Chapter 4 2. Three Kingdoms

With the strong support of the experienced Prime Minister Cao Cao, the Eastern Han Dynasty government finally stabilized.However, after Cao Cao's death, his son Cao Pi usurped power and established the Cao Wei Empire in the Central Plains; Liu Bei, a Miao descendant of the Eastern Han Dynasty, established the Shu Han Empire in Sichuan Province;The colorful "Three Kingdoms Era" appeared in this century. However, the "Three Kingdoms Era" lasted only sixty-one years. After the 1980s, the Jin Dynasty unified China, and in the 1990s, the "Eight Kings Rebellion" occurred, and the royal family was fratricide; the Chinese once again fell into pain—— — and more painful than ever.

The Three Kingdoms era begins.Zhuge Liang captured Meng Huo seven times. 1. In spring, the first month, the emperor of the Cao Wei Empire (the capital Luoyang) (the first Wendi) Cao Pi (35 years old this year) was granted the title of councilor (Yilang) Kong Xian as the holy prince, responsible for offering sacrifices to Kong Qiu (one year, Western Han Dynasty Liu Jizi, the fourteenth emperor, granted the honorary title of Kong Jun, the great-grandson of Kong Ba, the king of Baocheng. Until 2003, when the new dynasty died, the title was revoked. Zhi was still the Marquis of Baocheng; in 1992, Liu Zhao, the fourth emperor of the Eastern Han Dynasty, changed Kong Zhi’s son, Kong Shun, to be Marquis of Baoting, which was handed down from generation to generation. Emperor Cao Pi named Kong Xian, the 21st grandson of Kongqiu, the holy marquis, with 100 households in the fief. Later, in 267, Sima Yan, the first emperor of the Jin Dynasty, named Kongzhen, the 23rd grandson of Confucius, the holy pavilion Hou. In 473, Kongcheng, the twenty-seventh grandson of Confucius, was granted the title of Chongsheng doctor by the Northern Wei Empire; in 495, Yuan Hong, the seventh emperor of the Northern Wei Dynasty, was renamed Kongzhen, the twenty-eighth grandson of Confucius, as Chongsheng Hou In 550, Gaoyang, the first emperor of the Northern Qi Empire, was named the 31st grandson of Kongqiu, Kong Chang, as Gong Shenghou. In 580, Yu Wenyun, the fourth emperor of the Northern Zhou Empire, was named Duke Zou. Yang Jian, still maintains the old title; in 608, Yang Guang, the second emperor, changed his title to Shaoshenghou. Li Shimin, the second emperor of the Tang Dynasty, changed the title of Kong Lun, a descendant of Confucius, to Baoshenghou in 637) .

2. In March, the Cao Wei Empire promoted Gongsun Gong (the second son of Gongsundu and younger brother of Gongsun Kang) of Liaodong County (Liaoyang City, Liaoning Province) to be a chariot general. 3. The Cao Wei Empire resumed the use of five baht coins (Dong Zhuo abolished five baht coins, refer to June 190). 4. In central Shu (Sichuan Province), it was rumored that Liu Xie, the last (fourteenth) emperor of the Eastern Han Dynasty, had been murdered.Liu Bei, the king of Hanzhong (who was in Chengdu at the time), mourned, changed into mourning clothes, and posthumously called Liu Xie "Emperor Xiaomin".Civil and military officials scrambled to confirm the appearance of auspiciousness and asked Liu Bei to succeed him as emperor.Fei Shi, the former military and political officer (former Sima) of Yizhou (Sichuan Province and Yunnan Province), wrote a letter to dissuade him, saying: "His Royal Highness (Liu Bei) thinks that Cao Cao and his son are persecuting the Lord and usurping the throne, so they went into exile thousands of miles away and gathered all the troops. , is about to attack the Cao family’s thieves. Now, the great chaos has not been overcome, but he himself became the emperor first, fearing that it will cause people’s doubts. Once upon a time, Gao Zu (Liu Bang) made an appointment with Xiang Yu, and he who defeated the Qin Kingdom first would ascend the throne. Wait until Xianyang ( Xianyang City, Shaanxi Province) slaughtered the city, captured Ying Ying (the third emperor of the Qin Dynasty), but still refused to surrender; let alone His Highness has not yet stepped out of the gate, and intends to stand on his own? I foolishly think: Your Highness should not adopt this strategy. "Liu Bei was very unhappy, and relegated Fei Shi to be the resident staff officer of the Yongchang County (Baoshan City, Yunnan Province) county government (department of Yongchang. The distance between Yongchang and Chengdu Airlines is 800 kilometers, separated by thousands of mountains, and it is the most dangerous area in China. . It was a murderous exile in revenge for his rebellion).

In summer, on April 6th, Liu Bei (sixty-one years old this year) took the throne (one Emperor Zhaolie) in the south of Wudan Mountain (northwest of Chengdu), he was amnesty, changed his year name to Zhangwu, and appointed Zhuge Liang (forty years old this year) One year old) as the prime minister and Xu Jing as the prime minister (Situ. The regime established by Liu Bei is still called the Han Dynasty. Because the capital is located in Shu County, we call it "Shu Han" to distinguish "Western Han" and "Eastern Han". China Entering the "Three Kingdoms Era" this year, the Cao Wei Empire confronted the Shu Han Empire; Sun Quan was still a vassal of the Cao Wei Empire in theory).

Sima Guang said: They are born small people, they cannot govern themselves, they must unite and support a king to rule.Assuming that he can prohibit cruelty, eradicate evil, protect people's lives and property, reward good deeds, punish criminals, and keep society from falling into chaos, he is an ideal king.Three generations (Xia, Shang and Zhou) ago, there were more than 10,000 feudal states within the four seas?There are people, and there are those who offer sacrifices to the altar of heaven and earth, and they are usually called "kings".Assembling all nations and governing them, establishing systems, creating laws, and issuing orders, which the world dare not disobey, is usually called a "king".The character of the king declines, and a powerful feudal state can lead other feudal states, and those who respect the king are usually called "overlords."Therefore, since ancient times, the world has been in chaos, and the feudal states have competed with each other. Sometimes the throne of the king is even suspended. The collective leadership of the Zhou Dynasty, known as the "Republic" in history).

The Qin Dynasty burned books and buried Confucianism, and with the rise of the Western Han Dynasty, scholars of the Onmyoji School began to spread the theory of "Five Virtues Cycle" (the replacement of the king's throne is like the mutual generation and restraint of gold, wood, water, fire and earth), thinking that the Qin Dynasty did not belong to "orthodox", but It is the "leap position" (deformed side branch, just like the lunar calendar has a leap month), between "wood" and "fire", it can only be regarded as "overlord", not "king", so "positive" (orthodox) "leap" ( leap bit) controversy arose.When the Han Dynasty (Eastern Han Dynasty) fell, the Three Kingdoms stood side by side.After that, the Jin Dynasty weakened and lost control, and the Five Hus disturbed the Central Plains (Five Hus: Xiongnu, Xianbei, Jie, Di, Qiang. Five Husbands and Chinese affairs, refer to the fourth and fifth centuries), the Southern Song Empire and the Northern Wei Empire entered the era of the Northern and Southern Dynasties, The north and the south were divided, and each country had its own history books, slandering and repelling each other.The southerners criticized the northerners as "Suolu", and the northerners criticized the southerners as "daoyi".

Zhu Quanzhong (Zhu Wen, the first emperor of the Later Liang Empire) replaced the Tang Dynasty (see April 907), and China fell apart.Li Cunxu (the first emperor of the Later Tang Empire) entered Bianjing (the capital of the Later Liang Dynasty, Kaifeng City, Henan Province), and compared Zhu Quanzhong to Hou Yi (the sixth emperor of the Xia Dynasty) and Wang Mang (the first emperor of the New Dynasty), and compared the time and year of the Later Liang Dynasty , all erased.But this is an extreme selfishness, not a fair generalization.I know I'm ignorant, I really don't understand what the so-called "positive" and "leap" in the previous generation are?But I only think that if a leader cannot unify China, even if he has the name of the Son of Heaven, he does not have the reality of the Son of Heaven.Although there are differences between Huayi and barbarians, benevolence and cruelty, big and small countries, strong and weak, but in fact, there is no difference between them and the ancient countries.How can it be possible to respect the "orthodoxy" of a certain country alone, while the rest are all "hypocrisy"?

If it is orthodoxy that alternates from top to bottom, who will inherit the Chen Empire?Who will inherit the Northern Wei Empire?If it is orthodox to live in the Central Plains of China, then the territory owned by the Han Zhao Empire, the Later Zhao Empire, the Former Yan Empire, the Former Qin Empire, the Later Qin Empire, and the Hu Xia Empire are all the capitals of the Five Emperors and Three Kings (Five Emperors : Emperor Xuanyuan of the Yellow Emperor, Zhuanxu the third, Ji Kuang the fourth, Yi Qi Fangxun the sixth, and Yao Chonghua the seventh. Three kings: Si Wenming, the first emperor of the Xia Dynasty, and Zitian, the first emperor of the Shang Dynasty B. Jifa, the first king of the Zhou Dynasty).If it is said that those with high moral standards are orthodox, then no matter how small a country is, there are wise kings; and during the Three Dynasties (Xia, Shang and Zhou Dynasties), there were no vicious tyrants?Therefore, the theories of "positive" and "leap", from ancient times to the present, have not had certain standards, so that people can stick to them without doubt.

The works written by minister Sima Guang only intend to explain the rise and fall of the country, record the joys and sorrows of the people, and let readers judge for themselves what is good and what is evil; what is gain and what is loss!As encouragement or vigilance.It is not intended to establish a law of praise and criticism like "Spring and Autumn", and use it to eliminate chaos and bring social order on the right track.Therefore, I dare not talk about the relationship between "positive" and "leap", but just describe it in a straightforward manner based on facts.

The Zhou Dynasty, Qin Dynasty, Han Dynasty, Jin Dynasty, Sui Dynasty, and Tang Dynasty all once unified China and passed on the throne of the king to their descendants. Although the descendants were weak and fled, they finally inherited the great cause of their ancestors and had the possibility of revival sex.The heroes of the Quartet who fought with him were all his old officials, so these kings could use the residual authority of the emperor to exert pressure.However, if other countries have the same land and scale as themselves, and have the same name as themselves (they are all emperors); and there has never been a relationship between kings and subjects, they can only be regarded as independent countries of the same status and treat each other as equals.Since they are equal and evenly matched, they should not distinguish between high and low, so as not to distort the facts and approach impartiality.

The problem is that when the world is divided, there must be "year", "month", "day" and "hour" to record the sequence of events.The Eastern Han Dynasty passed power to the Cao Wei Empire, and Cao Wei accepted it; the Cao Wei Empire passed power to the Jin Dynasty, and Jin also accepted it; the Jin Dynasty passed power to the Southern Song Empire, to the Chen Empire, to the Sui Dynasty, to the Tang Dynasty, to the The Later Liang Empire was passed on to the Later Zhou Empire, and then our Song Dynasty inherited it.Therefore, we have to use the titles of Cao Wei, Jin, Southern Song, Southern Qi, Nanliang, Chen, Houliang, Later Tang, Later Jin, Later Han, and Later Zhou to record the historical facts of other countries. Positive" and "leap" have nothing to do. The relationship between Liu Bei and the royal family of the Han Dynasty. According to legend, he is a descendant of Liu Sheng, the king of Zhongshan (Jing) in the Western Han Dynasty (refer to 1911). Relative's name.This is the same as Liu Yu, the first emperor of the Southern Song Empire, who claimed that he was a descendant of Liu Jiao, the king of Chu (Yuan) in the Western Han Dynasty; February 2009), the situation is exactly the same.True or false, it is difficult to distinguish.Therefore, I dare not compare Liu Bei with Liu Xiu (the first emperor of the Eastern Han Dynasty) and Sima Rui (the seventh emperor of the Jin Dynasty), so that he can inherit the orthodoxy of the Eastern Han Dynasty. * Liang Qichao's "On Orthodoxy" said: The biggest mistake of Chinese historians is no more serious than emphasizing "orthodoxy".People who emphasize "orthodoxy" think that the world cannot live without a king, so there is "orthodoxy".He also believes that "the sky has no two suns, and the people have no two masters", so there is almost "orthodoxy". The meaning of "tong" is: established by heaven and respected by the people; In this bull's horns, he waved his arms, stared wide-eyed, used pen and ink to speak, fought hard, rambled, and was out of control.In fact, it can be explained in one sentence, that is: I am bound by slavishness, and I just intend to incite the slavishness of future generations. The term "unification" began in "Spring and Autumn", and "Chunqiu Gongyang Zhuan" said: "Why is it called 'Spring King Zhengyue'? It's just a big unification." This is the basis for the emphasis on "orthodoxy" by later generations of Confucianism.But I don’t know that the “Great Unification” refers to the “Three Traditions” (the “Three Traditions” refer to Zhengshuo of the Xia, Shang and Zhou dynasties; some people think that the Xia Dynasty worshiped black, the Shang Dynasty worshiped white, and the Zhou Dynasty worshiped red, also known as "Three traditions". The mystery is hard to explain), "Spring and Autumn" has many themes, and "combining the three traditions" is an important key. The meaning of "connecting the three traditions" is just to explain: the world belongs to the people of the world, and it cannot be taken as private property by one surname and family.It is exactly the opposite of the so-called "unification" of later generations of Confucianism.Only because ambitious people want to take the country as their own, but they are afraid that the people will not agree, they declare: "This is given to me by God. I was born with this privilege, and no one else is allowed to intervene." Established, then he has a reason to be domineering, cruel and cruel, and the people cannot say that he is unrighteous.Those who have a little bit of thinking ability and are unwilling to be humiliated are immediately covered with vicious crimes such as "disloyalty", "disrespect", "big rebellion" and "immorality", and are eradicated and destroyed. "Book of Rites" says: "Only one who has the support of the majority of the people can be a king." Therefore, if there is no "unification", let it be.The history of Western countries is mainly to describe the origin of the people of a country, as well as the reasons and results of development, progress, ups and downs, rise and fall.Because the people have "unity", but the king has no "unity".The so-called "unification" of the king is nothing but a family tree, a biography of a person, and it cannot be faked as a country's history, let alone labor historians argue.Submitting the country orthodoxy to the king is tantamount to treating the people of the whole country as nothing.The personality and human rights of the people of the whole country will always fall into the abyss, unable to stand on their own, all of which are disasters caused by this kind of argument.It is an orthodox erroneous view not to rule out kings, but intends to write history. No matter how many history books there are, it will only increase the suffering of the people. The meaning of "orthodox" is absurd enough, "orthodox" is not "orthodox", let alone where to start.Of course, it has its arguments, and the arguments are deeply rooted in the hearts of the people. The persistence of "orthodoxy" began in the Jin Dynasty and flourished in the Song Dynasty.The "orthodoxy" affirmed by Zhu Xi in "Tongjian Compendium" are: Qin Dynasty, Western Han Dynasty, Eastern Han Dynasty, Shuhan Empire, Jin Dynasty (including the Jin Empire), Southern Song Empire, Southern Qi Empire, Nanliang Empire, Chen Empire, Sui Dynasty, Tang Dynasty, Later Liang Empire, Later Tang Empire, Later Jin Empire, Later Han Empire, Later Zhou Empire.In the 18th century of the Qing Dynasty, Hongli (the sixth emperor of the Qing Dynasty) wrote the "Yubian Tongjian" and continued, so: the Song Dynasty, Yuan Dynasty, Ming Dynasty, and Qing Dynasty, the so-called "orthodox", but so and so, this so so.The theory on which it is based, as a criterion for judging whether "orthodox" is not "orthodox", there are about six items: 1. Judging by the size of the land.Whoever unifies China, no matter what kind of person he is, respects him as orthodox, such as the Jin Dynasty and Yuan Dynasty. Second, use the long-term judgment of the existence of the regime.Although China is unified, the time spent on the throne is too short, so it is not orthodox, such as the Western Chu Dynasty and the New Dynasty. 3. Those who have the blood of the previous kings are orthodox, such as the Shuhan Empire, the Jin Empire, and the Song Empire, and others are all hypocrites. 4. Those whose capital is established on the site of the previous capital are orthodox, such as the Cao Wei Empire, and others are all hypocrisy. 5. The latter dynasty is called orthodoxy, and the dynasties it inherited also become orthodox. For example, because of the Tang Dynasty, the Sui Dynasty became orthodoxy; because of the Song Dynasty, the Later Zhou Empire became orthodoxy. Sixth, the dynasties established by the Han people are orthodox, such as the Southern Song Empire, the Southern Qi Empire, the Nanliang Empire, and the Chen Empire, and the dynasties established by other ethnic groups are all hypocritical. The above six items contradict each other.If one item is reasonable, then that item does not make sense; if one item is reasonable, this item does not make sense.According to Zhu Xi's "Tongjian Compendium" and "Tongjian Collection" and other regulations, there are more conflicts before and after, and there is no certain standard for advancing and retreating.Let me ask: If the orthodoxy is the one with the most land, at the time of the heyday of the former Qin Dynasty, it was several times larger than the territory of the Eastern Jin Dynasty.In the era of the Song and Jin conflicts, the territory of the Jin Empire accounted for two-thirds of China at that time. In this situation, who is orthodox?Who is the hypocrites?If it is determined by the duration of the regime, the time for the establishment of the Northern Wei Dynasty far exceeds that of the Southern Song, Southern Qi, Nanliang, and Chen (171 years of the Northern Wei Dynasty; 60 years of the Southern Song Dynasty, 24 years of the Southern Qi Dynasty, 86 years of the Southern Liang Dynasty, Thirty-three years of Chen); Wuyue and Southern Han established the country far longer than Houliang, Houtang, Houjin, Houhan, and Houzhou (72 years of Wuyue, 55 years of Southern Han; 17 years of Houliang, 14 years of Houtang, The 11th year of the Later Jin Dynasty, the 33rd year of the Later Han Dynasty, and the 10th year of the Later Zhou Dynasty); Xixia began in the 1880s and ended in the 1320s. For more than 350 years, it was almost the same time as the Han Dynasty and the Tang Dynasty. Equal, but the territory is vast and thousands of miles, who is orthodox in this situation?Who is the hypocrites? If it is determined by the blood of the previous royal family, then the Qi State and the Song State in the Spring and Autumn Period coexisted at the same time; the Zhou Dynasty had to become a tyrant.And Li Pan of the Ming Dynasty believed that Xiao Kui, a vassal of the Northern Zhou Empire (the eighth emperor of the Southern Liang Empire), was a usurper.In 1661, it had been eighteen years since the Qing Dynasty ruled China. The remnants of the Ming Dynasty, Zhu Yousong (eighteen), Zhu Yujian (nineteen), and Zhu Youlang (twentieth), were still alive. And they still use their year names (Hongguang, Longwu, Yongli). In this case, who is orthodox?Who is the hypocrites?If it is determined by the old capitals of previous dynasties, the lands owned by Han Zhao, Later Zhao, Qian Yan, Former Qin, Later Qin, Hu Xia, and Northern Wei are all the capitals of the Five Emperors and Three Kings.The people under the Jin Empire are all people left over from the Han and Tang Dynasties.In this case, who is orthodox?Who is the hypocrites? If it is determined by the later dynasties, since the Jin Dynasty is orthodox, why is the mother body of the Jin Dynasty, Cao Wei, not orthodox?Some people think that both the Shu Han and Jin are orthodox, but the power of the Jin Dynasty was taken from Cao Wei. Could it be that it was taken from the Shu Han?Tang was orthodox, and the Sui Dynasty before Tang also became orthodox. However, the Northern Zhou Dynasty, the parent body of the Sui Dynasty, and the Northern Wei Dynasty, the parent body of the Northern Zhou Empire, why was it not orthodox?Some people say that the Chen Empire was orthodox, and they also said that the Sui Dynasty was orthodox. Did the Sui Dynasty establish its political power because it destroyed the Chen Empire?In this case, who is orthodox?Who is the hypocrites?If the decision is made with the Han people as the main body, they are patriotic and have national righteousness, but they are still trapped in the fascination of "unification".For thousands of years, it has not been able to determine everything.The emperors of the Later Tang Empire, the Later Jin Empire, and the Later Han Empire, but three small tribes of the Shatuo nationality, stole land the size of a palm, but everyone had the cheek to say that they were orthodox.From the Song Dynasty to the Ming Dynasty, for more than a hundred years, the descendants of the Yellow Emperor had no size of land, but the so-called orthodoxy of historians still existed.In this case, who is orthodox?Who is the hypocrites?Scholars who insist on "orthodox" theory cannot justify themselves. Orthodoxy arose for two reasons: First, the subjects at that time had selfishness towards their own country.Sima Guang pointed out: "Since the Southern Song Dynasty and the Northern Wei Dynasty, all countries have their own history books, which are mutually exclusive. The southerners criticized the northerners as 'Suolu', and the northerners criticized the southerners as 'Daoyi'. The Later Liang Empire replaced the Tang Dynasty, and China was torn apart. When Li Cunxu entered Bianjing, he compared Zhu Quanzhong to Hou Yi and Wang Mang, and completely obliterated the time and year when Hou Liang was in power. This is all extreme selfishness, not a fair general theory." Sincerity is the truth.Since ancient times, there has been no dispute over orthodoxy than Cao Wei and Shu Han.Those who adhere to the "capital theory" believe that the Cao Wei Empire is orthodox, and those who adhere to the "blood relationship theory" believe that the Shu Han is orthodox.Chen Shou insisted that Cao Wei was orthodox, and Xi Zouchi insisted that Shu Han was orthodox.Because Chen Shou was born in the Jin Dynasty, and Xi Chiu Chi was born in the Jin Empire.The capital of the Jin Dynasty was the capital of the previous dynasties. If the "capital theory" was not adopted, the Jin Dynasty would be an arrogance. Chen Shou said that Cao Wei was orthodox in order to prove that Jin was orthodox.When Xi chiseled teeth, the Jin Dynasty crossed south. If the "blood relationship theory" was used instead of the "capital theory", Han Zhao, Later Zhao, Former Qin, and Later Qin became orthodox, and the Jin Empire became a false one instead; Xi chiseled Therefore, the purpose of affirming that the Shu Han is orthodox is to affirm that the Jin Empire is orthodox. After that, Sima Guang advocated that Cao Wei was orthodox, while Zhu Xi advocated that Shu Han was orthodox.Because Sima Guang was born in the Song Dynasty, and Zhu Xi was born in the Song Empire.The Song Dynasty usurped the Later Zhou Dynasty and established the old capital Bianjing, which was the same model as the Jin Dynasty usurped Cao Wei and established Luoyang as the capital.Sima Guangcai's "capital theory" regarded Cao Wei as orthodox, which also made the Song Dynasty orthodox.After the Song Dynasty went south, it made the same mistake as the Jin Dynasty. Zhu Xi adopted the "blood relationship theory" and regarded the Shu Han as orthodox, which also made the Song Empire orthodoxy.All in all, they all contributed their talents for the benefit of the king at that time.The rise of the Qing Dynasty in remote and foreign lands and its domination of China is completely similar to that of the Liao Empire, Jin Empire, and Yuan Dynasty.Therefore, in 1645, when the Qing government discussed the issue of sacrificial offerings to emperors of the past dynasties, the Ministry of Education (Ministry of Rites) wrote a letter saying: "The Song Dynasty paid tribute to the Liao Empire. It seems that it should not be missed.” It is almost believed that Liao and Jin are orthodox, and Song is arrogance.From this, it can be shown that for thousands of years, the endless discussions about "orthodox", "unorthodox", "authentic" and "non-authentic" were all due to the fate of the master and the master's slave at that time, in order to protect a family's private property. out of business.Unexpectedly, after the passage of time, people who write history are still generous to others, arguing among chickens and worms, I really don't know where the spirit comes from. Second, because the shallow Confucian school intellectuals do not understand the original meaning of the classics, slavishness erupts, and they try to incite others to be slavish.This group of corrupt scholars believes that emperors are the most sacred, and that a country cannot live without sacredness for even an hour, and it cannot have two sacred ones at the same time.When everyone is not holy, among a group of "rebellious officials", "thieves", "thieves", "dogs and robbers", "enemies" and "barbarians", one must find a person or a family, and congratulate him like a puppet: "He is holy." When there are too many such holy things, you must find another person or a family among them, worship and say: "He is really holy." Others are still "rebels" and "thieves"" Thief", "Dog Stealer", "Chou Bandit" and "Yi Di". The strangest thing is that the same person is called a "bandit" in A's history book, and a "virtuous" in B's history book.Even in the same book, he is called "bandit" today and "virtuous" tomorrow.The holy is the holy, the thieves are the thieves, the bandits are the bandits, and the virtuous are the virtuous.Why one person has two personalities at the same time.As the proverb goes: "Success is king, defeat is bandit." This is the only criterion for adhering to "orthodoxy".For example, Wan Yanliang (fourth emperor of the Jin Empire), "Song History" called him a "thief", "captive" and "enemy"; Writers, but also listed as "official history."Not to mention the contradictions of "Zhuge entering the bandit" and "the prime minister leaving the teacher" ("Three Kingdoms").Like Zhu Quanzhong (the first emperor of the Later Liang Empire) and Zhu Di (the third emperor of the Ming Dynasty), they were called traitors and bandits at first, but suddenly they became emperors of a certain ancestor.As for Cao Pi and Sima Yan, they were called "Gong" after a while, then "King" and then "Emperor". However, I can't help but mourn for the Huns Shanyu Modun and the Turkic Khan Ashina Tubi, and I can't help but mourn for the Seven Kingdoms in the Seven Kingdoms Rebellion of the Western Han Dynasty, the Eight Kings of the Eight Kings Rebellion in the Jin Dynasty, and The disciples of Liu An and Zhu Chenhao are sad.I cannot but grieve for the disciples of Shangguan Jie, Dong Zhuo, Huan Wen, Su Jun, Hou Jing, An Lushan, Zhu Bi, and Wu Sangui.I cannot but mourn for the leaders of Chen Sheng, Wu Guang, Xinshi Bianmin, Pinglin Bianmin, Bronze Horse Bianmin, Chimei Bianmin, Yellow Turban Bianmin, and the disciples of Dou Jiande, Wang Shichong, Huang Chao, Zhang Shicheng, Chen Youliang, Zhang Xianzhong, Li Zicheng, and Hong Xiuquan .If their luck is good, they make great achievements, and go one step further, sitting on the throne of the king of God, and become "Chengtian Guangyun, Shengde, Shengong, Zhao Ji, Li Ji, Ming, Wensi, Ruizhe, Xianwu, Yi, Hongwen, Wealthy, Zhonghe, Dacheng, Dingye, Taizu Gao "Emperor", don't worry that future generations will not have historians who are erudite, honest, and advocating the right and right, who don't respect but are sincere.Dare to "slander" (refer to 117 years ago), the crime is "disrespect".Dare to criticize, the crime is "big immorality".This is not an extreme statement. Just think about it, how can the character of Zhu Yuanzhang (the first emperor of the Ming Dynasty) compare with that of Dou Jiande?How can Xiao Yan (the first emperor of the Southern Liang Empire) be as talented as Wang Mang (the first emperor of the New Dynasty)?How can the martial arts of Zhao Kuangyin (the first emperor of the Song Dynasty) compare with that of Xiang Yu (the first king of the Western Chu Kingdom)?How can Li Cunxu (the first emperor of the Later Tang Empire) be as powerful as Suba Maodun (the second Chanyu of the Huns Khanate)?How can Yang Jian (the first emperor of the Sui Dynasty) inherit the country for a long time compared to Li Yuanhao (the first emperor of the Xixia Empire)?Zhu Quanzhong (the first emperor of the Later Liang Empire) owns a vast land, how can it compare with Hong Xiuquan (the first emperor of the Taiping Heavenly Kingdom)?But those characters who are not comparable to humans have become sacred in thousands of years of history.I have no way to explain it, so I can only explain it as: "fortune and misfortune!" Therefore, history is also a gamble, a child's play, the domain of ghosts, and the den of snobbery.Writing history with this standard, why not expel all people in the world to be beasts?But the rotten intellectuals of the Confucian school are still shouting loudly: "The orthodox one is the scriptures of heaven, the righteousness of the earth, the ethics of people, the foundation of the country, and the defense of the people." I have to hate this group of people for poisoning the world. very. If you don't discuss "orthodoxy", you must discuss "orthodoxy". I think that since the Zhou Dynasty, there has been no orthodoxy in Chinese history.First, if the barbarians cannot be considered orthodox, the Yuan, Later Tang, Later Jin, Later Han, Northern Wei, Northern Qi, Northern Zhou, Liao, and Jin must be discarded.Second, usurpation cannot be considered orthodox, so Cao Wei, Jin, Southern Song, Southern Qi, Nanliang, Chen, Northern Qi, Northern Zhou, Sui, Hou Zhou, Song, and Tang must also be abandoned.Third, if bandits cannot be considered orthodox, then the Later Liang Dynasty, Ming Dynasty, Western Han Dynasty, and Eastern Han Dynasty must also abandon them.Who, then, is orthodox?The answer is: Orthodoxy should take the country as the main body, not the king; it should take the people as the main body, not one person and one family. Orthodoxy”, let alone “orthodoxy”.If it is necessary to determine orthodoxy, it should follow the example of countries with constitutional monarchies such as Britain and Japan, and use the constitution to determine the rules of emperor succession.When the new king came to the throne, he declared to the people his oath to abide by the constitution, and the people accepted his oath.In this way, it does not violate the righteousness of "the majority of the people produce a king", and it is considered "orthodox". The question is, where does China have thousands of years of history?There are people who are discussing whether they are unified or not, and whether they are righteous or not. I have to pity their stupidity and hate their absurdity.I hope that there will be excellent historians in the future who will pay attention to the three aspects of the Chinese people's prosperity and decline, strength and weakness, and masters and slaves. * Liang Qichao's "On the Chronicle" said: Someone asked me: "You have exhausted your refutation of 'orthodoxy'. However, the intention of traditional historians to discuss orthodoxy is not necessarily what you said. Because, as long as there is history, there must be chronology; and To record the year, we must use the year names of the emperors. Therefore, we have to choose one as the main body and the others as abnormal offshoots. Sima Guang has already explained it in detail." I replied: "If this is the case, I will discuss it with you. 'Chronicles'." The purpose of all symbols is to save people's brainpower.So the notation must be simple and not complicated.Before there is communication between countries, each remembers its own year, and it is impossible to agree on the same thing, which is helpless.When the countries are connected, the number of negotiation events is increasing day by day, and the years of the countries are not consistent with each other because of the different marks, which not only makes people's brains hard, but also makes it very inconvenient to deal with affairs.Confucius wrote "Spring and Autumn", first pointing out: "You can't change the year name of the king of the country." It is to combine ten thousand kinds into one, and make the complicated simple, which has profound meaning. However, in a region, there are several kinds of chronology at the same time, which certainly causes trouble.That is, within a hundred years, the chronological marks are constantly changing, causing the same degree of trouble.Why?The former is horizontally complex, and the latter is vertically complex.Chinese historians insist on using the emperor's year name to record the year. Don't they think that the emperor is the largest animal in a country?The problem is that the longest reign of an emperor did not exceed sixty years (Xuanye, the fourth emperor of the Qing Dynasty, reigned for sixty-one years, which is unique among thousands of years in China).The shortest period is five years, three years, two years, one year, or even half a year.Moreover, during the reign of ancient kings, some of them could change their year names more than a dozen times, which was messy and difficult to track down.According to the year title contained in "Qi Shi Ji Yuan Bian", there are no less than a thousand "orthodox" and "alleged" added together.Taking what historians call "orthodox" year titles alone, there are a total of 316 in the two thousand years from 140 BC to the end of the nineteenth century today.Now, it is advisable to randomly pick out one of the 316 year names and ask all scholars, I am afraid that no matter how knowledgeable a person is, I am sure he does not know the time position of the year name.Ever since, obsessively remembering the year has become an important topic for historians or readers, and it is a waste of energy to spend on it. When we read Western history, we see how many thousands and hundreds of years they say, or centuries, and we can tell how many years are away from today at a glance.Some people changed it into the Chinese year name when translating, and said "a certain year in Tang Dynasty" and "a certain year in Song Dynasty", but they were at a loss as to what it referred to (translate Western books into Chinese books, and use Chinese year names instead) No. It is the most unreasonable. Not only is it confusing and difficult to remember, but it also violates the principle of "names follow the master". It goes without saying that it is absurd to use the Western calendar when describing Chinese history)?Chinese people are more familiar with Chinese symbols than foreigners.But the Chinese people find Chinese symbols as difficult as heaven, what is the reason?One is extremely simple and the other is extremely complex.As long as you understand this, the method of using the emperor's year to record the year will inevitably not exist in today's civilized world for a long time. Westerners use the era of Jesus, which is only 1,400 years later.The ancient Babylonians used King Nabonaza as the era (747 BC).At the beginning, the Greeks used the year of the reign of the consul or the high priest as the era, and later changed to the era of the High Priest of the Spirit (767 BC).The Romans used the year when the city of Rome was first founded as the era (753 BC).Muslim countries use the year when the founder Muhammad took refuge as the era (622).The Jews used "Old Testament Genesis" as the era (3761 BC).Since the founding of Jesus, the church has used the year of Jesus' crucifixion as the era.In the sixth century, a priest in Rome proposed to use the year of Jesus' birth as the epoch. Today, more than half of the world adopts it.This is the gradual improvement of Western calendar symbols, from complex to simple.The main thing is: Unless one was born in an extremely barbaric age, there is absolutely no such thing as an emperor's year as a date-of course there are exceptions, only China, Korea, and Japan. Someone asked: "So, what year should China use?" The answer was: In the past, when the Shanghai Strong Society was first established, there was a big book: "2473 after Confucius died." He was so frightened that his tongue was sweating, his face was ashen, and he said in horror: "This is not honoring the Zhengshuo (year title) of this dynasty (Qing Dynasty), but worshiping Jesus!" But he didn't know that this was Sima Qian's original idea. The big book "Historical Records Biography of Laozi": "275 years after the death of Kong Qiu." And other countries and families all write "After the death of Kong Qiu".Recently, after discussions among scholars, it is believed that the day of death should not be commemorated when commemorating birthdays.It is better to use the year of Confucius' birth than the year of Confucius' death. Now there are several newspapers that use this year.Books written by people with broad knowledge are often adopted, and they are bound to spread to the world. Using Confucius' birthday as the era has four characteristics: The symbols are simple and easy to remember, one of them.There is no need for the thieves who are attached to the country to fight for "positive" and "leap", the second.Confucius is the most holy in China. It is used to record the year, which makes people have the idea of ​​​​respecting the leader and patriotism. The third is.Chinese historical deeds only began to increase after Confucius, so it is easy to use.Before Confucius, it followed the example of "Western calendar BC" and made it "Kongqiu BC".Fortunately, there are not many historical sites, so it is not enough to be a disease. Fourth.With these four advantages, the era of Confucius can be implemented for a hundred generations without wavering.Some people think that the Chinese are descendants of the Yellow Emperor, and plan to use the Yellow Emperor Era.Some people think that Kongqiu Tuogu reformed the system and planned to use the Yiqi Fangxun (Yao) era.Some people think that China was officially opened up during the time of Si Wenming, and planned to use the era of Si Wenming (Yu).Some people think that China was unified in the Qin Dynasty and intend to use the Qin Dynasty as the chronology.All these and so on are all difficult to explain in terms of facts and lacking in justice, so it is not worth refuting them one by one.Therefore, using Confucius' birthday as the epoch should be recognized by future historians. The year and era must change, not just because of the boringness of the "orthodoxy" and "leap position" disputes.However, once the era does not use the emperor's title and year title, historians will lose their tools even if they want to fight for "orthodoxy" and "leapship".Otherwise, like Wang Mang's obscenity and Wu Zetian's obscenity, historians have to use their "Shi Jianguo", "Tianfeng", "Dihuang", "Guangzhai", "Chuigong", "Yongchang", "Heavenly Grant", "Longevity" Year titles such as "Yanzai", "Tianchu", "Long Live Dengfeng", "Shengong", "Sacred Calendar", "Jiushi" and "Chang'an" were placed under "Jianyuan" (the first reign title in China), and "Guangxu" (When Liang Qichao wrote this article, the reign title of the Qing Dynasty), it is not too much to cause a stain on Chinese history.What's more, Wang Mang and Wu Zetian are not the only ones polluting Chinese history? Bo Yang said: Sima Guang was an extreme conservative. In the eleventh century, he led the old party and opposed the new party led by Wang Anshi who advocated reform, causing serious harm to the Song Dynasty and the Chinese people.However, on the issue of "orthodoxy", he has made an important breakthrough.Liang Qichao believed that Sima Guang gave the "Orthodoxy" to Cao Wei for the benefit of the Song Dynasty. I think his judgment was correct, but there may be another reason that forced him to make such a decision, that is, if the "Orthodox" For the Shu Han Empire, "264" became a big vacancy (Shu Han died in Cao Wei in 263, and Cao Wei died in Jin in 265).In other words, if Sima Guang's method was not used, in 264, the Chinese history books would not be able to mark which year it was?This is a substantial difficulty. We all agree with Sima Guang and Liang Qichao's precise refutations of disputes such as "orthodoxy", "allegation", "year title" and "Zhengshuo".而且了解，司马光所作的这项突破，在当时的政治环境下，冒有很大风险。所以他才不得不作长篇大论，耐心解释。因为他可能被罩上忠“贼”不忠“汉”的铁帽，脑浆崩裂。梁启超迟生了八百年，当然拥有更多的资料和更积极的见解。不过，每个人都无法超越他的时代太远，所以在司马光的上，仍不得不差异处理，像“正统”君王称“帝”，“僭伪”君王称“主”。而梁启超也只能走到孔丘纪年，不能再进一步，所以他认为用耶稣纪年，其荒谬不容置疑。 我们最大的幸运是站在前人的肩膀上，所以超过前人（同样道理，后人也会站在我们肩膀上，超过我们），能有更好的条件和更好的工具解决这个问题。那就是，我们直接的使用耶稣纪元。孔丘纪元跟韩国的檀纪、泰国的佛历、阿拉伯国家群的回历一样，固然有梁启超所赞扬的特色，但它仍孤立于世界之外，当全世界十分之九的国家都使用耶稣纪年（比梁启超时的二分之一，已大量增多），单独另创一个系统，似乎多此一举。结果仍然得列一个年份对照表，何必再找一个新的绊脚石？纪年只是计时的工具，工具越方便越锐利越好，不应管它是什么人制造的。若干对耶稣深恶痛绝的国家，照样使用耶稣纪元，并不伤害国家的尊严。首创此例，《柏杨版资治通鉴》跃马继进。并不是我们聪明睿智，而是司马光、梁启超给我们的启示，至为深刻；古史书带给我们的困扰，沉重而烦琐，必须解决，而我们庆幸已经解决，后人会失笑做这件事有什么了不起，但只有突破桎梏的当事人——包括司马光在内，才知道桎梏的僵硬性和杀伤威力。 5、孙权把首府从公安（湖北省公安县）迁到鄂城（湖北省鄂州市），把鄂城改名武昌。 6、五月十二日，蜀汉帝国（首都成都）皇帝刘备，封夫人吴女士当皇后。吴皇后，是偏将军吴懿的妹妹，曾嫁给刘璋的老哥刘瑁。封儿子刘禅当皇太子，为刘禅娶车骑将军张飞的女儿当太子妃。 7、当初，魏王曹操进入邺城（河北省临漳县西南邺镇）时（参考二〇四年八月），还是高级皇家警卫指挥官（五官中郎将）的曹丕，看见袁熙的妻子中山（河北省定州市）人甄洛美貌非常，不由神魂飘荡。曹操遂聘甄洛做曹丕的妻子，生下儿子曹叡。等到曹丕当上皇帝（参考二二〇年十月），安平（河北省冀县）人贵嫔（小老婆群第一级）郭女士，正受宠爱。甄洛被留在邺城，跟曹丕不能见面，大失所望，忍不住口中抱怨。郭女士打小报告陷害，曹丕暴跳如雷。六月二十八日，曹丕派人前往邺城，强迫甄洛自杀。 8、曹丕因为皇家祭庙仍在邺城之故，特别在洛阳皇宫建始殿，祭祀老爹曹操，祭礼像普通民家。 9、六月二十九日，日食。曹魏帝国（首都洛阳）有关单位奏请罢黜全国武装部队总司令（太尉）贾诩。曹丕下诏说：“天变灾异，主要的是谴责元首，而竟把过失推给四肢，岂是姒文命（禹）、子天乙（汤）归罪于己的本意？文武百官应各尽职责，以后如果天地神灵再发出警告，不要弹劾三公。” 10、蜀汉帝国皇帝刘备封他的儿子刘永当鲁王、刘理当梁王。 11、刘备深以关羽被孙权袭杀为耻，准备对孙权发动攻击。翊军将军赵云反对，说：“国家的敌人，是曹操，不是孙权。如果先灭曹操，则孙权自然归附。而今曹操虽然去世，儿子曹丕篡位。正当乘着人心不服之际，早日夺取关中（陕西省中部），占据黄河、渭水上游，讨伐叛乱，关东（函谷关以东）义士，势必携带粮食，驱策马匹，迎接王师。不应该放弃曹魏而先跟孙权交锋。会战一旦开始，不可能立刻判定胜负，不是上等策略。”文武官员劝阻的非常之多，刘备全听不进去。广汉郡（四川省广汉市）平民秦宓（音mi），上书警告刘备：“天时不当，出军必然不利。”刘备逮捕秦宓，囚入监狱，后来才把他释放。 最初，车骑将军张飞，雄壮勇猛，仅次于关羽。关羽对部属士卒非常照顾，但对士大夫却态度骄傲。而张飞恰恰相反，礼敬士大夫，却不体恤士卒。刘备常常告诫张飞：“你杀人太多，每天鞭打壮士，却教他们在你左右服侍，这可是制造灾祸的做法。”但张飞不能改正。刘备下令各军动员，将攻击孙权，张飞当率领一万人由阆中（巴西郡郡政府所在县·四川省阆中市）到江州（巴郡郡政府所在县·重庆市）会师。开拔前夕，帐下部将张达、范强，刺杀张飞，拿着张飞人头，投奔孙权。刘备听到张飞大营司令官（都督）有表章上奏的报告，惊骇说：“苍天，张飞已死！” 陈寿曰： 关羽、张飞，都被称为“万人之敌”，是当世的虎臣勇将。关羽报恩曹操，张飞义释严颜，都有国士风范。然而，关羽刚愎自负，张飞暴躁寡恩，正由于这些缺点，使他们事败身死，这是正常现象。 12、秋季，七月，蜀汉帝国大军东进，孙权派人求和。南郡（湖北省江陵县）郡长诸葛瑾写信给刘备：“陛下跟关羽的关系，比跟先帝（刘协。当时传言刘协已死）的关系，哪一个较亲？荆州土地，比起全国，哪一个较大？双方既都是你的仇敌，选择打击对象时，也应有先有后。了解这几项，就很容易下定判断。”刘备不理。 当时，有人传播谣言，说诸葛瑾已派出亲信，跟刘备秘密交往。孙权说：“我跟诸葛瑾，有同生共死的盟誓，诸葛瑾之不负我，犹如我之不负诸葛瑾。”然而谣言更烈，而且绘声绘影，听起来跟真的一样。镇西将军陆逊上书建议：既明知道诸葛瑾绝对没有此事，应该有所表示，免得他内心不快。孙权回答说：“诸葛瑾跟我共事多年，恩情如同骨肉，互相了解至深。他的为人，非正道的路不走，非大义的话不说。刘备从前曾派他老弟诸葛亮到吴郡（江苏省苏州市），我曾经告诉诸葛瑾：'你跟你老弟同一个娘亲，是至亲兄弟，而且老弟追随老哥，名正言顺，为什么不想办法留下诸葛亮？诸葛亮如果留在你的身旁，我当写信给刘备解释，主意你要自己决定。'诸葛瑾说：'我老弟失身刘备，君臣之分已经确定，在大义上没有二心。他不能留，犹如我不能往。'这话足以上感神明，今日岂会有此？前些时接到一些虚妄的报告，当时我就转给诸葛瑾过目，并亲笔写信给他。我跟诸葛瑾，可谓神交，不是外面一些流言所可以离间。知道你的关心，特别把你的表章加封转给诸葛瑾，使他知道你的心意。” 蜀汉帝刘备，派将军吴班、冯习，率武装部队四万人，在巫县（重庆市巫山县）击败孙权部将李异、刘阿，进逼秭归（湖北省秭归县）。武陵郡（湖南省常德市）蛮夷，都派人前往蜀汉，要求进军。孙权命镇西将军陆逊，担任总司令官（大都督），“假节”（帝王才有符节，才可以教人“持节”“假节”，孙权官职，原是东汉王朝的“骠骑将军”“假节”“荆州州长”“南昌侯”。曹魏帝国建立后，孙权的态度不明。而将军或侯爵，都不能使人“持节”“假节”，而今竟发出符节，说明建立独立政权的心理准备已经完成），率领将军朱然、潘璋、宋谦、韩当、徐盛、鲜于丹、孙桓等共五万人抵御。 13、曹魏帝曹丕的老弟：鄢陵侯曹彰、宛侯曹据、鲁阳侯曹宇、谯侯曹林、赞侯曹衮、襄邑侯曹峻、弘农侯曹干、寿春侯曹彪、历城侯曹徽、平舆侯曹茂，一律晋封公爵，只安乡侯曹植，改封鄄城侯。 14、曹魏帝国兴筑陵云台（洛阳城内）。 15、最初，曹丕要文武官员判断：刘备会不会出兵为关羽复仇。大家一致认为：“蜀汉不过一个小国，名将不过一个关羽，关羽既死，大军已破，全国忧愁恐惧，所以不可能出兵。”只高级咨询官（侍中。进入三国时代，官制改变，主要的是若干宫内官转为宫外官，虽保持原名，但性质已不相同。“侍中”改译为“高级咨询官”，所属“侍中省”译“咨询署”；另外，“尚书”改译为“政务署”、“中书”改译“立法署”）刘晔说：“蜀汉虽然弱小，但刘备却准备用武力锻炼自己壮大。所以，势必动员大军，用以表示绰绰有余。而且，关羽跟刘备，义如君臣，恩同父子；关羽死于敌人之手，如果不能出兵复仇，在情分上就有缺憾。” 八月，孙权派人前往洛阳，正式归降曹魏帝国，向曹丕称臣，奏章恭敬卑微，并送于禁返国（在刘备复仇大军压力下，孙权不得不向曹丕屈膝）。文武官员一致道贺，唯独刘晔警告说：“孙权无缘无故，投降归附，内部一定有紧急情况。孙权前杀关羽，刘备一定出兵复仇。外有强大敌人，民心不安，又怕中国（曹魏）乘机动手，所以才献出土地，向我们归降，一则阻止中国的攻击，二则利用中国的声势，振奋国内人心，而使敌人惊疑。天下三分，中国拥有十分之八，蜀汉跟孙权，只不过各保一州（蜀汉帝国只据益州，孙权只据扬州）。受到山川阻隔，有急难时，互相救援，这是微弱小国有利的地方。想不到却自己互相攻伐，是上天决心灭亡他们，谁也阻挡不住。我们应出动大军，渡江进击。蜀汉攻击他的边境，我们攻击他的心脏，孙权之亡，不出十日。孙权亡，则蜀汉势力孤单，即令把孙权土地割一半给蜀汉，蜀汉也不能长久存在，何况蜀汉只得到他们的边境，我们却得到他们的本土。”曹丕说：“别人投降称臣，我们却乘机翻脸，恐怕阻塞天下英雄归降之心。不如接受，而去袭击蜀汉的背后。”刘晔说：“蜀汉远而孙权近，蜀汉发现中国攻击它的背后，一定回军迎战，缠斗不止。现在，刘备正在盛怒，起兵攻击孙权，听说我们也出动大军，知道孙权一定覆亡，心里高兴，一定迅速挺进，跟我们争夺孙权土地，绝对不会克制自己的怒气，作一百八十度转变，反而援救孙权。”曹丕不理，遂接受孙权投降。 Bo Yang said: 孙权之存亡关键，间不容发，刘晔的谋略如果实施，中国历史将从二二一年开始重写。曹丕不是一个统一天下的雄才，夺得帝位后，已经踌躇满志，不知道天下江山每一寸都要血汗换取。如果曹操迟死三年，对这个天赐良机，定有闪电反应。假定有幸运之神的话，幸运之神正专心一意看顾孙权，使曹丕沉醉在恍惚之境。试看他的理论根据：“别人投降称臣，我们却乘机翻脸，恐怕阻塞天下英雄归降之心。”这话在群雄并起时，是至理名言；而今，孙权之外，不过只剩下刘备，还有其他什么英雄？难道能鼓励出刘备归降之心？ 16、于禁的头发胡须，全都雪白，形容憔悴（他内心受到压力的沉重，全部显现），晋见曹丕，流泪叩拜。曹丕安慰他，引用荀林父、孟明视例证（前五九七年，楚王国攻击郑国，晋国国务官荀林父救郑，跟楚军在邲邑会战，晋军大败。晋国国君姬孺仍用荀林父，灭赤狄部落。前六二七年，秦国大将孟明视，向郑国发动奇袭，在崤山被晋国伏兵生擒。获释后，秦国国君嬴任好仍委以重任，遂称霸西戎），任命于禁当安远将军，教他前往邺城祭拜曹操墓园（高陵）。而曹丕却事先在曹操墓园房舍中，绘出“关羽战胜”“庞德发怒”“于禁降服”壁画。于禁看见，惭愧悔恨，发病，逝世。 Sima Guang said: 于禁率大军数万之多，战败不能死节，投降敌人。后来释放回国，曹丕罢黜他可以，诛杀他可以，而竟用壁画羞辱他，不像是一个君王。 Bo Yang said: 专制独裁头目，大都残忍无情，自己怕死怕得要命，却偏偏喜欢慷他人生命之慨，要求别人为他而死。西汉七任帝刘彻，天天求仙找药，希望长生，可是对李陵战败被俘，却大发雷霆，不但诛杀李陵全家，连司马迁也处腐刑。曹丕比刘彻似乎稍好，于禁陷入敌手，含羞而归，曹丕也恰当的援引荀林父、孟明视例证，并不是不明事理，也不是不知道用人之道，可是却用绘画小动作，逼人于死，证明一个事实：说得明白并不就是真正明白，理智明白并不保证他一定有能力实践他的理智判断，观察一个人，绝对不要只听他说什么，还要了解他想什么和看他做什么。 17、八月十九日，曹魏帝国派祭祀部长（太常）邢贞，前往武昌，封孙权当吴王，加九锡（参考四年）。刘晔说：“不可这么做。先帝东征西讨，十分天下，已统一八分，威严震撼海内。陛下（曹丕）受禅即位，品德配合天地，声誉传播四方。孙权虽然有英雄才能，不过是已经灭亡了的东汉王朝的骠骑将军、南昌侯而已，官爵轻微。何况他所管辖下的官员小民，都有畏惧中国之心，不可能接受他的控制，共成大事。万不得已，一定非接受他归降不可，也只能擢升他的将军称号，封他十万户人家的侯爵，不可以一下子就封王爵。王位跟天子之间，只不过距离一个台阶，礼仪服装，跟天子相似。孙权如果只是一个侯爵，江南（长江以南）人民跟他并没有君臣之分。我们信任他的诈降，立即封他当王，尊崇他的位号，代他确定君臣关系，等于在老虎身上又加两翅。孙权既接受王位，在击败蜀汉入侵部队之后，外貌上尽力侍奉中国，使吴国境内大家都知道这件事；但在内部却做出无礼行动，激怒陛下。等到陛下赫然震怒，兴兵讨伐，他就委屈万状的告诉他的国民：'我献身侍奉中国，不爱惜金银财宝，随时进贡，不敢失去臣属的礼节，可是他们无缘无故发动攻击，一定要使我国残破，俘虏我国人民，当他们的仆人和婢女。'吴国人民没有理由拒绝相信，一旦相信这些话而引起愤怒，上下同心，战力可能增加十倍。”曹丕又不理。 各将领因孙权归降，大家都松懈下来。只征南大将军夏侯尚，更加强攻守战备（时夏侯尚驻防宛县）。 山阳郡（山东省金乡县西北昌邑镇）人曹伟，素来以才华闻名于世，听说孙权归降，就以平民的身份，写信给孙权，要求贿赂，想在京师结交权贵。曹丕接到报告，诛杀曹伟。 18、吴国（首府武昌）兴筑武昌城。 19、最初，曹魏帝国皇帝曹丕，打算任命杨彪当全国武装部队总司令，杨彪推辞说：“我曾经当过东汉王朝的三公，正逢乱世，不能对国家有丝毫贡献。如果再作曹魏帝国的臣属，对于帝国的文官制度，不见得是一种荣耀。”曹丕才停止。 冬季，十月二日，文武百官早朝时，请杨彪也到金銮宝殿，当做国家的贵宾，赏赐给他延年手杖（手杖名“延年”，一种有节的木棍）、有靠背的椅子；使他身穿平民衣服、头戴皮帽，跟皇帝见面。任命他当特级国务官（光禄大夫），年俸中二千石，朝会时，位置仅次于三公，特准家门口放置“行马”（一种阻止通过的路障，现代公路封锁时，仍然使用。古代放于宫门或高官大门之前，属于特殊荣誉），设置武装卫队，表示对他的尊崇。杨彪八十四岁时逝世。 20、曹魏帝国因谷米昂贵，废除五铢钱。 21、曹魏帝国凉州（甘肃省中西部）卢水（可能是石羊河）胡人治元多等叛变，河西走廊（甘肃省中部）陷于混乱，曹魏帝曹丕召回凉州州长（刺史）邹岐，任命西都长安市长（京兆尹）张既继任，另派军事总监（护军）夏侯儒、将军费曜等随后出发。卢水胡人变民七千余骑兵部队，在鹯阴口（甘肃省靖远县。鹯，音zhan）迎战。张既扬言政府军将从鹯阴口渡河，暗中却由且次直出武威，卢水胡人变民认为神明下降，退回显美；张既遂据守武威。费曜这时才从后赶到，而夏侯儒还在中途。张既慰劳赏赐将士，打算再行进击，将领们都说：“士卒已经疲惫，而强盗的锐气正盛，难以取胜。”张既说：“我们部队已没有存粮，应当夺取敌人的存粮，敌人如果发现我们在布置包围圈，会立即退到深山。我们如果追击，道路艰难危险，粮秣难以为继；如果班师，他们就出来抢劫。这样的话，军事行动就不能停止。正是所谓：一天放松敌人，百世都有灾祸。”遂进逼显美。 十一月，卢水胡人变民部队数千骑兵，利用风势，打算纵火焚烧政府军大营，将士恐慌。张既在深夜埋伏三千人，命军事参议官（参军）成公英率数千骑兵挑战，诈败，向后狂奔逃命，卢水胡人变民部队争先追击。而伏兵在他们背后突起，截断后路，首尾夹击，大破卢水胡人变民部队，斩杀及俘虏数万人；河西走廊全部平定。 后来，西平郡（青海省西宁市）人麹光叛变，击斩郡长。将领们打算进击，张既说：“只不过麹光等一小撮人叛变，其他人未必跟他同心。如果大军压境，官员和平民以及羌人、胡人，一定认为政府不能分辨是非，因而使他们更互相依靠，这是在老虎身上再插翅膀。麹光打算利用羌人、胡人，我们应使羌人、胡人先对他攻击，提高赏额，把他们的战利品，全部赏赐给羌胡，在外阻挠麹光的扩张，在内离间他们的感情，不必经过战事，用政治手段就可解决。”于是用正式公文通告诸羌部落：被麹光所牵连的，一律赦免，能斩杀变民首领的，更加赏赐封爵。于是，麹光的部属斩麹光，交出麹光人头，所有人民都平安如故（史书只记载某人叛变，却很少说明某人为什么叛变，使人无法判断类似麹光这一类变民首领，是冥顽不灵的恶棍？或是抗暴起义的英雄？在资料缺乏下，我们推断准是又一次的官逼民反）。 22、曹魏帝国钦差大臣邢贞，抵达吴国。吴国官员认为孙权的官衔应是“上将军”“九州岛总督”（九州岛伯——天下只有九州岛，九州岛全管，便是天子职位），不应该接受曹魏帝国的封爵。孙权说：“九州岛总督这个名称，没有