xun tried to realize his political ambition with the help of Cao Cao. Xun's choice of this road is also the common choice of literati who are interested in revival at the end of Han Dynasty. When the separatist regime tried to stand on behalf of the Han dynasty, the literati would resolutely stop it in order to continue the Han dynasty, even though they were courtiers and had a sense of monarch and minister. When Cao Cao wanted to push the patriarchal society of Jia Jiuxi and Liu to a critical juncture, Xun stepped forward and resolutely opposed it, making it a "second time", which was the most brilliant of such things in the late Han Dynasty and was painted by Xun with his life.