The genealogy is uneven, mainly because some clan associations, in order to elevate their own doors and the practical purpose of "respecting the clan", often conceal their origins or entrust their ancestors with the names of ancient emperors and celebrities, while attaching eminent nobles, fabricating lineages, fabricating official titles, and attaching prominent family lineage backgrounds, resulting in a mixture of authenticity and falsity of genealogical lineages, deviating from historical facts and distorting them. Through the tracing of the genealogical history rooted in Chinese patriarchal society, this paper reveals the common phenomena of "attachment" and "fabrication" in genealogy and its root causes. The manuscript "Genealogy of the King of Rouqiao" was written by the Qing Dynasty scholar Wang Di, because it not only did not follow the Chen theory of the lineage in the old genealogy of the clan, but at the same time followed the "letter to pass on the letter, doubt to pass on the doubt" historian dispatch method, and at the same time, it was carefully examined and discerned, which can be used as a reference for genealogical researchers.
In the process of successively participating in the cataloguing of the "General Catalogue of Chinese Genealogy" and the "Outline of the General Genealogy of Zhejiang", the author has seen the true face of those genealogies that were once secret and scattered in the folk. Needless to say, the phenomenon of clinging and fabricating in some genealogies is more prominent, so it has been accused of being "the most untrustworthy literary document in the world", which has been criticized by later researchers. Generally speaking, although the original motivation of genealogy cultivation of different clans is different, due to the consistency of the functional orientation of the family tree and the meaning of agitation and indoctrination, genealogy revision usually "calls beauty not evil". For example, the ancestors and ancestors in some genealogies are mostly emperors and princes or famous and nobles, which to a certain extent is actually the result of family choices; and the phenomenon of "clinging" and "fabrication" is not only a deformed product of the family tree's obedience to the concept of "respecting the ancestors and respecting the ancestors and receiving the clan", but also rooted in the psychology of catering to the glorious ancestors and weathering the preaching of the Chinese patriarchal society. There is also a shortage of strict genealogists in folk genealogies, such as the "Genealogy of the King of Rouqiao" in the Qing Dynasty. Because of its extensive books and lectures on genealogy, it can become its own example. What is even more valuable is the examination of the old genealogy of the family," "detailing their residential sites, verifying their own origins," and correcting their mistakes, overcoming the common drawbacks of "the eminent and the ancestors of the ancients, the lineage has nothing to inherit, that is, to create an unknowable person to the wall", and also provides an example of "distinguishing falsification" for genealogical research.
I. Characteristics and review of genealogy compilation
1． Folk genealogy revision traces the ancestors back to the origins of the Yellow Emperor
Sima Qian's "Xia Benji", "Yin Benji", "Zhou Benji" and "Three Generations Table" in the "Records of History" record in more detail the lineage of the Yellow Emperor, Emperor Huan, Emperor Zhao, Yao, shun and the lineage of the Xia, Shang, and Three Dynasties of the royal family from the first ancestor. He said in the "Taishi Gong Self-Introduction": "The three generations of Wei are still young, the age is not considerable, the genealogy of the cover is old, the original is in the zi, so he slightly pushed, as the first of the "Three Generations Table". It can be seen from Sima Qian's account that his records of the Xia, Shang, and Three Dynasties were based on the "genealogical old news" of the time. Judging from the earliest figures in the "Records of History", the "Five Emperors Benji" begins with the Yellow Emperor, and the "Xia Benji" also dates back to the Yellow Emperor, which is consistent with Sima Qian's statement that "there are years since the Yellow Emperor", indicating that the ultimate traceability of the genealogical data on which Sima Qian is based should be the Yellow Emperor.
It cannot be denied that in addition to the most basic function of determining blood relations, the family tree also has the function of communicating individuals and families, which is conducive to increasing the sense of identity and cohesion of families and nations. Through the traceability of this genealogy, the existence of the self and its ethnic groups, understand the glorious history of Chinese civilization that has begun in the era of legends. This is the surname ancestor recorded in the Chinese genealogy, or the ultimate retrospective of the genealogy often points directly to the origin of the Yellow Emperor or ancient sages. For example, most of the Wu family trees are based on Taibo or Jizha as the ancestors. There is Ji Zha that can be traced back to Taibo, and Taibo is the eldest son of King Wen of Zhou, with the surname Ji, the same surname as the Yellow Emperor, and taibo can be traced back to the Yellow Emperor. In the Ming Dynasty, Ling Dizhi believed that "the five emperors and three kings, nothing more than after the Yellow Emperor", should be "thousands of one book, ten thousand sects one vein", so he compiled a "General Genealogy of Ancient and Modern Ten Thousand Surnames". In his view, all the surnames in the world are divided by the Yellow Emperor alone, and all the surnames in the world are from the Yellow Emperor alone. This ultimate traceability of genealogy to genealogy makes genealogy the basis for the legitimacy of individuals as Chinese and as members of the Chinese nation.
Genealogy in the family name to explore the source, many families trace the surname source to the Yellow Emperor Xuanyuan clan or Yandi Shennong clan. Not to mention that the Yellow Emperor and the Yan Emperor are two historical figures in the legend, even if they exist, this traceability is also a misunderstanding in the source of the surname. The so-called "humanistic ancestor" or "the Chinese nation is the descendant of Yanhuang" is only a cultural identity, not a blood relationship. Ancient Chinese surnames have a long process of evolution, each family is constantly migrating and multiplying, differentiation and collection, coupled with the integration of nationalities, the blood relationship on the surname has been diluted, and it is impossible to find the connection between the surname of a family in modern times and the surname of a family in ancient times from the blood relationship.
2． The patriarchal system of the Zhou Dynasty was a hierarchical system based on blood relations
Out of the need to maintain the patriarchal system, the genealogy of estranged blood relations and long and young concubines was greatly developed in the Zhou Dynasty. An important symbol of the development of the genealogy of the Zhou Dynasty is that the state has established a system of historical officials to repair the genealogy, and set up a special person to be responsible for the recording and management of the royal genealogy of Zhou Tianzi. According to the Zhou Li Chun Guan, Xiao Shi was the official in charge of the genealogy, who was responsible for determining the lineage of the royal family, distinguishing the order of the elders and children of the royal family, and the consortship. Each vassal state also had a special official to manage the genealogy and household affairs of the royal family.
The Zhou Dynasty also produced the earliest genealogical works in China, the most important of which were the Shiben and the Imperial Lineage in the Book of Dai Li. The "Shiben" is divided into fifteen articles, such as "Genealogy of Emperors", "Genealogy of Princes", "Genealogy of Qing Dafu", "Chapter of Surnames", "Chapter of Tanfa", etc., which records the origin of the surname, lineage origin, migration to the end of the book and other deeds such as the origin of the surname, the origin of the lineage, and the migration to the end of the book from the Yellow Emperor to the Spring and Autumn Warring States. According to legend, the "Spring and Autumn Gongzi Bloodline Genealogy" compiled for Xun Zi is the first clan history book in Chinese history to use the name of "genealogy" (佚), in which the word "bloodline" vividly reveals the characteristics of the family tree as a bloodline genealogy. The patriarchal system established during the Western Zhou Dynasty was actually a hierarchical system based on blood relations, and we can still see this relic in the Qing Dynasty jade preserved in China's first historical archive. The cultivation of the Qing Dynasty Jade Tablet embodies the strict concept of hierarchical dignity and inferiority and the feudal principle ethics, which is manifested in many aspects such as the naming, order of the imperial family, and the method of editing and revision. For example, the jade is based on Nurhaci's father, TakShi, called the clan room, and is included in the Yellow Book; with the uncles and brothers of the Tucker Dynasty as the side branch, called Kyaw Lo, it is included in the Red Book, and the skin is wrapped in yellow and red aya, respectively. In addition to recording the imperial lineage and the reproduction of the imperial family, it also reflects the power enjoyed by different levels of the royal family.
3． The formation and demise of official genealogy with the main task of maintaining the mendi since the Wei and Jin dynasties
The Wei Jin to Sui and Tang dynasties was a prosperous period for the development of Chinese genealogy. Zheng Qiao's "Tongzhi Clan Sketch" said: "Since the Sui and Tang dynasties, the official is a book, the family has a genealogy, and the election of the official must be due to the book; the marriage of the family must be due to the genealogy." "At that time, from the election of officials to marriage, the family tree had to be relied on, and the important role played by the family tree in society was evident.
An important symbol of the development of genealogy during the Southern and Northern Dynasties of the Wei and Jin Dynasties was the establishment of a genealogy bureau and a genealogy official, specializing in the compilation and preservation of genealogy. There are two kinds of genealogies they are in charge of, one is the genealogy of the emperor, which is the family tree of the emperor, and the other is the genealogy of the kings, which contains the genealogy of the princes with the same surname. After the Genealogy Bureau evaluates and approves the private genealogy submitted by the hundred officials' surnames, it is collected in the Genealogy Bureau and becomes an officially recognized official, called "Book". As the Qing Dynasty historian Qian Daxin said: "The most important door of the Six Dynasties, the genealogy of the Hundred Families, is higher than the Ministry of History." ”
The fact that the family tree received such attention was closely related to the development of the power of the Gate Valve Clan at that time. Since the Eastern Han Dynasty, some clans have formed powerful forces in politics and have long held important positions at the central and local levels, such as Yuan Shao and Yang Zhen, who are all four princes and three dukes, and as a result, the concept of mendi has begun to take shape. After the establishment of Cao Wei, the nine-pin Zhongzheng system was implemented in the system of electing officials. Since the zhongzheng who evaluates the level of the characters is all held by people from the clans of the various localities, the evaluation that should be based on morality and talent as the assessment standard has evolved into a fraud with the highest and lower levels of the door as the evaluation standard, and there has been a situation of "no cold door in the upper grade and no scholar in the lower grade", which has accelerated the formation of the force of the door valve clan. By virtue of their origins, the Mongols gradually became a privileged class with strong political power and economic and cultural superiority. The special status of the Men valve clan makes the pursuit of the Mendi a social trend, and the Shu clan is proud of the shi clan, wants to join the shi clan, adopts the method of combining the clan genealogy, or uses power or money to bribe the members of the shi clan to achieve the purpose of becoming a shi clan. In order to maintain the mendi, intermarriage between the shishu clan is absolutely not allowed. Whoever talks about marriage must check the family tree, and only if the valve is equivalent can they intermarry. Because of the important role of genealogy in political and social life, at that time, some Shu people did not hesitate to improve their ranks, and the most common method was to falsify family tree lineages and impersonate scholars.
Zheng Qiao said: "The study of genealogy, Mo Sheng yu Tang. The Tang Dynasty was one of the most developed dynasties in the official family tree. The Tang Dynasty government set up a special agency to organize the compilation of several large-scale genealogical works, and the reason why the official revision of the genealogy was compiled many times was also due to the pursuit of the mendi. When the Tang Dynasty was established, due to the implementation of the imperial examination system, the political privileges of the scholar clan had been lost, but they still enjoyed a high social prestige and their power still existed. In the fifth year of Zhenguan (631), Emperor Taizong of Tang ordered Gao Shilian and others to compile the "Clan Chronicle", and did not hide the intention of "those of my specific clan name today want to worship the crown of the present dynasty", and the revised "Clan Chronicle" listed the Royal Family surnamed Li as the first class, and the foreign relatives as the second class, so that the Shandong Cui clan, which was originally listed as the first class, ranked third. During the reign of Wu Zetian, the imperial court also ordered the compilation of the "Surname Record", the newly revised "Surname Record" listed the Wu surname that was originally the Shu clan as the first class, and the rest took the high and low official positions as the rank standard, so that a large number of Shu clans were promoted to the rank of shi clan, so the "Surname Record" was also resisted by the old Shi clan in Shandong, and ridiculed it as "Xun Ge".
During the five dynasties of the late Tang Dynasty, wars were frequent, the door valve system was devastated, a large number of members of the old shi clan were killed, the genealogy was also burned, and the official genealogy since the Wei and Jin dynasties, with the maintenance of the gate as the main task, also withered away.
4． Since the Song Dynasty, the genealogy has changed to the ethical and moral indoctrination function of "respecting the ancestors and respecting the clan"
The family tree of the Song Dynasty was re-established on a ruin. Su Xun said: "Since the decline of the Tang Dynasty, genealogy has been abolished, scholars and doctors do not speak, and the world does not carry it." Therefore, those who are lowly and noble are ashamed to speak first; those who are poor and rich do not record their ancestors, and the genealogy is ruined" is a portrayal of that time. Because there is no record of genealogy, family lineage is prone to "amnesia" or "fault", as the Song Dynasty Dali scholar Zhang Zai said: "The genealogy is wasted, people do not know where they come from, there is no century-old home, there is no unity of flesh and bones, although they are close relatives, their grace is also thin." In addition, during the Wei and Jin dynasties, the situation of "when the shishu was in the place, the real self-separation" no longer existed, and the selection of officials no longer needed to check the spectrum. Therefore, since the Song Dynasty, the family tree has gradually moved from the official government and the family family to the ordinary people. The compilation of genealogies has also changed from the past socio-political function to the ethical and moral indoctrination function of "respecting the ancestors and respecting the ancestors and receiving the clan". That is, as Ouyang Xiu said: "The work of the family tree, so push its roots, link its text, and respect the way of relatives and relatives." The rulers of the Song Dynasty regarded the family tree as a tool to "control the hearts of the people in the world, collect the clans, thick customs, and make people not forget the roots", and vigorously advocated the cultivation of private family trees, which objectively promoted the development and prosperity of private family trees at that time. Ouyang Xiu and Su Xun respectively edited the "Ouyang Clan Genealogy Map" and "Su Clan Genealogy", summarized the previous people's genealogy revision rules, and created a relatively complete revision style, which became the most basic pattern of style that influenced the revision of genealogy in later generations.
In the Ming and Qing dynasties, private genealogy was prevalent, and many family trees imitated the style of Zhengshi and Fang Zhi for editing and revision, and the style of family trees tended to be more complete. From the five contents of the "Ousu Genealogical Example", such as genealogical order, genealogical example, lineage chart, lineage record, and ancestral examination, it was expanded into categories such as the origin of the surname, the migration situation, the lineage catalogue, the ancestral tomb, the family rules and family training, and the biographical art and literature. In the ming and qing dynasties, many of them adopted the "method of the great sect", and there was a genealogy that traced the lineage for dozens of generations. With the popularization of genealogy cultivation and the increase of population, under the influence of this atmosphere, the phenomenon of fabricating lineages, clinging to distant ancestors, and pretending to recognize people with the same name in the past generations has occurred from time to time. The "genealogical prohibition" of the Qianlong period of the Qing Dynasty and the deletion and addition of the category of genealogy in the "General Catalogue of the Four Libraries" should be said to be related to the motives of preventing clans from using distant ancestors to connect with the lineage to endanger social stability.
Through a brief retrospective of the history of genealogy development, we can see some clues to the drawbacks of "clinging" and "fabrication" rooted in the genealogy of Chinese patriarchal society.
Second, the phenomenon of "attachment" and "fabrication" in genealogical figures
The Book of Rites and Sacrifices Yun: "For those who are ancestors, there is no beauty, there is no evil." The righteousness of The Ming, calling beauty rather than evil, this filial piety and filial piety are also. The wise can. It can be seen that the writing method of concealing evil and promoting good has long existed in history. It is reflected in the cultivation of the score, that is, the rule that "those who do not write books who do not have a bad name and evil reputation". Genealogy stipulates the criteria of "not writing", such as immorality, incest, disorder, absolute righteousness, insult, etc., and the result is that the family tree only sees the righteous and gentlemen and there are no adulterous villains. In order to show off the prestige of the family and enhance the status of the family, many genealogies even "pretend to be their ancestors" at the expense of fabricating lineages and attaching themselves to the eminent nobility, so that the phenomenon of verbal criticism can often be seen in the genealogical order. For example, Song Wang Kui's "Genealogical Order of the Yushan Wang Clan": "Or falsely quote the famous clan, those who express themselves in the world, the sin of slandering the ancestors is great!" Yuan Hongmo's "Preface to the Great Genealogy of the Hong Clan": "Taste the great family of the late family in the recent world, do not know how to follow the original, do not cultivate the spectrum, until the poor and untouchables of the clan abandon it, attach to the door, take others as their ancestors, and boast of the world." Ming Zhou Shangwen's "Zhou Clan Genealogical Example": "Those who have written genealogies in recent times, good high mendi, vainly aid the ancients and hope for the clan." As everyone knows, the genealogy is based on respecting the ancestors and respecting the ancestors, but helping the ancestors of others as the ancestors... Qing Sun Zhenming's "Li Ao Re-repairs the Genealogical Order of the Chen Clan": "However, with what Yu saw today's spectrum, it could not be worse. Do not examine the source of the stream, abandon its ancestors, one also; indiscriminately quote Hua Shu, risk not its ancestors, two also; multiple official valves, should not be ancient system, three also; false columns of praise, half return to fake work, four also. ”
Family tree is a comprehensive record of the family history of family development such as family name, migration, distribution, faction, lineage, character, deeds, art and literature linked by blood relations. The phenomenon of attachment and fabrication in genealogies usually revolves around lineage figures, such as Enronglu, genealogical charts, etc., and pseudo-celebrity prologues are also common.
1． Pseudo-celebrity prologue
The genealogical sequence mainly describes the significance, origin, purpose, historical origin and migration experience of the family, the composition of the genealogy personnel, and the overview of the previous revisions. In the genealogical sequence, it is often seen that the preface written by the celebrity Shuoyan, such as Ouyang Xiu, Su Xun, Zhu Xi, Wen Tianxiang and others, is the most common among the genealogies of various surnames. Among the many celebrity genealogies, a considerable number is actually not from the hands of celebrities, but from the false pretense and forgery of the compilers. For example, the Republic of China's "Yimen Chen Clan Datong Genealogy" contains a preface by Zhu Xi, signed "Longtuge University Scholar Zhu Xi Obscure Clan Worship Book", but Zhu Xi did not become a Longtuge University scholar. Almost the same preface appears in Zhou Zhaofeng's "Genealogy of The Zhou Clan Andhe cultivation" and Quanzhou's "Liu Clan Genealogy". Compared with the Yimen Chen Datong Genealogy, the so-called prologues of the Zhou Hexiu Genealogy and the Liu Clan Genealogy add a sentence at the end: "Oh! The ancestors of the world are not far away, and those who ask him what he is ignorant of are ashamed of the Zhou (Liu) clan. "In addition, the biggest difference is the difference in the surname mentioned in the preface and the difference in the time of payment. The genealogy of these pseudo-trusted celebrities often shows traces of falsehood in the chronology, official position, title, etc.
2． Fabricated "Enronglu"
Enronglu, also known as the Confession of the Body, the Edict of the Emperor, the Edict of the Emperor, etc., is mainly the praise or gift text of the emperors to the members of the family, such as the Edict, the Edict, the Poetry, the Imperial Plaque Association, the Imperial Inscription, etc., in addition to the gift text of local officials. The purpose of editing Enronglu was to show the status and identity of the family by showing off the recognition and rewards given by the imperial court to the family and its members. Therefore, during the revision process, each family tried its best to collect relevant content. The excessive pursuit of imperial and noble writings also led to the phenomenon of "Enronglu" being falsified. For example, the first case of the Republic of China's "PanShantou Hong Clan Genealogy" is "the relics of Emperor Xianzong of Song". The attached "Emperor Hong Xianzong of the Great Song Dynasty decreed together", entitled "Treasure of the Great Song Dynasty Xianchun Yi Ugly Year October 15th Edict" Yun: "Hong Xianzong is incomparably talented, and he was given the title of donkey by the lord of jiao'e palace. "and include it in the Outer Age Ancestors." According to "Xian Chun Yi Ugly", that is, the first year of Xian Chun (1265), it is the era name of Emperor Duzong of Song. On October 26, the fifth year of Jingding (1264), Emperor Lizong died, and Zhao Yu took the throne as Emperor Duzong. The following year, Zhao Yu was only 26 years old. Shi Zai Song Duzong died in July of the tenth year of Xianchun (1274), leaving only three sons who were not yet minors, so why did he "give the gift of the Lord of Jiao'e Palace"? The "Genealogy of the Hong Clan of Panshantou" changes the "princess" to "palace lord", the title is unknown, and there is no basis in history; the "Hong Xianzong", the horse "Hong Xianzong" who is "incomparable in talent and appearance", is even more illusory.
3． Lineage of celebrities
Lineage is the main body of the family tree, which is divided into two parts: diagram and record. Graphs, also known as lineage tables, lineage tables, lineage charts, etc., are charts that record the lineage of family members and reflect the blood relations of family members. Lineage clinging and pretending to be ancestors of historical figures is most common in genealogy. Many families respect the "ancestors of the foreign era", the distant ones trace back to the Three Emperors and Five Emperors, and even worship pangu, Lei Zhenzi and other mythological figures as the ancestors; those listed as "ancestors of the first migration" are mostly loyal and noble, or celebrities with a good reputation in society, and ordinary people are rarely seen. The great traitors and evil people in history, such as Qin Juniper, did not have their names in the family tree at all. For example, the Zhu surnames all take Zhu Xi as the first, and the Bao clan all worship Bao Zheng as their ancestors; the ancestors of the Wang clan are not known to have sent langya, that is, they are known to branch Taiyuan, and trace back to the Prince of Zhou Ling, Jin. Some genealogies even include the names of the previous generations of the same name, which are included in the lineage of the family. For example, in guizhou's "Genealogy of The Zhang Clan of Qinghe", Zhang Liang, Zhang Fei, Zhang Jiuling, Zhang Zai and other famous people have been included in the lineage, so many decent ancestors of the Wat Wat, far-fetched, often making future generations unbelievable.
3. The genealogical concept of the late Qing Dynasty scholar Wang Di and the example of the identification of lineage figures
The manuscript of the Hangzhou Library collection, "Genealogy of the Wang Clan of Rouqiao", was compiled by Wang Di in the ninth year of Qing Xianfeng (1859). Wang Di, Zi Zhuang. Rouqiao, a native of Huangyan, Zhejiang. He was a well-known scholar in the late Qing Dynasty and wrote a lot of works. Wang Di's genealogy is rigorous, not only following the historical rule of "letter to letter, doubt to doubt", especially the "identification of falsification" of the lineage figures of his own clan, which is rarely seen in the traditional Chinese clan social genealogy cultivation activities.
1． The history of "letter to letter, doubt to doubt" is applied in genealogical compilation
First, "those who do not have examinations are omitted, and those who doubt them are ignored", "They must be written according to the truth, so that future generations can have some consideration" In general, that is, we must distinguish the authenticity and doubts of the literature and historical materials that record the family lineage and the migration of ancestors. Only those who have conclusive evidence and are credible can be confirmed as the descendants of the family letter history, which is called "letter to letter"; if the literature is insufficient and there are many doubts about the rumors, it should be doubtful. Wang Di's "discernment and doubt" at the end of the "Genealogy of the Wang Family of Rouqiao" is precisely the application of the "letter to letter, doubt to doubt" testament method in the genealogy that historians have praised throughout history.
Second, "the lineage of the own clan is passed on, not the distant ancestors, and no name is attached." The ancestors of many surname families date back to the Han and Jin dynasties and even the Xia Shang, and later the descendants multiplied and branched factions formed a spectacular surname family, which is also one of the reasons for the traction of distant ancestors and the loss of evidence. In view of this, when Wang Di was compiling the "Genealogy of the King of Rouqiao", "those who have moved from the side of the fifth dynasty or above are slightly unprepared. After the fifth dynasty, the book was detailed according to the facts.". In fact, it adopts the "method of small sects", that is, taking the fifth ancestor as the ancestor of the family, avoiding the common maladies of "reading in vain, disordering the sect, and defaming one's ancestors" that are common in the family tree.
Third, "do not look high on the ground, do not value with prestige, do not be ashamed of the cold, and are not proud of clinging." In the "Genealogical Order", Wang Di criticized the folk genealogy for "losing its original lineage, climbing the ancestors of the ancients and the ancestors, and having nothing to inherit, that is, creating an unknowable person to the wall, and using the true transmission, praise, zhi, inscription, and praise of the genus, it will be false to the celebrities of the time to glorify it, and to boast of the vulgarity"; the phenomenon that his own clan's "Xiao Ao Wang Clan Genealogy is far away from the three locusts, and also boasts of the glory of the second room", pointing out that its "narrative is unclear and has no basis". Wang Di's "Genealogy of the King of Rouqiao" was completed under this genealogical concept.
2． Wang Di identified an example of the falsification of the old genealogy of the family
When Wang Di determined the ancestors of the lineage, he did not simply follow the old genealogy Chen theory, but questioned and falsified the lineage figures of the old genealogy. In the "Initial Migration Examination" at the end of the "Genealogy of the King of Rouqiao", which "distinguishes and doubts", he puts forward a rigorous examination of the "Genealogy of the King xiao ao" compiled in the thirteenth year of Qianlong and the fifteenth year of Daoguang.
The Genealogy of king Xiao Ao lists "Wang Youyue" as the first time of the first life: "Right Yue, zi Yan Ling, number Ji'an." The nephew of the Bingbu Attendant JinGuo Gongyou, eunuch yu in the south of Taizhi, Buju Xiao'ao. Born at noon on February 30, Jintianfu Bingshen. Married to the Daughter of Sankeng Shengti. Joint burial of Holy Water Mountain. "Wang's research is based on historical records. According to the "Biography of Wang Dan of song history": "Wang Dan, ziming, daimyō Xinren, great-grandfather Yan, Li Yangling." Zucher, left pick-up. Father, Shangshu Bingbu Waiter. "Wang Youyue is the nephew of Wang Youyue, the Duke of Jinguo, and must be the grandson of Wang Zuoshi, but the old genealogy does not call him his ancestor but his uncle, which is the second point of doubt; the HuaXinfeng "Genealogical Order" in the old genealogy also makes Wang Youyue a nephew of the Duke of Jinguo, which is the third point of doubt; since Yun Youyou must have a famous knight, and the old genealogy does not record his official, this is the fourth doubt. Then Wang Di further examined his chronology, and through reviewing the "Outline of Tongjian", he learned that the "Tianfu Bingshen" was the first year of the Jin Dynasty's Ancestor Shi Jingyao Tianfu, and the history records that "Tianfu Bingshen was only eleven and twelve months", and the old genealogy said that Wang Youyue was "born in the second month of Jintian Fu Bingshen", which was wrong; the old genealogy said that Wang Youyue "married the daughter of Sankeng Shengti Xue", and Wang Di learned through the examination of the "Huangyan County Chronicle" and the "Taiping County Chronicle", that is, "Sheng Xiang Weng, Zi Jing Ze, Shengquan Shengquan, Sankeng Ren". Yanyou jian recommended pingyang xuezheng", and "yanyou" is the era name of Yuan Renzong in the Yuan Dynasty, so that "now it is a song dynasty person who marries the daughter of a Yuan person, and it can also be laughed at!" "The second mistake. Later, he questioned the identity of the eighth king Chengzi's horse. The old genealogy reads: "Chengzi, Zi Tingyu, Jin Feng." During the reign of Emperor Ningzong of Song, the princess of Empress Gongsheng Ren Liehan was made Hui Ming Gongshun's horse. "Burial of Holy Water Mountain." Wang Tang said: "In the Case of the History of Song, the daughters of Gao, Xiao, Guang, and Ning all died early, but Lizong's first daughter, Princess Zhou Hanguo, married Empress Yang's nephew Sun Zhen. Emperor Ningzong had no princess, and Chengzi Andrew was a donkey! This is especially ridiculous. ”
Due to space limitations, Wang Di's "four doubts and five mistakes" cannot be listed one by one.
IV. Conclusion
Qing Qian Daxin said in the "Qianyantang Anthology of Julu Yao Clan Genealogy Sequence": "After the Song and Yuan Dynasties, the genealogy of private families did not ascend to the dynasty, so it was separated from the Fu Society, and the various cross-cutting refutations, privately created official ranks, inverted the era, and far away from Hua, in vain to help those who had knowledge spray rice. "Genealogy is originally based on letters, but on the contrary, it is the feudal scum that originates in China's patriarchal society. Genealogists see the ancestors and ancestors as the beginning of an independent bloodline group, which facilitates the investigation of the origin, migration, branching, and process of reproduction and development of the clan itself. The genealogical figures recorded in some family trees often show the excellence of the family by attaching the nobles and fabricating the lineage, interpreting its migration source, and full of decorative doors. The reason for this, in addition to being limited to the knowledge of the genealogist, is that some of the errors are based on the old genealogy, and because of the phenomenon of attachment and fabrication cited above, which is intentional by the cultivator, the authenticity of the genealogy is greatly reduced.
With the compilation and advent of the "General Catalogue of Chinese Genealogy", the once-sleeping family tree will enter the public eye, and while providing information for Chinese people at home and abroad to find their roots and ask for their ancestors, the research and utilization of genealogy will also heat up. In the study of genealogy, it is necessary to fully affirm the historical value of the family tree and determine its position in historical documents, and at the same time, we must also soberly realize that the family tree is "chiseled and solid, and there is no two or three in white". Wang Di's "Genealogy of the Rouqiao Wang Clan" does not blindly follow the lineage figures contained in the old genealogy of his own clan, but uses the surviving documents to carry out a climbing and removing the authenticity of the historical materials in the genealogical figures from the virtual reality, relationships, titles, titles, titles, titles, etc. of the lineage figures, which helps future generations of genealogical researchers to avoid arbitrariness and correctly understand the authenticity of the historical materials in the genealogical figures.