Emperor Liu Bei of Bai Di entrusted an orphan to Zhuge Liang, saying that if his son Liu Chan was "incompetent, he could keep it for himself" [1] (Biography of Shu Shu Zhuge Liang), the ancients spoke highly of this, praising his monarch and ministers for being honest with each other, and taking the metaphor of fish and water as evidence. However, some people think that this is Liu Bei's "falsehood" [1] (Zhuge Liang Biography quoted Sun Sheng as saying), and they have doubts about Zhuge Liang, so they take "self-invitation" as a test. Mr. Tian Yuqing disagreed with these two diametrically opposite views, and made a new explanation in the article Four Topics of Shu History-Liu Bei's Tuogu Language. Whether tian teacher's opinion is reasonable or not, I will not comment for the time being. I think whether Liu Bei's words of entrusting an orphan are sincere, false or have other intentions is impossible to verify today, and it is indeed an eternal mystery. The question to be reviewed now is not whether Liu Bei wants Zhuge Liang to be emperor, but whether Zhuge Liang himself wants by going up one flight of stairs to be the prime minister. No one has thought about this question since ancient times. As Mr. Tian Yuqing said, "Zhuge Liang's loyalty to Shu Han has never been doubted." [2](P226) No one has ever doubted that Zhuge Liang has become a "saint" and a model of dedication and loyalty after being rendered by scholars and novelists of all ages. Influenced by it, historians will probably think that this is a forbidden area in ancient history and dare not get their hands on it easily. To ask Zhuge Liang to step down from the altar, I think it is necessary to discuss this most intractable problem.

In fact, when Zhuge Liang was in power, he did not regard him as the standard of comity and loyalty to the country. On the other hand, in the Shu-Han regime, Li Yan, Liao Li, Lai Min, Wei Yan and others complained about Zhuge Liang's dictatorship. When Zhuge Liang was alive, everyone dared not speak out because of his authority. However, ZhuGeLiang just died, the prime minister joined the army of Han An general li miao wrote to Liu Chan, saying:

Lv Lu and Huo Yu may not be rebellious. Filial piety is not good for killing ministers, and ministers are afraid of their power, so they are raped. Qiang Bing is a clever employee. He looks after wolves. When the Five Powers are away, I am often in danger. Today, the light has gone, the clan has been completely covered, Xirong has rested, and the size is celebrated. [1] ("Biography of Shu Shuyang" quoted from "Huayang Guozhi")

The so-called "Wolf Valley", "The Book of Jin Xuandi Ji" said: "Wu Wei has the ambition to test the emperor, and he heard that there is a wolf valley town, so he wants to test it. He told the envoy to go forward, turn his back, turn his back and don't move ... because Prince Pi said,' Sima Yi is not a human minister, he will definitely have a hunch about your family affairs.' It can be seen that the so-called "wolf aunt" phase, that is, with the "inhuman minister" phase. Li Miao pointed out that Zhuge Liang, like Sima Yi, also has "wolf eyes", which means that he wants to usurp Liu's world and become emperor himself after a long time. Regarding "eyeing up", there is a sentence in Fu collected in Biography of the Later Han Dynasty that "Zhou is thriving, Qin is eyeing up", and the note: "Long Xing is eyeing up, and Yu Shengqiang is also strong." The actual meaning of Ban Gu is that although Zhou and Qin Dou are "strong", Zhou is "Longxing" and the world is "virtue"; Qin is "defensive" and takes the world as "martial". Li Miao used this allusion to imply that Zhuge Liang's "body stick" is the same as Qin's "eyeing". "Eleven years of Zuo Zhao's specialization" said: "The five major issues are not in the side, and the five details are not in court." Confucius quoted Jia Kui in Shu, saying, "The Five Great Powers are Jun, Mother, Bao Zi, Sun Zi and Yong Zhengqing." These five kinds of people are powerful, but living near the border is easy to rebel, so the cloud says, "The five are not near the border." Li Miao believes that Zhuge Liang belongs to one of the five kinds of people, and letting him lead the troops to the border will endanger the court of Shu and Han Dynasties. What's more, Li Miao directly compared Zhuge Liang to Lu Lu and Huo Yu who wanted to die in the Han Dynasty.

What do you think of Li Miao's kindness? If we want to maintain the lofty image of Zhuge Liang, we can regard Li Miao's promotion as a slander and attack on Zhuge Liang. However, if we carefully analyze it calmly and objectively, we can find that li miao's words are not groundless. I thought there really was no such thing as "wolf concern". The reason why Sima Yi and Zhuge Liang are regarded as "cruel and heartless" by contemporary people is nothing more than suspecting that they have the ambition to usurp the throne. In the Shu-Han regime, not only Li Miao had this view, but even Li Yan, a senior official, suspected that Zhuge Liang was unfaithful. "Biography of the Three Kingdoms Shu Shu" Li Yan quoted Zhuge Jiliang as saying: "(Li) Yan He (Zhuge) Liang wrote a book and advised Liang to accept' Nine Tin' and be promoted to king." What is Jiuxi? "According to Zhang Huai's note in the Book of the Later Han Dynasty, the Nine Xi's ceremony includes Wen Jia: I, chariots and horses, II, clothes, III, musical instruments, IV, Zhu Hu, V, Na Wei, VI, Hu Ben, VII, axe cymbals, VIII, bow and arrow, IX, Kuang." "Before every Zen dynasty, there must be a nine-tin script that always talks about the merits of his people. When in Rome, do as the Romans do, and give him a special gift." [3] (Volume 7 "Nine Tin Articles") Historically, the ceremony of nine tin is extremely high, which is not enjoyed by ordinary officials. For example, the samurai in Nine Tin is the guardian of the son of heaven. "The son of heaven died?" /