Ji Yun, whose name is Xiaolan and whose name is Chunfan, was named Shi Yun and Guan Yi, a famous Taoist. Born in June of the second year of Yongzheng in Qing Dynasty (1724), died in February of the tenth year of Jiaqing (1805), and was born in Yongzheng, Qianlong and Jiaqing Dynasties, at the age of 82. Posthumous title Wenda was called Wenda Gong in the village after his death because he was "sensitive and eager to learn, able to use literature as a text and politics as a teaching" (inscription by Emperor Jiaqing).

Ji Yun's ancestral home should be Shangyuan County, Tianfu, and his home is near Jijia. In the second year of Yongle in the Ming Dynasty (1404), he was ordered to "move his surname to Shi Ji Fu" (xian county Zhi of Qianlong), then moved to xian county, and moved to Sijiaguo, Li Anmin, where he lived in a scenic town nine miles east of xian county. After arriving in Ji Xiaolan, move north to 14.

After Ji moved to offer, he mainly engaged in agriculture. Because of his rich family, he soon became a rich boy in xian county, but he was more open-minded. One year, there was a great disaster and there were many refugees. Ji's family ate porridge, recruited officials to complain, falsely accused prisoners, and made them build their own cells and dig wells to pay for them. This well was dug outside the east gate of the county seat, and it was named Jijiajing, which still existed at the beginning of liberation. From then on, Ji Lizhi decided to study and be an official, and became a scholarly family. By the end of the Ming Dynasty, he was hit by the peasant uprising and the entry of Qing soldiers into the customs, fell into poverty and fled everywhere. Ji Xiaolan's two great-grandfathers avoided chaos and the city was destroyed and killed. However, after a little stability, "I will diligently lead the way, and then I will manage Huang Dan" (Yu Ji's inscription), and I will never stop reading. It is well documented that all those who rose from Ji Xiaolan to VII were scholars. Gao Zu Ji Kun, born in Yao, has tried many times, has a poetic title, and is the author of a collection of poems, Kao Ting Cun Manuscript. Great-grandfather Yu Ji was a doctoral student at the age of seventeen. Later, he entered imperial academy, and his talent was praised by the emperor. Grandfather Ji Tianshen, a Guo-zi-jian diploma, worked as a county magistrate. Father Ji, an imperial examination officer in the fifty-second year of Kangxi (17 13), worked in the criminal department of the Ministry of Housing and was released to the magistrate of Yao 'an, Yunnan, where he had a good voice in politics. His moral articles were famous for a period of time, especially good at textual research, such as Tang Yunkao, Du Lushu and Yu Tai's "New Poems to Test Righteousness". In the end, Ji Ji's family declined and revived, paying more attention to reading, and his second son, who still has the saying that "poverty does not break books", was born in such a generation of scholarly family.

When Ji Xiaolan was a child, he lived in Cui Erzhuang, 30 miles east of Beijing. I began to learn enlightenment at the age of four. When I was eleven years old, my father and I went to Beijing. I studied in a beautiful place. Twenty-one-year-old Jinshi, twenty-four-year-old Jinshi, should be Tianfu. Later, my mother died, mourning at home and studying behind closed doors. At the age of thirty-one, he was the fourth imperial academy, and Jishi Shu was appointed as the editor to handle the affairs of imperial academy. After studying politics in Fujian for a year, Ding Fu was worried. Taking the vacancy, that is, moving to study, teaching and learning, promoted to the right bastard, and taking charge of the prince's government affairs. In the thirty-third year of Qianlong (1768), he was awarded the magistrate of Duyun, Guizhou. Before taking up his post, he stayed on as a bachelor in Grade Four. In the same year, he was demoted to Urumqi to assist in military affairs because of Lu Jian's salt increase case. He was recalled, awarded the editor, returned to the bachelor's office, and was appointed as the editor-in-chief of Sikuquanshu. After 13 years of dismal operation, Sikuquanshu was completed, with a vast number of articles, totaling 3,460 kinds and 79,339 volumes, which were divided into four parts: classics, history, books and collections. Ji personally wrote the Summary of the General Contents of Sikuquanshu, which has 200 volumes, and each volume has a summary, gains and losses and careful evaluation. At the same time, on the basis of the General Catalogue of Sikuquanshu, the author compiled 20 volumes of the Concise Catalogue of Sikuquanshu, which is an important reference book for studying literature and history. The compilation of Sikuquanshu is undoubtedly a great contribution to the collection and arrangement of ancient books and the preservation and development of historical and cultural heritage. Ji Xiaolan devoted his whole life to this, so there are few other works. During the editor-in-chief of Sikuquanshu, Ji Xiaolan was promoted from a bachelor of attendants to a bachelor of cabinet, and was once appointed as an assistant minister of the Ministry of War. He didn't change his position, but still held a cabinet position, which was very popular with the emperor. Later, he was promoted to the left capital of Shi Yu. The Sikuquanshu was completed in the same year and was moved to the Book of Rites as a banquet for officials. Emperor Qianlong was very kind and gave him a lift in the Forbidden City. In the eighth year of Jiaqing (1803), Ji Xiaolan celebrated its eightieth birthday. The emperor sent a congratulatory message and gave him treasures. Soon, thanks to co-hosting the University, I added the title of Prince Shaobao and took charge of imperial academy affairs. After the age of 60, he went to Duchayuan five times and served as the minister of rites three times. After Ji Xiaolan's death, he built a grave in the village five miles south of Trier Village. The imperial court sent officials to Beicun cave to offer sacrifices, and Emperor Jiaqing personally wrote an inscription for him, which was a great honor and grief.

Ji Xiaolan did two things most in his life, one was to preside over the imperial examination, and the other was to preside over compilation. He is the examiner of two provincial examinations and six civil and military examinations, so he has a large number of scholars and great influence in Shilin. He has presided over the editing for many times, and successively served as editor-in-chief, chief executive officer, chief executive officer of Wuying Hall, Santong Hall, Gongren Hall, National History Museum, General Staff Museum, Siku Quanshu Museum, Records of the Martyrdom of Guo Sheng Gongren, chief executive officer of the official watch, chief executive officer of the Eight Banners Tongzhi Museum, deputy director of the record museum and deputy director of the ceremony museum. It is not a compliment to say that it is a big event at present. In his later years, Ji Xiaolan once lamented: "The official sea rises and falls like a gull; Life and death books, like squid, are a true portrayal of his life.

Ji Xiaolan is talented and famous for his love of reading when he was young, but his profound knowledge is mainly the result of unremitting efforts. Before he was thirty, he devoted himself to the study of textual research. "Where he sat, the classic was surrounded by Rex's sacrifice. Thirty years later, the article was in line with the world, and the dialogue was drawn and conceived all night. After fifty years, I learned the secret script and then made textual research "(preface to Listening to Gu Jumei). In addition, I study hard and have extensive knowledge, so I carry out Confucianism and bypass a hundred schools. His scholarship, "mainly focused on distinguishing the right and wrong of Confucianism in Han and Song Dynasties and analyzing the true and false of poetry schools" (Ji Weijiu's Ji Xiaolan), presided over by Feng Hui, who was the leader of the literary world at that time. Ji Xiaolan is a writer, whose style advocates simplicity, naturalness and brilliance. In terms of content, I advocate that there should be no personal grievances and I am not good at wind education. It can be seen that he attaches great importance to the artistic effect of literary works. In addition to his class limitations, his views on style and morality still have reference value today. Ji Xiaolan is brilliant, known as "Hejian gifted scholar". But all my life, I've been paying for SikuQuanShu. He also said what he said, but he didn't want to say anything, so after his death, only two note novels, Yuewei Caotang Notes and Ji Wenda's Public Legacy Collection, were handed down from generation to generation. There are * * * five kinds of Notes of Yuewei Caotang, with a total of 24 volumes, including six volumes of Records of Xiaxia in Luanyang, four volumes of So I Smell, four volumes of Huaixi Magazine, four volumes of Gu Juming's Listening, and six volumes of Continued Records of Luanyang, which have lasted for fifty-four years (1789) The fifth year of Jiaqing (1800) was published and printed by its owner, Sheng Shiyan. This book is rich in content, including medical astrology, three religions and nine streams. Very learned, simple and elegant language, elegant and harmonious style, very interesting to read. Although the content has the dross of promoting karma, in many chapters, it sharply exposed the social contradictions at that time, exposed the hypocrisy of Taoism, sympathized with the people's tragic experiences, praised the people's hard work and wisdom, and boldly expressed their views and opinions on many inhuman theories that were used to in society at that time, so it is still a book with high ideological and academic value. At that time, every manuscript was widely plagiarized in the society, keeping pace with Cao Xueqin's A Dream of Red Mansions and Pu Songling's Strange Tales from a Lonely Studio, which lasted for a long time and still has a wide audience. Mr. Lu Xun spoke highly of the artistic style of Ji Xiaolan's note novels, calling them "witty remarks, timely explanations, mixed textual research and profound insights". The narrative is elegant and full of natural interest, and no one can win it in the future "(A Brief History of Chinese Novels). Ji Wenda's Gongyiji is a collection of Ji Xiaolan's poems, including poems 16 volumes, in which people's epitaphs, inscriptions, eulogies, prefaces and postscripts are all made. In addition, it also includes My Methods Collection, a library poem that meets the needs of later imperial examinations. In short, this is an entertainment work. In addition, before the age of 20, he studied textual research in Beijing, read through historical records and summarized them, and wrote many volumes of Shi Tong Fan Jian, which provided convenience for scholars to master and be familiar with China's historical classics.

Politically, Ji Xiaolan was also insightful, but he was not concealed by his literary name. He believes that "the way to teach the people is easy because of its environment, but difficult because of its environment." Advocate "depending on the situation" and seek advantages and avoid disadvantages. In other words, it is necessary to guide the situation according to the actual situation. Its purpose is to avoid a cross-flow caused by the intensification of contradictions, such as the peasant uprising in the late Ming Dynasty. The Ji Xiaolan family suffered serious setbacks and blows in the turmoil in the late Ming Dynasty. Ji Xiaolan's thought of attaching importance to people's feelings and making use of the situation is an empirical thought. At the same time, it also shows that he was more keenly aware of all kinds of social contradictions under the cover of "prosperous times" at that time. It is precisely because of this that he pays more attention to the sufferings of the people. In the summer of the fifty-seventh year of Qianlong (1792), there was a serious flood near Beijing, thieves rose, and a large number of hungry people flocked to Beijing to eat. The order was very chaotic, and a fire broke out, which was explosive. Seeing this situation, Ji Xiaolan quickly expressed his feelings to the emperor, analyzed his interests, and invited him to intercept official grain mangoku in Cao Nan and set up porridge relief in the disaster area. The hungry people in the capital did not drive themselves away, and the social order settled down. Although subjectively, it is to maintain the rule of the imperial court, objectively, it can't be said to be good governance to help the victims through the famine.

Politically, advocating "depending on the situation" and guiding according to the situation, we have to criticize Rusong's criticism theoretically. Since Confucianism in Song Dynasty put forward the slogan of "Preserving Heaven's Justice and Eliminating Human Desire", feudal ethics such as the three cardinal guides and the five permanent members of Ming and Qing Dynasties, which were pernicious, were promoted to a frightening height, and Neo-Confucianism became a soft knife to kill people without seeing blood. Some Taoists only give lectures and are at a loss when they encounter practical problems. And so on, including some hypocrites who are full of virtue and morality. Ji Xiaolan hates the pedantry and hypocrisy of Taoism. He loves to be sarcastic, but whenever he gets the chance, he gets out of hand and his words are quite sharp. In a story in Yuewei Caotang Notes, he even shouted to the society through the mouth of Pluto: "Since the Song Dynasty, he is the only one who is stubborn and ignores the current situation!" At the age of 80, he also stood up and challenged Zhu Cheng's Neo-Confucianism on the category of heroic women. It is stipulated that women who are killed in resistance festivals are martyrs and should be commended; As for those who are "unyielding", they are not treated as fierce women, let alone make an example of them. Ji didn't agree with this, and thought it was purely a Taoist theory of inhumanity. He said publicly and solemnly on the table: "Defending the blade and giving your life is no different from resisting murder. If a loyal minister is martyred, he will never follow a thief. Although he must bow to his knees, can he be called a thief? " After the emperor made a generous speech, he "ordered a department, which was slightly different and set an example." There is no doubt that Ji Xiaolan won. Although this was a debate within the feudal ruling class, it was still of positive significance in how to treat women as a social problem at that time.

In A Brief History of Chinese Novels, Mr. Lu Xun called Ji Xiaolan "be lenient with others, be lenient with others", which was very pertinent. He is a completely different figure from those respectable Taoist priests. Ji Xiaolan and his works are worth studying.