攝影 聞闊（山西）
霍州署衙現存的古建築大都是元、明、清三代的遺存，是我國目前保存較為完整的唯一一座州府級署衙建築，是古代官衙建築中的經典之作。
霍州署衙，坐落於山西省霍州市東大街北側，在全國各地星羅棋佈的人文景觀之中，霍州署衙有著獨特的文化地位。早在2000年，霍州署衙就與北京故宮、保定直隸總督府、河南內鄉縣衙一起被列入了“中國四大古代官衙國際旅遊專線”，向全世界的遊客介紹中國古代官衙文化。與此同時霍州署衙還被稱為中國官府衙門建築“四大代表”之一，而那句“公生明，廉生威”的官德名言更是讓霍州署衙名傳海內。
雖然霍州署衙在1996年被國務院定為“全國重點文物保護單位”，在2014年時又被山西省列為“廉政教育基地”，但在山西這個“國保”數量“數以千計”的文物大省，霍州署衙並不算起眼，而中國各地的古代衙門建築也並不算少。不需多遠，距離霍州署衙百公里之外的平遙古城，就有一座整修精美的縣衙。
霍州署衙“何德何能”與大名鼎鼎的故宮並列？何以成為“中國古代衙門建築的四大代表”之一？還有那句在中華大地流傳甚廣的名言“公生明，廉生威”與霍州署衙究竟有何關聯？這些問題深深的勾起了我的好奇心，吸引著我來到了霍州署衙的門前。
霍州署衙始建於隋唐時期，距今已經有1300多年的歷史了。自建成之日起，霍州署衙就一直作為歷朝歷代帝王將相們生活、辦公的場所，相傳這裡最早是隋代虎牙郎將宋老生的幕府，後來又成為了唐朝名將尉遲恭的帥府行轅。元代時，皇帝們出遊打獵時也曾把霍州署衙作為臨時行宮，不過可惜的是原建築在元大德七年（公元1303年）的大地震中毀於一旦。次年的大德八年，監州失剌不花、知州李伯淵又迅速在廢墟的原址上重修了霍州署衙。後來的明清兩代也不斷對霍州署衙增補修葺，使署衙的規模繼續擴大，日臻完善。到了清代，康熙皇帝曾駐蹕於此，就連慈禧太后被八國聯軍趕出北京的“西狩”途中也在霍州署衙住過一段不短的時間。
不過，霍州署衙最主要的作用還是供地方官員們辦公所用。從隋唐到民國，地方官員們一直在此辦公，就算是到了解放後，在相當長的一段時間裡，霍州的地方政府機構仍然在此辦理公務。從這方面來說，霍州署衙也許可以稱得上是使用年限最長的官衙了。
霍州署衙現存的古建築大都是元、明、清三代的遺存，其總佔地面積達2.1萬平方米，有大小房屋180餘間，是我國目前保存較為完整的唯一一座州府級署衙建築。整座霍州署衙被分為中軸線和東西輔線三大建築群，其規模宏大、佈局嚴謹、建築精巧，無論是位置選擇、建築規模、整體佈局還是形制設計，霍州署衙都是古代官衙建築中的經典之作，具有極高的參觀遊覽和學術研究價值。
就算在北京故宮、河北保定直隸總督署、山西霍州署衙、河南內鄉縣衙共同構成的中央級、省級、州府級、縣級的古代四級官府文化建築中，霍州署衙也是歷史最為悠久的。其主體建築元代大堂比建築時間第二早的故宮還要早上一百多年。
霍州署衙現存的建築由南至北主要包括：“古霍名郡”牌坊、譙樓、丹墀、儀門、甬道、戒石亭、東西六科房、大堂、東西耳房、二堂、靜怡軒、廉政文化館等。
霍州署衙的正門前的“古霍名郡”牌坊
站在霍州署衙的正門前，最先看到的就是一座高大的四柱牌坊臨街而立，牌坊的正面題額為“古霍名郡”四個大字，口氣看上去有些大，但霍州也確實配得上這四個字。如今的霍州雖然貌不驚人，但在古代，霍州卻是北上草原、南下中原的交通要衝，也是古代的“兵家必爭之地”。作為古代的軍事關隘，古代的霍州城曾經駐紮有大量的軍隊。在中國古代的軍事史上，霍州這個地名曾反覆的出現過。在大唐統一全國的戰爭中，在蒙元南下中原的戰爭中，各方勢力都對霍州城反覆爭奪，名臣良將在此折戟沉沙甚至陣亡於此的也不在少數。
在牌坊的左側題額上寫著“平理”，右側題額上寫著“保釐”，這兩個詞是指古代霍州署衙內官員們的權責。“平理”是指署衙的官員們有審理裁斷案件的權力，也有維護地方的治安職責；“保釐”是指官員們有收繳稅款，徵收錢糧的權力，也有保障朝廷稅收職責。這兩項權責說明官員們的權力很大，但責任也是極重的。
在牌坊的後面是一座巨大的譙樓，這座譙樓東西寬15米，南北長11米，是明嘉靖二十一年（公元1542年）由知州蕩克寬修建的。在譙樓門洞的正面上方有磚雕題額，鐫刻著“拱辰”二字，這兩個字最早出自《論語》中的“以政為德，譬如北辰，居其所而眾星拱之。”這句話的意思就是說，如果為政者能有德範，大家就會像眾星圍繞“北辰”一樣，聚集在你的周圍。這裡是告誡官員們要修聖賢之德，用高尚的品行感化百姓，只有這樣才能“近者悅，遠者來，天下歸順。”
穿過譙樓高大的門洞，就來到了一片開闊的小廣場。這裡被稱為“丹墀”，在古代是官員們組織禮儀祭祀以及百姓們“鬧社火”的場所。在古代，每到逢年過節，百姓們就會聚集到“丹墀”來“鬧社火”，慶祝節日。每到這個時候，平日裡莊重威嚴的官員們也會放下架子，與民同樂，與百姓們交流感情，共慶佳節。不過到了現代，人民有了新的更廣闊的廣場，相對狹小的“丹墀”就不再承擔“鬧社火”的職責了，逐漸變成了一個小停車場，讓來霍州署衙參觀的遊客們，不需要在路邊與其他車主爭奪有限的車位了，這倒也算是物盡其用了。而“丹墀”地面上那些斑駁的青石，似乎也在印證著，這裡曾經有過的歡聲笑語與紅火熱鬧。
穿過“丹墀”，沿著小廣場後面的臺階拾級而上，就來到了官署的第二重門——儀門之前。儀門是霍州署衙的第二重正門，為明代嘉靖年間所建。儀門為四梁八柱，五檁四椽，規模宏偉壯觀，而“霍州署”的金字大招牌就懸於儀門上方。
在儀門的東西兩側還有兩個便門。為什麼明明有正門還要再加兩個便門呢？因為在古代，除非是比較重要的事情，儀門並不是經常性開放的，人們平常出入霍州署衙都是走在儀門的東便門，東便門因此也被稱為“人門”。西便門則被稱為“鬼門”，因為在古代死刑犯們被推出去處死時，就走這個門。這從兩門的形制上就能區分出來，東便門的木門上方是一些木柵欄，而西便門的木門上方則是用木板徹底封死的，也許這是迷信的古人，為了防止被處死的死刑犯的鬼魂，前來“騷擾”官衙的一種“辦法”吧！
在儀門的邊上還有兩座石像分別是尉遲恭和秦瓊，兩人的姿勢與老百姓過年時貼的門神畫如出一轍，這就很有意思了，要知道霍州署衙曾經是尉遲恭的帥府行轅，哪裡有府邸主人“親自看門”的道理？
經過查找後我才知道，原來尉遲恭本是軍閥劉武周麾下的猛將，曾數次擊敗唐軍，其勇猛敢戰的名聲讓剛剛建立的唐軍頗為忌憚。不久之後秦王李世民親率大軍討伐劉武周，就在現在的霍州一帶，使用計謀兩次擊敗尉遲恭，把他打得丟盔棄甲，心服口服。後來劉武周被李世民擊敗，逃竄至突厥，而不願追隨劉武周的尉遲恭和他的部下就成了孤軍。李世民佩服尉遲恭的勇猛，派人入城勸降，尉遲恭也是極其敬佩李世民的軍事才能，兩者惺惺相惜，於是尉遲恭下定決心投降唐軍，而尉遲恭歸降唐軍的地點就在霍州。
之所以把尉遲恭與秦瓊的塑像一起“拉來看門”，也許原因有兩個：一是霍州署衙作為執法、審判、行刑的官府機構，確實需要這兩人作為“門神”來驅逐鬼魅，鎮妖辟邪；二是霍州作為尉遲恭加入唐軍的地點，也需要一種紀念的形式吧！
走進儀門，是一條高出周圍地面一米的長長的甬道。甬道直接連接儀門與元代大堂。在古代，甬道是迎送官員的禮儀之道，每當有官員往來於霍州署衙，衙役與署衙工作人員們就會站立於甬道兩旁，歡迎或者歡送官員們。
在距離儀門十多米的甬道中，還立有一座四柱三間的木牌坊。其正面題額為“天下為公”，背面題額為“清慎勤”。在牌坊的兩側還有兩座石碑，兩石碑正面為“公生明，廉生威”；背面為“爾俸爾祿，民脂民膏，下民易虐，上天難欺。”
這座木牌坊被稱為“戒石亭”,其作用是將官德名言銘刻於石碑，立於甬道之上，讓官員們日日觀摩，時時警醒。由此而告誡官吏，官德百種，公廉第一。
“戒石亭”牌坊上書“天下為公”，兩側的兩座石碑分別刻著“公生明”“廉生威”
在中國的古代，人們為什麼把公廉看的如此重要？公廉何以成為中國古代官員重要的道德標準呢？
實際上早在春秋時期，孔子創立儒家思想時，就強調“以政為德”，主張從政者應當以道德為基礎，“修身、齊家、治國、平天下”，這不僅是古代中國人為人的信條，同時也是那個時代為官者應當具備的人生價值取向。在中國古代社會，官德修養的好壞不僅關係到社情民風的好壞，更關係著國家政權的興衰存亡。
就像“戒石亭”牌坊正面提額上的“天下為公”，是告訴官員們“天下是天下人之天下”，不僅關乎“公眾”，更關乎“公正”。
歷朝歷代的思想家和詩人們從不同角度闡述為官之德的內涵時，都不約而同的把“公正無私”之德放在了首位。比如《尚書》中有言：“以公滅私，民其允懷”；“無偏無黨，王道蕩蕩”。這裡的意思是如果執政者持公心滅私慾，以公心除私利，百姓們才能心悅誠服，信賴歸順；執政者處事公正，沒有偏向，國家的治理就會井然有序，國家的政令就能暢通無阻，整個國家就能興旺發達。在《淮南子》中則說：“公正無私，一言而萬民齊。”這裡是說執政者如果能夠做到公正無私，哪怕只是說一句話，百姓們也會一致贊成，一起支持，團結一致。宋代詩人陳師道則有詩云：“百年富貴今誰見，一代功名託至公。”意思是說歷史上那些有錢有勢有地位的人，今天還有誰記得他們呢？一個時代的功勳和美名，只會給予那些一心為公的人。就連在傳統戲曲中，人們也在用“鐵面無私”的包拯來闡釋“公”的內涵。
在“戒石亭”牌坊的背面寫著“清慎勤”三個大字，這也是為官之德。這三個字最早是司馬昭訓誡長吏之言：“為官長者，當清，當慎，當勤，修此三者，何患不治乎？”用今天的話來詮釋就是：身為官長，當“清”，就是為官要公正嚴明，清廉如水；當“慎”，就是處事要兢兢業業，謹言慎行；當“勤”，就是為政要忠於職守，勤奮務實。
那麼，清、慎、勤，這三者中哪個更重要一些呢？這個問題司馬昭與他的部屬們也討論過。他的部屬中，有的說，“清固為本”；有的說，“慎乃為大”；有的說“勤者為先”。各種不同的意見出自不同的角度，都有其內在的道理。但實際上這三者是並列的關係，三者都很重要，而且三者相互之間還有其內在的聯繫，甚至可以相互轉化。不“清”者，就不“慎”不“勤”；不“慎”者，也難“清”難“勤”；不“勤”者，同樣會導致不“清”不“慎”。“清、慎、勤”三者相互關聯、缺一不可，然而若能“修此三者”，則“何患不治乎”！
於是到了明清時期，“清、慎、勤”三字作為皇帝勸誡官員的箴言，在皇帝的親自倡導之下，被置於署衙之內，戒石亭提額之上。以此來告誡官員們要做到清正廉潔、謹慎處事、勤於政務，只有這樣才能為官一任，造福一方。
在戒石亭兩側石碑的正面，東側書“公生明”，西側為“廉生威”，這六個字被無數人引用，被無數官員列為座右銘，但很少有人瞭解這六字箴言實際上是到了明代才出現的。在更早的時期戒石碑正面只有“公生明”三個字。
明代霍州學正曹端名言：“公生明，廉生威”
在明代以前並沒有“戒石亭”，只有一面“戒石碑”，石碑正面只有“公生明”三字箴言，而碑體立於甬道的正中，讓來往的官吏百姓們警醒，後來之所以改為“戒石亭”一方面是為了出入方便，另一方面則是因為自明代起三字箴言變作了六字箴言。
這六字箴言的嬗變與三個人關係極深。一個是戰國時期儒家“三聖”之一的荀子，一個是明代以清廉剛正著稱的名臣年富，還有一個就是明代初年的霍州學正曹端。
早在戰國時期，在距離今天的霍州署衙不足百里的安澤縣，出了一位儒家的“後聖”——荀子。這位大思想家對於“公正”有獨到的見解。他在其作品《荀子·不苟》中有這樣的闡述：“公生明，偏生暗。”這裡的意思是公平公正能使人明曉事理，偏聽偏信會讓人愚昧糊塗。在他的論述中認為，公正使人明智，偏私導致昏聵。明白事理者，就能明察秋毫，處事公平合理，而偏私者則恰恰相反。這句話揭示了“公”與“偏”，“明”與“暗”的辯證關係，對於官德修養有很強的指導意義，被引申為“公正就政治清明，偏私則政治黑暗”，因此對後世影響極大。在“公生明廉生威”六字官德箴言出現之前，荀子的“公生明”也就成了官衙中戒石碑正面的題詞，而這三字也就是六字箴言的源起。
時間到了千年以後的明朝初年，霍州署衙出了一位名人，不是知州大人，而是當地的學正——曹端。這位出身河南澠池的學正大人，雖然步入官場，但卻並不熱衷於仕途，直到去世都只是九品學正。他一生潛心研究理學併兼任了當地霍山書院的山長，醉心於理學研究工作和教育事業。
在理學方面，他的成就極大，對明代後來的理學發展有很大影響，其學以躬行實踐為務，對理學重要命題多有修正、發揮。明代學者陳建所著《通紀》曰：“本朝武功首推劉誠意（即劉伯溫），理學肇自曹靜修（曹端）。”而《明史·曹端傳》中更是稱他為“明初理學之冠。”可見其成就之大、評價之高。
在教育方面，曹端自永樂十年（公元1412年）任職霍山書院山長起，為國家培養了大批人才。其中最出名的有明永樂十二年（公元1414年）甲午鄉試，學子郭晟、任宣、郭睿李真、成禮、梁弼、楊清、李本等八人同時中舉，人稱“八鰲”；明永樂十五年（公元1417年）丁酉鄉試，學子薛熙、李敘、梁惠、田甫、劉勝等五人，同時金榜題名，人稱“五桂”；明永樂二十一年（公元1423年），高彧、張俊、張倫、衛儼等癸卯科同時中舉，人稱“四俊”……
相對於霍州這個小地方，如此多的學子同時中舉，毫無疑問是個令人瞠目結舌的成就。這些學生們後來的官職大都比曹端這個山長大得多，但是學生們對這位山長非常恭順，就連曹端回河南老家丁憂時，學生們也有追隨著山長，去廬墓前聽講學的。
不過真正讓曹端名揚海內的，是曹端教導學生的一段話。在永樂十二年時，曹端的學生，“八鰲”之一的郭晟科舉高中，在他赴西安上任的途中路過霍州，前去看望老師，並向曹端請教為官之道，先生答曰：“其公廉乎？吏不畏吾嚴而畏吾廉，民不服吾能而服吾公；公則民不敢慢，廉則吏不敢欺！”這段話傳揚出去以後，被無數官員奉為圭臬，同時也被無數名臣廉吏無數次的引用，即使到了今天，仍有深遠的現實意義。
不過可惜的是這段話稍稍有些長，不論是戒石碑還是戒石亭都很少把這段話刻於石碑之上，而這段話的總結，還要等上幾十年才會出現。
在景泰二年時（公元1451年），年富臨危受命，出任大同巡撫，管理軍政事務。在年富上任一年多前發生了震驚天下的“土木堡之變”，國家損失慘重，大同作為明代邊疆也是烽煙四起，屢經喪亂，民生凋敝。年富到任後，一心一意撫慰百姓，上奏皇帝免除了秋賦，停止了百姓們從太原向大同轉運糧草的徭役。為了保證邊城百姓的安全，修建了大同關小城（今北關），並派兵駐守，他是大同關城建設的創始者。
在安撫百姓、築城護疆的同時，年富也不斷地上奏參劾貪官，武清侯石亨、武安侯鄭宏、武進伯朱瑛因侵吞國家錢財被參劾，英國公張懋、參將石彪因欺辱軍士、百姓被參劾，山西參政林厚甚至因為年富的參劾而丟官罷職。因為年富的鐵腕政策，貪官們在大同都收斂行跡，不敢再魚肉百姓。
年富為人剛烈正直，為官清廉，秉性清淨，遇事敢作敢為，深得百姓們愛戴。但他的行事風格也讓貪官們更加怨恨他，為他日後的仕途生涯埋下了隱患。
天順元年（公元1457年），明英宗復位，民族英雄于謙被殺，年富作為于謙任職河南巡撫時一手提拔的官員，被罷免了官職。石亨等人則因為擁立明英宗復位而升遷了官職。貪官們深恨年富，羅織罪名把他投入了詔獄，並想置他於死地。但是經過調查，根本沒有找到任何年富有罪的證據。明英宗懷疑石亨等人是在誣告，於是徵詢大臣李賢的看法，李賢大讚年富，稱其清廉如水，能夠興利除弊。明英宗明白了，此事只是石亨等人對年富的報復而已，於是就把年富放出了監獄。從此，那些地方豪強都收斂了行跡，百姓們則歡呼雀躍。也許是有感於之前的一番牢獄之災，也許是他為官生涯的感嘆，他對曹端的那段話又進行了增減總結：“吏不畏吾嚴，而畏吾廉，民不服吾能，而服吾公。公則吏不敢慢，廉則民不敢欺，公生明，廉生威。”
“公生明，廉生威”的六字官德箴言，經過思想家荀子提出原型，教育家曹端加以引申，直到廉吏年富的總結與身體力行，經過上千年的演化與提煉。這句官德箴言作為統治者規誡官吏清廉為政的標尺，成為了官德中最重要的內容之一。
看著這些意蘊深厚的官德名言，我若有所悟。繼續向前就來到了元代大堂，這座大堂建於元大德八年（公元1304年），是整個霍州署衙建築時間最早的建築。
站在月臺上可以看到整個大堂面闊五間，進深亦五間，前面是北方門斗式的抱廈，後面才是大堂的正殿。大堂的屋頂為歇山頂，與捲棚相連接，造型高大雄偉，古樸典雅，結構也頗為精巧。
入內細瞧，就會發現大堂內部採用的是六椽減柱法營造法，大額梁，內外均是四椽柱，大額明間跨度極長，讓大堂內的空間顯得寬大明亮。但是在四柱之上，卻以極小的闌額相聯，其上都託著一整根極大的普柏枋，將中國建築傳統的構材權衡完全顛倒了。更為奇葩的是大堂抱廈上的斗拱隨意擱置、亂放，讓人完全摸不著頭腦。就像林徽因、梁思成在《晉汾古建築預查紀略》中說的：“在霍縣縣政府的大堂的結構上，我們得見到滑稽絕倫的建築獨例……最荒謬的是這大普柏枋之上，承託斗拱七朵，朵與朵間都是等距離，而沒有一朵是放在任何柱頭之上，作者竟將斗拱在結構上之原義意，完全忘卻，隨便位置。”讓人哭笑不得。
但就是如此“亂來”的建築，卻從大德八年建成後，歷經無數地震，始終屹立不倒，至今已有700餘年的歷史了，讓人不得不感嘆古代建築師的聰明才智，也許他們當年是故意的嗎？誰知道呢！
在大堂的前額牌匾上，是明代霍州知州褚相所題的“親民堂”三字。在這樣一個大殿核心位置，亮出“親民堂”的牌子，既表明了作者要做一個親民為民好官的心跡，同時也是告誡自己和後來的為官者心中要時時裝著百姓，不可忘記。
明代霍州知州褚在大堂的前額牌匾上題寫“親民堂”三字
在大堂內正中書是“正大光明”，左側牌匾有“克己奉公”，右側牌匾為“執法如山”，這些都是為官為政的根本要求，即為政要光明正大，嚴於律己，秉公辦事，公正執法，盡職盡責。除此之外在抱廈的明柱上還有一副楹聯：“莫謂民可欺，一二事偶不經心，其怨其諮，議騰眾口；漫說官易做，千萬戶於茲託命，以教以養，責在藐躬。”這告誡官員們為政需謹慎認真的楹聯，放在如此醒目的地方，足見古代對官員官德的重視。
在大堂的東耳房中除了幾尊蠟像，更有意思的是清代御史魏象樞的對聯：“欺人如欺天毋自欺也；負民即負國豈可負之。”這拳拳報國愛民之心與戒石碑背面的“爾俸爾祿，民脂民膏，下民易虐，上天難欺。”結合起來，就能清晰的看到古代清廉官員們“天人合一”的政治理念和愛民自警的民本思想。
在大堂東西兩側的迴廊式六科房中同樣有不少楹聯，比如吏科門前的楹聯是“選官擢吏賢以舉；考政核績廉以衡。”而在二堂有楹聯：“為政應公廉，勿爾一私，鑄成冤案；做官循律度，看吾百姓，都是良民。”在靜怡軒的楹聯為：“為政不在多言，須息息從省身克己而出；當官務持大體，思事事皆民生國計所關。”在廉政文化館中官德楹聯就更多了，比如“公正生根撐國廈，清廉執政做良才。”“執法唯平一方化治，愛民若子萬戶笙歌。”“法合理與情，倘能三字兼收，庶無冤獄；清須勤且慎，莫謂一錢不要，便是好官。”……
這些各式各樣的楹聯從不同側面、不同角度所體現的無不是一個主題——官德。體現為官者應當具備的責任擔當、實事求是、勤政嚴謹、秉持廉潔、公正無私、愛民如子等等各方面的官德修養。
視野擴展到整個霍州署衙，從剛進入的“古霍名都”牌坊起，到最深處的廉政文化館止。署衙中各種碑刻、牌匾、楹聯乃至文字資料，器物擺放都可以看到官德文化與霍州署衙的滲透融合。
甚至不僅僅是“物”，人也一樣。自元代重建署衙大堂後，霍州先後有200多位州、縣官員任職。而在這譜系清楚的200多位州縣官中大部分都是清官，甚至還出現了李春、程榮、褚相、文壽華、鄒均、黃復生、陳鈞、祖允昭、李紹祖等為數不少的被史冊記載的著名清官。這些為官者們以德範施政，樹廉潔品行，沒有辱沒這座以官德文化著稱的霍州署衙，也無愧於自己的內心。
霍州署衙之所以能夠和北京故宮、保定直隸總督府、河南內鄉縣衙並列，不僅僅是因為這裡是“古代官衙建築的經典之作”，更重要的是因為霍州署衙是中國幾千年來官德文化的厚重載體，其文化意義早已超越了時間和空間，直到今天依舊熠熠生輝。
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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