Was the Western Jin Dynasty a dynasty? How did Sandu Fu express his confession?

The Jin Dynasty was a place where many people were very? Look down on? Dynasty, why is this? Search Shi Jun thinks everyone thinks? Is the rulers in the wrong position? Is it because the Jin Dynasty was established by seizing the Cao Wei regime, so many people won't? Jin dynasty? As a real dynasty. Is that what Soushi Jun thought? Kim? This dynasty can't compare with other dynasties at all, but calm down and think about it. What about the rulers? Recruit black physique? Maybe it's not true.

People? Black? Most Jin dynasties? Sima usurped power? As a basis, but where did Cao Wei's rights come from?

I got it from the Han Dynasty. There were not a few people who sought power and usurped the throne in ancient times. Perhaps Luo Guanzhong's Romance of the Three Kingdoms made the whole Three Kingdoms period famous, and Sima's family broke the public's love? Three kingdoms? Situation, so we recruit black.

Many people know that Zuosi, a representative scholar in the Taikang period of the Western Jin Dynasty, wrote Sandu Fu because? Luoyang paper is expensive? This idiom ignores the most important feature of Sandu Fu, that is, its realism.

After reading Sandu Fu, Shi Jun gained a new view on the Western Jin Dynasty. Today, let's take a look at what Shi Jun found in Sandufu.

Sandu Fu consists of Shudu Fu, Wudu Fu and Duwei Fu, each with its own emphasis.

By analyzing the composition of Sandu Fu, this paper explores the clue that Shi Jun can see the orthodoxy of the Western Jin Dynasty from Du Wei Fu.

In Shu Du Fu, Zuo Si noticed the steep geographical features of Shu Han: the valley is blocked, the mountains are steep, the Great Wall is steep and dangerous.

In Du Fu Wu, it emphasizes the historicity of Jiangnan area, on which Wu Dong regime depends:

In the past, Xia Houshi courted his ministers in this land, while those who owned jade and silk owned the world. Gai also preceded Wang Gaohui, and the quartet followed suit.

However, in Du Wei Fu, while describing the steep geography of Shu Han and Wu Dong, Zuo Si also made some negative descriptions of Shu Han and Wu Dong, and publicized the superior position of Cao Wei Dynasty:

Those who are in the right position take midsummer as the throat, not the hem as the lapel. Those with a long history attach importance to morality and do not take risks as a screen.

In Su Shijun's view, the author Zuo Si, as a native of A Jin, certainly won't vilify his country. Geographically speaking, what are the so-called ancients? Dangerous place? All the places named by Liu Bang at the end of Qin Dynasty were barren? Hanwang? Located in Hanzhong, the conditions are naturally not as good as those in plain areas, especially in ancient times. Steep? Actually, is it? Undeveloped? . But Cao Wei has a geographical center and moral orthodoxy. As Wang Mingsheng pointed out? Suppress Wudu and Shudu, and apply for Dewey, in order to inherit Wei Tonger? .

And Du Wei Fu describes the orthodox ideas of the Western Jin Dynasty:

Sacrifice has discipline, and the road to heaven has an end. Pass on Zen Buddhism. Thank you for your kindness. The emperor is generous and outspoken. Let the world serve the public. The unique virtues of honor and behavior are beyond the reach of a hundred kings. Chasing the collar and tying the rope, leaving Zhong Hua behind.

According to this historical record, Zuo Si emphasized the legitimacy of the transition from Cao Wei to Sima's regime with the fate of Cao Wei, and took Wei and Jin as the end point of Cao Wei. Wei Du gave priority to Cao Wei, and Zuo Si praised Cao Wei's kindness and promised to become a vassal of the Western Jin Dynasty. Later, he also praised the character of Cao Wei's monarch beyond any previous generation. It is worth noting that Zuo Si compares the Cao Wei Emperor here? Zhong Hua? What is that? Shun Di? What he wants to highlight is the changes in Wei and Jin Dynasties.

Wang Xifeng thought he compared the emperor of Cao Wei, so Sima Shi was naturally called Emperor Yu. But from this point, we can see that what Zuo Si emphasized in Sandu Fu was the orthodox political attitude in the Western Jin Dynasty.

These orthodox characteristics of the Western Jin Dynasty can actually be seen in other works during the period of Emperor Wu of the Western Jin Dynasty. Chen shou "reflection" volume 4 "Shu Wei? There is a narrative in the biography of Chen Liu Wang Huan that is related to the change of Wei and Jin Dynasties:

In December, Tianlu will last forever and the number will be in gold. Zhao Qun officials and officials set up altars in the southern suburbs, and asked the emissary to present the imperial edict. The meditation was set in Jin and Wang Si, such as the story of Han and Wei Dynasties.

Chen Shou took the end of Cao Wei Dynasty and the eventual return of the world to Sima family as the reason for the dynasty change. This is very similar to the view in Du Wei Fu.

What was the Eastern Han Dynasty like? Become? Cao Wei dynasty? Isn't it just connected? Make way? Really? So Chen Shou is talking about the orthodoxy of Sima's regime in the history of the Three Kingdoms, from the Eastern Han Dynasty to Cao Wei and then to the Western Jin Dynasty. Chen Shou's views on the Western Jin Dynasty are discussed in the Notes on Twenty-two Histories, Volume 6 of the History of the Three Kingdoms Calligraphy:

Gaishou's calligraphy was written in Jin Dynasty, so many places should protect him in Wei and Jin Dynasties. And Wei Chenghan, Jin Chengwei, one also. If you want to protect Kim, you must protect Wei first. ? The orthodoxy is in Wei, so it goes without saying that Jin Chengwei is the orthodoxy. This Chen Shoushi is in gold and has to respect gold.

From this historical data, we can see our views on Chen Shou. Zhao Yi pointed out:

First, when Chen Shou began to write the History of the Three Kingdoms, the Western Jin Dynasty had been established, and he wanted to clear his name for the Wei and Jin Dynasties.

Second, Chen Shou was an official in the Western Jin Dynasty and had to agree with the orthodox status of the Western Jin Dynasty.

In addition, the orthodoxy of the Western Jin Dynasty can also be found in Du Yu's Collection of Left Classics in the Spring and Autumn Period. Some people may think that in the Classic Biography of Ji Jie, Du Yu gave a more proper explanation to Si Mazhao's slaughter of the noble duke Cao Mao, and clearly pointed out the legitimacy of the Western Jin Dynasty. In the Preface to the Classic Biography and Ji Jie, there are also records about the creative period:

In March of the first year of Taikang, Wu Kou Shiping. I returned to Xiangyang from Jiangling, disarmed and retired. It is to express the old meaning and compile examples and classic collections in the Spring and Autumn Period.

Du Yu's self-reported creation of Jing Zhuan Ji Jie was caused by the pacification of Dongwu in the first year of Taikang (280). Sandu Fu was written from the eighth year of Taishi (272) to the second year of Taikang, and The History of the Three Kingdoms was also written after Sun Wu's pacification in the first year of Taikang. Therefore, search can confirm that Biography of Du Yu, Fu of Sandu and History of the Three Kingdoms were written at the same time, so it is not difficult to understand the consistency of these three works' orthodox attitudes towards the Western Jin Dynasty.

Zuo Si, Chen Shou and Tu Yu all advocated the orthodoxy of the Western Jin Dynasty in their works. From the first year of Taishi (265), which was established in the Western Jin Dynasty, to the first year of Taikang, which was settled in Dongwu, it was a crucial period for the Western Jin Dynasty to face internal troubles and foreign invasion.

In terms of internal affairs, there are many articles looking for Shi Jun in front, and the crown prince Sima Zhong simply does not have the ability to be an emperor (from the perspective of the psychology of Emperor Wu of Jin Dynasty, this paper analyzes why Emperor Wu of Jin made Sima Zhong a prince; Taking Sima Yan's folly after he proclaimed himself emperor as an example, this paper briefly discusses the reasons why the Jin Dynasty won't last long. There are differences between Sima Yan, the Emperor of the Jin Dynasty, and Sima You, his half-brother. Sima Yan can only actively adopt the policy of marrying powerful people to deal with these problems. Specifically, in the ninth year of Taishi, Sima Yan banned general intermarriage and resolutely carried out big marriages? Pick a woman? Policy.

In the third year of Xianning (277) and the tenth year of Taikang, Sima Yan crowned the brother of Crown Prince Sima Zhong twice to support the expansion of consorts. During this period, in the fourth year of Taikang, Sima You was ordered to return to San Francisco and died of anger. Zuo Si's sister Zuo Fen is practicing? Pick a woman? The year before the policy, a surname entered the palace eight years ago. This should be the same as then, right? Pick a woman? Policy related.

Diplomacy is about appeasing Dongwu. At that time, there were two major factions around the war. One, represented by Sima Yan, yang hu, Du Yu and Zhang Hua, advocated a quick war in Xianning for five years; One faction, represented by Jia Mi and Xun Xu, advocated the war in autumn and winter of the first year of Taikang. Because those who advocate the autumn and winter war think that Xianning's five-year war is too early, the two factions strongly oppose it. Sima Yan, Emperor Wu of Jin Dynasty, consulted with Yang and made a plan to pacify Wu Dong. After Yang's death, Du was appointed as Yang's successor and ordered to go to the front. At the same time, Zhang Hua was ordered to be prepared to pacify Dongwu in Luoyang. In the fifth year of Xianning, Sima Yan ignored Krabi's strong opposition and ordered to send troops to Wu Dong. In the first year of Taikang, Sun Hao, the last emperor of Soochow, surrendered. The unification of the world since the Yellow turban insurrectionary uprising at the end of the Eastern Han Dynasty was finally realized.

So, why did Sima Yan pacify Soochow so actively?

Search Shi Jun believes that the main reason is that the Western Jin Dynasty did not establish its own power base at that time. In this regard, the Book of Jin (Volume 34) Biography of Yang Hucheng has the following records:

Today, the Lord has the beauty of Zen generation, and his merits are not written. Wu people abused politics very badly and won without fighting. Mixing one and six, promoting culture and education, advocating Qi Yao and Shun, and cooperating with Miracle, is the long track of one hundred generations.

This sentence is the last sentence that yang hu said to Zhang Hua before his death. Here, Yang made some positive comments on the transition to abdication, and worried that Sima Yan had no obvious achievements and good deeds. Finally, he suggested that Wu Dong should be pacified as an opportunity to establish political power, which was passed? Cultural and educational policies have achieved the same political status as Yu Di and Shun Di.

Through the analysis of Sandu Fu and his representative works in his time, it is concluded that the period when Zuo Si, Chen Shou and Tu Yu engaged in writing activities was the stage when the power base of the Western Jin Dynasty was not consolidated. So Sima Yan had to pacify the Wu Dong regime and implement it? Cultural and educational policies as the basis of governance.

Pacify Wu Dong and unify the world is the last procedure for Sima Yan to label the Western Jin Dynasty as orthodox, and Zuo Si, as a minister of the Jin Dynasty, naturally wants to contribute to the Western Jin Dynasty orthodoxy. What do all dynasties have to prove in the long history? Orthodox? It is only a kind of psychological comfort to the rulers and a kind of comfort to people all over the world.