| “ | The realm wishes for perfect governance; only in having and using esteem and virtue to spread education as well as being kind and compassionate to the commoners will the masses be very hopeful. | „ |
| ~ Chen Qun |
Chen Qun 陳羣 was a politician during the late Han and early Wei dynasty. Chen Qun was known for his strict commitment to rules and etiquette, not afraid to call out people for their behavior. He was the creator of the Nine Rank System, which had counties and provinces recommend officials ranked of talent for the government to appoint for office. He would eventually serve as an excellency for Wei.
Biography[]
Early years[]
Chen Qun came from Xuchang, Yingchuan, and he was part of the flourishing Chen clan of Yingchuan. His grandfather, Chen Shi 陳寔, saw potential in him and said of Chen Qun, "This boy will certainly make my clan thrive!" Chen Ji 陳紀 was Chen Qun's father. Chen Qun became friends with Kong Rong, who was friends with Chen Shi. Chen Qun was younger than Kong Rong, yet Kong Rong still paid respects to him the same way he did to Chen Ji.[1]
Liu Bei recruited Chen Qun. When the Governor of Xu province; Tao Qian died around 194, Liu Bei intended to assume the vacant governorship, Chen Qun spoke against it, stating, "Yuan Shu is still strong. Now if you go east, you will certainly fight with him. Should Lü Bu attack your rear, General, although you will gain Xu province, your undertaking certainly cannot be completed." Liu Bei went east anyway and clashed with the two warlords. He regretted ignoring Chen Qun.[2]
Chen Qun was nominated as Flourishing in Talent. Chen Qun became Prefect of Zhe 柘 but never went to office, but instead went with Chen Ji into Xu province in order to escape the rampant danger throughout China. After Lü Bu was defeated, Chen Qun was recruited by Cao Cao, around 199. At the same time, Wang Mo 王模 and Zhou Kui 周逵 were recommended, so they were recruited by Cao Cao. Chen Qun wrote to Cao Cao, writing that Wang Mo and Zhou Kui lacked virtue and were corrupt, that they would ultimately be killed. Cao Cao disregarded the letter, but later, Wang Mo and Zhou Kui were convicted of breaking the law and were executed. Cao Cao apologized to Chen Qun for ignoring him. Chen Qun recommended men like Chen Qiao and Dai Qian 戴乾. Chen Qiao would advance politically while Dai Qian died bravely against Wu. As his recommendations were of such people, Chen Qun was praised for knowing one's character. Chen Qun would serve as Prefect of Xiao 蕭, Zan 贊, and Changping 長平. However, Chen Ji died in the meanwhile, so Chen Qun left office to observe mourning period. He then served in mid-level positions.[3]
In court, Chen Qun was described to be neutral, not too friendly but not too cold, and never violated his morals to flatter others. He strictly upheld what he deemed to be just and fair.[4] Whenever Chen Qun petitioned about the consequences of something, he would always seal his letter and destroy the drafts that not even his close friends or relatives would know about his petition.[5] These habits of his would persist throughout his lifetime. Around this time, Chen Qun also complained about and reported Guo Jia for his unrestrained behavior, but Cao Cao did not punish Guo Jia. Cao Cao was pleased, however, that Chen Qun's commitment to the law was impartial.[6]
Talking about Punishments[]
Around 212, Chen Qun joined Cao Cao's newly created State of Wei where he gained more prominence.[7] When Cao Cao was considering to reinstate corporal punishment, he wrote to Chen Qun, "How could a learned and logical gentleman aware of the ancient and modern be ordered to discuss this matter? Previously, Minister Herald Chen Ji believed that punishment by death would be more benevolent and kind, but his logic is exactly what I was talking about. Sir, can you elaborate your father's statement?" Chen Qun replied with a long letter, which we will divide into distinct sections for reading ease.
"Your minister's father, Chen Ji, believed in the Han removing corporal punishment, but those whipped increased significantly; he originally wanted to revitalize benevolence and compassion, but the dead increased significantly. This is what is called a gentle reputation and sincerity being severe. The gentle reputation leads to crimes being easy to do; the sincerity being severe leads to damage onto the people."
"The Book of Documents stated, 'Think reverently about the five punishments[n 1] and use them to achieve the three virtues.'[n 2] The Book of Changes wrote of laws for the cutting of the noses, the cutting of the feet, and the removal of the toes; those in place would help the government and help in teaching the law; this warns the wicked short of death. Furthermore, one killing a person then repaying by death was part of ancient rules, but as for one harming people, some say that mutilating the body and shaving the hair is not logical. But if we use ancient rules, it will cause prostitutes to be sent into the silk room; thieves to have their legs cut off; then there will be a absence of the sort of evil like rampant prostitutes and those that drill holes into walls[n 3]. Should 3,000 of this type exist, although all of them will not re-appear, if there are still some like them, we ought to first punish them corporally."
"In the laws of the Han, those killed by beheading for their crimes, benevolence did not reach them, while for those the rest arrested for death, we should punish by death. Like this, then the punishment for them and their life are enough to be mixed with each other. Now as we have the law of whipping to death replaced punishing without killing, this prioritizes the person's limbs while it trivializes the person's life."
Although Cao Cao agreed with Chen Qun and another minister named Zhong Yao to reinstate corporal punishment, others like Wang Lang thought it should not be implemented at the time. As corporal punishment was unpopular, Cao Cao put the issue at rest for the time being.[8]
Cao Cao's son, Cao Pi, treated Chen Qun like a close friend, and deeply respected his opinions. He quoted Master Kong (Confucius), "Ever since I had Yan Hui, my disciples have become more intimate each day," expressing how effective Chen Qun was in the government and in politics.[9]
In 219, Liu Yi 劉廙's younger brother was discovered to have conspired with Wei Feng in a plot to rebel, so they were executed. Liu Yi was slated for execution, but Chen Qun spoke on his behalf to Cao Cao. Cao Cao replied, "Liu Yi is an reputable official. I also intend to pardon him. Thus Liu Yi was saved and reinstated to his former rank. When Liu Yi expressed his gratitude to Chen Qun for saving him, he replied, "Discussing a punishment is for the nation; it is not for oneself. Furthermore, this was our enlightened liege's intention. What would I know of this?" It is said his leniency was magnanimous and that he did not boast about it. He gave the credit to Cao Cao, even though he was also a factor in persuading him. In affairs like this, Chen Qun often acted like this.[10]
Nine Rank System[]
When Cao Cao died and Cao Pi succeeded him as King of Wei in 220, he quickly had Chen Qun enfeoffed as Marquis of Changwu District and made him the Secretariat of the Civil Bureau. Chen Qun proposed the Nine Rank system at this time.[9][11] Chen Qun believed that there were always men of talent in the world and that the dynasty had to find and use them to their ability, aiming to get them them all if possible. He proposed the formation of provincial dus 都 and county-level zongzhengs 中正, who were responsible for evaluating the 'worthies that possessed knowledge and perceptiveness' for recommendation. The zongzhengs divided the recommended into classes, listed from best to mediocre, and sent it to the dus, who would also evaluate the list, then recommend them to the central government for them to be appointed to office.[11][12][13] Chen Qun intended to try to sort people by their talent with this system. Cao Pi approved it, and later generations would revise Chen Qun's system.
When Cao Pi became Emperor of Wei after receiving the Han's abdication in late 220, Chen Qun was enfeoffed as Marquis of Ying Township and Prefect of the Secretariat. Cao Pi also gave Chen Qun some military titles, including Marshal of the Navy 都督水軍 and Generalissimo of the Guarding Army 鎮軍大將軍 alongside a military tally, despite him being more suitable for governmental matters.[9]
As Cao Pi was dying in 226, he included Chen Qun in a trusted group alongside two others, Sima Yi and Cao Zhen, that would assist his son, Cao Rui, in ruling the empire. After Cao Rui ascended the throne, he enfeoffed Chen Qun as Marquis of Yingyin for a total of 1,300 households, and would later appoint Chen Qun as Excellency of Works. Chen Qun, alongside the other two and Cao Xiu as well, all had their bureaus as a testament to their honor.[9] His habit of destroying letters earned him some ridicule for him being secretive despite being in a high position.[5]
When Cao Rui was still getting used to governing, Chen Qun petitioned this to the Emperor.
"The Book of Odes claimed, 'Model yourself after King Wen and the myriad regions shall trust in you.' It also said, 'His example affected his wife, reached his brothers, and it was used to guide the royal family.' Morals should be from close precedents while education should be widespread in the world. Since death and destruction have come, shields and swords have not yet been put away. The common people do not know the foundation of the monarchs' education; I fear such teachings have slowly declined very significantly."
"Your Majesty should expand Wei's prosperity and you bear the two progenitors' undertaking. The realm wishes for perfect governance; only in having and using esteem and virtue to spread education as well as being kind and compassionate to the commoners will the masses be very hopeful."
"Officials that mimic each other conceal right and wrong. That is a great harm to our empire. If there is no harmony, then there will be existing feuding factions; with existing feuding factions, there will be destruction of reputations for no reason; with destruction of reputations for no reason, then what is true and false will be unknown. You must not neglect a heavy guard against this, lest this ends the origin and its flow of state!"[14]
When Cao Zhen wished to invade Shu in 230, Chen Qun petitioned this to Cao Rui.
"Previously, Cao Cao came to Yangping to attack Zhang Lu, and he mass collected beans and wheat to increase his army supplies. Zhang Lu had not yet fallen when Cao Cao's food was getting exhausted. Now there is no reason to invade; furthermore, Xie Valley is treacherous and dangerous. It would be difficult to be able to advance and retreat, and the military supplies would be robbed. Yet if you order many troops to stay and defend critical areas, then that would diminish the warriors. You must not neglect to carefully consider these factors!"
Cao Rui listened to Chen Qun's advice, deciding not to allow the invasion, but Cao Zhen petitioned again to invade, this time from Ziwu Road, Chen Qun told that it would be 'unfavorable' but also proposed a strategy to utilize military resources against Shu. Cao Rui told this to Cao Zhen, who acted as Chen Qun suggested, but soon faced heavy rain lasting several days. Chen Qun believed that Cao Rui should order Cao Zhen to return, which was accepted.[15] In 232, Cao Rui's young daughter, Cao Shu, died. Cao Rui was grief-stricken and wished to honor her in a lavish ceremony. Chen Qun petitioned a long letter showing his disapproval.
"Longevity or brevity in life has its fate; survival or death has its parts. When the sages of old formulated rites, some parts were restrained and some parts were expressed in order for them to be neutral."
Death[]
On February 7, 237, Chen Qun died.[16] His fief was succeeded by his son, Chen Tai. Cao Rui, however, ordered that parts of the fiefdom be divided to be granted to another son as to acknowledge Chen Qun's exemplar service.[17]
Family[]
- Son: Chen Tai
- Son: unnamed son, enfeoffed as a marquis
Notes[]
- ↑ The five punishments were the branding of the face, the cutting of the nose, the cutting of the feet, castration, and death.
- ↑ The Book of Documents state, "The first are correctness and directness, the second are firm rules, and the third are gentle rules."
一曰正直，二曰剛克，三曰柔克。 - ↑ Another term for thieves.
Fact vs. Fiction[]
References[]
- ↑ SGZ: Biography of Chen Qun 陳羣字長文，潁川許昌也。祖父寔，父紀，叔父諶，皆有盛名。羣爲兒時，寔常奇異之，謂宗人父老曰：「此兒必興吾宗。」魯國孔融高才倨傲，年在紀、羣之間，先與紀友，後與羣交，更爲紀拜，由是顯名。
- ↑ SGZ: Biography of Chen Qun 劉備臨豫州，辟羣爲別駕。時陶謙病死，徐州迎備，備欲往，羣說備曰：「袁術尚強，今東，必與之爭。呂布若襲將軍之後，將軍雖得徐州，事必無成。」備遂東，與袁術戰。布果襲下邳，遣兵助術，大破備軍，備恨不用羣言。舉茂才，除柘令，不行，隨紀避難徐州。
- ↑ SGZ: Biography of Chen Qun 舉茂才，除柘令，不行，隨紀避難徐州。屬呂布破，太祖辟羣爲司空西曹掾屬。時有薦樂安王模、下邳周逵者，太祖辟之。羣封還教，以爲模、逵穢德，終必敗，太祖不聽。後模、逵皆坐奸宄誅，太祖以謝羣。羣薦廣陵陳矯、丹陽戴乾，太祖皆用之。後吳人叛，乾忠義死難，矯遂爲名臣，世以羣爲知人。除蕭、贊、長平令，父卒去官。後以司徒掾舉高第，爲治書侍御史，轉參丞相軍事。魏國既建，遷爲御史中丞。
- ↑ SGZ: Biography of Chen Qun 在朝無適無莫，雅杖名義，不以非道假人。
- ↑ 5.0 5.1 《魏書》 羣前後數密陳得失，每上封事，輒削其草，時人及其子弟莫能知也。論者或譏羣居位拱默。
- ↑ SGZ: Biography of Guo Jia 『初，陳羣非嘉不治行檢，數廷訴嘉，嘉意自若。太祖愈益重之，然以羣能持正，亦悅焉。』
- ↑ SGZ: Biography of Chen Qun 魏國旣建，遷為御史中丞。
- ↑ SGZ: Biography of Chen Qun 時太祖議復肉刑，令曰：「安得通理君子達於古今者，使平斯事乎！昔陳鴻臚以為死刑有可加於仁恩者，正謂此也。御史中丞能申其父之論乎？」羣對曰：「臣父紀以為漢除肉刑而增加笞，本興仁惻而死者更衆，所謂名輕而實重者也。名輕則易犯，實重則傷民。書曰：『惟敬五刑，以成三德。』易著劓、刖、滅趾之法，所以輔政助教，懲惡息殺也。且殺人償死，合於古制；至於傷人，或殘毀其體而裁翦毛髮，非其理也。若用古刑，使淫者下蠶室，盜者刖其足，則永無淫放穿窬之姦矣。夫三千之屬，雖未可悉復，若斯數者，時之所患，宜先施用。漢律所殺殊死之罪，仁所不及也，其餘逮死者，可以刑殺。如此，則所刑之與所生足以相貿矣。今以笞死之法易不殺之刑，是重人支體而輕人軀命也。」時鍾繇與羣議同，王朗及議者多以為未可行。太祖深善繇、羣言，以軍事未罷，顧衆議，故且寢。
- ↑ 9.0 9.1 9.2 9.3 SGZ: Biography of Chen Qun 文帝在東宮，深敬器焉，待以交友之禮，常歎曰：「自吾有回，門人日以親。」及即王位，封羣昌武亭侯，徙為尚書。制九品官人之法，羣所建也。及踐阼，遷尚書僕射，加侍中，徙尚書令，進爵潁鄉侯。帝征孫權，至廣陵，使羣領中領軍。帝還，假節，都督水軍。還許昌，以羣為鎮軍大將軍，領中護軍，錄尚書事。帝寢疾，羣與曹真、司馬宣王等並受遺詔輔政。明帝即位，進封潁陰侯，增邑五百，并前千三百戶，與征東大將軍曹休、中軍大將軍曹真、撫軍大將軍司馬宣王並開府。頃之，為司空，故錄尚書事。
- ↑ SGZ: Biography of Chen Qun 初，太祖時，劉廙坐弟與魏諷謀反，當誅。羣言之太祖，太祖曰：「廙，名臣也，吾亦欲赦之。」乃復位。廙深德羣，羣曰：「夫議刑爲國，非爲私也；且自明主之意，吾何知焉？」其弘博不伐，皆此類也。
- ↑ 11.0 11.1 《晉陽秋》 陳群為吏部尚書，制九品格，登用皆由中正考之簿冊，然後授任。
- ↑ 《通典》 延康元年，吏部尚書陳群以天朝選用不盡人才，乃立「九品官人之法」，州郡皆置中正，以定其選，擇州郡之賢有識鑒者為之，區別人物，第其高下。
- ↑ 《傅子》 魏司空陳群，始立九品之制，郡置中正，平次人才之高下，各為輩目。州置都，而總其議。
- ↑ SGZ: Biography of Chen Qun 是時，帝初莅政，羣上疏曰：「《詩》稱『儀刑文王，萬邦作孚』；又曰『刑于寡妻，至于兄弟，以御于家邦』。道自近始，而化洽於天下。自喪亂已來，干戈未戢，百姓不識王教之本，懼其陵遲已甚。陛下當盛魏之隆，荷二祖之業，天下想望至治，唯有以崇德布化，惠恤黎庶，則兆民幸甚。夫臣下雷同，是非相蔽，國之大患也。若不和睦則有讎黨，有讎黨則毀譽無端，毀譽無端則真偽失實，不可不深防備，有以絕其源流。」
- ↑ SGZ: Biography of Chen Qun 太和中，曹真表欲數道伐蜀，從斜谷入。羣以為「太祖昔到陽平攻張魯，多收豆麥以益軍糧，魯未下而食猶乏。今旣無所因，且斜谷阻險，難以進退，轉運必見鈔截，多留兵守要，則損戰士，不可不熟慮也」。帝從羣議。真復表從子午道。羣又陳其不便，并言軍事用度之計。詔以羣議下真，真據之遂行。會霖雨積日，羣又以為宜詔真還，帝從之。
- ↑ SGZ: Biography of Cao Rui 十二月癸巳，司空陳羣薨。
- ↑ SGZ: Biography of Chen Qun 青龍四年薨，謚曰靖侯。子泰嗣。帝追思羣功德，分羣戶邑，封一子列侯。
Sources[]
- Chen Shou 陳壽 (233–297). Sanguo zhi 三國志 “Records of the Three Kingdoms”, with official commentary compiled by Pei Songzhi 裴松之 (372-451).