New Shun 1730

Confucianism emphasizes loyalty to the emperor. Yusen Yoshisu is a Confucian scholar, and because he is a Confucian scholar, he knows that he should serve his lord until his death.

Not to mention that it was only a group of officers from Dashun who led the army here at this time, even if Kong was the main general and Meng was the deputy general, they would fight to the death to be loyal to the emperor and protect the country.

He didn't think there was anything wrong with this.

Dashun was not a feudal system, but Dashun's vassal system and tribute system were similar to the feudal system. The vassal of my vassal was not my vassal. In theory, even the ministers of Korea were the ministers of the King of Korea rather than the ministers of the Emperor of Dashun; even Confucius and Mencius were loyal to their lord first, rather than serving the Emperor of Zhou, right?

Moreover, Yusen Yoshisu was influenced by Arai Hakuseki's theory that "Tang and He each call themselves Hua".

He came out of retirement in his seventies, and what he did was still for the safety of Japan.

However, seeing that the Dashun army surrounded this place, he knew that he could not escape anyway.

Not only did he fail to get any information, but he was also going to be captured because the Dashun Army came so suddenly.

He didn't think about dying.

Guns and cannons have no eyes. Even if he had a heart to serve his country, how could the more than 400 people in the Japanese Maritime Museum die in the guns and cannons because of his decision?

Moreover, there were many of his disciples. He opened a Korean language school in Tsushima. Only those who passed the assessment of the Korean language school could enter the Japanese Maritime Museum to work. Many of them were his disciples.

From a certain perspective, Yusen Fangzhou was a qualified Confucian scholar with a righteous heart.

He wrote a poem when he was nine years old: "It's cold until the night before the snow, how can the frozen people avoid worry? We are especially happy, wearing good clothes to travel."

Although when he looked at this poem he wrote when he grew up, he felt that it was far inferior to Du Gongbu's "I wish I had thousands of mansions", but it was rare for a nine-year-old to think of the poor who had no clothes to wear in the cold weather.

After he was enlightened, he first studied medicine, then gave up medicine and pursued literature... This was not because "studying medicine could not save Japan", but because his teacher said something to him.

Mr. Dongpo once said: studying wastes paper, studying medicine wastes people. Anyone who studies medicine has several lives of people who were prescribed the wrong medicine, and then they can become good doctors.

He lamented that if studying medicine broke his humerus, it would be acceptable; but if it cost people's lives, what's the point of studying?

So he gave up medicine and pursued Confucianism.

Having had such an experience, seeing hundreds of living people who might die under the guns of the Dashun Army because of his decision, Yusen Fangzhou sighed and decided to obey the Dashun Army that surrounded him outside.

But it was not surrender, but he couldn't bear to "waste people".

He also thought that Dashun was a big country after all, with many talents, and the study of Confucianism must have its merits.

Since the shogunate closed the country, China and Japan have cut off official exchanges. The merchants traveling to Nagasaki were all a group of businessmen, and they had no culture at all. Therefore, many Confucian scholars in Japan gathered in Tsushima. Even Arai Hakuseki believed that Korea was strong in culture but weak in military power.

And Korea was just a middleman of the Central Plains culture, or a derivative product.

Although he was already in his seventies, he was still far from the realm of "at seventy, one can follow one's heart without going beyond the rules" as Confucius said. There were still many things he did not understand in Confucianism. Perhaps before he died, he could discuss the great principles with the Confucian scholars of the great country of Tangshan, which would be no regret.

As for the intelligence, it was meaningless.

These Dashun troops and the warships visible on the sea were enough to capture Tsushima, occupy Yanyuan, and plant flags in Zhanyuan City.

Under his order, more than 400 people gave up the idea of ​​resistance. There was no way to resist, and Korea did not allow them to carry too many weapons.

After everyone left the Japanese mansion, Yusen Yoshizu found the officer and said, "I am the assistant of Tsushima no Kami, and I hope to meet your general."

The officer knew what Tsushima no Kami was, and frowned and said, "A assistant?"

Yusen Yoshizu sighed and said in a different way, "A close attendant, a secretary, a staff member, a master."

"Oh, oh!"

After this explanation, the officer immediately understood. Seeing that Yusen Yoshizu was about seventy or eighty years old and still leaning on a cane, he said, "There is no need to tie this man up. Send a few people to take him to the ship. I just need to send a message to the people of Tsushima Domain. Since he is a... assistant, that's the best."

He asked two soldiers to escort him, and asked two young disciples beside Yusen Yoshizu to follow him, and sent them to the battleship that was the flagship of the squadron.

As soon as he came up, Zhao Baiquan saw Yusen Yoshizu wearing a Confucian scholar's blue shirt, a Confucian scarf on his head, and a cane in his hand. Seeing that they were all Confucian scholars, he asked someone to help him.

Zhao Baiquan had also seen samurai from the Shimazu family in Ryukyu, and knew that Japanese people did not dress like this. If it was in Korea, it would be very common to see people dressed like this, but since this man was known as the side servant of Tsushima Lord, he was obviously a Japanese, and he dressed like this, which was really strange.

"You also study the teachings of Confucius and Mencius?"

Yusen Fangzhou nodded and said, "Yes. Lao Dan is the saint of nothingness; Sakyamuni is the saint of compassion; Confucius is the saint of saints! Confucius and Mencius are the benchmarks of my life."

This sentence immediately brought him closer to Zhao Baiquan. This was considered standard official language, and coupled with this statement that Confucianism is better than Buddhism and Taoism, Zhao Baiquan was quite satisfied.

"Please take a seat. You and I are enemies now, but for the sake of Confucius, seeing that you are in your 80s, I must show sympathy."

Yusen Fangzhou bowed his hands to thank him, and sat upright with the help of his disciples.

Zhao Baiquan's expression was not so sharp, and he asked, "What did the Japanese Confucian scholars learn?"

"The studies of Confucian students in Japan are nothing more than three levels. The first is Confucian classics, the second is history, and the third is literature. Confucian classics scholars are also the Thirteen Classics. Historians, Sima Wen Gong has "Zi Zhi Tong Jian", which usurps the essentials and outlines. "Ji Zhang has a clear understanding of the principles of survival and destruction of chaos, and the effects of ritual, music, punishment, and government; as for the literary scholars, they have written various words about it based on the history of Hui."

Hearing this, the steamed bun beside him felt impatient, but Zhao Baiquan's face changed from a less sharp expression to a feeling of a close friend. He couldn't help but praise: "It's really like the poem in "The Complete Tang Dynasty": Mountains and Rivers" Foreign land".

Yumori Fangzhou almost subconsciously said the next sentence together with Zhao Baiquan.

"The wind and the moon are in the same sky!"

After saying that, the two of them looked at each other and smiled, feeling as if they were meeting old friends in a foreign country.

Zhao Baiquan came to negotiate with North Korea this time, and he did not care about negotiating with Japan.

But in a place like this, I met Yumori Yoshisu dressed as a Confucian scholar, and I was curious.

Just like Christians in China, when they overhear someone saying a quote from the Bible, they immediately feel close to him. This similar feeling arose in Zhao Baiquan's heart.

Later, regarding the level of "Confucian classics, history, and literature", and the statement that the correct path of literature should be "according to the classics and history of Huizhou, and writing various words", it is more like Zhao Baiquan's self-realization over the years. From the Japanese in front of him Just say it normally.

After smiling, Zhao Baiquan asked curiously: "I heard that Confucianism is not popular in Japan. Why should the old gentleman learn Confucianism?"

Immediately when Yusen Fangzhou talked about how he gave up medicine and became a Confucian scholar, especially when he talked about Su Dongpo's words, the two of them spoke in unison.

"Study paper fees, medical student fees..."

This kind of emotional identification is quite petty bourgeois style, and the style among educated people is always like this. Using their own knowledge system is like a kind of self-enclosed pleasure, which is incomprehensible to people outside the circle.

It is precisely because of the incomprehension of people outside the circle that people within the circle feel sympathy for each other.

After Zhao Baiquan had a smile on his face and evolved into a feeling of sympathy, he praised: "The old gentleman has a heart of compassion, and he really has the meaning of Mencius. I heard that the horse is no more than a small vassal, with a population of no more than ten thousand, the old gentleman Why do great talents live here?”

Yumori Yoshisu also found in Zhao Baiquan a feeling that was hard to find in Tsuima. The level of his disciples was far behind him. This kind of intimate feeling in the circle was really rare, and he felt so big in his heart. Quickly, he sighed: "I am fifteen and determined to learn, and I have learned from Mu Xia. My senior brother Tao Shan is a dull man, and he is serving as an official against horses. At that time, the general issued a 'compassion order for living creatures', and no living creature was allowed to be killed, regardless of dogs, horses, cattle, or sheep." , chickens, dolphins, dogs, pigs, and even wild boars and wild deer.”

"On Tsushima Island, wild boars are rampant and trample food, making it impossible for farmers to live. However, there is a mercy order for living creatures, and those who kill living creatures will be punished."

"My senior brother Tao Shan Duowen remonstrated with the feudal lord with the belief that he would die. The feudal lord was benevolent and righteous, and with the belief that he would die, he issued a 'Pig Hunting Order' to encourage the people to hunt wild boars."

"I see that Lord Tsuima has benevolence and righteousness, so I came to surrender."

"At that time, the general was compassionate towards human beings. Not only did he not allow killing, he also built 200,000 square meters of 'kennels and cat pens' everywhere to protect stray cats and dogs. Each wild dog and wild cat was provided with a pound of white rice and three taels of sardines every day. , a spoonful of bean paste.”

"The common people eat more radishes but cannot satisfy their hunger. What cats and dogs eat is not white rice, but the fat of the people. It is true as Mencius said: Dogs eat human food and do not know how to check it. Therefore, I know that benevolence and righteousness are not possible, so I stay away from Edo , galloping towards the opposite horse.”

"Today's generals are wise and benevolent, and have abolished the policy of mercy on human beings; they have set up boxes with eyes so that people who have grievances can throw them directly into the boxes to detect unkind officials; seeing that the poor are getting poorer, they have stopped buying and selling property...True benevolence and righteousness But I was born at the wrong time, and my hair and beard are all white, so I can’t help you, and I feel deeply resentful.”

These words made Zhao Baiquan feel the same sigh in his heart. If the Tao is not good enough, he will float on the sea on a raft; if the king is unkind, he will abandon his temple. This man is a true gentleman.

Zhao Baiquan knew that there were some high-level Confucian scholars in Japan. When Liu Yu went to Edo to deliver sweet potatoes, the Japanese Confucian scholars asked him to bring back a book to China called "An Essay on the Seven Classics of Mencius" before returning.

Once this book was published, it immediately caused a sensation in the Confucian circles in the capital.

Ouyang Xiu once wrote a poem: Xu Fu's writings were not burned when he left, and hundreds of his writings still exist today.

Before printing became popular, people had to copy books, and there were always mistakes when copying books. Maybe a word was copied wrong.

This "Essay on the Seven Classics of Mencius" has solved many unresolved cases and corrected many wrongly copied words.

And it also solved a seemingly difficult problem. The "Shang Shu" in the "Seven Classics of Mencius" is the same as the Chinese version of "Shang Shu".

In the Ming Dynasty, there was a man named Fengfang, who could be called the king of forgers. Not only was he good at forging perfect calligraphy, but he also forged a large number of ancient books, including the "Shangshu", which is known as the ancient Japanese book.

However, this is a real book, and a lot of fake books can be fake. This time, the ancient Japanese "Shangshu" in the "Seven Classics of Mencius" is completely different from the "Shangshu" created by Fengfang, which can be regarded as completely dispelling the rumors.

In the capital city, especially the Northern School of Confucianism, under the idea that "it must break through Cheng Zhu and start with Confucius and Mencius" and against the background of resorting to ancient times, one can imagine the sensation this book caused.

Zhao Baiquan is a member of the Northern Confucian School. He has read this book before. He asked about this matter at this time and said with a smile: "I know that there are great Confucian scholars in your country, but I don't know if the old gentleman has any contact with Shan Jingding, who wrote "The Examination of the Seven Classics and Mencius", and Ogi Kitaki, who revised and supplemented it? We have been friends for a long time, but we have never met."

Yamemori Fangzhou heard this and snorted coldly: "His work "The Examination of the Seven Classics and Mencius" is indeed a meritorious work. But in his heart, his intention is not right."

"This They are all ancient Confucian schools, thinking that Zhu Xi's teachings are all empty talk, and even saying that Cheng Zhu's teachings are tainted by Buddhism, empty talk of meditation, and half-day Zen. Such remarks are really laughable. "

"If you don't follow the same path, you can't make plans, let alone get along with each other? I take Confucius and Mencius as my model, and Cheng Zhu as my standard. I am not a heretic of ancient learning. His "Seven Classics and Mencius Examination" is just to promote ancient learning."

Zhao Baiquan, who was originally smiling, also changed his face.

From the smile just now, to cold as ice, it only took a sentence.

Clenched his fist and said angrily: "I'm afraid you are the one who made the biggest mistake! Cheng Zhu's teachings are actually tainted by Buddhism. You must break Cheng Zhu before you can get close to Confucius and Mencius. You and I have different paths, don't say it again!"

After that, he walked out with his sleeves. If he hadn't considered that this old man was a war envoy, he would have asked someone to throw him over the side of the ship into the sea.