Text/Bambur Khan
After the fall of the Yuan Dynasty, there were many remnants, mainly because the Yuan Dynasty ruled loosely, benefiting all social strata, especially compared to Zhu Yuanzhang's vicious rule of cutting off children and grandchildren. During the reign of Zhu Yuanzhang, scholars were either killed or depressed, civilization regressed greatly, and the uprisings of the common people came and went, and everyone in the world missed the Yuan Dynasty.
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China has a long history, there are many dynasties, although each dynasty is established to be advertised as Fengtian carrier, the people's will to be attached, but after all, China's change of dynasty is different from the West, not bloodline, "one lineage", but plough the court to sweep the holes, change the surname and change the name.
Therefore, whenever the old and new dynasties change, there will be a group of people who remember their homeland and would rather retreat to the countryside, die in the wilderness, and defend themselves for the chastity of their homeland, rather than change the affairs of the new dynasty. This is a common practice in the change of dynasties in China, and it is "an indispensable political, social, and cultural phenomenon in the era of world change."
Generally speaking, in traditional societies, the remnants are always respected and praised, because the remnants uphold loyalty and perseverance, loyalty indicates morality, and perseverance is sentimental. How can a person who is moral and sentimental not be respected?
However, there are always exceptions to everything, and the remnants of two dynasties are "aliens", and their loyalty and perseverance are not inferior to those of other eras, but they are more ridiculed and incomprehensible, and even verbally criticized. These are the relics of the Yuan and the Qing Dynasty.
After all, the Qing relics were born after the complete collapse of traditional society, and under the impact of modern thought, they were criticized as "extenuating" and unrepresentative. The Yuan relics are completely a product of traditional society, and there are successes and successes, but their experiences are even inferior to those of the Qing relics.
For example, Wang Fuzhi himself is a remnant, and it is said that he should have a "sympathetic understanding", but he denounced the Yuan relics, believing that they were "thieves who are unified by Yidi thieves", and are "Confucians of scum" and "demons of the country".
Lu Liuliang, another Ming relic, even wrote a poem and scolded, "This Cao Qiyun doesn't read, and he is just a righteous ear that is not clear."
Another example is Qian Qianyi, who has a big loss, but he is not short-mouthed when he scolds the remnants of the Yuan Dynasty, thinking that they "rarely understand the righteousness".
There is also Qian Mu, when reading the poems of the Yuan relics, he found that the Yuan relics did not forget the old master, and there was no joy in re-glorifying China, so he criticized: "The ministers of the early Ming Dynasty did not forget Hu Yuan, it is really incredible!"
For those who attacked the remnants of the Yuan Dynasty, the reason was simple and moral, because the Yuan Dynasty was "alien to the master", and it was overthrown by Zhu Yuanzhang under the banner of "expelling the Tartars and restoring China".
However, Wang Fuzhi, Qian Qianyi and Lu Liuliang also lived in the era of war when foreign races were dominant, and suffered the humiliation of shaving their hair and changing their clothes that they had never done before.
Qian Mu was born in the late Qing Dynasty and grew up in the Republic of China, and was deeply influenced by the revolutionary party's Pai Manchu ideology when he was a child.
Therefore, everyone ignores or automatically shields a question about these histories: after all, the Yuan Dynasty is very different from the era in which they live, and the choices of the Yuan remnants are not very different from their judgments.
Who will become a remnant of the Yuan
If the remnants of the Yuan Dynasty were all Mongols and Semushi, perhaps they would not have been criticized by later generations. After all, the Yuan Dynasty had the well-known "people are divided into four classes" (Da Sima Press: in fact, it is a rumor), the Mongols and Semu people belonged to the privileged class, and the Yuan Dynasty perished, they lost their privileges, and they still remembered their homeland, and it was the proper meaning of the question to be a remnant.
However, although there are many Mongolian and Semu scholars in the remnants of the Yuan Dynasty, and the famous ones are Boyan Zizhong, Wang Han, Ding Henian and others, the main body is definitely Han Chinese, and they are mainly Jiangnan scholars.
At the end of the Qing Dynasty, Zhang Qigan had compiled a book of "Poetry of the Eight Hundred Relics of the Yuan Dynasty", which recorded more than 850 people of the Yuan Dynasty, compared with the 700 relics of the Song Dynasty contained in the "Collection of Ancient and Modern Books", not only the number of people is more, but also the Mongolian Semu scholars only account for a small proportion, and the Han scholars are foreign-minded, more concentrated in Huizhou, Fujian, Jiangxi, eastern Zhejiang and other places where humanities gather.
Some scholars have summarized the characteristics of the remnant poets in various parts of the Yangtze River, although they are different, such as the sad and sad works of the remnant poets in Wuzhong, the fierce and loyal works of the remnant poets in Huizhou, and the leisurely and tranquil works of the remnant poets in Guangdong, but they are all full of nostalgia for the time of the Yuan Dynasty and are unwilling to join the torrent of "building the Ming Dynasty".
If they have meritorious fame, they are "protégés of the Son of Heaven," and it is natural that they are unwilling to turn their backs on the old Son of Heaven who gave them meritorious fame; if they have been officials, then they must pay more attention to the "righteousness of the monarch and the minister" and "be loyal to the ministers and not the two masters." However, looking at the Yuan relics group, this is not the case.
At the end of the Yuan Dynasty, there were many loyal ministers who fought to the death for the Yuan Dynasty and ruined their families, and most of them were courtiers from Jinshi. Zhao Yi's "Twenty-two Historical Notes" put forward that "there were many Jinshi martyrs at the end of the Yuan Dynasty", and listed sixteen Jinshi who were martyred in the Yuan Dynasty, ten of whom were Han.
Of course, Zhao Yi listed too little, in fact, there is history to check, from the end of the Yuan rebellion in the eleventh year of Zhizheng (1351) to the fall of the Yuan Dynasty in the twenty-eighth year of Zhizheng (1368), the martyred Jinshi reached forty-two people.
However, although there are also scholars like Shu Di, Li Qi, and Dai Liang who have been scholars and officials, most of them have neither fame nor officials. For example, the famous Yuan relics Wang Kekuan, Liang Yin, Zhang Xian, etc., either never came out, or tried and failed, all of them are only very famous, but they are not at all the "vested interests" of the Yuan Dynasty.
If there is no fetters of fame and interests, are the remnants of the Yuan Dynasty all rotten Confucians who do not know how to be flexible and have nothing to learn? Of course not, they can be regarded as the most elite group in the late Yuan Dynasty and early Ming Dynasty, and most of them were born in the Xin'an School in Huizhou, the Min School in Fujian, the Caolu School in Jiangxi, and the Jinhua School in eastern Zhejiang.
Zhao Zhu, Wang Kekuan, Hua Youwu, Wu Hai and others are all famous physicists, Dai Liang is a Jiangnan genius on the same level as Song Lian, Li Qi is recognized as the first poet of Huxiang during the Yuan and Ming dynasties, Zhang Xian is known as "Lei Luo dirty, heroic and surging", Liang Yin is known as "Liang Wujing" because of his erudition and talent, drowning through the history of the classics and so on.
Regardless of this, there is a special group among the remnants of the Yuan Dynasty, that is, although they were born in the emerging Ming Dynasty, and even are already ministers of the humerus, they still read the Yuan Dynasty after becoming famous, and the poems are full of remnant thoughts. The representative of this group is Liu Ji.
Liu Bowen forced Zhu Yuanzhang to become a remnant of the Yuan
Liu Ji, like Zhuge Liang, is synonymous with wisdom in Chinese history. In the chaos at the end of the Yuan Dynasty, he originally served the Yuan Dynasty wholeheartedly and organized volunteers in eastern Zhejiang, and was the most troublesome opponent of Fang Guozhen, one of the anti-Yuan heroes.
It's a pity that the Yuan Dynasty didn't reuse him because of this, and Liu Ji could only live in the countryside. After serving Zhu Yuanzhang, Liu Ji made great contributions to the establishment of the Ming Dynasty, and was praised by Zhu Yuanzhang as "my son Fang Ye", and was awarded the title of Earl of Sincerity.
However, a large number of Liu Ji's poems after entering the Ming Dynasty are completely in the style of a relic, and they are full of melancholy of "looking back with sorrow, and staining the towel with tears", so that later generations can see at a glance that he "After his life, the poems are lonely", and he is really "a relic".
The remnants of the Yuan Dynasty are not all Mongolians, Semu people, and not all of them have received fame and fortune from the Yuan Dynasty, and they are numerous, widely distributed, and of extremely high quality. It is no wonder that Wang Fuzhi, Qian Mu and other sages are annoyed and puzzled.
To solve these puzzles, we need to abandon some preconceptions and look at the lives of scholars in the Yuan Dynasty.
The life of Confucianism in the Yuan Dynasty
According to the conventional impression, the scholars of the Yuan Dynasty, or Confucianism, lived a life of darkness and misery. The so-called "eight prostitutes, nine Confucians, and ten beggars" have been the pride of heaven for thousands of years, and their status is only higher than that of beggars, and they are not even as good as prostitutes. In addition, "people are divided into four classes", the scholars in the Jiangnan area belong to the lowest class of southerners, and it is even more bitter when Huanglian water is brewed with coffee.
If you are like this, and you are still a remnant, it can only be that the criminal law of the Yuan Dynasty was harsh, the repression was fierce, and the people who read were treated as "Stockholm syndrome".
If this is the case, it would be easy to explain, but unfortunately it is not true.
First of all, the "Stockholm syndrome" is not to be obtained, because the Yuan Dynasty's criminal law is well-known for its leniency, and even "in the past seventy or eighty years, the old and childish have never watched the killing, and when they see a dead head, they are horrified", and the management is lax and advocating laissez-faire is the norm of the Yuan Dynasty.
And "people are divided into four classes", it seems that the Mongols, Semu people, Han people, and Nan people are strictly hierarchical, but in fact, this is only the difference between relatives and relatives in the appointment of officials, and if it is placed in the whole society, there is no obvious difference. The Han and Nan people are rich and powerful, and there are many powerful people, and Mongolian and Semu civilians are also full of people who sell themselves as slaves because of poverty.
The Yuan court also needed to regularly allocate money to buy Mongols as slaves. As Meng Siming said in his book "The Social Class System of the Yuan Dynasty", because of "the lax and laissez-faire politics of the Yuan Dynasty", "the landlords and wealthy merchants of the Han and Nanren were easier to develop, the amount of wealth increased day by day, and the potential power became larger and greater".
As for the saying of "eight prostitutes, nine Confucians, and ten beggars", it is the complaint of the Song relics to the Yuan Dynasty, and some scholars in the Qing Dynasty have verified that "they know that it is not". In modern times, some Yuan historians, such as Chen Yuan, Yao Congwu, Shao Xunzheng, etc., have also pointed out that the "Nine Confucianism and Ten Beggars" theory originated from the Southern Song Dynasty people's slander, which is not enough evidence.
The Yuan Dynasty set up a household accounting system, no matter what occupation had to be organized, such as artisan households, hunters, prostitutes, etc., scholars were also organized households, called "Confucian households".
Each household has its own rights and obligations, and the obligation of the Confucian household is to "go to school", that is, to teach and study in the academy, and to participate in examinations when the state selects officials. Confucian households, on the other hand, have the right to be exempted from military service, hard labor, and to receive a scholarship if they fulfill their obligation to attend school.
Among the households of the Yuan Dynasty, the status of Confucian households was relatively high, the same as that of monks, Taoists, Yeli Kewen (Christianity), Huihui and other households, second only to the royal family and officials.
In the Song Dynasty, "everything is inferior, only the reading is high", the status of scholars reached the peak, and the scholars of the Yuan Dynasty were pulled to an equal position with other religions, and the imperial examination was not prosperous, so it is no wonder that there are complaints that the present is not as good as in the past.
However, the scholars were not marginalized because of this, and the grassroots society was still the world of the scholars.
The magistrates of the Yuan Dynasty, because they were "airborne cadres", many of them were Mongolians and Semu people, and they were always black-eyed after they took office, and they had to rely on local famous and capable scholars to govern together, and there were countless examples in the Yuan Dynasty:
Zhao Bixuan, a native of Lanxi Prefecture, "Lai Jun is a man who understands the political system and is familiar with the situation of things, and if he has any doubts, he must inquire and visit from the king"; Liu Ziqing of Luling County, Ji'an Road, "The doctors of the two counties (Luling and Longquan) will make a decision for analysis and praise when they inquire about the matter, and it will be beneficial"; Lou Rujun, a native of Wuzhou, "if the county doctor has an inquiry, he should not tell him in vain and have nothing to hide"; Mei Zhihe, Xuancheng of Ningguo Road, was often "consulted by the magistrates" by the magistrates, and the officials "must give a salute whenever they have any problems"; Fang Ziye, Ninghai County, Taizhou Road, Every year when the envoy of the ministry goes to the county, he will pass through the gate of the palace to watch the wind and ask about the government, and go to the guest to officiate at the ceremony"......
One of the most legendary is Zhou Xian of Songjiang Mansion. Not only was he able to rely on his prestige to avoid conflicts between the government and the people over the payment of taxes, but he was also able to participate in the government's nuclear field operation. In the year of the famine, Zhou Xian was able to bypass the officials and report the disaster situation to the government, avoiding the disadvantage of "miscellaneous officials and miscellaneous disasters, without verification".
In addition, Zhou Xian participated in other local government affairs, such as salt administration and river governance, and even if there were conflicts among local officials, Zhou Xian had to come forward to mediate.
The main fiscal revenue of the Yuan Dynasty relied on salt tax and commercial tax, and the land tax was very small, and the history recorded, "Jiangnan was in the Song Dynasty, and the difference was more than 70 in the name, and everything was not levied after being attached." Therefore, if the scholars do not want to become officials, nor do they want to govern with the officials, they can enjoy a comfortable rural life.
Ni Yunlin's "Rock Cottage"
Both peasants and propertied people lived comfortably in the Yuan Dynasty
Li Rihua's "Purple Taoxuan Miscellaneous" said: "Scholars and gentlemen are not happy, but the legal net is wide, and the field is thirty taxes and one. ”
Therefore, even if the life of the scholars of the Yuan Dynasty cannot be described as happy and beautiful, it can never be said to be bitter, which is why after the Song relics entered the Yuan Dynasty, "only more than 20 years before and after", they "did not constitute a separate and visible social group". The pen of the scholars is already such poems as "the father and the old man sing Yanyou, the monarch and the minister remember the Yuan", and "the lord of a hundred years of ritual music and Huayi".
The spiritual support of the remnants of the Yuan
Scholars, or Confucian scholars, were the kings of the spiritual world in ancient China, and they had the natural duty of "establishing their hearts for heaven and earth and their lives for the people", and they shouldered the role of role models of moral integrity.
If they just don't worry about eating and drinking, and their lives are safe, they will never be able to "buy" them, and they will not be willing to become remnants at the cost of their reputation, morality, and even their lives.
Therefore, the material environment of the Yuan Dynasty is only one aspect, and the spiritual environment is more important.
This environment is supported by two points, one is the dilution of Huayi's distinction, and the other is the prosperity of science.
The Song Dynasty was the era when the traditional Central Plains dynasty had the most serious border troubles, not only because the Khitans, Dangxiang and Jurchens were all strong in force, but also because these ethnic groups established regimes that were comparable to the Song Dynasty's civilization.
The Liao Dynasty of the Khitan was "not inferior to China", the Western Xia of the Party respected Confucius as the "Emperor Wenxuan", and the Jurchen Jin Dynasty even appeared an emperor like Jin Shizong, who was known as "Xiao Yao Shun".
Therefore, although the monarchs and ministers of the Song Dynasty still regarded them as Yidi, but in fact, it was very different from the Han and Tang dynasties when they looked at the Xiongnu, Turkic and other peoples, the Song and Liao were about the country of brothers, and the Song and Jin Dynasty had a "country of uncles and nephews" and "countries of uncles and nephews" The relationship between countries and states, the kind of Yidi Huaxia concept that seems to be unbreakable, such as ice and charcoal can not be the same furnace, has been imperceptibly loosened.
And this loosening also catalyzed the rise of another trend of thought, that is, the absolutization of the concept of loyalty to the monarch - because otherwise, if the Han people were unwilling in the Song Dynasty, there would be no obstacles to finding a way out in other countries, after all, they all followed the way of Confucius and Mencius.
The absolutization of the concept of loyalty to the monarch became the mainstream ideology in the Song Dynasty, which was not only a summary of the lessons of the troubled times during the Five Dynasties and Ten Kingdoms period, when "the emperor took turns to do it, and he came to my house this year", but also a consideration of the reality of multiple dynasties standing side by side and each calling it orthodox.
Sima Guang of the Northern Song Dynasty was the first to advocate the theory of respecting the monarch, believing that the monarch respects the subordinates and is "not easy to be like heaven and earth". The rise of Zhu Xi and Ercheng's science has determined the ultimate moral concept of "monarchs and ministers, father and son, unswerving" and "the theorem of the world, there is no escape between heaven and earth".
Although Zheng Sixiao, Xie Fangde and other Song relics insisted on Huayi's great defense, the mainstream of scholars believed that whether it was regarded as orthodox was not whether it was a Chinese person, but whether to pursue the "Chinese way", "if you can use the Chinese way and can do the Chinese way, then the master of China".
People make analogies with the ancients, pointing out that "Shun was born in Dongyi, and King Wen was born in Xiyi", but "later generations called sages and sages", as long as they are "familiar with the way of China", then they cannot "use Yi Di to be outside". Although the Yuan Dynasty was the emperor of the Mongols, "with the number of days is right, the Huatong is great, and it belongs to my Yuan".
After the unification of the whole country in the Yuan Dynasty, through the two-way promotion of the government and the people, science not only became the most prominent philosophical school and ideological system, but also became the official school, that is, the officially recognized ideology, and then became the main subject of the academy.
As Qian Mu said, "there have been many academies in the past thousand years since the Song Dynasty, but the Yuan Dynasty is the most prosperous, and it is incomparable", and it has reached the point that "there are academies in Yuanzhou Xiayi, deep mountains and poor valleys".
The prosperity of the academy has made the spread of science more far-reaching. By the time the imperial examinations began in the Yuan Dynasty, science became the main subject. The title of the imperial examination of the Yuan Dynasty comes from the Four Books and Five Classics, but the scriptures and meanings must be based on the annotations of Zhu Xi and Ercheng. Scholars of all ethnic groups who wanted to enter the imperial examination had to study it carefully, which further strengthened the spread of science.
Yuan Agency Science inherited the basic principles of Song Dynasty Acting and provided a solid ideological nourishment and psychological foundation for the generation of relics. The core value of the Yuan relics is the righteousness of the Yuan monarch and the minister, and the two surnames are the externalization of the scientific thought.
Just as the famous Yuan relics Zhao Zhu said: "Even if you live in the official and eat Lu, the division of the courtiers has been determined, there is a difference between entry and exit between the middle and the outside, and the difference between work and rest from far and near, how can the gentleman be regained in the meantime?"
Therefore, at the time of the great chaos at the end of the Yuan Dynasty, the scholars, mainly Han people, all fought bravely to be the first, and fought to the death against the Red Turban Army and other teams in order to be loyal to the imperial court. Not only are there very few incumbent officials who have escaped from the disaster, but even the scholars who live in seclusion in the countryside think that they have the responsibility of "scattering their savings and gathering strong people" to "prevent adultery and evil."
In the turbulent times at the end of the Yuan Dynasty, when the rebel army aimed to overthrow the Yuan Dynasty spread all over the world, scholars from all over the country organized "volunteers" and "righteous brigades" to confront the two armies of the rebel army.
In addition to Liu Ji, the famous "volunteers" also include Longquan Wang Yi volunteers, Huizhou Wang volunteers, Raozhou Zhang Li brothers "Xing'an volunteers", Wenzhou Guopu volunteers, Songjiang Prefecture Lu Liangzuo volunteers, Wuzhou Hu Jiayou volunteers, Taihe Zhou Hu Jichuan volunteers, Huizhou Road Xiuning County Cheng Guosheng volunteers and so on.
Liu Bowen stood up to protect the country without any effort
The material and spiritual conditions of the Yuan Dynasty are like this, and the emergence of the Yuan relics is no longer a difficult problem to solve. However, there are only these two points, the evidence is not sufficient, as mentioned above, the remnants of meritorious names have these conditions enough to explain, so a large number of remnants without meritorious reputation, and even scholars who have become officials of the Ming Dynasty, why do they miss the Yuan Dynasty so much?
This has to find the reason from Zhu Yuanzhang, the founding emperor of the Ming Dynasty.
The "Intellectual Policy" of the Early Ming Dynasty
The Han scholars of the Yuan Dynasty did not have any hardships in life, and they had already recognized the orthodoxy of the Yuan Dynasty spiritually. However, the space given to them by the Yuan Dynasty was narrow after all, and the Mongolian upper class still insisted on their own national character while promoting Confucianization.
In addition, the chaos at the end of the Yuan Dynasty, the Yuan court had to pay a lot of responsibility, so when the Ming Dynasty was established under the banner of restoring China, although there were obstacles to the concept of loyalty and righteousness, the Han scholars, especially those who did not have meritorious official positions, threw themselves into the new dynasty to show their ambitions, which should have been the proper meaning of the question, and many of them were willing to be the remnants, but they were unwilling to serve the new dynasty.
The reason lies in the "intellectual policy" of Zhu Yuanzhang, the founding ancestor of the Ming Dynasty.
Zhu Yuanzhang believed that the Yuan Dynasty was lenient and lost the world, so the country was governed by severe punishment, and its severity had reached a cool level, and the courtiers who served him rarely died well, and the wanton slaughter of meritorious heroes was unprecedented and unprecedented, and the Yuan Dynasty's demotion was also abandoned.
According to scholars' statistics, there were more than 100 Yuan Dynasty officials who entered the Yuan Dynasty in the early Ming Dynasty, 70 of them were Chinese officials, and 53 of them were candidates for official positions, all but four of whom were Mongols.
Of these 53 people, 12 died unnatural deaths. Among them, Zhang Chang, Kaiji, Li Zhen, Fu Gongrang, and Zeng Jian were directly executed, Huang Su and Lu Ju were implicated in the party disaster and died, Liu Ji was assassinated, and Cheng Guoru committed suicide. Qin Yubo, Wei Su, and Wu Yun were hit and died in fear, although it was not a one-sided death, but it was not a good death.
In addition to these twelve, Zou Yi, Xue Xian, Liu Sanwu and others were exiled, some survived until they were recalled, and some died in the degraded place. Of the fifty-three people, only seventeen were considered to have died well.
Heroes and demos were originally the objects that Zhu Yuanzhang relied on, but they inevitably ended up with a "white blade not forgiving" ending. Ordinary officials are even more offended at every turn in the atmosphere of "no law that will remain unchanged for a few days, and no one who is innocent for a day."
In the seventh year of Hongwu, the great poet Gao Qi was beheaded in the city, which was considered by later generations to be "the prelude to many literary disasters in the early Ming Dynasty", but in fact, before Gao Qi was killed, some people pointed out that "talented people, one hundred and two survivors over the years".
In Lu Rong's "Miscellaneous Notes on the Silent Garden", he reviewed the affairs of the Hongwu Dynasty through the words of an old monk in Yonglejian, and sighed: "In the Hongwu Dynasty, how much hard work Xiucai has to endure as an official, how much frightening he has suffered, and how much effort he has made with the imperial court. In the end, minor offenses will be confiscated at least and tortured at worst. The good dead have twelve or three ears. At that time, the scholars did not lose the country, and the country was responsible for the world's corporal doctors. ”
The terrible situation of "once an official post is conferred, it is rare to have a good death" has caused people in the world to discover that being an official not only fails to display his ambitions to help current affairs, but also easily leads to the destruction of his family and body.
Zhu Yuanzhang's desire to control is not satisfied with the court and government, but hopes that the whole country, towns, shops and villages will be shrouded by his authority.
Zhu Yuanzhang's death gaze
Among the remnants of the Yuan Dynasty, Bo Yan Zizhong, Wang Han, Dai Liang and others all committed suicide because they refused to go out, and such as Guixi Xia Boqi's uncle and nephew cut off their fingers, Suzhou Yao Run and Wang Mo were not recruited, and they didn't even have a chance to commit suicide, and they were all beheaded.
As for the people who are not famous enough to avoid being forcibly recruited into the government, life in the countryside is no longer comfortable. The Ming Dynasty changed the tax system of the Yuan Dynasty to focus on agricultural taxes, which accounted for 81% of the total government revenue.
In Huang Renyu's words, "there are many names for this kind of service, and they are distributed according to the principle of progressive taxation, that is, the richer the family, the heavier the burden." ”
There is no good end to being an official, and it is difficult to escape death if you don't become an official, you are lucky not to be drafted, and you are suffering from errand taxes, the Ming Dynasty in the eyes of the scholars, although it is claimed to restore China, the living environment is far inferior to the Yuan Dynasty. Then taking one's own bereaved people, remembering the homeland, and mourning the Yuan Dynasty is not only a moral pursuit, but also a catharsis of feelings.
If Ming Taizu Zhu Yuanzhang's "restoration of China" is the restoration of the "China" of the Tang and Song dynasties, perhaps even if there were Yuan relics, there would not be so many.
Just like at the end of the Ming Dynasty, when the distinction of Huayi reached its peak, the Qing soldiers went south, in addition to the fierce resistance of Yangzhou Shi Kefa, all parts of the country can be regarded as a rumor, and Jiading, which was succumbed to the three slaughters in the future, was also happy to return. As soon as the "shaving order" began, Nanming's eighteen-year iron-blooded struggle began.
It is said that "history is written by the victors", but victory is not the same as correctness, and there will be people who disdain your victory. Zhu Yuanzhang won by force and also had to occupy the commanding heights morally, but those remnants of the Yuan Dynasty who did not dare to make it public at the time and were criticized in the future silently voiced their voices: "You won, but we just don't accept it."
This article is an excerpt from Bambul Khan's masterpiece "Yuan and the World", which has been authorized by the publisher to be published exclusively. This is not a general history, but a number of topics around the relationship between the Mongol Empire and world history, each of which is very thorough, suitable for friends who want to understand the essence of the Mongol Empire, which is highly recommended by Da Sima.
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