Thanks to Mr. Yan Jianfei for giving the manuscript
The original issue of this article "Literature, History and Philosophy" in 2020, the 6th issue of
was deleted and revised, based on the original manuscript
The activities of local scholars in North China in the 10th century:
Take the Liu Kai family as a clue
article丨 Jianfei
(Yuelu Academy of Hunan University, Changsha 410082)
Yan Jianfei, graduated from Lanzhou University with a Ph.D., is currently an associate professor and head of the History Department of Yuelu Academy of Hunan University. Published 20 papers in publications such as "World Religious Studies", "Wenshi", "Chinese Literature and History" and other publications, published ancient books and collated "Gu Tanlu" and "Five Kinds of Official Admonitions of the Song Dynasty", and hosted 1 National Social Science Fund Youth Project , 2 national college ancient committee projects, 1 Hunan Provincial Social Science Fund project.
Abstract: The Liukai family of is a typical local scholar family in North China in the 10th century. The appointment of family members includes both civil and military positions, as well as those who transfer from civil to military. Liu Kai’s father’s appointment as officials was intertwined with the shogunate and the shogunate. The official area was concentrated in the six states of Weibo; his brothers, sons and nephews were all officials from the imperial court, and their positions were all over the country. These two points reflect the general situation of the development of local scholar families in North China in the 10th century. Under the turmoil of the Five Dynasties in the late Tang Dynasty, local scholars either fled and lived in seclusion and taught in the village; or because of their narrow official careers, they were forced to switch from civil to military in order to advance their careers and serve in the army. Most of them served the shogunate of the feudal town. In the early Song Dynasty, with the unification of the country and the rise of the rule of culture, scholars had broad prospects for official careers. At the same time, the imperial court of the Five Dynasties and the early Song Dynasty gradually withdrew the power of local personnel, and the officials of the shogunate were basically transformed into imperial officials. Taking the Liu Kai family as a clue, we can observe the political choices of local scholars, the many levels of family development and their complex relationship with the changes of the times.
Keywords: Liukai family, North China, local scholars, imperial examination, education
The 10th century, the late Tang, the Five Dynasties, and the beginning of the Song Dynasty were the most turbulent and changeable period in Chinese history. Since Naito Hunan put forward the "Theory of Tang and Song Transformation" in the early 20th century, this period has been the focus of the academic circle as the key period of Tang and Song transformation. However, relatively speaking, scholars pay more attention to changes in politics and systems, and pay limited attention to the political people involved; their attention to the political people is more concentrated on the high-level civil and military officials, and the local scholars [1] Pay less attention to trends. In fact, the activities of local scholars are closely related to the changes of the times. The research on them can not only show the living conditions of local scholars in the turbulent times, but also deepen our understanding of the complex relationship between local scholars' activities and the changes of the times. In the study of scholars in North China in the 10th century, there are two aspects that are closely related to this article. The first is the choice of scholars under the background of chaos. Zhao Xiaoxuan discussed the choice between the scholars who fled to the former Shu, the Southern Tang and stayed in the north during the five dynasties of the Tang Dynasty. [2] Luo Zongtao divided the choices of poets in the late Tang Dynasty after the death of the Tang Dynasty into five types: nostalgia for the old dynasty, a new dynasty, refuge in Fangzhen, seclusion, and monkhood, and briefly analyzed the reasons for the different choices. [3] Li Dingguang divided the five generations of scholars in the late Tang dynasty into six categories, namely, staying in the imperial examination, passing on the princes, hiding in the world, earning a living by religion, earning a living by quandary, and earning a living by poetry. [4] and the above research, Zhao Xiaoxuan's article is the most noteworthy. The second is the study of the political quality, loyalty and morality of the scholars in the Five Dynasties and the early Song Dynasty, mainly criticizing their low political quality, weak loyalty concept, strong fame and wealth, and low overall evaluation. [5] Deng Xiaonan noticed that after the cleansing of the five dynasties in the late Tang Dynasty, the convergence and reconstruction of civil and military affairs, the family background of civil servants faded, and officials who could stand out rose up. The transformation of civil servants' ability and quality and internal adjustment provided conditions for the formation of civil servants in the Northern Song Dynasty. It can be seen from [6] that the existing research focuses on the negative impact of scholars under the background of world chaos, only Deng Xiaonan has noticed the adjustment of the role of scholars and the change of ability and quality in the background of chaos.
Based on the above situation, the author intends to use the Liu Kai (947-1000) [7] family as a clue to discuss the various aspects of local scholars’ activities on the basis of Zhao Xiaoxuan and Deng Xiaonan’s articles, so as to observe how local scholars adjust Its own role adapts to the changes of the times, and then presents the complex relationship between the activities of local scholars and the changes of the times. The Liu family was not a high-ranking gentry, [8] also had an influence on politics at that timeMinimal. The selection of the Liu family was based on two considerations: First, the Liu family was mainly active in the Five Dynasties and the beginning of the Song Dynasty. The activity area was concentrated in Weizhou, Hebei. The positions were mainly feudal officials and prefectural officials in North China. A typical local gentry family; secondly, in terms of materials, Liu Kai’s "Mr. Hedong Collection" retains many of the Liu family members’ epitaphs, which are relatively rare and relatively complete local gentry family materials in the Five Dynasties and early Song Dynasty. The many aspects of local scholars' activities at that time provided important clues for observing the political and cultural activities of local scholars.
1. Material explanation
Liu Kai is an important figure in the literary world of the early Song Dynasty and has always been regarded as the pioneer of ancient prose in the Song Dynasty. The academic research of [9] also focuses on this aspect. [10] In addition, Wu Bochang and Chen Feng noticed the heroic color of Liu Kai. With Liu Kai as the center, they discussed a group of "martial arts" literati and scholars in the north of the early Song Dynasty who had the dual colors of scribes and heroes. Lin's arrogance. It can be seen from [11] that the academic research on Liu Kai focused on his individual and rarely involved his family; the research period was concentrated on Liu Kai’s activities in the early Song Dynasty and lacked sufficient attention to the five-generation background. In contrast, the author mainly discusses the development of the Liu family in the Five Dynasties and early Song Dynasty.
The Liu family materials are collected in Liu Kai's "Mr. Hedong Collection" [12]. I will sort it out for discussion today.
Table 1 The Liu family, relatives, epitaphs, and status table in "Mr. Hedong Collection":
Note: When the above epitaphs and status are quoted below, only the abbreviations are listed and no notes are given. There are a total of nine epitaphs above
, and one statement provides relatively complete information for discussing the political and cultural activities of the Liu Kai family. According to the epitaph and other records, the "Liu Kai Family Lineage Diagram" can be made.
2. Looking at the official status of local scholars from the Liukai family
Looking at the official status, the Liu family, who had long served as a government official and county official, was not an important family in the early Song Dynasty of the Five Dynasties. However, by discussing the official status of the Liu family, we can understand the movement of local scholars between the civil and military, the town and the imperial court.
(1) Liu Kai's family official status
Liu Kai's great-grandfather Liu Quan and grandfather Liu Shunqing were not official. The family official began with their fathers, and Cheng Han, Cheng Zhu, and Cheng Zhi entered official positions. According to "The Epitaph of Liu Chenghan", when Zhuangzong of the Later Tang Dynasty confronted the Houliang River, Chenghan "held the emperor's inkstone and entered and exited the war." In the first year of Tongguang (923), Zhuangzong destroyed the Liang, "to divide the rewards from the ministers, but to order Tangyin", and served as the director of Tangyin County of Xiangzhou. At that time, Cheng Han, who was only more than ten years old, was able to serve Zhuang Zong. "The Epitaph of Liu Chenghan" said: "(Liu) Kai Wang's father secreted Shunqing, who lived in Ye, and was named'Liu Chief Officer', he was said to be the chief of Fu Ruoyi County." The title of "Liu Chief Officer" regardless of virtue or not. Obtained, both show that Liu Shunqing, who is "a strong family in wealth" [13], has a strong ability to intervene in local affairs. Zhuang Zong recruited Cheng Han into his account, just to win over the local Liu family.
In February of the fourth year of Tongguang, Wei Bo army was in chaos. In March, Li Siyuan, commander of the Fanhan Horse Infantry Army, was hijacked by the rebel army. Soon Li Siyuan "from Xianghe Luo" began to compete with Tang Zhuangzong for the throne. At that time, "soldiers were like grass, breaking through Shu and punishing the commander, and fighting for chaos." Liu Chenghan, who was the director of Tangyin in Xiangzhou at that time, "would welcome and reap the peace, be the first and finish it alone," and contributed Li Siyuan's army to stabilize the local situation. After Li Siyuan ascended the throne, he was given a whitebait bag. From then on, he inherited the Han Li Weizhou Nanle County Director, and in the Changxing period was the Liaozhou Heshun County magistrate. At that time, Shi Jingtang was an envoy of Hedong Jiedu (in office from 932-936), and wanted to recruit Chenghan into the shogunate. Chenghan "checked the strangeness of the stone and returned to the shogunate", except for the Linhuang county magistrate of Chanzhou. He also changed the Weizhou record to join the army, followed by the county magistrates of Linming in Mingzhou, Nanle of Weizhou, and Guanshi of Weizhou. During the Xiande period, it was the county magistrate of Nanle. During the Jianlong period, it was changed to the county magistrate of Yuancheng of Weizhou. In the first year of Qiande (963), Cheng Han wrote to the prime minister, "seeking a general official to live forever", the following year, he worshipped the supervisory official. In the third year of Gande, Song Taizu called to see: "Huaisi lives in the southeast, the water and land cluster committee, the future of Wu Chen, the Vietnamese people have not returned, and the county governor has many evil policies. We ruled the Xia, the state passed the sentence, and you go first. Therefore, the district borders will use the same principle." It is the result of the reform of "Sizhou soldiers and horses administrates and judges state affairs." [14] died of illness on May 10 of the same year. ("The Epitaph of Liu Chenghan")
and Liu Chenghan's official officials are different from all over the world. Liu Chengzhu mainly works in Weizhou. According to "The Epitaph of Liu Chengzhu", Li Conghou, the king of the late Tang and Song dynasties, served as the envoy of Wei Bo.(Served from 931 to 933), Cheng Zhuo played the "Main Notes" in his shogunate. In November of the Changxing 4th year (933), the king of Qin Li Congrong was killed by the army. On the 22nd, Emperor Mingzong of the Tang Dynasty ordered Meng Hanqiong to go to Weizhou to recruit Li Conghou. At that time, the internal and external situation was fierce, and Chengzhu asked Yuan Cong to imprison Ya Song Ling:
heard that the emperor was dying, and the king of Qin slaughtered the king. Today, when the king is enlisted to conquer the king, the king will step forward to Yan, without benefit. The minister is treacherous and attached to each other, but he does not care about the country. If the king is here, he must sit alone in the palace, but he can be a king, and he is actually a minister to all powers. With the official king, how can you meet the king? Keep the world safe and secure! It's not as if the army soldiers should be sent at the same time, and the armies should be moved slowly. If you must welcome the heir, and order the ruler to come, the king will not be too late; if he is not his courtesy, our soldiers are guarding, the strong one will cut it, and the chaos will cut it, and then follow the first order, it is not a loss of ears. ("The Epitaph of Liu Chengzhu")
Chengzhu pointed out that at that time Mingzong was about to die, and the power of the court was in the hands of the Secret Envoy Feng Yun, Zhu Hongzhao and others. If Li Conghou went to Luoyang alone, he would probably be evacuated by Feng Yun and others. If his former officials wanted to see Li Conghou, he might not have any. Since then, the development of the situation is indeed as Cheng Zhuo said. Mingzong passed away on the 26th. On the 29th, Chengzhu and Song Lingxun followed Li Conghou to Luoyang. On the first day of December, Li Conghou came to the throne. Soon, Li Conghou's former ministers "known as Feng Yun and Zhu Hongzhao" ("Liu Chengzhu Epitaph"). On the 14th, Song Lingxun was published by Zhu Hongzhao as the governor of Cizhou, "the emperor is displeased and there is no such thing as what". [15] Liu Chengzhu didn't get an official position and returned to Wei directly. In March of the first year of Yingshun (934), Fengxiang Jiedu sent Li Congke to raise his troops. Emperor Min Li, Li Conghou, fled to Weizhou. Song Lingxun "day makes people rush to question. When Emperor Wen was killed, he was killed for half a day and died from the past." [16] is the only one who has done his best for Li Conghou. After
Chengzhu returned to Wei, his position is unknown. During the Guangshun period of the later Zhou Dynasty, Cheng Zhu was "riding the leader of the army". At that time, Wang Yin, the commander of the Ma Bujun army, was the envoy of the Tianxiong Army Jiedu (in office from 951 to 953), and Cheng Xie's "maternal brother Liu" (Cheng Xie's mother Liu's niece, that is, Cheng Xie's cousin) was Wang Yin. Therefore, Wang Yin regarded the Liu family as a marriage family. Wang Yin believed that he had the merit of supporting Zhou Taizu Guo Wei, and he also served as the chief of the bodyguards. "Reliant on his merits, all the soldiers of Hebei town who used the impunity punishment, Yin will act with the post and collect more money." [17] Guangshun three years (953) December, Guo Wei will give the Qiqiu gift, the edict to the king Yin. Wang Yin was very hesitant about whether to enter the dynasty and consulted Cheng Zhu privately: "Call me up, can you go? Can you go?" Cheng Zhu didn't answer. Wang Yin said: "You don't say anything, it's me who can go." When Wang Yin arrived in Kaifeng, he was quickly accused of rebellion and executed by Guo Wei. In this regard, Cheng Zhu explained:
Ye, since the Zhuangzong of the Tang Dynasty, has been rebellious, and the people have broken up. Today, the main hero is not Jin Han. The Yin will not work, and there must be chaos. As soon as Ge Jia comes, the city is collapsed and the clan is destroyed. It is not only my home, but only to move the country to rejuvenate the army and worry about Zhongxia. Yin Qi means that Yin is unfavorable to the ears, so why should I harm the country by taking Yin Qi? So I don't answer Yin, just to settle down. ("The Epitaph of Liu Chengzhu")
Chengzhu pointed out that if he persuaded Wang Yin not to attend the visit, Wang Yin would have to raise his armies and cause chaos. Not only would the Liu family be implicated, but also would "move the country to rejuvenate the army and worry about China and Xia." Out of consideration of stabilizing his country, Chengzhu refused to answer Wang Yin. This shows that the local scholars had a clear understanding of the changes in the power balance between the feudal towns and the imperial court, and clearly realized that at that time the central government had fully established the military superiority over the local government. Off". In this case, the local scholars’ consideration of stability and locality will take precedence over personal loyalty to Jie Shuai; if allegiance to Jie Shuai must be opposed to the court, they are likely to give up their loyalty to Jie Shuai and move closer to the court.
After Wang Yin was killed, Fu Yanqing, the envoy of the Tianping Army in Yunzhou, changed the town to Tianxiong, and Cheng Zhu was appointed as the capital officer of the Fu Yanqing Shogunate. Gande three years (965), died in office.
Liu Chengzhi's official career is unknown, and the epitaph is titled "Cao Joining the Army of the Famous Mansion". It was taken by Tianxiong. Among the Liu Kai brothers of
, the first to enter the official position was Chengzhu's eldest son Jianwu. Jianwu's first name was shaken, because Liu Kai changed his name to Jianyu, from then on. In the third year of the opening of the treasure (970), the knowledge system guilty of the Mengquan right to know the tribute, and I took the lead. Subsequently, "presenting articles to the quell, that is, granting the famous government law Cao to join the army", and then changed the Shuzhou regiment to train and promote officials. In the eighth year of Kaibao, it will be changed to Jiancheng and Zhiyongzhou. Dr. Zuozanshan and Zhiyingzhou were also moved. After Yingzhou resigned, he died in Tangzhou's father-in-law Peng Wenju's family ("Liujianwu Epitaph") in November in the first year of Yongxi (984).
Liujianwu among the sons of Wujian, Liu Shi was awarded the rank of Jinshi in the third year of Chunhua (992) and awarded to Changzhou County, SuzhouMaster book. For four years, he was changed to Zhongmu County Lieutenant ("The Epitaph of Liu Jianwu"), and his appointment as an official is unknown. Liu Hao and Liu Kan also ranked in the Jinshi, "Secretary Cheng". [18]
Liu Kai is the second member of the brotherhood. In the sixth year of the opening of the treasure, he was ranked in the Jinshi, and two years later, he released the Songzhou Sikou to join the army. Liu Kai's official career, Zhu Shangshu's "Liu Kai Chronicles" has been described in detail, and the table is now based on the following.
Table 2 Resume of Liu Kai's official official
Liu Kaiyou Zishe, who died in Xianping three years due to Liu Kai, was recorded as the third class. [19] Liu She later moved to Jingnan, where he served as an official from the imperial city. [20]
In addition to Liu Jianwu and Liu Kai, Liu Min and Liu Run also entered official positions. Liu Min is the son of Chengchan, who died early and was raised by Chenghan. In the second year of Taiping Xingguo (977), he was awarded the master's book of Yishui County, Yizhou. For four years, he was awarded the Zhaoyi Army Jiedu Pushing Officer. He died of illness in August of 2009 ("Liu Min's Epitaph"). Liu Run's deeds are unknown. In the second year of Daoism (996), when Liu Kai buried his father and brother, Liu Run became the master book of Yongji County, Weizhou ("Etapic of Liu Chenghan"). The above
is the basic situation of Liu Kai's family officials found in historical data. Most of the Liu family members hold office positions, prefectures and county officials, but the highest is known as the prefecture, which shows that they are not prominent. In addition, there are two points worth noting about the Liu family officials. One is that among the family members, there are both civil officials and military officials, as well as those who convert from civil to military. The second is based on the establishment of the Northern Song Dynasty. Previously, the Liu family members included both the shogunate and the imperial dean. The official location was mainly in the six states of the Tianxiong Army; after that, they were all the imperial de-approved officials, and their positions were all over Nationwide. These two points reflect the general situation of the development of local scholar families in North China in the 10th century. They are very important to understand the activities of local scholars and need to be discussed further.
(2) The civil and military choices of local scholars
The outbreak of the Huangchao Rebellion, especially after the fall of Huangchao in the two capitals in the first year of Guangming (880), the Tang Empire fell into full-scale turmoil, between the Tang army and the Huangchao army, between the towns and the towns The wars in China continued, and all social strata were involved in the war, and the movements of the soldiers were particularly noteworthy. Since the middle of the Tang Dynasty, the separation of civil and military careers has become increasingly obvious, and the official careers of the family of scholars and military generals have gradually become distinct. The literati did not practice martial arts, and the martial arts were not adept at writing, which became the norm. [21] Liu Chongyuan said:
is a peaceful and peaceful world, the gentleman rate is more reserved and elegant, high-minded, and the foundation of civil and martial arts, and the group is frivolous. How can it be treated by visiting officials to practice law? Because of the poor outline, the small omissions are forgotten to make up, the deprived people are well-rounded, and the top and bottom are blind. [22]
, such a scholarly atmosphere, made them obviously lack of sufficient resilience in the face of the Huangchao Rebellion and subsequent national unrest. The clean clothes that lived in the temple halls were unable to save the dying Datang empire; the gentry families who lived there were unable to protect themselves and maintain the stability of the village. Under the chaos of war, fleeing became a helpless choice for many scholars. Scholars or "fleeing between Fen and Jin", [23] attached to Hedong Jiedu to make Li Keyong; or perished in Bashu, "many want to build by (king) to avoid chaos"; [24] or "South Going to Heng Yue, [25], "hidden traces in Jingchu." In addition to [26] fleeing, seclusion has become a helpless choice for many scholars. Scholars may “fight through the caves to protect their lives because of the “Yellow Chao guilty of the capital, the emperor is fortunate to Shu”; ; Z31z[28] or because of the disaster of the white horse, "clothes hurt each other", [29] is discouraged and reclusive; or because of the cruel warlords, tattooed scholars, [30] Enter the Tao, "mostly for the monks to avoid them." [31]
Under the chaos of the world, scholars have not only chosen to escape and live in seclusion, but also adjust their roles and adapt themselves. Many scholars even regard the war as an opportunity to change their destiny and gain official career. The turmoil in the late Tang Dynasty destroyed the original ruling order, and the separatist forces rose up and became the protagonist of the politics of the late Tang Dynasty. In this case, serving as a vassal became the main way out for scholars. Scholars or "passing food princes", [32] as the assistant; or "self-effect military gate", [33] changed the right post. In the Liu family, Liu Chengzhi was the civilian assistant of the Fanzhen Chashe; Chengzhu was a military officer and a military officer. Scholars serving as officials of the feudal towns were not a unique phenomenon in the late Tang and Five Dynasties. In contrast, thisThe phenomenon of scholars turning from civil to military in a period is more noteworthy.
Judging from the existing materials, after Huangchao fell into two capitals in the first year of Guangming, there were obviously more cases of changing from civil to military service and serving in the military. Under the turmoil of the world, "when it is difficult for officials to use the military", the path of scholars in [34] is suddenly narrow. If they want to gain official career development, self-effecting the military and switching from civil to military become a compelling move. For example, Sun Yansi (865-916):
young and old looking for classics, long worth fighting, the world is difficult, the Central Plains has no owner, so he donated literature and learned martial arts, Xu Guo forgot his family. From the beginning to the end, from □ to □, he has supported thousands of talented people, and has been in charge of Huaihai for more than 30 years. [35]
is reconnected to the West:
is a good old man and keeps the family tradition. It is based on the giant bandits to prosper the monsters, the Central Plains version is swayed, and it is said that the elegant and peaceful can help the country, and the non-martial arts are not enough. Throwing a pen to bind the book is a success. Finally Dingzhou was commanded. [36]
Sun Yansi and Western Zaitong were both civil servants. After Huang Chao fell into two capitals, they both switched from civil to military in order to advance their careers. In September of the first year of Guangming, Huang Chaojun crossed the Huai River and entered Henan. Wang Fan, a native of Yongqiu from Bianzhou, a civil official from his family, "worked at the opportunity, obeyed the fate and passed the Confucian crown, and Russia took the military strategy", [37] From Wen to Wu, joined the Huang Chao Army. Li Tao "involved in the history of the book, he would steal from the Quartet at the end of the Tang Dynasty, and he was a penman who joined the army. In the third year of Guangqi, Qin Yan was a prisoner of Gao Pian, Tao Cong (Yang) went secretly, and listed eight villages to Wei Yangxi." [38] Wu Zhen "Should be lonely and work hard at the township school. Weak champion and joined the army. He first became the captain of Zhenzhou, and gradually rises to the ranks of generals." [39] became an important member of Chengde Jiedu Wang Rong . In the third year of Tianfu (903), Zhu Wen's troops defeated Lu Jun’s Jiedushi Wang Shifan, and Gao Hanyun, who "has a good book biography, tastes the Changbai Mountain," said Gao Hanyun, "I just throw a pen to talk about it, and find it in the army. , Was published as Weizhou Dental School". [40] Youzhou Jiedu's Liu Shouguang "does not like Confucian scholars", and Zhang Xichong of "Shaotong "Zuo Shichunqiu"", in order to advance his career, "throwing pens for self-effect, keeping the light and accepting them, and gradually becoming Pi will". [41]
is also serving in the army, and the situation for those who change from civil to warrior is much more difficult than that of being a feudal official. The civil servants or officials held Wenhan, or handled administrative and financial affairs, and were responsible for the fields that scholars (including scribes and literary officials) were relatively familiar with. They were often recognized and respected by the lord and made their mark. However, the platform for the conversion from civil to martial arts is a battlefield, and they have to compete with Wu Fu on the battlefield. They lack the force and military experience, and it is difficult for them to stand out from the golden horse and iron horse. [42] Therefore, although there are not a few scholars who have turned from Wen to Wu in the late Tang and Five Dynasties, there are not many who can make their way to success. Z1z
changed from Wen to Wu. As a way for scholars to deal with the chaos of the world, the first thing that affected the scholars was the individual. Compared with simple military commanders and civil officials, those who have turned from civil to military are relatively familiar with civil and military matters, and their personal abilities are relatively comprehensive. This allows them to adapt to more positions, and many people switch between civil and military many times. For example, Li Qiong was “young and studious, studying history. Zhang Cezhi Taiyuan was based on Tang Zhuangzong, and he belonged to recruiting warriors, that is, applying for”, he changed from Wen to Wu. In the army, he and Zhou Taizu Guo Wei and other ten people dated to be brothers, and Guo Wei "has a close relationship with Qiong." In the later Han Dynasty, the Secret Envoy Guo Wei discussed the rebel general Li Shouzhen in Hezhong, "it is to solve Qiong's military status, order to join the military in the west", after the rebellion "grant to the North Korean doctor, Dali Sizhi", Li Qiong transferred from Wu. In the next week, Li Qiong successively served as the internal workshop envoy, the Jeju governor, the Mingzhou regiment training envoy, and the Anju defense envoy, and once again changed from civil to military. In the early Song Dynasty, "Summoned as a guest of the prince", transferred from Wu to text. In the third year of Jianlong (962), the last chapter invited the old man to serve as the military attache General You Xiaowei. [43] Cui Lin (881-938) claimed to be from the Cui family of Qinghe. After Zhuang Zong entered the Wei Dynasty, he successively served as Weizhou Guan's county lieutenant, Bozhou Tangyi county magistrate, and Weizhou Yongji county magistrate. In the first year of Tongguang (923), "With materials and utensils freely, clear and turbid, because of the appointment of Xingzhou Capital Kongmu Officer, the second move to Ye Capital former post, Caozhou Sima", from Wen to Wu. In the days of adulthood, when the envoy of Laiwu took up his post, he "excluded the seal to Que", "begging for cultural resources with the Confucian scholars, because he was awarded to the Korean doctor, Zheng Lang (langzhong) of the school driving department, and Xing Bianjiao (recorded and joined the army) ", again transferred from Wu. Bianzhou recorded the matter of joining the army before the expiry of his term, Ding You was at home, "unfinished funeral system", revived, "give three Sidu hooks, add Yinqing, and check school Dayong (Shangshu of the Ministry of War). ), and moved to the Secret Academy to accept the decree, check the school Zuo Kui (zuo Pu shot), and lead the army General Wei on the right", once again from Wen to Wu. Finally, he became the "Deputy Envoy of the Yiwu Army Jiedu, and the power is easy to decide." [44] Li Qiong and Cui Lin changed many times between civil and military in their lifetime, and the career path was greatly expanded.
Secondly, the transition from civil to military affects the choice of family members in civil and martial arts, and makes the official career of family members present a trend of both civil and military. Take the Liu Kai family as an example. The Liu family was originally a family of ordinary scholars in Weizhou. In the later Tang Dynasty, Liu Chenghan served as a civil servant; Liu Chengzhu served as a military minister and served in Weizhou for more than 30 years. This situation makes family members relatively familiar with civil and military matters, and has no prejudice against civil and military positions. Liu Chenghan said: "It is better to teach your son to read a car with gold and even a car; horse riding with a bow is priceless." ("Liu Chenghan's Epitaph") believes that civil and military qualities are very important. The brothers of Liu Kai and his nephews are still advancing both civil and military. When Liu Kai was forty years old, he switched from civil to martial arts. His brothers Liu Jianwu, Liu Min, and Liu Run were all civil servants. Liu Kaizi Liu She entered the official position in the third squad, as a military attache, and finally promoted to the imperial city envoy; Liu Jianwu's three sons entered the official position as a scholar and served as a civilian. In the Five Dynasties and the beginning of Song Dynasty, there were not a few families like the Liu family that advanced both civil and military skills.
Third, the transition from civil to martial arts will not only affect the scholars and their families, but the warriors around them will also be affected. For example, Li Qiong, in the army, and Zhou Taizu Guo Wei and other ten people were brothers,
Zhou Zu and Qiong are very close, have tasted Qiong, see Qiong sitting in danger, because he asked what book he was reading, Qiong said: "This "Yanwai Chunqiu", the so-called defending the country with righteousness and using the strange forces to fight against chaos is better than survival and death. It is also here to remember the success or failure of the virtuous and foolish. The ancestors always follow the sleeves when they come in and out, and they read in their spare time. Whenever they ask questions, Qiong is the teacher. [45]
"Outside the Spring and Autumn" was written by Li Yun of Tang, "From Zhou Wu Wang to Yin, stop Tang Taizong from capturing Dou Jiande, Ming Jun Liang generals, war attacking events", [46] is a war history story. As a military commander, Guo Wei was very interested in this. However, he began to read because of the direct influence of Li Qiong, a literary and martial artist.
The self-effort and acceptance of scholars in the Five Dynasties in the late Tang Dynasty caused changes and adjustments between the civil and military sides. As far as literati are concerned, the path of official career at that time was mainly from civil to martial arts or as a clerical assistant. Among them, the talents of Wenhan or outstanding officials were most valued. On the one hand, this reduced the career space of ordinary Confucian scholars, and on the other hand forced the scribes to pay more attention to officials. As far as the martial artist is concerned, first, in the process of expanding his own power, he realized the importance of the literati (firstly the civil servants) in the management of affairs and administrative operations, plus the influence of the civil servants and those who converted from civil to military. The military commander began to approach the scholars deliberately, even reading books. The "convergence" of civil and military parties and the transformation of scholars' abilities and qualities provided preconditions for the formation of civil officials in the Song Dynasty. [47]
However, it should be pointed out that although the interaction between civil and military increased during this period, the phenomenon of isolation, opposition and even hostility between civil and military still existed widely. [48] was closely related to the change in the distinction between civil and military in the Tang Dynasty. Ye Wei pointed out that the so-called "division of culture and military" can be divided into two levels: the character and job system and personal origin and qualifications. In the early Tang Dynasty, the distinguishing standard was mainly the system of officials and rank officials; but in the late Tang Dynasty, military officials and rank officials were seriously depreciated with the abuse of military merits. Military officials began to communicate with civil servants through the methods of prosecutors, trial officers, and prosecutors. By sharing the civil and military officials and the civil servants, the distinction between civil and military officials is more dependent on the personal background and qualifications of the officials. This makes the distinction and even hostility between civil and military groups increasingly serious. The increase in the interaction between civil and military affairs in the Five Dynasties and the early Song Dynasty did not really change this situation. In the middle and late Northern Song dynasty, the formation of the military system with culture and the emphasis on culture over military is also closely related to this.
(3) The transformation from the shogunate to the imperial official [50]
During the Five Dynasties, the Liu Kai family had both the shogunate and the imperial official, who mainly lived and served in Weizhou; in the early Song Dynasty, the brothers and nephews of Liu Kai All generations were appointed officials of the imperial court, and rarely served as officials in the Wei Dynasty. Officials were scattered all over the country. To discuss this issue, it must be combined with the management of the local government.
There are two types of scholars who are worth noting in the operation of Jieshuai: one type is the sergeant who follow Jieshuai for a long time, they are trusted by Jieshuai, and they are the core of the operation of Jieshuai; [51] The other is the local scholars like the Liu Kai family, who lived and worked in the local area for a long time and were very familiar with the local situation. They are the power that the handsome management of the place must rely on. Researchers have noticed that in the late Tang Dynasty, Hebei scholars were rarely seen in the records, and there were also few in the middle. [52], of course, is related to the "Hu Hua" in Hebei and the martial arts brought about by the war.The more important reason is that due to the separatism of the vassal and township, the literati and officials in Hebei have been confined to the local area for a long time, and they rarely serve in the central government or other areas. They are very closed and it is difficult to enter the researcher's field of vision. "The epitaph of Kong Qian and his wife Liu's Wang family buried together" said:
the last of Tianbao, Lushan guilty of Yanji, the sea is boiling, the beginning and the end are sixty to seventy years. The emperor of the rebellious, the king of the big, the king of the small, straddling the cracked territory, each has its own. Until the beginning of the blessing of God, so did the imperial Liang Shi. [53]
Due to the separatist regime since the Anshi Rebellion, the scholars in Hebei "no longer went out of the border and served as official positions" until the back beams. The Epitaph of Liu Chengzhu also has a similar record:
An Shi Hengni, the emperor of Tang Dynasty Fudu Heshuo two hundred years. Wei Jin boasted that Luo Shaowei's teeth were grand, and the literary and military talents were unearthed, and he must try the officials of the mansion to start. At the very extreme of Qingyi, my great ancestor, vulgarity gradually changed.
Tianxiong military literary and military talents "must try the officials to start their homes", which shows that they basically serve the shogunate of the Fanzhen. Liu Kai even believes that this phenomenon did not gradually change until Song Taizu. This is very different from the fact that scholars in other regions mostly used the shogunate as a springboard, and were later re-incorporated into the central election. At the end of the Tang Dynasty and the Five Dynasties, Liang and Jin competed, and the self-government situation of Heshuo Fanzhen was gradually broken, and Hebei scholars began to spread everywhere. In the third year of God Blessing (906) Youzhou Jiedushi Liu Rengong served in the rescue of Cangzhou. All the men in the management team joined the army. The scholars also "tattled their arms, and the text says "one heart is the master"", which led to Lu Long scholars "more tattoos" , Was forced to switch from civil to military, or "fleeing to escape". [54] The literati in Youzhou area went into exile one after another, and many entered other areas to take command of the shogunate. Scholars in the Youzhou area in the late Tang and Five Dynasties were very active, and [55]正 was closely related to this. Scholars pointed out that during the Five Dynasties, the proportion of civil servants and generals from Hebei Province in the regime continued to increase, and by the following weeks it had surpassed Henan and Hedong. [56] This is precisely because of the break of the Heshuo separatist regime, which provides conditions for the flow of talents in Hebei and the central government.
Local scholars, especially the Hebei scholars in the late Tang Dynasty, were confined to the local area, forming a situation in which "the most powerful scholars were outside the feudal clan" [57]. On the one hand, it was caused by the separatism of the clan and town, and on the other hand, the local generations Officials, they are also important pillars of the separatist regime. In order to change this situation, while working hard to break the division of Heshuo Fanzhen, the court must also fully control the local personnel power. Among the members of the Liu Kai family, Liu Chenghan had eleven successive officials, all of whom were prefectural and county officials appointed by the court; Liu Chengzhu had served in the Tianxiong Army shogunate for more than 30 years in Weizhou; Liu Chengzhi was also honored by the Tianxiong Army. Cao joined the army. The appointment of the Liu family members and the appointment of the shogunate were intertwined, reflecting the fact that the Heshuo separatist regime had been broken during the Five Dynasties, but the court had not yet fully grasped the power to appoint magistrates in the shogunate, and there were still many local scholars who served in the shogunate. Happening. By the time of the Kaibao and Taiping Xingguo years when the Liu Kai brothers went to work, all local personnel powers had been returned to the central government, and [58] vassals were very rare. Brothers Liu Kai entered official positions through imperial examinations, and were state and county officials who were exempted by the court. The changes in the official officials of the Liu family reflect the transformation of local scholars from officials of the shogunate to commanders of the imperial court.
There are huge differences in the views of scholars in the Tang and Song dynasties as to whether the official is in the shogunate or the court. In the late Tang Dynasty, "the wandering eunuchs even took the imperial court as a leisure place, saying that the shogunate was an important place". [59] The opinion of the Song people can be represented by Fan Zhongyan's words:
Tang Jihai is split within the sea, and the scholars of the Qing Dynasty are not used by the king of the time, and the people are rare. Since the imperial dynasty, the term "shijunzigong" has been used in the Ming Dynasty to reach the court of the heavenly kings without distance, and is the family's glory. There is nothing to ridicule the person who was deeper than the "Spring and Autumn" when I was born in Eiles and Baosi. [60]
In Fan Zhongyan’s view, if the official was in the local princes and the shogunate of the vassal, it would be insignificant; only the emperor’s protégé and the imperial court official who "directed to the court of the heavenly king" would " For the nation’s homeland", scholar-officials should cherish the opportunity to serve the emperor and the era that provides such opportunities. Therefore, Fan Zhongyan lamented that Sun E's "wonderful ideas and far-reaching policies, and finally hegemony" [61] is something worth mourning. This strong sense of "respecting the king" and serving the court reflects the tremendous changes in the concept of scholars after the court completely grasped the power of appointing local officials. This change was formed by Song Ting's efforts and the conscious effort of the scholars.
3. Changes in the attitude of local scholars towards imperial examinations z8The Liu family of z
attaches great importance to education. In the eight epitaphs of the family, Liu Chenghan, Liu Chengyuan, Liu Chengzhi, Liu Min, Liu Jianwu, and Liu Pi all mention the reading of the tomb owner. A typical example is "The Epitaph of Liu Chengyuan":
I Lie Kao Yu Shi (Liu Chenghan) has a half-brother, Ji Chengyuan, from Mrs. Jia. Ear disease, nothing heard. Open the king's father to hide Shunqing, escape the decline of Tang, and quietly stay in Luxiang. Ji's father is five or seven years old, that is, Mr. Li teaches reading and calligraphy. Father is hard to listen to, and is not better than Chang'er. Mr. Kai Wang's father Yue Hou Jin Xian, prayed: "Although my child is here, I am willing to be born without fatigue." Father is as immature as a stone, and teaches him not to enter. Kai Wangfu urges him every morning to mention his father's hand to help Mr. Dasuo...so the Ji father Guozhixue. Long, good book, smart and trustworthy, like a father. The Lord has tens of millions of money, and the use of the money is the quality, not deceived for life, brothers rely on it without doubt. Conquer the ambition of my king and father, filial piety!
Liu Chengyuan has "ear disease, nothing to hear" and basic hearing loss. Under such circumstances, Liu Shunqing still insisted on educating him, which is evident in the importance the Liu family attaches to education. Cheng Yuan finally "knowledges", "good book", and even presided over the family business. Wu Chuhou's "Miscellaneous Notes on the Blue Box" said: "Liu Chongyi started a family with a strong wealth, easy to associate, and happy to disperse, but Ji's father (Chengyuan) is the master of the house, and more than Jin does not agree." [62] can hereby prove.
Since the establishment of the imperial examination system, one of the main purposes of education is to participate in the imperial examination, and then become an official. However, members of the Liu family showed obvious intergenerational differences in whether they should be elected as officials. "The Epitaph of Liu Chenghan" said:
, twenty-two years, Meng Ruoshui, who studied poetry in the hermit, taught Chinese characters from Wantong, for writing. Yingwangdao knows the first emperor at a young age, and Zhizhi said: "You are the order of the emperor. Why do you need to be a scholar? I won the first prize, but I am a secretary, and I ask people (press) [case] to ask for food." Accept it.
Cheng Han was more than ten years old, “holding emperor inkstone” and served under the account of Tang Zhuangzong. At that time, Feng Dao was the secretary of Zhuangzong’s overlord mansion, and [63] should have met by this. In the Changxing reign of Chenghan (930-933), it was the order. From the perspective of "the ruler was the order," this dialogue should have occurred during the Changxing reign, when Feng Dao was the prime minister. The reason Feng Dao persuaded Liu Chenghan to abandon the imperial examination was that the prospects of the jinshi and the second official officials were average. Compared with Cheng Han, Cheng Zhi was not only not interested in imperial examinations, but also repelled from entering official positions. Su Yugui, the prime minister of the Later Han Dynasty, once asked Chengzhi if he was willing to be an official, and Chengzhi replied:
learns to be an official, using a certain view and taking the public as a metaphor. Public, who is also a good official, He Liyan? The morning drum has not been warned, and the evening drum has been strict before returning. How can it benefit? How can Ningbang? How can you Zuojun? How can you do good? How can we get rid of evil? What can I do? It must be true, who will follow it? Solitary conspiracy must be contemplated, who will praise it? Advance and retreat fists, good and evil are all. Acting to prevent thinking, contrary to worry and doubt. But it's just being happy for your wife, greedy, relatives, friends and servants, and being vigorous, how good is it? The public is still right, the scumbags said to be officials... Someone has a brother who is filial and filial, reads happily, and will not be an official for life. ("The Epitaph of Liu Chengzhi")
Chengzhi's answer is very noteworthy. He pointed out that Su Yugui, as the prime minister, was exhausted all day long, but he could neither benefit the nation, nor support the emperor to do good, nor could he eliminate the evil and the army. The monarch did not obey him, and his colleagues could not approve of his policy. The effect is very limited. The prime minister is still like this, and other bureaucrats know it, so Chengzhi is unwilling to go to office. Chengzhi’s answer directly pointed to the dilemma faced by scholars at that time: on the one hand, traditional Confucian education is to learn and to be good, and to achieve good results to help the world; on the other hand, the reality is due to the defects of the martial arts and the abilities of scholars. Scholars are powerless and inactive in the face of the needs of the times, so they have no choice but to hold the attitude of "the official position has to come and do" [64], and mixed in the world. This reality has extinguished the desire of many scholars to be an official.
arrived in Liu Kai's generation, and the Liu family's attitude towards imperial examinations for officialdom changed significantly. Liu Kai's cousin Jianwu actively responded, and after the three years of Kaibao (970), he immediately "presented articles to the army, that is, awarded the Da Mingfu Law Cao to join the army" ("Liu Jianwu Epitaph"). Liu Kai was more enthusiastic about imperial examination fame. In order to seek dignitaries to recommend and issue solutions, the treasure was opened for five years, and letters to Weizhou Observation Judge Dou Xi and Hanlin scholar Lu Duoxun were successively submitted. In February of the following year, he wrote to Li Fang to know the tribute. Liu Min, Liu Kai's cousin, was also keen on imperial examinations. The "Embaph of Liu Min" said:
should be a scholarly examination, and even went to the exam. If the name is selected, but the name is not in the list, it is said that the imperial brush is hooked, and the number of people who is this number is three. I tried hard to test the bitter monarch but not the first, and those who ordered the day to count the poor, said: "The 20th year of the emperor has eight out of money." In the second year of Taiping and rejuvenating the country, Guo Shice was named.
Liu Min participated in many timesThe imperial examination was added, and it was not until the second year of Taiping Xingguo (977) that Song Taizong greatly increased the number of admissions, and only then did he win. Among them, the change in Liu Chenghan's attitude towards the imperial examination is worth noting. At first, Cheng Han followed Feng Dao's suggestion and did not respond. At this time, he paid great attention to the actions of his nephew, and even told fortune-telling. The change in the Liu family's attitude towards imperial examinations is also evident in Liu Pi. "The Epitaph of Liu Pii" says: Mr.
was born to Mrs. Zhong's father Cheng Shizuta, and his wife was very pitiful. When she was a child, the school's teacher did not dare to talk deeply. He Gu, in the 30th year of the year, see Kaiyujian (Wu) [I] and Min become famous, people envy him, he is self-denying to read, travels with scholars in Japan, composes poems, cumin.
Liu Piben was not happy to study. At the age of thirty (974), he saw Liu Jianwu and Liu Kai successively rise to fame among his brothers. Liu Min also learned to act and was envied by others. Scholars travel, compose poem sentences". It is a pity that after a few years, he died of illness before he was elected. In addition, among the second and third generations of the Liu family, many women were married to Jinshi: Liu Chengyuan's two daughters married Jinshi Liu Quhua and Ming Jing Huangfu'e ("Liu Chengyuan's Epitaph"); Liu Min married Jinshi Wei Xu, Zhang Jing and Dong Guan ("The Epitaph of Liu Min") fully reflected the importance of the Liu family to imperial examinations in the early Song Dynasty. The generational differences in the attitude of the Liu family towards imperial examinations and official admissions reflected the general development of local scholar families at that time. "During the five generations of Fang, the world was divided into chaos, and wise men and gentlemen were drawn to the mountains and the great zees, and they were rewarded by not being an official." [65] They either lived in seclusion in the village, taught students and students, or studied in mountain forest monasteries, [66] and even Phi Jin entered the Tao. When talking about the prosperity of the five sects of Zen (Dongxia, Cloud Gate, Fayan, Weiyang, Linji), Chao Gongwu pointed out:
apprentices have been all over the country for hundreds of years. Linji, Cloud Gate, and the cave are getting more and more prosperous day by day. A taste of his life reveals the extreme chaos of the Five Dynasties in the late Tang Dynasty. Those who are mindful, smart and powerful in troubled times, do not do what they can, so they are cynical and jealous, and never return, but their famous words and deeds, such as the combination of pearls, and the depths of the mountains, can never be covered Its brilliance, and it will be radiant. The bamboo and silk made by the deceased has no relics. [67]
Those who live in the mountains and forests of monasteries become the promoters of the development of Buddhism, and the local scholars who are active in the villages are the disseminators of local culture. As far as the Liu family is concerned, Liu Chenghan “studied poetry from the hermit Meng Ruoshui, and taught words and writings from Wan Tuosheng” ("The Epitaph of Liu Chenghan"); Liu Chengyuan with ear disease reads and writes from Mr. Li; Liu Chengzhi learns From the "Poet Wei Ding" from Hengshan, "you can get his purpose" ("Liu Chengzhi's Epitaph"); Liu Kai obtained Han Yuzhi's text ("Liu Kaixing Zhuang") from the old scholar Zhao Sheng; Liu Min "in the seventeenth year of the year, awarded "Book" and "Yi" Jiaodong Hu Sheng, Tong Chan" ("Liu Min Epitaph"). Meng Ruoshui, Wan Tusheng, Mr. Li, Mr. Zhao, Mr. Hu, etc. are all local scholars who live in seclusion in the village and educate themselves. At the end of the Tang Dynasty and the Five Dynasties, there were many local cultural communicators like them. For example, Qi Tongwen from Chuqiu County of Songzhou: Beginning with
, Professor Yang Qi from Wenyi became an apprentice and passed his school day by day. Because of the "Book of Rites" he was given, it was chanted immediately, and the book was satirized by the day. Do not recite the Five Classics at the end of the year. Mi Yi is diligent in studying, and has been struggling for years. At the end of the Jin Dynasty, he was in turmoil and decided not to be an official, and he wanted to see mixed one, so he named "Tongwen". The same text says: "The elders are not official, and the same text is not official." Chiyi general Zhao Zhi's family, who can not afford the same text with family affairs, is the funeral of the three generations. Straightforward and courteous, to build a room and gather disciples, and invite people who benefit from it not far away. There are fifty or sixty people in the ranks, Zongdu, Xu Xiang, Chen Xiangyu, Gao Xiangxian, Guo Chengfan, Wang Li, and Teng She all practice Taige. [68]
Yang Xie and Qi Tongwen have no choice but to find their jobs in the hometown of professors. Qi Tongwen's educational achievements are especially remarkable. You Shiang: There are thousands of books in the
family. He likes to extend the scholars of the four directions, and the scholars are not far and near, and they are more knowledgeable. Those who live under his sect may be tired of years. And Ang does not seek career advancement. [69]
and Dou Yujun, a native of Yuyang, Jizhou, is Dou Yanshan who "teaches the five sons and is well-known" in the "San Zi Jing". Among the five sons, "yi, to the Shangshu of the Ministry of Etiquette, Yan, and Minister of Etiquette, are all Hanlin bachelors; Kan, Zuo Buque, 偁, Zuo admonishes the doctor, consults the political affairs, Xi, and lives in the family." He is quite attentive to local education. Z1z
gathers thousands of books in 40 academies in Zhainan Gouyi College, and sets up a teacher's seat. Those who are lonely and poor from all quarters and who do not need to make offerings will come out of the public and salty. If you are interested in scholars, let it be your own way. Therefore, his son has learned a lot. Where the QuartetScholars, those who have gained the honorable name from the public gate, one after another. [70]
These literati who lived in seclusion and taught locals were responsible for dissemination of culture, which was an important reason for the socialization of education and the popularization of knowledge in this period. Under the background of "the Confucianism is not the same in the Five Dynasties", they "ruled the art in Luxiang". Although "the writing is more shallow and close", [71] is not a master of Confucianism, but it is the adherent of cultural education in troubled times. This is the main reason for the unending grace in the turmoil. During the Tianshui dynasty, culture and education prospered, ruled the Han and Tang Dynasties, and enlightened the Ming and Qing Dynasties. It is closely related to the endurance and bitterness of the local scholars of the Five Dynasties in the late Tang and the Five Dynasties.
After the establishment of the Song Dynasty, with the completion of the reunification, the wars disappeared; Song Taizu advocated military officials to study, and lamented that "the prime minister must use scholars"; [72] Taizong paid special attention to culture and imperial examinations, and the number of scholars increased significantly. broad. The long-awaited "Peace and Flourishing Age" by scholars have come, and those who live in seclusion have become official. For example, Yan Xiang,
was born between Han and Jin, and suffered from a lot of troubles. Although he was a general, he did not like to fight; he was eager to learn, and learned the three "rituals". He was quite acquainted with children and history. Professor disciple. The Song Dynasty was ordered, the world will be peaceful, and the public will come out. Take three "rituals" to cite a certain section of Jianlong in a certain year. [73]
Qufu is the hometown of Confucius, and the change in the attitude of local scholars towards officialdom is particularly noteworthy. "Split is as bad as five seasons, and cultural relics are exhausted, and Lu Ru still tends to hold on to the farmland, guarding the death and good ways, and building for fifty years without changing it." After the establishment of the Northern Song Dynasty, the emperor
pacified the chaos. The strategies of Qu Liang, Ping, Faith, and Yue are not good and useless. However, the scholars of Lu Zhi began to raise acres a little by himself, and the gentry and the gentry were mixed among the soldiers and horses. When the elders saw it, they said with joy: "This Cao has come out, and the world is peaceful." Fang Shi was tired of chaos, and people thought about it, so the scholars were expensive. You can't wait for the name to be added to the top and bottom. Seeing that they look for scholars, it just means. Yue Anzhi. The effect of this Confucianism is also. [74]
Lu Ru's “the great gentry and the gentry were mixed among the soldiers, horses, and soldiers”, which reflects the scene of the five generations before the founding of the Northern Song Dynasty and the scholars had already appeared.
With the stability of the current situation and the rise of the rule of culture, not only recluses became official, other social strata also began to use imperial examinations as their careers. Wang Ziyu, a world hero, lived in the Yi and Mi areas on the border between the Central Plains and the Wu and Tang Dynasties. His ancestor and father were commanders of the Bazhai capitals along the border to defend the township. After Zhou Shizong occupied the fourteen states of Huainan, Yi and Mi became the inland areas. [75] Taiping rejuvenated the country in eight years (983), Ziyu promoted Jinshi. [76] This is the person who reformed the imperial examination for the children of soldiers. And Li Xianrang (940-1012), "The season of the five generations was born with a shortage of soldiers in the world, and he was able to work hard, save his energy, use his own goods, and use the techniques of governing one's life and giving away... and the use of resources to benefit the family became Feng Jiayan." . Know him as a successful businessman in the Five Dynasties and early Song Dynasty. After getting rich, "then retired to Lixiang, in order to adapt to the situation, but to collect books and teach children to live." His son "retired and ruled the "Spring and Autumn" study", "with the Ming Scriptures on the third stage". [77] This is a businessman who reformed his imperial examination. Many other examples are not enumerated. It can be seen that under the background of social stability and the rise of the rule of culture, reading Confucianism has become the pursuit of all social strata.
The change of local scholars' attitude towards imperial examinations in the early Song Dynasty was caused by many factors. First of all, with the reunification of the Song Dynasty, the war was basically eliminated, and the number of scholars living in seclusion due to the chaos of the world was greatly reduced. Secondly, the rulers of the early Song Dynasty, in view of the lessons of the late Tang and the Five Dynasties, advocated the rule of literature to suppress the martial arts, Song Taizu's promotion of reading, Taizong greatly increased the number of imperial examination admissions, and encouraged the enthusiasm of the scholars to be cited; the military rule ended, the scholars The space that can be displayed expands. Third, by the beginning of the Song Dynasty, the power of local personnel, including the appointment of officials of the prefecture and county officials, was basically returned to the imperial court, and the ways for scholars to enter official positions and the positions they could hold increased significantly. As a result, the enthusiasm of local scholars who should cite officialdom is greatly increased.
4. Conclusion
The Liukai family is not an important family of scholars in the Five Dynasties and the early Song Dynasty, but its development in the Five Dynasties and the early Song Dynasty shows many aspects of the activities of scholars at that time. Among them, there are not only the side of staying in seclusion due to the chaos of the world, and having no intention to act as an official, but also the side of adjusting one's own role, changing from civil to military, and proactively entering official positions. There are also obvious intergenerational differences in attitude towards imperial examination. The different aspects of the Liu family and their changes provide important clues for observing the activities of local scholars in the late Tang Dynasty, the Five Dynasties, and the early Song Dynasty. Zhao Xiaoxuan concludedAt the time of chaos, scholars “someone who abandon officialdom and return to hermit, some who convert to Shamen, some who stay in seclusion in the Central Plains, some who pretend to be ignorant of the world, and those who teach their children and teach apprentices at home, and those who embrace the sutra Those who stick to the good will have it." Most of these levels of [78] can be confirmed in the activities of the Liu Kai family. At the beginning of the Song Dynasty, with the stability of the situation and the rise of the rule of culture, scholars' career paths were greatly broadened. The attitude of local scholars towards imperial examinations was obviously high, and one after another should be accepted. Liu Kai's brothers and nephews should be promoted to official positions, reflecting the changes of the times. It can be seen that the Liu Kai family is the best case to observe the activities of local scholars in the late Tang Dynasty, the Five Dynasties, and the early Song Dynasty. The many aspects of
local scholars’ activities show their complicated relationship with the changes of the times. On the one hand, the activities of local scholars were greatly influenced by the times. The turmoil in the late Tang Dynasty led to the feudal town becoming the political protagonist at that time, which made the local scholars have no choice but to serve as a shogunate, serve in the army, or stay in seclusion. With the continuous efforts of the imperial court of the Five Dynasties and the beginning of the Song Dynasty, the officials of the shogunate were gradually removed from the imperial court, and the local scholars gradually changed from the officials of the shogunate to the commander of the imperial court. On the other hand, the activities of local scholars also subtly influence the course of the times. They served as officials, served in the military, and switched from civil to military. While actively adjusting their roles, they also affected other relevant political groups, bringing about adjustments and transformations between civil and military parties, creating conditions for the formation of civil servants in the Song Dynasty. During the turmoil of the world, their persistence in culture and their contribution to dissemination and education preserved the cultural heritage and expanded the educated population at the grassroots level. This is the prerequisite for the rise of the rule of culture and cultural revival in the early Song Dynasty. The rise of the rule of culture and the renaissance of culture broadened the career prospects of scholars and encouraged them to show their enthusiasm. The era affects scholars, and scholars change the era. It is this complex and intricate relationship that shows the rich content of local scholars' activities under the changing times.
* This article is in the phases of the 2020 National Social Science Fund Project "Shaanxi Military and Political Research under the Song-Xia Confrontation Pattern" (Project No.: 20CZS028) and the 2019 Hunan Social Science Fund Project "Research on the Tenth Century Township" (Project No. 19YBQ031) Sexual results. In the process of revising the thesis, Mr. Yin Cheng from the School of History and Social Development of Shandong Normal University kindly expressed his suggestions for revision, and I would like to thank you.
[1] The so-called local scholars in this article mainly refer to those who live or serve in places (not the two capitals), especially local scholars; those who come from non-civilian or scholar's family and seek advancement through Confucianism and literature are also within the scope of research. .
[2] Zhao Xiaoxuan: "The Escape and Seclusion of the Scholars in the Five Dynasties", "New Asia College Academic Yearbook" (Hong Kong) No. 5, 1963, pp. 291-330.
[3] Luo Zongtao: "A Probe into the Poets' Reaction to the Fall of the Tang Dynasty", see China Tang Dynasty Society, "National" Chung Cheng University Department of Chinese Literature and History Editor: "The Fifth Tang Dynasty Cultural Academic Seminar Collection" , Kaohsiung: Liwen Cultural Enterprise Co., Ltd., 2001, pages 381-405.
[4] Li Dingguang: "Literature Research in the Five Dynasties of the Late Tang Dynasty", Beijing: China Social Sciences Press, 2006, pp. 27-55.
[5] Wang Fengxiang: "Study on the Five Dynasties Scholar Groups and Their Style", Master's Thesis, Shaanxi Normal University, 2004; Tu Meiyun: "A Study on the Practice of Scholars from the Five Dynasties to the Early Song Dynasty and the Four Dynasties and the Study Style", "Social Journal of the Chinese Society (Taipei) No. 13, 2007, pp. 109-143; Qi Kailong: "The Changes of Southern Scholars in the Five Dynasties", Master's Degree Thesis, Fujian Normal University, 2009.
[6] Deng Xiaonan: "Towards Reengineering: A Discussion on the Civil Service Group in the Early and Mid Tenth Century", "Long Run Academic History Series", Beijing: Zhonghua Book Company, 2010, pp. 36-73.
[7] In the year of Liu Kai's death, "Song History" Volume 440 "Liu Kai Biography" mistakenly thought that the fourth year of Xianping (1001) (Beijing: Zhonghua Book Company, 1985, p. 13028), which was actually three years. Reference Zhu Shangshu: "Liu Kai Chronicles", "Song Dynasty Cultural Studies" No. 3, 1993, pp. 145-146.
[8] Liu Kai once assumed the surname of Hedong Liu's, and Zhu Shangshu has been identified. Zhu Shangshu: "Liu Kai Chronicles", "Song Dynasty Cultural Studies" No. 3, p. 114.
[9] For example, "Song History" Volume 4, 4, "Mu Xiu Zhuan": "Since the Five Dynasties Wen Wei, the beginning of the country, Liu began to be an ancient prose." p. 13070.
[10] Zhu Shangshu: "On Liu Kaixue and Han Gains and Losses", "Literature Heritage", 1988, No. 4, pp. 68-76; GeXiaoyin: "The Tortuous Course of Northern Song Dynasty Poetry Innovation", "Social Sciences in China", 1989, No. 2, pp. 101-120; Zhu Shangshu "Liu Kai Chronicles", "Song Dynasty Cultural Studies" No. 3, No. 113- 147 pages; Zhu Guoneng: "Research on Liu Kai and His Writings", PhD dissertation, University of Hong Kong, 1993; Shen Songqin: "From North-South Confrontation to South-North Integration-The Evolution of Literary Circles in the Early Song Dynasty", "Literary Review", 2008 Issue 4, pp. 61-70, etc.
[11] Wu Bochang: "Northern Scholars and Heroes in the Early Northern Song Dynasty: Focusing on Liu Kai's Deeds and Style", "Journal of Tsinghua University" (Taipei) New Volume 36, Issue 2, December 2006, Pages 295-344; Chen Feng: "The Deeds of Liu Kai and the Heroic Spirit of Scholars in the Early Song Dynasty", "Song History Research Collection" 13th Series, 2012, pages 56-75.
[12] Photocopy of the old copy of "Sibu Series".
[13] Written by Wu Chuhou and schooled by Li Yumin: "Miscellaneous Notes on the Green Box" Volume VI, Beijing: Zhonghua Book Company, 1985, pp. 63-64.
[14] "Mr. Hedong Collection" Volume 8 "Transferring Fan Jian's Statement with Hebei Capital", Ye 9b.
[15] "Zizhitongjian" Volume 278, December Bingchen Tiao, Changxing 4th Year, Beijing: Zhonghua Book Company, 1956, p. 9097.
[16] "The History of the Old Five Dynasties" Volume Six Six "Song Ling Xun Biography", Beijing: Zhonghua Book Company, 2015 revised edition, page 1025.
[17] "Zizhi Tongjian" Volume 291, December 3rd of Guangshun, Page 9497.
[18] "Song History" Volume 440 "Liu Kai Biography", p. 13028.
[19] "Song History" Volume 440 "Liu Kai Biography", page 13028.
[20] Zeng Gong, Wang Ruilai, school card: "Longping Collection School Card", Volume 18, "Liu Kai Chuan", Beijing: Zhonghua Book Company, 2012, p.529.
[21] Although some scholars still have the pursuit of both talents and civil and martial arts, it is difficult for them to make a difference in the military due to lack of martial skills, military literacy, and war experience. Shen Fang Zhenhua: "The Pursuit of Talent and Civil and Martial Art: The Military Participation of Scholars in the Late Tang Dynasty", National Taiwan University History Journal (Taipei) No. 50, December 2012, pp. 1-31.
[22] Liu Chongyuan: "Jinhuazi Miscellaneous Compilation", Volume 1035, "Jingyin Wenyuange Siku Quanshu", Taipei: The Commercial Press, 1986, pp. 836-837.
[23] "The History of the Old Five Dynasties" Volume 60 "Li Xiji Biography", p.929.
[24] "New History of the Five Dynasties", Volume 63, "Pre-Shu Family: Wang Jian Biography", Beijing: Zhonghua Book Company, 2015 revised edition, page 885.
[25] Xia Xia: "Wenzhuang Collection" Volume 28 "Gu Jin Ziguanglu, the doctor's trip to Shangshu, the assistant minister of the Ministry of Industry, Shangzhu State, Pengcheng County, the founding country of Hou Shiyi, 1,300 households, 400 households, donated to the minister of punishment Zhu Gong (Ang) Xing Zhuang, "Jing Yin Wenyuan Pavilion Siku Quanshu", volume 1087, page 275, upper column.
[26] Sun Guangxian, Jia Erqiang's correction: "Bei Meng Xiaoyan" Volume 6 "Li Qishu Leaf", Beijing: Zhonghua Book Company, 2002, p.143.
[27] "The History of the Old Five Dynasties", Volume 24, "Zhang Jun Biography", page 373.
[28] "The History of the Old Five Dynasties", Volume 2 and 4 "The Biography of Sun Que", page 372.
[29] "The History of the Old Five Dynasties", Volume Six and Seven, "The Biography of Li Yu", page 1038.
[30] "The History of the Old Five Dynasties", Vol. 135, "The Biography of Liu Rengong", p. 2100.
[31] "The History of the Old Five Dynasties" Volume Six and Seven "Zhao Feng Biography", page 1035.
[32] Xin Wenfang, Fu Xuancong editor: "Tang Caizi Biography" Volume 9 "Luo Yin", Beijing: Zhonghua Book Company, 1990, Volume 4, page 123.
[33] "Song History" Volume 263 "Zhang Zhao Biography", page 9086.
[34] Du Xunhe: "Anthology of Du Xunhe" Volume 1 "Gift to Qiupu Zhangming Mansion", Shanghai: Shanghai Ancient Books Publishing House, 2013 Yingsongshu Blockbuster, p.20.
[35] Zhou Agen: "Five Dynasties Epitaphs", Sany, "Sun Yansi's Epitaphs", Hefei: Huangshan Publishing House, 2012, p. 68; see Wang Sili editor in chief: "Sui, Tang and Five Dynasties Epitaphs · Jiangsu Shandong Volume", Tianjin: Tianjin Ancient Books Publishing House, 1991, p. 149.
[36] "Five Dynasties Epitaphs" 七七 "Western Ye Epitaphs", page 202; rubbings see the Beijing Library Jinshi Group: "Beijing Library Collection of Stone Inscriptions Rubbings of Past Dynasties" Volume 36 "Five Dynasties and Ten Kingdoms", Zhengzhou : Zhongzhou Ancient Books Publishing House, 1989, page 39.
[37] "Five Dynasties Epitaphs" May 7 "Wang Fan Epitaphs", pp. 138-139; for rubbings see Chen Changan editor: "Sui and Tang Five Dynasties Epitaphs · Luoyang Volume" Volume 15, Tianjin: Tianjin Ancient Books Publishing House, 1991, p.132.
[38] Lu Zhen, edited by Wu Zaiqing and Wu Jiaqi: "The Story of Nine Kingdoms" Volume 2 "Li Tao Biography", Fu Xuancong and other editors: "Five Dynasties History Book Collection", Hangzhou: Hangzhou Publishing House, 2004, p. 3247.
[39] "The History of the Old Five Dynasties" Volume 59 "The Story of Wu Zhen", page 918.
[40] "The History of the Old Five Dynasties", Volume 94, "The Biography of Gao Han Yun", p. 1458.
[41] "The History of the Old Five Dynasties" Volume VIII "Zhang Xichong Biography", p. 1334.
[42] Scholars participating in the military in the late Tang Dynasty often find it difficult to accomplish anything, and this is also true. Shen Fang Zhenhua: "The Pursuit of Talent and Civil and Martial Art: The Military Participation of Scholars in the Late Tang Dynasty", National Taiwan University History Journal (Taipei) No. 50, pp. 1-31.
[43] "Song History" Volume 261 "Li Qiong Biography", pp. 9031-9032.
[44] Edited by Jia Zhenlin: "Culture Anfeng" 6 "Ancient Epitaph Collection" 188 "Therefore, there is a salt system in the Zhengdingguan, Jinziguanglu, the doctor who inspects the school, Zuobushe and Yushi doctor Shangzhu Guocui "Fujun (Lin) Epitaph and Preface", Zhengzhou: Elephant Publishing House, 2011, page 430. The explanation text in brackets is added by the author.
[45] "History of the Song Dynasty" Volume 261 "Li Qiong Biography", page 9031.
[46] Chen Zhensun, edited by Xu Xiaoman and Gu Meihua: "Solving Problems in Zhizhai Book Records" Volume 1 and 2 "War Books", Shanghai: Shanghai Ancient Books Publishing House, 1987, p.361. It is the early lost of the entire book. The Dunhuang Manuscript P.2668 contains the entry list, volume one and the first half of volume two, and P.2501 saves volume four and volume five. See Shanghai Ancient Books Publishing House, French National Library: "Dunhuang Western Region Documents in the French National Library", Shanghai: Shanghai Ancient Books Publishing House, 2001, Volume 17, Pages 150-155; Volume 14, Pages 346-353 page.
[47] Shen Deng Xiaonan: "Towards Reinvention: A Discussion on the Civil Service Groups in the Early and Mid Tenth Century", "Lang Run Academic History Collection", pp. 36-73.
[48] Yan Jianfei: "A Comment on Fang Zhenhua <权力结构与文化认同>", China Foreign Forum, Issue 1, 2019, pages 159-172.
[49] Ye Wei: "Military Position and Military Rank: An Observation on the Issue of Chinese Military Division in Bureaucratic Politics in the Tang Dynasty", edited by Xu Chong: "Research on Chinese Medieval History" Volume 6, Shanghai: Zhongxi Bookstore, 2019 , Pages 201-221.
[50] The so-called "shogunate officials" and "imperial court officials" mainly refer to the appointment power of local officials. The former refers to those appointed by the town and the latter refers to those appointed by the court. The ministers appointed by the imperial court were also "the imperial officials."
[51] Yan Jianfei: "The Formation of the System of Prefectural Officials in the Song Dynasty", "Journal of Sun Yat-sen University" (Social Science Edition), Issue 4, 2018, pages 98-100.
[52] Liu Qinli pointed out that many Hebei scholars still took the imperial examination in the late Tang Dynasty. As said, it is obviously exaggerated that Hebei's emphasis on imperial examination is no different from that of the "inland". See "From the Imperial Examination Officials to See the Regional Culture of Hebei Province in the Late Tang Dynasty", appendix to "Research on the Life of Juzi in the Tang Dynasty", Beijing: Social Sciences Literature Publishing House, 2010, pages 318-344.
[53] For the recorded text, see Zhou Agen: "Five Dynasties Epitaphs" 68, page 172; rubbings see "Beijing Library Collection of Stone Inscriptions Rubbings of Past Dynasties" Volume 36 "Five Dynasties and Ten Kingdoms", page 32. Case: The recorded article mistakenly recorded "sixty and seventy years" as "sixty-seven years".
[54] "The History of the Old Five Dynasties", Vol. 135, "The Biography of Liu Rengong", p. 2100.
[55] Lu Yang: "On Feng Dao's Career——Also on the Edge and Core of Political Culture in the Late Middle Ancient Times", "Tang Studies" Volume 19, 2013,Pages 288-295.
[56] Nishikawa Masao: "The Civil Service Bureaucrats of the Five Dynasties of North China", "Minutes of the Institute of Oriental Culture" (Tokyo) Volume 27, March 1962, pages 214-215. Mao Hanguang: "The Continuation of Power and the Transfer of Power in the Five Dynasties", originally published in the "Journal of the Institute of History and Language of the Central Academy", No. 2 point, 1980, included in "The History of Chinese Medieval Politics", Shanghai: Shanghai Bookstore Society, 2002, pages 471-472. Tan Kai: "The Influence of Hebei People in the Late Tang Dynasty on the Culture of the Early Song Dynasty", "Tang Studies" Vol. 19, 2013, pp. 260-262.
[57] Ding Du: "Preface to the Epitaph of Wangfujun (Lin)", Guo Maoyu, Liu Jibao: "Song Dynasty Epitaph" 26, Zhengzhou: Zhongzhou Ancient Books Publishing House, 2016, No. 58- 59 pages.
[58] The process of the transfer of local personnel power to the central government in the Five Dynasties and the Early Song Dynasty can be found in Yan Jianfei: "Research on the Northern Territories and Prefectures in the Late Tang and Five Dynasties", PhD dissertation, Peking University, 2017, pp. 138-160.
[59] Feng Yanzhuan, Zhao Zhenxin's proofreading: "Fengshi Wenjianji proofreading" Volume 3 "Fengxian", Beijing: Zhonghua Book Company, 2005, p. 25.
[60] Fan Zhongyan: "Anthology of Fan Wenzheng's Collected Works" Volume One Five "The Table of the Tomb of Sun Gong (E) in the Imperial Palace Shaoqing Knows the State Affairs", Li Yongxian and Wang Ronggui's school: "The Complete Works of Fan Zhongyan", Chengdu: Sichuan University Press , 2002, pages 371-372.
[61] "Collections of Fan Wenzheng", Volume One and Five "List of the Tomb of Sun Gong (E)", "The Complete Works of Fan Zhongyan", page 372.
[62] Wu Chuhou: "Miscellaneous Notes of the Blue Box" Volume 6, pp. 63-64.
[63] "The History of the Old Five Dynasties", Volume 126, "Feng Dao Zhuan", pp. 1923-1924.
[64] Wen Ying, edited by Zheng Shigang and Yang Liyang: "Continued Xiangshan Wild Record", Beijing: Zhonghua Book Company, 1984, p. 75.
[65] Compiled by Lu You and Li Jianguo: "Southern Tang Book" Volume 4 "Song Qiqiu Biography", "Five Dynasties History Book Collection", p. 5498.
[66] Yan Gengwang: "The Fashion of the Tang Dynasty's Forestry and Forest Temples", originally published in "The Collection of Historical Languages", volume 30, 1959, included in "The Collection of Historical Essays by Yan Gengwang", Shanghai: Shanghai Ancient Books Publishing House, 2009, No. Pages 886-931.
[67] Compiled by Chao Gongwu, School Card by Sun Meng: "School Card for School Books of Jun Zhai", Volume 16 "Sub Department·Shushu Lei·Jingde Chuan Denglu", Shanghai: Shanghai Ancient Books Publishing House, 2011, No. 784 page.
[68] "Song History" Volume Four to Five Seven "Qi Tongwen Biography", p. 13418.
[69] "New History of the Five Dynasties" Volume Three and Four "Shi Ang Biography", page 420.
[70] Fan Zhongyan: "Fan Wenzhenggong's Collection" Volume 4 "Dou Jianyilu", "Fan Zhongyan Complete Works", pp. 510-512.
[71] Written by Zeng Gong, edited by Chen Xingzhen and Chao Jizhou: "Zeng Gongji" Volume One and Two "Preface to the First Doctor Collection", Beijing: Zhonghua Book Company, 1984, p.194.
[72] Li Tao: "Continued Zizhi Tongjian Changbian" Volume 7, May of the fourth year of Qiande, Beijing: Zhonghua Book Company, 2004, p. 171. However, this is only the "statement" of Song Taizu. The prime minister of the Taizu dynasty is not a Confucianist, but a person with both officials and trusted followers. Can Deng Xiaonan: "The Law of the Ancestor: A Brief Account of the Politics of the Early Northern Song Dynasty" (Revised Edition), Beijing: Sanlian Bookstore, 2015, pp.158-167
[73] Ouyang Xiu: "Jushi Ji" Volume 20, "Golden Buddhism Langzhong's Gift to the War Minister Yan Gong (Elephant) Shinto Inscription", see Li Yi'an's order: "The Complete Works of Ouyang Xiu" Volume 20, Beijing: Zhonghua Book Company, 2001, Page 320.
[74] Chao Buzhi: "Chicken Rib Collection" Volume Three and Four, "Preface to Zhang Muzhi <触鳞集>", Book 1118 of Jingyin Wenyuange Siku Quanshu, page 659, bottom column.
[75] Wang Yucheng: "Small Animals Collection", Volume 29, "Preface to the Epitaph of the Prince Tired to the Prince Xima", "Sibu Series" edition, leaves 12b-15a.
[76] "History of the Song Dynasty", Volume 272, "Prince Yu Biography", page 9430.
[77] Du Tonghua: "Song Dynasty <李君墓碣> Unearthed in Yanjin County", "Chinese Original Relics" 199Issue 4 of 0, pp. 71-72. The full text of the epitaph and rubbings have not been seen.
[78] Zhao Xiaoxuan: "Escape and Seclusion of the Scholars in the Five Dynasties", "New Asia College Academic Yearbook" (Hong Kong) No. 5, pages 327-328.
-Song History Research Information-
Email: [email protected]
Editor: Pan Mengsi
