First, Qin Shihuang, who had just completed the great cause of unification, did not believe in ghosts and gods. In the inscription erected by Langjia, Qin Shihuang said: The ancient emperors had only a thousand miles of land, and the princes guarded their territory, whether they were courting or not, invading and rioting, and they were still engraving gold and stones to make their own records. The ancient five emperors and three kings knew that the teachings were different, and the rules were unclear. They were fake ghosts and gods to deceive the distant places, but they did not call their names, so they were not long.
Before his death, the princes rebelled twice, and the laws and regulations were not implemented. Now the emperor is in the country, thinking that counties and peace in the world, Zhaoming ancestral temple, practices morality, respects the title of Dacheng, and ministers recite the emperor's merits together, carved them in gold and stone to represent the scriptures ("Records of the Grand Historian: The Original Annals of Qin Shihuang", the original inscription only has nine characters left)
In other words, he does not need to use the reputation of ghosts and gods to maintain systematic governance like the Three Sovereigns and Five Emperors, and believes that with his own governance strategy, the country can be stabilized. If Qin Shihuang believes in ghosts and gods, then he would not dare to openly carve these words on the stone tablet, because in the hearts of those who believe in ghosts and gods, the sky has eyes. If ghosts and gods see these words, they will take their anger on themselves. Only by using the statement that Qin Shihuang does not believe in ghosts and gods can he give a reasonable explanation for such words on the stone tablet. Since he does not believe in ghosts and gods, it is nonsense for seeking immortality. As for him to call himself a real person in the future and pray for immortality, it is born with his age and his infinite desire to control power.
Second, Sanshen Mountain does have its own place, and it stands overseas as recorded in "Records of the Grand Historian". Penglai does not refer to Penglai City, Shandong Province today. Penglai City was the city built by Emperor Wu of Han who saw Penglai Mountain here, so it was named Penglai. The Penglai in Sanshen Mountain refers to Penglai, which is actually Kitakyushu, Japan. According to modern historians, it is Jeju Island in the South China Sea of Korea today. Yingzhou is Ryukyu, which is today's Taiwan Island. The reason why the ancients regarded these three islands as the so-called Sanshen Mountain was a wrong understanding due to the limitations of the scientific and technological conditions and knowledge level at that time.
We all know that on the sea, due to the refraction of light, under certain specific conditions, the wonder of mirage will appear. When the navigator sees the island originally in the distance suddenly appearing in the sky on the sea, he will think it is the place where immortals live. Li Bai has a poem: The seaguest talks about Yingzhou, and the smoke waves are in vain and it is hard to find a place for them to live.
This is probably what I meant. It is clearly in front of me, but I can't find the vast smoke wave. No wonder Li Bai suspected its existence.
Third, when Xu Fu was gone for many years, he came back empty-handed and had no idea whereabouts of the thousands of people he brought. Qin Shihuang didn't ask, and then he asked for another three thousand people, and there were seeds of hundreds of grains, skilled craftsmen, and immortals who were not in the world. What's the use of these?
Seeing this, Qin Shihuang agreed without asking, what kind of person is Qin Shihuang? How could such a contradictory statement be hidden from him?
So Xu Fu went to sea to do it is not as simple as looking for immortals and seeking medicine
With these three points, we can see that Xu Fu's real purpose in going to sea was to open up the sea border under the order of Qin Shihuang, which means that this was a large-scale royal adventure.
After Qin Shihuang unified the country, he patrolled the sea many times, which showed his emphasis on the sea border. It was Qin Shihuang's ambition to expand the sea border and expand his territory again. In addition, "Records of the Grand Historian: Fengshan Book" wrote that the alchemist argued about the Sanshen Mountains for more than a hundred years, and the monarchs of both countries were willing to do so. This was actually a desire to expand the border. It was only because a country was alone at that time and was unable to organize large-scale expeditions. He could only send these alchemists into the sea scatteredly. In this way, even if he reached Sanshen Mountains, he was unable to take it into his pocket.
After Qin Shihuang unified the country, he had the ability to organize this large-scale pioneering behavior. So shortly after completing the great cause of unification, Qin Shihuang sent Xu Fu to take his people to explore the sea for the first time during his first inspection of the sea. The second time he gave Xu Fu who had arrived there hundreds of grains and hundreds of workers and sent thousands of people to him. In fact, it was already a large-scale immigration activity organized by the government, which was the first time in my country's history.
When Xu Fu goes back and never returns, Qin Shihuang’s dream of expanding the seas was interrupted, how could he not let his annoyance linger in his heart?
"Records of the Grand Historian" says that Qin Shihuang dreamed of fighting with the sea god. Dr. Zhan Meng said that the sea god was not visible, but could be transformed into a big chew fish. Qin Shihuang ordered people to search on the sea. After arriving at Zhifu, he shot a big fish himself to vent his anger. From Qin Shihuang's fearless spirit, he can see his strong desire to dominate the ocean.
Where did Xu Fu go?
"The Annals of Qin Shihuang" are not explained, but it is revealed in a conversation between Huainan King Liu An and his adviser Wu Shi recorded in "Records of the Grand Historian: Biography of Hengshan in Huainan": Xu Fu got the plains and the king did not come.
Where is the fairy trail in this plain?
There are many different opinions in history. Today's archaeological achievements have unveiled the mystery of this long-standing history to people: the place where Xu Fu arrived was today's Japanese islands.
During the Warring States Period in China, Japan was still in the Neolithic Jomon culture, and made a living by collecting and fishing and hunting. That is to say, it was still in the primitive clan society. However, at the end of the war, Japan suddenly began to use bronze and iron production tools and began agricultural production. In particular, rice planting technology appeared out of thin air without warning. Japan seemed to have transitioned from the Neolithic Jomon culture to the early Iron Age Yayoi culture in the early Iron Age, and it had no inheritance relationship with the previous Jomon culture.
Yayoi culture started over 200 BC and ended up over 300 BC. This period was equivalent to the late Warring States Period and the Qin and Han Dynasties in China, which was very consistent with Xu Fu's time to go to sea.
In the ruins of Yayoi culture, there are also the discovery of bronze swords, bronze mirrors, and bronze bells. The bronze bells are mostly in the central Japan, and bronze swords, and bronze mirrors are mostly in Kyushu. The latter two are presumed to be related to Qin-style bronze culture. Japanese scholars believe that the raw materials come from China and are cast in Japan again. Japanese scholar Yagi Zasaburo said that there are objects similar to bronze swords and bronze mirrors in Shandong Province, China. Umehara Miji and others said that the bronze mirrors were seen in Japan, which meant the eastward transition of the Qin and Han people. In addition, there were ancient Chinese coins, ancient mirrors or Qin-style daggers. This shows that Xu Fu passed on the civilization of the Qin Dynasty to Japan from the evidence of historical relics.
There are currently no less than fifty relics in Xu Fu in Japan. Huang Zunxian, the counselor of the Qing Dynasty Embassy in Japan, wrote: "There are three thousand men and women who avoid Qin, and there is a different world in the overseas Pengying. The mirror seal is forever. If you suspect that the lineage is derived from the gods, you will also note that there are three important tools in Japan: "Sword", "Mirror", "Xi", and "Xi", are all made by Qin.
Now it has been basically confirmed that Xu Fu has arrived in Japan, so what is his route to travel east?
According to research, Xu Fu's route to Japan may be from the Shandong Peninsula, crossing the Bohaikou, reaching the Liaodong Peninsula, and then arriving at the Tsushima Strait along the waters near the Korean Peninsula. Through Okinawa Island, entering Kitakyushu, Japan, Xu Fu led a huge fleet and sailed along the coast to detour to Japan. It shows that the ancient Chinese had matured their skills and knowledge of near-shore voyages. Due to the short existence of the Qin Dynasty, the shipbuilding skills with its own characteristics have not yet been formed. Therefore, it can be inferred that Xu Fu DongThe boat on the ferry was made on a larger scale based on the Warring States Period. Since there were many people and things to carry out the sea, we can imagine a magnificent picture of dozens of huge sea boats raising their sails and sailing eastward, breaking the wind and shaking waves, crossing dangerous shoals, and crossing the rapids. In that era when technology was still low, our ancestors fought tenaciously with the sea with fearless spirit. Today, after more than two thousand years, people still feel excited and full of passion.
Xu Fu's travel to Japan in the east actually led to the formation of a generation of Yayoi culture, which made Japan leap from a wilderness into a civilized society. This was an infinite blessing for Japanese island countries. Xu Fu's travel to Japan had a huge impact on Sino-Japanese cultural exchanges. This was something Qin Shihuang, who was willing to expand the territory at that time, did not expect. As for Lu Sheng, who went out to sea immediately after Xu Fu, it was probably for the same purpose. However, he was not as smart as Xu Fu. After the mission failed, he blamed Qin Shihuang, which eventually led to the historical tragedy of burying scholars.
After Ye Tianchen finished speaking, Zhao Lianna and Xu Yuele opened their eyes wide at Ye Tianchen at the same time, Husband, are you actually the ancestors of the Japanese people Xu Fu and others? Zhao Lianna took the lead and said
This is just a guess, and the specific one cannot be verified.
Ye Tianchen smiled and said, if this speculation is valid, it may explain why the Japanese had to obtain the Twelve Bronze Man and the King of Qin's Bone Scan. Perhaps Xu Fu knew the secrets of the Twelve Bronze Man and the King of Qin's Bone Scanning Mirror, and asked future generations to obtain them.
Xu Fu is the apprentice of Mr. Guiguzi, the master of Chinese military strategist. Mr. Guiguzi once served as the prime minister of Chu and later retired to Weiguo to teach his apprentice. Guiguzi is located in Yunmeng Mountain, Qigu County, Henan Province. Because Mr. Guiguzi teaches his apprentice here, Guiguzi is named Wang Chan, also known as Wang Xu, a native of Wei during the Warring States Period. He is good at maintaining his character and erectile dysfunction, proficient in military art, martial arts, and Qimen Baguzi. He has written fourteen chapters of "Guiguzi" soldiered in the world and became the ancestor of Wang Chan. Guiguzi lived in Yunmeng Mountain for many years and taught his disciples here. Zhang Yi, Su Qin, Sun Bin, Pang Juan, Mao Sui, Xu Fu, etc. are all his disciples. Among Guiguzi's high disciples, Xu Fu was after Sun Bin, Pang Juan, Su Qin, Zhang Yi, Mao Sui.
Sun Bin and Pang Juan are the master of military tactics, and are proficient in martial arts, and are proficient in Qimen Bagua. Their time was probably in the time of Qin Shihuang's great-grandfather Qin Xiaogong. Zhang Yi and Su Qin are the master of perseverance and erratic skills (lobbying, diplomacy). They came out in the time of Qin Hui and Qin Shihuang's great-grandfather Qin Zhao. Qin Shihuang's grandfather King Xiaowen died in just one year. Mao Sui, Xu Fu was the late apprentice of Mr. Guiguzi. Mao Sui's father Zhuangxiang during the time of Qin Shihuang's father (Lu Buwei was in power). Zeng Mao Sui recommended himself to hijack the King of Chu during the alliance of King Wei of Chu. Xu Fu was the closed disciple of Mr. Guiguzi. He studied fasting, qigong, cultivation of immortals, and also proficient in martial arts. When he came out, it was the time of Qin Shihuang ascended the throne and Li Si. Mr. Guiguzi's apprentice came out from about 280 BC to 230 BC, with a span of 40 or 50 years.
Before his death, the princes rebelled twice, and the laws and regulations were not implemented. Now the emperor is in the country, thinking that counties and peace in the world, Zhaoming ancestral temple, practices morality, respects the title of Dacheng, and ministers recite the emperor's merits together, carved them in gold and stone to represent the scriptures ("Records of the Grand Historian: The Original Annals of Qin Shihuang", the original inscription only has nine characters left)
In other words, he does not need to use the reputation of ghosts and gods to maintain systematic governance like the Three Sovereigns and Five Emperors, and believes that with his own governance strategy, the country can be stabilized. If Qin Shihuang believes in ghosts and gods, then he would not dare to openly carve these words on the stone tablet, because in the hearts of those who believe in ghosts and gods, the sky has eyes. If ghosts and gods see these words, they will take their anger on themselves. Only by using the statement that Qin Shihuang does not believe in ghosts and gods can he give a reasonable explanation for such words on the stone tablet. Since he does not believe in ghosts and gods, it is nonsense for seeking immortality. As for him to call himself a real person in the future and pray for immortality, it is born with his age and his infinite desire to control power.
Second, Sanshen Mountain does have its own place, and it stands overseas as recorded in "Records of the Grand Historian". Penglai does not refer to Penglai City, Shandong Province today. Penglai City was the city built by Emperor Wu of Han who saw Penglai Mountain here, so it was named Penglai. The Penglai in Sanshen Mountain refers to Penglai, which is actually Kitakyushu, Japan. According to modern historians, it is Jeju Island in the South China Sea of Korea today. Yingzhou is Ryukyu, which is today's Taiwan Island. The reason why the ancients regarded these three islands as the so-called Sanshen Mountain was a wrong understanding due to the limitations of the scientific and technological conditions and knowledge level at that time.
We all know that on the sea, due to the refraction of light, under certain specific conditions, the wonder of mirage will appear. When the navigator sees the island originally in the distance suddenly appearing in the sky on the sea, he will think it is the place where immortals live. Li Bai has a poem: The seaguest talks about Yingzhou, and the smoke waves are in vain and it is hard to find a place for them to live.
This is probably what I meant. It is clearly in front of me, but I can't find the vast smoke wave. No wonder Li Bai suspected its existence.
Third, when Xu Fu was gone for many years, he came back empty-handed and had no idea whereabouts of the thousands of people he brought. Qin Shihuang didn't ask, and then he asked for another three thousand people, and there were seeds of hundreds of grains, skilled craftsmen, and immortals who were not in the world. What's the use of these?
Seeing this, Qin Shihuang agreed without asking, what kind of person is Qin Shihuang? How could such a contradictory statement be hidden from him?
So Xu Fu went to sea to do it is not as simple as looking for immortals and seeking medicine
With these three points, we can see that Xu Fu's real purpose in going to sea was to open up the sea border under the order of Qin Shihuang, which means that this was a large-scale royal adventure.
After Qin Shihuang unified the country, he patrolled the sea many times, which showed his emphasis on the sea border. It was Qin Shihuang's ambition to expand the sea border and expand his territory again. In addition, "Records of the Grand Historian: Fengshan Book" wrote that the alchemist argued about the Sanshen Mountains for more than a hundred years, and the monarchs of both countries were willing to do so. This was actually a desire to expand the border. It was only because a country was alone at that time and was unable to organize large-scale expeditions. He could only send these alchemists into the sea scatteredly. In this way, even if he reached Sanshen Mountains, he was unable to take it into his pocket.
After Qin Shihuang unified the country, he had the ability to organize this large-scale pioneering behavior. So shortly after completing the great cause of unification, Qin Shihuang sent Xu Fu to take his people to explore the sea for the first time during his first inspection of the sea. The second time he gave Xu Fu who had arrived there hundreds of grains and hundreds of workers and sent thousands of people to him. In fact, it was already a large-scale immigration activity organized by the government, which was the first time in my country's history.
When Xu Fu goes back and never returns, Qin Shihuang’s dream of expanding the seas was interrupted, how could he not let his annoyance linger in his heart?
"Records of the Grand Historian" says that Qin Shihuang dreamed of fighting with the sea god. Dr. Zhan Meng said that the sea god was not visible, but could be transformed into a big chew fish. Qin Shihuang ordered people to search on the sea. After arriving at Zhifu, he shot a big fish himself to vent his anger. From Qin Shihuang's fearless spirit, he can see his strong desire to dominate the ocean.
Where did Xu Fu go?
"The Annals of Qin Shihuang" are not explained, but it is revealed in a conversation between Huainan King Liu An and his adviser Wu Shi recorded in "Records of the Grand Historian: Biography of Hengshan in Huainan": Xu Fu got the plains and the king did not come.
Where is the fairy trail in this plain?
There are many different opinions in history. Today's archaeological achievements have unveiled the mystery of this long-standing history to people: the place where Xu Fu arrived was today's Japanese islands.
During the Warring States Period in China, Japan was still in the Neolithic Jomon culture, and made a living by collecting and fishing and hunting. That is to say, it was still in the primitive clan society. However, at the end of the war, Japan suddenly began to use bronze and iron production tools and began agricultural production. In particular, rice planting technology appeared out of thin air without warning. Japan seemed to have transitioned from the Neolithic Jomon culture to the early Iron Age Yayoi culture in the early Iron Age, and it had no inheritance relationship with the previous Jomon culture.
Yayoi culture started over 200 BC and ended up over 300 BC. This period was equivalent to the late Warring States Period and the Qin and Han Dynasties in China, which was very consistent with Xu Fu's time to go to sea.
In the ruins of Yayoi culture, there are also the discovery of bronze swords, bronze mirrors, and bronze bells. The bronze bells are mostly in the central Japan, and bronze swords, and bronze mirrors are mostly in Kyushu. The latter two are presumed to be related to Qin-style bronze culture. Japanese scholars believe that the raw materials come from China and are cast in Japan again. Japanese scholar Yagi Zasaburo said that there are objects similar to bronze swords and bronze mirrors in Shandong Province, China. Umehara Miji and others said that the bronze mirrors were seen in Japan, which meant the eastward transition of the Qin and Han people. In addition, there were ancient Chinese coins, ancient mirrors or Qin-style daggers. This shows that Xu Fu passed on the civilization of the Qin Dynasty to Japan from the evidence of historical relics.
There are currently no less than fifty relics in Xu Fu in Japan. Huang Zunxian, the counselor of the Qing Dynasty Embassy in Japan, wrote: "There are three thousand men and women who avoid Qin, and there is a different world in the overseas Pengying. The mirror seal is forever. If you suspect that the lineage is derived from the gods, you will also note that there are three important tools in Japan: "Sword", "Mirror", "Xi", and "Xi", are all made by Qin.
Now it has been basically confirmed that Xu Fu has arrived in Japan, so what is his route to travel east?
According to research, Xu Fu's route to Japan may be from the Shandong Peninsula, crossing the Bohaikou, reaching the Liaodong Peninsula, and then arriving at the Tsushima Strait along the waters near the Korean Peninsula. Through Okinawa Island, entering Kitakyushu, Japan, Xu Fu led a huge fleet and sailed along the coast to detour to Japan. It shows that the ancient Chinese had matured their skills and knowledge of near-shore voyages. Due to the short existence of the Qin Dynasty, the shipbuilding skills with its own characteristics have not yet been formed. Therefore, it can be inferred that Xu Fu DongThe boat on the ferry was made on a larger scale based on the Warring States Period. Since there were many people and things to carry out the sea, we can imagine a magnificent picture of dozens of huge sea boats raising their sails and sailing eastward, breaking the wind and shaking waves, crossing dangerous shoals, and crossing the rapids. In that era when technology was still low, our ancestors fought tenaciously with the sea with fearless spirit. Today, after more than two thousand years, people still feel excited and full of passion.
Xu Fu's travel to Japan in the east actually led to the formation of a generation of Yayoi culture, which made Japan leap from a wilderness into a civilized society. This was an infinite blessing for Japanese island countries. Xu Fu's travel to Japan had a huge impact on Sino-Japanese cultural exchanges. This was something Qin Shihuang, who was willing to expand the territory at that time, did not expect. As for Lu Sheng, who went out to sea immediately after Xu Fu, it was probably for the same purpose. However, he was not as smart as Xu Fu. After the mission failed, he blamed Qin Shihuang, which eventually led to the historical tragedy of burying scholars.
After Ye Tianchen finished speaking, Zhao Lianna and Xu Yuele opened their eyes wide at Ye Tianchen at the same time, Husband, are you actually the ancestors of the Japanese people Xu Fu and others? Zhao Lianna took the lead and said
This is just a guess, and the specific one cannot be verified.
Ye Tianchen smiled and said, if this speculation is valid, it may explain why the Japanese had to obtain the Twelve Bronze Man and the King of Qin's Bone Scan. Perhaps Xu Fu knew the secrets of the Twelve Bronze Man and the King of Qin's Bone Scanning Mirror, and asked future generations to obtain them.
Xu Fu is the apprentice of Mr. Guiguzi, the master of Chinese military strategist. Mr. Guiguzi once served as the prime minister of Chu and later retired to Weiguo to teach his apprentice. Guiguzi is located in Yunmeng Mountain, Qigu County, Henan Province. Because Mr. Guiguzi teaches his apprentice here, Guiguzi is named Wang Chan, also known as Wang Xu, a native of Wei during the Warring States Period. He is good at maintaining his character and erectile dysfunction, proficient in military art, martial arts, and Qimen Baguzi. He has written fourteen chapters of "Guiguzi" soldiered in the world and became the ancestor of Wang Chan. Guiguzi lived in Yunmeng Mountain for many years and taught his disciples here. Zhang Yi, Su Qin, Sun Bin, Pang Juan, Mao Sui, Xu Fu, etc. are all his disciples. Among Guiguzi's high disciples, Xu Fu was after Sun Bin, Pang Juan, Su Qin, Zhang Yi, Mao Sui.
Sun Bin and Pang Juan are the master of military tactics, and are proficient in martial arts, and are proficient in Qimen Bagua. Their time was probably in the time of Qin Shihuang's great-grandfather Qin Xiaogong. Zhang Yi and Su Qin are the master of perseverance and erratic skills (lobbying, diplomacy). They came out in the time of Qin Hui and Qin Shihuang's great-grandfather Qin Zhao. Qin Shihuang's grandfather King Xiaowen died in just one year. Mao Sui, Xu Fu was the late apprentice of Mr. Guiguzi. Mao Sui's father Zhuangxiang during the time of Qin Shihuang's father (Lu Buwei was in power). Zeng Mao Sui recommended himself to hijack the King of Chu during the alliance of King Wei of Chu. Xu Fu was the closed disciple of Mr. Guiguzi. He studied fasting, qigong, cultivation of immortals, and also proficient in martial arts. When he came out, it was the time of Qin Shihuang ascended the throne and Li Si. Mr. Guiguzi's apprentice came out from about 280 BC to 230 BC, with a span of 40 or 50 years.
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