Brother, stop curling up! You're curling up like the founder of the Han Dynasty!

Chapter 250 The Three Armies Play Music Together, Liu Bei Recites Poetry with Spear in Hand (Seeking Subscriptions and Monthly Tickets)
"Brother, are we really going to withdraw our troops?"

"What if Yuan Shao breaks his promise?"

Zhang Fei stared at Yuan Shao on the city wall, clearly not believing that Yuan Shao was a man of his word.

"It's alright." Liu Bei didn't care about this and said, "Whether Yuan Shao keeps his word or not, he will leave Ye City. And without Yuan Shao, if we leave too many troops, Yuan Shao won't have enough to use; if we leave too few troops, the garrison general won't be able to defend it."

"Either I wipe out their troops, or I seize their city. Of course, they have a third option: burn the city."

Zhang Fei exclaimed in surprise, "What if Yuan Shao burns down the city?"

Liu Bei chuckled: "If Yuan Shao burns down Ye City, it means that Yuan Shao has chosen to live in a corner of the country and has no intention of going south again. He is just a man who lives in a corner of the country. He can be easily defeated by sending a general. I can take Hebei from Luoyang."

While burning Ye City could prevent Liu Bei from penetrating deeper into Yuan Shao's territory, it also prevented Yuan Shao from penetrating deeper into Liu Bei's territory, essentially making it a case of appeasement and a precarious existence.

If Yuan Shao were ten years older, he might have had this thought. However, Yuan Shao is in his prime and can still withstand defeat, so he would certainly not be willing to live a life of complacency and humiliation.

Just as Liu Bei had predicted.

Yuan Shao indeed had no intention of seeking a peaceful and complacent life.

Unlike the Battle of Guandu between Yuan Shao and Cao Cao, where Yuan Shao lost because he was the stronger one attacking the weaker one, Yuan Shao was depressed and died of illness.

The Battle of Chaoge between Liu Bei and Yuan Shao, which appeared to be Yuan Shao fighting against a smaller force with a larger one, was in reality a case of Yuan Shao defeating a stronger one with a weaker one.

Although Yuan Shao was disheartened by his defeat to Liu Bei, who was invincible in every battle, he still hoped to defeat Liu Bei one day.

This pent-up frustration will become Yuan Shao's motivation.

Even when facing adversity, Yuan Shao displayed extraordinary willpower and perseverance.

This is why Liu Bei instructed Guo Tu that any strategy that could improve Yuan Shao's overall strength, such as "building high walls and storing ample grain," "promoting education," "selecting virtuous and capable officials," "strengthening military capabilities," and "opening markets for trade," could be used to prevent Yuan Shao from advancing south.

Such a strategy would not only ensure that Guo Tu's status under Yuan Shao would continue to rise, but also prevent Yuan Shao from taking advantage of Liu Bei's vulnerability when he encountered natural disasters.

Liu Bei temporarily withdrew his troops back to Anyang, and ordered Cao Cao to return to Yanzhou to guard against Yuan Tan of Qingzhou.

Before leaving.

Liu Bei then had a private conversation with Cao Cao, instructing him to implement a plan to prevent drought and locust plagues after returning to Yanzhou.

This greatly puzzled Cao Cao: "How did Your Majesty know that there would be drought and locust plague in Yanzhou? Could it be that the celestial phenomena were a premonition?"

Liu Bei shook his head slightly, not intending to explain the drought and locust plague with astronomical and yin-yang theories, and said: "Astronomical and yin-yang theories are nothing but ignorant and evil doctrines. Brother Mengde is a wise man, how could you believe in such evil arts?"

Cao Cao was stunned.

Are astronomical and yin-yang theories ignorant and heretical?

Your Majesty, is it really appropriate for you to say that?

“I know Brother Mengde has doubts in his heart.” Liu Bei smiled and said, “Since ancient times, in order to consolidate their position, monarchs have often used the mandate of heaven to prove their divine right.”

"Qin Shi Huang also made the Imperial Seal of the State, inscribed with 'Having received the mandate of Heaven, may it live forever,' in the vain hope that the mandate of Heaven would make Qin last for ten thousand generations. However, Qin perished after only two generations, which shows that the idea of ​​the mandate of Heaven is absurd."

"Later, Dong Zhongshu proposed the theory of the interaction between Heaven and man, believing that a ruler should govern in accordance with Heaven and practice virtuous governance, and that governance should be suitable for the people. Otherwise, Heaven will send down various calamities to warn the ruler. If the ruler still does not repent, Heaven will make him lose the world."

"Dong Zhongshu also used the popular uprising at the end of the Qin Dynasty as a symbol of the power of Heaven to warn the emperor and make him restrain himself. He used 'Heaven' to limit the emperor's personal desires and control his power. He also turned the lesson of Qin Shi Huang's unrestrained power, which led to popular uprisings and the downfall of the country, into a shackle for the emperor, thus limiting imperial power."

"While the initial intention to restrict the emperor's personal desires and power was good, it also led to an increasingly strong trend of interpreting classics through theology. Furthermore, the astronomical and yin-yang arts, which were a mixture of theology and classics, began to flourish. With the emperor's support and promotion, they spread rapidly."

"During the reign of Emperor Zhang of Han, he personally reviewed the memorials and discussions on the classics, which were collectively titled 'Baihu Tongde Lun'. Later, he commissioned Ban Gu to compile this book. Starting with the theological concept of the interaction between Heaven and Man pioneered by Dong Zhongshu, and with the supreme Heavenly God and the Five Emperors, Five Gods, and Five Spirits sent to the earth by the Heavenly God, and adopting the ideas of Taichu, Taishi, and Taisu from the Yiwei, a vast and complete theological system was constructed with the aim of proving the divine right of kings."

"Its purpose is to consolidate the centralized and unified regime and prevent a situation of division and separatism."

"This is the origin and development of the astronomical yin-yang art. In other words, the so-called astronomical yin-yang art is nothing but a fabrication by a group of Confucian scholars and has nothing to do with the heavens."

"That is why I call it a theory of evil spirits."

Cao Cao was increasingly alarmed as he listened, and then asked doubtfully, "Since the theory of the Mandate of Heaven can consolidate power and prevent division, shouldn't Your Majesty uphold it?"

Liu Bei laughed and said, "To entrust the consolidation of power and the prevention of division to the will of Heaven, and to attribute all kinds of disasters to Heaven's condemnation of the ruler, is nothing but the excuse of those who hold positions without doing their jobs."

As Xunzi said, "The course of Heaven is constant; it does not exist for Yao, nor does it perish for Jie. Responding to it with order brings good fortune, while responding to it with chaos brings misfortune. If one strengthens the foundation and practices frugality, Heaven cannot impoverish one; if one prepares for the future and acts at the right time, Heaven cannot harm one; if one follows the Way without wavering, Heaven cannot bring disaster upon one."

"I believe that Xunzi's reasoning is superior to the theory of destiny. If we can control and utilize destiny, then human determination can overcome fate."

"Natural disasters will not change because of the wisdom or tyranny of the ruler. Droughts and locust plagues only occur because reasonable measures have not been taken to adapt to them."

"Take drought prevention for example. Even if I fast, bathe, and pray to heaven every day, heaven will not send rain to relieve the disaster just because I pray. To prevent drought, we can only be practical."

"In addition to building canals, we need to dig drought-resistant wells in the north and build water storage ponds in the south. We also need to appoint water officials to be in charge of water conservancy maintenance and water allocation."

“Those who are prefectural or county officials can promote drought-resistant crops such as millet and sorghum, adjust the planting ratio, reduce water consumption, teach the people to “deep plow to conserve moisture” and “cover the fields with straw” to reduce water loss from the fields, and can also distribute wheat and millet seeds to encourage land reclamation and preparation for famine.”

"Store grain in key transportation routes; prohibit brewing and hoarding grain for speculation, and severely punish violators to ensure that grain can be quickly transported in times of disaster."

"These are all drought-fighting methods that humans can implement. There is no need to pray to fate. It is better to rely on oneself than to pray to heaven. A good ruler will always plan ahead and take precautions."

"Take locust control as another example. Locusts have eggs, and destroying the eggs is the key. Deeply plowing the land in late autumn can turn the locust eggs to the surface, causing them to freeze to death or be preyed upon. Riverbanks, wastelands, and wheat fields are high-risk areas for locust plagues and should be given more attention."

“Each prefecture and county shall have a ‘locust official’ who shall regularly inspect farmland for locust eggs, determine the level of locust plague and report to the capital, and hold those responsible accountable for failure to do so. The government shall uniformly manufacture locust-catching tools such as bamboo nets, torches, and shovels and distribute them to each township; and establish reward and punishment systems.”

"These are all measures to eliminate locusts that can be taken by human effort, and there is no need to pray to heaven."

"The reason I asked Brother Mengde to implement drought and locust control measures was not because of celestial signs, but because of human prevention. So-called natural disasters are also man-made disasters."

"As for the astronomical and yin-yang techniques I used before, they are the same as the art of war, which are used to achieve a goal. I will not stop others from believing in them, but as the emperor who governs the world and the ministers who govern the prefectures and counties, they cannot believe in this kind of thing."

“I do not need to rely on the doctrine of honoring evil spirits to consolidate my regime or prevent division.”

Cao Cao couldn't help but feel a deep sense of respect.

If someone else said this, they would be suspected of exaggerating.

However, Liu Bei spoke with complete confidence.

In just a few short years, Liu Bei seized control of the world and suppressed the powerful clans that had been annexing land and property and causing havoc in the region.

Even when he declared himself emperor, he did not follow the example of Liu Yu and Yuan Shu who falsely claimed divine mandate.

"Your Majesty's will be obeyed without question," Cao Cao solemnly replied.

Liu Bei could still trust Cao Cao's talent and courage.

A capable minister in times of peace, a treacherous hero in times of chaos.

Cao Cao is like the two sides of a person, good and evil; one is influenced by one's surroundings.

As long as one is willing to sincerely follow Liu Bei, Cao Cao can become more famous than anyone else. Liu Bei also instructed: "Disaster prevention requires long-term persistence. Even if you fail to prevent it, do not worry. As the saying goes, when one place is in trouble, help comes from all sides. The crime of concealing is worse than the crime of dereliction of duty; the merit of disaster relief is comparable to the merit of being ennobled."

When a disaster occurs, the greatest danger comes from the local officials' cover-up, fearing that if the emperor finds out about the disaster, it will affect their personal future.

Liu Bei did not want the disaster relief efforts to be delayed due to the system of rewards and punishments.

These words of advice moved Cao Cao even more.

Liu Bei was still the same Liu Bei. Even after becoming emperor, he still addressed Cao Cao respectfully as Brother Mengde in private, and he didn't even use the imperial "朕" (zhen, meaning "I" or "the emperor") when referring to himself.

Say it the same way you used to.

As for whether the officials in charge of etiquette would think that Liu Bei's words and actions did not conform to the emperor's behavioral norms?
What right does a ritual official who has never been an emperor have to teach Liu Bei how to be an emperor?
After Cao Cao left, Liu Bei arranged for the surrendered soldiers to work in farming, digging canals, and participating in agricultural production and infrastructure construction.

By the end of April.

As agreed, Yuan Shao evacuated the emperor, ministers, and some soldiers and civilians from Wei Commandery.

Seemingly fearing that Liu Bei would send troops to intercept them, Yuan Shao even sent someone to say: "We only took the money and grain used for the relocation. Liu Bei can take the money and grain from Ye City himself."

Yuan Shao's concerns were not unfounded.

Liu Bei did indeed send people to keep an eye on the money, grain, and supplies in Ye City.

Seeing that Yuan Shao was so sensible, Liu Bei did not send troops to intercept him.

Yuan Shao also had tens of thousands of people to relocate from Ye City. If Liu Bei didn't allow Yuan Shao to take any money or supplies with him, it would only force him to fight like a cornered beast, which was not the outcome Liu Bei wanted.

April 30th.

Liu Bei ascended Ye City.

He then ordered everyone to count the money and grain and seal it in the government treasury.

Although Wei Commandery has been acquired, the people left to govern it still need to be considered.

Guan Yu, as the governor of Yu Province, would eventually have to return to Yu Province.

Zhang Fei is now the governor of Hanoi, a crucial region.

Liu Bei intended to appoint Zhao Yun as the Prefect of Wei Commandery, but Zhao Yun wanted to continue following Liu Bei back to Luoyang and insisted that the position of Grand Master of Ceremonies was too important to be filled by anyone else.

Liu Bei also understood Zhao Yun's intention. With Guan Yu and Zhang Fei both being sent to other prefectures and counties, Liu Bei needed someone by his side who could lead troops in and out of Liu Bei's palace without being suspected of having ulterior motives.

Although Huang Zhong, Ma Chao, Dian Wei, Zhang Liao, Xu Huang, Taishi Ci, and Xu Chu could also stay outside the palace, Zhao Yun was unwilling to let others do it for him.

After all, Zhao Yun was Liu Bei's sworn brother and, besides Guan Yu and Zhang Fei, the person who had followed Liu Bei the longest.

Since Zhao Yun was unwilling to serve as the governor of Wei Commandery, Liu Bei had no choice but to select from eight men: Huang Zhong, Ma Chao, Dian Wei, Zhang Liao, Xu Huang, Taishi Ci, and Xu Chu.

Of these eight, Zhang Liao was the first choice to be able to guard a region.

One is that Zhang Liao studied with Liu Bei after he entered Luoyang, and now, four years later, his knowledge and skills have also increased.

Wei Commandery is, after all, a frontier region, and Zhang Liao alone is not enough.

Liu Bei then kept Ma Chao and Zhou Yu behind.

Zhang Liao was appointed Prefect of Wei Commandery, Zhou Yu was appointed Chief Clerk of Wei Commandery, and Ma Chao was appointed Chief Military Officer of Wei Commandery.

At the same time, the surrendered generals Xianyu Fu, Xianyu Yin, Qi Zhou, Tian Chou, and Tian Yu were all left in Ye City to assist in the administration.

As for the surrendered general Han Meng, after witnessing Guan Yu's extraordinary bravery in killing Chunyu Qiong amidst a vast army, he felt a desire to submit and insisted on joining Guan Yu's ranks.

Guan Yu remained in his post as Governor of Yu Province, and returned to Yu Province with Xu Chu and his troops.

Zhang Fei continued to serve as the governor of Hanoi, governing Hanoi while also assisting in the defense of Wei Commandery.

Of the ten battalions of the Lingyan Army, only five battalions—those of Zhao Yun, Huang Zhong, Dian Wei, Xu Huang, and Taishi Ci—were to return to Luoyang.

May 3rd.

Liu Bei held a grand banquet in Ye City to bid farewell to his generals.

The three armies played music together, fully expressing their heroic spirit.

Liu Bei was also infected by the wine, and as the wine took effect, he composed a poem while holding a spear across his hand.

"The Zhang River flows swiftly, the moon shines brightly over Ye. Thirty-three years have passed, and youth is still in its prime. The ashes of Yuan have vanished, and the winds of Ji are gentle. We gather with our comrades, and in our cups, our spirits are high."

In the past, I commanded elite troops, sweeping away all foes. Now, with armies at rest, the fields are bountiful. In my prime, I strive to benefit the world; how could I possibly waste a peaceful night? I encourage agriculture and promote education, spreading virtue throughout the desolate lands.

Stars hang low over the lands of Ji, banners flutter in the wind as warriors march. Generals take up their posts, the road ahead stretches far. With hearts set on conquering the four seas, their ambition is to pacify the eight directions. They await the day when the world is at peace, and all nations will come to pay homage.

With wine flowing freely and rhythmic cries piercing the air, our spirits soar to the heavens. A cup to celebrate our aspirations, a sweeping away of worldly clamor. The Han dynasty's rule is vast, its glory enduring for ten thousand generations. Let us encourage each other, and live up to this day.

Although Liu Bei was not good at writing poetry, he had read a lot of poems and could write them in a decent style.

With the wine flowing freely and a sense of pride rising within him, the way he held his spear across his chest made him appear even more smug, and it also conveyed his ambition to have all nations pay tribute to him.

However, no one disturbed Liu Bei's enjoyment during the banquet.

Just like singing at a party, as long as you dare to go on stage and shout and sing, even if you are tone-deaf, you can still get applause from the audience.

What kind of poem you compose is not important, nor is its quality; what matters most is enjoying yourself.

Zhang Fei jumped the loudest, immediately replacing the wine vessel with a large bowl. He picked up the wine jar, poured a full bowl of wine, raised the bowl, and shouted, "I am willing to strive with Your Majesty and live up to this day!"

All the civil and military officials raised their wine vessels and shouted in response: "We are willing to work together with Your Majesty and live up to the expectations of today!"

Liu Bei laughed loudly, spear in hand. After returning to his seat, he picked up the wine jar and gulped down the wine in one large mouthful.

That night.

Liu Bei, drunk, was helped back to his palace in Ye City.

This was the first time in thirty-three years that Liu Bei had gotten extremely drunk.

In the past, Liu Bei always restrained himself when drinking and never got drunk.

After decisively defeating Yuan Shao and forcing him to cede territory and sue for peace, he composed a poem while brandishing his spear and then unleashed his pent-up drinking desire of thirty-three years, getting completely drunk.

Through his drunken haze, he saw a woman in red brocade approaching gracefully. She bowed gently and said, "This concubine is Zhang Ning, greetings to Your Majesty."

(End of this chapter)