<h1 class="pgc-h-arrow-right" data-track="1" > the second section of the Vang Vieng Xue family a few conclusions! </h1>
From 264 AD to the 21st century AD, from Bashan Shushui to the Loess Plateau, in this vast space-time realm, the heroes of the Wanrong Xue family have worked hard and gone through a long process from rising proudly, to the sun in the sky, and then to the plain. This is a family legend spanning more than 1,700 years, and it is also a heroic epic that can be sung and wept. Looking back at the stages of development of this family as a whole is like looking back at an insurmountable humanistic mountain; and at each stage of the family's development history, there are always some people and so many things that deserve to be respected by future generations. Therefore, some of the basic laws expressed in the process of family development also need to be pondered and summarized by latecomers.
First, Xue's wind and currents have been seen in the annals of history
There is a saying in the historical circles: "Wang Xie's wind and flow of the Book of Jin", which refers to the glory of wang dao and xie an family in the Eastern Jin Dynasty. Although the Xue family failed to reach the glorious state of "king and horse, sharing the world", it did leave a bright and brilliant mark in history. We read ancient documents and classics, such as various canonical histories, wild histories, notes, literary works, etc., and various materials recording the deeds of Wanrong Xue's characters can be described as abounding. In the twenty-five histories alone, there are as many as ten kinds of historical books of the Wanrong Xue family. Starting from the earliest "Book of Wei", there are "Book of Song", "Book of Southern Qi", "Book of Northern Qi", "History of the North", "History of the South", "Book of Zhou", "Book of Sui", "New Book of Tang", "Old Book of Tang", "History of the Old Five Dynasties", "History of the New Five Dynasties", "History of Song", "History of Ming", etc., accounting for more than half of the total number of twenty-five histories. If we go up to the source of The development of the Wanrong Xue clan, starting from the "Spring and Autumn of the Zuo Clan", which first recorded Xue Hou's deeds, the list of books to be listed may be longer. And the characters surnamed Xue who appear in various canonical histories, Taiban are all from the Wanrong Xue clan, and only the famous Wanrong Xue characters in the various canonical histories mentioned above are as many as 700 people. In addition to the historical data, the epitaphs and other inscriptions and stone inscriptions of the Northern Wei Dynasty from the Song Dynasty also played an important supplementary role in the preservation of Xue's character information.
Xue's characters are not only numerous, but also their contributions and influences are obvious to all, otherwise they would not be worthy of the word "wind flow". The Wanrong Xue characters seen in historical documents include the separatist forces that occupy one side, and there are also the leaders of the uprising who rose up to resist; there are military generals with outstanding military achievements, and there are also literary courtiers with outstanding merits; there are masters of calligraphy and painting who write like gods, and there are also talented poets; there are scientists who have been killed by later generations, there are also scholars who are knowledgeable and rich, there are Junjie who defend the country, and there are also speculators who are in the Qin Dynasty and Twilight Chu... Other than that, the characters of the Xue clan listed in the "Concise Cihai" alone are as many as 1/3 of the characters who are clearly defined as the Wanrong Xue clan. Therefore, it is not too much for us to say that "Xue's flow is all over the history books".
In the process of sorting out the information of Wanrong Xue, the author still has two obvious feelings. One feeling is that the Wanrong Xue family is definitely a cultural family. In recent years, experts have studied the Wanrong Xue clan, and generally believe that the Xue characters are divided into two ways of culture and martial arts in the mendi family style, and each is not mixed, that is, the Western Ancestor lineage is passed down from generation to generation with poetry, while the Southern Ancestor lineage is known for its bravery and martial arts. However, in the author's opinion, no matter which branch of the Xue clan, their contribution to Chinese history can ultimately be attributed to their contribution to the traditional culture of the nation, and their conquest legends and their heroic deeds have all been transformed into clouds and clouds, qiu long vine grass. All their heroic deeds, in their practicality, have only cultural significance, only the meaning of cultural materials, cultural elements or cultural symbols. Judging from the history of the xue family in Wanrong, the bravery and good warfare in the early years undoubtedly played a very important role in promoting, but as mentioned above, the Xue family quickly and consciously carried out the transformation of the scholar clan after having a certain social status, and with the success of this transformation, their more historical contributions are expressed in culture rather than other aspects, and it is not too much to call them cultural families. First of all, in the history of the development of the Xue family, this family has contributed so many keju jinshi, so many cultural masters and talents have emerged, Xue Daoheng, Xue Yuanchao, Xue Xuan, etc. are also regarded as natural literary leaders, and the evaluation of this family by generations has considered them to be the family of the Crown of the Hairpins, rather than the clan of the Zhao Zhao Wufu. Secondly, the family's cultural involvement is so extensive, such as poetry, prose, calligraphy, music, medicine, academia, science and technology, etc., and many of their works are still passed down today, just like pearls scattered in the vast classics of Chinese culture, still nurturing future generations. Third, many figures of the Xue family maintained very extensive contacts with the cultural celebrities and cultural lineages of the time, leaving behind many moving literary stories; their deeds were recorded, and their heroic names were praised, not only in the canonical historical documents and wild history of the dynasties and dynasties, but also among the ordinary masses and the "pawns of the peddlers, and were widely circulated, with a social foundation and mass foundation that many families did not have. Finally, even if Xue Rengui and Xue Ne, who are regarded as famous for their martial arts and strength, from the grand strategies they have advised and the deployment and command on the battlefield, how can they be the qualities that can be possessed by people who are rough writers or farmers in the field? Moreover, the article "Picking Up Guards and Recruiting People" in volume 16 of the "Tang Law Neglect Discussion" clearly records: "Recruiting people ... In the method of picking points, those who are equal in wealth take the strong, those who are equal in strength take the rich, and those who have the same strength are equal, so they first take duoding. The Fifth Army Department of the Sixth Book of Tang also records: "All the states under the heavens sent troops to recruit, taking Yin, Dingduo, and Talent Xiaoyong..." Xue Rengui, as a soldier who took the initiative to recruit, not only had a skilled bow and horse, but also needed to prepare his own soldiers and horses, which was absolutely beyond the ability of ordinary people. Therefore, the author even believes that the records of Xue Rengui's occupation in the field in the history of the field, and the legend of Xue Rengui shooting at the waterside of the yanfen in the wild history are very questionable, not to mention that their descendants have jinshi gaodi, poetry heirs, and foreign envoys, and undoubtedly achieved the transformation of family style. Therefore, it should be accurate to position this family as a cultural family.
Another feeling, that is, "a Xue family history, strung together the entire history of China." Why? Because to study this family, we must not only investigate its origins, but also check its destination, from the Three Emperors and Five Emperors, down to the present era, is not it a Chinese history? However, this is only the beginning of the problem. The characters who appeared in this family were so numerous, the ministries involved were so numerous, the scope involved was so wide, and the process of development was so ups and downs, for this reason we could not but examine the development of the political, military, cultural, economic, scientific, technological, social, and other aspects of the past, and had to pay close attention to the study of the ancient system of ceremonies, officials, soldiers, funerals, and other related systems, and even to study the similarities and differences between the cut rhyme and the broad rhyme, and to speculate about the changes in the pronunciation of ancient pronunciation. To examine a person's military contributions, we cannot but link it with the background of the military struggle at that time; to determine the cultural status of a certain person, we cannot but grasp the basic situation of cultural development at that time; a certain Xue figure arrived unexpectedly and needed to examine him in detail and think hard about it; a character's history books have multiple records, and it is necessary to repeatedly examine all the materials and make trade-offs... Therefore, to study this family is to read a history of China; in the process of study and research, we have also deepened our understanding of this family and felt the weight of this family.
Second, the World Noble Family, Xue Clan Longzong
From the establishment of Jianwu as the "Hedong County Surname" in the third year of Jianwu (496), to the early Tang Dynasty being recognized as the "Guanzhong County Surname", to the inclusion of the 26 rich surnames at that time by the "Clan Theory", to the Middle Tang Dynasty being considered one of the eight famous surnames, it fully shows that the influence of the Wanrong Xue clan has moved from one domain to the whole country, becoming a family family that was widely recognized in the society at that time and had a huge reputation. Therefore, it is not too much to call it the "noble family of the world". We can also review the overall situation of xue figures in history: 2 emperors, namely Xue Ju and Xue Yuangao father and son; 4 people who entered the picture, namely Xue Yuanchao, Xue Ji, Xue Ne, and Xue Yijue; 106 people who were crowned kings, marquises, and feudal uncles, sons, and barons, including 3 kings, 4 dukes, and 42 dukes; more than 100 people who served as senior officials in the imperial court, including 21 shangshu in various departments (only for actual posts, not including those who gave shangshu titles). If included, there were xue bo, xue shu, xue guang, and xue xuan of the Tang dynasty who were given the shangshu of the ministry of ceremonies; Xue Ping and Xue Cong of the Tang Dynasty who were given the shangshu of the Ministry of Works; Xue Tong, who was awarded the shangshu of the Ministry of Punishment, with a total of 28 people), 29 actual attendants, 31 people who served as great generals, and nearly 200 people who served as envoys, observers, viceroys, county guards, Taishou, assassins, and zhizhou (fu) in the localities; plus some ministry Cao and local minor officials, Xue Shi had more than 600 people with clear positions. Among them, as many as 412 officials with more than five pins. In addition, during the Tang Dynasty and the Song and Ming Dynasties, a total of 47 jinshi emerged from the Wanrong Xue clan; in the Tang Dynasty and before, there were 14 horsemen (including Dou Lujian), 4 Shangxian lords, and 7 married into the royal family and clan. With this bright "report card", we should call Wanrong Xue's "world's most prestigious family" deserved.
We know that in the Hedong region, there is also a great family that has been famous for a long time in the history of Chinese feudal society, that is, the Wenxi Pei family. This family "has flourished in six dynasties since the Qin and Han dynasties, flourished in the Sui and Tang dynasties, and five generations later, Yu Fang still exists", and has successively produced 59 prime ministers, 59 great generals, 14 Zhongshu shilangs, 55 shangshu people, 44 shilangs, 11 changshi, 10 imperial history, 313 jiedu envoys, observation envoys, defensive envoys, assassins, and Taishou; 154 knights can be said to be a unique famous family in Chinese history. Although the achievements of the Wanrong Xue clan are not enough to match the Wenxi Pei clan, they seem to be not far behind. And if we contact wenxi Pei shi is all the Pei surname figures in the world, and the Wanrong Xue clan is mainly limited to the direct descendants of the Fenyin Xue clan; if we connect with the literary and military contributions of the Wanrong Xue clan throughout the Sui and Tang dynasties, then the Wanrong Xue clan does not have to be ashamed of being subordinate to the Pei clan. At the same time, there are at least two records of the Wanrong Xue clan that pei cannot match, one is that there are two people who are called emperors; the other is Xue Xuan's position as the leader of the Hedong School in the history of culture and education, which is a rare honor for the Wanrong Xue clan.
The three sources of the Xue surname have been analyzed above, namely from the Ren surname, from the concubine surname and from foreign outsiders, the former two are directly related to Xuecheng in Shandong, and the Wanrong Xue clan in Hedong is generally considered to be a descendant of the Xue surname from the Ren surname, so the Xue surname has been said since ancient times that "originated from Shandong and flourished in Hedong". Even if you don't agree with this statement, after classifying it as the Shu clan, the status of the Wanrong Xue family in the entire Xue family is unquestionable, and it can be called the most important one, so the author positions it as "Longzong". As we have also talked about sporadically before, as far as the development of the various tribes of the Xue surname is concerned, the "Shandong Ren surname - Hedong Xue clan" is the most prosperous, and it has already made extraordinary achievements in Shandong, and it is even more heroic in Hedong, and its descendants have now been widely spread throughout the country. The "concubine surname - Meng Yujun" is a family of only three generations of Xue Zong, Xue Ying, and Xue Jian seen in the history, and the excavated cultural relics record a descendant of Xue Jian's wife, and the descendants of Changtai County, Fujian Province, are currently in the country. The Xue clan from foreign tribes, such as the Linggan clan, is only recorded in the history of the Southern and Northern Dynasties, and the Northern Wei Dynasty has the epitaphs of its descendants, and the future generations are not examined; such as the Northern Song Dynasty general Xue Huairang, from the northwest ethnic minorities, the situation of the future generations is also unknown. Therefore, from the overall development of the Xue surname, wanrong Xue clan can be described as second to none.
Although Wanrong Xueshi developed from the Xue clan in Yanzhou, Shandong, it even surpassed the former in terms of the role of continuing the development of the Xue clan. This kind of historical merit can be summed up in 8 words, that is, "although it is passed on, it is the same as reconstruction." That is, from the author's observation of more than 100 kinds of Epitaphs of Xue characters from the Northern Wei Dynasty to the early years of the Northern Song Dynasty (including tomb tables, inscriptions, etc.), except for one kind of characters who belong to the Southern Xue clan after the Linggan clan and three kinds of people belonging to the Southern Xue clan, the rest are hedong Xue clan, that is, Wanrong Xue clan, and the Xue clan epitaph from Shandong has never been seen. It can be seen from this that the Wanrong Xue clan has already occupied a large share in the entire Xue family in the Tang Dynasty, occupying an absolute dominant position, and in the development and reproduction process of the Xue surname in the Song Dynasty and its successor, they undoubtedly played a bridge and transitional role in inheriting the past and the future. From this point of view, at present, most of the descendants of the Xue clan throughout the country believe that their ancestors are from Hedong, which is also reasonable. Of course, we have never ruled out the possibility of other Xue families pretending to recognize wanrong Xue, on the contrary, we think that this is an inevitable phenomenon in the process of family development; Hedong Xue may be the direct source of many Xue families in the country, but its greater role is precisely reflected in the fact that it is a big "melting pot" in the process of the integration of the Xue family, and plays a role as a link and bridge in maintaining the relationship between different geographical outlooks, places of origin, and origin of Xue surname ethnic groups. "Hundreds of rivers are of different origins, and all belong to the sea", although wanrong Xue clan can not forget their ancestors, but it is enough to be proud because the world Xue surname "hopes to return to Hedong".
Third, the wind and clouds will meet, and walk with the times
The "Continuation of the Genealogy of the Xue Clan of The Western Li of Changzhou" says: "The Xue clan of Hedong, cultivated in Wei, arose in Zhou, Sui and Tang Dynasties, five generations of decline, the Northern Song Dynasty, the Ming and Qing Dynasties, and the Officials followed. This account basically summarizes the trend of Wanrong Xue's development. In the previous article, we have analyzed the reasons for the rise of the Wanrong Xue clan in the Northern Dynasty, prosperity in the Sui and Tang Dynasties, and inferior to the Song Ming, and thus pointed out that the Wanrong Xue clan has an excellent ability to grasp the current situation. This ability is actually a kind of ability to keep pace with the times, and it is a kind of ability to constantly revise its own development path and continuously enhance its own development skills with the development and progress of the times, so as to obtain better development opportunities.
Although there are many reasons why the Wanrong Xue clan can rise proudly in the Northern Dynasty and flourish in the Sui and Tang Dynasties, it should be the current situation that plays a key role in it, and it is the special care of history for the shi family. Just as the so-called general trend, the wind and clouds will meet. Without this kind of opportunity, "the gentleman's Zee, the fifth generation and the slash", wanrong Xue clan can bell and sound the food, the hairpin silk more than twenty generations without fading, it is unimaginable. On the other hand, on the other hand, the rise of the Wanrong Xue clan is not the inheritance of the established and ready-made development platform, but has been moved to a different place as an "enemy country and a lowly prisoner," and the situation and starting point of development have been reduced to the lowest level. The most important thing about this ability is the ability to stay with the times, the ability to conform to the trend of the times and follow the law of development.
The Wanrong Xue clan rose from the chaotic world and made its fortune in The Grass Andawa Wild Mang, relying on military merit and force. The most important force in a chaotic world is force. However, force can fight the world, not enough to sit in the world, so the Wanrong Xue clan began the first transformation of the family, the transformation to the scholar class. The success of this transformation provided an important guarantee for the development of this family in the Northern Dynasty and even the Sui and Tang Dynasties. However, in the Sui and Tang Dynasties, the strength of the Shi clan began to decline, and the Imperial Examination became an emerging and reliable path of advancement, and the Wanrong Xue Clan then began its second transformation and embarked on the path of the Imperial Examination, and only in the Tang Dynasty could count as many as 40 jinshi, which was enough to show that the family spared no effort on this road of development. In a chaotic world, the Xue clan can start with force; the xue clan can use the world to worship the text, and the Xue clan can also value the literary style. Although the characteristics of Wanrong Xue's meeting with shi kaixing and the wind and clouds can give many examples, this kind of timely adjustment and transformation with the development of the times is undoubtedly the most representative.
Fourth, spiritual values, Ze is to be passed on by future generations
The writer Feng Jicai visited the former residences of Liang Sicheng and Lin Huiyin in Beijing's Beizongbu Hutong, and said with great emotion: "The former residence has meaning and value because of its owner, and the quality of the building is not important, so the essence of the former residence is not material, but spiritual." In fact, all the achievements of civilization created by human beings through production practice, social practice, and scientific experimentation, in terms of their influence, have been disseminated for a longer time and more penetrating purposes, and in the final analysis, they are still spiritual, cultural and social values. Huadong high-rise buildings may fall into decay and ruin, clothing and jade may be torn and decayed, and material wealth may circulate and disappear, but spiritual values often endure. A certain civilization or culture may have a variety of manifestation forms and material carriers, and may be a song and dance, a product, or a cultural relic, but its core content is spiritual values or ideological concepts. In other words, spiritual values are the highest, most concentrated, and most condensed expression of all civilizations. The real wealth of a country and a nation lies not only in possessing tangible material power, but also in whether it possesses intangible spiritual power. Material wealth can label a country as powerful, and only the power of the spirit can make her use the word great. Therefore, the central authorities proposed to "build a spiritual homeland shared by the Chinese nation"; therefore, Wang Anshi deeply chanted in his poem "History of Yong": "Danqing is difficult to write is the spirit." ”
The Wanrong Xue family, which enjoyed a great reputation in history, has been active in the land of Hedong and in the Wanrong Ancestral Garden for nearly a thousand years, and to this day, almost everything that can express the material form of their grand situation has disappeared, but their influence on this land has not completely disappeared, and their personality strength, their spiritual style, and their cultural heritage are still more or less affecting this water and soil, affecting the production, life and way of thinking of their descendants. Lonely mountains, fenshui yangyang, the ruins of the Xue family that can be seen in Wanrong County and its surrounding areas today are only a few mounds of graves, a few stele, a few temples, but from the perspective of the invisible spirit, this land is the land where tens of thousands of Xue ancestors lived, it is a hot land where they have worked, cultivated, fought, and struggled, and every grass and tree here, every hill and ravine has been bathed in their blood, tears and sweat, every field, Every stone still shimmers with the spiritual light they left behind, and this spiritual power will be passed on forever with the times.
When talking about cross-strait cultural exchanges, Taiwan scholar Mr. Jiang Minqin once talked about the idea of syllogism: The first stage is the exchange and exchange of cultural activities and cultural products; the second stage is the formation of the fusion of common values; and the third stage is the infiltration of culture, so that the two sides of the strait will converge in production, life, and way of thinking. Furthermore, how could this not be the case with spiritual inheritance? Later generations perceive and perceive the spirit or thought of their ancestors from the tangible heritage relics, and then form a world view and values that are consistent or similar to those of their predecessors, and finally they can penetrate and reflect the spiritual values of their predecessors in their own thinking and behavior habits. However, the people living in Wanrong County and even the land of Hedong, they inherit the spiritual and cultural heritage of their ancestors, which is the highest form of inheritance from the beginning, that is, the reception of the spiritual temperament and cultural heritage of the ancestors. Because the Wanrong Xue clan has been living in this land since the third century AD, and their descendants are still living and multiplying, their ideological views and spiritual concepts have been subtly soaked in the bits and pieces and aspects of the contemporary Vang Vieng people's lives, and integrated into their spiritual bloodline. And this is also the most abundant inheritance handed down by the Wanrong Xue family.
In Yuncheng City and even Shanxi Province, a common understanding of Wanrong County is that Wanrong County is a county with a very deep historical and cultural heritage, Wanrong County is cultured, and Wanrong people are spiritual. Even many times, people take whether they have the spiritual temperament of vang Vieng as a criterion for evaluating characters, for example, a person is "very Vang Vieng" and someone is a "Vang Vieng person". In Heyuncheng, Shanxi Province, some scholars and officials have also distilled the maverick behavior habits and ways of thinking of Wanrong people into the "Wanrong Spirit", and even advocated that everyone learn to carry forward the Wanrong Spirit. In 1994, Comrade Jiang Zemin, then general secretary of the CPC Central Committee, inspected the work in Yuncheng, and when listening to the reports of local comrades, he also expressed great interest in the Wanrong spirit and expressed his affirmation and praise.
So, what is the "Vang Vieng Spirit"?
In Vang Vieng locality, people have a very condensed generalization of the spirit of Vang Vieng, called Vang Vieng "slander", that is, the personality is very straight, very sharp, and the intention of doing things is biased and persistent. In the author's opinion, the spirit of Vang Vieng is roughly manifested in these aspects. The first is to revere learning and re-education, and pay attention to culture. In Wanrong County, "cultural people" are the most respected, education is the most valued, the cultivation of traditional culture is profound, and the cultural atmosphere is rich. Even in very remote villages, plaques reading "Cultivating and Reading Heirlooms" are hung on the doors of farmers' homes. The second is to do things persistently and never return. Wanrong people have always been known for doing things seriously, even to the point of paranoia, not accepting defeat, admitting death, and not returning to the right things. The third is to be upright and just, dare to think and dare to do. There is a kind of bloody nature in the personality of the Wanrong people, who are uneven and sound, just and upright, maverick, and dare to take responsibility. The Wanrong man Yao Yijie was the direct leader and initiator of the Shanxi New Army Uprising of the Xinhai Revolution, and another Wanrong man, Fu Zuoyi, was one of the most conscious and determined patriotic generals in the National Government during the War of Resistance Against Japanese Aggression, and their style of conduct was very reflective of the characteristics of the Wanrong people. The fourth is to think whimsically and have the courage to innovate. Wanrong people are "good at doing unconventional things, good at talking about unconventional reasoning", often ingenious, sword to the side, in the mountains and rivers to open a new realm of willows and dark flowers. A farmer in Vang Vieng County once won the second prize of the National Science and Technology Progress Award for a major invention, which is unthinkable elsewhere. In addition, there is also an important spiritual and cultural achievement in Vang Vieng County, which the author believes should also be included in the category of Vang Vieng Spirit, that is, the "Vang Vieng Joke" that is included in the national intangible cultural heritage. Vang Vieng jokes are the refraction of the spirit of Vang Vieng, a flower of wisdom that blooms in the land of Vang Vieng. She not only shows the unique way of acting and thinking of Vang Vieng people, but also expresses the heart and feelings of Vang Vieng people who seek pleasure in suffering and are optimistic and open-minded. Many people believe that Vang Vieng jokes contain intriguing philosophies and show a very pure traditional cultural spirit.
Wanrong spirit is a spiritual wealth formed through years of tempering and extensive strengths, and its source should be multifaceted. However, the author believes that the spiritual temperament and personality style displayed by those outstanding figures of the Xue family in history are undoubtedly one of her most important components. In the spirit of Wanrong, we see the figure of the ancestors of the Xue family who studied hard, saw the scene of Xue Ju and Xue Yongzong ascending to the top, saw the arrogance and indomitability of Xue Cuncheng and Xue Rong, and saw the persistence of Xue Xuan, the "Duke of Iron Han", who was still reading indifferently under the oil lamp of the cell before he was sentenced to death and was about to go to the court... The traditional cultural spirit expressed and conveyed by those outstanding elements of the Xue family will be forever inherited, disseminated and carried forward by the latecomers.
Fifth, tossing and turning, spreading day by day
Since moving from Sichuan to Fenyin, the Wanrong Xue clan and its descendants have not stopped migrating across the country or even in a wider range, and with the continuous migration of the population, the descendants of the Wanrong Xue clan have become increasingly widely distributed throughout the country and many countries and regions in the world. This point has been touched upon in the previous article and will not be repeated here. However, this point is undoubtedly an important feature of Wanrong Xue's development process, and we cannot but raise it again.
The reasons and laws of wanrong Xue's migration flow are roughly no more than the following points: First, the nearby migration. For example, in the early days, the Wanrong Xue clan gradually spread from Fenyin to the surrounding areas, and gradually radiated to Longmen, Daizhou, Linjin, Wenxi, Hancheng and other places, which can be regarded as natural migrations, and the places of origin of Xue Ne, Xue Song and others changed from "Longmen of Daizhou" to "Longmen of Daizhou" in the time of Xue Rengui to "Wanquan of Daizhou", which can also be regarded as examples of nearby migration. The second is the migration to avoid chaos or disaster. The wars in the north during the Sixteen Kingdoms of the Northern Dynasty and the Five Dynasties of the Late Tang Dynasty caused a large number of people to migrate to the south. For example, Xue Tui's family moved south, and Xue Hongchang avoided chaos in Xiangyang. The reason why Xue Ying of the Northern Song Dynasty stayed in Sichuan should also be related to the fact that Sichuan has always been relatively stable in the above-mentioned wars. As for the example of disaster avoidance, we also talked about it in the previous article. Wanrong Xue's "three clans Shi Wei, one leaf away from Qin", the reason why this "one leaf" fled should be Xue Yongzong, Xue Fengxian and other remnants of their helpless moves to avoid disaster after the failure of the uprising. The third is migration caused by residence or business reasons. The Wanrong Xue clan had nearly a thousand officials in the past, and the merchants on the right side of the mountain were an extremely important force in the business circles of the Ming and Qing dynasties. It is believed that a considerable number of people who live in the official or business side move to a certain place, and those who really return to their hometown may be a minority. The example of the Xue family we gave earlier is very representative. For example, there are many tombs of Wanrong Xue figures seen in the Luoyang area of Henan, which is certainly not out of the consideration of "being born in Suzhou and Hangzhou and buried in Beiqi", the biggest reason may be that these figures or their predecessors moved to Si and died and were buried in Si because of official or business reasons. However, for wanrong Xueshi, the possibility of relocation as an official should be greater. The sons of the Wanrong Xue clan have been officials in history, and they are likely to find a better place to live in, and then settle down in these places and multiply. Xue's genealogical information has a lot of introduction to this. For example, Xue Duan of northern Zhou did not serve as the assassin of Cai Prefecture for a long time, but the new Cai County was listed as Xue County, indicating that his descendants may have settled here. Sima Guang attributed the reason for the migration of the Wanrong Xue clan to "the four sides scattered by the eunuchs", which is undoubtedly reasonable. The fourth is the migration advocated by the government. Such as the Great Migration of Hongdong in the Ming Dynasty and the filling of Lakes in Sichuan in the Qing Dynasty. In addition, of course, other reasons for migration are not excluded, and I will not explain them here.
The impact of population migration is obvious, the most obvious result is the increasing number of Xue descendants in the foreign ethnic group, and on the contrary, the decline of the local Xue population in Vang Vieng. According to the latest statistics, the current residents of Wanrong County with the surname Xue are only 18,000, which is almost the same as the population brought by the Xue family when they migrated from Sichuan more than 1700 years ago, and if the natural reproduction of the population is counted, of course, this will not be the result. Another obvious result is that because of the repeated migration of the population, it often brings some controversy to the confirmation of the place of origin of some people. For example, in the Sui and Tang dynasties, Xue Ju and Xue Shixiong, some sources do not even agree that they are Wanrong people, and we have given recognition based on authoritative materials such as "Ci Hai".
Sixth, it has lasted a long time, and it is difficult to understand the tao
Jongmyo, Jongmyo also. That is to say, with the passage of time, the inheritance lineage of the Wanrong Xue family or the source of the family has become increasingly difficult to examine. We would also like to thank the New Book of Tang. The Lineage of the Prime Minister is an immortal contribution to the chronicle of the lineage of the characters. It is precisely because of the new table that we have a clear understanding of the inheritance relationship of the Wanrong Xue clan from the Northern Dynasty to the end of the Tang Dynasty. But at the same time, due to the loss of a large number of characters, since the beginning of the Northern Dynasty, there have been quite a few Xue characters who cannot know their origin and source, such as Xue Xunyi, Xue Gang, etc. After the Song Dynasty, because there was no longer a systematic and detailed documentation, this lineage relationship was even more ambiguous. Ouyang Xiu put forward the concept of "Xue surnamed Xue who lives in Hedong", of course, we can not conclude that his father-in-law Xue Kui is Wanrong Xue clan; Xue Shaopeng, a descendant of Xue Yan, claims to be a descendant of the "Three Phoenixes of Hedong", but there is no reliable information to prove it, on the contrary, many sources record that he is a Chang'an person; Xue Jingshi is said to be a member of the Wanquan clan, but his ancestral lineage is also impossible to examine.
Nevertheless, we can draw some basic conclusions from the evolution of Vang Vieng Xue's lineage. First, the Wanrong Xue clan originated from the Xue clan of Yanzhou, and the direct ancestor of the evidence is Xue Guangde of the Western Han Dynasty, and it is also the authentic ancestor of the Xue clan, Xi Zhong. If the history before Xi Zhong can be accepted, then the Wanrong Xue clan can also be described as the real Yellow Emperor "Miao". Second, the ancestor of the Kaiji of the Wanrong Xue clan was the Taishou Xue Qi of the Second County of Bashu at the turn of the Wei and Jin Dynasties, and the inheritance relationship in the middle, the New Book of Tang, has been detailed, which can be described as a clear calendar. The lineage with clear historical records and the longest dynastic span is the one from Xue Qi in the Three Kingdoms to Xue Yingsun Xue Shen in the Northern Song Dynasty. Xue Qi to Xue Cong passed on the 9th, after Xue Cong, Xue Xiaotong, Xue Daoheng, Xue Shuo, to Xue Yuanchao and then passed on to the 4th generation. Xue Ying of the Northern Song Dynasty was the eighth grandson of Xue Yuanchao, with a total of 9 generations; when it was passed down to the grandson Xue Sheng, there were 2 generations, in other words, the Wanrong Xue clan from the beginning of Xue Qi to the end of Xue Sheng, the history books clearly recorded a total of 24 generations. Third, the Wanrong Xue clan moved north from Sichuan the year after the death of Shu in 264 AD, and until the last survivor, Xue Sheng, whose lineage is well documented, the family has been active for 800 years (1). During this period, the family produced a large number of outstanding figures, nearly thousands of famous people, regardless of whether some of them have lived in Vang Vieng all the time, such a clear lineage and such a long history of activities are enough to make all Vang Vieng people proud. Fourth, from the xue family moved to Vang Vieng in 264 AD, to the current era, it has experienced 1750 years, which is the history of the Xue family's survival, reproduction and development in Vang Vieng County, which is the real "Vang Vieng time". The ancestors of the Xue clan shed blood and sweat on the hot land of Wanrong, worked hard, created a family myth, and also left a good name for this land. In particular, from the overall rise of the early fourth century to the brilliant end of xue xuan, the last master in the middle of the fifteenth century, this family has accumulated in history, and talents have emerged, playing a magnificent movement of the family's tortuous development. At present, there are still a large number of descendants of the Xue clan living in Wanrong, and they should be proud to bathe in the glory of their ancestors.
exegesis:
(1) Xue Shen's grandfather Xue Ying died during the reign of Emperor Renzong of Song (1023-1054), and from a common sense, Xue Shen should have died after 1064. From 264 to 1064, exactly 800 years.
