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The Yuan Dynasty pacified the Southern Song Dynasty and mixed the north and the south, which was an unprecedented change in Chinese history. In the past, the northern nomads had repeatedly conquered the mountains and rivers of northern China, but they failed to pacify the south of the river and unify China. The Yuan Dynasty was the first conquering dynasty built by nomadic peoples to rule all of China.
The unification of China by the Yuan Dynasty, on the one hand, ended the four hundred years of division and disturbance since the late Tang Dynasty, but on the other hand, it had a great impact on the cultural and social order of China, especially Jiangnan.
<h1 class="pgc-h-arrow-right" data-track="16" > the suffering of the remnants of the Song Dynasty in the early Yuan Dynasty</h1>
Among the northern ethnic groups that established conquest dynasties in ancient times, the Mongols had the largest cultural gap with the Han Chinese, so they had the least respect for the traditions of the Central Plains. At the time of the Mongol destruction of Jin, North China suffered extremely badly from soldiers, and the local society and culture were also greatly damaged, and the Han literati even had a sense of destruction that "the heavens are broken, the earth's axis is broken, and the human race is destroyed". After Kublai Khan ascended the throne, the Yuan government ostensibly adopted the Han system, but its respect for the culture and social traditions of the Central Plains was still limited.
The Yuan court adopted an equal attitude towards all ethnic cultures, and was impartial and honored in all kinds of ideas and religions. Confucianism was transformed from "Tao" to one of many "teachings", and Confucianism was nothing more than a "identity group" that was revered.
The Yuan Dynasty scholars, especially the Jiangnan scholars, faced two major difficulties in the issue of becoming a scholar:
First, the Yuan Dynasty used people to take the most important family lineage, that is, the so-called "root foot" at that time. This "root foot" system of taking talents is very different from the system of taking the imperial examination as the main pipeline in the Central Plains since the Tang and Song dynasties. Before the middle of the Yuan Dynasty, the imperial examination system was not restored, and the Han scholars lost this main channel of entry.
Second, in order to consolidate its rule and implement ethnic differentiation, the Yuan Dynasty divided the people into Four, such as Mongolian, Semu, Han, and Nan, according to ethnic differences and the order of the era of surrender, and gave different treatment. Under this ethnic hierarchy, the Southerners were the lowest in status and the most difficult to advance.
During the War of the Song Dynasty, the Yuan court adopted a policy of surrender in order to seek a quick victory, and the subordinate officials were given preferential positions. However, the Yuan court was extremely suspicious of the southerners, and the northern Han people also discriminated against the southerners, and were excluded from many sides, and by the fifteenth year of the Yuan Dynasty (1278), there was a commandment to eliminate the redundant officials in the south of the jiangsu and "pursue and destroy the late officials of the Song Dynasty". The Southern Song Dynasty demoted officials were dismissed one after another, and after that, not only "there were no southern people in the northern states and counties", but also many southern magistrates in the south.
Xie Fangde and Zheng Sixiao, the remnants of the Southern Song Dynasty, said that the Yuan Dynasty law stipulated that "nine Confucians, ten confucians" and "those who are below the prostitutes, above the beggars, and the Confucians of today" are also the ones who are now confucians. This claim is not reliable, perhaps a social rumor, but it reflects the problems faced by the Jiangnan people and their collective psychology. In short, the Jiangnan Shi people in the early Yuan Dynasty were involved not only in the willingness to become a soldier, but also in the matter of opportunity.
On the issue of provenance, Jiangnan Confucians also faced new pressures on two kinds of ideas:
First, the absolutization of the concept of zhongjun in the two Song dynasties. Ancient Confucius and Mengmeng advocated the concept of conditional loyalty to the king, as Confucius said: "If the state has a way, it can be carried away", and the subjects did not do their duty to be foolish and loyal to a family and a surname. In the Song Dynasty, this concept was replaced by the concept of absolute loyalty to the monarch, and its formation paralleled the strengthening of the absolute monarchy of the Song Dynasty. Sima Guang of the Northern Song Dynasty first advocated the theory of honoring the king, believing that the king was humble and humble, and "the heavens and the earth are not easy to be"
Cheng Zhu Lixue further elevated the righteous name of the monarch to an almost religious realm. Ercheng and Zhu Zi both regard the relationship between the monarch and the subject as the most important link in the program, "the father and son of the monarch and the subject, the positioning is not easy", is "the theorem of the world, there is no escape between heaven and earth". It can be seen that once the relationship between kings and subjects is formed, it will never change. Even if the dynasty changes, it cannot be changed that the other lord's "starvation is small, the loss of discipline is big", "loyal subjects do not do two lords, and martyrs do not do two husbands" all reflect the absolutist concept of loyalty. The history of the five dynasties of Feng Daozhi and the Four Dynasties was strongly criticized by Song Ru Ouyang Xiu and others. Keeping the festival for the imperial court became the duty of a human subject.
Second, the constraints of Yixia's discernment thought. The pre-Qin Confucians advocated the respect of the king and the defense of The Xia. However, the main criterion for distinguishing Huaxia and Yidi between pre-Qin Confucianism is culture, not race, that is, the so-called "entering Yidi is Yidizhi, and entering Huaxia is Huaxia." This culturalist view of Yixia was not strongly excluded from foreign rule, and its focus was on persuading the conquerors to walk the way. The Song Dynasty theorists generally accepted this idea, and did not play much in the defense of Yixia.
During the Southern Song Dynasty, the country was in a slump, subjected to foreign invasions, and among the literati, patriotic ideas were quite high. A small number of scholars, such as The Utilitarian Chen Liang, have developed concepts similar to modern national consciousness. He rejected the Confucian tradition of cultural universalism and the concept of the world, and believed that "China" is the Han nationality, and That China "has the righteousness of heaven and earth, the bell of the mandate of heaven, the meeting of the people's hearts, the pawn of the crown and the music, and the reason why the emperors of the hundred generations have inherited each other." In other words, China is a nation with a common land, blood, history, and culture, so he has a strong sense of rejection of Yidi, and also fiercely criticizes the theorists who advocate peace with the Jin Dynasty.
<h1 class="pgc-h-arrow-right" data-track="121" > types of remnants of the Song Dynasty in the early Yuan Dynasty</h1>
After the fall of the Song Dynasty, the number of remnants exceeded that of the previous generation. The "Biography of Zhongyi in the History of Song" records 174 Zhongyi and his remnants, which is five times more than the New Book of Tang and the Old Book of Tang. The "Integration of Ancient and Modern Books" compiled by the Qing Dynasty also contains the deeds of 700 remnants of the Song Dynasty, and the number of them is second only to the remnants of the Ming Dynasty in the early Qing Dynasty.
The political attitudes of the remnants of the early Yuan Dynasty were different and far apart. It can be roughly divided into three types: radical, mild and marginal:
1. Radical type
Most of the radical remnants were transformed from the loyal rebel army of the late Song Dynasty against the Yuan army, and most of them had their roots with Wen Tianxiang, the leader of the rebel army who fought in Jiangsu, Zhejiang, Fujian, and Guangzhou. After the death of the Song Dynasty, inspired by Wen's spirit of "being loyal to the liver and righteousness, and leaving a good example with the world", he resisted and became a widow. Most of these radical remnants, who were transformed from "zhongyi" to the radical type, were transformed from the loyal rebel army of the late Song Dynasty to resist the Yuan army, and most of them had their roots with Wen Tianxiang, the leader of the rebel army who fought in Jiangsu, Zhejiang, Fujian, and Guangzhou.
After the death of the Song Dynasty, inspired by Wen's spirit of "being loyal to the liver and righteousness, and leaving a good example with the world", he resisted and became a widow. These are transformed from "loyalty".
The radical type associated with Wen Tianxiang
Xie Fangde (1226-1289), a native of Yiyang, Xinzhou, was a jinshi of Song Baoyou, the same year as Wen Tianxiang. After the fall of the country, he hid his name and sold the rivers and lakes for ten years. The Yuan court was conscripted five times, but none of them should be, and frankly said that he was "loyal to the second king, and the martyr daughter was not the second husband", and "a certain wish to die is a whole festival, and the hate has not reached the ear". In the 25th year of the Yuan Dynasty (1288), the Yuan court sent people to forcibly escort them north, and Fang was able to fight to the death, and finally died of extinction. Ming Liu even prefaced his "Dieshan Collection" Yun: "The public is a text, word by word, issued by Xi Zhongxiao." ”
Xie Ao (1249-1295), a native of Pucheng, Jianning, followed Wen Tianxiang to the north and south with cloth clothes. After the death of the Song Dynasty, he abandoned his family and traveled far away, and his family property was scattered. In the seventeen years of the remnant's career, he never changed his crown and clothes, and did not use the Yuan Dynasty era name for life.
On the day of the death of Heaven, comrades will be gathered and weep from high. He has written many poems to mourn Tianxiang, such as "Crying To Know", "Xitai Weeping and Thinking", "Xitai Weeping", etc. Zhang Ding's "Records of the Weeping of The Western Terrace" says: "If he mourns the Western Terrace, he mourns the Xiang Of the Song Dynasty; if he mourns the Western Terrace, he mourns the three hundred years of the Song Dynasty." In other words, xie ao's feelings for Tianxiang are actually feelings for the Song Dynasty and even the country and the nation.
Remnants associated with Lee Ting-chi
Gong Kai (1222-1307), a native of Shanyang, once participated in Li Tingzhimu and was friends with Lu Xiufu. After the death of the Song Dynasty, he lived in Hangzhou and Pingjiang. He wrote the "Biography of Lu Junshi" and the "Biography of Wen Cheng Xiang", and apparently also took up the post of Zhongyi literature. Gong Kai is a famous painter who paints horses to express his relict thoughts. His famous work "Thin Horse Figure" neutrally a skinny skinny horse with a solemn posture shows that although he is destitute, he is rich in the spirit of protest and resistance.
In addition to the above, Zheng Sixiao (1241-1318), although he did not participate in the Anti-Yuan War, was the most fierce remnant. Si Xiao was a native of Lianjiang, Fujian Province, and a student of Song Tai. After the death of the Song Dynasty, he lived in the Suzhou Buddhist Temple, isolated from the world, and never married. He sat down and did not look north, and when he heard people speaking northern dialect, he covered his ears and hurried away to show his determination. Good at painting Mo Lan, after the fall of the country, the painting of Lan does not paint soil, the roots are exposed, people ask why, Si Xiao replied: "The land was taken by the Fan people, ru yu did not know yes!" In his life, he always encouraged himself with moral principles, was loyal to his father, and never gave up the hope of restoration. For example, his poems say: "I don't believe that the mountains and rivers belong to others", "This place is temporarily Huma, only Song Min for life", "In dreams, I also asked about the affairs of the imperial court, and after the poem, I only wrote de You Nian", "This body does not die in Hu'er's hand, and remains with the king to take peace".
Si Xiao was the Song Shoujie, and although he was mainly motivated by the concept of Junchen Lunji, he was the most racially conscious of the remnants of the Song Dynasty, and was fully revealed in the book "History of the Heart". He compares tartars to pigs and dogs, "lustful and greedy like flies seeing blood, like ants, destroying heavenly reason, poor people lusting, and not going to the same place." In his Treatise on Orthodoxy in Ancient and Modern Times, he believes that Yidi cannot establish an orthodox dynasty: "The affairs of China are orthodox, orthodox, and the things of orthodoxy are from saints. "The king's deeds and the Yi di's deeds of China are ominous in ancient and modern times." "Junchen Huayi, the great division of the ancient and modern worlds, would rather be disordered!" This kind of thinking of distinguishing between orthodox and unorthodox with strict Huayi was rare at that time.
2. Mild type
Most of the "moderate" remnants did not participate in the actual action of the anti-Yuan. After the death of the Song Dynasty, he did not keep the festival, or sent poetry and painting to his arms, or wrote at home to promote scholarship, or sent himself outside the party to seek liberation, and was loyal to the Song Dynasty, but there was no fierce action, which is described as follows:
Poet lyricist
Among the famous poets and lyricists among the remnants, in addition to the aforementioned Xie Ao, Xie Fangde, and Zheng Sixiao, there are also Lin Jingxi, Wang Yuanliang, and so on.
Lin Jingxi (1242-1310), a native of Pingyang, Wenzhou, was a student of the Song Dynasty. After the death of the Song Dynasty, the monks Yang Lianzhen Jiafa Song Ling, Jing Xi and Tang Jue risked their lives to collect the remains of the Song Emperor and relocate them to burial. The poems in his "White Stone Tree Singing", such as "There are dreams in the rivers and lakes to chase the past, heaven and earth have no roots to laugh at this life", "The old dreams of the rivers and lakes are dressed in crowns, and the spring wind and drums of heaven and earth are known", most of them are sad things that express the dreams of the homeland.
Wang Yuanliang, a native of Qiantang, dedicated himself to the Song court with his piano skills, and after the fall of Lin'an, he moved north to Yuanjing with Empress Xie and lived in Dadu for thirteen years. After he asked himself to become a Taoist monk, because he returned to the south, he fled between Xiang, Shu, Gan, and Zhejiang, and did not know the end. The poems in his "Hushan Draft" have made multi-angle and multi-level reflections on the collapse of the Song Dynasty, such as "the relatives of the subjugation of the country, the suffering of going to the country, the sadness of the difficulties, and the shape of poetry." It can be said that it is a sad history of the fall of the Song Dynasty.
A master of calligraphy and painting
Qian Xuan, Wu Xingren, a township tribute scholar, was renowned for his good painting, and was known as "Wuxing Eight Jun" with Zhao Mengfu and others. Zhao Mengjie and others should be edicted, but Qian Xuan is "regardless of the rise and fall of the Six Dynasties, a bottle and open to the picture", willing to "hide in the painting to live his life". Since then, he has become a professional painter, and he is good at figures, landscapes, flowers and birds, kurama, etc. According to Shi Shouqian, "Qian Xuan's paintings are not only a record of his personal unique sentiments, but also capture the last fragrance of the hermit culture of the Southern Song Dynasty." ”
Erudite
After the fall of the country, many Song Dynasty scholars and doctors stayed at home and engaged in academic works, with the preservation of history and culture and the promotion of the national spirit as their vocation, and the greatest achievements were Wang Yinglin, Hu Sansheng, Ma Duanlin and Jin Luxiang. Siming Wang Yinglin and Tiantai Husan Province were teachers and students. Ying Lin resigned from the government in the Song Dynasty, that is, did not come back, and wrote "Han System Examination", "Tongjian Answers", "Chronicle of Sleepy Learning" and "Jade Sea", which are particularly erudite. The three provinces were Wen Tianxiang in the same year, the Song Dynasty died, and he wrote the "Zizhi Tong Jian Yin Interpretation", which was quite full of subtle words and righteousness, emphasizing both the Junchen Lunji and the Yixia distinction.
Ma Duanlin, a native of Leping, Raozhou, was the son of Tingluan, the Right Chancellor of the Late Song Dynasty. After the national change, he lived in seclusion with his father and completed the "Literature Examination" in twenty-three years, which was a great work of the emperor in the history of the system. And Jin Luxiang was a Jinhua, who lived in seclusion in Wuzhou after the death of the Song Dynasty, and all the books he wrote adopted the dry branch chronology, not the Yuan Dynasty era number, and the "Tongjian Qianbian" written by the preface said: "Fortunately, the cycle of heavenly fortune is endless, and the sages have written, and there will be revival of the three generations of Tang Yu's rule under the thousand years, and the expectations of this compilation are also expected." "Its desire for national rejuvenation jumps out on the paper.
In short, most of the relics' writings are within the scope of historiography, or they emphasize the ethical guidelines or the distinctions of Yixia, which are intended to review the changes in the world at that time.
Outsiders
After the death of the Song Dynasty, a small number of scholars were more invisible. For example, Ma Zhen, after the death of the Song Dynasty, escaped into the Daomen, lived in seclusion on the shore of the West Lake, and met with the widows and the elderly, in the midst of emptiness and indifference, deeply embodying the sorrow of the fall of the country. Another example is Deng Mu, a Qiantang person. After the death of the Song Dynasty, he lived in seclusion in Yuhang Dongxiao Palace, calling himself "Three Sect Outsiders" to show his independence in breaking all snares. His book "Boyaqin", which criticizes authoritarian rule and fantasizes about restoring the society of "peace and security between the monarchs and the people" in the Yao Shun era, can be said to have democratic and anarchic ideas. It is also a bold review of traditional politics after the vicissitudes of the world.
3. Edge type
The "marginal" remnants refer to their ambiguous political attitudes, and although they were loyal to the Song Dynasty, they did not reject the rule of the Yuan Dynasty, nor did they shy away from being friends with northerners. Moreover, the political behavior is inconsistent, or first returning to the hidden mountains and forests, and then leaving the Yuan Dynasty; or first returning to the Yuan Dynasty, but then dismissing the officials and returning to the fields, which does not lose the sentiments of the people. Let's take the thoroughness and square back as an example.
Zhou Mi, a Wuxing person, was born into a family of eunuchs, and at the end of the Song Dynasty to Yiwu Ling, when the Song died, the family property was destroyed, and he was once poor and sick. However, due to the support of relatives, he was able to live in Hangzhou and maintain a rich life. Since then, he has no longer been a scholar, but has been willing to entertain himself with landscapes, paintings, chants, and writings.
He is very talented, not only working in poetry, words, books, paintings, but also proficient in cultural relics appreciation, and is also a writer of wild history and notes. And because of the establishment of a vast social network, it has become the central figure of The Literati Circle in Hangzhou after the mixing of the North and the South. On the one hand, he exchanged songs with the remnants of various places and maintained close contact; on the other hand, he had many contacts with Shi Yuan's courtiers and officials of various ethnic groups in the south.
Many remnants of the people came out of the Yuan Dynasty because of their careful introduction. The Canadian scholar Jennifer W. Jay believes that although Zhou Mi was a remnant of the Song Dynasty, his decision to retire was due to the fact that his family had been a member of the Song Dynasty, could not be betrayed, and must preserve its culture, and had nothing to do with opposing foreign rule. Careful words and deeds are not passive protests against the rule of the Yuan Dynasty, but subtle tolerance.
Fang Hui was demoted in the second year of Deyou (1276) and appointed as the governor of Jiande Road, and five years later he resigned and returned to Tian. For more than twenty years, he traveled in all directions, often pouring out the thoughts of his homeland in his poems, reflecting the feelings of a remnant.
Although the encounters and behaviors of Zhou Mi and Fang Hui were different, they were also quite different from those of typical remnants and courtiers. They can all be said to be hovering between the program and reality, but the results are very different, and the thoroughness can be said to be left and right, and the square is in and out of the way.
<h1 class="pgc-h-arrow-right" data-track="122" > third, the second minister of the new dynasty</h1>
At the time of the Song and Yuan Dynasties, there were many remnants of the Anti-Corruption Festival, and there were also many courtiers who changed the new dynasty. When the Yuan army pacified Jiangnan, large soldiers arrived, and the Song Dynasty's defensive general WenChen Wangfeng surrendered to the wind. After the death of the Song Dynasty, there were also many Song ministers who were either recruited by the Yuan court or drilled camps in many ways to seek to enter the army.
The Japanese scholar Uematsu Masaru's article "The Appointment of Jiangnan Magistrates in the Yuan Dynasty" once analyzed the political trends of the Southern Song Dynasty Jinshi and the Yuan Dynasty. Among the one hundred and fifty-one people who can be verified in the existing historical data, 84 (55.6%) have retired from the yuan dynasty, 57 (37.8%) have left the Yuan Dynasty, and 10 people (6.6%) have unknown movements. Of the fifty-seven Song Jinshi of the Yuan Dynasty, twenty-two held only academic positions.
Chen Dezhi's "On the Ideological and Political Trends of jiangnan scholars at the time of the Song and Yuan Dynasties" makes statistics on the movements of the second dynasty of Song Lizong and Duzong at the time of the Song and Yuan dynasties:
Seventy-one martyrs (21.65%) were martyred, 174 (53.05%) were exiled to the Yuan Dynasty, and 83 (25.3%) were surrendered and left the Yuan Dynasty. The statistical categories of the two are not the same, and the results are also different, but it can be seen that at the time of the Yi Dynasty, there were many martyrs and willing to be left behind, and there were also many people who came out of the new dynasty. As for the Song Dynasty officials who were not eligible to enter the land, after the Ding Revolution, the proportion between Shi Yin is still unknown.
Among the Song Dynasty scholars and doctors who left the Yuan Dynasty, the following people had more prominent status and higher official positions:
Liu Mengyan (1219-1299), Chun Yu (1244) Yuanyuan and Di, Guan zhi Zuo Xiang, and Wen Tianxiangyi. Like, for the lofty status of the "Prime Minister". In the second year of Deyou (1276), after the Song court surrendered, Quzhou was broken, and Mengyan also fell. Shi Yuan is the Rebbe Shangshu, and the Hanlin Scholar undertakes the purpose.
Cheng Jufu (formerly known as Wenhai, 1249-1318), a native of Jianchang, Jiangxi, was highly valued for his uncle Song Jianchang's judgment that Cheng Feiqing had descended to yuan, and was a proton who was appreciated by Kublai Khan. "In the past few forty years, he has entered Hanlin and Jixian, consulted the Zhongshu, and been disciplined." Successively, the four dynasties, among the southern scholars, the most trusted by the Yuan court, "since the mixed one, the people of Shuonan, only one person." In the 23rd year of the Yuan Dynasty (1286), Jufu was instructed to seek merit in Jiangnan and recommended Zhao Mengfu, Yu Gong, Wan Yilu, Zhang Bochun, Hu Mengkui, Zeng Xiyan, Kong Su, Zeng Zhongzi, Ling Shizhong, Bao Zhu and more than 20 other people in the dynasty, and Kublai Khan was appointed. Therefore, Cheng Jufu can be said to be a united front expert of the Yuan court to Jiangnan Shifu, and also a spokesman for Jiangnan Minfu.
Zhao Mengfu (1254-1322), a close branch of the Imperial Family of the Song Dynasty, the eleventh grandson of Taizu, joined the army at the end of the Song Dynasty. After the death of Song, he studied behind closed doors. Because of the recommendation of Cheng Jufu, he was born in the Yuan Dynasty and was deeply loved and respected by Kublai Khan. Successively, he has been in the five dynasties, and the official has been the minister of the Highest Literary Attendant.
Ye Li, a native of Hangzhou and a student of Song Jing, had written to Attack Quan Xiangjia, so he was imprisoned and won the reputation of outspokenness. After the death of the Song Dynasty, he lived in seclusion on the Fuchun River. Kublai Khan heard of his name and repeatedly recruited him, and Li had to leave the Yuan Dynasty, which was highly valued, and the official Zhongshu Pingzhang was the most powerful southern doctor in Kublai Khan's dynasty.
Why can't many Jiangnan people observe the festival and eat Yuan Lu instead?
In Zhang Hongsheng's "Multiple Choices of Feelings:The Spiritual Activities of Writers in the Song and Yuan Dynasties", there are about four reasons for the emergence of the Song Dynasty scholar and doctor:
(1) The strategy of power change: Under the strong military pressure of the Yuan Dynasty, the Song Dynasty defenders had to open the city to surrender to the enemy in order to save the people of the city.
(2) Political pressure: Yuan Ting ordered conscription and could not refuse.
(3) Livelihood pressure: Many scholars, because their families are poor and old, are forced by hunger and cold, and have to bend their waists for five buckets of rice.
(4) In order to change social treatment: obtain the status of scholar and Confucian household, in order to be exempt from errands, and "avoid the insults of the husband and the chief of the pavilion".
Of these four reasons, the first (1) and (2) can be said to be forced by the change of the general political situation, and the first (3) and (4) are based on the consideration of economic reality. However, in terms of political pressure, the factor of fame and fortune cannot be excluded. Liu Mengyan's descent is for the sake of his life, fame and fortune; why is this not the case with Zhao Mengfu's edict? It is said that after the death of the Song Dynasty, Meng Fu studied at home, and his mother said: "The Holy Dynasty will take in the talents of Jiangnan and use them, so why is rufei different from ordinary people?"
The sutra article was originally a stepping stone for the Fame and Fortune of the Han scholars, and was not changed by the Xia People. Zhao Mengfu was like this, and so were many Jiangnan scholars.
Most of the courtiers of the Yuan Dynasty defended their abandonment of the suzerainty and the devotion to the Yidi dynasty with the merits of the Return of Heaven to the Yuan Dynasty and the unification of the world by the Yuan Dynasty. Cheng Jufu repeatedly praised the Yuan Dynasty for "not killing the four seas with divine martial arts" and "winning the world with benevolence", while the Yuan Dynasty's "cutting gold and ru Song and pleasing the countries at home and abroad" was "having great merit in the world, and the reason why the heavens love the people". However, Zhao Mengfu, as the patriarch of the Song Dynasty, believed that the Yuan Dynasty's destruction of the Song Dynasty was a destiny.
Most of the courtiers loyally obeyed shi yuanting, and rarely thought of the homeland. Cheng Jufu and Liu Mengyan both made great contributions to recommending talents to the Yuan court and consolidating their rule in Jiangnan. Ye Li knew Kublai Khan with cheap and straightforward opinions, and when he was in charge of the government of Pingzhang, he abused the powerful minister Sango a lot. Even Zhao Mengjie also had a sense of knowing kublai khan, and at the beginning of the dynasty, it can be said that he was loyal to him. However, because most of his duties are idle, he cannot show his ambitions, but can only place his love on poetry and painting.
All in all, in the face of the earth-shaking changes at the time of the Song and Yuan Dynasties, Jiangnan Shifu made very different reactions, and some of them lived in the mountains and forests based on the "name of the monarch" or the "Spring and Autumn Righteousness" to observe the festival for the homeland. Some changed to the new dynasty in the name of "obeying the Mandate of Heaven" or "obtaining the way of the king".
"Remnants" and "second-class subjects" were originally two different political types, but soon the "remnant" type of figures were mostly transformed into "second-class subjects". The remnants of the Song and Yuan dynasties do not seem to be as important as their predecessors said.
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