Chapter 4 1. The kings of the Western Jin Dynasty and the scholars of the kingdom

"Book of Jin" Volume 98 "Biography of Wang Dun": "[Yuan] Emperor Zhenjiangdong at the beginning of the Yuan Dynasty, the prestige was not yet established, Dun and his disciples and others were worn with one heart and one heart, and they were prosperous. People at the time said: 'The king and the horse, together The world.'" "Southern History" Volume 21 Shichen commented: "The Jin Dynasty boiled from the Central Plains, and lived on the left side of the river. It used a corner of the land to compete with the upper country. It moved three hundred years, and there was a reason for it. The early proverb said: "The king and the king Horses, share the world'. Gai Wang's prosperity of human relations is really the beginning."

The brothers of the Wang family of Langya and Sima Rui, the king of Langya of Jin, formed a close relationship under specific historical conditions.Wang Dao, with his key position around Sima Rui, worked hard to lay the foundation of the Eastern Jin Dynasty and the Langya Wang family in Jiangzuo, so there is a saying that "the king and the horse share the world".The combination of the king and the horse opened the century-old political pattern of the Eastern Jin Dynasty. In the early years of the Eastern Jin Dynasty, the emperors treated the king with special courtesy, and dared not treat him with his officials. "Shi Shuo Xin Yu Chong Li": "Emperor Yuan was attending a meeting, leading the prime minister to the imperial bed. The prince insisted on his resignation, and Zhongzong (Emperor Yuan) cited him to make him suffer. The prince said: 'The sun shines with all things. Why should I look up? '" Emperor Yuan respected Wang Dao as "Father Zhong".Emperor Cheng gave the imperial edict to Wang Dao, using "speech of fear", "should be bowed", and "respectful white"; Zhongshu used "respectful question" for the imperial edict.Emperor Cheng was lucky to visit Wang Dao's house and pay homage to his wife; Wang Daoyuan was going to the palace, and the emperor was happy about it.

"The king and the horse share the world", this is not an exaggerated term, but a political situation with real content. "Book of Jin" Volume 6 "Yuan Emperor Ji", in the first year of Yongchang (322 years), Wang Dun's soldiers entered the stone, Yuan Emperor sent an envoy to call Dun and said: "If you don't forget the dynasty and stop your troops here, the world can still be safe. As it is Otherwise, I will return to Langye to avoid the virtuous way.” In the same book, Volume 98 “Wang Dun Biography”, Emperor Yuan said: “If you want to get my place, but tell me in the morning, I will return to Langye by myself, how can I trap the people like this!” Yuan Emperor said At that time, he didn't dare to blame Wang Dun in the name of the monarch and his ministers, so he had to bear the burden of humiliation in an attempt to maintain the peace with the Wang family.He asked Wang Dun not to abolish the establishment without authorization, and not to destroy the situation of "common world".If Wang Dun insisted on monopolizing the world and destroying the common security, Emperor Yuan could not hold on to himself, so the only way to go was to avoid the evils of Langya.

The history of levy, the phrase "together with the world", has existed since ancient times, and it did not begin with the king and horse between the Jin and Jin Dynasties. "Historical Records" Volume 85 "Biography of Lu Buwei", Buwei sought the position of King Qin for his son Chu, Zi Chu was grateful, and nodded his head and said: "It must be like the king's policy, please share the Qin State with the king." Zi Chu promised Lu Buwei to share Qin This is the reason why later Zi Chude established himself as King Zhuangxiang, took Lu Buwei as his prime minister, granted him the title of Marquis of Wenxin, and fed 100,000 households in Luoyang, Henan. "Historical Records" Volume 7 "Xiang Yu Benji", Liu Bang attacked Chu in the fifth year of the Han Dynasty, but the princes did not come.Zhang Liang said: "Chu's army is about to be broken. [Han] Xin and [Peng] Yue have not divided the land, so it is not suitable. The king can share the world with him, and now he can establish it." "Han Shu" Volume 1 " "Gaozuji" records this matter, "to divide the world together" means "together the world", Shigu's annotation said: "The land of the world is shared, and it is divided." The reason for the land from the north of Yang to Gucheng and Pengyue.

Due to the passage of time and changes, the situation of "sharing the world" by splitting the soil no longer existed after the Western Han Dynasty. "The king and the horse share the world" no longer refers to the relationship between splitting soil and enfeoffing, but refers to a relationship that is different from ordinary monarchs and ministers in terms of power distribution and status.This kind of relationship between the king and the horse, giving each other famous items and sharing the royal bed, happened when the Eastern Jin Dynasty started a business and the Yuan Emperor succeeded in his heir.It is rare in history that Wang Dao gets along with this generation with the name of a generation.

Why is there such a political situation in Jiangzuo?Generally speaking, Pian'an Jiangzuo was the product of the Eight Kings Rebellion and the Yongjia Rebellion, while Jiangzuo's regime relied on the gentry, which was the result of the development of the clan system.The gentry Gaomen and Emperor Jin and Yuan "shared the world", in the final analysis, it can be explained from here.But this still doesn't explain why it was the Langya Wang clan and not other noble clans who "shared the world" with Emperor Jin and Yuan.There are special historical and geographical reasons between the Jin Yuan Emperor and the Langya Wang family, which made them consolidate with each other, thus forming a special relationship between the king and the horse.

The kings of the Western Jin Dynasty either entered the state in the early years of Taikang as usual, and had a relatively long period of activities in their feudal states; or although they did not enter the state, they had more connections with the feudal state.They generally attached great importance to making friends with scholars in the feudal country, and even connected with their wives and ministers, forming a relatively close personal and family relationship.In the Eastern Han Dynasty, the Shou and Xiangli Pi belonged to the inner scholars, and this style still remained in the Western Jin Dynasty.There are many examples in the historical records that the kings of the Western Jin Dynasty appointed the people of the kingdom to be officials. "Huayang Guozhi · Houxianzhi": Chang Qian, a native of Jiangyuan, Shu County, "was selected as the king's servant, and he was released as the order of Mianzhu. Moved to the prefect of Wei County, and added material officers and generals..." The case is the same as the book "Great Comrade" Taikang Eight Years (287) Chengdu Wang Ying was entrusted with four counties, and Shu County was included in it.From then on to Yongning and Tai'an years, Shu chaos, Chengdu Wang Yingtu enfeoffed the four counties of Jingzhou Nanjun ("Jin Shu" Volume 15 "Geography"), which lasted more than ten years.Therefore, it is possible that Sima Ying had a lot of relations with the scholars of the Kingdom of Chengdu. "Book of Jin" Volume 90 "Biography of Du Zhen, a good official", Du Zhen from Chengdu, Zibi, "General Wang Yingpi of Chengdu"; Dilie Zhen, "Ling Zhongling of Wang Ying of Chengdu", all belong to this example. "Shi Shuo Xin Yu Xian Yuan" quotes "Jin Zhu Gong Zan": Sun Xiu, "Langxie people. At the beginning, Zhao Wang Lun granted Langye, and Xiu gave him a small official. The number of Lun made Xiu write books, and he was called literary talent. Lun Yi. Lun enfeoffs Zhao, and Xiutu households are Zhao people, and they are used as servants." After Zhao Wanglun usurped the throne, Sun Xiu became the order of Zhongshu, and all government affairs were decided. "Shi Shuo Xin Yu · Enmity" quotes Wang Yin's "Book of Jin" and the current "Book of Jin" Volume 59 "Zhao Wang Lun Biography" are all about his deeds, which is even more prominent. "Book of Jin" Volume 54 "Biography of Lu Ji" and "Biography of Lu Yun", brothers Ji and Yun, from Wujun, Wu Wangyan came out of Huainan, and brothers Ji and Yun successively served as Wang Guolangzhongling. "Baopuzi Preface" Ge Hong in Danyang, whose father is Yan Lang Zhongling, king of Wu, and Danyang is one of the three prefectures where King Wu lived.This is an example of the scholars in the kingdom.According to the examples of Chengdu Kingdom, Langya Kingdom, Zhao Kingdom, and Wu Kingdom, it is a matter of course that the Langya kings of Sima Rui's lineage interacted with scholars in Langya, and thus formed a relatively strong historical relationship.

If the scholars of the kingdom established by the kings or with whom they made friends were from the gentry with a surname in the country, their relationship may be even more different.The ancestor of Sima Rui, Sima Ni, moved to be the king of Langya before the Western Jin Pingwu. At that time, the most prominent family in Langya was the Linyi Wang family.According to "The Biography of Wang Xiang" Volume 33 of "Book of Jin", Wang Xiang of Langxie Linyi was the driver of Xuzhou in the early years of Cao Wei and Huang, and fought against the mutiny in Licheng. People at that time sang: "The health of Haiyi really depends on Wang Xiang; Empty, don’t drive.” Volume 73 of "Beitang Shuchao" quotes Wang Yin's "Book of Jin", saying that Wang Xiang "uses the state's shares to gather righteous people", which proves that Wang Xiang has clan and township party forces to rely on.Since then, Wang Xiang's position has been prosperous, and he has successively held the positions of the three princes of Wei and Jin. The Wang clan has multiplied and celebrities have emerged in large numbers.An already prominent family like the Langya Wang family didn't wait for the Langya King's promotion to make their family famous; but the Langya King wanted to be kind to the people of the country and gain a reputation, but he especially wanted to make friends with the Langya Wang family.Sima Yi (died in the fourth year of Taikang, 283), Sima Jin (died in the first year of Taixi, 290) and Sima Rui were the kings of Langya successively for three generations. ten years.Therefore, when the Wang brothers and Jin Yuan Emperor Sima Rui talked about the relationship between Wang and Ma, they always said that it was friendship and brotherhood.For example, Wang Dao and Emperor Jin Yuan "have the same friendship" and "have commoner clothes"; Emperor Jin Yuan once said to Wang Dun: "Qing and Maohong (Wang Dao) are the friends of Guanbao"; Wang Zhen is the aunt of Emperor Jin Yuan Brother, he said in the book: Emperor Yuan and him "be kind to brothers, and righteousness is the same as making friends."In addition to the Wang family, Sima Rui also made friends with other noble families in Langya, such as the Zhuge family, the Yan family, and various talents, so as to make the best use of them.When Sima Rui crossed the river and became the general of Zhendong, "Book of Jin" Volume 77 "Zhuge Hui Biography" stated that "at that time, the Wang family was the general, and the brothers Hui and Yan Han were both prominent, and Liu Chao was in charge of the book with loyalty. At that time, people thought that the emperor made good use of the talents of a country." "One country" also refers to the Langya country.

Although the relationship between the king and the horse is bound by personal friendship, it is not only that, it is also a long-term developed and mutually beneficial political relationship based on the interests of family groups.If family group interests conflict, personal friendships generally have little effect.Therefore, when Xijing was overthrown and the Yuan Emperor was about to stand, Wang Dun actually "feared the emperor's virtuousness, and wanted to change the establishment"; ".Emperor Yuan feared that the Wang family would be powerful, and he also tried to use his cronies to restrain the Wang family.When the Wang family strongly resisted this move, and even when Wang Dun rebelled in the name of the Qing emperor's side, Wang Dao, known for his respect and prudence, actually sided with Wang Dun.Therefore, the saying of "sharing the world" is not a balanced and stable combination of king and horse, but a political phenomenon that appears in a certain political environment and changes according to changing conditions.When the Wang family thinks it is necessary and it is possible to abolish the establishment or self-generation, the balance of "the king and the horse share the world" may break.When the power of the Wang family declined, other families could rise up and take the place of the Wang family to "share the world" with the Sima family.

Chen Liang of the Southern Song Dynasty felt that the partial peace of the Jin and Song Dynasties was the same, the mountains and rivers were broken, and the past was hurt by the present. In his "Nian Nujiao·Deng Duo Jinglou", he asked and sighed: "What happened in the Six Dynasties, it was just a private scheme of the family!" Strictly speaking, the politics of "secret affairs of the sect" was limited to the Eastern Jin Dynasty. The Sun Wu Dynasty was not there, and the Southern Dynasty was in the past. "Six Dynasties" and so on are words that Chen Liang misunderstood.However, the family politics of the Eastern Jin Dynasty was carried out from beginning to end, and it was the Wang family of Langya who started it.

Wang Dao, Wang Dun brothers of the Langya Wang family and the Sima family "shared the world", created the pattern of clan politics in the Eastern Jin Dynasty, and established a regime model in which Sima was sacrificed and the government was in the gentry, which lasted for a century.Interpreting the relationship between kings and horses during the Jin Dynasty and exploring the historical context of its formation and development is an important step in understanding the aristocratic politics of the Eastern Jin Dynasty.