Wu Bo's work was actually to surround Wei and save Zhao, and to use the Zhao family's clan's family to set up a trump card in advance in Zhao Ji.

What are the children of the royal family? Can the emperor's seven aunts and eight aunts climb to the top? For example, can cats and dogs in "Dream of Red Mansions" be related to each other and have nobles? In fact, there have been strict regulations in previous dynasties, ideals are full and reality is skinny.

The Han Dynasty royal family was the "Liu Family" in Pengcheng, which began with Liu Bang, the Taizu of Han, and a native of Zhongyangli, Fengyi, Pei County. The Han Dynasty implemented the feudal system, and the princes of the Liu surname were divided into all parts of the country. The feudal states included kingdoms and marquis. These two parallel systems were also called "county state system". After the rebellion of the Seven Kingdoms, Emperor Wu of Han inherited his father's policy of reducing vassals and issued a "grace order", allowing the princes to share the land of the kingdom to their children, so that the power of the princes and kings became smaller and weaker, and their power was greatly weakened. From then on, "the great country only had more than ten cities, and the small marquis only had more than ten miles" and no longer posed a threat to the central government.

According to the laws of the Han Dynasty, only the son of the emperor is worthy of being called a royal family and can be divided into a king. The son of the king, one of the legitimate sons inherited the throne, and the other sons are all granted marquis; the legitimate son of the marquis succeeded to the generation as marquis, and the other sons had no titles. After such generations, all (descendants of the emperor) will become the same as ordinary people. If they cannot gain power, they will inevitably have to work hard to survive. This is why Liu Xuande and Liu Bei, who sells straw sandals to make a living.

The royal family of the Jin Dynasty was the "Sima Family" in Henei, which began in the Three Kingdoms period. The ancestor Sima Yan abdicated by Emperor Yuan of Wei, replaced Cao Wei and established Sima Jin. During the Cao Wei era, when Cao Shuang was in power, some pointed out that if the royal family members were not divided into royal families, the regime might be transferred to the hands of other surnames. Later, the Sima family indeed seized the power of Cao Wei, which had a great influence in the Sima family royal family. Therefore, in the early days of the founding of the Western Jin Dynasty, in the first year of Taishi (266 AD), Emperor Wu of Jin restored the ancient feudal system and enfeoffed the second

Seventeen kings of the same surname were established by counties. The kingdom establishment system formulated by Emperor Wu of Jin divided the vassal state into large, secondary, and mistress. Different levels of troops could be placed in different numbers, but each king had no local administrative power. Later, the kings were allowed to serve as local governors, and the kings had some administrative power and a considerable number of troops. Later, the power of the royal family was continuously expanded. The kings could choose civil and military officials in the country on their own and collect taxes on the vassal state. In this way, many kings controlled the military and political power of the vassal state.

The "Yang" family of Hongnong, one of the members of the Guanlong Group, began with Emperor Wen of Sui Yang Jian, a native of Huayin (they belonged to Hongnong County during the Han Dynasty, and Hongnong became the county guard of the Yang family in the world). He was the son of Duke Sui of the Western Wei Dynasty, the Northern Zhou Dynasty, and the son of Yang Zhong, the Grand Marshal of the Han Dynasty, and the 14th generation grandson of Yang Zhen.

The Tang Dynasty royal family was also a member of the Guanlong Group, Longxi Li family, also known as "Chi Li". Because it was founded in Taiyuan, it was also known as the "Li" family in Taiyuan. It began with Li Yuan, the Emperor Gaozu of Tang. The Li family was closely related to the Yang family of the Sui Dynasty. Li Yuan was the cousin of Emperor Yang of Sui.

There are many important differences between the royal family of the Tang Dynasty and the royal family of the Han Dynasty. First, although the princes were enfeoffed to various places in the Tang Dynasty, in the early 8th century, the kings and their descendants were moved to the capital and placed in ten royal houses and one hundred grand courtyards. However, these houses were not used for a long time, and the royal houses could not be maintained after the Anshi Rebellion. However, this set an important example for the subsequent dynasties to resettle royal families in the capital. Second, in 670, the Zongzheng Temple was set up in the Tang Dynasty, which was the first.

An institution specially established to supervise the affairs of the royal family. Later, there were such supervisory institutions in all dynasties. The Qing Dynasty was the clan's office, which was specifically responsible for lawsuits other than the children of the Eight Banners. Third, if the royal family in the Han Dynasty could not inherit the king and the title of the marquis would be essentially no different from ordinary people. Compared with the Han Dynasty, the Tang Dynasty created a fine five-class system for members of the royal family based on the five robes of funerals. Here we will talk about the meritorious officials who were given to the Li family by the Tang Dynasty. These recipients were also included in the royal family genealogy.

The royal family of the Song Dynasty was the "Zhao clan" of Zhuo County, which originated from Zhao Kuangyin, Taizu of Song. Zhao Kuangyin, Taizu of Taizu of the Three Brothers Born by his father Zhao Hongyin, was named King of Cao. Zhao Hongyin's eldest son Guangji was named King of Cao, the second son Kuangyin was named King of Jin (i.e. Taizong of Song), the fourth son Guangmei was named King of Wei, and the fifth son Guangzan was named King of Qi. The two kings of Cao and Qi died early but had no descendants. Zhao Kuangyin personally wrote an imperial letter to divide the three brothers in the three sects into three sects to establish 14 jade letters to show their descendants. Even though they were very distant, they knew Zhaomu and did not lose their order. They also asked, "Our clan has no relatives and alienation, and they were named for generations of 14 generations. The descendants of these three sects were named in a continuous cycle, and this tradition is still preserved today.

The "Preface to the Imperial Jade Book School" written by Zhao Pu is on the same day as Taizu's "Da Xun". A 42-character poem in it contains these fourteen words: If the husband Yuan Deyunke, Ling Deyi Chong, he was a disciple of Gu Ximeng, and he studied Guangzong, and his good friend Yanshi, ascended Ru Bigong, not only the prince, but also the follower of Shanzhi, Bo Zhongshuji and Chengsiyou.

The royal family of the Yuan Dynasty was the Mongolian Qiyan (Qiyan) tribe, translated as Borjigite in the Yuan Dynasty, and also translated as Borjigite in the Qing Dynasty, originating from Genghis Khan Temujin and Qiwowen. During the Qing Dynasty, due to the marriage between Manchu and Mongolia, many concubines in the harem came from this family, such as the Concubine Shoukang of the Qing Taizu; Empress Xiaoduanwen of the Qing Taizong, Empress Xiaozhuang Wen of the Qing Taizong, Minhui Gonghe Yuan Concubine, Yijing Dagui, Concubine Kang Huishu, and Concubine Taizong; Empress Xiaohuizhang of the Qing Taizong, Empress Xiaohuizhang, Concubine Shuhui, Concubine Gongjing, and Concubine Duanshun; Empress Xiaojingcheng of the Qing Xuanzong.

The royal family of the Ming Dynasty was the "Zhu" royal family, and its original origin was from the Zhu family of Pei County. Later, the father of Emperor Hongwu, Zhu Yuanzhang, moved to Fengyang, so he was also called Fengyang Zhu family. The emperor Hongwu, Emperor Ming, Zhu Yuanzhang, gave his descendants and descendants, and there were duplicate names. He wrote twenty characters each in the Eastern Palace and the prince lineage, and one character was a lifetime. The descendants were born, and the clan mansion established two names according to the generations. The above character was used as the basis. The next character was taken by the radicals of the five elements, with fire, earth, gold, water, and wood as the order, but the Jingjiang King was not bound by. The Ming Dynasty ruled that the prince was granted the prince, and was granted the gold treasure, gold book, and the prince was granted the prince, and the gold seal and silver book.

The royal family in the Qing Dynasty was divided into royal families, Jueluo. It started from the Xianzu Takshi, father of Nurhaci, the Qing Dynasty. Taizu and his brothers and their descendants were called "Lian clans" and tied with yellow straps on their waists. The branch of the uncle brothers of Takshi was called "Jeluo", and the red straps on their waists. Those who gave up the royal family tied with red straps, while those who gave up the Jueluo tied with purple straps.

In the Song Dynasty, how to use or not use the royal family, especially the prince, was an innate trouble for all rulers. Treat relatives well, cultivate experienced and capable emperors, make the inheritance of the throne peacefully, and avoid confrontation and brothers. The change in the Xuanwu Gate of the previous dynasty alerted the Zhao family, and these major needs competed for each other's strengths. It was quite difficult to reconcile if it was not impossible.

After the founding of the country, Taizu did not imitate the practices of the Han Dynasty and later the Ming Dynasty and sent the zong kings to their own fiefdoms. Moreover, he also used his closest family to take positions of power. Later, Taizong served as the prefect of Kaifeng for many years and was responsible for capital affairs during the emperor's frequent personal expeditions. In 973, he was named King of Jin and received etiquette treatment higher than that of the prime minister. His younger brother Kuang Mei served as the prefect of Xingyuan Prefecture (Lizhou Road Capital) and Jingzhao Prefecture (the capital of the Tang Dynasty, Yongxing Jun Road Capital) for the same reason. In the same year, Dezhao, the only adult among the sons of Taizu, served as Xingyuan Prefecture after Kuang Mei.

After Taizong succeeded to the throne, he quickly promoted Tingmei (according to the agreement of the "Jinkui Alliance", Song Taizong Zhao Kuangyi should pass the throne to his brother Zhao Tingmei, but after Zhao Kuangyi ascended the throne, he hid the content of the "Jinkui Alliance") and Dezhao (the son of Taizu, the Eight Virtue King mentioned in many novels later was his brother Defang, so don't mess it up). Tingmei was appointed as the prefect of Kaifeng (the previous position of Emperor Taizong), and was first named King of Qi and King of Qin. Dezhao replaced Tingmei as the prefect of Jingzhao and was named Prince Wugong. Taizong also gave the two honors of the death row of the court in the court to be the prime minister. However, the ending of the two was very tragic.

In 979, during the battle between the Song Dynasty and the Khitan for Youzhou (Hebei), Taizong wanted to withdraw his capital, but he was afraid of the enemy's blocking, so he only secretly left the camp with a small group of followers. That night, people found that the emperor was missing, and rumors began to spread among the dissatisfied army, wanting to make Dezhao the emperor. Taizong was very dissatisfied when he heard about it. After the army returned to the capital, because the expeditionary army ended in a pale way, Taizong was reluctant to reward merits. Dezhao raised questions, and Taizong was furious and mocked him, saying, "If you were asked to do this position, the reward merits would not be so long." After returning to his home that night, Dezhao committed suicide by cutting his throat. The record in Taizong's official history was that he ran to the corpse and cried, "Crazy, how could you get to this point?" It is unclear whether he was really sad or hypocritical at that time.

Tingmei's experience was even more complicated. In March of the Xia calendar in 982, Taizong received a secret report that his brother and a small group of officers were plotting rebellion. He claimed that he was unwilling to be too ruthless, so he only transferred Tingmei away and changed his position to serve as Jingzhao Yin. As for Tingmei's conspirators, he was demoted and exiled one by one. Soon, Zhao Pu was reappointed as prime minister, and he reported that Tingmei conspired to kill Taizong, this time with the Minister of War Lu Duosun and others. 74 ministers

The court advocated the execution of all the rebels. However, Taizong only exiled Lu Duosun, imprisoned Tingmei, and executed six rebels. Tingmei's son, daughter and son-in-law were all demoted. Tingmei complained about her fate, but was exiled to Hubei and soon fell ill and died in the local area. Taizong felt sad about his death and gave Tingmei a glory after his death, but he still believed that he was guilty and did not repent.

To what extent these conspiracies posed a threat to Taizong, it is hard to know. Today's scholars generally believe that Zhao Pu's flip-floping skills determine Tingmei's fate, because it is well known that Zhao Pu opposes brothers and brothers, and why he is contradictory to Taizong. It has to be said that Zhao Pu is not much better in character. De Zhao, who has the right to inherit the throne, was excluded from the center of political rights, which is the inevitable rhythm of bloody politics.

Wang Fuzhi, a scholar in the Qing Dynasty, once made a wonderful narrative about Zhao Pu in the book "On Song".

Wang Fuzhi (1619-1692), a native of Hengyang, Hunan, was named Ernong and named Yuzhai. In his later years, he lived in Shichuanshan, Hengyang, so he was also called "Mr. Chuanshan". After the demise of the Ming Dynasty, Wang Fuzhi lived in seclusion and studied, and wrote more than 100 books. Zeng Guofan, an important official in the late Qing Dynasty, highly praised Wang Fuzhi. In the early years of Tongzhi (1862), he published "Book of Chuanshan Sutra" in Jinling, allowing Wang Fuzhi's many works to be gathered and circulated. His main works include "The Waibi of the Zhou Yi", "Zhang Zi Zhengmeng", "Introduction to the Shangshu", "A Complete Commentary on Reading the Four Books", "Laozi Yan", "Zhuangzi Tong", "So Wenlu", "Reading the Comprehensive Discourse", "Song Lun", "Huang Shu", "Nightmare", "Chu Ci Tongshi", "Biography of Poetry", etc. The "Book of Chuanshan Sutra" contains more than 70 kinds and 300 volumes.

The rise and fall of a dynasty is always caused by two factors, good and evil. The good of the good and evil of the evil are not seen from the long-term historical process, but only looking at a moment and one thing, and one cannot truly recognize its role. The good are correct measures and systems, while the evil are wrong measures and systems, and these are all accomplished by specific people. Therefore, historical theory can only focus on people and things as the hub, and the fundamental focus is on the role of these people and things on the fate of this dynasty.

In the Song Dynasty, those who can make correct decisions and measures to set good systems and regulations, in Wang Fuzhi's view, Song Taizu is the most commendable. He said that Taizu set three precepts for future generations. Every new emperor who succeeded the throne must enter the hall and kneel down in front of the stone tablet engraved with the three precepts. These three precepts are: to protect the descendants of the Chai Emperor of the Later Zhou Dynasty, do not kill scholars and officials, and do not add taxes on farmland. Wang Fuzhi said that there are these three precepts, "It is not called great virtue." The spirit of these three precepts is: "To cultivate the descendants of the previous generation with loyalty, to cultivate the righteousness of scholars with leniency, and to nourish the physiology of the people with restraint." To achieve these three, you don't have to ask others, just need to just need yourself. As long as you think in your heart, you have a good attitude.

Believing in and abide by these three principles can make "governance virtues accumulate in oneself, and accumulate invisible without expecting prosperity, so it is said that it cannot be called a prosperous virtue." With these three principles, Wang Fuzhi believed that the Song Dynasty was "animated with the Han Dynasty, the Tang Dynasty, and the Shang Dynasty and Zhou Dynasty". The Wen and Jing Dynasty ruled again and stopped, the Zhenguan rule of the Tang Dynasty, and the Zi was in chaos. Song Taizu changed the chaotic times of the Five Dynasties during the Jianlong period, allowing the people to live a stable life. It was not until the Xining period of Emperor Shenzong that gradually weakened, so it surpassed the Han Dynasty and Tang Dynasty and was close to the Shang Dynasty and Zhou Dynasty. He believed that this not only depended on the wiseness of his descendants and the support of scholars and officials, but also on the clarification of family law, politics and religion and influence. Therefore, from the Guangwu of the Han Dynasty, no one could surpass the Emperor Taizu.

Taizu used three precepts to determine the basic system, which was still possible for the later generations of emperors to abide by, but by the Qingli period of Emperor Renzong of Song Dynasty, a lot of discussion began to appear. By the time of Emperor Shenzong's Xining period, he gradually abandoned Taizu's spirit of governing the country because of reforms, and gradually destroyed Taizu's virtue of governing the country. Wang Fuzhi believed that the gains and losses of the Song Dynasty, the key to governance, the opportunity for life and death of the people, and the root of the customs of the customs was here. Later emperors did not understand such a simple truth, which gradually led to the decline of the Song Dynasty's national fortune.
Chapter completed!