Qin Gong "ran away": I live in Jingyang, my father is in Liyang and my son is in Xianyang.

Qin Xianyang Palace Site Museum Qin Xianyang City Site, as a professional museum, impressively writes "Land of Shang Yang's Reform"? Antiques in the museum? Xianyang City in Qin Dynasty became a royal cemetery in Han Dynasty. The hypothesis of "Nine Qin Dou Di" holds, and this "three places" is the most "strange". From his grandfather, Qin Gong set a precedent of "running away" from clan control, to his father's reset, to planning the future because of Qin's strong national strength, and finally "moving the capital from Yong to Xianyang", there were twists and turns. Why do three generations in Qin Xiaogong do this? One spring, when I entered Guanzhong along the national highway from Nanyang and Lantian Road, the air in Xi was extremely poor. On a cloudy day, I arrived at the site of Qin Dou in Xianyang. Standing in the misty Weibei Garden, except for the Qin Xianyang Museum, which looks like a temporary building, all I can see is the farmland in the smog, and a sense of loss and regret arises quietly. Was Xianyang burned by Xiang Yu more than 2000 years ago? Or is it because the website has no trace to follow? The sense of loss strongly affected the habit of continuing to explore everywhere and taking pictures from multiple angles, so I drove directly to Jingyang. So is Jingyang's experience. Ordinary local people have never heard that Jingyang was Qin Dou more than 2,000 years ago. No wonder Qin Linggong lived in Jingyang for 9 years from 424 BC to 4 15 BC. How many bodies can he have? According to Five Books on Suburb Sacrifice in Han Dynasty, although Qin Linggong lived in Jingyang, he built an altar to worship the Yellow Emperor. Building the temples and offering sacrifices to Emperor Yan are all in Wuyang, near Yongcheng. It can be inferred from the departure of Qin Xiangong and his son from Yongcheng that the regime changed after the death of Qin Linggong in Jingyang. After the restoration of Qin Xiangong, Qin Xiangong and his son left Yongcheng, not because of the need of war or political and economic development at that time, but because of their tragic personal experience. Jingyang County's soil source Jingyang, the soil source of modern Jingyang, belonged to the land owned by Gourong in the Zhou Dynasty. After the Qin people entered Guanzhong, they drove the dog Rong away, and the dog Rong might go north to climb the North Zhongshan and the craggy mountain. Because the vassal states of Jin and Qi in the east are also working together to crack down on ethnic minorities such as Shanrong and Zhai. If we want to talk about Jingyang, we have to talk about the "dark moment" in Qin history and the habit of "regicide" in Qin regime. But limited to the number of words, we can't talk about it, we can only draw a thick line. Since Qin Migong's arrival in Qin Xiangong, Qin has been in a state of stagnation for 272 years, besieged and beaten by the eastern vassal states, and is in danger of being destroyed. During this period, the powerful minister abolished Prince Li and killed him as many as three times. If you count the three concubines who just entered the customs, they abolished Qin Wugong's position, set up a son to kill him, and re-established Qin Wugong four times. But Dr. Qin's regicide is regicide, and it is not replaced by regicide like the warlords in the Central Plains. Quote the original text of Sima Qian in Historical Records and Qin Benji. In the past, the number of Qin emperors changed, and the princes and ministers were unruly, so they became strong again and seized the land on the west side of Qin River. "This passage is Sima Qian's summary of the history of Qin before Qin Xiangong became a monarch again. It was after his grandfather, Qin Huaigong, committed suicide surrounded by concubines and ministers that Qin Linggong was made the monarch of Qin State because of his father's early death. Maybe he didn't have the ability to avenge his grandfather, Qin Wugong, and he couldn't control the nobles, so in the second year after he became king, he left Yongcheng on the grounds of fighting against the State of Jin and lived in Jingyang for 9 years until his death. Under the control of the powerful minister, when Qin Linggong died in Jingyang, because he was not in Yongcheng. Although his son is a prince, he didn't succeed to the throne, and all the ministers gave it to his uncle Qin. 10-year-old Prince Qin Xiangong was abolished and sent to Wei to be the proton of Qin, and he reigned for 29 years. Wei inherited the land of Hexi three centimeters after Jin. Wei Wenhou attaches great importance to Li Kui, Wuqi and other reformists. After the political reform, the strength of Wei and Qin changed greatly. Wuqi not only recaptured the land of Hexi for Wei, but also harnessed horses at the foot of Huashan Mountain. It is not impossible to continue westward, capture Yongcheng and drive the Qin people back to Goushan, but history cannot be inferred by hypothesis. Wei is making progress and Qin is in civil strife. Qin died in 16. His son Gong Hui died in 13. In the second year after Gong Hui's son was established as a monarch at the age of 2, concubines welcomed Prince Qin Xiangong, who was abandoned by Wei, back to China in the land of Hexi, and "killed" his son and his mother, beside the sink. After Qin Xiangong became a monarch, he did not live in Yongcheng like his father. In the second year after he ascended the throne, he became a "Chengyang", which is today's Guanzhuang and Yubao Village in Wutun Town, yanliang district, Xi City. The imperial clan of Qin was always too big to fail, which affected the abolition of Qin Guo Jun. Because it has been a proton of Wei for nearly 30 years, North Korea has no power of its own. He doesn't want to be controlled by the imperial clan. As a result, he recovered Hexi and found another way in Liyang, and implemented many reforms that were welcomed by the people and officials, such as "stop at death". However, during his 24 years in office, the reform was limited, but the strength of Qin was limited, which also laid the foundation for his son Qin Xiaogong's "Shang Yang Reform". 20 15, 10 One day in June, I took the Nanniwan Line from northern Shaanxi and went down to Guanzhong, aiming at Wutun Town, yanliang district, xi 'an, where Liyang is located. The sky looks blue in autumn, and there are basically mountain roads along the way, and the scenery is beautiful. On the way out of the mountain, I stopped at a mountain top to take pictures. Not far away, windmills rumbling like forests dot the top of the mountain. Looking eastward, the Great Wall on the distant ridge stretches from north to south. Maybe Wei built the Great Wall while defending Hexi, but I didn't go. It can be seen from this that the apple orchards in the Great Wall of Wei are basically flat after entering yanliang district. The road leading to Wutun Town is spacious and atmospheric. On the way, I suddenly saw a sign with a dark red background, which read "Shang Yang Reform Office", so I quickly pulled over. Looking around along the signboard, I saw vegetable fields with Chinese cabbage in the sunset. When entering Wutun Town, there was a big statue of Shang Yang at the entrance. In those days, what if Shang Yang reformed here? Will Shang Yang's political reform be here? Qin Xiaogong succeeded to the throne at the age of 2 1. What he faced was how to continue his father's goal and restore the national strength of Qin. After 24 years of Qin Xiangong's rule, the State of Qin finally stopped its weakness and poverty. However, if the imperial clan's aristocratic forces, official system and military rewards and punishments are not thoroughly reformed, the state of Qin will not be able to get rid of its decline. In order to change the state of Qin and recruit talented people, Wei Yang's "Shang Yang Reform" came into being after the state of Qin. Limited to words, details are omitted. Just from the geographical location, it is doubtful whether Liyang has the function of the capital, because it is close to the land of Hexi occupied by Wei at that time, and at best it is only the military command center in the east, belonging to an important city where fortress-level monarchs live. If we carefully study the characters in Sima Qian's Historical Records and Qin Benji, the word "city" of "Qin of the city" means enfeoffment from the perspective of arts and sciences; Zhuang Gong lives in his old dog mountain, which means long-term settlement. This word is used in Weihe, Pingyang, Yongcheng and other places. The "city" of "Chengyang" is to build a city and build a city; Speaking of Xianyang, Qin acts as the capital. In historical records, only Yongcheng and Xianyang used the word "du". Although such textual research can't draw a conclusion, it may be enlightening. 1985 edition, published by Fujian Publishing House, edited by Zhu Shaohou, the first volume of Ancient History of China, a liberal arts textbook in colleges and universities: "Guo Duyong (now south of Fengxiang County, Shaanxi Province) attacked the new law by some conservatives ..."; Xin Yihua, the captain of Shaanxi Baoji Archaeological Team, believes in the book The Rise of Qin People that "the reward for moving wood" occurred in Yongcheng. Other information will not be listed one by one. As the center of Qin State with a long history, Yongcheng Capital Circle is also the center of royalty and officials. Only when Shang Yang's reform is carried out in Yongcheng will it have social effects and exemplary significance. All the evidences listed above are in Yongcheng. But many people think that the place of Shang Yang's political reform is Liyang. In order to stimulate local tourism, the local * * * also uses unproven archaeological achievements in recent years to support this statement. Who is right and who is wrong? It may be more logical to combine the literature and associate the historical situation at that time in Yongcheng. The Ming Dynasty historical novel The History of the Eastern Zhou Dynasty said that Shang Yang's political reform was in Xianyang, which was obviously contrary to historical facts. Needless to say. In 10, Shang Yang's political reform completely changed the face of Qin State, and laid a solid foundation for Qin State to unify the six countries in 22 1 BC. Perhaps it is for the convenience of moving eastward to win the Central Plains, or perhaps it is to get rid of the fetters of the stubborn forces in the old capital Yongcheng. ""In the twelfth year, Xianyang, the capital of Hebei, was established by Qin disciples. " That is to say, in Qin Xiaogong's reign 12 years (350 BC), with the appearance of the achievements of Shang Yang's political reform, Qin Xiaogong ordered the Xianyang built by Shang Yang to be completed and moved its capital here. Unexpectedly, in 206 BC after 144, Emperor Gaozu Liu Bangjin Xianyang, Zi Ying made a decree to surrender, and Qin destroyed the country. He probably didn't even think that the country he ordered Shang Jun to carefully build would be burned to ashes. See historical records for details. Xiang Yu lived for a few days in the Seventh Ji of Xiang Yu. Xiang Yu led the troops to kill Xianyang in the west, to kill Qin and surrender, and to burn Qin Gong. The fire did not go out in March. It took three months to burn the treasure of oriental women, which shows the grandeur of Xianyang. Unfortunately, Xiang Yu, the overlord of Xi Chu, burned it into ruins, and Qin Ying's family was also extinct. Is the saying of "Nine Capitals and Nine Movements" in the history of Qin Dou classified scientifically? It doesn't matter to us modern people. It is important to look at the evolution of Qin without wearing colored glasses. Is it fair to judge only by "violent Qin"? Before expounding my personal views, let's take a look at Stavri Anoos, a history professor at the University of California and a world-famous historian, in the seventh edition of Global History: "In the history of China for thousands of years, three great revolutions have fundamentally changed the political and social structure of China. The first time happened in 22 1 year BC, ending the feudal lords system and establishing a centralized empire; The second time happened in 19 1 1, ending the empire and establishing the Republic of China. The third time occurred in 1949, and a regime led by * * * was established. " Personally, Professor Stavri Anoos has deeply thought about the historical orientation of Qin. Qin's system innovation failed to last, not only because of the simple cause and effect of "tyranny", but also because of "stupidity" at the expense of people's strength. The deep-rooted Qin state, which is essentially dominated by legalist culture, cannot be accepted by the public opinion of the six Shandong countries with Confucian culture as the background. The essence is the conflict between two different cultures, which led to the demise of Qin State shortly after reunification. Public opinion is a double-edged sword. It is still difficult to judge the right or wrong of Britain's referendum on Britain's withdrawal from the European Union in modern times, not to mention the justice of the public opinion of six countries in Shandong more than 2,000 years ago. I didn't invent this view, but it was extended in modern language. Later, due to the need and personal desire to rule the ignorant people, rulers and literati of all previous dynasties used Confucianism as a tool to introduce the history of China into a vicious circle of cycle and lack of innovation in the system. For most of the ancient history, the Central Plains civilization was dominated by the northern grassland civilization. Because space is not redundant. "After the law is king" is the key to Qin's success from backwardness. Qin did not accept the poison of Confucian dogma, which represented the general trend at that time. Instead, it adopted the "law is king" which is different from the six countries, followed the times, imitated the most advanced successful experience, and innovated in combination with its own reality. If history can be based on evidence, and if Qin's institutional innovation can continue, China's history may be another pattern, with thousands of years' history being less miserable and the Chinese nation's contribution to the history of world civilization even greater. However, history cannot be assumed.