In March of the second year of King Jing of Zhou (518 BC), because the civil strife of the Zhou royal family intensified, and the prince dynasty and King Jing of Zhou 'two kings stood side by side', so the Duke of Jin Qing, as the 'overlord of the princes', sent Shi Mi Mu (Shi Jingbo) to the royal capital to understand the situation;
The prince, who established himself as the Son of Heaven and drove away his half-brother King Zhou Jing, learned that the Jin State had sent people to understand the situation in the royal family, and was afraid that the Jin State would use this as an excuse to send troops to interfere in the royal dispute, so he also sent an envoy to see Shi Mi Mou, wanting to curry favor with the Jin Qinggong; However, Shi Mimu did not accept the envoys of the prince's court, and after thanking the prince's court, he quickly returned to the Jin kingdom.
After that, the prince dynasty, which could not get the support of the Jin state, simply sent troops to attack the Wangji Neifang land and Xingdi controlled by King Zhou Jing, although he successfully defeated the defenders of the two places, but King Zhou Jing insisted on resistance and did not surrender to the prince dynasty; The internal struggle between the 'East King' and the 'West King' of the Zhou royal family will continue.
On the 11th day of the winter month of the second year of King Jing of Zhou (518 BC), because of confusion about his personal future and uneasiness about who would belong to Cheng Zhou in the future, the prince held a sacrifice ceremony in the royal capital of Luoyi in the name of the "Son of Heaven", and used the treasure gyu treasured by Cheng Zhou as a sacrifice and sank into the river (Yellow River) to pray to the river god. However, the next day, the 'Bogyu' of this sacrifice was picked up by the 'Tsuren' (boatman) who was driving a ferry on the river (which was not a good omen).
After learning that the prince court used Baogui to worship the river god, but was picked up by the 'Tsu people' on the river, the Doctor of On-eup in Kinai suddenly attacked the sphere of influence of the prince dynasty with the Wen people, and grabbed the person who got the treasure gyu, and snatched this 'precious ritual weapon'.
After that, Yin Buyu was ready to find a powerful prince to buy and sell Bao Gui to him for a sum of gold, but after carefully observing Bao Gui, Yin Buyu found that this was just an ordinary stone, not a precious ritual weapon, which was really ridiculous.
And the prince dared to use a stone to pretend to be Bao Gui to fool the river god, first, to prove that he did not have the 'king's spirit' at all, and was not the son of heaven who was destined to return; second, it also said that the prince dynasty really couldn't come up with anything good to please the gods, and his treasury was exhausted, and he did not have the strength to launch an attack on King Zhou Jing's side again (of course, King Zhou Jing's side was similar, they were all poor and ruined).
One more thing to say - in the future, the Jin State once again sent troops to stabilize the royal family, supported King Zhou Jing's return to Luoyi, and made the prince dynasty lose in the royal family fight and fled from Cheng Zhou, Yin Buyu dedicated this piece of 'Baogui' to King Zhou Jing, and successfully obtained the fiefdom of Dongzi from King Zhou Jing, which was not in vain.
In the summer of the third year of King Jing of Zhou (517 BC), according to the results of the previous discussions between Fan Ying, Han Qi, Wei Shu and others, the Jin State summoned its allies to meet at Huangfu (Qinshui, Shanxi), and the main purpose of this meeting was to discuss how to stabilize the royal family.
Presiding over the 'Yellow Father's Meeting' was Zhao Ying, the general of the lower army of the Jin State (Han Qi, Wei Shu, Fan Ying, and Zhisong, who were ranked in the top, had other things, and the affairs of a royal family, it was enough for the general Zhao Ying to come forward), and the representatives of the princes who participated in the meeting were - Lu Guoqing's uncle Sun Wan, Song Guoqing's Shile Daxin, Zheng Guoqing's Shi Youji, Weiguo's doctor Beigong Xi, and Cao, Di, Teng, Xue, Xiao Yi and other doctors.
During the meeting, Zhao Ying ordered (yes, it was an order and not a request) that the doctors of all countries attending the meeting on behalf of the princes should send grain and millet to King Zhou Jing, the Son of Heaven, who was still struggling to hold out in Diquan (Mengjin, Henan), and provide garrison troops in order to help the Son of Heaven 'quell the rebellion';
"Next year, we must expel the rebellious ministers (princes) and send the Son of Heaven back to the royal capital!"
(Why next year?) Isn't this to let King Jing of Zhou and the prince fight for another year, completely destroy Cheng Zhou, and make it easier to control in the future? Jin Guo's mind is still very deep. ）
After the meeting, Zheng Guoqing Shi Youji went to meet Zhao Ying alone; Zhao Ying was very polite to You Ji's visit, not only received him cordially, but also specially asked him about the etiquette of 'concession, maneuvering, and seating' when the guests met with each other. You Ji replied to Zhao Ying:
"This is a matter of 'etiquette', not the content of 'etiquette'."
Zhao Ying was a little puzzled by You Ji's words, and asked again and said:
"Then Martingale dares to ask, what is 'etiquette'?"
You Ji replied again:
"When Ji was a young man, he once heard the first great master Zichuan (that is, Gongsun Qiao, the former ruler of Zheng Guo, the head of the family of Zheng Guo, one of the seven Mu clans of Zheng Guo) say, 'Etiquette is the norm set by God, the norm followed by the earth, and the basis for the actions of the people;' And the norms that are formulated and followed by heaven and earth, the people will imitate them, and respect the wisdom of heaven and earth; According to the nature of the earth, the six qi of the heavens were generated, and the five elements of the earth were used. Qi is the essence of the five tastes, which are manifested in five colors and are displayed as five sounds, and if the qi is too much, it will be faint, and the people will lose their nature, so the saints made rituals to make the qi follow.
He also formulated six animals, five animals, and three sacrifices, which also made the five flavors follow; Nine texts, six collections, and five chapters were formulated, and the five colors were followed. Nine songs, eight winds, seven tones, and six rhythms were formulated so that the five tones would also be followed. The relationship between the ruler and the subordinate was established to emulate the norms to be followed by the earth. The internal and external relationship between husband and wife was formulated to regulate the harmony of yin and yang. The relationship between father and son, brother, aunt, nephew, son-in-law, and brother-in-law is formulated to symbolize the wisdom and wisdom of God. Formulate national decrees, agricultural and industrial management, and action measures to comply with the four seasons. penalty, prisons, to make the people afraid; Formulate gentle and benevolent measures to govern the country in order to imitate the mercy of Heaven on all things that grow in the world.
The people have the emotions of the six aspirations, such as likes and dislikes, joy and anger, and sorrow, which are derived from the six qis, so they should be cautiously imitated and imitated appropriately to restrain the excessive exposure of the six aspirations. There is crying in sorrow, singing and dancing in joy, alms in joy, and fighting in anger; Pleasure comes from love, anger comes from hate, so we must be prudent in our actions, give credibility to our orders, reward and punish with good and evil, and restrain life and death. Life is what people like; Death is what people hate. The things that are liked are joyful, and the things that are hated are sorrows; Joy without losing manners can harmonize the nature of heaven and earth, so it can last for a long time. ”
After listening to You Ji's deafening and deafening tirade on 'etiquette', Zhao Ying praised from the bottom of his heart:
"The greatness of the rite has reached its extreme!"
You Ji added that he replied:
"Yes! Rites are the discipline of the upper and lower levels, the standard of heaven and earth, and the basis for the survival of the people, so the first kings will respect it and promote it; Therefore, the person who can meet the requirements of the rites through self-cultivation and moral transformation from different natures is a perfect saint. Isn't that the greatness of the rite exactly that? ”
Zhao Ying was convinced, and thanked You Ji and said:
"In this life, Martingale will definitely follow these words you say for the rest of your life!"
While Zhao Ying and You Ji were discussing the issue of 'rites', most of the other princes' representatives were honestly arranging for their soldiers to send food to King Zhou Jing, the Son of Heaven who lived in Diquan, in accordance with the orders of the Jin State, and then stationed in Diquan to protect the Son of Heaven.
However, the representative of the Song State, Right Shile Daxin, objected with a stiff neck:
"Our Song Kingdom will not send food to the Son of Heaven! The Song Kingdom was a guest to the Zhou royal family, not a courtier, so how could there be a reason for a guest to send food to the host? ”
(The Song State is a descendant of Yin Shang, the direct descendant of Di Xin's brother Wei Zi Qi and Wei Zhong, after Wei Zi Qi established the Song Dynasty, he was established as a guest of the Zhou family by the Duke of Zhou, and the gift of the Son of Heaven can be used in the country, and the Zhou royal family does not treat the Song State as a courtier; That's why Le Daxin played this time. ）
According to the "Zhou Li" system, Le Daxin is right when he says this, but what is the situation now, will anyone still not know? If you want to be happy, then the Song State is a guest of the royal family, and the Jin State is just a courtier of the royal family, doesn't it mean that the Jin State in turn has to respect the Song State? With 10,000 guts, he didn't dare to put up a fight against the Jin Kingdom.
And there is only one potential reason for Le Daxin to publicly refute Zhao Ying's order and give royal assistance - the Song State no longer looks down on the plucked phoenix and the long-declining Zhou royal family, so he has the audacity to refuse to send food and send guards to King Zhou Jing, who is not much worse than a wandering savage at this time, in the name of 'guest'.
(There is another potential reason - Zhao Ying was only the general of the Jin State at this time, and he was not the ruling Zhengqing, so Le Daxin, who was the right division of the Song State, was not so convinced and awe-inspiring to him, and was unwilling to easily follow his orders; If Han Qi, the Zhengqing of the Jin State, or Zuo Weishu, the second secretary of the Zhongjun, came in person, then Le Daxin would have reluctantly obeyed his orders).
For Le Daxin's rampant attitude, before Zhao Ying could say anything, Shi Mimu, the Jin State Doctor who participated in the meeting, had already stood up to refute him; Shi Mimu harshly rebuked Le Daxin and said:
"Since the alliance between the first monarch of the mainland and the first monarch of your country, Chenggong (that is, the landmark event of the Jin Wengong's hegemony of the princes - the alliance of the Jiantu Society), which battle (initiated by the Jin State) of the Song State did not participate, and which time did the princes form an alliance (with the Jin State) and were not together? In the words of the year, it was said that 'obey the king's orders and sympathize with the royal family' (respect the royal family's orders and worry about the royal family together', where can you avoid this oath? You have come to participate in this important event on the orders of the monarch of your country this time, but you want the Song Kingdom to break the covenant and alienate the royal family. ”
Le Daxin didn't dare to answer Shi Mimu's ruthless questioning, so he had to bow his head and promise, and then accepted the Jian Za given by Shi Mimu (asking Song Guo to send food and send guards to the royal family), and withdrew from the venue. After that, the angry Shi Mimu also directly asserted with Zhao Ying:
"I think the right division of the Song State will inevitably flee in the future; He had come to envoy at the behest of their king, and he wanted to break the covenant and offend the majesty of the lord, and there could be no greater bad luck in the world! ”
Sure enough, more than ten years later, in the nineteenth year of King Jing of Zhou (501 BC), Le Daxin was expelled from the country by the angry Song Jinggong because he was obstructed by the envoy to the Jin State and pretended to be sick and refused the personal recruitment of the monarch Song Jinggong, so he was expelled from the country by the furious Song Jinggong and exiled to Cao State; Later, Le Daxin in exile was still restless, and contacted Song Jinggong's mother's brother Gongzi Chen, and Gongzi Zhongtuo, Gongzi Shiyan, Gongzidi and others rebelled against Song according to Xiao Di, which became a great disaster for the Song Kingdom, these are all later words.
After learning that the Jin State held the 'Yellow Father's Meeting', ordered the princes' allies to send food and send guards to King Zhou Jing in Diquan, and also threatened to 'send the Son of Heaven back to the royal capital next year', the prince in Luoyi was both anxious and unwilling, and the dog jumped under the wall in a hurry, and the prince ordered Yin Xin to lead his troops across Luoshui on foot on October 15 of the third year of King Jing of Zhou (517 BC), attack Dongzi under the influence of King Jing of Zhou, and set fire to burn the city, but did not defeat the army of King Jing of Zhou stationed in Dongzi, so he had to retreat and return to Luoyi.
In April of the fourth year of King Jing of Zhou (516 BC), King Jing of Zhou, who had received strong support from the Jin State and the princes (food and army), felt that the time had come to counterattack the prince's dynasty and return to the royal capital, so he sent the royal secretary Shan Qi (Shan Mu Gong) to the Jin State to 'report the emergency' and ask the Jin State to send troops again to assist the royal family in quelling the rebellion.
On the other hand, King Jing of Zhou sent his army to attack the forces of the prince's dynasty, and defeated the prince's army at the corpse on the fifth day of the fifth month; But on the fifteenth day, Liu Yu's army was defeated by the army of the prince dynasty at Shigu (the 'Wang Shi' really couldn't be mentioned), so he had to flee back to Diquan in embarrassment and wait for the arrival of Jin reinforcements.
On July 17, after learning that Shan Qi had successfully moved troops to the Jin Kingdom, the Jin State had sent troops, and it was led by the upper army Zuo Zhisong and the lower army general Zhao Ying, Liu Yu was overjoyed, so King Jing of Zhou marched from Diquan to the royal capital of Luoyi again, and passed through Qudi, Chushi, Yinggu, Xu Mi and other places along the way, even if the army of the prince dynasty desperately counterattacked during this period and set fire to the residence of Liu Yu and King Jing of Zhou, it did not stop them from advancing to the royal capital.
On July 29, King Zhou Jing and Liu Yu lived in the slippery land; On the same day, Zhisong and Zhao Ying led the Jin army to meet King Jing of Zhou, while the Jin doctor Rukuan (Nukuan) was ordered to guard the Que Sai to guard against the sneak attack of the prince's army.
On the 16th day of the winter and October of the fourth year of King Jing of Zhou (516 BC), King Jing of Zhou officially set up a 'Wang Shi' in the name of 'Son of Heaven' to crusade against the 'rebel' prince's dynasty;
On October 21, King Jing of Zhou arrived in the suburbs and lived in the corpse field; On November 11, the Wang Shi (Jin army) captured Gongdi on the outskirts of Luoyi, and the prince and his party in Luoyi were in a state of panic.
At this time, Zhao Boying (that is, Zhao Jiangong, the son of the prince Zhaozhuang Gong), who originally belonged to the party of the prince's dynasty, but was ready to take refuge in Wang Shi (that is, the Jin army) 'King Qin's rebellion', took the opportunity to lead his cronies to launch an 'uprising' in the royal capital, and forced them to leave Wangji, He went into exile and went to the state of Chu.
The story of the follow-up to 'The Rebellion of the Prince Dynasty' will be told in the next article.