Wu culture is the abbreviation of Wu regional culture, which generally refers to all the achievements of material civilization and spiritual civilization created by Wu since ancient times. Based on the pre-Wu culture and Wu culture, Wu culture developed and grew in the Warring States, Qin and Han Dynasties, Wei, Jin, Southern and Northern Dynasties, and reached its peak in Sui, Tang, Song, Yuan and Ming Dynasties. In Qing Dynasty and modern times, with the decline of feudal society and the development of capitalism in China, Wu culture began to transform from traditional culture to modern culture.

The Historical Achievements of Wu Culture

Suzhou, located in the Yangtze River Delta, is the historical center of Wu culture. In this unique land, our ancestors used their diligence and wisdom to create admirable and world-renowned cultural achievements. From the material aspect, there are Suzhou ancient city called "wonderful workmanship" by Montesquieu, the French enlightenment master, and the water town features formed on this basis, including the famous patriotic poet Angkor, the classical gardens listed in the world cultural heritage, beautiful silk, Suzhou embroidery, one of the four famous embroideries in China, and the quaint and dignified Xiangshan Gang buildings. From a cultural point of view, there are Kunqu Opera, the father of hundreds of operas, Suzhou Pingtan, which is called the most beautiful voice in China, Wu Pai, a famous artist, and Taohuawu woodcut New Year pictures, which are called "South Peach Blossom and North Willow" in history. These dazzling cultural achievements are not only Suzhou's historic and representative contribution to the development of Wu culture, but also Suzhou's unique and outstanding contribution to China culture.

The latest achievements in the study of Wu culture

In the long-term historical tempering, Wu culture has condensed a spirit of dedication to Chinese culture. This is a creative spirit to pursue social development and realize human development, a pioneering spirit to face challenges and opportunities, and an open spirit that can neither melt the subject nor be good at accepting foreign cultures in the changes of the times. Today, in the process of building a modern Suzhou, we should carry forward the excellent tradition of Wu culture, absorb the essence of Wu culture and strengthen the research of Wu culture, so as to provide great impetus and good service for Suzhou's modernization.

In recent years, Suzhou Municipal Bureau of Culture and Broadcasting has made great efforts to tap traditional cultural resources, promote the study of Wu culture to keep pace with the times, and give play to the role of Wu culture in Suzhou's first basic modernization, and made some useful attempts, which have attracted the attention of all walks of life. At the beginning of 2000, the Propaganda Department of the Municipal Party Committee, the Municipal Bureau of Culture and Broadcasting and other units jointly solicited research topics on Wu culture from the public, which received positive responses from all walks of life. After more than two years of careful preparation, Suzhou "Wu Culture and Modernization Seminar" was held as scheduled from August 6 to 8, 2002. More than 65,438+000 experts, scholars and professors from Tsinghua University, Fudan University, Suzhou University and the municipal government attended the seminar. Through the research of nearly forty topics, the understanding of Wu culture is integrated into the background of economic globalization and high-tech development, and the characteristics of Wu culture are grasped from historical, comparative and modern angles. From the perspective of world cultural heritage, this paper analyzes the essence of Wu culture from many aspects-the protection of Suzhou ancient city; Put forward some ideas on the development of Wu culture resources from the perspective of industrial development; From the perspective of people's spiritual cultivation and social context, we can understand the spiritual value of Wu culture in many ways, so as to give full play to the role of Wu culture in Suzhou's first basic modernization. This is an important theoretical preparation for Suzhou to strive to build its cultural strategic advantage in the process of facing the world, the future and modernization.

In recent years, the cultural department has further strengthened the study of Wu culture and specially organized the compilation and publication of a number of cultural series and monographs. Among them, there are a number of books devoted to the study of Wu culture, such as Records of Su Ju, Suzhou Folk Instrumental Music Integration, Suzhou Culture Series (the first and second series), Gusu Ci, Suzhou burlesque Exquisite Plays, burlesque Materials, Suzhou Culture Towards the New Century and so on. Among them, The Chronicle of Su Ju won the first prize of outstanding achievements in the fifth philosophy and social sciences in Suzhou, the second prize of outstanding achievements in the sixth philosophy and social sciences in Jiangsu, the "Five Ones" project prize in Suzhou culture series and the "Five Ones" project prize in Suzhou national instrumental music integration. In July 2002, the book Wu Culture and Modernization Forum, inscribed by the world famous master I.M. Pei and prefaced by the famous writer Lu Zuoxu, was published by Jiangsu Ancient Books Publishing House. The 800,000-word book, in 16 format, brings together 39 latest achievements in the study of Wu culture in the process of modernization. The publication of this book marks that the study of Wu culture in Suzhou has reached a new level.

Characteristics of Wu culture and its origin

The connotation of culture, in layman's terms, is thought, viewpoint, speech and practice. The thoughts, viewpoints, statements and practices of a country, a nation and a region on social affairs and various things in production and life can all be called culture, which contains civilization and wisdom and has characteristics and commonness. Such as political culture, military culture, food culture, wine culture, Inca culture, Central Plains culture, Chu culture, Wu culture and so on. These so-called cultures are people's thoughts, viewpoints, statements and practices about certain specific objects, or the thoughts, viewpoints, statements and practices about things that people in some areas are used to holding, which are bound to shine with the brilliance of human civilization and are the common embodiment of spiritual civilization and material civilization of certain groups.

Studying a culture, its phenomenon and essence can be studied from the subject of culture-people as creatures. From the biological point of view, the temperament and genes left in the blood of species are a factor that cannot be ignored. Genes determine hormones, hormones determine temperament, and personality determines fate. Fate, that is, history, is the carrier and hotbed of culture. Investigating a culture undoubtedly involves its history, just as investigating a thing from a scientific point of view undoubtedly involves the movement process of a thing, and even always takes the movement process of a thing as the center of investigation. At the same time, historical facts are an aspect of investigating human culture, and historical materials (including legends) are also an aspect. Because historical facts and historical materials (including legends)-that is, people's recording and dissemination of the movement process of things (especially social things here) can profoundly affect people's thoughts, opinions, statements and practices on certain things. The deposition of these ideas, viewpoints, statements and practices can become a unique cultural phenomenon.

Now, we can talk about Wu culture.

First, the influence of Wu clan deeds on the formation of Wu culture.

The first is to investigate Wu's historical facts and materials (including legends). Judging from historical materials and legends, Wu and Taibo are inseparable. Before Taber, the scene of Wu should be like this. The people or tribes of Wu are scattered in the land of fish and rice, and the voices of chickens and dogs are endless. Occasionally, there are small conflicts and marriages, and even tribal alliances. After Taber came to Wudi, due to the exotic color of the advanced civilization that followed, people in this area gathered together and grew bigger and bigger, becoming a large group centered on one center-Wu State. Then, Taibo's personal history-personal resume-has formed and influenced the thoughts, opinions, speeches and practices of the people of Wu, especially their blood descendants, and it cannot be underestimated. In other words, the formation and influence of Jian Wu culture and Wu culture cannot be underestimated.

So, what are the historical materials and legends attached to Taber, or what are the characteristics of the historical materials and legends attached to Taber? This inevitably involves Taibo's ancestors (Taibo is so promising, there must be a so-called Guangzong Yaozu-his ancestors have been investigated): Jiang Yuan, who was conceived by a miracle, Hou Ji, who was abandoned first and then performed well, and Gong Liu. This historical material was brought to Wu with Taber, which had an impact on the culture of Wu (that is, it had an impact on the thoughts, opinions, speeches and practices of the people of Wu, including Taber's blood relatives, that is, it had an impact on the way these people treated people and became their cultural characteristics).

Now we can list these historical materials and legendary features one by one.

First of all, Jiang Yuan performed a miracle, which is characterized by worship and imitation-a young girl followed the footsteps of God (the so-called giant feet that can lead to pregnancy). Although the essence of this historical data is self-evident, it is not surprising that a teenage girl became pregnant in the social state of knowing her mother but not her father in ancient times, once this legend is formed and handed down, it will have an impact on the culture (that is, thoughts, opinions, statements and practices) of future generations, especially those ancient people who did not attach importance to scientific thinking. The characteristics of scientific thinking are argumentation and questioning. Ancient people may not pay much attention to demonstration and questioning. Young people only listen to their elders, and people with low status only listen to people with high status. They don't need to demonstrate or question. Because of this, in this atmosphere, the creativity of the ancients is difficult and slow. How difficult is it to have an innovation? An innovation needs too many generations of teenagers. This can be seen from the influence of Jews on Jewish culture and temperament because of the legend that "Israel is God's chosen nation". In short, deep admiration and positive imitation are the first characteristics of this legend.

The second feature is "abandonment". A baby, the ancestor of that great dynasty, was abandoned shortly after birth. This incident, as well as what appeared after being abandoned, has a great influence on future generations (including cultural influence, of course). A child, a person, has been abandoned, lost the guarantee of life, still does not cry or make trouble, is not surprised or afraid, feels at ease, just breathes freely, waiting to face death and be taken care of by creatures. This attitude towards bad luck has a great influence on later generations, including Gong Liu and Taibo.

The above two things seem to be unity of opposites. The former is Jiang Yuan's pursuit of advanced things (the giant's foot shows that Jiang Yuan is not at the same level as the giant in ability), and the latter is "abandoned" (the child was later named "abandoned", that is, Hou Ji, the official or god in charge of farming) abandoned by adults (his mother) and advanced things (children), one pursuing, one abandoning, one imitating the Big Mac, and one being abandoned by the basic life track. This strong opposition is now unified in one thing, which should shock the spiritual and ideological influence of future generations. This kind of shock will be imprinted in the hearts of future generations to guide their behavior.

The cultural elements of this series of events are: performing miracles-making great achievements; Abandoned and peaceful-in a bad situation and calm. We'll talk about it later. Hou Ji's N-generation Sun Bu fled to Rongdi, Gong stayed in Rongdi's prosperity, and Hou Ji's n+m-generation Sun Taibo fled to Wu. These genes and cultures were brought to the hometown of ancient Wu by Taibo, which influenced the people of ancient Wu and became the source of Wu culture. (In fact, Houji's N-generation grandson and Taber's M-generation ancestor, Bu30 and Gong Liu, abandoned the advanced environment, left the civilized land and entered the wild land. For Taber, Bu Hegong's behavior can be said to be the object of direct imitation, which directly influenced Taber's thoughts, opinions, speeches and practices in Wu. In particular, Gong Liu's later great achievements had a more direct impact on Taber)

In fact, historical facts also confirm this situation: Taber's nephew and grandnephew-Ji Dan, Zhou Wenwang, Ji Fa and Zhou Wuwang-are precisely such a relationship of unity of opposites. Zhou Wenwang is like an abandoned child. When he was thrown into Zhou Wang's cage, he was like a child abandoned in Yuan Ye, and I was a fish. In the face of irresistible enemies, he can't get rid of bad luck. What Zhou Wenwang holds is exactly what his ancestors "abandoned their children" (that is, Hou Ji) showed when they abandoned their children. He is at ease, taking care of his breath, waiting for the face of death and accepting the aura of heaven and earth. Legend has it that Zhou Wenwang also wrote the Book of Changes in prison. He did his own thing wholeheartedly, completely ignoring the harsh environment. Zhou Wenwang's attitude towards things is related to the legend of "abandoning one's son" and the Hou Ji gene in his blood. In fact, Hou Ji, as the god of farming in China, is like a farmer, who can do nothing but concentrate on planting crops. In ancient times, the growth of crops depended on the weather and people at that time. Can you complain? Since Hou Ji was abandoned in vilen as a baby, can he bear a grudge against his mother? Zhou Wenwang's son, Zhou Wuwang, showed what Jiang Yuan had done-creating miracles, following the giant's footsteps and imitating the giant's behavior. According to Buddhism, it was what the holy king did-revolution and creation of a new world-that led his Zhou tribe to conquer the Shang tribe in an avalanche and began the 800-year rule of the Zhou Dynasty.

These earliest deeds have become the deepest cultural imprint, engraved in the blood and culture of Wu people. In fact, Gong Liu Tourong and Taibo Ben Wu did not create or achieve anything, but they all survived safely in the wild and barren environment forced by fate from civilization and wealth, and they all survived in the form of "an organization-group". This kind of survival ability and state can't help but be related to the exemplary role given to them by babies named "abandoned"-although abandoned, although you live calmly, survival is victory, there is hope, you have the opportunity to return to civilization and prosperity, you have the opportunity to achieve great achievements, and you can become a model and achievement of creation.

These historical facts and legends of Taber's grandnephew (the children and grandchildren of Taber's third brother Ji Li) also have a great influence on the descendants of another group of Taber's grandnephew (the children and grandchildren of Taber's second brother Zhong Yong).

Gongziguang (He Lv, King of Wu) faces the aggressive and huge Chu State, and Fu Cha, the newly enthroned King of Wu, faces the rising Yue State. For these adversities, they showed the same attitude as Zhou Wenwang-take care of themselves and wait for the weather. Once the situation turned for the better, they showed that, like Zhou Wuwang treated the huge Shang Dynasty, they completed a great step to reverse Gankun (capturing Du Ying and Huiji) by puncturing-just like their ancestor Jiang Yuan-doing miracles-like giant's feet-like God's help-and in people's eyes, they finished illuminating a few. The difference is that the career of Taber's grandnephew's descendants, like a meteor, is colorful, rapidly disappearing and so ordinary. In one low-level fatal mistake after another, a kingdom similar to a tribal alliance collapsed before it grew into a complete country (without a complete political, economic and social system).

The real vitality of martial arts begins with the dream of longevity, and Shou Meng's behavioral characteristics are like the legendary Jiang Yuan. Jiangyuan admires a huge footprint, while Shou Meng admires and longs for advanced civilization-the "ceremony" of the advanced Central Plains that Shou Meng admires and practices is obvious to all. His admiration even reached the point of obsession and paranoia-he insisted that Ji Zha, as a gentleman, should be the king of a country, so that he could lead the country to the civilization he admired-"the state of propriety and music", and even thought that it was not enough for Ji Zha to take charge of the state machine as a national teacher or a national phase, and he had to lead the country as a king just after his own heart (in fact, before Shou Meng, something had happened in Song State: my brother was unwilling to do it. Perhaps Shou Meng made his decision by imitating the historical event that his father chose calendar as the monarch, which can be said to be the first and fatal low-level mistake made by the Wu royal family in the process of learning from advanced civilization. On the one hand, the strong twist of the melon is not sweet, Ji Zha is unwilling to accept the career of the king, forcing him to accept it, the effect will not be ideal, on the other hand. Perhaps, if Wu's road continues in the direction of keeping Mongolia, Wu may become a weak country famous for its etiquette and honesty, and eventually it will be quietly swallowed up by history.

Ji Zha seems to be a neat freak. He may be worried about dirty politics. He hates playing the role of a cleaner of dirty politics. In fact, the State of Wu, where he lived in Shoumeng, was not polluted by politics. His three brothers are frank and straightforward, and there is no flaw in the issue of successors. Only in the Spring and Autumn Period at that time, various vassal states, large and small, were constantly filled with nasty incidents, and vicious incidents occurred one after another, which spread from the Central Plains to the ears of the nobles of Wu who were trying to learn advanced civilization, making them chilling and helpless. The idea of leaving civilization and wealth came into being, and he practiced the idea of leaving civilization and wealth after the bloody incident of the royal family killing each other. However, after all, the power of civilization is irresistible. This should not be avoided. This is the power of God.

Here, the cultural imprint of these historical events is "ceremony".

Ceremony is essentially "appearance", a formal thing and a "face" thing. According to Zhou Li, there are 3,000 dignity and 800 etiquette (it can be seen that in Zhou Culture, the importance attached to dignity is several times higher than etiquette). Ceremony is a humble "appearance" and "form". Paying attention to ceremony means paying attention to form and face. This kind of Central Plains culture has been deepened and enlarged in the State of Wu through the harmony of life and Meng, and has become one of the cultural characteristics of the State of Wu, paying more attention to "form" and "face" than the Central Plains culture. , pay more attention to "symbol", pay more attention to symbolic meaning and symbolic meaning-such as hanging a sword, such as the daughter of He Lv, the king of Wu, who committed suicide because she ate a fish with her father, all of which are symbolic. People in the Central Plains laughed at Chu people being crowned by bathing monkeys-monkeys wore hats, so they imitated advanced civilization, but they didn't want to give up their nature and habits. In fact, Wudi people learn etiquette by bathing monkeys-they can turn over a new leaf and change their customs in order to learn civilization, even if they abandon their practical opinions in name and behavior. Just like the Monkey King in Journey to the West learning etiquette and magic. However, the idiom "in full swing" produced in "Fucha Hegemony" completely shows the state of doing face-saving, and it is entirely by doing something with face. It can be said that the face is done to the extreme. Just like the Nazi propaganda behavior and form, the Nazis took the actions and appearances of the group to the extreme. Up to now, people still appreciate Nazi uniforms and military ceremonies, as well as the handsome scenes of Nazis practicing in street squares. In addition, Song Xianggong's "Teacher of Benevolence and Righteousness" was widely praised at that time, and its influence on backward areas that respected advanced civilization could not be ignored.

Of course, smart also won enough face for Wu. When Ji Zha 15 years old, his father, Wang Shoumeng, died. Wu Wang Shoumeng hoped that young Ji Zha would become king, but immediately saidno. At the age of 30, Ji Zha was sealed in Yanling (now Changzhou, Jiangsu) by his second brother who had just acceded to the throne. At the age of 33 (Confucius was nine years old), Ji Zha visited Lu and observed. After saying "beauty, vastness, swaying, swaying and flourishing", he hung up. At the age of 50, Ji Zha was sealed by his nephew Wu Wangliao (the son of Yu Mei, the third brother of Ji Zha) in Zhoulai (now Fengtai County, Huainan, Anhui Province, in the middle of Huaihe River, on the southern edge of Huaibei Plain, the ancient battlefield of "Battle of Feishui" where "Bagong Mountain is full of vegetation and soldiers" in history). At the age of 62, his nephew was assassinated by another nephew, Gongziguang. Ji Zha left the State of Wu and lived in seclusion after making a speech of "mourning for his death and making an insurrection". It is said that he lives in seclusion in Jiuli Village, Danyang, Zhenjiang, Jiangsu Province. Ji Zha died at the age of 93 two years before the Vietnamese army occupied Gusu for the second time. He witnessed the life and death of several generations of kings of Wu, the assassination of father and son, Wu Zixu's wish, He Lv's destruction of Chu, Fu Cha's counter-offensive, Gou Jian's release, Yiling's bloody battle, Mianchi's hegemony, and even the conspiracy of the King of Yue. None of this can move him, nor can he get out of his secluded hut and let him shoulder the burden of the country. As an aristocrat, Ji Zi's deeds had a far-reaching impact on the spirit of the people of Wu at that time. After Ji Zi lived in seclusion, Wu became increasingly prosperous and its territory expanded. At the same time, due to the rapid rise of Wu, it is inevitable that the accumulated grievances are too deep, but these accumulated grievances will not fall on the wise men who left the ruling layer of Wu early. The refined and learned style is highly respected by later generations (including Confucius), especially by the ruling class, so later generations of Wu often take Ji Zi as their ancestor.

Ji Zha's three brothers all died lightly (risking their lives to achieve others), and these kings' attitudes towards life and death also influenced the spirit of Wu's passionate people. For example, Wu Zixu met Wu by the river, and some people in Wu became models of assassins, which further influenced the early people of Wu and made many people in Wu become fighters who dared to die. The formation of these people's mental state can be said to be related to three consecutive Wu States. This can also explain the invasion of Chu's capital city by 30,000 elite soldiers of Wu. In this war, soldiers' bravery and daring to die played no less important role in the victory of the war than in strategy and tactics. In this war, Sun Wu's application of his art of war is one aspect, but in Sun Wu's art of war, there are few ways to motivate morale. A war with low morale cannot be sustained by an art of war. As General Patton said, he spent 80% of his energy on boosting morale, but not much on planning and cheating. The history of world wars also illustrates this point. In the middle and later stages of the war, it is important to fight for national strength and strength, including the combat effectiveness and morale of the troops, not what is kit kat. At the beginning of the war, the kit kat scheme was used. Once the kit kat scheme was used, everyone knew that there was no advantage.

In fact, this chivalrous spirit of sacrificing one's life for righteousness still influenced Wu until the Han Dynasty. Five thousand Wu Chu swordsmen led by general Li Ling of the Han Dynasty met with tens of thousands of Xiongnu fighters in the desert, and fought hard for several days, but they still maintained their tenacious fighting will. Until commander Li Ling gave up the adventure, this army of Wu Chu swordsmen was disintegrated.

According to historical records, Wu accepted sinners from all over the world, which is of course the reason why the king of Wu longed for talents. In fact, these so-called sinners are nothing more than losers in officialdom, some are geniuses who are ahead of the times, and of course some are backward elements who can't keep up with the times. Wu Wang uses foreign talents, just like the current enterprises, and often hires airborne CEOs with high salaries to improve the situation of enterprises. This also shows the lack of local talents and the lack of soil and environment for cultivating talents in this place. In other words, this place is backward in civilization-without stable political, economic and social systems and environment, a turbulent or lifeless society cannot produce excellent class groups. Therefore, even with brilliant achievements, this region is still very fragile and easy to collapse. However, this historical fact also had a positive impact on the tolerant spirit of Wu people. The spirit of learning and accepting advanced civilization from Shoumeng continued to Fu Cha, the last king of Wu. Whether this tolerance brings happiness or misfortune, this spirit has become a cultural feature of Wu. Of course, this habit of acceptance is far from what Lu Xun said. Although talents are hard to find, they are hard to meet, but there is an inexhaustible spirit, and it is not good to have an inexhaustible mentality.

In addition, the idiom "mantis catches cicada, yellowbird comes last" in the struggle between Fu Cha, King of Wu, and Gou Jian, King of Yue, also had a far-reaching influence on Wu culture. Makes people in this place cautious. After wuyue's hegemony, the heroic and martial atmosphere in this place gradually disappeared, and the habit of looking forward to the future gradually became strong, that is, the sense of security and the concept of overall situation gradually increased, fewer and fewer people were willing to work hard, and more and more people were willing to obey, which also became a feature of Wu Di's culture.

With the demise of Wu, the weapons manufacturing technology in the Spring and Autumn Period also disappeared. The reason may be that raw materials are exhausted, the prospecting technology is backward, and no new mining area can be found. It may also be that the craftsmen fled. Because of the rich salary of the King of Wu, the original craftsmen had enough wealth to maintain their lives after the demise of the State of Wu, and they did not have to accept the recruitment of the King of Yue, or they were ashamed to accept the recruitment of the King of Yue, and finally their skills were lost. War can promote scientific and technological civilization or destroy it.

In addition, after the Spring and Autumn Period, the exquisite handicrafts of the State of Wu also showed that talented and patient people in this place, seeing their companions like tigers, were unlucky again and again by loyal ministers and refused to go into politics, so they used their talents and strength in handicrafts-a thing that consumes little material but can make great efforts. This is entirely out of my own hobby, and I work hard for art. The king's solicitation is second, and the princes and nobles don't know it. Therefore, they will not order craftsmen to make certain handicrafts, but let craftsmen freely strive for perfection, get excellent handicrafts, and then be taken away by nobles. This is also a manifestation of the negative impact of war and political conspiracy on political civilization and technological civilization. It can be said that this ethos has always had a far-reaching impact on the people of Wu. The preference for delicious food is also a feature of Wu culture, and it is also the direct influence of local historical events on local culture.

In addition, in the Spring and Autumn Period, except for He Lv, the king of Wu, who captured the capital of Chu, and Fu Cha, the king of Wu, who captured the capital of Yue, who survived, few vassal capitals were captured and survived. As the capital of the State of Wu, which captured two countries, Gusu, the capital designed by Wu Zixu, a Chu native, was captured three times (the first time was that He Lv, the king of Wu, invaded the capital of the State of Chu, the second time was that Fu Cha, the king of Wu, competed with Jin in Mianchi, and the third time was that the State of Wu perished). It seems that Gusu is not a good place as the national capital, just as people say, Nanjing is not the national capital. This kind of frequent twists and turns has also had a far-reaching impact on the formation of people's culture in this place-foolish loyalty will not be the fetter of their free spirit.

According to historical records, it actually took only ten years for Gou Jian, the King of Yue, to break Wudu for the second time. During this period, it was said that Fu Cha was open-minded and fell into the trap of a villain. However, after that, the situation became clear, and Gou Jian, the king of Yue, had no plot to use. All he could do was to be open-minded. Then I gave it to Focha for nine years. Focha is no longer as inspirational and energetic as he was when he avenged his father. He can only blame himself, but can't blame Gou Jian at all. In these nine years, his struggle with Gou Jian was a positive power struggle. Focha has only himself to blame for his lack of motivation and morale. He was either addicted to the name of overlord, or disheartened by the struggle for power and profit, or it was difficult to cultivate a stable national force because of the backward social and political system of Wu State, or he was appointed as a courtier. Real talents are not recommended for appointment, but rejected. The talents of the kingdom of Wu and the king of Wu were isolated by courtiers. Wu's politics has lost its ability to metabolize, but it is useless to rely solely on Fuxi's strength. In short, it is a sign of national subjugation.

Second, the influence of the surrounding areas of Emperor Wu on the culture of Emperor Wu.

When it comes to the influence of the surrounding areas of Wu on Wu civilization, the first one is of course the influence of the Central Plains civilization on Wu civilization at that time. This influence includes two aspects: on the one hand, the articles on etiquette and various academic viewpoints, on the other hand, the fact that countries strive for hegemony.

Fifty-eight years before King Shoumeng of Wu ascended the throne, Jiang, the first overlord in the Spring and Autumn Period (hereinafter referred to as Huan Gong, who raised 100,000 troops but could not help the world), starved to death in the palace after being the overlord for 43 years. In the sixth year after Jiang's death, Zpu, who barely entered the hegemony, led the division of benevolence and righteousness in battle with Chu. In the second year after Song Xianggong's death, Zhong Er, the son of the State of Jin who was exiled for 19 years, became the second real overlord in the Spring and Autumn Period. Eight years after the death of Jin Wengong Zhong Er, Zhong Er's father-in-law, Qin Mugong, who was barely a "five tyrants in the Spring and Autumn Period", also died. In the seventh year after Qin Mugong's death, Chuxiong Lu succeeded to the throne and became the third overlord in the Spring and Autumn Period. In the twenty-third year of his reign, he died six years before Wang Shoumeng became king.

Eighty-five years after the death of Xiong Lu, the capital of Xiong Lu, the king of Chu, was captured by He Lu, the eldest grandson of Wu Wang Shoumeng (with the clamor of Chu Wu Zixu and the efforts of Sun Wu, a Qi man who claimed to be his grandson, Sun Wu raised 30,000 troops), and He Lu became the overlord. The dream of Wu Wang Shoumeng 80 years ago finally came to He Lu's side. He Lu reigned for 2 1 year. After he proclaimed himself emperor1year, that is1/year after he invaded the capital of Chu, he died in the battle with Gou Jian, the newly acceded king of Yue. Three years later, Gou Jian was captured alive by Fu Cha, the son of He Lv. After another three years, Gou Jian struggled. Suzhou, the capital of Wu, was captured (not Meili, the capital of Meng, but Gusu, the capital of Lu and Fu). After that, Fu Cha and Gou Jian suffered another ten years. Gou Jian captured Gusu for the second time and became the last overlord in the Spring and Autumn Period. After being the overlord for seven years, Gou Jian conspired with his minister Wen Zi for thirteen years, then gave him a sword and committed suicide.