politics

After completing Yan Yong's various reforms, the reform of government governance was the first to be promoted. The contents of his reform of the administration of officials:

The first is to appoint people on the basis of merit, not on qualifications. Wan Yanyong, employing people according to qualifications, just treating ordinary people, for those who are talented, how can they still stick to the norm! According to this thinking, during his reign, the court appointed a number of lowly officials. As he moved, it turned out to be just a governor of the prefecture, and Sejong learned of his achievements and suggested that he use it greatly. But according to his qualifications, the highest can only be a bachelor of Hanlin. Sejong decided that this was not enough to make the most of his talents, so he sent him to serve as a transit envoy on the Jungdu Road, and was later promoted to prime minister.

Second, the promotion of officials is based on their political achievements, and they are opposed to following the rules. Once, Jin Shizong went to Beijing, and all the states and counties he passed through were requisitioned and sent many people to overhaul bridges and gallop to win the favor of Jin Shizong. Only Tongzhi Beijing (present-day Lingyuanxi, Liaoning) stayed behind to guard Liu Huan, and only sent a small number of people to build the road smoother. Wan Yanyong thought that Liu Huan had done a good job, so he promoted him to the transfer envoy of Liaodong Road. It is precisely because of his political performance that he selects and promotes officials, therefore, during his reign, a number of politically accomplished, honest and honest officials appeared.

Third, when an official reaches a certain age, he or she should resign. He believed that people would always lack energy in their old age, so he stipulated that the ministers of the DPRK and China should be allowed to resign from their official posts at the age of 60. In addition to the above-mentioned points, he also made clear rewards and punishments for officials and regular exchanges between the central and local officials, and achieved good results. The reform of the administration of officials ensured the reform of Kim Sejong in politics and economy.

At the same time as reforming the rule of officials, Wan Yanyong also carried out reforms in the official system and the legal system. After Yan Yong's new official system, Shang Shuling, the left and right prime ministers and the peace chapter political affairs are the prime ministers, and the left and right ministers and the governors are the consuls. The increase in the number of prime ministers can disperse the power of the prime minister to centralize power in the emperor alone, and can also enable more officials to participate in political affairs.

In terms of the legal system, Wan Yanyong advocates choosing the good and following it. He believed that there were inappropriate parts of the old legal provisions and should be changed, and the laws of the Tang and Song dynasties should be used if they were available. He also said to his subordinates: "When you make a law, don't just follow the old laws, and some of the provisions are still difficult for people to understand. Successive generations of laws have been constantly revised and supplemented. People with low education often break the law because they don't understand the law. Wouldn't it be better if those difficult articles were deleted and modified so that the people could understand them at a glance? The law should be amended to make it clear to everyone. "During the Dading period, the laws of the Jin Dynasty were revised and improved.

military

During his reign, Sejong set about reforming the Jin Dynasty's military system. In the 7th year of Dajeong (1167), in view of the fact that many of the people who had failed to confer Meng'an Mouk and Hailing in the past province were dismissed, Sejong reinstated some of the Meng'an Mooke according to Sijing's request, based on the principle of "using the materials according to the quantity", as a method to expand the Meng'an Mouke. In the fifteenth year of Dading (1175), due to the chaos of the internal household system of Meng'an Mouke, ten people such as Pucha Wuhu and other officials were sent to the Ministry of Langzhong Pucha Wuhu in October, and then set the Meng'an Mouke household, which stipulated that "each Mouke is only 300 households, and seven to ten Mouke are placed in one Meng'an".

In addition, since the establishment of feudal centralized politics by Xizong and Hailing, Meng'an Mouke is often filled with other positions, so in the seventeenth year of Dading (1177), some new provisions were also made on the inheritance system, "If the hereditary Meng'an Mouke is out of office, although he is less than sixty years old, he wants to make his descendants attack, listen." In addition, for the "father's appointment", his son must be over 25 years old when he inherits the Meng'an Mouke regulations. This kind of regulation is also based on consolidating the position and role of Meng'an Mook.

In the twentieth year of Dading (1180), on the one hand, "since the ancestors pacified the world, the establishment of Meng'an Mouke, followed for a long time, during which there are complicated and simple household registrations, the distance in the land is different, and since Zhenglong, the grant is excessive", on the other hand, because "in the Dading room, there are also many people who have not been paid". So he made a "new" work on Meng'an Moke, and at the same time ordered "the new grantor, and ordered to be sealed".

It also stipulates that those who have been awarded the hereditary Mouke are allowed to follow the line by their relatives: "Meng'an shall not exceed ten households, and Mouke shall not exceed six households." "When the land is given, except for the ox with less than nine bodies, and those with more than ten and less than forty bodies, then the palace of the Hao family allocates six bodies of land with it." In the twenty-fourth year of Dading (1184), in order to "greatly regain its power", it was granted to the kings with the name of Meng'an Mouke, in order to maintain its old Jurchen customs. In addition, the economic organization has also been rectified, restricting the sale of land and slaves and maids, prohibiting the occupation of land outside the country, strengthening the production management of Meng'an Mouke, rewarding "gathering seeds" and "self-planting", and ordering Meng'an Mouke. For the sake of self-preservation, its land and the people's land are in harmony with each other." As a result, Meng'an Mouke must not be mixed with the people, so as to achieve the gathering of military power.

economy

Recuperate

In order to recuperate with the people and stabilize the social order, Wan Yanyong issued a marsh order to be free of slaves, which increased the enthusiasm of production. He also adopted a series of measures, such as attaching importance to agriculture and mulberry farming, rewarding land reclamation, further opening up forbidden land, and implementing incentives for those who increase production and punishing those who reduce production, thus developing agriculture and animal husbandry. In areas affected by floods and droughts, the method of reducing or reducing taxes has been implemented to lighten the people's burdens and stabilize the mood for production. Wan Yanyong himself also advocated frugality, paid attention to the construction of water conservancy, and encouraged the development of handicraft production among the people. Therefore, from the beginning of the Dading period, the economy of the Jin Dynasty was fully restored and developed.

Count dictation fields

Wan Yanyong tried to continue to maintain the system of dictation and education and protect the special rights and interests of the Jurchen Meng'an households. Due to the influence of the old feudal production relations in the Central Plains and the complete severance of the source of slaves supplemented by prisoners of war, the system gradually evolved into a feudal tenant system. Some of the Meng'an households began to sell their slaves, resulting in fewer cultivators, and they had to rent out their granted land to Han Chinese farmers for cultivation. Other Jurchen Meng'an Mok households, after the end of the war, no longer returned to the fields they had been granted to cultivate, but directly subleased them to Han Chinese farmers. There were also some impoverished Jurchen households who sold their land to the "wealthy people". There was a class differentiation between the Jurchen Meng'an and the Keke households, and those Jurchen households that sat on the land rent were transformed into feudal landlords. The phenomenon of Jurchen aristocrats and bureaucratic landlords occupying more or more official land is also becoming more and more serious.

Dading Tongbao

Wan Yanyong tried to stop the transformation of production relations into a feudal tenant system, and in the twenty-first year of Dading (1181), he issued an edict prohibiting the Central Plains Meng'an Mouke households from selling slaves and maids to sublease fields. In the following year (1182), he also stipulated: If it is found that there is a fierce household that does not cultivate by itself, he shall have sixty rods; Forty of the rods of Mok.

For the aristocratic landlords to occupy the official land, Wan Yan Yong in the 19th and 21st years of Dading successively sent personnel to various places to detain the official land. The original intention of the field was to distribute the land to the poor, and to continue to implement the old system of counting and dictating land to the households who had no land and few fields. However, in practice, the land of some small landlords and peasants was forcibly confiscated, and the land was more concentrated in the hands of the government and the Jurchen aristocratic bureaucratic landlords, which accelerated the development of feudal tenant relations.

Push and row through inspection

At the beginning of the Jin Dynasty, every three years, the population of the households, the slaves, the land and assets were checked, and the households were arranged accordingly, and material money (property tax) was levied, and the forced labor was levied. But the aristocracy, bureaucrats, and landlords hid their property in various ways to avoid taxes, while the poor were burdened with heavy taxes.

In order to change the uneven phenomenon of servitude, in the fourth year of Daejeong (1164), Sejong ordered the division of the world's material resources, because of the different standards, the roads were uneven, and the people could not bear it. In the following year, the "General Inspection Land Ranking Tax Law" was promulgated to unify the standards of various roads, and the phenomenon of uneven weight began to change.

In the fifteenth year of Dajeong (1175), it has been ten years since the last general inspection, but there are still uneven assignments, and Sejong ordered to divide the way to push and drain material resources, and the procedures are simpler than the general inspection. As the class division within the Meng'an households began, the servitude of landlords and farmers and herdsmen began to be seriously unequal. In the 20th year of Dading, from which the capital was started to be pushed and discharged in the Meng'an Mouke household, and two years later it was promoted to the whole country, by checking the number of land, cattle and slaves in each household, and dividing it into upper, middle and lower three classes to give equal service.

In the twenty-sixth year of Dading and the eighth year of Zhang Zongtaihe (1208), the Jin Dynasty also carried out this kind of pushing. Although there is no lack of disturbance to the people caused by officials who have increased their material resources in the course of general inspection, it has played a certain positive role in equalizing the country's enlistment, ensuring state revenue, and alleviating social contradictions.

During the reign of Jin Shizong Wanyan Yong, he culturally continued the Sinicization policy since Jin Xizong and King Hailing. At the beginning of his accession to the throne, many ministers persuaded him to go to Huining Mansion in Beijing, but due to the persuasion of Li Shi, Zhang Xuansu, Dujiyi and others, Sejong finally decided to take Zhongdu as the capital and still adhered to the Han standard. He entrusted important tasks with Han officials such as Yi Shiji, and ordered them to continue to reform the statutes and cultural relics of the Jin Dynasty in accordance with the Tang and Song dynasties. At the same time, Sejong also attached great importance to the cultivation of talents and the selection of scholars in the imperial examination, and in the fourth year of Dading (1164), Wan Yanyong ordered: "Jinshi Wenyou will be taken, and there is no limit to the number of people."

In the sixth year of Dading (1166), the Taixue began to be established, and the number of students was only 160 at first, and then it grew to 400. In the sixteenth year of Dading (1176), there were 17 schools with thousands of students. Jin Shizong not only requires the champion and Jinshi to be talented, but also requires good character. He stipulated that those who had bad character should be removed from the list. For those who win the top prize, they must first visit his conduct in the township, and those with good conduct can be treated according to the treatment of the champion. During the reign of Emperor Sejong, the imperial examination system was developed and improved in terms of the number of people, the subjects of the examination, and the quality of the middle examination. A large part of the officials came from the imperial examinations. The imperial examinations in the Sejong Dynasty were extremely strict, and the Jurchen soldiers "untied their hair and clothes, and roped their ears and noses" to prevent cheating. The development of the imperial examination system recruited talents for the Jin Dynasty government and further enriched the ruling group.

In addition, Jin Shizong himself is also familiar with Chinese classics, and he respects Confucianism in governing the country. "Whenever I eat, I often think that the poor are hungry, and I am still in myself." Every time he went out to hunt in the spring and autumn mountains, Sejong strictly forbade his entourage to disturb the place, and he was not allowed to ask for the necessary goods from the people, and he was asked to pay for them and hire them. During the Dading Dynasty, the Yellow River burst year after year, and the disaster continued year after year, but Sejong was always able to insist on providing loans and sparing no effort. He admired Confucianism, followed etiquette, was strict with himself, and advocated frugality.

"Although I am old, I never get tired of hearing good, Confucius Yun sees goodness as if he can't see goodness, and seeing bad things like exploring soup, it's a big deal!" "The journey of a person is greater than filial piety. Filial piety is blessed by the sun, "in the past Tang Yu, there was no ornament, Han Wei filial piety and literature for pure frugality. I am in the palace for fear of excessively". He "often admires the emperors of the ancients, and humbly accepts advice", so that the ministers and the people "have words that are spoken" and "do not hide anything in the perfunctory". Sejong once said, "I am not a mistake with the complexity of all opportunities", "But in other words, I will not be stingy when I change." ”

Tang Taizong, who was like a stream, and Wei Zheng, who was outspoken and outspoken, have always been the examples he often mentions for the political state. He is familiar with history books, pays attention to taking history as a mirror, cultivates politics, and often talks with his subordinates about the past and the present, discusses the rise and fall of historical events, and evaluates the gains and losses of characters. "I can't understand the Bible (Confucian classics) deeply, as for the historical biography, it is beneficial to open the book" Under his advocacy, the culture of the Jin Dynasty continued to be sinicized, and his crown prince Wanyan Yungong "read and liked to read and write, and wanted to change the customs of Yidi, and practiced Chinese etiquette and music such as Wei Xiaowen".

However, Jin Shizong opposed the overall sinicization, he believed that absorbing too much Han culture would make the Jurchen people corrupt and degenerate, and lose their martial nature, so after the eleventh year of Dading (1171), Jin Shizong frequently emphasized the maintenance of the old Jurchen customs and set off a "Jurchen cultural revival movement". [15] Jin Shizong once expressed this idea to the right counselor and the Khitan Yilazijing: "The dead Liao does not forget the old customs, I think it is." Hailing learns the customs of the Han people, but forgets his roots. If according to the old style of the country, the four realms can be safe, and this long-term plan is also. ”

Jin Shizong Wanyan Yong was a staunch defender of the Jurchen national tradition, and he spared no effort to preserve the Jurchen culture. Sejong often admonished the Jurchen nobles like this: "The old style of the female straight is the purest ...... You should learn from it, and the old style should not be forgotten. [8] Once, when Sejong, the crown prince Yungong and others went to the palace of Ruisi, ordered the singer to sing in the Jurchen language, and then said to the crown prince and the kings: "I have not forgotten what I did in the first dynasty, so I want to let your generation know about it when I listen to it." …… Thou shalt be considerate, and thy descendants shall also obey my commandments. ”

The heart of the fist is overflowing. What worries Sejong the most is that since Hailing moved south, the new generation of Jurchens has gradually forgotten their own national traditions, and he once confided in the imperial court rulers: "Huining is the land of the country's prosperity, and since Hailing moved the capital to Yong'an, the female straight people have forgotten the old style." I have tasted the custom of female straightness, and I have never forgotten it. Today's swallow drinking music is all in the Han style, and it is not my favorite. The East Palace does not know the customs of women, and it is still alive because of it. I am afraid that this wind will change at different times, and it is not a long-term solution. I even want to go to Huining, so that our children and grandchildren can see the old customs, and they will learn to it. ”

Later, Sejong really fulfilled his long-cherished wish. In March of the twenty-fourth year of Dading (1184), Shizong personally led the princes and grandsons to return to Huining Mansion in Shangjing to seek their roots, and established the "Ode to the Victory of Dajin" in the place where Taizu Wanyan Agu raised his army, so as to carry forward the Jurchen national spirit. It was not until September of the following year that Sejong and his entourage returned to Zhongdu. In addition, Sejong also strongly advocated the study and use of the Jurchen language and Jurchen script. The establishment of Jurchen calligraphy, the establishment of the Jurchen Jinshi department, and the translation of Confucian classics in Jurchen characters were several important measures for the revival of Jurchen culture during the reign of King Sejong. At the beginning of Sejong's reign, Jurchen calligraphy was greatly promoted throughout the country, "the children of the Meng'an Mouke Neiliang family were selected as students, and the number of people from all walks of life reached 3,000", and later "two people were taken for each Mouke".

In the thirteenth year of Dading (1173), the Jurchen Guozi School was founded, and later the Jurchen Taixue was created. The main purpose of Sejong's establishment of Jurchen characters was to promote and popularize Jurchen characters, so as to preserve the cultural traditions of the Jurchen people. In the thirteenth year of Dading (1173), Sejong also founded the Jurchen Jinshi Branch, using Jurchen large characters to try out strategies and Jurchen small characters to try poems, and to take 27 disciples below Shan Yi.

The creation of the Jurchen Jinshiko was not only to preserve the Jurchen culture, but also to contain Sejong's intention to develop the Jurchen culture into a cultural system that could rival the Han culture. He once said to Prime Minister Zuo Wanyan Shoudao: "The Khitan writing is far away, looking at the poems written by him, the righteousness is profound, why not set up the Khitan Jinshi Imperial Examination at that time?" Although the establishment of the female straight character department today, the creation of female straight characters is approaching, and the righteousness is not as profound as the Chinese characters, and I am afraid that it will be discussed by future generations. Shou Dao replied, "I am afraid that this may not be the case in the beginning of the Chinese characters, and the sages of the past generations have gradually cultivated it. The Holy Lord is wise and wise, so that the translation of scriptures can teach the world, and it can also be written with the Han people for a long time. ”

Translating Confucian classics into Jurchen texts was another contribution of Sejong's dedication to Jurchen culture. Since the fourth year of Dading (1164), King Sejong issued an edict to translate Chinese classics, and has successively translated more than ten kinds of Chinese classics, such as "Zhou Yi", "Shangshu", "Analects", "Mencius", "Spring and Autumn", "Book of Filial Piety", "Laozi", "Wenzhongzi", "Liu Zi", "Historical Records", "Hanshu", "New Tang Book", "Zhenguan Political Dignitaries", etc., and these translations have been issued as textbooks for Jurchen characters throughout the country.

Translating Confucian classics in Jurchen characters is the best way to reflect Sejong's cultural ideas, as he actively advocated the study of the Jurchen language and on the other hand, he greatly appreciated Confucian ethics and morality. In his view, the simple and unpretentious traditional virtues of the Jurchens are very consistent with Confucian values, and he once said to people: "The old style of the female straight is the purest and straightest, although she does not know the book, but she sacrifices to heaven and earth, respects relatives, respects the elderly, receives guests, believes in friends, and is full of etiquette, all of which are natural, and their goodness is no different from that contained in ancient books." ”

From this point of view, Sejong was happy to embrace Confucian culture, and he once "assigned the 1,000 parts of the Classic of Filial Piety to the Guards of the Guards" and said to Zaizhi: "I have ordered those who translate the Five Classics to know the ears of benevolence, righteousness and morality." ”

His purpose was to transplant Confucian ethics and morality into Jurchen culture, rather than to make the Jurchens abandon their own culture and accept Han culture. In addition, he also forbade the Jurchens to use Han surnames, imitate the costumes of the Nanren (Song people), and advocated mounted archery, etc., all of which can be seen Jin Shizong's good intentions to revive Jurchen culture and prevent the total sinicization.

ethnic group

During the Jin Shizong era, the "Jurchen-oriented" ethnic policy was implemented, and the Han nationality, Khitan and other ethnic groups were discriminated against and oppressed. He not only culturally defended the old Jurchen customs and prevented the Jurchens from being completely sinicized, but also repeatedly restricted the land of the Han people to be owned by Meng'an Mouke households in the economic household policy, which led to many contradictions between the Han people and the Jurchens. At that time, Shangshu Youcheng Tang Kuo Anli was a Sinicized Jurchen, Sejong wanted to sign Han tenants into the army in order to relieve the Jurchen Tuntian military households, and assigned the land to the Jurchens with the tenant official fields, Anli admonished: "Meng'an people and Han households, now they are all one family, they are all Chinese people, and they sign the army on the same day, which is afraid of hindering farming." ”

After hearing this, Sejong disagreed, and scolded An Li and said: "I say that Qing has knowledge, and he specializes in everything to serve the Han people, if he has nothing to do, he can do farming, and the Song people will have disputes, and the country has something to do, so he can do it in a hurry?" …… The so-called family is all one class, female straight, Han people, in fact, two. I ascended the throne of Tokyo, and the Khitan and Han people did not go, but the female straight people came with me, which can be described as a category? He also said: "I miss it all night, so that Emperor Taizu's achievements will not fall, and it will be passed on to all generations, and the strength of female straight people will not be sleepy." I waited for you to learn. From Sejong's remarks, it can be seen that he clearly distinguished the Han from the Jurchens, and did not treat them as "nationals" equally, and reflected his narrow ethnic policy of favoring the Jurchens.

Jin Shizong also adopted a policy of repression against the Khitans. After he ascended the throne, he began to actively quell the rebellion of the Khitans (the rebellion of the Khitans). He changed Wan Yan Liang's strategy of killing with all his might, but instead used both to suppress and appease. He used many Khitan officials to divide and disintegrate the rebel army, give heavy rewards to the rebels who surrendered, and resolutely suppress the refusal to submit, and finally quelled the Khitan uprising. For the Khitans, he also implemented a policy of assimilation, making them move to Shangjing and other places, and live together with the Jurchens.

Sejong's attitude towards the Khitans can be clearly seen from the following dialogue: Once, when Sejong talked about the Khitans to his court officials, he said: "During the Hailing period, the Khitans were especially trusted, and eventually rebelled, and the herdsmen Heshou, the horses were all killed, the general Shulugu, and the general Jinwuwei, Pudu. After Sai Yi and others were all heroes, he did not have a grudge against the Khitan when he was an official, and his ambition is also evident. Shang Shu Youcheng Tang Kuo Anli replied: "The Holy Lord Pu loves the world and nurtures all nations, and there should be no distinction. Sejong also said: "There is no difference between me, but good and evil, so for the sake of governance, there may be side provocations at different times, how can the Khitan be willing to be of one heart with me?" ”

diplomacy

Relationship with Song

After Jin Shizong ascended the throne, he took a defensive position against the Song because he mainly dealt with the Khitan rebellion. He first stated to the Southern Song Dynasty that the southern invasion was a mistake of Wan Yanliang, and hoped to act in accordance with the Shaoxing Peace Conference again. Second, it exercised restraint in the military operations of the Southern Song Dynasty and did not retaliate. After quelling the Khitan uprising, Wanyan Yong once again adopted a tough attitude towards the Southern Song Dynasty, first defeating the Song army in Sichuan and Shaanxi, and then gradually recovering the land lost after Wanyan Liang's southern invasion.

In the third year of Dading (1163), Jin Shizong repelled Song Xiaozong's Longxing Northern Expedition, re-established the Longxing Peace Agreement with Song, made concessions in the peace treaty, changed Song to Jin to call the minister as uncle, and changed the name of the tribute to the year, and reduced it by 100,000. But the land of Qinzhou and Shangzhou of the Song Dynasty was cut off. Regarding the later demands of the Southern Song Dynasty to change the etiquette of the Song Dynasty emperor to accept the letter of the Jin State and the requirements of the land of Henan, Jin Shizong refused to give in. The Longxing Peace Conference allowed the Jin Song to maintain a state of peace for more than 40 years.

Relations with Mongolia

Dealing with the Mongol (Tatar) tribes in the north, Wan Yan Yong regarded it as a danger to his confidants, and he often sent troops to "reduce Ding", that is, to eliminate some of the strong men, and also built a border fort. However, this move accelerated the re-division and recombination of the Mongol tribes, adding a catalyst for the unification of the Mongol tribes.

Relations with Western Xia and Goryeo

Western Xia and Goryeo were vassal states of the eastern and western parts of the Jin Dynasty, respectively, and during the reign of Kim Sejong, the two countries were in turmoil one after another, and Kim Sejong adopted a policy of non-interference, showing his diplomatic wisdom.

At that time, the prime minister of Western Xia Ren Dejing dictatorship, the royal family was hollowed out, to the tenth year of Dading (1170) when the incident of Ren Dejing divided the country, Western Xia Renzong Li Renxiao for Ren Dejing, who had become the king of Chu, asked the prime minister about this matter, Shangshu ordered Li Shi and others to advocate permission on the grounds of not interfering in their domestic affairs. In order to protect the integrity of the subjects of the Western Xia State, Sejong did not agree, and said in the edict given to Li Renxiao: "My country has settled the Central Plains, and Huairou has the western soil, and the beginning is to draw the territory in the father, and then the tin order to bow to Er, the favor of the party, the age of the three eras, the courtesy of the vassal is not only practiced, but also the inheritance of the ancestors should be adhered to." Later, Li Renxiao punished Ren Dejing and his henchmen, and expressed his gratitude, and Jin Xia was safe after that.

In the tenth year of Dading (1170), there was a rebellion in Goryeo, a neighbor of the Jin Dynasty, and the warriors Zheng Zhongfu and Li Yifang launched a rebellion, killing hundreds of Goryeo officials, deposing the king Wang Hui (Goryeo Yizong), and setting up another Yiyang prince Wang Hao (Goryeo Myeongjong) to establish the military regime. Goryeo reported to Kim Sejong that Wang Hui had given way to Wang Hao, and Kim Sejong had insight into his treachery, first disagreed with the canonization of Wang Hao, and finally adopted a policy of non-interference and canonized Wang Hao, so that the relationship between Jin and Li could develop steadily. At that time, the internal instability of the Goryeo warrior regime was also unstable, and in the 14th year of Daejeong (1174), Goryeo Xijing stayed behind to defend Zhao and raised troops, and reported to the Jin Dynasty, "Please attach more than 40 cities to the west of the Mercy Ridge and east of the Yalu River."

This was undoubtedly a godsend for the expansion of the territory, but Sejong refused to do so, taking a non-supportive attitude towards the rebellion. After the rebellion was put down, Goryeo expressed his gratitude. Once, when one of the two jade belts that Goryeo paid tribute was stony, the ministers asked for punishment for Goryeo, but Kim Sejong said, "Those who are incapable of discerning in a small country mistake them for jade ears." And people are not easy to things, but they are virtuous, if they are restored, how can they be polite? It was precisely because of Kim Sejong's great power demeanor and non-interference policy that the good-neighborly and friendly relations between the Kim Dynasty and Goryeo continued to develop unaffected by the current situation.

society

Anti-triwinds

Wan Yanyong paid attention to the use of "heavy classics" in the prosperous era, vigorously rectified the official style, and carried out a rectification campaign with "anti-three winds" as the main content in the Dading period.

Anti-gambling style. In order to prohibit officials from gambling, in the eighteenth year of Dading (1178), Wan Yanyong formulated the "Law on Gambling Committed by Officials". The law stipulates: "Those who have stolen less than 50 stolen money shall have their staff redeemed; The recidivist is roded. That is to say, a first-time offender who gambles in a small amount is sentenced to cane, but he can atone for his crime with money; Repeat offenders are not allowed to atone for their sins and are to be punished with the rod.

Anti-intercession. In the Jin Dynasty, the phenomenon of officials protecting each other and bending the law for personal gain was relatively common. Wan Yanyong knew that this trend was very harmful to the ruling order, and he had repeatedly ordered prohibitions and personally intervened in some prominent cases. In November of the fifteenth year of Dading (1175), the Tang Gu tribe Jiedu made the son of Yila Maode kill his wife and fled, and ordered a pursuit speechlessly. After the capture, the princess of the imperial aunt Liang Guo was entrusted to intercede for her, but Wan Yanyong refused to allow it, and reprimanded: "The princess woman, she does not know the law, and the crime is still forgivable." Mao has to ask for this here, how can he borrow money. In the twenty-sixth year of Dading (1186), the superintendent Yu Shi Tao Jun took a prostitute to the forbidden garden, and was informed by the supervisor Shi Jue that when he was about to be impeached with "no distinction between the upper and lower crimes", Tao Jun asked Shi Jue's friend Yan Shu to intercede for him, and the matter was suppressed. When Sejong learned of this, he not only punished the offender Tao Jun and Shi Jue, who was a misdemeanor, but also punished Yan Shu, who was entrusted with intercession.

Anti-corruption style. There are two main types of corruption among officials in the Jin Dynasty, one is embezzlement, and the other is bribery. Wan Yanyong attaches great importance to anti-corruption and punishment of corruption, personally presides over the formulation of laws and regulations, and asks whether the laws and measures to punish corruption have been implemented. At that time, the punishment of corrupt officials was indeed very severe, not only dealing with themselves, but also their descendants and related personnel, even if the emperor's relatives or the Jurchen clan committed the "crime of stolen goods", they would never tolerate the cultivation of adultery, and still insisted on impartially enforcing the law, and the punishment was also severe. For example: Wan Yanyong's brother-in-law Wulin Dahui was dismissed for embezzling 500 guan of official money; The prince's father-in-law, Shan Zhen, was convicted of embezzlement; When King Jing Wanyan Wen was the Yin of the Daimyo Mansion, he used his authority to exchange the horses for the Meng'an Mou Keliang Horse, bought the people's things to lower the price, embezzled 19,000 yuan of public funds, was deprived of his post, demoted to the defense envoy of Texas, and his subordinates were dismissed without correction; Even his maternal uncle, Li Shi, the governor of the political council, was demoted for "fraudulently receiving food".

While severely punishing corrupt officials and corrupt officials, Wan Yan Yong's punishment for bribery and bribery is also severe, such as his handling of Wan Yan Shouneng's case. Shouneng was a member of the Jin Dynasty clan, and he accepted bribes twice when he was appointed as the envoy of the Northwest Road, although the number of both times was less than 50, but he still ended up with the punishment of "200 rods and removal from the list". Later generations praised him for "never giving cover to his personal kindness".

Advocating frugality

Wan Yanyong also advocates frugality in style. Since his accession to the throne, he has often used old utensils. It is said that he also eats more frugally. Once he was eating, his daughter came, and he didn't have any extra food for her to eat. On another occasion, the crown prince Zhan Shi Liu Zhongzhi asked Wan Yanyong to increase the income and furnishings of the East Palace. He disagreed, and said: "The income of the East Palace is already regulated, and the furnishings are also available, so why should it be increased?" The prince was born rich and noble, and he is prone to the habit of luxury, so you should guide him to advocate frugality. "He was against extravagance. He issued several edicts to stop the tribute food from various places.

He heard that the halls where he had lived in various places were closed and not allowed to be inhabited, and he thought it was too boring to do so, so he asked his ministers to issue an edict that these houses could still be inhabited. He often taught the prince and the prince to be frugal, and used the example of the clothes he was wearing, saying: "You should know that this dress has not been changed for three years, and it is still in good condition." Wan Yan Yong said to his subordinates: "The monarchs of the previous generation enjoyed wealth and did not know that there were many people who did not know the difficulty of farming. They lost the world because of this. He also said: "When the monarch of the Liao Dynasty heard that the people were short of food, they said why didn't they eat bacon?" This is because he did not have a teacher to teach him to be frugal since he was a child, and when he ascended the throne, he did not know the suffering of the people. ”