In this book, Chen Shou shows the author's interest. He said that Liu Bei was a hero, Cao Cao was an outstanding figure, Sun Ce and Sun Quan were heroes, Zhuge Liang, Zhou Yu and Lu Su were wizards, Pang Tong was, Cheng Yu, Guo Jia and Dong Zhao were wizards, Dong He and Liu Ba were scholars, He Shen and Chang Lin were beauties, Xu Miao and Hu Zhi were celebrities, RoyceWong and Fu Qin were intellectuals, Guan Yu and Zhang Fei.
The History of the Three Kingdoms written by Chen Shou, like the first three histories, is also a private history book. After Fan Qi's death, Shang said in the above table: "Chen Shou's words and remonstrances are conducive to weathering. Although Yan Wen is different, but the quality is straight, I am willing to record it. " This shows that this book was well received by people at that time after it was written. Chen Shou's narrative is short, the three books are rarely repeated, and the notes are informative. He is also very cautious in the selection of materials, which is valued by historians of past dynasties. Historical Records, History of Han Dynasty, History of Later Han Dynasty and History of the Three Kingdoms are collectively called the first four histories, which are considered as biographical historical masterpieces.
Chen Shou can also conceal the truth in his narrative without losing records, and promote beauty without concealing shortcomings. In the era when Chen Shou lived, all kinds of political relations were complicated, and historical issues and practical issues were intertwined. Chen Shou tried to reflect the historical truth in a tortuous way, but he kept his mouth shut about the relationship between Han and Wei dynasties, but his wording was slight and true, revealing some real situations elsewhere. For example, in the first year of Jian 'an (196), Emperor Xian of Han moved the capital to Xuchang, because Cao Cao wanted to be the emperor. Chen Shou doesn't need to write clearly Cao Cao's political intentions here, which is taboo. But when it comes to moving the capital, it is not called the son of heaven, but it is said that Dong Zhao and others advised Mao Shi, which is a complaint. In addition, he also revealed the real situation at that time in Biography of Yu Xun, Biography of Dong Zhao, Biography of Zhou Yu, Biography of Lu Su and Biography of Monroe. Although Chen Shou cherished the feelings of the old country for Shu Han, he did not conceal the faults of Liu Bei and Zhuge Liang, but wrote down the personal hatred of Liu Bei for killing Changyu and Zhuge Liang for misusing Ma Su. This is also a manifestation of good historical talents.
The Biography of Chen Shou in the Book of Jin written by Fang and others in the Tang Dynasty, while acknowledging that Chen Shou is "a good narrator with a good history", thinks that Chen Shou was expressed in the book out of personal grievances. It is said that "Ding Yi and Ding Kun are famous ministers of Wei, and their longevity refers to their son's saying: You can find a kilometer to meet and make a good biography for respecting the public. Ding didn't cooperate with him, but he didn't make a biography. Records of Ma Su joining the army were condemned by Zhuge Liang. Records also sat beside the quilt, Zhuge Zhan suicide. Life is the spread of light, which means that the light will be a little longer, and no one can meet the enemy; It is an exaggeration to say that only words and deeds are examples. There are few discussants. "
Only a few historians, such as Liu Qiu in the Northern Zhou Dynasty and Liu Zhiji in the Tang Dynasty, believe this historical material about Chen Shou's secret in the Book of Jin, but most historians think it is untrue and false. Pan Mei, a Qing Dynasty scholar, pointed out in Textual Research on the History of the Three Kingdoms: "Ding Yi and Ding Kui, the officials just stabbed and raped Huang Menfu, but they didn't have the power to destroy the front and meet the challenge, and they didn't have the effect of capturing the temple inside. In the hands of Wang Chen, the party shook their heirs and angered their flesh and blood. If they fail, they will be punished and have committed the crime of Wei, so they can't make a biography. " "Book of Jin" said that Suomi wanted to make a biography, which is the most ignorant statement. Zhao Yi also pointed out in the Notes on the Twenty-two Histories: The Book of Jin said that "Shoufu joined the army for Ma Su, was slandered by Zhuge Liang, and was killed, so Shoufu was named Legend of Light, which means that Shoufu will be slightly inferior. This is really ignorance. You don't have to be good at fighting where the light can't reach. Guan Shou revised Zhuge Ji, indicating that science and education are strict, rewards and punishments must be believed, no evil is not punished, and no good is not shown. As for officials, rape is not allowed, and people are motivated. Today, the people of Liang and Yi, although some are the sons of Gan Tang and Zheng, are beyond reproach. Post-evaluation of The Legend of Light: Light is rule, sincerity, justice, goodness without reward, evil without fiber without degeneration. Finally, those who love it with salt and fear it with the state, although the criminal law is strict and there is no evil resentment, admonish it with their intentions. Its praise for the hole can be said to be unique. "Thus, Chen Shouzhi's derogatory remarks in the Book of Jin are really untrue and unreliable.
"Si Kuquan Shu San Guo Zhi Summary" once said some fair words: "As far as truth is concerned, (Chen) has been wrong all his life; As far as potential is concerned, it is easy for the emperor to cut his teeth, but it is difficult to live long. By the time Gai chiseled his teeth, Jin had crossed the south, similar to Shu, striving for orthodoxy for the partial, which was beneficial to contemporary theorists; Shou is a minister, who inherited the unity of Wei, and the pseudo Wei is the pseudo Jin. Can be used in the contemporary era! Song Taizu usurped power near Wei, the Northern Han and Southern Tang Dynasties also approached Shu, and Confucianism in the Northern Song Dynasty avoided Wei. After Emperor Gaozong, the left side of Anjiang was close to Shu, while the Wei land in the Central Plains was in Jin. So Confucianism rose in the Southern Song Dynasty and became the emperor of Shu. This is all about the world, it can't be a rope. " The orthodox debate since the Eastern Jin Dynasty seems to have a realistic purpose and an intention to serve the contemporary regime. People who know the world and world history are very important, and there is no eternal standard.
Another drawback of Chen Shou being criticized by later generations is that there are many songs and pens in the book. Liu Zhiji said in "Shu Pian of Shi Tongzhi" that "Yi, after the beginning of the first century, Cao and Ma fought, or set up camp, saw Qu Wuhou, or attacked Yuntai, and was injured, Chen Shou and speechless." People criticized Chen Shou and Wang Yin because they kept silent about the scandals of the ruling figures Cao Cao and Sima Yi when compiling history. In Shu Wei's Reflection, I really didn't see the content of Liu Zhiji's theory. In this regard, A Qing Zhao Yi wrote in Volume 6 of Notes on the Twenty-two Histories that "the reflection of the Three Kingdoms is more protective":
"Spring and Autumn Annals" was written in Heyang. He didn't say it was called by the Hou of Jin Dynasty, but thought that the son of heaven had already started the method of hiding people's eyes and ears, but it was only taboo for the venerable. As for the child's father, the book is correct, and so on, Zhao Dun, and so on, refused to borrow a word, so they are sincere and just. Because Chen Shouzuo's "Wei Benji" was repeatedly observed, when the two dynasties changed hands, he acceded to the throne to seal the country, gave the sword shoes, added nine tin, meditated and made some calligraphy. Later, I took the books of Song, Qi, Liang and Chen as a formula and thought that the method of making history should be like this. However, some people are not safe to go back to protect themselves.
When reviewing the phenomenon of "back protection" since Spring and Autumn Annals, Zhao Yi thought that Chen Shou had not done well in this respect. So Zhao Yi gave some examples. For example, after Emperor Xian of Han Dynasty abdicated, Wei called him the goat male, and after his death, posthumous title became the goat male. Chen Shou went to Wang Cao to usurp the throne of the Han Dynasty and proclaimed himself emperor, sealing the mountains and honoring the public. In Wei Ji, he is only known as Emperor Xian of Han Dynasty. Similarly, he often abdicated as Chen Liuwang, and only chased Yuan Di after his death, but Chen Shou also concealed it. Sima's family abolished Qi, and Wei Lue recorded: "(Sima's family) sent Guo Yizhi to the palace to play chess with the later emperor, and said,' The general wants to abolish your majesty.' The queen mother was unhappy when the emperor got up. Zhi said, "The general has made up his mind, and the queen mother should follow it." The queen mother said,' I want to see the general.' Zhi said, "How can a general see evil?" The queen mother paid a seal to slow it down. "Is abolished the king of qi, all out of the idea of sima shi, the queen mother just know. Shu Wei by Chen Shou "reversed the life of the Queen Mother, saying that the King of Qi was heartless and unfilial, so that it should be abolished. It falsely accused the King of Qi of getting too close to the Sima family of the Party. "and so on.
The most serious piece of music is The Murder of a Noble Country Duke. According to the records of Hanshu Chunqiu, Wei Chunqiu, Tales of the World and Biography of the End of Wei Dynasty, Cao Mao, a noble township official, was unwilling to see hegemony and despotism. "He sent an armored soldier to Lingyuntai to kiss Si Mazhao. Si Mazhao asked Jia Chong to refuse, but the government soldiers still dared not move. Jia Chong immediately asked Cheng Zu and Ji Cheng to say, "Today you have been saved and resurrected." Ji Cheng made a mistake and the blade fell off his back. "And Chen Shou's" Shu Wei "stipulates that" a noble township public pawn, twenty years old ",can no longer see the traces of being killed. The Queen Mother reversed her life, saying that the noble rural public should be punished and buried with Shu Ren's gift. Zhao Zhao said, "The soldiers who died in public made a request to me, that is, I told my soldiers not to harm them. Ji Cheng, Cheng Zu's brother, rode through the ranks of soldiers and hurt the public. He died. I didn't need to collect money or pay Ding Wei to complete his crime. " ..... In this way, Zhao Yi sighed: "That's it, and there is no biography about it. This is especially true. But this is still an official in the state of Jin, and I dare not avoid it. Why bother when Cao Wei leaves the DPRK? " Zhao Yi's criticism is sharp and profound, and there are many examples, such as Cao Cao's killing of innocent people when he levied Tao Qian. He wrote that the battle between Cao Wei and Shu was "aimed at avoiding defeat and boasting victory as appropriate". Finally, Zhao Yi thinks that Chen Shou not only involves the discipline of the ruling rulers, but also is a taboo in biographies. Zhao Yi was puzzled by this protective musical pen: "Why should history be the way?" ? It turns out that the history of the country where life is suppressed has always been taboo and not written, so it is still old and not revised. "
Chen Shouxiu's writing style and protection do exist. Obviously, he was the way to avoid disaster in the alternate period of Cao Wei and Western Jin Dynasty. As a history book of feudal times, he must protect those in power, which is an insurmountable potential rule and a taboo for those who are respected. Even Zhao Yi sure Dong Hu and heather can't stand scrutiny. The so-called "Zhao Dun regicide" (Zuo Zhuan Gong Xuan Two Years) is also a conclusion that black and white are reversed and right and wrong are confused. The reason for their argument is that Zhao Dun's "righteous words, don't cross the line, don't count thieves" failed to do his duty as a courtier.
Zhao Yi also made a historical textual research on Chen Shou's Qubi, pointing out: "Gaishou's calligraphy was written in Jin Dynasty, so it was protected in many places in Wei and Jin Dynasties." And Wei Chenghan, Jin Chengwei, one also. If you want to protect Jin, you must first protect Wei ... Of course, it is also possible that Chen Shou's Wei and Jin materials were originally recorded in this way. Chen Shou did not make any changes and did not dare to tamper with them. Because of Chen's specific historical environment, it is understandable that historians pay more attention to the realistic background of regime change.
Undoubtedly, compiling history is a principle that historians must abide by, that is, truth and beauty are not enough for training. It should be noted that Chen Shou's narrative is accurate and credible except for sensitive issues and those in power in Wei and Jin Dynasties. There is no need to deny Chen Shou's music, nor can it be of historical value. Qian Daxin said: "However, I care about the credibility of the narrative. Guy Chen Shi started writing, but after a long time, speaking of Gong Yi, what he saw and heard on earth would be accurate. The introduction of the three kingdoms between Han and Jin dynasties lasted for a hundred years. Those who violate these two histories often rely on this book to be correct ... to love history and push this book outside, that is, to think that Taifan (Ye) and Ouyang (Xiu). " (Preface to Debate on the Three Kingdoms)