Liu Shan: The Last Ruler of Shu Han and the Mirror of a Fallen Nation in the Zizhi Tongjian

Brief Introduction

Liu Shan (207 AD – 271 AD), courtesy name Gongsi, childhood nickname Adou, was the son of Liu Bei, the Emperor Zhaolie of Shu Han. He was the second and last emperor of the Shu Han regime. During his forty-year reign, he witnessed the entire process of the Shu Han regime, from the stability and prosperity under Zhuge Liang's administration to the decline of national strength and eventual collapse in its later years. Liu Shan's life is not only a significant chapter in the history of the Three Kingdoms but also a typical sample used by Sima Guang in the Zizhi Tongjian (Comprehensive Mirror to Aid in Government) to explore the relationship between "the virtue of the ruler" and "national fortune." His famous idiom, "Happy here, not missing Shu," has become a renowned topic in Chinese history regarding integrity and the wisdom of survival.

Core Knowledge Points

* Entrustment at White Emperor City and Early Reign: In 223 AD, Liu Bei passed away at White Emperor City, and Liu Shan succeeded to the throne at the age of seventeen. Initially, Zhuge Liang served as the regent, ensuring political stability and strict adherence to laws in Shu Han. After Zhuge Liang's death, Liu Shan gradually took personal control of governance but continued to rely on capable ministers such as Jiang Wan and Fei Yi.
* Court Corruption and Depletion of National Strength: In the later period of his reign, Liu Shan favored the eunuch Huang Hao, leading to corruption in the court and the marginalization of pro-war generals like Jiang Wei. Meanwhile, Jiang Wei's multiple northern expeditions consumed Shu Han's already insufficient national strength, leading to the exhaustion of the people's resources.
* The Fall of Shu Han and Surrender: In 263 AD, the Wei state launched a campaign to annihilate Shu. Deng Ai took a stealth march through Yinping, bringing troops to the gates of Chengdu. Facing this crisis, Liu Shan did not adopt Jiang Wei's advice to resist and instead chose to open the city gates and surrender, resulting in the fall of Shu Han.
* "Happy Here, Not Missing Shu": After surrendering, Liu Shan was moved to Luoyang and enfeoffed as the Duke of Anle. When Sima Zhao tested his resolve, Liu Shan replied, "It is pleasant here; I do not miss Shu." This response allowed him to preserve his life, but it also brought him the infamy of having lost his integrity.

Connection to the Content of Zizhi Tongjian

Volumes 78 to 79 of the Zizhi Tongjian detail key historical events during Liu Shan's reign. When compiling the work, Sima Guang did not simply depict Liu Shan as an incompetent and foolish monarch. Instead, through a rigorous timeline, he demonstrated the process of accumulating internal contradictions within the Shu Han regime.

The book specifically includes the detailed dialogue of the "Happy here, not missing Shu" incident. Within Sima Guang's narrative logic, this event serves not only as a portrayal of Liu Shan's personal character but also as a case study to warn future rulers. Sima Guang uses this to emphasize that even when facing adversity, a ruler should maintain a certain level of ambition and dignity. Liu Shan's "seeking temporary safety at the cost of principle" is viewed, within the context of the Zizhi Tongjian, as a manifestation of lacking "imperial demeanor."

Furthermore, by contrasting Liu Bei's arduous efforts in founding the state with Liu Shan's ending in national destruction, the Zizhi Tongjian highlights the historical law that "it is hard to gain, but easy to lose." Through Liu Shan's case, Sima Guang explores the decisive influence of a ruler's personal qualities on the survival of the state, aiming to warn rulers: if they cannot associate with worthy ministers and distance themselves from petty men, even with a strong foundation, they will ultimately not escape the fate of ruin.

Conclusion

Liu Shan's image is complex and multifaceted. He is both an incompetent ruler who lost his nation and a survivor who preserved his ancestral temples amidst chaos. The record of his life in the Zizhi Tongjian provides not only detailed historical data but also contains profound political philosophical thinking, making him an important historical coordinate for studying the rise and fall of Shu Han politics.