Dong Zhuo entered Beijing to discuss

Author: Chen Yong

At the end of the Eastern Han Dynasty, Dong Zhuo entered Beijing, deprived Empress Dowager He of her position as the highest decision-maker of the empire, and completely controlled the succession of Emperor Shao in his own hands.

After comparing the similarities and differences between the prime ministership systems in the Dong Zhuo and Cao Cao periods, Huangshan's "Later Han Book Collection Explanation and Correction" pointed out: "(Cao Cao) made the power to himself, and he thought that he was superior to Zhuo, but in fact he was willing to do what Zhuo did. Huangshan was obsessed with famous religions, and denied all actions that shook the foundation of the Han Dynasty, and his position was not advisable, but he revealed the political inheritance relationship between Dong Zhuo and Cao Cao, and his insight was outstanding.

This paper attempts to clarify the basic historical facts of Dong Zhuo's entry into Beijing, and then re-understand the background of the historical upheaval during the Han and Wei dynasties.

1. Abolish the Shao Lixian and force the Empress Dowager He to return to power

(1) Two doubts about the abolition of the Young Offering

In the sixth year of Zhongping (189 AD), Dong Zhuo abolished Shaoli's dedication, which shocked the government and the opposition for a while. What is Dong Zhuo's intention? Because there are many doubts in the old history, it seems confusing.

"The Biography of Dong Zhuo in the Book of the Later Han Dynasty": "Zhongchang served Duan Gui and others to rob the young emperor and Chen Liuwang to go to Xiaopingjin at night. Profound...... Wen Shaodi is in Beimang, because he is welcomed. When the emperor saw that General Zhuo was coming, he wept in horror. Zhuo and his words, can not be right; Talking to King Chen Liu, he was in trouble. Zhuo is a virtuous king, and is raised by the Empress Dowager Dong, Zhuo thinks that he is of the same clan as the Empress Dowager, and has the intention of abolishing it. The above Fan Ye's account of the origin of Dong Zhuo's waste and young dedication is very suspicious and needs to be analyzed in depth.

First, the premise of Dong Zhuo's abolition of Shao Lixian is to select talents according to the legend of Fan Shu. At that time, the young emperor was seventeen years old, and Chen Liuwang was only nine years old, and in contrast, the latter lacked the ability and experience to govern. The important thing is that in the eyes of the ministers: the young emperor is "rich in the Spring and Autumn Period, and there is no loss of morality; [1] "There is no bad proclamation in the world." [2] The "Biography of Dong Zhuo in the Chronicles of the Three Kingdoms" notes the policy of abolishing the young contained in the "Notes on the Life of the Emperor", saying that "the emperor is frivolous, not dignified, slow and lazy in mourning, and declining as before; The fierce virtue is both prominent, and **** heard that "Yunyun, which is very different from what the scholar said, and it is credible that it is all untrue words imposed by Dong Zhuo."

Moreover, the young emperor and his entourage fled overnight and suddenly encountered the Qianghu soldiers of Liangzhou, and it was a normal reaction for Emperor Zhang to be at a loss; Even if King Chen Liuwang was able to respond calmly as stated in the historical books, he was ignorant because he was young and in danger. It is incomprehensible that Dong Zhuo judged the virtue and foolishness of the two just by virtue of a conversation with the young emperor and Chen Liuwang. According to the "Biography of Dong Zhuo in the Chronicles of the Three Kingdoms", the "Heroes" is quoted: Dong Zhuo will ride to welcome the young emperor under the Beimangban, "[Zhuo] saw the emperor before and said: 'Your Majesty ordered the regular servants and the little yellow gate to make chaos in Naer, in order to take disaster and defeat, and it is not a small evil? I think this account may be closer to the truth.

The Young Emperor (to be precise, the Empress Dowager He of the Linzhao Dynasty) trusted the eunuchs and corrupted the dynasty, which has been seen by the government and the opposition. It can be inferred from the few words quoted above when Dong Zhuo first met the young emperor in Beimang: he entered Beijing with a critical attitude towards the young emperor and the queen mother. In other words, his motion to depose the young emperor has little to do with whether the young emperor can fluently "resign" in the midst of great fear.

Second, another factor for Dong Zhuo's desire to abolish the establishment seems to be considering his close relationship with the Young Emperor and King Chen Liu. According to historical facts, Liu Xie, the king of Chen Liu, was indeed "raised by the Empress Dowager Dong". However, Empress Dowager Dong was born in Hejian, and her father was Liu Chang, the grandson of Liu Kai, the filial piety king of Hejian, and the Marquis of Xie Pavilion; Dong Zhuo is a native of Longxi, and his father Jun Yaguan is the captain of Yingchuan Lun. It can be said that the two families of Dong Zhuo and Empress Dowager Dong are very different in terms of region, official lordship, and marriage. "Zhuo Zi thinks he is of the same clan as the Queen Mother", and the choice of Chen Liuwang to succeed him is extremely far-fetched.

So, what is the real reason for Dong Zhuo's abolition and dedication?

(2) The abolition of Shao Lixian is the prelude to forcing the Empress Dowager He to return to power

At the same time as Dong Zhuo abolished Shao Lixian, there was another big move, that is, to force the Empress Dowager He to return to power. These two things are intrinsically linked, in fact, the abolition of the young dedication is the preparation for the Queen Mother's return to power.

In April of the sixth year of Zhongping, Emperor Ling died, the young emperor succeeded to the throne, and the Empress Dowager He came to the court. In August of the same year, the Empress Dowager's brother He Jin plotted to punish the eunuchs, but was killed by the eunuchs. "The Biography of He Jin in the Book of the Later Han Dynasty": Wu Kuang and Yuan Shu burned the South Palace, and the eunuchs "because of the queen mother, the son of heaven...... Take the North Palace from the compound road" to avoid the front of the army. Lu Zhi looked up at the eunuch Duan Gui under the window of the pavilion, "Duan Gui is afraid, but the Empress Dowager is released, and the Empress Dowager is exempted from the cabinet." "After Dong Zhuo entered Beijing, he intended to monopolize the government, and Empress Dowager He was spared from difficulties and was bound to continue to come to the court, which would naturally restrict Dong Zhuo's power, which Dong Zhuo could not tolerate.

Dong Zhuo's goal is to force Empress Dowager He to give up the dynasty, but just doing this step cannot completely eliminate its hidden dangers. Because the young emperor who succeeded the power of the Empress Dowager He was born to the Empress Dowager He, and he was able to ascend to the pole thanks to the help of the He family. After Empress Dowager He returned to power, she could still influence the government through the young emperor, making it difficult for Dong Zhuo to truly manipulate the imperial power. What's more serious is that if Dong Zhuo kills Empress Dowager He, he will have a deep enmity with the Young Emperor. Dong Zhuo had to take precautions against the potential enemy of the Young Emperor. The deposition of the young emperor appeared in this context.

Dong Zhuo needs to find a clan relative surnamed Liu to take the place of the young emperor. At that time, the half-brother of the young emperor, Liu Xie, the king of Chen Liu, was the most suitable candidate. In addition to the condition of being close to Emperor Ling's blood, Wang Meiren, the biological mother of King Chen Liu, was killed by He Houlu back then. King Chen Liuwang was later adopted by Empress Dowager Dong, the mother of Emperor Ling, and the relationship between Dong and He was tense, and people even suspected that Empress Dowager Dong's death was caused by Empress Dowager He and He Jin. King Chen Liuwang will eventually be estranged from Empress Dowager He. It goes without saying. In other words, Dong Zhuo dealt with Empress Dowager He harshly, and there was no need to worry about arousing the hostility of King Chen Liu.

It is worth mentioning that Dong Zhuo's abolition of Shao Lixian and even forced the Empress Dowager He to return to power was carried out in the name of the Empress Dowager He [3]. According to the system formed in the late Eastern Han Dynasty, from the death of the emperor to the period before the young emperor came to power, the empress dowager of the Linzhao dynasty was in a supreme position in politics and held the final decision-making power on major state affairs, including the selection of an heir to the throne. Empress Dowager He listened to the government in the court, and Dong Zhuo obtained a legal name by abolishing the Empress Dowager's policy. Later, Yuan Shao plotted to establish Liu Yu as emperor, but Cao Cao resolutely opposed it, showing that Dong Zhuo's political enemies did not seize any pretext to criticize or even subvert the legal system of the emperor. Dong Zhuo's fake hand, Empress Dowager He, abolished Shao Lixian, and was strategically successful.

In fact, Dong Zhuo forced the Empress Dowager He to return to power, and it was also the Empress Dowager herself who expressed her stance to the people. The policy text recorded in the "Notes on the Living of the Emperor" quoted above also said: "The queen mother has no mother's ceremony, and the government is in chaos," He sin her own edict. And Empress Dowager He lost her authority, so she could only sit and wait for death. In September of the sixth year of Zhongping, "Jiaxu, that is, the emperor's throne." …… Moved the Empress Dowager to Yong'an Palace [4]. Bingzi, Dong Zhuo killed the Empress Dowager He. It is worth noting that Dong Zhuo couldn't wait to get rid of the Empress Dowager He, but he didn't make a move on the young emperor for a long time. An important message is revealed here: after Dong Zhuo entered Beijing, he regarded the Empress Dowager He of the Linzhao Dynasty instead of the Young Emperor as the main or most dangerous opponent in politics, and therefore regarded the Empress Dowager He as the first target to be eliminated.

(3) The political significance of the abolition of Shao Lixian and the return of Empress Dowager He

The growing political crisis at the end of the Eastern Han Dynasty had already given birth to the situation of reforming the imperial power. The preface to "The Biography of the Later Han Dynasty" says: "Between the arrest of Huan and the spirit, the main government is wasted, the national destiny is entrusted to the eunuch temple, and the scholars are ashamed to be together. In the past, historians often quoted this statement to summarize the background of the launch of the "Qing Yi" movement. He also said that in the process of conflict with foreign relatives and eunuchs, the Eastern Han scholars gradually formed and developed "group consciousness" [5]. However, if we further investigate the root cause of the above-mentioned phenomenon, it is not difficult to find that the fact that foreign relatives and eunuchs were able to wreak havoc politically is inseparable from the support of the imperial power. Therefore, although the attitudes of the party members and celebrities on the question of how to deal with the emperor or the empress dowager of the current dynasty were very different, when they consciously drew a line of separation from their relatives and eunuchs, they actually showed their independence from the imperial power. I think this kind of independence should be the basic connotation of the so-called "new consciousness of the Eastern Han scholars", which may be regarded as a supplement to Yu's theory.

"The Biography of the Party" said that the prison cultivator "falsely accused [Li] of raising Taixue Wanderers, befriended the students of various counties, and drove each other away, and was a party minister, slandered the court, and doubted customs", so it became a prison for the party. It should be noted that the sentence "slandering the court" is the sentence. The imperial court should refer to the emperor here, and Li Xian noted the cloud under the phrase "imperial court" in the "Later Han Shu Wang Yun Biography": "The imperial court is also the Son of Heaven." "Synonymous with that. Fan Ye said that he was "falsely accused", and Li Ying and others "slandered the court" was probably a crime made out of nothing. But we can't imagine that in the face of the current situation of "the main government is wasted, and the national destiny is entrusted to the eunuch temple", on the one hand, they fiercely criticize the eunuchs, but on the other hand, they do not touch the reigning emperor and the queen mother of the dynasty.

"The Biography of Yimin in the Book of the Later Han Dynasty" records a story of "Old Father of Hanyin" accusing Emperor Ling. He deduced that this was a popular view in society at the end of the Han Dynasty, indicating that the famous monarch and minister of the religion had been shaken [6]. Yu's main purpose is to explore the origin of Wei Jinjun's subjectivity, which has nothing to do with this article. However, this helps us to understand the changes in the relationship between the scholars of the late Han Dynasty and the imperial power, and the resulting shift in social attitudes.

The "Heroes" quoted above said that Dong Zhuo reprimanded the young emperor: "Let the regular servant Xiaohuangmen make a mess of Nair, in order to take disaster and defeat, which is not a small burden." "The Emperor's Living Note" contains the abolition of the policy of Shaoli Dedication, and recalls the Empress Dowager He's "ruling the government in chaos", which actually reflects Dong Zhuo's opinions. "The Biography of Yuan Shao in the Book of the Later Han Dynasty" contains Dong Zhuo's description of his abolition and said: "The lord of the world should be virtuous, and every time he thinks of the Ling Emperor, it is indignant!" Then he severely criticized the late Emperor Ling.

"Continuation of the Han Book of Sacrifices" said: "In the middle of the early peace, Dong Zhuo and Zuo Zhonglang of Xiangguo took Cai Yong and others below the emperor, and the merits were no different, but there was a mistake, and they should not be the sect." Liu Zhao quoted the "Book of Yuan Shansong" to record this discussion in detail, saying that after Emperor Zhang, "political affairs are provocative, power is transferred to subordinates, the heirs are diligent, and each wants to praise his closest relatives", "Therefore, filial piety and below, Muzong, [Gongzong, Jingzong], and Weizong (according to the four emperors of Jihe, An, Shun, and Huan) are all [appropriate] omitted." Dong Zhuo's denial of the emperors below Muzong, and even the abolition of their temple names, is in the same vein as the "slander of the court" of the party and celebrities. In this sense, the Qing Parliament Movement in the late Han Dynasty prepared public opinion for the rise of Dong Zhuo's regime.

As early as the first year of Zhongping (184 AD), Yan Zhong, a native of Hanyang, once persuaded Huangfu Song, who had a strong army, to "conquer the people of Hebei and move the people of the seven states," and go straight to Luoyang, eliminate the eunuchs, and then proclaim himself emperor on behalf of the Han Dynasty [7]. In the fifth year of Zhongping (188 AD), Chen Fan's son Chen Yi and others said that they would move Wang Fen, the assassin of Jizhou, and take advantage of Emperor Ling's "northern tour of the old house between the rivers" to depose him by force [8]. Mr. Tang Changru pointed out that these two conspiracy were an important omen, that is, a small number of celebrities and scholars did not hesitate to carry out "extraordinary schemes" in order to save the political crisis of the Eastern Han Dynasty, even if they "took the great risk of overstepping Confucian moral norms like the abolition of the emperor by Yi Dynasty" [9]. This is a new political trend in the late Han Dynasty scholars.

However, although the monarchs of the late Han Dynasty were already decaying, it was not easy to change the imperial power, at least not within the reach of the party members. The Qing Movement ended in failure, and the plans of Yan Zhong and Wang Fen were unsuccessful.

Huangfu Song denied Yan Zhong's proposal, on the grounds that "people have not forgotten the Lord, and God will not bless them." If you make up the merits of the unexpected, and the disaster of the day and night is fast, who is loyal to the dynasty and keeps its ministers' festivals. Although there are many clouds, but they are wasted, they still have a name, and they are dead and immortal. Abnormal theories are not dared to be heard" [10]. Cao Cao refused to participate in Wang Fen's scheme, believing that "the abolition of the establishment is ominous in the world." "The pretentiousness is very, and it is not dangerous" [11]! Quoted from "The Biography of Dong Zhuo in the Book of the Later Han Dynasty": He Jin and Yuan Shao "plotted to punish the eunuchs", and privately called Dong Zhuo generals to enter the court and "coerce the Empress Dowager", and their purpose was by no means to seize the power of the Young Emperor and the Empress Dowager He.

It was not until Dong Zhuo entered Beijing and replaced the Han Emperor and the Empress Dowager in charge of the government that he really destroyed the declining old imperial power and prepared the conditions for changing the dynasty. In my opinion, this is the most important significance of Dong Zhuo's abolition of Shao Lili and the forced return of Empress Dowager He.

The alternation of dictatorship between relatives and eunuchs was the main political malaise in the middle and late Eastern Han Dynasty, which goes without saying. What this article wants to explain is that the generation and expansion of the power of foreign relatives and eunuchs in the Eastern Han Dynasty society are inseparable from the system of the empress dowager that prevailed at that time.

We have seen that since the He Dynasty, the relatives who have been in charge of the government have each had the queen mother with the same surname behind them as a basis. Although the He Jin brothers were all killed before Dong Zhuo entered Beijing, as long as the Empress Dowager He continued to come to the court, there was still a danger that her relatives would interfere in politics.

On the other hand, the intervention of eunuchs in state affairs in the Eastern Han Dynasty was often due to the needs of the empress dowager. "The Biography of the Eunuchs of the Later Han Dynasty" has a text that commentators are accustomed to: "Empress Deng came to the court with the heroine, and all the opportunities were far away, and the courtiers and the state discussed it, and there was no reason to break the curtain, and the system was ordered, and the executioner had to be appointed to send the national life without going out of the room." Holding the prince in his hand, with Tianxian in his mouth, he is not the duty of recovering the court and Yongxiang, and he is also the responsibility of the boudoir. It can be seen that the empress dowager and the eunuchs have formed an interdependent political relationship; Even if the eunuchs control politics, it will bring obvious negative effects, and the heroine of the dynasty has to "appoint the torturer and send the country's life". The murder of He Jin further shows that even when there is a confrontation between relatives and eunuchs, the empress dowager, who acts as an arbiter, will not easily abandon the eunuchs.

"The Biography of He Jin" said: After He Jin's death, Yuan Shao and others "killed all the eunuchs who killed them" and "more than 2,000 people died". The eunuch group suffered a catastrophe. However, Empress Dowager He returned to the government, and after all, she had to choose a prisoner. The power of the eunuchs may resurge and regain their influence on political power.

Dong Zhuo forced Empress Dowager He to return to power, and the political situation in the Eastern Han Dynasty underwent significant changes: relatives and eunuchs lost the main political soil on which they relied to breed and flourish. The disadvantages of the dictatorship of relatives and eunuchs, who have plagued society for many years, have finally been suppressed. This is another important significance of Empress Dowager Ho's return to power.

Second, the confrontation between Kanto and Kansai and the merger of the Liangwu people

Dong Zhuo and his Liangzhou clique have a special political, regional, cultural and even ethnic background, and the rise of Dong Zhuo's regime and the fate of his short-term Zuo, as well as the gathering and dispersion of various strata and various forces within the regime, are precisely determined by this.

(1) The confrontation between Kanto and Kansai

The confrontation between Kanto and Kansai is a prominent manifestation of Dong Zhuo's rebellion. The representatives of the Kwantung side are almost all party members and celebrities, and their contradictions with Dong Zhuo and the Liangzhou clique are not limited to the level of regional conflicts. After Dong Zhuo came to power, a large number of party members and celebrities were hired, and historians have many arguments about this [12]. However, party members and celebrities always refused to cooperate, and some even openly broke with Dong Zhuo. The reasons for this situation are worth exploring. First of all, we can conclude that Dong Zhuo's serious damage to the political system and social order at that time was the trigger for the conflict.

The significance of Dong Zhuo's abolition of Shao Lixian and forcing the Empress Dowager He to return to power has been analyzed above. The special condition for Dong Zhuo to achieve this was that he not only quickly controlled Luoyang's army, but also dared to break through the shackles of the concept of famous religion.

As we all know, although the Eastern Han Party members and celebrities repeatedly set off political waves against the eunuchs, because they lacked military power, when the eunuch forces attacked on a large scale, they could only be captured with their hands tied [13]. Although Dong Zhuo only rode into Beijing with 3,000 steps, he sought out and annexed the He Jin brothers and Ding Yuan's tribe, "Kyoto's military power is only in Zhuo" [14]. "The Biography of Yuan Shao of the Three Kingdoms" quoted "Offering the Emperor Spring and Autumn", Dong Zhuo proposed to abolish the establishment and said: "Won't the affairs of the world decide me? I'm doing it now, who dares to disobey! "His military power is very different from the political voice of party members and celebrities.

Secondly, party members and celebrities generally have high Confucian attainments, so they are not immune to the shackles of famous teachings. As mentioned above, the "group consciousness" of the Eastern Han Party members and celebrities is essentially independent of the imperial power, but this is by no means to say that the party members and celebrities have clearly seen the necessity of renewing the imperial power, at least most people still lack this understanding

。

Even characters such as Huangfu Song and Cao Cao are confined to famous religions and dare not make mistakes. Huangfu Song was born in the family of Liangzhou generals, and followed the party members and celebrities, and gradually entered the Qing Dynasty. He was once in a pivotal position in the military, and Zili said to his face: "This dynasty is out of power, the world is hanging upside down, and those who can be safe and secure are only adults and Dong Zhuoer." [15] However, he rejected Yan Zhong's scheme, and tied his hands to Dong Zhuo's expedition [16], repeatedly losing the opportunity to influence the political situation and transform the imperial power.

Cao Cao tried his best to befriend celebrities and get Xu Shao's first-class comments, but the life experience of "Turbidity" made it difficult for him to rank among celebrities. Despite this, he first opposed Wang Fen's overthrow of Emperor Ling, and later opposed Yuan Shao's support of Liu Yu. Even on the eve of the Han Dynasty, he still said: "If the destiny of heaven is in me, I am the king of Zhou Wen." Sima Guang commented on the matter: "How can he not want it? He is afraid of the name and self-restraint. [17] It is to focus on the constraints of famous teachings.

I believe that under the influence of this era atmosphere, it is difficult for the Kwantung Party celebrities and those who follow their example to take a crucial step to seize the imperial power of the Eastern Han Dynasty.

"The Biography of Gaixun in the Book of the Later Han Dynasty" quotes the words of the Song Dynasty as "Liangzhou is less than academic", reflecting the general view of the society in the late Han Dynasty. Historical records record the activities of Dong Zhuozhu during the Wei and Jin dynasties, none of which are related to Confucianism, which shows that this generation lacks academic literacy. Their cultural outlook is very different from that of the Kanto celebrities and the imperial fu clan of the same state.

"The Biography of Dong Zhuo of the Three Kingdoms" notes the "Notes on the Living of the Emperor", and the Emperor is called Li Dao "Fu Zhi Zang". The same is true of most of Dong Zhuo's subordinates, who do not have the conditions to participate in the Qing discussions, so that they are unable to communicate with party members and celebrities ideologically. "The Biography of Dong Zhuo in the Book of the Later Han Dynasty" recounts Dong Zhuo's promotion of party members and celebrities, and then says: "Zhuo is dear, and he is not in a prominent position, but he is just a general. Dong Zhuo made such an arrangement, firstly, because of his "forbearance and hypocrisy" to win people's hearts, and secondly, Li Dao's disciples were indeed incompetent for high-level civilian positions monopolized by celebrities and celebrities.

We see that it was the generals Dong Zhuo, who was "widowed in academics", who were not confused by the famous religion after entering Beijing, and decisively deposed the young emperor and the empress dowager He, and started the first step in the process of dying for the Han Dynasty. However, this is something that party members and celebrities themselves dare not do, and they do not allow others to do it. Political differences between them and the Liangzhou clique headed by Dong Zhuo were inevitable. Yuan Shao, Lu Zhi and others had fierce disputes with Dong Zhuo on the issue of abolition, which is a powerful proof.

Dong Zhuo seized power with violence, and then filled the new dynasty with violence. The history says that Dong Zhuo "coerced the people with severe punishment", "people do not protect themselves", and "the people inside and outside the group cannot self-reliant" [18], which obviously aroused the disgust and fear of the Kwantung scholars. As for Dong Zhuo's connivance with the sergeants to kill and kidnap in the vicinity of Luoyang*, the basic order of society was dissolved, and it caused widespread hostility among all strata towards his regime. Therefore, although Dong Zhuo gained the reputation of "fighting for the destruction of eunuchs" [19], although he tried his best to win over the party members and celebrities, the party members and celebrities eventually parted ways with him.

However, because most of the backbone elements of Dong Zhuo's group are from Liangzhou, there has always been a geographical barrier with the Central Plains Party members and celebrities, and the political and cultural conflicts between the two sides have emerged in the form of confrontation between Kanto and Kansai. In short, Dong Zhuo ruled the Kanto region and faced complex and intricate contradictions. The fact that the Kwantung Prefecture raised troops against Dong Zhuo was the result of the intensification of these contradictions.

(2) Dong Zhuo's tendency to become Qiang

In the past, when people commented on Dong Zhuo's rebellion, they often associated it with Qianghu, and this question is worth considering.

Dong Zhuo led his troops into Beijing with the pastor of Bingzhou, and the soldiers under his command were brought from Liangzhou to Bingzhou, and then to Luoyang [20]. The ethnic composition of this army is complex, and it is indeed mixed with Qianghu. "The Biography of Dong Zhuo in the Book of the Later Han Dynasty" in the sixth year of Zhongping, Zhuo Shangshuyun: "The generals Huang Zhongyi and Qin Hu Bing...... Pull the chariot and make it impossible to do it. Qianghu is a dog, and the minister can't prohibit it. From the article "Huangzhong Yueshi Hu" in the same book "Xiqiang Biography", it can be seen that "Huangzhong Yicong" is a descendant of the Dayue clan who is completely Qiang. There are different opinions in the academic circles about the meaning of the term "Qin Hu", and it is more reasonable for Taiwanese scholar Xing Yitian to interpret it as a Huhua Han [21]. However, the Huhua of Liangzhou at the end of the Han Dynasty was essentially Qianghua or Qianghuhua. However, there was no clear boundary between the Qianghua Hu (Huangzhong Yicong), the Qianghua Han (Qin Hu) and the Qiang (i.e., Qianghu) at that time. Therefore, Dong Zhuo can call the "Huangzhong Yicong and Qin Hu soldiers" all "Qiang Hu"; Ying Shao can say that "Dong Zhuo supports Hu Bing" [22]; Cai Yan can also identify "Zhuo Zhong came to the east,...... All the people are Huqiang" [23].

Dong Zhuo was born in the Han nationality, and it is clearly recorded in the "Chronicles of the Three Kingdoms" and "Book of the Later Han", but the emperor's wife denounced it as "the seed of Qianghu", which is probably due to the fact that Dong Zhuo was quite infected with the wind of Qianghu. "The Biography of Dong Zhuo in the Romance of the Three Kingdoms": "Young heroes, taste the Qiangzhong, and meet with all the heroes." After returning to the wilderness, and the handsome have come from it, Zhuo and return, killing cattle and feasting. The heroes felt their meaning, returned to each other, and got more than 1,000 miscellaneous animals to give Zhuo. Dong Zhuo lived next to Qiangzhong when he was young, and he had frequent contacts with Qiang Shuai, constantly coming into contact with Qianghu customs, and was inevitably influenced and even assimilated by them.

"The Biography of Dong Zhuo in the Chronicles of the Three Kingdoms" notes the "Notes on the Living of the Emperor", which contains Yang Qi's words: "[Li] Dao, a person who is contemptuous on the border, is accustomed to Yifeng. Li Wei is a native of the Northland [24], and the Northland is also the domain affected by the "Qiang disaster", so Yang Qi's so-called "Yifeng" should mainly refer to the wind of Qianghu. "Notes on the Living of the Emperor" also says that Dong Zhuo's son-in-law Niu Fu has "Zhi Hu Chi'er" under his account, and "The Biography of Dong Zhuo in the Three Kingdoms" contains that Chi'er is "thick" by Niu Fu [25]. Zhihu is Yue's Hu, "Huangzhong Yue's Hu" in "The Biography of Xiqiang in the Later Han Dynasty": "The language of being served and eating is slightly the same as that of Qiang". Niu Fu chose Hu Chi'er and others as pro-soldiers, and it is believed that he has become accustomed to his "slightly the same as Qiang's" "subdued food language". Dong Zhuoweng's experience is by no means an isolated phenomenon. Among the generals in Liangzhou, there are probably not a few people who are "accustomed to Yifeng". Otherwise, it would be difficult for them to coexist with the Qianghu soldiers for a long time.

In this way, in the eyes of Dr. Zhongyuan, Dong Zhuo Group was in the Han and Wei dynasties

The activities, especially the atrocities committed by them after entering Beijing, bear a distinct Qianghu brand.

The contradictions between the two sides have added another layer of ethnic conflict. Dong Zhuo tried to be in Guan

It has also become more and more difficult to gain a foothold in the east.

(3) Liangzhou Group and Bingzhou Group

When the Kwantung Prefecture and Dong Zhuo met with each other, Lu Bu and the other martial artists of the state chose to continue to cooperate with Dong Zhuo. The evolution of the relationship between the two groups had an important impact on the transformation of the political situation in the late Han Dynasty.

"The Biography of Dong Zhuo in the Book of the Later Han Dynasty" says that at the beginning of Dong Zhuo's entry into Beijing, "Lu Bu killed Jin Wuding Yuan and merged with his people", and the confluence of the Liang forces began from this. We know that in the sixth year of Emperor Ling's Zhongping, Dong Zhuo was the pastor of the state, and the "Biography of Lu Bu of the Three Kingdoms" recorded that Ding Yuan was changed from the history of the state to the captain of the cavalry, when at the same time. Ding's original place of origin and family history are unknown, and according to the system of avoiding official positions in the Eastern Han Dynasty,[26] it can be concluded that Ding was not originally from Bingzhou. However, Ding Yuan's wingmen were recruited from the local area, such as "The Biography of Lu Bu of the Three Kingdoms": "The people of Wuyuan County and Jiuyuan are also." Give the state with force. The same book "Zhang Yang Biography": "People in the clouds are also." Give the state with martial arts and be engaged in martial arts. "The Biography of Zhang Liao": "Yanmen Mayi people are also." …… And the state of the assassin Shi Ding was originally a Liao military force, called to engage. ”

Ding Yuan moved to Hanoi after being appointed as a cavalry captain, and according to the "Continuation of the Han Book" in the "Later Han Shu Gongsun Zhan Biography", the Ding clan had at least several thousand soldiers in Hanoi. "The Biography of Lu Bu" also said: "Thorn Shi Ding was originally a cavalry captain, Tun Hanoi, with cloth as the main book, and treated him with great affection. "Ding Yuan was in the annexation of the state, and used some of the wingmen who were good at military force to form a strong army. When he left Thanh Chau, he brought this army to Hanoi. Ding Yuan's "great affection" for Lu Bu was to use him to continue to control and state soldiers. He Jin "summoned the fierce generals and heroes of the Quartet, and led troops to the capital to threaten the empress dowager", and Ding Yuan and Dong Zhuo were among them [27]. They relied on the local armed forces at their disposal, and at the same time were given the opportunity to intervene in the center.

Yuan Hong's "Later Han Dynasty" was reprinted in August of the sixth year of Emperor Ling's Zhongping, when Dong Zhuo welcomed the young emperor back to the palace: "Wu Mengdu Captain Ding Yuan saved the He family in Hanoi and worshiped Jinwu. "From this time, it is speculated that Ding Yuan's worship of Jinwu should be Dong Zhuo's arrangement. Although Dong Zhuo rushed into Beijing first, held the young emperor and the empress dowager hostage, and occupied a political advantage, according to the "Biography of Dong Zhuo of the Three Kingdoms", he quoted "Spring and Autumn in Kyushu": "Zhuo first entered Luoyang, with no more than 3,000 horses, and he was afraid that he had few soldiers and was not served by far and near," and knew that he did not have the strength to overwhelm Ding Yuan militarily. Dong Zhuo was anxious to announce Ding Yuan as the ruling Jinwu, and deliberately appeased him, but instead exposed his vigilance and fear of Ding Yuan and the soldiers of the state.

Ding Yuan supported the army and respected himself, which caused elbow and armpit trouble to Dong Zhuo. And whether Dong Zhuo can successfully eradicate Ding Yuan, the key lies in Lu Bu. So, why did Lu Bu betray Ding Yuan and join Dong Zhuo? As mentioned above, Dong Zhuo's troops were limited when he entered Beijing, and Ding Yuan was able to compete with him with his troops from the state. Dong Zhuo adopted deceptive methods: "For four or five days, he sent troops out of the four city gates at night, and tomorrow Chen Jing entered with drums, declaring that the Yunxi soldiers would return to Luozhong." People don't realize it, and there are countless outstanding soldiers. [28] Lü Bu and other generals were probably also confused, and for a time they were intimidated by the might of the Liangzhou army. and "The Biography of Lu Bu" said that Zhuo "took cloth as a riding captain". As mentioned above, Ding Yuan was a cavalry lieutenant in Hanoi, and Dong Zhuo promoted Lü Bu to a cavalry lieutenant, probably to let him take over Ding Yuan's old department. I suspect that this may be one of the conditions for Dong Zhuo to lure Lu Bu into defecting.

However, there is a deeper reason why Lu Bu took refuge in Dong Zhuo. In the late Eastern Han Dynasty, the two prefectures of Liang and Liang, where Lü Bu and Dong Zhuo were located, were not only the main areas where the "Qiang trouble" spread, but also the main battlefield of the war against the Qiang. Originally, there were many Xiongnu people who migrated inward, but later a large number of Qianghu people poured in. Qianghu and Han people have lived together for a long time, and Dong Zhuo and Liangzhou will therefore "get used to Yifeng", as mentioned above. Lu Bu is a group of state generals, and it is credible to be similar. "The Biography of Lu Bu" said that Dong Zhuo "loves and believes in him very much, and swears to be father and son". They are also "less academic", and are famous for their martial arts; At first, they both held low-level military positions, and their early experiences were very similar. Dong Zhuo and Lu Bu smell the same, and it is not accidental.

The Book of the Later Han Dynasty said that "Zhuo is dear and does not hold a prominent position, but only a general", in addition to the Liangzhou generals, it should also include Lu Bu and other state generals. The difference between the level of officials and the civil and military forces in Dong Zhuo's regime also became the division between the Kwantung Party celebrities and the Liang and Wuren groups. "The Biography of Sun Jian in the Chronicles of the Three Kingdoms" notes "Wu Lu": Wang Rui "is a strong military attaché, and his words are quite light." "Lang Evil King Rui is a famous man of the great family, and it goes without saying; Sun Jian's identity, according to Mr. Chen Yinke, was "an inferior scholar who was not known for his culture" [29]. Their relationship shows that the attitude of the late Han dynasty was quite contemptuous towards the warrior class.

Sun Jian and Dong Zhuo were in a state of hostility, and Li Dao and Lü Bu belonged to Liang and Liang, but they had a common characteristic: they lacked academic reputation and were known for their military force. They all belonged to the martial arts class with low social status.

In short, the fact that the Warrior Group followed Dong Zhuo to confront the Kwantung Party and celebrities ultimately depended on their regional, cultural, customary, and social class backgrounds. This further enables us to realize that the essence of Dong Zhuo's regime is to represent the interests of a group of middle- and lower-level military attaches from the northwestern border states who are deeply influenced by Qianghu.

3. Dong Zhuo's move to the capital and Wang Yun's conspiracy

In February of the first year of Chuping (190 AD), Dong Zhuo coerced the emperor to move the capital. According to the "Chronicles of Emperor Wu of the Three Kingdoms", Cao Cao on the side of the Kwantung coalition army commented on this: "Xiang envoy Dong Zhuo heard that the Shandong army rose, relying on the weight of the royal family, according to the danger of two weeks, the east to the world; Although they do not do the way, they are still enough. According to Cao's opinion: If Dong Zhuo holds high the banner of offering the emperor and divides his troops to occupy Chang'an and Luoyang, he can still compete with the Kwantung armies. However, Dong Zhuo insisted on giving up Luoyang and retreating to Guanzhong, what was the reason? Soon after Dong Zhuo entered the customs, Wang Yun's conspiracy appeared, and Dong Zhuo's regime suffered a fatal blow, what is the background of this matter?

(1) Dong Zhuo's true intention to move the capital

"The Biography of Dong Zhuo in the Book of the Later Han Dynasty" said: "At the beginning, at the end of Emperor Ling, Guo Tai and others of the Yellow Turban Yudang revived the Baibo Valley of the West River, transferred to Kou Taiyuan, and then broke through the east of the river,...... The number is the white wave thief, and there are more than 100,000 people. Zhuo sent Zhonglang to attack the cow to assist him, but he couldn't but. and heard that the eastern soldiers were rising, and they were afraid of ,...... Want to migrate to Chang'an. Some scholars deduce from this that Dong Zhuo's decision to move the capital was due to pressure from the Kwantung soldiers and the fear that the White Bo Army would cut off the retreat. In my view, this second reason is difficult to sustain.

"The Book of the Later Han Dynasty to Present the Emperor" is the two events of the Bai Bo army's attack on Hedong and Niu Fu's attack on Bai Bo in October of the sixth year of Zhongping; The two incidents of the Kwantung Prefecture County rebelling against Dong Zhuo and Dong Zhuo's killing of King Hongnong were in the first month of the first year of Chuping in the following year. "The Chronicle of Offering the Emperor" contains the major events of the month: "White Wave Thief Koudong County". The Baibo army flourished in the Baibo Valley, and all histories say that the valley is in the Xihe River [30], but the "Atlas of Chinese History" edited by Mr. Tan Qixiang marks it in the east of the river, which seems to be inaccurate. The east of the river lies between Luoyang and Chang'an, the west river is in the north, and the east county is in Yanzhou east of Luoyang. When Dong Zhuoli moved the capital, the Bai Bo army had already moved to Dongjun, and it did not pose a direct threat to Dong Zhuo's westward route.

"The Chronicles of Emperor Wu of the Three Kingdoms" contains: Dong Zhuo moved Emperor Xian to Chang'an, and he himself "stayed in Luoyang". Yuan Shao's army was divided into Hanoi, Sujube and other places. "Zhuo Bingqiang, Shao and others dare not be advanced". At that time, the total strength of the Kwantung side reached more than 100,000 [31], but they were afraid of Dong Zhuo and did not dare to fight, indicating that Dong Zhuo's army was quite strong in combat. According to the same book "The Biography of Sun Jian": "Zhuo sent tens of thousands of foot cavalry to rebel against Jian," and knew that Dong Zhuo's strength had far exceeded the 3,000 cavalry when he first arrived in Luoyang. The biography notes Dong Zhuo's words in the "Shanyang Gongji" record: "The Kwantung Army was defeated in numbers, and they were all afraid of loneliness and could not do anything. "I didn't take Yuan Shao's generation seriously. In that case, why did he have to evacuate Luoyang?

At this time, Dong Zhuo's army was roughly composed of four parts: first, the Liangzhou soldiers who followed him into Beijing; the second is the merger of the old department of Ding Yuan; the third is the soldiers of the two mansions of He Jin and He Miao brothers (the general, the general of the chariot and cavalry); Fourth, after entering Beijing, soldiers were recruited and replenished one after another. Among them, there are only 3,000 Liangzhou soldiers that Dong Zhuo really trusts.

The soldiers of Liangzhou led by Dong Zhuo were originally far more than 3,000. "The Biography of Dong Zhuo in the Book of the Later Han Dynasty" records that in the second year of Zhongping (185 AD), Dong Zhuo was in Liangzhou, "30,000 generals fought for the first Lingqiang". In the same book, "The Biography of Huangfu Song", Dong Zhuo and Huangfu Song "each rate of 20,000" in the fifth year of Zhongping, rejected the kingdom together. and "The Biography of Dong Zhuo" contains Emperor Ling's "worship Zhuo as the pastor of the state, and order the soldiers to belong to the emperor Fu Song." Dong Zhuo refused to hand over military power, "so he stationed troops in Hedong to observe the changes of the times." "Later Han Dynasty" said that Zhuo "selected 5,000 horsemen and will cross from Hejin". By the time he entered the dynasty from Hedong, "no more than 3,000 cavalry on foot", and his strength was only one-tenth of that of Liangzhou. Before Dong Zhuo took office as the governor of the state, he wrote a few words, "Ten years in charge, the size of the soldier, the long-term friendship, the grace of the minister's animal husbandry, and the life of the minister" [32]. Since these Liangzhou tribes are so nostalgic for their old masters, why did they abandon Dong Zhuo in the end?

From the above records, it can be seen that Dong Zhuo went east, and the fewer Liangzhou soldiers followed him. This shows that the Liangzhou soldiers were reluctant to leave their homeland, especially from Kansai. Dong Zhuo wrote that his subordinates were "Huangzhong Yicong and Qin Hu Bing". According to the "Later Han Shu Duan Xi Biography": In the fourth year of Emperor Huan's reign (161 AD), Xi will "Huangzhong Yicong" to ask Shen Yi Zhuqiang, "Yi has served for a long time, loves the old hometown, and all know the rebellion." "I suspect that the sharp decrease in the number of soldiers when Dong Zhuo entered Beijing was also due to the Liangzhou soldiers' "nostalgia for their old hometown". It is unknown whether the Liangzhou soldiers who left Dong Zhuo returned to Liangzhou. However, it is estimated that most of them are still stranded in the Guanlong area. "Chronicles of the Three Kingdoms" Dong Zhuo and Jia Xu biography: Dong Zhuo was killed, and Li Daozhu will take the people from Shaanxi to the west in the name of "avenging Dong Gong", "where the troops are collected, compared to Chang'an, there are more than 100,000 people". Among these more than 100,000 people, it is very likely that there are "big and small soldiers" who have been with Dong Zhuo for a long time, and have never entered Beijing with him. At least we know that Dong Zhuo's prestige and influence in Kanto are not the same as those in Kanto.

Therefore, when Dong Zhuo faced the pressure of the Kwantung armies, he naturally chose the plan of moving the capital to Chang'an, looking forward to relying on Guanlong again to achieve the rendezvous with his old Liangzhou department, and directly obtain troops from Guanzhong and even Liangzhou itself. After Dong Zhuo arrived in Chang'an, there is no clear record of how many troops were replenished. The histories say that Dong Zhuo is in the middle of the pass, Ziyun: "The thing is done, and the world is strong; No, keeping this is enough to get old. [33] Preparing to use the troops of Guanzhong to separate and rule the Kwantung forces, his "fear and restlessness" mentality in Luoyang was swept away, and his goal of collecting the troops of Guanlong for his own use seems to have been achieved. This shows the regional characteristics of Dong Zhuo's regime from another aspect.

(2) Wang Yun's conspiracy and its background

Dong Zhuo died at the behest of Wang Yun. The executor of Wang Yun's plan was a group of Bingzhou warriors such as Lu Bu, which in turn led to a bloody confrontation between Bingzhou and Liangzhou people. However, the basic background of Wang Yunzhi's conspiracy is neither the regional conflict between the state and the Liangzhou people, nor the power struggle between the state and the Liangzhou generals, but the continuation of the contradiction between the party members and the Dong Zhuo regime.

(1) The entry of party members and celebrities into the customs is intended to follow the emperor and the emperor

After the successful coup d'état, Wang Yun admonished his henchmen: "Those who raise volunteers in the Kwantung region are all in vain." This is an intriguing statement. As we all know, most of the core figures who agitated and led the Kwantung Prefecture and County to oppose Dong Zhuo, that is, Wang Yun's so-called "Kwantung Volunteer Soldiers", were famous people in the late Han Dynasty. And Wang Yunqi is also an influential celebrity. Quoting Wang Yun's words, he clearly called the Kwantung Party celebrities who raised troops to resist Dong Zhuo as their own kind.

On the contrary, Wang Yun has a different view of Lu Bu, a merger from Bingzhou, who participated in the conspiracy. "The Biography of Wang Yun in the Book of the Later Han Dynasty" says that Yun "is plain and light cloth, and meets him with a swordsman", reflecting the difference between the levels of the two characters and the resulting estrangement. This is very similar to Wang Rui's "[Sun] Jian military attaché, and his words are quite light", the situation is very similar. "The Biography of Lu Bu of the Three Kingdoms" is also cloudy: "Situ Wang Yun is strong and strong in Buzhou, and he accepts it thickly. In order to realize his coup plan, Wang Yun temporarily abandoned his prejudices and courteously accepted Lü Bu, who was "strong in the state", but this did not mean that he had changed his evaluation of Lü Bu and his ilk.

Wang Yun's plot was not an isolated incident, and before Lü Bu's assassination of Dong Zhuo, there had been many conspiracies against Dong Zhuo in the Chang'an court. According to the "Book of the Later Han Dynasty" and "Chronicles of the Three Kingdoms", those who participated in it successively included Situ Wang Yun, Sikong Xun Shuang, Weiwei Zhang Wen, Zhijin Wushi Sun Rui, Shizhong Chongji, Yueqi Captain Wu Fu, Sili Captain Huang Wan, Huangmen Shilang Xunyou, Shangshu Zheng Tai, Yilang He Yan and many others. They were not only party members and celebrities[34], but also the backbone of the Xijing Shi Dafu clique. The question is, why did Wang Yun, Xun Shuang and a group of party celebrities fail to join the camp of "Kwantung Volunteers" after they raised troops in Kwantung Prefecture, but followed Dong Zhuo to Kansai?

The reasons for Wang Yun and other party celebrities to enter the customs are more complicated, and the most fundamental reason is that they are determined to follow the emperor Xian's imperial lineage. As explained in the previous section, although the abolition of Shao Lixian was done by Dong Zhuo, once the title of the emperor was determined, it was difficult to shake it in the hearts of the scholars. The history says that Yuan Shao was able to raise troops in Jizhou, and he relied on the Taishou Qiaomao of Dongjun to "deceive the three princes of Beijing to move the book to the state and county". This forged document mentions that "the Son of Heaven is in danger, and he hopes for the volunteers", and it is in the name of Emperor Xian that he calls on the Kwantung Prefecture to rebel [35].

Cao Cao reprimanded Yuan Shao and others for supporting Liu Yu, which has been cited above. Liu Yu himself also sternly refused to be the emperor, and the "Book of the Later Han Dynasty" contained his words: "The world is in turmoil, and the Lord is covered with dust", "It is advisable to work together and dedicate the royal family," expressing the heart of continuing to wear the emperor, which coincides with Cao Cao. And when Cao Cao "will welcome the Son of Heaven", Yuan Shao also changed his mind to "welcome the great driver in the west, that is, the palace and the capital, and coerce the Son of Heaven to order the princes." [36] It can be seen that the special political status of Emperor Xian in the late Eastern Han Dynasty was irreplaceable for the time being.

Therefore, as long as Dong Zhuo still maintains the imperial rule of Emperor Xian, there will be a group of party members and celebrities who will cooperate with him, and at least he will be able to continue to stay in his power. Our question is, since Wang Yun, Xun Shuang and others agreed to enter the customs with Dong Zhuo, after entering the customs, why couldn't they wait to plan a conspiracy against Dong Zhuo?

(2) Dong Zhuo's "usurpation and rebellion" is an important background of Wang Yun's conspiracy

In the eyes of Wang Ke, Xun Shuang and many party celebrities, Dong Zhuo's attitude towards Emperor Xian after entering the customs has changed. "The Biography of Wang Yun in the Book of the Later Han Dynasty": Yun went to Chang'an, "seeing that Zhuo was poisonous and poisonous, and usurpation was already a sign", so he and Huang Wan and others "conspired to punish him". The so-called "usurpation has been omens", that is, the signs of Dong Zhuo's usurpation of the throne have been discovered, which is undoubtedly a serious accusation. So, is Dong Zhuo's "usurpation" really true?

"The Biography of Yuan Shao" contains Dong Zhuo's proposal to abolish Shao Lixian, and said: "Liu's species is not enough to be reinstated. Hu Sansheng commented on this matter, saying that "Zhuo intends to abolish the Han Dynasty and stand on its own" [37]. Yuan Shao said to Dong Zhuo at that time: "The Han family has been in the world for 400 years, and the grace is profound, and Zhaomin has been wearing it for a long time," and tried his best to defend the legal system of the Han family. I think Yuan Shao is not untargeted, he has seen through Dong Zhuo's ambitions, so he warned him not to covet the artifact. However, after all, Dong Zhuo retained a son of heaven surnamed Liu, so we have not heard Yuan Shao's insinuation of "usurpation" from more scholars.

I suspect that it was some of Dong Zhuo's practices after entering the customs that aroused the vigilance and disgust of the party members and celebrities who moved west. In the first section of this article, the Book of the Continuation of the Han Dynasty and the Book of Yuan Shansong are quoted as saying that Dong Zhuo abolished the honorific titles of the four emperors of He, An, Shun and Huan on the grounds that "there is no difference in merit but fault". The temple number of Emperor Ling has not been recorded in history, and it may have been abolished by Dong Zhuo for the same reason, or it was not agreed at all. Although the Qing Discussion Movement of the late Han Dynasty party members and celebrities expressed dissatisfaction with the corrupt politics of the time, it was rare to directly criticize the emperors of the Eastern Han Dynasty. Dong Zhuo not only proposed that the emperors below the emperor "have the same merits, but there is a difference", but also publicly degraded their temple names. This is obviously an extraordinary move, and may be regarded by party members and celebrities as a harbinger of negating the imperial unification of the Eastern Han Dynasty and even "abolishing the Han Dynasty and becoming self-reliant".

"The Biography of Dong Zhuo in the Book of the Later Han Dynasty": Zhuo to Chang'an, "then he imitated the car clothes, took the Jinhua green cover, painted two claws, and the people of the time called 'pole carts', saying that his clothes were close to the son of heaven." "The Biography of Dong Zhuo in the Chronicles of the Three Kingdoms" quoted the "Book of Wei" as "saying that it forced the Son of Heaven." "Later Han Dynasty" is "forced to say." According to the "Continuation of the Han Shu Yufu Zhi", this car should have been ridden by the crown prince [38]. Dong Zhuo's transgression in public opinion seems to be not limited to the end of the "pole and cart", and this matter has aroused widespread criticism among the government and the opposition [39].

When Dong Zhuo moved west, he respected himself as a prince, called Shangfu, and was on the throne of the princes and kings [40]. "Historical Records of the Taigong Family of Qi" "Master and Father" Pei Yan led Liu to "Farewell" and said: "Teacher, Shangzhi, Father, so it is called Master and Father." Dong Zhuo looked at Lu Shang's own situation with his ether, and showed his momentum of surpassing the Han Emperor. "The Biography of Dong Zhuo in the Romance of the Three Kingdoms" said that after the capital was moved, "the secretary of state saw Zhuo, bowed to the car, and Zhuo was not polite". From Dong Zhuo's behavior of violating etiquette, it can be seen that he seems to be the king. The Biography of Dong Zhuo also says that he changed the rules and "summoned the three Shangshu below the self-proclaimed Zhuofu Notice", which had clearly exceeded the duties of the prime minister in terms of system and seriously violated the imperial power [41].

"The Biography of Dong Zhuo in the Book of the Later Han Dynasty" also said: "[Zhuo] inside and outside the clan, and ranked side by side. Although his descendants are in the city, the men are all marquises, and the women are the kings of Yi. This is in great contrast with the situation before the relocation of the capital, "Zhuo is dear and not in a prominent position". Dong Zhuo strengthened his family's power in the Chang'an regime, and the children of the Dong family were promoted to the rank of knight, and their status was so great that they had the potential to surpass the royal family for a while.

All these may become the truth of Wang Yun, Xun Shuang and others. Once the party members and celebrities confirmed that Dong Zhuo's "usurpation has been omen", they would quickly act and work together to defend the emperor's legal system and the Han family's society. In this situation, conspiracies against Dong Zhuo followed.

After Dong Zhuo was killed, General Li Dao counterattacked Chang'an. When the city fell, Lü Bu persuaded Wang Yun to flee to Kwantung, and Wang Yun replied: "If you are blessed with the spirit of Sheji, Shang'an the country, my wish is also." If they do not get it, they will die with their lives. The court is young, just rely on me, and I can't bear to avoid chaos. Strive to thank the princes of Kanto and be diligent in thinking about the country. [42] The so-called "princes of Kwantung" refer to the party members and celebrities who raised the army in Kwantung. In connection with Wang Yun's remark that "those who raise volunteers in the Kanto region are all my disciples", it can be seen that the party members and celebrities who were in the Kanto and Kansai regions at that time often had the same political ideals. The so-called "diligent thinking of the country" means to be loyal to the Han family, and they even do not hesitate to "dedicate themselves to death".

We can also give an example of the Kanto side. In the same year that Xichuan Xun Shuang entered the customs with Emperor Xian, that is, in the second year of Chuping (191 AD), Shuang Congziyu attached Cao Cao in Dongjun. Xun Yuzuo Cao Cao created a great cause, "exalting the virtuous and using energy, training the soldiers, making decisions, and conquering four grams, so that the weak can be strong, and the chaos is the rule, and there are eight in the world" [43], which can be called the first merit of Cao Wei's founding of the country, and has been well known. However, according to the "Three Kingdoms Xun Yu Biography"; "[Jian'an] seventeen years, Dong Zhao and others said that Taizu should enter the Duke of the Kingdom, and the nine tin preparations were used to show the special honor and the secret to consult. Yu thought that Taizu Benxing was a righteous soldier to calm the country with Kuang Dynasty, uphold the sincerity of loyalty, and defend the truth of retreat. A gentleman loves others with virtue, and it should not be so. Taizu couldn't calm his heart because ...... [Yu] was worried. Wang Fuzhi commented on this matter: "The discussion of Jiuxi has risen, and the sect of the Liu family has fallen," [44] specifying it as the first step of Cao Cao's "self-reliance on behalf of the Han Dynasty". Xun Yu has been with Cao Cao for more than 20 years, and he has always "thought of the country". The ninth volume of the "Reading through the Commentary" says: "The one who is the He also said that he "knew that death was imminent, but could not be himself." Xun Yu and his uncle Xun Shuang, as well as other party members and celebrities who participated in the conspiracy against Dong Zhuo, although they belonged to the opposing camps at that time, their attitudes towards Cao Cao and Dong Zhuo's "usurpation" were the same.

Aftermath

Dong Zhuo's entry into Beijing completely deprived the remnants of the Han Emperor and the Empress Dowager of authority, destroyed the decaying and declining old imperial power, and initially solved the problem of the dictatorship of eunuchs and relatives that had plagued the Eastern Han Dynasty society for a hundred years. Dong Zhuo and his Liangzhou warrior clique were able to play a key role in the collapse of the Eastern Han Empire. The reason for this seems to depend on their special regional, cultural and even ethnic backgrounds.

He pointed out that the Eastern Han government's resettlement of the Qiang people in the territory of the empire led to the "barbarization" of the Han people in Liangzhou and other border areas [45]. Yu's so-called "barbarianization" is equivalent to the "Qianghuization" discussed in this article. The basic conclusion of this article is that the martial arts class in Liangzhou, including the main members of Dong Zhuo's group, lack scholarship and are good at military force, which obviously has a tendency to "Qianghuization".

Only in this way, Dong Zhuo subverted the imperial power of the Eastern Han Dynasty by forceful means, and completely destroyed the most basic social order. The Liangzhou Qin and Hu soldiers ravaged Luoyang, causing widespread panic and hostility in the Kwantung region. Dong Zhuo dared to abolish the establishment, dared to force the empress dowager to return to power, dared to coerce the emperor to move the capital, dared to depose the emperor of the Han Dynasty, shook the national capital of the Eastern Han Dynasty, and opened the first step in the process of dying for the Han Dynasty; However, he could not gain a foothold in Kanto for a long time, and he could not "transfer the artifact to his own home" and complete the second step of the Han Dynasty process. His activities only opened the way for Cao Cao and other Kwantung forces.

Cao Cao started by courting Dong Zhuo, and actually inherited Dong Zhuo's political legacy. Ying Shao called Dong Zhuo "a hundred officials have been in charge, and the order is free" [46]; Fan Ye Zeyun: "Since Xu Du, the power belongs to the Cao family, the Son of Heaven is always himself, and hundreds of officials are just reserves." [47] Dong Zhuo and Cao Cao, as prime ministers, coerced the Son of Heaven to order the princes. Huang Shan said that Cao Cao was "willing to do what Zhuo did", which precisely grasped the essence of the problem.

Mr. Chen Yinke divided the Wei and Jin rulers Cao and Sima into "non-Confucian Han clans" and "Confucian wealthy clans" [48]. What I want to explain is that Cao Cao was born in the Han clan, but he maneuvered among the party members and celebrities, and established a close relationship with Confucian wealthy figures; He was proficient in military strategy and paid attention to Confucianism. "Governing peace and virtue, and rewarding the function", alternately for use, complement each other [49]. Therefore, Cao Cao was supported not only by the non-Confucian Han clan, but also by many Confucian wealthy clans, and his regime had a broader social base than Dong Zhuo's. Cao Cao's political achievements also greatly surpassed Dong Zhuo. He used the emperor of the Han Dynasty, who had no authority but was still in name, to establish a new imperial power that was sufficient to deter and dominate the north, and then laid the foundation for the Cao Wei dynasty.

Finally, it was incidentally pointed out that Dong Zhuo represented the interests of the martial arts group in Liangzhou and the northwest border counties, and during his reign, especially after the relocation of the capital to Guanzhong, the political and social status of the entire martial arts class was significantly improved. Cao Cao relied on strong military power to compete with the Central Plains. Under the Cao regime, the warrior class was still able to prosper. As far as this incident affected, in order to gain political development and maintain the noble status of the family, the famous people of the great clans during the Wei and Jin dynasties also held military positions and pursued military merits. Sima's battle to destroy Shu, Deng Ai and Zhong Hui fought for merit. Deng Ai is a warrior of the Han clan, and Zhong Hui is a famous man of the great clan. As for Sima Yi of Hanoi, although he started with literature, he fought for many years, and finally obtained the capital of Dai Wei by virtue of his military merits, which is a typical example of the martial arts of the "Confucian wealthy family".

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Exegesis:

〔1〕

According to the Biography of Dong Zhuo in the Book of the Later Han Dynasty, Dong Zhuo wanted to abolish the establishment, but Lu Zhi objected, so he said so.

〔2〕

"The Biography of Yuan Shao in the Chronicles of the Three Kingdoms" notes the words of Yuan Shao contained in the "Spring and Autumn Period of the Emperor".

〔3〕

"The Biography of Dong Zhuo in the Book of the Later Han Dynasty" said that Zhuo "gathered his bureaucrats in the front hall of Chongde, and then threatened the Empress Dowager and abolished the Young Emperor". "Collected Explanations" quoted Wang Bu as saying: "This Zhuo Jiao Dong Empress Dowager is also strategic. At that time, the Empress Dowager Dong had been dead for several months, and the "Biography of Dong Zhuo in the Chronicles of the Three Kingdoms" quoted the policy contained in the "Notes on the Living of the Emperor", and there was a saying "The Empress Dowager Yongle (that is, the Empress Dowager Dong) collapsed, and the public was confused", so the Empress Dowager who was threatened by Dong Zhuo could only be the Empress Dowager He, not the Empress Dowager Dong. The king was wrong.

〔4〕

The Queen Mother lives in the South Palace, and the Yong'an Palace is located in the northeast of the North Palace, near the Upper East Gate. Cf. Wang Zhongshu, Introduction to Archaeology of the Han Dynasty, 2, "The Capital of the Eastern Han Dynasty (Luoyang)".

〔5〕〔6〕

: "Scholars and Chinese Culture" 6 and 7.

〔7〕

See "The Biography of Emperor Fu Song of the Later Han Dynasty" and "The Biography of Jia Xu of the Three Kingdoms", citing "Spring and Autumn in Kyushu".

〔8〕

See "The Chronicles of Emperor Wu of the Three Kingdoms" and the "Spring and Autumn Period of Kyushu".

〔9〕〔12〕

Tang Changru: "The Great Names of the Late Eastern Han Dynasty" (in "The History of the Wei, Jin, Southern and Northern Dynasties").

〔10〕

"The Biography of Huangfu Song in the Book of the Later Han Dynasty" Huangfu Songyu.

〔11〕

"The Chronicles of Emperor Wu of the Three Kingdoms" notes the words of Cao Cao in the Book of Wei.

〔13〕

"The Biography of Dou Wu in the Book of the Later Han Dynasty": Wu "thousands of scholars of the five schools of the Northern Army of the Church" confronted His Majesty with the soldiers of the eunuch Wang Fu. And "the battalion government was afraid of serving the lieutenant officer, so the military army returned slightly." Dou Wu himself was eventually forced to commit suicide.

〔14〕

"The Biography of Dong Zhuo in the Romance of the Three Kingdoms".

〔15〕

See "The Legend of Emperor Fu Song of the Three Kingdoms".

〔16〕

"The Biography of Emperor Fu Song of the Later Han Dynasty": In the first year of the first peace (190 AD), Dong Zhuo Zhengsong was the captain of the city gate. Changshi Liang Yan persuaded Song to lead 30,000 elite soldiers to welcome Emperor Xian and conquer Dong Zhuo. "If Song doesn't comply, he will be levied."

〔17〕

"Tongjian" volume 68, Jian'an 24 years, "Chen Guang said".

〔18〕

"Book of the Later Han Dynasty" and "Chronicles of the Three Kingdoms" Dong Zhuo's biography. Pei Songzhi also quoted the cloud of "Heroes": "Zhuo wants to shake the might, serve the imperial history to disturb the dragon Zongyi Zhuo Baishi, do not solve the sword, kill it immediately, and the Beijing division is shaken."

〔19〕

"The Biography of Zheng Tai in the Book of the Later Han Dynasty" Tai said that Dong Zhuo "fought to destroy the eunuchs", which seems to be a beautiful word. However, in the same book "The Biography of Dong Zhuo", Liang Yan persuaded Huangfu Song and Yuan Shao to attack Dong Zhuo, saying that "the Han family is weak, and the eunuch erects a chaotic dynasty, although Dong Zhuo punishes him, he cannot be loyal to the country", which is a voice from the hostile side, and the degree of credibility is quite high. It is known that the world has put Yuan Shao and others under the name of Dong for the merit of "fighting to destroy the eunuchs".

〔20〕

"The Biography of Dong Zhuo in the Book of the Later Han Dynasty": "Emperor Ling was ill, and the seal book Bai Zhuo was the pastor of the state, and the soldiers belonged to the emperor Fu Song. Zhuo Fu said in the book: '...... Heavenly grace mistakenly added, ten years of palm, the size of the soldiers for a long time,...... Begging for the northern state, the service of the side. So he stationed troops east of the river to observe the changes of time."

〔21〕

See Xing Yitian's "Qin Hu" Discussion - Reading the Brief Notes of the New Residence in Yan Han.

〔22〕

"Yulan" volume 699 cites "Customs and Customs".

〔23〕

Cai Yan: "Poems of Grief and Indignation". The authenticity of this poem has always been debated by historians. Today, from Guo Moruo, see Guo's "On Cai Wenji's "Hu Ji Eighteen Beats".

〔24〕

"The Biography of Dong Zhuo in the Chronicles of the Three Kingdoms" notes the "Heroes": "Li Dao, a native of the North. ”

〔25〕

"The Biography of Dong Zhuo in the Chronicles of the Three Kingdoms" said that Niu Fu had "five or six people such as Hu Chi'er, a good friend of Su Suo", and according to the "Biography of Dong Zhuo in the Book of the Later Han Dynasty", "Youhu" should be a falsification of "Zhihu".

〔26〕

Cf. Yan Gengwang, Chapter 11 of the History of China's Local Administrative System, Vol. 1.

〔27〕

"The Biography of He Jin in the Book of the Later Han Dynasty": "Sui Xi summoned the former general Dong Zhuotun Guanzhong Shanglin Yuan,...... Make Wu Mengdu Lieutenant Ding Yuan burn Mengjin. ”

〔28〕

"The Biography of Dong Zhuo in the Romance of the Three Kingdoms" notes "Spring and Autumn in Kyushu". The text of "The Biography of Dong Zhuo in the Book of the Later Han Dynasty" is slightly the same.

〔29〕〔48〕

The first part of "Chen Yinke's Lectures on the History of the Northern and Southern Dynasties of the Wei and Jin Dynasties".

〔30〕

See the Book of the Later Han Dynasty, the Book of Emperor Ling, the Biography of Dong Zhuo, and the Notes on the Book of the Emperor of the Later Han Dynasty, quoted in Xue Ying's Book of the Later Han.

〔31〕

"The Biography of Yuan Shao in the Book of the Later Han Dynasty": Yuan Shao's generals "tens of thousands each"; "The Chronicles of Emperor Wu of the Three Kingdoms": Zhang Miao's army "has more than 100,000 soldiers." ”

〔32〕〔47〕

"The Biography of Dong Zhuo in the Book of the Later Han Dynasty".

〔33〕

"Book of the Later Han Dynasty" and "Chronicles of the Three Kingdoms" Dong Zhuo's biography.

〔34〕

See the Book of the Later Han Dynasty and the Chronicles of the Three Kingdoms, the biography of Wang Yun and others.

〔35〕

"The Biography of Yuan Shao in the Book of the Later Han Dynasty": "Qiao Mao is a fraudulent transfer of the book of the Three Princes, and passed it on to Yizhou County, saying that Dong Zhuo is guilty and the Son of Heaven is in danger, and he hopes that the volunteers will relieve the country's difficulties." ”

〔36〕

See "The Biography of Yuan Shao in the Book of the Later Han Dynasty".

〔37〕

"Tongjian" volume 59 Zhongping 6th year August Hu Note.

〔38〕

"Continuation of the Han Book and Public Service Chronicles": "The crown prince and the prince are all in the car, Zhu liner, green cover, sword demolition Hua flea, black slash text, painting Yi Wen, gold painting five ends. The prince is the king, and the tin is multiplied by it, so it is said that Wang Qing covers the car. ”

〔39〕

"The Biography of Cai Yong in the Book of the Later Han Dynasty": Yong said that Dong Zhuo said: "In the suburbs of the former spring, the public was guided to drive, and the Jinhua green cover was taken, and the claws were painted with two rams, and it was inappropriate to think it was far and near." It can be seen that Dr. Xijing is generally dissatisfied with this.

〔40〕

"Chronicles of the Three Kingdoms", "Book of the Later Han Dynasty", Dong Zhuochuan and Hang Shijun cited "Yu Liding Lu".

〔41〕

"Tongjian" volume 60 in the sixth year of the early Ping Hu note said: "Three Taiwan: Shangshutai, Yushitai, Fujijietai. "Book of Jin" said: "Han Official": Shangshu is the middle platform, the imperial history is the Xiantai, and the confessor is the outer platform, which is the third Taiwan. I think that "Santai" here seems to refer to the rate of Santai, that is, Shangshu Ling, Yushi Zhongcheng, and the Servant of the Confessor. Shang Shu Ling is in charge, according to the "Old Han Yi" as "the main praise, seal the book." It can be seen that he should have met the emperor directly and uploaded it. Dong Zhuo summoned Shangshu to order all officials to announce the Taishi's Mansion and claim the status of the Son of Heaven, which was undoubtedly an act of transgression of imperial power.

〔42〕

The matter is "The Biography of Wang Yun in the Book of the Later Han Dynasty".

〔43〕

"Tongjian" volume 66, Jian'an 17th year, "Chen Guang said".

〔44〕

One of the "Dedication to the Emperor" in the ninth volume of "Reading through the Commentary".

〔45〕

Explain the sixth chapter of the Chinese translation of The Cambridge History of the Qin and Han Dynasties in China.

〔46〕

"Continuation of the Five Elements of the Han Book" Liu Zhao notes "Customs and General Meaning".

〔49〕

According to the "Chronicles of Emperor Wu of the Three Kingdoms", Xun Yu and Cao Cao repeatedly discussed the issue of famous religions. Xun Yu's unremitting advocacy of etiquette and education is due to the background of the "Confucian wealthy family". And when Cao Cao was handsome and meritorious service, he did not dare to forget his words. He admired Yu Shunzhi's "education and conquest, and used it from time to time", Guangwuzhi's "throwing himself into the arts, resting horses and discussing the Tao", and was intoxicated with the realm of "the royal road and the two economies", which was very different from Dong Zhuo and even other "non-Confucian Han people".