摄影 闻阔（山西）
霍州署衙现存的古建筑大都是元、明、清三代的遗存，是我国目前保存较为完整的唯一一座州府级署衙建筑，是古代官衙建筑中的经典之作。
霍州署衙，坐落于山西省霍州市东大街北侧，在全国各地星罗棋布的人文景观之中，霍州署衙有着独特的文化地位。早在2000年，霍州署衙就与北京故宫、保定直隶总督府、河南内乡县衙一起被列入了“中国四大古代官衙国际旅游专线”，向全世界的游客介绍中国古代官衙文化。与此同时霍州署衙还被称为中国官府衙门建筑“四大代表”之一，而那句“公生明，廉生威”的官德名言更是让霍州署衙名传海内。
虽然霍州署衙在1996年被国务院定为“全国重点文物保护单位”，在2014年时又被山西省列为“廉政教育基地”，但在山西这个“国保”数量“数以千计”的文物大省，霍州署衙并不算起眼，而中国各地的古代衙门建筑也并不算少。不需多远，距离霍州署衙百公里之外的平遥古城，就有一座整修精美的县衙。
霍州署衙“何德何能”与大名鼎鼎的故宫并列？何以成为“中国古代衙门建筑的四大代表”之一？还有那句在中华大地流传甚广的名言“公生明，廉生威”与霍州署衙究竟有何关联？这些问题深深的勾起了我的好奇心，吸引着我来到了霍州署衙的门前。
霍州署衙始建于隋唐时期，距今已经有1300多年的历史了。自建成之日起，霍州署衙就一直作为历朝历代帝王将相们生活、办公的场所，相传这里最早是隋代虎牙郎将宋老生的幕府，后来又成为了唐朝名将尉迟恭的帅府行辕。元代时，皇帝们出游打猎时也曾把霍州署衙作为临时行宫，不过可惜的是原建筑在元大德七年（公元1303年）的大地震中毁于一旦。次年的大德八年，监州失剌不花、知州李伯渊又迅速在废墟的原址上重修了霍州署衙。后来的明清两代也不断对霍州署衙增补修葺，使署衙的规模继续扩大，日臻完善。到了清代，康熙皇帝曾驻跸于此，就连慈禧太后被八国联军赶出北京的“西狩”途中也在霍州署衙住过一段不短的时间。
不过，霍州署衙最主要的作用还是供地方官员们办公所用。从隋唐到民国，地方官员们一直在此办公，就算是到了解放后，在相当长的一段时间里，霍州的地方政府机构仍然在此办理公务。从这方面来说，霍州署衙也许可以称得上是使用年限最长的官衙了。
霍州署衙现存的古建筑大都是元、明、清三代的遗存，其总占地面积达2.1万平方米，有大小房屋180余间，是我国目前保存较为完整的唯一一座州府级署衙建筑。整座霍州署衙被分为中轴线和东西辅线三大建筑群，其规模宏大、布局严谨、建筑精巧，无论是位置选择、建筑规模、整体布局还是形制设计，霍州署衙都是古代官衙建筑中的经典之作，具有极高的参观游览和学术研究价值。
就算在北京故宫、河北保定直隶总督署、山西霍州署衙、河南内乡县衙共同构成的中央级、省级、州府级、县级的古代四级官府文化建筑中，霍州署衙也是历史最为悠久的。其主体建筑元代大堂比建筑时间第二早的故宫还要早上一百多年。
霍州署衙现存的建筑由南至北主要包括：“古霍名郡”牌坊、谯楼、丹墀、仪门、甬道、戒石亭、东西六科房、大堂、东西耳房、二堂、静怡轩、廉政文化馆等。
霍州署衙的正门前的“古霍名郡”牌坊
站在霍州署衙的正门前，最先看到的就是一座高大的四柱牌坊临街而立，牌坊的正面题额为“古霍名郡”四个大字，口气看上去有些大，但霍州也确实配得上这四个字。如今的霍州虽然貌不惊人，但在古代，霍州却是北上草原、南下中原的交通要冲，也是古代的“兵家必争之地”。作为古代的军事关隘，古代的霍州城曾经驻扎有大量的军队。在中国古代的军事史上，霍州这个地名曾反复的出现过。在大唐统一全国的战争中，在蒙元南下中原的战争中，各方势力都对霍州城反复争夺，名臣良将在此折戟沉沙甚至阵亡于此的也不在少数。
在牌坊的左侧题额上写着“平理”，右侧题额上写着“保厘”，这两个词是指古代霍州署衙内官员们的权责。“平理”是指署衙的官员们有审理裁断案件的权力，也有维护地方的治安职责；“保厘”是指官员们有收缴税款，征收钱粮的权力，也有保障朝廷税收职责。这两项权责说明官员们的权力很大，但责任也是极重的。
在牌坊的后面是一座巨大的谯楼，这座谯楼东西宽15米，南北长11米，是明嘉靖二十一年（公元1542年）由知州荡克宽修建的。在谯楼门洞的正面上方有砖雕题额，镌刻着“拱辰”二字，这两个字最早出自《论语》中的“以政为德，譬如北辰，居其所而众星拱之。”这句话的意思就是说，如果为政者能有德范，大家就会像众星围绕“北辰”一样，聚集在你的周围。这里是告诫官员们要修圣贤之德，用高尚的品行感化百姓，只有这样才能“近者悦，远者来，天下归顺。”
穿过谯楼高大的门洞，就来到了一片开阔的小广场。这里被称为“丹墀”，在古代是官员们组织礼仪祭祀以及百姓们“闹社火”的场所。在古代，每到逢年过节，百姓们就会聚集到“丹墀”来“闹社火”，庆祝节日。每到这个时候，平日里庄重威严的官员们也会放下架子，与民同乐，与百姓们交流感情，共庆佳节。不过到了现代，人民有了新的更广阔的广场，相对狭小的“丹墀”就不再承担“闹社火”的职责了，逐渐变成了一个小停车场，让来霍州署衙参观的游客们，不需要在路边与其他车主争夺有限的车位了，这倒也算是物尽其用了。而“丹墀”地面上那些斑驳的青石，似乎也在印证着，这里曾经有过的欢声笑语与红火热闹。
穿过“丹墀”，沿着小广场后面的台阶拾级而上，就来到了官署的第二重门——仪门之前。仪门是霍州署衙的第二重正门，为明代嘉靖年间所建。仪门为四梁八柱，五檩四椽，规模宏伟壮观，而“霍州署”的金字大招牌就悬于仪门上方。
在仪门的东西两侧还有两个便门。为什么明明有正门还要再加两个便门呢？因为在古代，除非是比较重要的事情，仪门并不是经常性开放的，人们平常出入霍州署衙都是走在仪门的东便门，东便门因此也被称为“人门”。西便门则被称为“鬼门”，因为在古代死刑犯们被推出去处死时，就走这个门。这从两门的形制上就能区分出来，东便门的木门上方是一些木栅栏，而西便门的木门上方则是用木板彻底封死的，也许这是迷信的古人，为了防止被处死的死刑犯的鬼魂，前来“骚扰”官衙的一种“办法”吧！
在仪门的边上还有两座石像分别是尉迟恭和秦琼，两人的姿势与老百姓过年时贴的门神画如出一辙，这就很有意思了，要知道霍州署衙曾经是尉迟恭的帅府行辕，哪里有府邸主人“亲自看门”的道理？
经过查找后我才知道，原来尉迟恭本是军阀刘武周麾下的猛将，曾数次击败唐军，其勇猛敢战的名声让刚刚建立的唐军颇为忌惮。不久之后秦王李世民亲率大军讨伐刘武周，就在现在的霍州一带，使用计谋两次击败尉迟恭，把他打得丢盔弃甲，心服口服。后来刘武周被李世民击败，逃窜至突厥，而不愿追随刘武周的尉迟恭和他的部下就成了孤军。李世民佩服尉迟恭的勇猛，派人入城劝降，尉迟恭也是极其敬佩李世民的军事才能，两者惺惺相惜，于是尉迟恭下定决心投降唐军，而尉迟恭归降唐军的地点就在霍州。
之所以把尉迟恭与秦琼的塑像一起“拉来看门”，也许原因有两个：一是霍州署衙作为执法、审判、行刑的官府机构，确实需要这两人作为“门神”来驱逐鬼魅，镇妖辟邪；二是霍州作为尉迟恭加入唐军的地点，也需要一种纪念的形式吧！
走进仪门，是一条高出周围地面一米的长长的甬道。甬道直接连接仪门与元代大堂。在古代，甬道是迎送官员的礼仪之道，每当有官员往来于霍州署衙，衙役与署衙工作人员们就会站立于甬道两旁，欢迎或者欢送官员们。
在距离仪门十多米的甬道中，还立有一座四柱三间的木牌坊。其正面题额为“天下为公”，背面题额为“清慎勤”。在牌坊的两侧还有两座石碑，两石碑正面为“公生明，廉生威”；背面为“尔俸尔禄，民脂民膏，下民易虐，上天难欺。”
这座木牌坊被称为“戒石亭”,其作用是将官德名言铭刻于石碑，立于甬道之上，让官员们日日观摩，时时警醒。由此而告诫官吏，官德百种，公廉第一。
“戒石亭”牌坊上书“天下为公”，两侧的两座石碑分别刻着“公生明”“廉生威”
在中国的古代，人们为什么把公廉看的如此重要？公廉何以成为中国古代官员重要的道德标准呢？
实际上早在春秋时期，孔子创立儒家思想时，就强调“以政为德”，主张从政者应当以道德为基础，“修身、齐家、治国、平天下”，这不仅是古代中国人为人的信条，同时也是那个时代为官者应当具备的人生价值取向。在中国古代社会，官德修养的好坏不仅关系到社情民风的好坏，更关系着国家政权的兴衰存亡。
就像“戒石亭”牌坊正面提额上的“天下为公”，是告诉官员们“天下是天下人之天下”，不仅关乎“公众”，更关乎“公正”。
历朝历代的思想家和诗人们从不同角度阐述为官之德的内涵时，都不约而同的把“公正无私”之德放在了首位。比如《尚书》中有言：“以公灭私，民其允怀”；“无偏无党，王道荡荡”。这里的意思是如果执政者持公心灭私欲，以公心除私利，百姓们才能心悦诚服，信赖归顺；执政者处事公正，没有偏向，国家的治理就会井然有序，国家的政令就能畅通无阻，整个国家就能兴旺发达。在《淮南子》中则说：“公正无私，一言而万民齐。”这里是说执政者如果能够做到公正无私，哪怕只是说一句话，百姓们也会一致赞成，一起支持，团结一致。宋代诗人陈师道则有诗云：“百年富贵今谁见，一代功名托至公。”意思是说历史上那些有钱有势有地位的人，今天还有谁记得他们呢？一个时代的功勋和美名，只会给予那些一心为公的人。就连在传统戏曲中，人们也在用“铁面无私”的包拯来阐释“公”的内涵。
在“戒石亭”牌坊的背面写着“清慎勤”三个大字，这也是为官之德。这三个字最早是司马昭训诫长吏之言：“为官长者，当清，当慎，当勤，修此三者，何患不治乎？”用今天的话来诠释就是：身为官长，当“清”，就是为官要公正严明，清廉如水；当“慎”，就是处事要兢兢业业，谨言慎行；当“勤”，就是为政要忠于职守，勤奋务实。
那么，清、慎、勤，这三者中哪个更重要一些呢？这个问题司马昭与他的部属们也讨论过。他的部属中，有的说，“清固为本”；有的说，“慎乃为大”；有的说“勤者为先”。各种不同的意见出自不同的角度，都有其内在的道理。但实际上这三者是并列的关系，三者都很重要，而且三者相互之间还有其内在的联系，甚至可以相互转化。不“清”者，就不“慎”不“勤”；不“慎”者，也难“清”难“勤”；不“勤”者，同样会导致不“清”不“慎”。“清、慎、勤”三者相互关联、缺一不可，然而若能“修此三者”，则“何患不治乎”！
于是到了明清时期，“清、慎、勤”三字作为皇帝劝诫官员的箴言，在皇帝的亲自倡导之下，被置于署衙之内，戒石亭提额之上。以此来告诫官员们要做到清正廉洁、谨慎处事、勤于政务，只有这样才能为官一任，造福一方。
在戒石亭两侧石碑的正面，东侧书“公生明”，西侧为“廉生威”，这六个字被无数人引用，被无数官员列为座右铭，但很少有人了解这六字箴言实际上是到了明代才出现的。在更早的时期戒石碑正面只有“公生明”三个字。
明代霍州学正曹端名言：“公生明，廉生威”
在明代以前并没有“戒石亭”，只有一面“戒石碑”，石碑正面只有“公生明”三字箴言，而碑体立于甬道的正中，让来往的官吏百姓们警醒，后来之所以改为“戒石亭”一方面是为了出入方便，另一方面则是因为自明代起三字箴言变作了六字箴言。
这六字箴言的嬗变与三个人关系极深。一个是战国时期儒家“三圣”之一的荀子，一个是明代以清廉刚正著称的名臣年富，还有一个就是明代初年的霍州学正曹端。
早在战国时期，在距离今天的霍州署衙不足百里的安泽县，出了一位儒家的“后圣”——荀子。这位大思想家对于“公正”有独到的见解。他在其作品《荀子·不苟》中有这样的阐述：“公生明，偏生暗。”这里的意思是公平公正能使人明晓事理，偏听偏信会让人愚昧糊涂。在他的论述中认为，公正使人明智，偏私导致昏聩。明白事理者，就能明察秋毫，处事公平合理，而偏私者则恰恰相反。这句话揭示了“公”与“偏”，“明”与“暗”的辩证关系，对于官德修养有很强的指导意义，被引申为“公正就政治清明，偏私则政治黑暗”，因此对后世影响极大。在“公生明廉生威”六字官德箴言出现之前，荀子的“公生明”也就成了官衙中戒石碑正面的题词，而这三字也就是六字箴言的源起。
时间到了千年以后的明朝初年，霍州署衙出了一位名人，不是知州大人，而是当地的学正——曹端。这位出身河南渑池的学正大人，虽然步入官场，但却并不热衷于仕途，直到去世都只是九品学正。他一生潜心研究理学并兼任了当地霍山书院的山长，醉心于理学研究工作和教育事业。
在理学方面，他的成就极大，对明代后来的理学发展有很大影响，其学以躬行实践为务，对理学重要命题多有修正、发挥。明代学者陈建所著《通纪》曰：“本朝武功首推刘诚意（即刘伯温），理学肇自曹静修（曹端）。”而《明史·曹端传》中更是称他为“明初理学之冠。”可见其成就之大、评价之高。
在教育方面，曹端自永乐十年（公元1412年）任职霍山书院山长起，为国家培养了大批人才。其中最出名的有明永乐十二年（公元1414年）甲午乡试，学子郭晟、任宣、郭睿李真、成礼、梁弼、杨清、李本等八人同时中举，人称“八鳌”；明永乐十五年（公元1417年）丁酉乡试，学子薛熙、李叙、梁惠、田甫、刘胜等五人，同时金榜题名，人称“五桂”；明永乐二十一年（公元1423年），高彧、张俊、张伦、卫俨等癸卯科同时中举，人称“四俊”……
相对于霍州这个小地方，如此多的学子同时中举，毫无疑问是个令人瞠目结舌的成就。这些学生们后来的官职大都比曹端这个山长大得多，但是学生们对这位山长非常恭顺，就连曹端回河南老家丁忧时，学生们也有追随着山长，去庐墓前听讲学的。
不过真正让曹端名扬海内的，是曹端教导学生的一段话。在永乐十二年时，曹端的学生，“八鳌”之一的郭晟科举高中，在他赴西安上任的途中路过霍州，前去看望老师，并向曹端请教为官之道，先生答曰：“其公廉乎？吏不畏吾严而畏吾廉，民不服吾能而服吾公；公则民不敢慢，廉则吏不敢欺！”这段话传扬出去以后，被无数官员奉为圭臬，同时也被无数名臣廉吏无数次的引用，即使到了今天，仍有深远的现实意义。
不过可惜的是这段话稍稍有些长，不论是戒石碑还是戒石亭都很少把这段话刻于石碑之上，而这段话的总结，还要等上几十年才会出现。
在景泰二年时（公元1451年），年富临危受命，出任大同巡抚，管理军政事务。在年富上任一年多前发生了震惊天下的“土木堡之变”，国家损失惨重，大同作为明代边疆也是烽烟四起，屡经丧乱，民生凋敝。年富到任后，一心一意抚慰百姓，上奏皇帝免除了秋赋，停止了百姓们从太原向大同转运粮草的徭役。为了保证边城百姓的安全，修建了大同关小城（今北关），并派兵驻守，他是大同关城建设的创始者。
在安抚百姓、筑城护疆的同时，年富也不断地上奏参劾贪官，武清侯石亨、武安侯郑宏、武进伯朱瑛因侵吞国家钱财被参劾，英国公张懋、参将石彪因欺辱军士、百姓被参劾，山西参政林厚甚至因为年富的参劾而丢官罢职。因为年富的铁腕政策，贪官们在大同都收敛行迹，不敢再鱼肉百姓。
年富为人刚烈正直，为官清廉，秉性清净，遇事敢作敢为，深得百姓们爱戴。但他的行事风格也让贪官们更加怨恨他，为他日后的仕途生涯埋下了隐患。
天顺元年（公元1457年），明英宗复位，民族英雄于谦被杀，年富作为于谦任职河南巡抚时一手提拔的官员，被罢免了官职。石亨等人则因为拥立明英宗复位而升迁了官职。贪官们深恨年富，罗织罪名把他投入了诏狱，并想置他于死地。但是经过调查，根本没有找到任何年富有罪的证据。明英宗怀疑石亨等人是在诬告，于是征询大臣李贤的看法，李贤大赞年富，称其清廉如水，能够兴利除弊。明英宗明白了，此事只是石亨等人对年富的报复而已，于是就把年富放出了监狱。从此，那些地方豪强都收敛了行迹，百姓们则欢呼雀跃。也许是有感于之前的一番牢狱之灾，也许是他为官生涯的感叹，他对曹端的那段话又进行了增减总结：“吏不畏吾严，而畏吾廉，民不服吾能，而服吾公。公则吏不敢慢，廉则民不敢欺，公生明，廉生威。”
“公生明，廉生威”的六字官德箴言，经过思想家荀子提出原型，教育家曹端加以引申，直到廉吏年富的总结与身体力行，经过上千年的演化与提炼。这句官德箴言作为统治者规诫官吏清廉为政的标尺，成为了官德中最重要的内容之一。
看着这些意蕴深厚的官德名言，我若有所悟。继续向前就来到了元代大堂，这座大堂建于元大德八年（公元1304年），是整个霍州署衙建筑时间最早的建筑。
站在月台上可以看到整个大堂面阔五间，进深亦五间，前面是北方门斗式的抱厦，后面才是大堂的正殿。大堂的屋顶为歇山顶，与卷棚相连接，造型高大雄伟，古朴典雅，结构也颇为精巧。
入内细瞧，就会发现大堂内部采用的是六椽减柱法营造法，大额梁，内外均是四椽柱，大额明间跨度极长，让大堂内的空间显得宽大明亮。但是在四柱之上，却以极小的阑额相联，其上都托着一整根极大的普柏枋，将中国建筑传统的构材权衡完全颠倒了。更为奇葩的是大堂抱厦上的斗拱随意搁置、乱放，让人完全摸不着头脑。就像林徽因、梁思成在《晋汾古建筑预查纪略》中说的：“在霍县县政府的大堂的结构上，我们得见到滑稽绝伦的建筑独例……最荒谬的是这大普柏枋之上，承托斗拱七朵，朵与朵间都是等距离，而没有一朵是放在任何柱头之上，作者竟将斗拱在结构上之原义意，完全忘却，随便位置。”让人哭笑不得。
但就是如此“乱来”的建筑，却从大德八年建成后，历经无数地震，始终屹立不倒，至今已有700余年的历史了，让人不得不感叹古代建筑师的聪明才智，也许他们当年是故意的吗？谁知道呢！
在大堂的前额牌匾上，是明代霍州知州褚相所题的“亲民堂”三字。在这样一个大殿核心位置，亮出“亲民堂”的牌子，既表明了作者要做一个亲民为民好官的心迹，同时也是告诫自己和后来的为官者心中要时时装着百姓，不可忘记。
明代霍州知州褚在大堂的前额牌匾上题写“亲民堂”三字
在大堂内正中书是“正大光明”，左侧牌匾有“克己奉公”，右侧牌匾为“执法如山”，这些都是为官为政的根本要求，即为政要光明正大，严于律己，秉公办事，公正执法，尽职尽责。除此之外在抱厦的明柱上还有一副楹联：“莫谓民可欺，一二事偶不经心，其怨其咨，议腾众口；漫说官易做，千万户于兹托命，以教以养，责在藐躬。”这告诫官员们为政需谨慎认真的楹联，放在如此醒目的地方，足见古代对官员官德的重视。
在大堂的东耳房中除了几尊蜡像，更有意思的是清代御史魏象枢的对联：“欺人如欺天毋自欺也；负民即负国岂可负之。”这拳拳报国爱民之心与戒石碑背面的“尔俸尔禄，民脂民膏，下民易虐，上天难欺。”结合起来，就能清晰的看到古代清廉官员们“天人合一”的政治理念和爱民自警的民本思想。
在大堂东西两侧的回廊式六科房中同样有不少楹联，比如吏科门前的楹联是“选官擢吏贤以举；考政核绩廉以衡。”而在二堂有楹联：“为政应公廉，勿尔一私，铸成冤案；做官循律度，看吾百姓，都是良民。”在静怡轩的楹联为：“为政不在多言，须息息从省身克己而出；当官务持大体，思事事皆民生国计所关。”在廉政文化馆中官德楹联就更多了，比如“公正生根撑国厦，清廉执政做良才。”“执法唯平一方化治，爱民若子万户笙歌。”“法合理与情，倘能三字兼收，庶无冤狱；清须勤且慎，莫谓一钱不要，便是好官。”……
这些各式各样的楹联从不同侧面、不同角度所体现的无不是一个主题——官德。体现为官者应当具备的责任担当、实事求是、勤政严谨、秉持廉洁、公正无私、爱民如子等等各方面的官德修养。
视野扩展到整个霍州署衙，从刚进入的“古霍名都”牌坊起，到最深处的廉政文化馆止。署衙中各种碑刻、牌匾、楹联乃至文字资料，器物摆放都可以看到官德文化与霍州署衙的渗透融合。
甚至不仅仅是“物”，人也一样。自元代重建署衙大堂后，霍州先后有200多位州、县官员任职。而在这谱系清楚的200多位州县官中大部分都是清官，甚至还出现了李春、程荣、褚相、文寿华、邹均、黄复生、陈钧、祖允昭、李绍祖等为数不少的被史册记载的著名清官。这些为官者们以德范施政，树廉洁品行，没有辱没这座以官德文化著称的霍州署衙，也无愧于自己的内心。
霍州署衙之所以能够和北京故宫、保定直隶总督府、河南内乡县衙并列，不仅仅是因为这里是“古代官衙建筑的经典之作”，更重要的是因为霍州署衙是中国几千年来官德文化的厚重载体，其文化意义早已超越了时间和空间，直到今天依旧熠熠生辉。
Old Huozhou Government Office and the "Gongsheng Ming, Lian Sheng Wei"
Author Wen Kuo (Shanxi)
Translator Jin Zi(Beijing)
Old Huozhou government office is located in the north side of East Street, Huozhou City, Shanxi Province. Among the cultural landscapes scattered throughout the country, Huozhou Department has a unique cultural status. As early as 2000, Huozhou Department was listed in the "China's Four Ancient Officials International Tourism Line" along with the Beijing Forbidden City, Baoding Zhili Governor's Office, and Henan Neixiang County, to introduce the ancient Chinese bureaucrats to tourists from all over the world. culture. At the same time, the Huozhou Department of Health is also known as one of the "four major representatives" of the Chinese government's Tuen Mun building. The official name of the "Gongsheng Ming, Lian Sheng Wei" is the name of the Huozhou government office.
Although the Huozhou government office ewas designated by the State Council as a “National Key Cultural Relics Protection Unit” in 1996, it was listed as “Integrity Education Base” by Shanxi Province in 2014. However, in Shanxi, the “national security” number of “thousands” of cultural relics, the Huozhou government office is not an eye-opener, and the ancient Tuen Mun buildings in China are not too small. No need to go far, there is a beautifully renovated county in Pingyao Ancient City, which is 100 kilometers away from the Huozhou Administration.
Huozhou government office’s "He De He Neng" is juxtaposed with the famous Forbidden City? How to become one of the "four major representatives of ancient Chinese Tuen Mun architecture"? What is the connection between the famous saying "Gongsheng Ming, Lian Shengwei" and the Huozhou Department? These questions have deeply evoked my curiosity and attracted me to the front of the Huozhou Department.
The Huozhou government office was founded in the Sui and Tang Dynasties and has a history of more than 1,300 years. Since the day of its completion, the Huozhou Department has been a place where the emperors of the dynasties will live and work together. It is said that the earliest was the shogunate of the Song Dynasty, and later became the famous sergeant of the Tang Dynasty. The government is awkward. During the Yuan Dynasty, the emperors used the Huozhou Department as a temporary palace when they were hunting, but it was a pity that the original building was destroyed in the great earthquake of the seventh year of Yuanda De (AD 1303). In the next year's Dade eight years, Jianzhou failed to spend, and Zhizhou Li Boyuan quickly rebuilt the Huozhou authorities on the original site of the ruins. Later, the Ming and Qing dynasties also continued to supplement and repair the Huozhou Administration, so that the scale of the Department continued to expand and improved. In the Qing Dynasty, Emperor Kangxi was stationed here, and even the Empress Dowager Cixi was also on the way to the West Gate of the Eight-Power Allied Forces in Beijing.
However, the main role of the Huozhou Department is for office workers. From the Sui and Tang Dynasties to the Republic of China, local officials have been working here, even after the liberation, for a long time, the local government agencies in Huozhou still do business here. In this respect, the Huozhou Department may be the longest-serving bureaucrat.
The existing ancient buildings of the Huozhou Department are mostly the remains of the Yuan, Ming and Qing Dynasties. The total area is 21,000 square meters and there are more than 180 large and small houses. It is the only state-level government that is currently relatively well preserved in China.衙 Building. The entire Huozhou Department is divided into three major buildings, the central axis and the east-west auxiliary line. The scale is large, the layout is rigorous, and the building is exquisite. Whether it is location selection, building scale, overall layout or shape design, the Huozhou Department is The classics in ancient bureaucracy have a very high value of visits and academic research.
Even in the Beijing Imperial Palace, Hebei Baoding Zhili Governorate, Shanxi Huozhou Department, Henan Neixiang County, the central level, provincial level, state level, county level ancient four-level official cultural buildings, Huozhou Department It is also the oldest in history. The main building of the Yuan Dynasty is more than a hundred years old in the morning of the Forbidden City.
From the south to the north, the existing buildings of the Huozhou Department mainly include: "Guo Hu Mingjun" archway, Diaolou, Tanjung, Yimen, Shu Road, Jieshi Pavilion, East and West Sections, Lobby, East and West Ear House, Ertang, Jing Yixuan, Lianzheng Culture Center, etc.
Standing in front of the main entrance of Huozhou Department, the first thing I saw was a tall four-posted archway standing on the street. The front of the archway was the four characters of "Guo Mingming County". The tone looked a bit big, but Huozhou also It really deserves these four words. Although Huozhou is not surprising nowadays, in ancient times, Huozhou was the traffic hub of the northward grassland and the south and the middle of the Central Plains. It was also the ancient "combat place for military strategists." As an ancient military relationship, the ancient Huozhou City once stationed a large number of troops. In the ancient military history of China, the name of Huozhou has appeared repeatedly. In the war of reunifying the whole country of the Tang Dynasty, in the wars of the Central Plains under the Yuanyuan South, the forces of all parties repeatedly competed for Huozhou City. It is not uncommon for the famous ministers to smash the sand and even die here.
On the left side of the archway, the words "Ping" are written on the left hand side, and the words on the right side are written as "Wangli". These two words refer to the powers and responsibilities of officials in the ancient Huozhou Department. "Planning" means that the officials of the Department have the power to hear the case and the responsibility of maintaining the local security. "Protection" refers to the power of officials to collect taxes, collect money, and also protect the court's tax duties. These two powers and responsibilities show that officials have great powers, but the responsibilities are also extremely heavy.
Behind the archway is a huge tower, which is 15 meters wide from east to west and 11 meters long from north to south. It was built by Zhizhou Dangkewen in the 21st year of Ming Jiajing (AD 1542). There is a brick-carved title above the front of the Loulou Cave, engraved with the word "Gongchen". These two words were originally from the "The Analects of Confucius", "for political integrity, such as Beichen, where the stars are arched." The meaning of this sentence is that if the politicians can have a German model, everyone will gather around you like the stars around Beichen. Here is to warn officials to cultivate the virtues of the sages, to influence the people with noble conduct, and only in this way can "close to the people, the distant, the world."
Passing through the tall doorway of the tower, you came to an open small square. It is called “Dan Yu” here. In ancient times, it was the place where officials organized ritual sacrifices and the people’s “fire”. In ancient times, every time the holidays were over, the people gathered in the “Dan Yu” to “song the fire” to celebrate the festival. At this time, the solemn and dignified officials on weekdays will also put down the shelves, share the joy with the people, exchange feelings with the people, and celebrate the festive season. However, in modern times, the people have a new and wider square. The relatively small "Dan Yu" will no longer assume the responsibility of "sports fire", and gradually become a small parking lot, let the Huozhou Department visit Visitors do not need to compete with other car owners for limited parking spaces on the roadside, which is considered to be the best use. The mottled bluestone on the ground of Tanjung seems to be confirming that there have been laughter and joy in the past.
Passing through the "Dan Yu", stepping up the steps behind the small square, he came to the second door of the official office - before the gate. Yimen Gate is the second main entrance of the Huozhou Administration and was built during the Jiajing Period of the Ming Dynasty. The door is four beams and eight columns, five miles and four miles, the scale is magnificent, and the "Huozhou Department" gold medal big sign is hanging above the instrument door.
There are two side doors on both sides of the door. Why do you have to add two more doors to the main entrance? Because in ancient times, unless it was a more important thing, the door was not always open. People usually go to the Huozhou Department to go to the East Gate of Yimen. The East Gate is also called the "people door." The West Gate is known as the "Ghost Gate" because it was taken when the ancient prisoners were pushed to death. This can be distinguished from the shape of the two doors. There are some wooden fences above the wooden doors of the East Gate, and the wooden doors of the West Gate are completely sealed with wooden boards. Perhaps this is a superstitious ancient man, in order to prevent the execution of the death penalty. The ghost of the crime, come to a "method" of "harassing" the bureaucrats!
There are two stone statues on the side of the instrument door, namely, Qi Chigong and Qin Qiong. The postures of the two people are exactly the same as the paintings of the door gods posted by the common people in the New Year. This is very interesting. You must know that the Huozhou Department was once handsome. In the government, where is the owner of the house “watching the door in person”?
After I found out, I realized that it was the fierce commander of the warlord Liu Wuzhou who had defeated Tang Jun several times. The reputation of his brave and brave warfare made the newly established Tang Jun quite jealous. Soon after, Qin Wang Li Shimin personally led the army to attack Liu Wuzhou. In the current Huozhou area, he used the strategy to defeat Yu Chigong twice and beat him to lose his armor. Later, Liu Wuzhou was defeated by Li Shimin and fled to Turkic. He did not want to follow Liu Wuzhou’s Yu Chigong and his men. Li Shimin admired the enthusiasm of Yu Chigong and sent people into the city to persuade him. Yu Chigong also greatly admired Li Shimin's military abilities. The two cherished each other, so Yu Chigong made up his mind to surrender the Tang army, and the place where Yu Chigong returned to the Tang army was in Huozhou.
The reason why Qi Chigong and Qin Qiong’s statues are “pull at the door” may be due to two reasons: First, the Huozhou Administration’s government agency, which is a law enforcement, trial, and execution, really needs these two people to be expelled as “gate gods”. Ghostly charm, the town demon evil spirits; Second, Huozhou as a place where Yan Chigong joined the Tang army, also need a form of commemoration!
Walking into the door, it is a long ramp that is one meter above the ground. The ramp connects directly to the gate and the Yuan Dynasty lobby. In ancient times, the martyrdom was the ceremonial way to welcome officials. Whenever an official came and went to the Huozhou authorities, the servants and the staff of the squadron would stand on both sides of the martyrdom to welcome or send the officials.
In the ramp more than ten meters away from the instrument gate, there is also a wooden archway with four columns and three rooms. The frontal title is “the world is public” and the back title is “Qing Shen Qin”. There are two stone monuments on both sides of the archway. The two stone monuments are “Gongsheng Ming, Lianshengwei” on the front; the back is “Er. Lulu, the people’s fat and the people are easy to abuse, and it’s hard to deceive.”
This wooden archway is known as the “Gengshi Pavilion”. Its role is to engrave the official name of the official name on the stone tablet and stand on the road to let the officials observe it day by day and watch it from time to time. This warned the bureaucrats, the official virtues of the hundred kinds, the public is the first.
In ancient China, why did people think that public integrity is so important? Why does public security become an important moral standard for ancient Chinese officials?
In fact, as early as the Spring and Autumn Period, when Confucius founded Confucianism, he emphasized that "politics is the virtue", and advocated that politicians should be based on morality, "cultivating, uniting, governing the country, and flattening the world". This is not only the ancient Chinese. The creed of man is also the value orientation of life that officials should have in that era. In ancient Chinese society, the quality of official moral cultivation is not only related to the good or bad of social conditions, but also to the rise and fall of state power.
Just like the "the world is the public" on the front of the "Guanshiting" archway, it tells the officials that "the world is the world of the world", not only about the "public" but also about "justice."
When the thinkers and poets of the dynasties elaborated the connotation of the official virtue from different angles, they all put the virtue of "just and unselfish" in the first place. For example, in "Shangshu", there are words: "Publicity and publicity, and the people's permission"; "No partial, no party, no kingdom." What is meant here is that if the ruling party holds the public mind and destroys the private desire, and the public interest is divided by the public interest, the people can be convinced and trustworthy; the governors are fair and impartial, the state's governance will be orderly, and the state's decrees will be unimpeded. The entire country can thrive. In Huainanzi, it is said: "Fair and unselfish, one word and all people are in harmony." Here is to say that if the ruling party can be fair and selfless, even if it is just a word, the people will unanimously agree, support and unite. . The poet Chen Shidao of the Song Dynasty had a poem: "Who is a rich man in the past 100 years, and a generation of loyalty to the public." This means that those who have the power and status in history, who else remembers them today? The merits and reputation of an era will only be given to those who are single-minded. Even in traditional operas, people are also using the "iron-free" Bao Zheng to explain the meaning of "public".
On the back of the "Kingshi Pavilion" archway, there are three characters of "Qing Shen Qin", which is also the official virtue. These three words were first written by Sima Zhaoxun and Chang Yu: "For the officials, when they are clear, when they are cautious, when they are diligent, and when they are doing these things, why are they not ruined?" The interpretation of today's words is: being an official Long, when "clear", is to be fair and strict, and clean and honest; when "cautious", it is necessary to work diligently, be cautious; when "diligence", it is to be loyal to the government, diligent and pragmatic.
So, which of the three is more important, clear, cautious, and diligent? This issue Sima Zhao also discussed with his subordinates. Among his subordinates, some said that "the Qing is the foundation"; some said that "the cautious is the big"; some said that "the diligent is the first". Different opinions come from different angles and have their own internal truths. But in fact, these three are parallel relationships, all of which are important, and the three have their own internal connections, and can even transform each other. Those who are not "clear" will not be "cautious" or "diligent"; those who are not "cautious" will also be difficult to "clear" and difficult to "diligent"; those who do not "diligent" will also lead to not "clear" or "careful". "Clear, be cautious, and diligent" are interrelated and indispensable. However, if you can "repair these three," then "what is wrong!"
So in the Ming and Qing Dynasties, the words "Qing, Shen, Qin" were used as rumors of the emperor's admonition of officials. Under the personal advocacy of the emperor, they were placed within the authority and above the stone pavilion. In order to warn officials to be clean, cautious, and diligent in government affairs, the only way to be an official is to serve the party.
On the front side of the stone tablet on both sides of the stone guard pavilion, the east side of the book is "Gongsheng Ming" and the west side is "Lianshengwei". These six words are quoted by countless people and are listed as mottos by countless officials, but few people understand this. The six-character rumor actually came out in the Ming Dynasty. In the earlier period, there were only three words "Gongsheng Ming" on the front of the stone.
Before the Ming Dynasty, there was no “Jingshi Pavilion”. There was only one “stone monument”. The stone monument only had the rumor of “Gongsheng Ming”, and the monument stood in the middle of the road, reminding the bureaucrats who came and went, and the reason The word "Jingshi Pavilion" was changed to facilitate access, on the other hand, because the three-character rumors have changed from six characters to rumors since the Ming Dynasty.
The evolution of these six-word rumors is extremely deep in relation to the three people. One is the nephew of one of the Confucian "three saints" during the Warring States Period. One is the famous minister who was known for his integrity in the Ming Dynasty, and the other is the Huozhou Xuezheng Cao Duan in the early Ming Dynasty.
As early as in the Warring States Period, in Anze County, which is less than a hundred miles away from today's Huozhou Administration, there was a Confucian “post-sanctification”—the scorpion. This great thinker has a unique perspective on "justice." He has such an elaboration in his work "Xunzi-不苟": "Public life is bright, partial darkness." The meaning here is that fairness and justice can make people understand things, and partial bias will make people foolish. In his discourse, justice is wise, and partiality leads to fainting. If you understand the affair, you will be able to see the truth and be fair and reasonable, while the eclipse is the opposite. This sentence reveals the dialectical relationship between "public" and "biased", "bright" and "dark". It has a strong guiding significance for the cultivation of official morality and is extended to "justice is politically clear, and partiality is political darkness". Therefore, it has a great impact on future generations. Before the appearance of the six-character official slogan of "Gongsheng Minglian Shengwei", Xunzi's "Gongsheng Ming" became the inscription of the front of the stone plaque in the bureaucratic, and these three words are the source of the six-character rumor.
When the time came to the early years of the Ming Dynasty in the Ming Dynasty, the Huozhou Department issued a celebrity, not an educator, but a local school--Cao Duan. The scholar who was born in Dianchi, Henan Province, although entering the officialdom, was not keen on his career, until his death was only nine. He devoted his life to the study of science and concurrently served as the head of the local Huoshan Academy, and was fascinated by the research work of science and education.
In terms of science, his achievements are great, and he has a great influence on the later development of science in the Ming Dynasty. His studies are based on practice and are important to science.
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