The Wei mingchen zou 魏名臣奏 (Memorials of the Celebrated Ministers of Wei) was a Chinese text written by Chen Shou 陳壽 and various other writers.
Bits of informationEdit
The bibliographical details of this book are confused. It remains rather vague how large the Wei mingchen zou must've been. Nothing of this text, aside from the citations below, has survived. Often the Book of Sui (7th century) mentions texts of the Three Kingdoms period and tells us how many chapters by then had survived, but the size of the Wei mingchen zou is not mentioned in the Book of Sui. At least, not very clear.
Throughout various books, the following bits of information can be found:
The Records of the Three Kingdoms, Book of Wei 22, contains a citing by Pei Songzhi from the Wei shu, which mentions an imperial order for the compilation of an anthology of memorials called Mingchen zouyi 名臣奏議 during the Zhengshi 正始 reignperiod of Wei (240-249).
The Book of Sui, in the Collections-category states that the Liang Imperial Library formerly possessed a Han mingchen zou 漢名臣奏 in 30 juan 卷, but no author is stated, and a Wei mingchen zou in 30 juan by Chen Changshou 陳長壽. Bar the Chang 長, this name is the same as Chen Shou. We've also seen the name 'Chen Changshou' linked to another work of Chen Shou, the Yibu qijiu zhuan, so Chen Changshou may have been a literary name of Chen Shou.
The Jiu Tang shu, in the Law-category lists two Han mingchen zous, and both are ascribed to Chen Shou. One is 30 juan long, while the other is 29 juan long.
The Xin Tang shu, also in the Law-category, also lists two Han mingchen zous, one in 29 juan with no author mentioned, and another in 30 juan with Chen Shou as the author. It also lists a Wei mingchen zoushi 事 in the Story-category, in 30 juan, but no author is stated.
Zou 奏, "collections of memorials" may evidently be distinguished from zoushi 奏事 as possibly memorials and court records. It appears that Chen Shou was involved with one or more of these works dealing with the Han and Wei dynasties. It may be possible that mingchen zous about the Han, may in fact have been about Chen Shou's Han (better known as Shu-Han).
Fragments in Records of the Three KingdomsEdit
Book of Wei 3 - Annals of Emperor Ming (Cao Rui)Edit
Book of Wei 4 - Annals of the Prince of Qi (Cao Fang)Edit
Book of Wei 8 - Biography of Gongsun DuEdit
Book of Wei 8 - Biography of Zhang LuEdit
Book of Wei 13 - Biography of Wang LangEdit
- Memorials of the Celebrated Ministers of Wei records [Wang] Lang’s memorial on reducing expenses: “The Imperial Order asking what is suitable to increase or decrease must be speaking of the matters of the eastern capital. Concerning the western capital’s great sacrifices at Yunyang and Fenyin, there are 1500 followers at the sacrifices to Heaven platform, entering Afang Palace, abstaining [from meat, wine, etc.] for 100 days, raising sacrificial animals for five years, oxen require 3000, heavy jade require 7000; these objects are placed on patterned silks on ranked mats, virgin girls tread and dance in connection; fermented wine requires three hours to complete, musicians require 3400 supporting preparers; the Inner Palace beauties in number near 1000, the Scholars-Officials and Academicians and their followers are over 7000 men; the Palace Stables have all different horses numbering over 60,000, and outside herdsman lead and raise 30,000 with horses making up one-tenth; the Metal Mace Bearer has following riders 600 and walking soldiers in equal number; the Minister of Ceremonies in handling tombs and visits has 1000 chariots, the Grand Official bestowing official slave servants 6000, Chang'an city has governing officials 3000, including 2000-dàn [salary officials] and those managing crimes and punishments in 25 prisons. Government affairs are many, inspiring authority is complex, much more than the Three Dynasties, and must have more thorough Rituals. That it has reached this extravagance is mostly from inheritance from the Qín. It both violates the foundations of the honesty of cocoon and chestnut [rituals] and the direction of the simplicity of sweeping the ground [rituals], and also loses the instruction of substituting pledges and decreasing complexity and of avoiding grandness and following restriction. How, in this present time of flourishing and enlightenment, a time of following the examples of Yao and Shun, a government of reducing extravagance and acting with frugality, of orders to remove complexity and esteem saving, of teachings to be thorough in deciding punishments and careful in applying penalties, is this not what should be hoped for and admired? And the Resting Temple day is the sacrificial ceremony with the greatest sacrifices, the commanderies and states both establish the laws of Ancestral Temples, with specficiation of numbers of the officials from the staff of the Chancellor and Censorate Secretary following, and this organization, was both repeatedly changed before the times of Ai [Liu Xin -7- -1] and Ping [Liu Kan -1 - 5], and not used after Guangwu [Liu Xiu 25-57]. In sincere reference for a memorial of a plan for modifications, the [sacrifices to] Heaven and Earth and the Five Emperors, the Six Exemplars, the Ancestral Temple, the State Altars, are already due to the inheritance of the sacred lands of the previous dynasties. For [sacrifices to] Heaven and Earth sweep the ground and offer libation, and for the rest all use the Altar with equal rank. The Brilliant Hall is for sacrifices to God Above, the Spirit Terrace is for observing Heaven’s Patterns [astronomy], the Rule of Harmony is for cultivating Ritual and Music, the Imperial Academy is for gathering the Classicist groves, the High Sacrifice is for prayers for rest and good omens, and also for inquiring for the best time for affairs and supporting teaching. Learning from the ancients and former peoples, opening and increasing the blessings of the Throne, in old times all were at the state’s brightened [south] side, along with tall and illustrious buildings, enough to practice [ritual] feasts and shooting, and look upon the clouds. Though the Seven Outskirts are for honored sacrifices and esteemed services, yet they all have doors and rooms and seating, and are enough to take shelter from wind and rain. It is possible to wait for an end of military affairs and years of abundance to gradually make repairs. In former times the soldiers of the Five Camps of Elite Tiger Winged Forest, along with guard troops added together, though they were ten thousand men, some were junior relatives of merchants and lazy travelers, and some were blunt and unlearned men of agriculture and fields; though they were in placed in military regulations, they did not emphasize military affairs or battle, and did not train, and also hoped for the chance to plunder, so what was said and what was true were not in agreement, and it was difficult to prepare for emergencies. There was alarm and only afterward soldiers were conscripted, the army went and only afterward provisions were sent, or then troops were already long garrisoned and yet the camps did not farm and did not repair weapons and equipment, there were no stored supplies, and if one side had an urgent feathered dispatch then the other three sides were all panicked and disturbed. These were also the faults of recent times of the Hàn and cannot become a model. At present civilization is calm, and only Ba-Shu is outside control [Wú was nominally surrendered at this time]. Though we cannot yet set down weapons and armor and release horses and dismiss troops, it is suitable to react to abundant years to then focus army and government on agricultural affairs. Officials and soldiers and small and great, must together diligently sow and reap. When stopping [from battle] complete and develop fields, when moving [to battle] complete and prepare the Six Armies, to decrease violence and forced labor, and provide clothes and food. The Yi says: ‘Using happiness to employ the people, the people forget their labor; using happiness to oppose disasters, the people forget death.’ Now is the time to use that. With provisions and livestock for food, the brave for power, then though when having glorious authority and yet the army has not yet moved, the barbarians outside control will certainly return to bow and change to return to use. If the fear of authority is effective, then without battle things can be settled, so worthy it is to be far from facing troops and only afterward establishing authority, meeting blades and only afterward completing achievement. If the treacherous and vicious do not reform, continuing to be lost without turning back, though they with oppression use their people, relying on our Great Wèi sending order to answer with troops, afterward we will advance with the army of first song and later dance and music campaign, face the enemy with the crowds of halberds and arrows and cheerful service, cut down the decayed and destroy the withered, and it would not be worthy speaking of.”
Book of Wei 16 - Biography of Su ZeEdit
Book of Wei 24 - Biography of Cui LinEdit
Book of Wei 24 - Biography of Gao RouEdit
Book of Wei 27 - Biography of Xu MiaoEdit
- Memorials of the Celebrated Ministers of Wei records Yellow Gate Attendant Official Du Shu’s Memorial, which says: “Han Guan and Wang Chang are honest and multi-talented, had high office and heavy responsibilities in not only three provinces.”
Book of Wei 28 - Biography of Guanqiu JianEdit
- ↑ 1.0 1.1 1.2 1.3 de Crespigny. “Index of Books and Writers quoted in the P'ei Sung-chih commentary to San-kuo chih” in The Records of the Three Kingdoms.
- ↑ 2.0 2.1 "jiuyangda", biography of Wang Lang. Retrieved from Xuesanguo: xuesanguo.tumblr.com.