217-11-29

a discussion on the relationship between the ancestral sources of Cao Shi in Pizhou and its branches

1. Cao Shi, which currently lives in Pizhou, is divided into four branches

1. Guomanshan 2. Picheng 3. Bazizhuang 4. Nianzhuang

2. The ancestral sources, history and lineage of each branch

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2. Ancestral origin:

(1) According to the preface of Li Yuqing's Eight Meanings Collection in the 26th year of Daoguang, the public language of Longzhang: "My family was born in Pi, I don't know from which generation, but there are more than 1, tribes ... Those whose branches were before the 5th century know that they are all my veins, but their origin is unknown ...". Six miles southwest of Pizhi, there was a mountain full of Cao Shi who lived around it. I don't know how many lifetimes it has been, and then there were people who moved to the Eight Righteousnesses in the west of the mountain. It shows that Bayiji moved from Manshan, and Cao Shi's ancestral home is somewhere in Pizhou.

(2) According to the genealogical sequence of Sun Hongxuan, the eighth generation of Guangbing Wunian, a branch of Heya, it is recorded that "since the Ming Dynasty, he lived in Piyi and crossed the mountains with his family". It was the Ming Dynasty that moved to Manshan, not the ancestral home.

(3) According to the genealogy of Dalinjia, my ancestor Cao Shu was born in Quwo County, Taiyuan, Shanxi Province, and my ancestor moved eastward with him at the end of the Ming Dynasty.

III. History and lineage:

(1) Crossing Manshan

(1) The three brothers of the Eight Righteousness Collection moved to the Eight Righteousness Collection from Manshan during the Kangxi period in the early Qing Dynasty, which has been passed down to the 16th century for about 34 years.

(2) He Ya Hong Xuan Gong: Daoguang Bingwu Year (1846) was the eighth Sun Pu Ji: The old Pu was accidentally destroyed by fire, so it has been lost for more than 2 years. The first ancestor of Heya dates back to around 1646 and has been handed down from generation to generation for about 37 years.

(3) Cao Shi, the family of Zhao Dun Dalin, has been handed down for about 38 years since he moved from the Manshan Bamboo Forest Society in the late Ming Dynasty.

(2) Pi Cheng

Pi Cheng: Pi Cheng Cao Shi has always used the genealogical data compiled by Cao Fuyuan in Hong Kong in 1992, and it is related to the Mengyin spectrum in Shandong Province. The ancestral home is from Quwohuata, Shanxi Province, and the ancestor is Han Jungong. The eldest son of Han Jungong, Bei Kui, moved to the Donggu Pi Red Clay Temple in Pengcheng at the beginning of the Ming Dynasty, and then separated in Pi Cheng and Shandong. Cao Ergong "Ying" of Caochang in the west of Pi City moved to Pi City during the reign of Kangxi, and it has been about 31 years since then.

(3) Bazizhuang

(1) Bazizhuang Cao Shi: During the Qianlong period, the fifth Sun Tai 'an recorded in the preface: "Only my Cao Shi traced its origin, my ancestors moved to Lincheng from the right of the mountain, and later moved to Xiwan to be born and raised in Sri Lanka, and lived in Sri Lanka. "After Yu Xianzi's Pizhou Bazizhuang, his great-great-grandfather crossed the Biantang to have a family. By the year of Kangxi, my ancestors moved back to the south of Jijia Ferry, and there were Huang Dun living in the east of Zhaizi Ferry, and there were residents of Rongshan, who were scattered in various places. The exchanges were cut off and the old spectrum was lost."

(2) Ancestor's Inscription of Cao Shi in Bazizhuang: My ancestral home in Tengxian County, Shandong Province, I lived in Xiwan and Baishan, and I grew up in clans. I moved to Bazizhuang in Pizhi when I was prosperous.

(3) In the Xinsi year of Guangxu (1881), Sun Ting, the 9th, hired a preface: "I, Cao Shi, have been here for 3 years since Tenglai". Guangxu Xin was born in 1881 AD, and it can be determined that the initial time of coming to Pi was around 158, and it has been handed down for about 436 years.

(4) Nianzhuang

Nianzhuang Cao Shi has no genealogy, which is mainly based on the historical facts of its branches, and each branch does not agree with the ancestral history of Nianzhuang. Fortunately, in April 216, Cao Shi Branch of Suining Gaoji was recorded. In 1786, the preface written by Sun Caoyong, the third generation of Dingzishan in Qianlong Bingwu (1786) said: "My family lived in Suiyi, and originally lived in Weizi, Pixi. In the sixth year of Kangxi, my great-grandfather retired from Dingzhan and lived in seclusion since Nanpu." Cao Yong mentioned in the genealogy diagram that since the Southern Song Dynasty, Pi moved down ... Before the ancestors fled the world, there were inscriptions and genealogies of ancestors in the Wei Zi, which were not in Huangshui in the seventh year of Kangxi and could not be searched. Another branch of Yaowan in 1928, provided by Cao Xugang of Huangdun Lake, records that "the ancestral home was in Hongtong County, Shanxi Province, and moved to Chahe, a place name in Pizhou during the Wanli period of the Ming Dynasty, giving birth to three sons, guarding the warehouse, guarding the whole and keeping the gold, and the ancestor died in Chahe, and the warehouse ancestor stayed behind to offer sacrifices, while the whole ancestor and the golden ancestor moved to the west of luoma lake, Anbatu, Suqian County." Nianzhuang did not dock with Suining Gaoji, but the genealogical sequence made it clear that the ancestor of Dingzishan originated from Pixi Weili. After discussion, analysis and demonstration by Nianzhuang Shupu Committee, Pizhou City in the Qianlong period is now Picheng, located in the Xuzi of Pixi, which is now Nianzhuang Wei, because only Nianzhuang Wei can meet the Cao Shi conditions recorded in the genealogy. According to the score, Nianzhuang Cao Shi should have moved to Pixi Xuzi in the Southern Song Dynasty. Up to now, it has been more than 7 years, and it has been passed down for about 3 generations.

IV. Hall numbers and branches of branches

1. Crossing Manshan:

(1) Eight-meaning Collection: In the 22nd year of the Republic of China, the family of Heya in the 2th year of the Republic of China printed Dunben Hall and Law-abiding Hall respectively.

(2) Branches: According to Heya genealogy, "My family moved to Manshan for nearly 5 years." It has been 85 years since 1931, and it can be calculated that the history of Manshan Cao Shi is about 58 years. It has a wide range of branches, mainly including River Yard, Caolou, Cao Zhuang, Gao Qiao and Fangting. Behind the mountain, it is divided into Zhao Duncheng River, Xunzhuang and Gaozhai; The Zhulin Society was assigned to Zhao Dun Dalin's home; Eight Righteousness Assembled Three Brothers, and at the same time moved to Danzhuang, Suining, Tongshan, Jiawang, Huaiyin and Xiaoxian, Anhui.

2. Picheng: The hall number is Zhenduo Hall. Its ancestral home is the red clay temple in Caohewan, Gupi, and it was moved to Caochang, Ba Road and Hong Kong in the west of Pi City in the Kangxi period of Qing Dynasty.

3. Bazizhuang: At present, "Anyutang" is adopted, and its branches include Biantang, Rongshan, Dacaojia, Gengji and Dahuangshan Wangkele.

4. Nianzhuang: the hall number is "Zhenduo Hall". Its branches include the west bridge head of Chahe River, the pier of Tiefu River and the north of cannon car, and it also branches from Cangshan Xiegou and Suqian Huangdun Lake. The Suining Gaoji genealogy is recorded as the relocation of Cao Shi in Pixi Xuzili.

V. Answers to questions

1. Crossing Manshan

(1) Where did the ancestral home of Crossing Manshan come from?

Uncle Yin Chang, who said that the Eight Meanings Collection came from the Han Dynasty, has insufficient basis. The name of the mountain that passed Manshan was named after the Southern and Northern Dynasties, around 6 AD, when Liang Wang passed Manshan. So far, it has been 14,5 years. It is recorded in the preface of the post-mountain spectrum in the 2 years of the Republic of China that my family moved to Manshan for nearly 5 years. When Cao Shi moved to his ancestral home after crossing Manshan, it should be in the early Ming Dynasty.

(2) What is "three-room sorting"?

It is recorded that in the afternoon of Daoguang Bingwu, Duke Sun Hongxuan, the eighth son of Heyapu, "I know the system in detail, and the three houses are divided into different schools." In the afternoon of Daoguang Bingwu, Sun Buchan, the sixth generation of Eight Episodes, wrote in the preface that "since the beginning of the development of Eight Episodes, the three auxiliary ancestors have formed their own spectrum according to the room order". Passing through the third room of Manshan refers to: River Yard, Mountain Back and Eight Episodes. The new three rooms are three brothers.

(3) Is it true to cross the "Six Spring Ancestors" in Manshan?

not sure! In the twenty-second year of the Republic of China, in 1986 and in 1999, the genealogy of Bazi Edition was based on Liuquanzu. According to the newly discovered literature and history materials, Liuquanzu may exist, but it is by no means the same generation. The reasons are as follows:

First, according to the genealogical preface of Suining Gaoji, "I visited Uncle Wen Liegong, the same ancestor in Manshangou West Second Room, and he was over 8 years old, so he stood up with a cane." At that time, it was the year of Bingwu in Qianlong, that is, in 1786, and Wen Liegong was over 8 years old. In turn, Wen Liegong was born in 17, and his father was Tingrenzu. Assuming that the generation difference was 3 years, Tingrenzu's birth date should be 167. In 1986 and 1999, the fathers of the three auxiliary fathers were listed as Fengquanzu, and Fengquanzu was born in 164. Therefore, it is not established that Feng Quanzu is the father of the three brothers.

Secondly, according to the pedigree calculation of Cao Zhuang's "Changquanzu" in Qianxu Community of Baitang River in Suining, Changquanzu was born in the Kangxi period of Qing Dynasty, which is also inconsistent with the time of "Liuquanzu" in the new spectrum.

Third, Linquanzu was designated as the boss of Liuquanzu in 1986, but according to the inscription of Linquanzu, it was determined to be the old six. Here are three articles, which are enough to prove that Liu Quanzu is not the same generation.

(4) What is the time of the tombstone?

Why are there many tombs on the mountain? The main reason is that at that time, the mountain was the main burial place for tombs, just like today's cemetery. When the old people died, they all went to the old cemetery for centralized burial. Over time, many tombs were formed. Now the earliest tombstones found are Cao Dagong's tablet, which was set up in 1598, Linquan Zufeng Quanzu's tombstone in 1629, and Ge Lao's tablet Cao Bingli in 1622. Although Cao Sangong's tablet is made of the same materials as Linquan's and Fengquan's tablets, Linquan's and Fengquan's tablets had the time to set up a tablet, but Cao Sangong's tablet didn't, indicating that the time of birth and death of Cao Sangong by later generations was too old to know which ancestor and who their descendants were, only knowing that it was an ancestor, and it should be a tablet given to the tree by each house. Moreover, Cao Sangong's tomb is buried at the foot of the mountain, close to Cao Zhaoqing's house and scene, northwest and southeast. The tombs of other ancestors were buried from the second mountain slope. This proves that Cao Sangong, the south gate, is the ancestor who set up monuments earlier than Manshan.

(5) What is the "old spring" spectrum?

Modern people have never seen it, but it was mentioned by Wei Bangqing when he wrote a preface to the Eight Meanings Collection in the sixth year of Guangxu. Here, we can only make a hypothetical calculation. According to the tombstone calculation, the senior generation of Linquan and Fengquan ancestors is Nanmen Cao Sangong, Linquan ancestors are the ancestors of Cao Shi who crossed the mountain for six rooms, and Fengquan ancestors are the second rooms. The two descendants were rebuilt into a spectrum, which was destroyed by the fire in the late Ming Dynasty. When each descendant rebuilt the spectrum, they can only remember the world from the ancestors of the late Ming Dynasty and the early Qing Dynasty as the first ancestor.

(6) Where are the descendants of Cao Binggong?

In the ancestral temple in Cao Shi, Cao Binggong was placed in the wrong place. At that time, Uncle Jingchang raised an objection. Only Cao Binggong's descendants are not recorded in the existing genealogy. Where did people go?

First, it is possible to go to Henan, because Cao Binggong's monument was erected by a prefect of Henan, and later generations may have defected to him.

Second, it is possible to move to Dalin's home in Zhaodun, because Cao Bing's tablet records Zhulin Society, and Dalin's genealogy was moved by Zhulin Society.

2. Pi City.

(1) Why is there more genealogical algebra in Pi City than in Han Junzu?

According to the chronological order of Cao Shi compiled by Pi Cheng, it is found that Pi Cheng is one or two generations higher than that of Han Junzu, which conflicts with the chronological order recorded in the branch tree of Hong Kong that both Hong Kong and Pi Cheng moved out of the ancient Pi red clay temple, and should be re-verified.

(2) Which branch is Tian Mi, the son of "Sishun" recorded in the genealogy of Hong Kong?

According to the genealogy, Cao Tian and Cao Mi, great grandchildren of Han Junzu, moved to Chahe and Guoman Mountain respectively. However, the historical fact is that Cao Shi in Chahe was separated from Nianzhuang and Fannie and Freddie, and Chahe has a Cao surname, which is closely related to Cao Shi in Huangdun Lake. There are tombs and monuments of Cao Sangong in the south gate on the mountain, and everyone agrees that Cao Sangong in the south gate was moved out by an ancestor of Nianzhuang Sanfang. Now Picheng lists Cao Mi and Cao Tian as the sons of Sishun, which shows that the branch of Picheng should have an unsolved relationship with Nianzhuang Zuyuan.

3. Bazizhuang:

(1) Is the hall number "Anyutang" correct? The answer is no, as recorded in Cao Shi's genealogy of Jiang Ji, Tengyang, Shandong Province, before it was compiled in 1999: the ancestor was Cao Shuzhen Duo. In 1999, in order to improve Cao Shi's influence, it was thought that the older the Tang number, the more respected it was, and the farther it was, the more it proved that the ancestral origin had a long history. However, "Anyutang" and "Zhenduo Hall" belonged to the same Cao surname, but in essence they were two main veins, and should not be changed at will. It was suggested that the name "Zhenduo Hall" should be extended.

(2) Are there any mistakes in the historical materials about the musical notation and inscriptions?

According to the reign of Emperor Tai 'an in Qianlong, he moved from Shanyou to Lincheng and then to Xiwan. Sun Yongzhi, the sixth generation: Yu Xianzhi's Bazizhuang moved to Biantang from Taizong, and then moved to Jijiadu Nansi from Zengzu, and then there were residents in the east of Zhailidu, including Huangdun and Zaozhuang in the new city north. As well as the inscription of Cao Shi's ancestor in the tenth year of Guangxu, Yi Ergong, the grandfather of Cao Shi, who raised Pozu in Bazizhuang, moved to Bazizhuang around 157 in Jiajing, Ming Dynasty, and then moved from Bazizhuang to Biantang. During Kangxi period, he moved to Zhaili River and Huangdun in Jijiadu, and moved to Bazizhuang only a few decades later in Ming Dynasty. Furthermore, the ancestor moved to Bazizhuang and then moved out of Bazizhuang. Why did Cao Shi's ancestral tablet be erected during Guangxu period?

(3) Has Bazizhuang ever played a "ring game"?

What year and month did Cao Shi ring in Bazizhuang? What I heard is just the legend of the older generation, and there is no literature. If it exists, why is it not recorded in all previous revisions? The ancestor moved into Zizizhuang from Jiajing period, and even if he didn't move out, the population bred in the late Ming and early Qing dynasties didn't have the conditions to start a battle. Therefore, it is only a legend that Bazizhuang started the battle.

(4) How to determine the place name of Bazizhuang?

The word "Bazi" is interpreted by Xinhua Dictionary as "embankment, build a dam and live there". Assuming that the ancestor came to Bazi Village and built a dam and lived there, why did the current Bazi Village leave no trace but a scene? There is no Cao surname in Bazi Village. At that time, the present Bazizhuang could only be counted as a field.

(5) The question of "Nine Brothers"?

The postscript to the genealogy of Bazi in 1999 edition: "During the Jiajing period of Ming Dynasty, the fifth Yi Er Gong moved eastward from Dawang Zhuang in Lincheng, Tengyang, Shandong Province to Bazi Zhuang in Pi. After being killed by soldiers in the Ming Dynasty, the eighth Quan Gong six brothers and Yang Po and Yang Hao went their separate ways from the nine brothers. In 1999, when the spectrum was resumed, there was a lack of documentary basis for the docking between Bazizhuang and Tengyang Jiangji Cao Shi. Yangpo and Haozu were all from the late Ming and early Qing Dynasties, while Linquan and Fengquan died before 1629. The so-called cousin relationship does not exist, not to mention being separated by soldiers.

4. Nianzhuang

(1) What was the name of the place before Nianzhuang?

According to the preface of Cao Yong in the Bingwu year of Dingzi Mountain in Suining, he originally lived in Xuzi, Pixi. According to this analysis, he is located in the west of New Pizhou City.