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Tian Heng's suicide was, in a sense, an organized rebellion against the Qi State, lacking a legitimate leader. Pen ~ fun ~ pavilion www.biquge.info

The confrontation in this area, which lasted for more than four months, was also announced to end three days later with the surrender of the remnants of the Qi army trapped in the camp.

That is to say, the largest army of the Eastern Qi Kingdom, after this battle, announced the annihilation of the entire army.

Han Xin and Chung did not quickly carry out the next step, but continued the next military operation after nearly a week of rest and some aftermath matters.

The resistance forces of the Eastern Qi State and the Western Qi State were either uprooted or surrendered in the next month or so of Zhang Jiashi's military campaign.

In such a situation, Zhang Jiashi naturally set his eyes on the remnants of Xiang Yu's Chu army, which was still entangled with the Jimo region guarded by the others.

At this time, the Chu army, it seems that the magpie's nest dove occupied, occupied a considerable area in the eastern Qi and the southern part of the Western Qi country.

However, Zhang Jiashi did not have the energy to solve this problem for a while, because the officers and soldiers under his command were basically still in the control areas of Qi and Chu at such a time, dealing with the corresponding civil affairs or carrying out the liquidation of the remaining party of the Qi army and the Chu army.

Therefore, Zhang Jiashi knew that in such a situation, in order to solve Xiang Yu, who seemed to have regained a part of the control area, he still needed to gather a large number of troops.

And before the corresponding action deployment of the Chu State and the Qi State is completed, Zhang Jiashi will not let some individual troops launch an offensive against Xiang Yu's troops. After all, Zhang Jiashi knew very well that unless Xiang Yu was killed with one blow, the actions of a single force might be dangerous.

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At such a time, Zhang Jiashi, who left Linzi, chose his next destination.

That is the capital of the Lu State, Qufu, which has been destroyed by the Chu State.

The current Qufu cannot be called Qufu, but after the destruction of the Lu State by the Chu State, until now, the name of Qufu has been changed to Lu County. (In 249 B.C., the state of Chu destroyed Lu, and Lu County was established, and the county was named Qufu in 596.) ）

Zhang Jiashi went to Lu County at this time, naturally not to visit this "Three Emperors and Five Emperors" with a long history and ancient history, four of whom had left traces of activities in Qufu and created a developed ancient civilization, but to create a tone for vigorously developing education in the name of Confucius.

After all, there are some things that do have the inevitability of what he must do.

When Zhang Jiashi came to this place, he naturally did something that many emperors would do in the world where he was originally located.

That is to worship the Confucius Temple in Qufu.

The history of the Confucius Temple in Qufu can be traced back to the second year of Confucius's death, that is, the 42nd year of King Jing of Zhou (the 17th year of Lu Aigong, 478 BC). According to the records of the "Historical Records", at that time, Confucius's disciples set up a temple to worship in their "former residence hall", and there were three temple houses, which contained Confucian relics such as clothes, crowns, pianos, cars, and books. By the beginning of the Han Dynasty, it had been more than 200 years.

This statement was still common during this period of Zhang Jiashi.

But it is obvious that after Liu Bang's death, such as "in November of the twelfth year of Gaozu of the Han Dynasty (195 BC), Gaozu Liu Bang returned to Beijing from Huainan, passed through Queli, and sacrificed Confucius in the etheric prison. Before the emperor personally sacrificed to Confucius. In the first year of the Yuan Dynasty (1 year), Emperor Ping posthumously praised Confucius as "Baocheng Xuanni Gong". Since then, the Temple of Confucius has been more and more valued. In the fifth year of the Eastern Han Dynasty (29 years), Emperor Guangwu passed through the Que and ordered to sacrifice to Confucius. Emperor Ming, Emperor Zhang, and Emperor An all went to Qufu to worship. In the first year of Yongxing (153), Emperor Huan issued an edict to rebuild the Confucian Temple, appointed Kong He as the temple keeper, and erected a monument to remember. In the Han Dynasty, although the temple has been renovated many times, it still takes the house as the temple. I'm afraid that this kind of record will be rewritten a lot.

Because without Liu Bang, there would naturally be no more Han Dynasty, and there would be no corresponding arrangements and records of the Confucian Temple in the Han Dynasty.

And the current Confucian Temple, naturally, will not have the kind of splendid buildings of later generations.

For example, "32 meters high, 54 meters long, 34 meters deep, heavy eaves and nine ridges, yellow tiles flying color, bucket arches staggered, carved beams and painted buildings, ring corridors, majestic and magnificent, the front enshrines the statue of Confucius". "Founded in the Qianlong period, six wings and four pillars, iron beam stone pillars, the top of the pillar stands four heavenly stone statues, majestic, indispensable. The same will not be as the original as the gate, before the construction of the Lingxing Gate, built in the Ming Dynasty, "the eaves of the arch, the top of the green glazed tiles, the white marble square in front of the door, the name of the Tai and the Yuanqi Fang, the name of the square praised Confucius as heaven and earth, all-encompassing. There is a wooden workshop on the east and west sides of the door respectively, the shape of the two squares is the same, there is an archway on the upper side, three rooms and four columns, the bucket arch is dense, the eaves wing is warped, the pillar is carved with stone lions, Tianlu statues, the shape is simple. "The Gate of Saint-Time.

Don't say that these famous buildings built in later generations, even the real core of the Confucian Temple, was built in the second year of the Northern Song Dynasty (1024 AD), in the legend is the place where Confucius lectured, the apricot altar built in the courtyard in front of the Dacheng Palace, and the apricot altar that Zhang Jiashi knew in the original world was rebuilt in the third year of Longqing (1569 AD), heavy eaves, the top of the mountain on all sides, the cross knot ridge, the second layer of the yellow tile cornice, the square pavilion of the double bucket arch.

The current apricot altar is more of a small platform that is cleaned and tidy.

And as one of the famous scenic spots of the Confucian Temple stele forest in later generations, although in the temple of later generations, there are more than 2,000 steles of the past dynasties since the two Han Dynasty, the real grass is subordinate to the seal, all the bodies are ready, especially the inscriptions of the Han and Wei dynasties are known at home and abroad.

However, the current Confucian Temple stele forest is more than a few inconspicuous stone tablets.

......

Before Zhang Jiashi came to this place, Dongfang Ying had already informed Shusun Tong and Kong and others.

The holes of this period are not dead. As a member of the rebel army, Kong actually did not want to see Zhang Jiashi's arrival.

If it weren't for the assurance that his disciple Shusun Tong would not trouble him, Zhang Chu's doctor and master, Kong really wouldn't have returned to his home from the hermitage of Songshan.

After all, he is in seclusion, but the crime of rebellion is not something that ordinary people can easily afford.

Zhang Jiashi came to this small and even dilapidated Confucian Mansion at this time, naturally he did not come for sightseeing, but he did not plan to continue some emperors' sacrifices to Confucius in a big way.

It is a kind of folk commemorative activity of respect, admiration and remembrance of the "sages". The ceremony of worshipping Confucius, the holy master of Dacheng, is called the "Liberation Ceremony". Both Shi and Dian have the meaning of furnishing and presenting, which refers to the display of music, dance, and sacrifice such as animals and wine in the festival to express reverence for Confucius.

In the second year after Confucius's death (478 B.C.), Lu Aigong ordered the construction of a temple in Confucius's old house in Qufu Queli, which is today's Qufu Confucius Temple. The three houses where Confucius lived during his lifetime were converted into longevity halls, and the clothes, crowns, cars, pianos, and books used by Confucius during his lifetime were preserved, and sacrifices were made according to the age of the year. This was the beginning of the princes' sacrifice to the holes.

In the twelfth year of Gaozu of the Han Dynasty (195 BC), Gaozu Liu Bang passed through the Lu State and sacrificed to Confucius in the etheric prison. This is the beginning of the Son of Heaven's sacrifice to Kong. (Taigao, that is, when the ancient emperor sacrificed to Sheji, the three animals of cattle, sheep and pigs were all prepared as "Taigao".) ）

Emperor Yuan of the Han Dynasty (reigned 48-33 B.C.) conscripted Confucius's 13th grandson Kong Ba as the emperor's teacher, sealed the customs of the inner marquis, praised Chengjun, gave 800 households of food, and sacrificed Confucius on time with taxes. This is the beginning of the enshrinement of Confucius's descendants as marquis.

In the fifth year of Emperor Guangwu of the Han Dynasty (29 AD), he sent the special envoy of the Son of Heaven, Song Hong, to Qufu Que to worship Confucius. This is the beginning of the Angel Sacrifice Hole.

Prior to this, all the ceremonies of Confucius were held in the Confucius Temple in Qufu until the second year of Emperor Yongping of the Han Ming Dynasty (59 AD), when Zhou Gong and Confucius were sacrificed in Taixue and county schools. Since then, the imperial court and local governments have also worshiped Confucius in schools, and Confucian worship has become an important political and religious activity in the country.

In the fifteenth year of Emperor Yongping of the Han Ming Dynasty (72 AD), Emperor Ming went to Qufu to worship Confucius and seventy-two disciples. This is the beginning of the sacrificial hole to be enjoyed.

Since the Han Dynasty, the worship of holes has continued. The scale has also gradually increased, reaching its peak in the Ming and Qing dynasties, and is known as the "great ceremony of the country".

Since the Han Dynasty, whether in Qufu or in the capital and local governments, Confucius has been widely worshipped, and rituals have been established. With the evolution of the times, the title of Confucius was gradually promoted from the first year of Emperor Ping of the Han Dynasty (1 AD) to the King of Wenxuan in the 27th year of the reign of Emperor Xuanzong of the Tang Dynasty (739 AD). The ceremony became more and more complete and grand.

The Manchu Qing Dynasty entered the Central Plains, the Shunzhi Emperor set up the capital of Beijing, he supervised the Confucian Temple in Beijing, there is a Dacheng Hall inside, specially held the annual ceremony of sacrificing Confucius, and respected Confucius as "the most holy Wenxuan master of Dacheng". The ritual specifications have evolved into the upper worship, laying the silk, blessings, three offerings, and three bows and nine bows.

It can be said that after Emperor Ming of the Han Dynasty, the worship of Confucius gradually reached the peak of the Ming and Qing dynasties, and even worshiped Confucius with imperial specifications.

In the Ming and Qing dynasties, the most important agenda of the sacrifice to Confucius was the three offerings, the chief priest had to first dress and wash his hands before he could go to the Confucius incense case to bow to the incense, when bowing, the man should have his left hand in front and the right hand in the back, and the woman should have his right hand in front and his left hand in the back. The so-called three offerings are divided into initial offerings, sub-offerings and final offerings.

The first offering of the silk jue, the silk is yellow silk, the jue refers to the antique wine glass, by the official will be enshrined to the incense case, the chief priest reads and offers the sacrificial text, and then all the participants bow to the statue of Confucius, and recite the "Confucius praise" together. Both the sub-offering and the final offering are incense offerings and wine, and the sub-dedication officials and the final offering officials respectively offer incense and wine on the incense table, and the procedure is equivalent to the initial offering.

Like this kind of record, Zhang Jiashi learned about it from his master's corresponding statements on the one hand, and knew these things from the Qingyu Spirit Book on the other hand.

Of course, since Zhang Jiashi didn't come to see the Confucian Mansion, which was actually not good-looking at this time, he also didn't want to consolidate his rule, so it was quite crazy to do such a thing as sacrificing Kong.

The main reason why he came to this place was to determine the educational policy of Confucius, and then gradually lay the foundation of education that he conceived.

Zhang Jiashi did not have any aversion to Confucius. On the contrary, he believed that Confucius was indeed worthy of the title of a saint in terms of education.

Because Confucius had two educational concepts, he had to admit one thing, that is, Confucius was right.

These two points are "education without class" and the popularization of the six arts of the gentleman.

......

There is no class in education from the "Analects of Wei Linggong": Zi said: "There is no class in teaching. ”

But there are two interpretations of this idiom in Zhang Jiashi's later life:

Explanation 1: Anyone can be educated.

Explanation 2: Human beings are originally "kind". For example, some are wise, some are stupid, some are virtuous, and some are unscrupulous. However, through education, these differences can be eliminated, and "if there is education, there is no class", which shows that "education without class" is the result of education, not the premise.

Although there are two interpretations of this idiom, in many ways, both interpretations have one consequence relative to each other, and that is to change a person through education.

According to. "The Book of Rites and the Imperial System" records that "the primary school is on the left side of the south of the Gonggong, the university is in the suburbs, the Son of Heaven is called Piyong, and the princes are called Pangong". In the early period of the Western Zhou Dynasty, due to frequent wars, school education was mainly martial arts, but in the later period of the Western Zhou Dynasty, the regime was stable and began to focus on cultural education. At that time, university studies were mainly based on etiquette, music, archery, and calligraphy, while primary schools learned more about the basic knowledge of the six arts. At this time, education was still dominated by aristocratic education, and it was difficult for commoners to enter government schools.

In the Eastern Zhou Dynasty, wars were frequent, and etiquette collapsed. The king of Zhou lost control of the whole country, the unified system of the whole country began to disintegrate, and the princes began to govern one side. In order to cultivate their own talents, the princes have set up their own official schools, called "itch palaces". At this time, the object of education was no longer limited to the aristocracy, and in order to enrich talents, some capable commoners were also absorbed and cultivated by the official school. This can also be said to be the beginning of "education without class" in the history of Chinese education.

Confucius himself was very much in favor of expanding the scope of education, and he also proposed that education was an important means of educating the people, strengthening the state, and maintaining the stability of the state, so he believed that education should not even be limited to those with potential and training value, but should be extended to all citizens. Therefore, he himself actively promoted private learning, believing that it would give anyone who was willing to learn the opportunity to get an education.

This is why Confucius believed that "education without class" is necessary and gives an important basis for implementation.

Of course, Confucius, as the founder of Confucianism, actually had a certain selfish motive in his education, as if he hoped to cultivate "virtuous people" and officials through education to realize his political ideas.

In this case, Zhang Jiashi didn't think that Confucius was wrong, after all, if a sage didn't even have his own selfishness, then he was not just a sage.

He can't deny the core key of Confucius's "education without class" because of this flawed "flaw":

There is no distinction between nobles and commoners, no borders and Huayi, as long as you have the heart to learn, you can enroll in school.

What Zhang Jiashi wants to do is to make his educational foundation able to do this.