Chapter 282: Inside and Outside the Palace (84) Chen Han and the Accident
Two flowers bloomed, one on each side. How Gao Wuruo built the plank road secretly and secretly went to Xinzheng in Chencang. I won’t talk about it for now, but I will say that just after the Chinese New Year, Gao pragmatism became busy again.
First, Gao Yuan went south. As the eldest son of Gao Jingshi and the heir to the huge Jinghua, his first solo role was obviously the most shocking event in Jinghua in recent times.
From the Secretariat of Jinghua Headquarters, the Ministry of Internal Affairs, to Tianjin Port, the starting point of the sea, and a series of Jinghua private ports where he may dock along the way, all departments are ready to welcome the young master to come and guide him.
Of course, there are not many stopping points given in advance by Gaoyuan. After departing from Tianjin, it will stop at Shanghai Port, Guangzhou Port, Jingang Port, and then arrive at Dingnan Port.
Yes, although he is going to Bago, the sea route southward only goes to Dingnan Port. After arriving at Dingnan Port, he will review the Nanyang Fleet on behalf of his father Gao pragmatically in Dingnan, and then take the flagship of the Nanyang Fleet around the Aralia Strait.
On the way, he still inspected Huzhou and the two cities of Longya (i.e. Singapore and Malacca) on behalf of his father Gao pragmatism, and finally arrived at Daguang Port in the Kingdom of Bago - Daguang was later Yangon.
According to the previous plan, Gao Yuan's trip was deliberately scheduled before Huang Zhiting went south, in order to give him a chance to meet the main subordinates in southern Xinjiang alone. Huang Zhiting was both pleased and somewhat worried about this, but after saying goodbye
He still behaved very freely, even looked a little serious in the eyes of others, and explained a few words in public.
One of the sentences is: "Since you are here to train me on behalf of your father, you should always be careful in your words and deeds, so as not to lose your father's majesty. Do you understand?"
Gao Yuan replied: "Don't worry, mother, the child will be spared." Then he left for Tianjin under the escort of cavalry.
Someone may ask, didn't Gao Pragmatic come to see his son off? Indeed, he didn't come, because the aristocratic family has no such rules at all. It is only natural for his son to send me off on a trip, and there is absolutely no reason for me to send my son off. This is basically the same as in later generations.
It's the other way around.
Besides, it would be useless even if Gao Pragmatic didn't take this rule seriously, because he was busier than Huang Zhiting and his son that day.
Today is the full moon of the emperor's legitimate son, and all the ministers in the cabinet have to send congratulations. The emperor will definitely give something in return, and then the ministers will have to express their gratitude. In short, there will be trouble.
Of course, these are all ceremonial tasks. For the elders who are already familiar with the process, it can only be said to be complicated, but not busy. There are other things that are really busy, such as the arrival of the first royal family members after North Korea's annexation.
After arriving in the capital, the cabinet will meet today to discuss the etiquette for reception.
This kind of thing may not seem important, but in fact it is quite important, because the reception etiquette will definitely be transmitted back to North Korea, and the local former North Korean officials must be very sensitive to this.
If the etiquette used by the court is high, the possibility of stability in North Korea is higher. Otherwise, it will be suspected of insulting the court, which may cause hidden dangers. But the problem is that the Ming court, as the Celestial Kingdom, cannot easily promote etiquette at will.
There are three important reasons for this: First, arbitrarily exalting etiquette is inconsistent with etiquette, and should not be a "mistake" that should have occurred in the country; second, it is well known that the Ming Dynasty was used to being condescending to vassal states, and doing so was seriously inconsistent with the Ming Dynasty.
The consistent tone of the imperial court; thirdly, if the obedient king of Korea raises the bar on etiquette, then if King Shunyi of Mongolia expresses dissatisfaction, how will the Ming Dynasty respond?
Oh, North Korea was nearly destroyed by mere Japanese pirates. Just because it is called Little China, you look down upon it. My right-wing Mongolia has been loyal for thirty years and provides you with good horses. You can fight in many battles and send troops at every turn.
Tens of thousands of riders have shed blood and sweat for you, but in the end you actually despise me. How can this be true in the world?
Therefore, etiquette is by no means a trivial matter, and it should be given the necessary attention. However, the negotiation on this matter was relatively smooth in the end. The general result was that etiquette should be followed according to the rules. However, in order to show appreciation and comfort for North Korea, originally
The standard that only required the Minister of Rites to come forward to greet several princes was raised to be led by Zhao Zhigao.
Zhao Zhigao is not actually in charge of the Ministry of Etiquette in the cabinet. The Ministry of Etiquette was originally in charge of the Chief Assistant Wang Jiaping. But here is the problem. As the Chief Assistant, Wang Jiaping, if he takes the lead in welcoming the prince... this will be too much. Even if it is really necessary.
The first assistant to come out to greet the person can only be Li Huo himself.
After a while, the rewards from the congratulations presented by the ministers came. The emperor gave the ministers roast goose, braised beef, seasonal vegetables and wine, and also gave each minister a painting of Chen Han.
The Chen Han received by the other assistant ministers all has four characters, one piece. The Chen Han received by Gao Pragmatic is a little different. It should be counted as two pieces, or it can be regarded as a couplet. The first couplet is "Er Wei Yan Mei" and the second couplet is "Ru"
Make a boat."
Both sentences come from "Shang Shu Shuo Ming":
"If you want to make soup, you can make salt and plums." It means "If you want to make soup, you can make salt and plums." Salt and plums refer to the talents needed by the country.
"If I am crossing a huge river, I will use you as a boat and oar." It means "If I am crossing a big river, I will use you as a boat and an oar." In fact, this sentence should be more complete, "If it is gold, I will use you as a steel; if I am crossing a huge river, I will use you as a boat and oar."
"I will use you to make the boats; if there is a severe drought, I will use you to make the rain."
The first sentence of these two sentences comes from Shang Tang's words to Yin Yin, and the latter sentence comes from Wu Ding's words to Fu. Shang Tang and Yin Yin's reputation is big enough, so there is no need to say more. Wu Ding and Fu Shuo's names may not be that loud, but they can
explain.
After Emperor Wu Ding of the Shang Dynasty came to the throne, he wanted to revive the Yin State (Yin means Shang), but there was no good prime minister. So he handed over the political affairs to the Prime Minister of Zhong and kept silent for three years to observe the customs of the country.
It is said that one night, Wu Ding dreamed of a saint named "Shuo", so he compared the image in the dream with the ministers and officials, and found that they were not similar. He also sent officials to search outside the city, and finally found him in Fu Yan.
This man was Fu Yue, who was building a wall with earth at that time.
Officials led Fu Shuo to see Wu Ding. Wu Ding said that it was this man. Wu Ding discussed state affairs with him and found that he was indeed a saint, so he appointed him as prime minister. At the same time, he ordered him to give advice sooner or later to help him cultivate his virtue.
.
At this time, Wu Ding said sincerely: "If it's gold, use you to make steel; if it's a river, use you to make boats; if there's a severe drought, use you to make rain."
The meaning is very simple: if I were a metal tool, I would use you as a whetstone; if I wanted to cross a river, I would use you as a boat and an oar; if I encountered a severe drought, I would use you as the rain.
Wu Ding used three hypothetical sentences in succession to ask Fu Yuo to assist him and govern the country. The first is to ask Fu Yuo to be like Li, to help him respect himself and cultivate his morality; the second is to ask Fu Yuo to be like the boat's raft,
Help yourself manage the country; third, ask Fu Yue to be like the rain in a severe drought, relieving the suffering of the people all over the world.
It is said that Wu Ding asked Fu Yue to open his heart and tell him good strategies and suggestions for governing the country to water his heart. Wu Ding believed that if the medicine is not strong, the disease cannot be cured; if you walk barefoot without looking at the road, your feet will become weak.
So injured.
Finally, he hoped that Fu Yue and the ministers of the imperial court would work together to support the monarch, so that he could follow the ways of the previous kings, follow Cheng Tang's method, stabilize the world, and enable the people to live a stable and happy life.
But with Fu Shuo as a virtuous prime minister, the Yin State was indeed in great rule and soon prospered.
Gao pragmatic didn't think much about it when he got these two pieces of Chenhan at first, but he soon realized that the significance of these two pieces of Chenhan was a little different. Because he suddenly discovered that the Chenhan that the emperor gave today was the only one like him.
Two paintings have clear allusions to someone.
In addition to him, Wang Jiaping's is "straightening out yin and yang", Liang Menglong's is "supporting three dynasties", Zhao Zhigao's is "virtue is the only one", Shen Yiguan is "blaming Chen Shan", Zhou Yong is "pacifying the four powers"
Yi".
It can be said that the Chenhan given to them by the emperor was either due to their positions and divisions, or due to their own experiences and characteristics.
For example, "straightening out the yin and yang" has been the prime minister's duty since ancient times, so it was given to Wang Jiaping, the first assistant; "Yi Fu Three Dynasties" is a boast of Liang Menglong as the elder of the three dynasties, because Liang Menglong is the oldest in the cabinet and was a Jinshi in the 32nd year of Jiajing.
; Zhao Zhigao's "morality is single-minded" is probably because he has few political achievements, but he usually seems to have good character and knowledge, and is very knowledgeable; Shen Yiyuan's "blaming Chen Shan" means that he often puts forward opinions to the emperor.
I think "you are right, you can say more"; Zhou Yong's "pacifying the four barbarians" may be because he came from a feudal official to the central government to assist the left, and he was also in charge of the Ministry of War.
However, none of the Chen Hans they received compared him to a certain wise minister in ancient times, with the exception of Gao Jingshi.
There is no need to tell the story of Yin Yin. Whenever you want to praise your ministers, this person is basically indispensable. Putting it here may be routine. However, for Fu Shuo, Gao Pragmatic gradually tasted something different.
First of all, Wu Ding used the strategy of "Dream Emperor gives money to Liangbi" - that is, the so-called drama of learning about a saint while dreaming, which directly improved Fu Shuo's religious status, and at the same time, he also tried his best to improve Fu Shuo's power in the administrative system.
position, making them a key figure in the power system.
According to Chen Han, Wu Ding here of course refers to the emperor himself, and Fu Yao of course refers to Gao Pragmatism. So, did the emperor use any method to improve his Gao Pragmatism status? Yes, in the early days it was a holy scroll, and later it was given to Gao Pragmatism.
An opportunity to make meritorious deeds and make great achievements.
But Chen Han only has eight characters, and Wu Ding and Fu Shuo are related to only four characters. So there are many deeper meanings that can only be understood by oneself and cannot be completely expressed directly. In addition to the above, is there anything else?
Yes. This must be related to some of the things Wu Ding, the Shang King, did in history, especially his achievements.
In history, while Wu Ding used Fu Shuo to strengthen his royal power, he also took theoretical and institutional measures to centralize power. His methods of centralizing royal power mainly focused on three aspects, which are compared in "Shang Shu Shuo Ming".
Detailed records:
The first is to emphasize the order of monarchs and ministers that "only heaven is wise, only the sage and the time are constitutional, only ministers are respectful, and only the people obey". Simply put, it is the "natural power of the king", so "the emperor, the minister, the minister" is reasonable, and thus the establishment of the
A system of superiority and inferiority between the monarch and his subjects is also a class-based social ethics.
The second is to reform the employment system and strengthen the power of Shang kings to appoint and remove officials. As the saying goes, "Officials are not as good as private officials, but only because of their ability; high rank is not as good as evil virtue, but only for virtuous people."
Therefore, during the Wu Ding period, the Shang Dynasty established the rule of appointing people based on their ability and merit, trying to change the employment model of "only appointing old people to govern together" emphasized by Pan Geng, and finally gained the final power to appoint and remove officials.
What Wu Ding did at the time was actually a denial of the old nobility's privileges in office, which greatly enhanced the Shang king's freedom in selecting officials, which had positive significance for the strengthening of royal power.
The third is to reform the sacrificial system and put the divine power in the hands of the Shang king. In the early Shang Dynasty, the nobles who opposed the royal power mainly relied on divine power. "Shang Shu·Jun" said: "At that time, there were like Yin Zhi, and the ministers were in line with God.
Wu Xianyi was in the royal family. In Zu Yi, there were always wizards and sages." Therefore, the listed powerful officials were all wizards who were "attracted to God", and divine power constituted the main threat to the royal power.
The divine power of the Shang Dynasty was mainly reflected in the right to sacrifice. Later studies have shown that the right to sacrifice in the early Wuding period was very scattered. Various non-king inscriptions have records of frequent sacrifices to ancestors, and some even sacrificed to the distant ancestors of the Shang kings. In view of this situation
, Wu Ding proposed: "When offering sacrifices, it is called Fuqin. If the rituals are troublesome, it will be chaotic, and it will be difficult to serve the gods." He reformed the sacrifices.
At the same time, during the Wu Ding period, especially through a series of wars against the Tufang, Tongue, Qiang and other Fang tribes, they not only eliminated border troubles and facilitated the development and development of the frontiers, but also plundered a large amount of property and slaves through the wars.
, thus promoting the unprecedented social and economic development of slavery in the Shang Dynasty.
Gao pragmatic suddenly felt that Zhu Yijun might have meant something when he compared himself to Wu Ding, especially in terms of martial arts.
Since the side effects are so similar, are other aspects the same?
The emperor should no longer need to emphasize the ethics of monarch and minister. No one dares to challenge this now, and the emperor probably does not think there are any hidden dangers in this aspect.
The right to appoint officials? This is the power of the emperor. There are not many hidden dangers in this regard in the Ming Dynasty. The emperor can appoint whomever he wants. Even if he wants to appoint ministers to the cabinet, it is not impossible for the emperor to appoint them according to the decree. As long as that
As long as people dare to do it.
Although "as long as that person dares to do it" itself is often problematic, the reason why ministers are unwilling to take office is because of the pressure of public opinion, not because the emperor does not have the power to appoint officials. Therefore, Gao Pragmatic believes that the emperor is not implying that he wants him to help regain the power to appoint officials.
So, is there any personnel power that is not in the hands of the emperor? It seems that there is. At this special time today, when the emperor's legitimate son is full moon, the emperor suddenly hinted with Wu Ding and Fu Yue. It is difficult to guarantee that it does not mean that the emperor has lost the right to choose the prince.
The prince is the prince, but the prince himself is also a minister and can be "appointed" by the emperor. However, now the emperor has no right to choose. As a "Zhongxing Mingzhu", his achievements have been directly matched by the emperor's second ancestor.
It might seem unsurprising that people are deeply dissatisfied with this.
If this article can be confirmed, then the next article is not difficult to understand. What is "divine power"? During Wu Ding's period, it was the right to worship ancestors and gods, and what Wu Ding did at that time was to let the Shang king monopolize "who
"Is the ancestor of the King Shang family" and the right to explain "who is our god".
So, what now? The current "divine power" is undoubtedly Confucianism, but the power to interpret Confucianism is obviously not in the hands of the emperor, but in the hands of the Confucian scholars... Well, that is too general. In fact, it should be said that it is in the hands of the civil servant group!
Gao Pangshi was shocked and thought to himself: Could it be that Zhu Yijun wanted to take advantage of Confucianism, pick an unlucky person from each faction and kill him as a warning to others, and then transfer the power of interpretation of Confucianism to him... and the future Ming Emperor?
This is not okay. If the imperial power collects all the power to interpret Confucianism, it will be equivalent to ****. In this case, the centripetal force of the civil servant group towards the imperial power will instantly collapse!
Gao Pingshi took a breath and was about to think about how to test his tone when the emperor summoned his ministers later, when he suddenly saw Liu Ping running in a hurry.
Before all the ministers could ask in surprise, Liu Ping had already shouted: "Gentlemen, the emperor coughed up blood and fainted. Gentlemen, please go to Qianqing Palace immediately to wait for the summons!"
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