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Cao Song

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Cao Song
Tào tung
Grand Commandant ( thái úy )
In office
187(187)–188(188)
MonarchEmperor Ling of Han
Preceded byCui Lie
Minister Herald ( đại hồng lư )
In office
?(?)–187(187)
MonarchEmperor Ling of Han
Minister of Finance ( đại tư nông )
In office
?(?)–?(?)
MonarchEmperor Ling of Han
Personal details
BornUnknown
Bozhou,Anhui
Died193[1]
Linyi,Shandong
Children
  • Cao Cao
  • Cao Bin
  • Cao De
  • Marquis Ai of Haiyang
Relatives
OccupationOfficial
Courtesy nameJugao ( cự cao )
Posthumous name
Emperor Tai ( thái hoàng đế )
In thisChinese name,thefamily nameisCao.

Cao Song(died 193),courtesy nameJugao,was an official who lived during theEastern Han dynastyof China. He was the foster son of theeunuchCao Tengand the father of the warlordCao Cao,who rose to prominence in thefinal years of Eastern Hanand laid the foundation of the state ofCao Weiin theThree Kingdomsperiod. Cao Song was posthumously honoured as "Emperor Tai" ( "Grand Emperor" ) by his grandsonCao Piin 220 when the latter ended the Han dynasty and founded the Cao Wei regime.[1]

Career

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Cao Song was known to be honest, sincere and of good moral conduct. He served as the Colonel-Director of Retainers (Tư lệ giáo úy) in the Han imperial court. During the reign ofEmperor Ling,he served consecutively as the Minister of Finance (Đại tư nông) and Minister Herald (Đại hồng lư) before replacingCui Lie(Thôi liệt) as the Grand Commandant (Thái úy).[2]However, it was alleged that Cao Song obtained the post of Grand Commandant by bribing eunuchs, who were deeply trusted by the emperor.[3]Another account stated that Cao Song purchased those official posts because Emperor Ling introduced a practice of selling political offices for money.[4]

Death

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Around 193, Cao Song retired and returned to his hometown in Qiao County ( tiếu huyện; present-dayBozhou,Anhui). Along the way, he was murdered while passing through Langya State ( lang nha quốc; present-dayLinyi,Shandong) inXu Province.[5]At the same time, Cao Song's eldest son, the warlordCao Cao,had established a base inYan Province(covering present-day southwesternShandongand easternHenan).

There are three different accounts of Cao Song's death:

  • An account fromWei Zhao'sWu Shu(Ngô thư) stated that Cao Song had with him more than 100 carts full of his personal belongings. Tao Qian sent one of his officers,Zhang Kai(Trương khải), and 200 horsemen to escort Cao Song and his family to Yan Province. At Hua County, Zhang Kai murdered Cao Song, seized his riches and fled toHuainan.[6]
  • TheHouhanshuwrote that Cao Song was travelling to Langya Commandery to evade chaos. Along the way, he passed by Yinping County ( âm bình huyện; southwest of present-dayZaozhuang,Shandong), where Tao Qian had garrisoned some troops. Tempted by greed,Tao Qian's menkilled Cao Song and seized his wealth.[7]
  • TheShiyu(Thế ngữ)[8]mentioned that Cao Song was in Hua County ( hoa huyện; north of present-dayFei County,Shandong) at the time. Cao Cao orderedYing Shao,the Administrator ofTaishan Commandery( Thái Sơn quận; east of present-dayTai'an,Shandong), to escort his father and family to Yan Province. However, before Ying Shao's men arrived, Xu Province's governorTao Qiansecretly sent a few thousand riders to attack Cao Song and his family. Cao Song thought that Ying Shao had come to receive him, so he was unprepared and completely taken by surprise. Tao Qian's men killed Cao De (Tào đức), one of Cao Song's sons. Cao Song became afraid and brought one of his concubines with him as they tried to squeeze through a crack in a wall to escape. However, Cao Song's concubine was too fat and could not squeeze through, so they hid in the latrine. Tao Qian's men found them eventually and killed Cao Song and all his family members who were with him at the time.[9]

All the accounts agree that Cao Cao held Tao Qian responsible for the murder of his father regardless of the degree of Tao Qian's involvement in the incident. This led to Cao Caolaunching an invasionon Xu Province between 193 and 194 to punish Tao Qian for his role in Cao Song's death.

Posthumous honour

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In 220, Cao Cao's son and successor,Cao Pi,ended the Eastern Han dynasty and established the state ofCao Wei,marking the start of theThree Kingdomsperiod. Cao Pi granted his grandfather theposthumous title"Emperor Tai" ( "Grand Emperor" ).[10]

Family background

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Cao Song's family background is a mystery.Chen Shouwrote in theSanguozhithat Cao Song's origin could not be determined.[11]TheCao Man Zhuan(Tào giấu truyền) and theShiyu(Thế ngữ), two sources used byPei Songzhiin hisannotations to theSanguozhi,mentioned that Cao Song's original family name wasXiahou(Hạ Hầu) and that he was an uncle ofXiahou Dun.Therefore, Cao Cao and Xiahou Dun were cousins.[12]

TheQing dynastyscholarHe Zhuo(Gì trác;1661–1722) refuted the claim in theCao Man ZhuanandShiyuthat Cao Song was from the Xiahou clan and dismissed it as a rumour started by people fromEastern Wu,a state founded by Cao Cao's rival,Sun Quan.[a]This was becauseXiahou Dun's sonXiahou Maomarried Cao Cao's daughter Princess Qinghe (Thanh hà công chúa), andXiahou Yuan's sonXiahou Heng(Hạ Hầu hành) married Cao Cao's niece,[13]so the Xiahous and Caos could not have shared the same lineage.

On the other hand, the Qing dynasty historians Pan Mei ( Phan mi; 1771–1841) and Lin Guozan (Lâm quốc tán) believed it was true that Cao Song was a Xiahou, as evident from the fact that Chen Shou placed the biographies of Xiahou Dun, Xiahou Yuan,Xiahou Shang,Cao Ren,Cao Hong,Cao Xiu,Cao Zhenin the same volume (volume 9) in theSanguozhi.[14][15]

Li Jing xing ( Lý cảnh tinh; 1876–1934), a scholar who lived in the late Qing dynasty, speculated that when Chen Shou wrote that Cao Song's origin could not be determined, his intention was to expose a scandal behind Cao Cao's family background.[16]

Wu Jinhua (Ngô kim hoa), a history professor fromFudan University,believed that Chen Shou employed a writing technique to distort facts when he wrote that Cao Song's origin could not be determined. Wu consolidated all the earlier differing viewpoints and pointed out three pieces of evidence to prove that Cao Song was from the Xiahou family:

  • TheWeilüerecorded a letter written bySun Quanto theWeiofficial Hao Zhou (Hạo chu) sometime between 220 and 222, when Sun was nominally avassalof the Wei regime. The letter mentioned that Hao Zhou suggested that Sun Quan's son could establish marital ties with the Cao family in the same way as how the Caos and Xiahous were connected by marriages. This proved that the claim that Cao Song was a Xiahou was not a rumour spread by people from Wu[17]because a person from Wei already spoke of it sometime between 220 and 222.[b]
  • TheWei Shu(Ngụy thư) mentioned that whenXiahou Dundied, Cao Pi dressed in plain clothing and mourned at the eastern gate ofYe(in present-dayHandan,Hebei).[18]TheEastern Jin dynastyhistorianSun Shengcommented that it was still within traditions for an emperor to mourn his kinsmen outside of an ancestral temple, and that Cao Pi had clearly lost his composure when he cried for Xiahou Dun at the city gate.[19]As Sun Sheng lived during the Eastern Jin dynasty (317–420), not long after the Three Kingdoms period ended in 280, his remark gave an impression that the people in his time were already aware that Cao Song was from the Xiahou clan.
  • Between 1974 and 1979, parts of a tombstone from Cao Cao's family ancestral tomb were unearthed inBozhou,Anhui(theancestral homeof Cao Cao's clan). The Chinese characters "xia hou you" (Hạ Hầu hữu) were inscribed on it.[20]

The lateQing dynastywriter Zhou Shouchang (Chu thọ xương;1814–1884) explained inSanguozhi Zhu Zheng Yi(Tam Quốc Chí chú chứng di) about the inter-clan marriages between the Caos and Xiahous. He citedChen Jiao(Trần kiểu) as an example – Chen Jiao's original family name was "Liu"(Lưu). He was raised by his uncle (his paternal aunt's husband), whose family name was "Chen"(Trần), and adopted "Chen" as his family name. Chen Jiao later married the daughter of Liu Song (Lưu tụng), a close relative. Cao Cao appreciated Chen Jiao's talent and wanted to protect Chen's reputation, so he gave an order forbidding any dissent about Chen's personal life. Zhou Shouchang felt that when Cao Cao banned people from speaking against marriages between those who share the same family name, he was actually making it convenient to cover up his own family background.[21]

Wu Jinhua also pointed out that in the late Han dynasty and the Three Kingdoms period, it was not uncommon to find married couples who shared the same family name. For example, one of Cao Cao's foster sons,He Yan,married Cao's daughter Princess Jinxiang (Kim Hương công chúa), who was possibly his half-sister (born to the same mother), even though the identity of the princess's mother is not confirmed.[22]Wu Jinhua mentioned that a person will have no doubts that Cao Song was from the Xiahou clan as long as he/she understands that inter-clan marriages were not unusual in that era.[20]

Others such as history professors Zhu Ziyan (Chu Tử ngạn) and Han Sheng (Hàn thăng) argue that the accounts from theCao Man ZhuanandShiyuare not reliable, and the fact that Xiahou Mao, Xiahou Heng and Xiahou Shang married women from Cao Cao's clan proved that Cao Song was not a Xiahou.[23][24]

See also

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Notes

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  1. ^TheCao Man Zhuanis believed to have had its origins inEastern Wu,while theShiyuwas written by Guo Song ( quách ban ) during theJin dynasty.
  2. ^Sun Quan was a vassal of Wei from 220–222.

References

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  1. ^abde Crespigny (2007),p. 48.
  2. ^( tục Hán Thư rằng: Tung tự cự cao. Chất tính đôn thận, nơi trung hiếu. Vì tư lệ giáo úy, linh đế trạc bái đại tư nông, đại hồng lư, đại thôi liệt vì thái úy. )Xu Han Shuannotation inSanguozhivol. 1.
  3. ^( tung linh đế khi hóa lộ trung quan cập thua tây viên tiền một hàng tỉ, cố vị đến thái úy. )Houhanshuvol. 78.
  4. ^( tục hán chí rằng: “Tung tự cự cao. Linh đế khi bán quan, tung lấy hóa đến bái đại tư nông, đại hồng lư, đại thôi liệt vì thái úy.” )Xu Han Zhiannotation inHouhanshuvol. 74.
  5. ^( hưng bình nguyên niên xuân, Thái Tổ tự Từ Châu còn, sơ, thái tổ phụ tung đi quan sau còn tiếu, Đổng Trác chi loạn, tị nạn lang tà, vì đào khiêm làm hại, cố Thái Tổ chí ở phục thù đông phạt. )Sanguozhivol. 1.
  6. ^( Vi diệu Ngô thư rằng: Thái Tổ nghênh tung, quân nhu hơn trăm hai. Đào khiêm khiển đô úy trương khải đem kỵ 200 vệ đưa, khải với Thái Sơn hoa, phí gian sát tung, lấy tài vật, nhân bôn Hoài Nam. Thái Tổ đổ lỗi với đào khiêm, cố phạt chi. )Wu Shuannotation inSanguozhivol. 1.
  7. ^( sơ, Tào Tháo phụ tung tị nạn lang tà, khi khiêm đừng đem thủ âm bình, huyện danh, thuộc Đông Hải quốc, thành cổ ở nay Nghi Châu thừa huyện Tây Nam. Sĩ tốt lợi tung tài bảo, toại tập sát chi. )Houhanshuvol. 73.
  8. ^Although he quotes from it extensively in hisAnnotations to Records of the Three Kingdoms,Pei Songzhi had serious reservations about Guo Song's ( quách ban )Wei Jin Shiyu,calling it "lame, shallow, and wholly without rhythm". He decries the Shiyu as the poorest history he has consulted, and laments that its errors have propagated into later works. (Records of the Three Kingdoms4.133)
  9. ^( thế ngữ rằng: Tung ở Thái Sơn hoa huyện. Thái Tổ lệnh Thái Sơn thái thú ứng thiệu đưa gia nghệ Duyện Châu, thiệu binh chưa đến, đào khiêm mật khiển mấy ngàn kỵ giấu bắt. Tung gia cho rằng thiệu nghênh, không thiết bị. Khiêm binh đến, sát Thái Tổ đệ đức với môn trung. Tung sợ, xuyên sau viên, trước ra này thiếp, thiếp phì, thỉnh thoảng đến ra; tung trốn với xí, cùng thiếp đều bị hại, đóng cửa toàn chết. Thiệu sợ, bỏ quan phó Viên Thiệu. Sau Thái Tổ định Ký Châu, thiệu khi đã chết. )Shiyuannotation inSanguozhivol. 1.
  10. ^( hoàng sơ nguyên niên, truy tôn tung rằng thái hoàng đế. )Xu Han Shuannotation inSanguozhivol. 1.
  11. ^( con nuôi tung tự, quan đến thái úy, mạc có thể thẩm này sinh ra đầu đuôi. )Sanguozhivol. 1.
  12. ^( Ngô người làm tào giấu truyền cập quách ban thế ngữ cũng vân: Tung, Hạ Hầu thị chi tử, Hạ Hầu Đôn chi thúc phụ. Thái Tổ với đôn vì từ phụ huynh đệ. )Cao Man ZhuanandShiyuannotations inSanguozhivol. 1.
  13. ^( thải chú Ngô người làm 《 tào giấu truyện 》 quách ban 《 thế ngữ 》 cũng vân tung Hạ Hầu thị tử, ấn Hạ Hầu Đôn tử mậu thượng thanh hà công chúa, uyên tử hành cũng cưới Tào thị, tắc gọi tung Hạ Hầu thị tử giả, địch quốc nghe đồn, cái không đủ tin. ) He Zhuo.Yi Men Dushu Ji( nghĩa môn đọc sách nhớ ).
  14. ^( trần chí với 《 đế kỷ 》 vân: “Mạc có thể thẩm này sinh ra đầu đuôi”, với liệt truyện tắc lấy Hạ Hầu Đôn, Hạ Hầu uyên, tào nhân, tào hồng, tào hưu, tào thật, Hạ Hầu thượng vì một quyển, hiện lấy Hạ Hầu thị vì tông thất rồi. )Sanguozhi Kaozheng( Tam Quốc Chí khảo chứng ).
  15. ^( lịch đại sử suất lấy tông thất hợp truyền, Trần thị với Thục, Ngô cũng thế. Chí độc lấy Hạ Hầu, Tào thị hợp truyền, dụng ý đặc biệt minh thẩm. )Sanguozhi Pei Zhu Shu( Tam Quốc Chí Bùi chú giải và chú thích ).
  16. ^( “Mạc có thể thẩm này sinh ra đầu đuôi” câu, bóc lão giấu gia thế, xấu không thể nói. )Sanguozhi Pingyi( Tam Quốc Chí bàn bạc ).
  17. ^( lại rằng: “Nay tử đương nhập hầu, mà không có phi ngẫu, tích quân niệm chi, cho rằng nhưng thượng nối liền tông thất nếu Hạ Hầu thị, )Weilüeannotation inSanguozhivol. 47.
  18. ^( Ngụy thư rằng: Vương quần áo trắng hạnh nghiệp đông cửa thành phát ai. )Wei Shuannotation inSanguozhivol. 2.
  19. ^( tôn thịnh rằng: Ở lễ, thiên tử khóc cùng họ với tông miếu môn ở ngoài. Khóc với cửa thành, thất này sở cũng. ) Sun Sheng's annotation inSanguozhivol. 2.
  20. ^abWu, Jinhua (October 1990).Sanguozhi Xiao Gu ( Tam Quốc Chí giáo cổ ), First Edition.Jiangsu Ancient Classics Publishing ( Giang Tô sách cổ nhà xuất bản ). pp. 1, 2.ISBN7-80519-197-2.{{cite book}}:CS1 maint: year (link)
  21. ^( Ngụy trần kiểu bổn Lưu thị tử, ra dưỡng với cô, sửa họ Trần thị, sau cưới Lưu tụng nữ. Tụng cùng kiểu cố họ hàng gần cũng, Ngụy võ ủng toàn chi, đặc hạ lệnh cấm người phỉ nghị. Đãi lấy cùng họ vì hôn cấm người nghị, tức để mình tư cũng. ) Zhou, Shouchang; Tang, Geng; Chen, Liang.Sanguozhi Zhu Zheng Yi( Tam Quốc Chí chú chứng di ).
  22. ^( Ngụy mạt truyền rằng: Yến phụ Kim Hương công chúa, tức yến cùng mẫu muội. )Wei Mo Zhuanannotation inSanguozhivol. 9.
  23. ^Zhu, Ziyan (2010).Surviving copy of the Cao family genealogy has nothing to do with Cao Cao's descendants -- Group discussion with Fudan "The historical research about Cao Cao's tomb and the study of the human genome" ( tồn thế Tào thị gia phả cùng Tào Tháo hậu duệ không quan hệ —— cùng Phục Đán "Tào Tháo mộ nhân loại gien điều tra lịch sử học nghiên cứu" đầu đề tổ thương thảo ).Social Sciences Bulletin ( khoa học xã hội bản ), Shanghai University Press ( Thượng Hải đại học học báo ).
  24. ^Han, Sheng (2010).Textual research on the Cao Wei pedigree ( Tào Ngụy thế hệ khảo thuật ).Social Sciences Bulletin ( khoa học xã hội bản ), Fudan University Press ( Thượng Hải đại học học báo ).
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