Legend has it that Zuo Zhuan was written by Zuo Qiuming, a historian at the end of the Spring and Autumn Period. Sima Qian, Ban Gu and others all think that Zuo Zhuan was written by Zuo Qiuming. Liu Zhiji's Shi Liu Tong Jia in Tang Dynasty: "He who left home was born in Zuo Qiuming. In the Tang Dynasty, Zhao Kuang first suspected that Zuo Zhuan was not written by Zuo Qiuming. Since then, many scholars have expressed doubts about this. Many people think that Zuo Zhuan was not Zuo Qiuming. Ye Mengde believes that the author came from the Warring States period; Zheng Qiao's Six Classics and Olympics is considered to be the Chu people in the Warring States Period. Zhu thought it was the post-Chu Zuo's leaning; Xiang Anshi thought it was done by Wei people; Cheng Duanxue thinks it is a fake book. Ji Yun in Qing Dynasty still thinks that it was written by Zuo Qiuming in the Catalogue of Siku Quanshu. Kang Youwei thinks it was written by Liu Xin. Today, it is believed that Wu Qi did it, and Zhao Guangxian thinks that it was done by Zuo Shi, a native of Lu during the Warring States Period. It is generally believed that Zuo Zhuan was not written by one person, and it was written in the middle of the Warring States Period (the middle of the 4th century BC). Some scholars compiled it during the Warring States Period, and most of it may have been written by Zuo Qiuming.
Based on the Spring and Autumn Annals, Zuo Zhuan illustrates the outline of Spring and Autumn Annals by describing the specific historical facts in the Spring and Autumn Period. Sima Qian's Biographies of Twelve Governors in Historical Records said: "Zuo Qiuming, a gentleman of Lu, was afraid of heresy among his disciples, and each enjoyed his own ideas and lost his reason. So Confucius' Historical Records made him a Zuo's Spring and Autumn Annals. 」
Zuo Zhuan represents the highest achievement of pre-Qin historiography, is an important document to study pre-Qin history and Spring and Autumn history, and has a great influence on later historiography, especially on establishing the status of chronological history books. Moreover, because it has a strong Confucian tendency, it emphasizes hierarchical order and patriarchal ethics, pays attention to the distinction between honor and inferiority, and also shows the idea of "people-oriented", which is also an important historical material for studying Confucianism in the pre-Qin period.
Zuo Zhuan mainly records the decline of the royal family in Zhou Dynasty and the history of the hegemony of princes, and records and comments on various etiquette norms, laws and regulations, social customs, ethnic relations, moral concepts, astronomy and geography, calendar seasons, ancient documents, myths and legends, and ballads. Jin Fanning commented on the characteristics of the three biographies of Spring and Autumn Annals and said: "Zuo's family is gorgeous and rich, but its loss is also a witch." Gu Liang is clear and elegant, but its loss is short-lived. It is vulgar to argue about Ram. 」
Zuo Zhuan is not only a historical work, but also an excellent literary work. Performance in: good at describing the war, so some people call it "cutting each other's books"; He is also good at portraying characters and attaching importance to recording words.
Zuo Zhuan received academic attention in Wei and Jin Dynasties, and was annotated by Zheng Xuan and Du Fu successively. Later, it became an important classic in the study of Spring and Autumn Annals.
Zuo Zhuan's position in historiography has always been commented as an important ancient book that opened Shiji and Hanshu after Shangshu and Chunqiu.
The Warring States script was first discovered after the Western Han Dynasty, and scholars of all previous dynasties have studied the Warring States script. In the Han Dynasty, Qin's calligraphy was abolished, and some ancient books that were not burned by Qin fire, such as Xiao Jing, Zuo Zhuan, Zhou Li, Shangshu and The Analects of Confucius, were found in the ground and on the walls or given by the people. Most of these ancient books are written in the languages of the eastern countries during the Warring States period, which is called ancient prose. In his book Shuowen, Xu Shen of the Eastern Han Dynasty made a comprehensive study of more than 1,000 ancient poems from the perspectives of form, sound and meaning. During the period from the Three Kingdoms to the Republic of China, scholars who studied the Warring States script mainly included Han Danchun of Wei Chu, Xun Xu and He Jiao of the Western Jin Dynasty, Wei Heng, Shu Yong, Xu Xian, Sui Yan Zhitui, Tang Fuyi of the Qing Dynasty, Guo Zhongshu, Xia Song, Su Shi, Ouyang Xiu, Zhao Mingcheng, Ye Shilin, Chen Jieqi and Wu Daxiao of the Northern Song Dynasty. During the period from the late Qing Dynasty to the Republic of China, the unearthed materials of the Warring States script increased greatly, and scholars who studied the Warring States script also increased during this period, mainly including Wang Guowei, Tang Lan, Liu Jie, Rong Geng, Guo Moruo, Xu Zhongshu, Hu Xianwei and others. One of the most outstanding researchers, Wang Guowei, identified "ancient prose" as the writing of the six eastern countries during the Warring States period. This conclusion points out the nature and correct age of "ancient prose" and is a great contribution to the study of Warring States writing.
Ancient book engraving
Sculptors, also known as "sculptors", "sculptors", "printers" and "craftsmen", are craftsmen who carve books.
In many ancient books, the name of the engraver is recorded under the middle seam of each edition (that is, at the bottom of the book). These names, for ordinary books, may have been left at the beginning for reward, and it is also convenient for the person in charge to investigate the responsibility; For special books, such as Buddhist scriptures and Buddha statues, it may be for the sake of accumulating virtue, so most of them will leave the names of the engravers. Although these names are simple, because a person's skills always have their own unique style, it is easy to distinguish them when registered; At the same time, a person's artistic age, if calculated from the age of 20, will generally not exceed 50, or should be around 40. In this way, it is not difficult for us to infer the approximate publishing time of ancient books with unknown publishing years from the ancient books with known publishing years by virtue of these two factors. This is also of great benefit to distinguish false copies.
For example, the Twenty-four Histories printed by the Commercial Press is a patchwork, among which the Southern History is entitled the edition between Yuan and Dade. However, according to the textual research of the famous scholar Wang Zhongmin in the early Ming Dynasty, "it is the history of the North" (see the Summary of Rare Books in China), which proves that this book is not a Yuan edition, and it is not a Yuan and Dade edition. There are 26 volumes of another book "History of the South" in Beijing Library, namely Chronicle 4-7, Biography 1-5, 28-30, 34-44 and 58-60. Mr Wang Zhongmin said, "Most of the sculptors in the next book are Zhu Jingzhi, Xu Jinqing and He Fu. Respect it or sign a Zhu Gou, or sign a word of respect (cursive script is like a kind word); Jin Qing made a single word, making a promise but saving more; He Fu or headquarters, or headquarters, why not save. There are also Zhang, Weng, Dong, Zhang, Zheng, Chen, Fang, Yu, Hong and Liang. And their style is completely different from that of the supplements in the early Ming Dynasty (see Biography of the History Department of Chinese Rare Books), which can prove that this book is "really carved in Yuan Dynasty" (. It can be seen that the examination basis here is mainly seal cutting. The importance of engraving can be seen.
As far as the present situation is concerned, the earliest sculptor in China was Lei Yanmei, who carved a Buddha statue for Cao in the last four years of the Jin Dynasty (AD 947). This image is up and down, and finally "artisan Lei Yanmei". The original thing came out of Dunhuang, but unfortunately it has been stolen by the legal person pelliot.
Because most of the Song books preserved in later generations are engraved in the Southern Song Dynasty, little is known about the Northern Song Dynasty, and much is known about the Southern Song Dynasty. According to the statistics of 130 Song editions collected in Japan and Tibet, Japanese scholar Yongze found that there were 1700 engravers, except those who only signed surnames or had no surnames, there were 1300 * *. Mr. Zhang Xiumin, a scholar in China, devoted himself to the study of ancient publishing history in China. 1989 published his masterpiece "The History of Printing in China". He said: "According to the 355 kinds of Song books collected by Beijing Library and dozens of Song books collected by Shanghai Library, Zhejiang Library and Tianyi Pavilion in Ningbo, the author found that there are about 700 people, most of whom can make up for Chang Ze's deficiency. Because of the butterfly costume in the Song Dynasty, many names are stuck on the board, which is not very beautiful, so the characters are incomplete. If you add 423 engravers such as Sun Ren in Qi (Yin) Sha (with sand) Zang, the total number of engravers in the Song Dynasty is nearly 3,000, and thousands of people only have 1 1 person. " (See Chapter 3 of China Printing History).
Dissemination of ancient books
From ancient times to modern times, the circulation forms of ancient books are very different. The ancient books in the era of Jane Eyre were circulated in a single article. After the widespread use of paper, due to the improvement of writing tools, ancient books began to spread in the form of "collections"; After the popularity of block printing, ancient books became popular in batches.
The reason why ancient books in the era of Jiance are so popular is mainly because the carrier of words-bamboo slips are too bulky. Judging from the unearthed Qin and Han bamboo slips, each bamboo slip usually contains only about thirty or forty words. In other words, a 10,000-word article needs 250 bamboo slips. In other words, a book with 500,000 words needs12,500 bamboo slips, which is very impressive in terms of volume and weight. This decided that books at that time could only be circulated as a unit. For example, Sima Qian, a great historian, said in Biography of Yan Guan in Historical Records: "I read Guan's herdsmen, the mountain is high, riding horses, the light and heavy, and nine houses ..." He also said that Han Fei "pretended to be lonely and angry" and "five mistakes" in the same book "Biography of Lao Zi Han". It is not difficult to see that Sima Qian listed today's Guan Zi and Han Fei Zi.
The popularity of ancient books has brought the following consequences:
(1) an author's book, the reader's chapters, not unified.
(2) A complete book is easily lost due to the circulation of a single volume, and most of them are lost in the whole volume. For example, there are 130 articles recorded in the history books, and from Sima Qian's words to Ban Gu's Han Shu Literature and Art Annals, there are already "ten books without records", which is a typical example.
During the Wei and Jin Dynasties, paper, as a portable writing tool, was gradually widely used.
Fu Xian, a native of A Jin, said that paper "contains Zhang Yunzao, which is really gentle". He also said that paper has the advantages of "loose if you take it, rolling if you give it up, bending and stretching, static and obvious" (see paper fu for the above quotations). In this way, ancient books have changed the popular form of single articles in the past, and spread in the form of multiple episodes, that is, "collections." The preface of "Other Collections" in Four Treasures of the Study General Catalogue says: Collection ... its self-created name begins with Zhang Rong's "Yuhai Collection", and its difference means that Jiang Yan has a former collection and a later collection; Liang Wudi has collections of poetry and fu, anthology and so on; Emperor Liang Yuan has a collection and a small collection; There is a way to thank and a way to escape; An episode with Shen Yue, an official of Wang Yun, collected 100 volumes, and collected 30 volumes, all starting from Qi Liang. The prosperity of the cover set is the beginning. ("Sikuquanshu" Volume 148, Parts I and II)
The circulation form of Ji generally has the following characteristics:
(1) A person's writings are relatively concentrated, which provides convenience for studying the writings of a person or a school.
(2) Most of the selected books or poems are compiled by the author or his relatives and friends, which is more reliable.
(3) Because the capacity of The Collection is greatly increased by the single article of Jane Eyre, it is not easy to write notes, so books are cherished, often passed down from generation to generation, collated repeatedly, rarely corrupted, and books are more refined.
Since the Tang Dynasty, woodblock printing has prevailed, and books have not only become popular, but also entered the trading market as commodities. The results of this situation are: ① books are easy to get; (2) If there are errors in lettering, it will be widely circulated and even spread; (3) Because merchants carve books for profit, there are often rough craftsmen. In view of this situation, the edition science, which specializes in studying and evaluating the advantages and disadvantages of versions, came into being; At the same time, the collation of proofreading text errors has also made great progress.
Gong Zuozhuan of the Spring and Autumn Chorus and China Culture, Henan University Press, April 2005. This book is divided into two parts: the text and the appendix. This paper discusses the relationship between Zuo Zhuan and China culture from the aspects of its origin and tradition, ideological content, its relationship with China's history, literature, political culture and China's military science. This paper systematically, comprehensively and deeply discusses the all-round influence of Zuo Zhuan on China culture.
Does the Book of Filial Piety contradict Confucius' thought?
Scholars who take the Book of Filial Piety as a fake pay great attention to finding the attack point from the inside of the Book of Filial Piety, and there are two key points:
First, The Book of Filial Piety is the same as Zuo Zhuan, and the speaker thinks that the Book of Filial Piety attacked Zuo Zhuan. In his three stories, Yao Jiheng's Textual Research on Ancient and Modern Fake Books says: "The filial piety of a husband is the norm", which follows the words of his son's uncle in Zuo Zhuan, but the word "righteousness" is filial piety. The Three Intellectuals, from Shun to Meng, attacked Ji Wen Zi's remarks about Lu in Zuo Zhuan. A gentleman is not for the following', attacking Gong Bei and Wen Zi's theory in Zuo Zhuan. The word "diligence and loyalty" in Shuo Wen Jie Zi attacked the words of scholar Zhen Zi in Zuo Zhuan. Zuo Zhuan has gradually spread around the world since it was spread in yu zhang, so the people who wrote Xiao Jing covered what people did at that time. Looking at its words, there are absolutely no articles, such as essays, mourning official documents, Yan Ju and Confucius' idleness, which are all works of China Confucianism. "Yao regards Zuo Zhuan and Confucius in seclusion as works of Han Confucianism, which is too profound. In recent years, Shanghai Museum has bought back a batch of Chu bamboo books smuggled out of Hong Kong, including the content of Confucius' seclusion. Yao said that this is not only self-defeating, but also proved to be the opposite. Similarly, you can leave it alone. Yao Nai's Book of Filial Piety said after a mistake: "If its words are the same as Zuo Zhuan, the book will be sealed, and Zuo Zhuan was handed down from generation to generation, and Liu Xiang recorded it in Bielu. The meaning or words of the biography are unknown. " Yao said it was. Logically, it is difficult to assert that the language of Xiao Jing and Zuo Zhuan is the same, but it must be Xiao Jing that attacked Zuo Zhuan.
Secondly, it is considered that the discussion of "contending for children" in Xiao Jing Zhang is contrary to Confucius' thought:
Zeng Zi said, "If a husband is kind, respectful, fair and famous, he will be famous. It is filial piety to dare to ask your son to obey his father's orders.
Huh? Confucius said, "What are you talking about? What is this? In the past, the Emperor of Heaven had seven ministers who fought for power and profit. Although he had no choice, he didn't lose his world.
There are five princes vying for ministers. Although there is no way, they will not lose their country. The doctor has three contending ministers, although he has no way, he does not lose. Scholars have disputes.
Friend, you will never leave your name. If a father has a son, he will not fall into injustice. Therefore, when you are unjust, you can't help but fight for it.
Father, I must argue with you. Therefore, when injustice happens, fight it. How to be filial according to the father's orders? "
According to Yao Jiheng's textual research on ancient and modern fake books, this chapter's exposition on "the father should contend for the son" obviously contradicts Confucius' thought: "Confucius said:' I admonished my parents several times, but did not follow their wishes, but respected them without complaining.' How many low twists and turns! Today's "debate chapter" says, "Father and son quarrel, … so when it is unfair, the son must argue with his father; ..... From the father's orders, how can you be filial! Why are you straight? Are you hurt by the earthquake? His words are not coherent at all. Yang Chengfu's Introduction to Confucian Classics said: "The ideas in the Book of Filial Piety should not contradict the contents of Ceng Zi's Book of Rites and the Book of Rites. For example, the Book of Filial Piety advocates that "father and son are not harmonious", while "Da Dai Li Ji and Ceng Zi are about parents" thinks that father and son are not harmonious. (Page 1 16, Nankai University Press, 1994)
The debater understands the "argument" of the argument as "argument", which seems to be suspected of stealing the concept. This "contention" is a foreign word of "remonstrance", and the royal annotation says: "contention is also remonstrance." Confucius was born in troubled times, a bad king was in power, a chaotic minister played politics, and thieves usurped power. If he turns a deaf ear, he is still in favor of obedience and does not advocate admonition. Can he be Confucius to save the people of the world? To some extent, the formation of troubled times is precisely the lack of power struggle for ministers and children. Therefore, it is reasonable for Confucius to oppose foolish filial piety. Yu: "If there is a mistake, follow it, and unreasonable is the father." I see.
Confucius' thought that "the father should contend for the son" can be found not only in the Book of Filial Piety, but also in the works of Confucius' disciples, such as the cloud in Xunzi Zidao:
Filial piety gives birth to a younger brother, and people do small things; Up and down, people are in the middle; Follow the Tao, not from the monarch, from righteousness, not from the father, people
Big line also. If the husband is determined to treat others with courtesy, then Confucianism and Taoism will be completed. Although it is very smooth, it can't be added. A dutiful son/daughter
Therefore, there are three kinds of disobedience: disobedience is close to danger, disobedience is close to safety, and disobedience is the heart of a dutiful son; Obedience is humiliation, not obedience.
Life is pro-glory, and the dutiful son is not righteous; Obedience is an animal, disobedience is a modification, and disobedience is a respect for a dutiful son. So you can.
Therefore, disobedience is not a child; If you can't follow this, you are indifferent. Know the meaning of never disobeying, but be respectful and loyal.
It is filial piety to believe and be cautious. Chuan said, "Follow the Tao without being a gentleman, and follow righteousness without being a father." This is also called.
Therefore, if you work hard to carve and refine, you can lose respect, suffer disasters, lose righteousness, and lose love if you don't see evil.
It's impossible to be unkind. The poem says, "A dutiful son is not needed." This is also called.
Lu Aigong asked Confucius, "Is the son filial to his father?" ? I obey your orders. Is it true?/You don't say. "Three questions, Confucius was wrong.
Zi Gong said, "An old friend asked, saying,' Is a son filial to his father? I obey your orders. "Is this true?"
Ask three questions, and Hill is wrong. Why give it? "Zi Gong said:" Children obey their father's orders and are filial; I obey your orders. I am kind. grasp
Are you right? Confucius said, "There are many villains! I don't know what to give. Yesterday, there were four ministers in Wancheng, so the court did not cut it;
If there are three state ministers in a thousand times, the country will not be in danger; If there were two ministers fighting for power and profit in Baicheng family, the ancestral hall would not be destroyed. Father has a son,
Not rude; It is not unfair for a scholar to have friends. So the son followed his father, Xi Zixiao? I obey you, Xi Marco? Listen to the facts.
That's filial piety, that's chastity. "
The debater's book "Dadai Parents" also has a discussion about remonstrance:
Parents' trip, if you are in the middle, follow, if you are not in the middle, be advised to quit. Don't use advice, do what you want. In case of protest, no
Filial piety; It is unfilial to remonstrate and not obey.
Confucius even criticized Zeng Shen for being too obedient to his father's attitude, and even allowed his father to be violent and compromise blindly:
Nowadays, the counselor's father is committed to rage, but he is not in his body. When he died, he was trapped in the middle of injustice. What is his unfilial? "("Korea
Biography of Poetry (Volume VIII)
In Confucius' view, putting his father in an unfair place is the greatest unfilial. In Shuo Wen Jie Zi, "unrighteousness makes a son unable to argue with his father" and in Xunzi, "Tao does not obey his father" come down in one continuous line. In the face of the principle of benevolence and righteousness, Confucius' attitude is very clear. Of course, Confucius opposed admonishing his father's fault with a fierce attitude, which led to the father and son turning against each other. Therefore, the Book of Rites Quli says, "Don't listen to three admonitions, but cry and follow them." When the atmosphere is relaxed in the future, it will be no different from Confucius' exhortation thought.
In Confucius' ideological system, the relationship between father and son is consistent with that between monarch and minister. Neither father nor monarch is a saint. What's the matter? Therefore, all officials have the responsibility to help your father. "The Analects of Confucius Ji's" says: "Why use it if you don't stick to it and don't help it?" ..... Who is to blame? "No matter you are a minister or a son, you should not" cling to danger, be upset and be of no help ". "This view can also be partially confirmed in Guodian bamboo slips. Chu bamboo slips "Lu Mu Gong asked Zi Si" cloud:
Duke Mu of Lu asked Yu Zisi, "What is a loyal minister?" Zi Si said, "Anyone who calls you evil is a loyal minister.
oh "
"Calling his monarch an evil person" is "contending for ministers". In the chapter of "Exhortation", the minister and the son of the hero are discussed in the same system. Since the monarch should have a competitive minister to constantly scold him as evil, it goes without saying that the father should have a competitive son to admonish him. To sum up, "remonstrance and contention" is an important part of Confucius' filial piety thought, and it is contemptible to deny the Book of Filial Piety with the theory of "contention".