Civilization on the Blade

Author: Mei Yi
Publisher:
Publishing Date: June 1, 2006
Features: The civilizations of the Northern and Southern Song dynasties were vast and magnificent. The ethnic relationships were intricate and complex. The bloodshed and grievances were indescribable. This book tells history through people, highlighting interest; it uses specific examples to illustrate broader themes. Each chapter stands alone yet is interconnected, avoiding dry textual research and futile attempts at novelty. The writing style is unique. This book allows readers to revisit the past glory and decline of China from a perspective different from rigid history textbooks, reflecting on today's world through the causes and consequences of history.
Preface: Immortal and Colorful Memories – The Indescribable Civilization of the Northern and Southern Song Dynasties
In the Song Dynasty notes Record of Leisure in Lohua Island, there is a record: Due to the defeat of the Song army against Western Xia in Shaanxi, Emperor Shenzong of Song was furious and blamed a grain transport official. In a fit of rage, he personally wrote an imperial decree ordering the execution of the man. The next day, Prime Minister Cai Que led his ministers to court. Emperor Shenzong asked, "Did the execution ordered yesterday take place?" Cai Que replied, "I was about to report this to Your Majesty." Shenzong was displeased and said, "What doubt do you have?" Cai Que answered, "Since the founding of our dynasty, no scholar-official has been executed. We do not wish Your Majesty to set this precedent." Shenzong pondered for a moment and said, "Then brand him and exile him to a remote and harsh land." At that time, Zhang Chu, serving as Vice Minister of the Secretariat, spoke up in court, "This is no better than killing him." Shenzong was surprised and asked, "Why do you say that?" Zhang Chu replied, "Scholars may be killed but not humiliated!" This remark infuriated Shenzong, who roared, "I cannot even enjoy a single satisfying thing!" Under the thunderous imperial anger, the prime minister and ministers not only trembled in fear but were defiantly rebuked by Zhang Chu, who calmly replied, "If you cannot enjoy this satisfaction, it is even better." Shenzong remained silent. Such scenes were just small fragments and interludes in the three hundred years of the Great Song Dynasty, yet they contained endless meaning.
First, it shows that the Great Song Dynasty was one of the most enlightened in Chinese history. Even the emperor, who held absolute power, was not able to act whimsically. Second, Zhang Chu, who later was listed in the Biography of Treacherous Ministers, was known for his factionalism and cunning rule. At the same time, he was one of the closest friends of the great literary figure Su Dongpo, proving the multidimensional nature of historical figures: "bad people are not entirely bad, and good people are not always perfect." Of course, when people mention the Song Dynasty, they first think of the humiliation of the Jingkang Incident and the of the Battle of Yashan. Compared to the great Han and Tang dynasties, as well as the Ming and Qing dynasties, the territory of the Song Dynasty was incredibly small, with Northern Song at its peak only having 2.5 million square kilometers of land. The policy of "valuing culture over martial arts" implemented by Zhao Kuangyin after founding the dynasty made the Song Dynasty long suffer from a defensive predicament, leading to weakness and eventual collapse, even with the same tragedy occurring twice—such a bizarre phenomenon.
In fact, while we sigh in regret, most people overlook the fact that since the late Tang Dynasty, the collapse of the Central Plains dynasties has led to widespread division, with northern China plagued by constant warfare. Shi Jingtang, a member of the Shatuo people, even ceded the Sixteen Prefectures of Yan and Yun to the Khitan people, planting the seeds of the catastrophic disaster that would later befall the Northern Song Dynasty. Later, the Khitan, Dangxiang, Jurchen, and Mongol peoples successively took the stage, with flashing swords and flying flesh. From today's perspective, the killing and struggles were an indispensable part of the vast "ethnic integration," but at the time, the unprecedented material and spiritual civilization of the Song Dynasty were utterly destroyed under the sword and fire. The continuous warfare caused immense exhaustion, and the painful process of twice falling into ruin turned the hard-won wealth of the Song people into nothing again. Most importantly, countless people died as a result of the wars. In the early 13th century, northern China under the Jin Dynasty had over 50 million people, while southern China under the Southern Song Dynasty had over 60 million. After the Mongol horns sounded, after of slaughter, by the time the Southern Song Dynasty fell, the population in Jiangnan and the Central Plains had dropped from over 100 million to less than 60 million—this was thanks to the persuasion of the Yuan official Ye Lü Chucai, who prevented the Mongol khans from completely exterminating the "Han people" in northern China and turning it into pastures. This shows how fragile civilization, especially the civilization above the sword, is! The development of Chinese civilization has always followed the pattern of "peak decline," and the Song Dynasty was no exception to this tragic fate. Its cultural level was so advanced for its time that its civilization was so intoxicating that even confined to a corner, the scholar-officials still believed their land was the center of the world's civilization. Thus, the overly self-indulgent Song Chinese (who had every reason to be proud of their advanced civilization) were like a middle-aged man who is well-fed, successful, but physically weak—he was too focused on the highest enjoyment of his spiritual life, completely forgetting the decline within him and the dullness caused by "high development." The most frightening thing is that the ambitious and vibrant barbarians, envious of the material wealth created by civilization, like wolves stalking prey, could suddenly leap forward and attack these settled, civilized, and weak neighbors. For the barbarians, the destruction of civilization was a great growth; for the civilized, it was a tragic and irreversible stagnation.
Temporarily forgetting the fateful tragedies of history, looking back at the three hundred years of civilization achievements of the Song Dynasty truly evokes a sense of awe. Our ancestors' ability to develop high civilization was repeatedly destroyed, and the nation suffered countless disasters, yet the passionate creativity, forward-thinking intellect, and unyielding willpower of the Chinese people left us a valuable legacy of material and spiritual wealth. The former prosperity has long become ruins buried underground, and the past glory has turned into fleeting clouds. Yet, we cannot deny the glory and immortality of that brilliant era. A thousand years later, we can still smell the fragrance of plum blossoms from Bianliang and Lin'an in those three centuries, and faintly hear the magnificent odes of poets and lyricists. As a Gallic poet recalled the glory of Rome: "An impossible-to-sink body will reappear with irresistible vitality. It will rebound from the depths and leap even higher! Torches may be overturned, but they will burn even brighter! You, immortal city, will shine even brighter after sinking!" (Namatianus Cyclopaedia)
Yes, the great Song Dynasty was not a dying dynasty. Even at the moment of its collapse, it shone like a meteorite falling, illuminating the darkness of barbarism and dispelling the fear in our hearts, inspiring the minds of future generations. In our national memory, the great Song Dynasty has become eternal. For this reason, we need to revisit all aspects of that great era that bordered on barbarism, to piece together the fragments of memory and reconstruct the great achievements of our resilient ancestors over three hundred years.
In terms of thought, with the decline of Buddhism and Taoism in the Central Plains, the Song Dynasty's imperial examinations placed greater emphasis on fair competition than the Tang Dynasty. In the nearly two thousand people listed in the Biographies of the Song Dynasty, nearly 60% were from commoner or petty aristocratic backgrounds. The era was marked by relaxed censorship and freedom of speech. At the same time, Confucian studies, which had been declining since the Han and Tang dynasties, were replaced by scholars interpreting the classics in terms of principles rather than mere textual analysis. Thus, the study of metaphysics flourished, with Wang Anshi's New Learning, Zhou Dunyi's Lian Learning, Zhang Zai's Guan Learning, and the Lu Learning of the Two Cheng in the Northern Song, and Zhu Xi's Dao Learning, Lu Jiuyuan's Xin Learning, and Ye Shi's Shigong Learning in the Southern Song. Although Song Confucian metaphysics later became a constraint on the thinking of the Chinese people, at the time, it was a fresh development that broke from the Confucian studies of the Han and Tang dynasties and formed a new Confucian system rooted in Confucianism while incorporating Buddhist, Taoist, and other philosophical ideas, reaching a peak in the history of Chinese thought.
In terms of literature, Song Ci, ranging from bold and unrestrained to delicate and lyrical, shone brilliantly. Prominent figures included Ouyang Xiu, Su Dongpo, Li Qingzhao, Xin Qiji, and Chen Liang. Song poetry was also noteworthy, with its rich allusions and scholarly tone, often capturing the essence of Chinese culture. Notable poets included Lu You, Fan Chengda, Yang Wanli, and Liu Kezhuang.
In terms of art, the Song emperors and aristocratic scholar-officials were all interested in calligraphy and painting, leading to a flourishing of talent in these fields. Even Emperor Huizong himself was a true master of painting and calligraphy. Ignoring the delicate and luxurious "imperial academy" style, the scholar-official painting of Su Dongpo, Mi Fu, Mi Youren, and Li Gonglin emphasized the aesthetic ideal of "upholding meaning" and endured for centuries. Under this artistic influence, the Song Dynasty reached the pinnacle of excellence in porcelain making, architecture, sculpture, dance, and handicrafts. Chen Yinque once remarked, "The culture of the Chinese nation has evolved over thousands of years, reaching its peak in the Song Dynasty."
In terms of science and technology, three of the four great inventions of the Chinese nation originated in the Song Dynasty: movable-type printing, the compass, and gunpowder. Francis Bacon wrote in New Tools that these three inventions had changed the world's appearance and state, and no empire, sect, or famous figure had a greater impact on human affairs. Naturally, the Song people excelled in agriculture, mathematics, astronomy, navigation, geography, and medicine, and the Dream Pool Essays recorded several groundbreaking "new technologies" without intention.
In terms of politics, Emperor Taizu of Song further strengthened central authority by centralizing power around the emperor while skillfully distributing the power of the prime minister. Later, the Song Dynasty established a highly refined system of imperial examinations, official selection, and supervision, making it the most open era in the feudal political system of China. As a result, the Song Dynasty avoided the common disasters of other dynasties, such as the troubles of empresses, eunuchs, foreign relatives, regional warlords, rebellious ministers, and rebel invasions. Even in an era of absolute imperial power, Song emperors acknowledged that "the world is vast," rather than constantly claiming "the emperor is the state." Officials outside the court could limit the emperor's power in the name of "the founding principles of the ancestors," and affairs were generally handled according to rules and procedures. The prime minister could even return dozens of imperial decrees and refuse to act (Du Yan and Emperor Xiaozong), yet the emperor would not be angered but would praise them for "abiding by the law so well." Such warmth between the emperor and his ministers was unseen in the unified and ambitious reigns of the Han, Tang, Ming, and Qing dynasties.
In terms of the economy, the Song Dynasty was the most advanced commercial society of its time, with various economic models setting new trends worldwide. Especially in urban development, the buildings were grand, and the economy was bustling, with transactions often involving millions. The entertainment districts of Washi and Goulan were lively, with night-long leisure and entertainment, making the living standards of the citizens the best in the world at the time. Moreover, China's first paper money, Jiaozi and Huizi, emerged and developed in the Song Dynasty, a revolutionary monetary form that appeared six centuries earlier than in Europe. At the same time, reversing the traditional Confucian emphasis on agriculture over commerce, Song merchants not only gained higher economic status but could even enter government service, greatly stimulating the development of industry and commerce. Scholars even proposed the new value that "the more merchants there are, the more taxes the people pay."
As for heroes and heroines, the Song Dynasty produced countless inspiring figures—Yang Ye, Kou Zhen, Di Qing, Han Qi, Fan Zhongyan, Ouyang Xiu, Sima Guang, Han Shizhong, Liu Zhen, Yue Fei, Yu Yunwen, Xin Qiji, Meng Geng, Yu Jie, Li Tingzhi, Jiang Cai, Zhang Shijie, Lu Xiufu, and Wen Tianxiang, among others. These loyal and righteous officials were deeply devoted to their duties and achieved what they sought—,—unmoved by success or failure, and undeterred by life or death, wealth or poverty. They were both capable and virtuous, representing the highest and greatest spiritual realm of our nation. They either served their country, guarded the land, loved their nation, died for their duty, died heroically, or remained unyielding in the face of adversity, sacrificing their lives for their country. Although their achievements were not always complete, their names will shine through the ages!
Of course, after listing the glories of the Song Dynasty, we must return to the heavy and unavoidable topic—the astonishingly similar two collapses of the Song Dynasty. "Our dynasty (the Song) learned from the chaos of the Five Dynasties, weakened the regional warlords, and established capital cities, which was enough to correct the flaw of a long tail, but the state became increasingly weak, so when the enemy arrived, one prefecture was broken, and one county was destroyed. The Central Plains sank into ruin, and there was no regret!" Wen Tianxiang's words touched the exact point—the excessive "suppression of martial arts" policy of the early Song Dynasty. Of course, the fall of a dynasty is due to many reasons, some inevitable and some accidental, and the death of a single leader can even change the course of history, such as the stone thrown from the top of Fishing Town that struck the Mongol khan, altering the trajectory of world history. But aside from timing and geography, people are the most critical factor in historical actions. It was the negligence and indulgence in pleasure that ultimately led to the fall of the Song Dynasty.
The three elements of the Southern Song's collapse were poverty, weak military, and lack of funds, as Wang Yinglin analyzed, all stemming from the shamelessness of the scholar-officials in power. What is most lamentable is the complacent attitude of the Southern Song court and the entire nation in the face of the great enemy, making one's teeth grind in frustration. After the Longxing Peace Treaty between the Song and Jin, peace lasted for about forty years, earning the title of "Little Yao and Shun" for Emperor Shizong of Jin and the praise of later Confucian scholars as a "benevolent and lenient" ruler. However, the great scholar Wang Fuzhi had keen insight: "Alas, these complacent scholars are difficult to match the people who think about the beginning. They enjoy profit to disband the army and do not care about the endless calamity. Once the common people's words spread, the world will be at peace. Who can listen to it? The Song's decision to seek peace was not the heart of Emperor Xiaozong. Since ascending the throne, Emperor Xiaozong never forgot the restoration of the country. How could he end it with ceding territory? Although Emperor Kuangyin of Jin (Shizong) restrained his ambitions, he surely had no desire for satiety. He looked covetously at the Jiangnan region. Therefore, those who sought peace were what they had to do, initially named as 'restoring peace to the people.' The ignorant followed and believed, and they praised it when it arose. Isn't that foolish!"
A closer look at history reveals astonishing discoveries: The Song and Jin dynasties fell to the Mongols in succession, but the earliest cause of their disaster was actually rooted in their peace "good deeds" at the time. Emperor Shizong of Jin is known as a wise ruler, but in reality, he was a usurper. Thus, he must have believed it was a great fortune to be chosen by the people to be emperor, so his "patience" and all "peace efforts" toward the Southern Song were out of necessity. As for his "restoring peace and nurturing the people" statement, it was nothing but flattery from sycophants and Confucian scholars. "You want peace, but there are those who do not want peace beside you who are watching," the barbarian nations would forget that there would be even more barbarous nations like "themselves" stirring nearby once they began to move toward "civilization." "A moment of peace, and the tide flows daily, a great disaster that will not end for over a hundred years!"
From historical experience, we deeply realize: "Even in times of peace, forgetting war brings danger!" Once the Jurchen, accustomed to wine and poetry, grew complacent, the howls of the Mongol tribes would grow closer, and the Jin and Southern Song would turn into fragments of civilization in the fire and blood. Indeed, we can make such an assumption: If the Southern Song had not adopted the surrender tactics of peace with Jin but had continuously advanced, sending troops to attack the Central Plains, not only could it train its army and boost morale, but it could also demonstrate power in the north, making other rising ethnic minorities tremble with fear and respect for the Song Dynasty. Conversely, if the Song-Jin struggle had not ceased, the Jin side would have continued to train and fight, and would not have gradually declined in their former bravery and ferocity. If the Song and Jin had continued to fight, even if the Jin had the advantage in military strength, they could have annually pressed close to Jianghuai in the autumn when horses were strong, and the Song could have been alert and planned to strengthen itself, thus avoiding the swift collapse before the arrival of the Mongol army.
Historically, we see that the greatest "result" of the former southward invasion of Jin Wu Zetian was the emergence of loyal and brave generals like Yue Fei, Han Shizhong, and Liu Zhen for the Southern Song. Misfortune and fortune are intertwined. For the Jin, it was like the Northern Wei in the Northern-South Dynasties period—when its sharp new vigor was at peace with the Southern Dynasties, enjoying the world in Luoyang, the disaster of the Six Towns had already begun. The refined culture of the Northern Wei ultimately led to the complete destruction of the Tuoba clan. Therefore, in an era of blood and fire, in a perilous world, the most feared is the entire nation "suddenly at peace." What "starting from the peace wishes of the two countries' people," what "naturally friendly neighboring countries separated by a narrow river," if this continues, the people will surely indulge in comfort and enjoyment, and all sudden disasters will be sown in the time of "decoration and elegance."
Tragically, historical experience tells us: We never learn from history! Many historical books today use "grand" emotional rhetoric or obscure "deconstruction" as a selling point, often imitating works like The Fifteen Years of Wanli that analyze history from "niche" angles. Each author shows off their skills, "cutting into" historical research from economic, military, and climatic "professional" perspectives. Unfortunately, these "major works" often overlook the description of historical details, and some authors' lack of foundation leads to innumerable errors in their "big history" narration, such as mixing up identities, confusing dynasties, or treating fiction as historical reality, highlighting a hasty and impatient attitude. Additionally, when the "historical analysts" elaborate on the "laws" of history with flowery language, they often deliberately ignore the dramatic and decisive role of chance in historical progress: If the stone thrown by Wang Jian, the Song general at Fishing Town, had been ten centimeters higher than the body of the Mongol khan, not only would Chinese history but the entire world history would have been rewritten!
Therefore, as scholars attempt to reinterpret history with cumbersome political, economic, cultural, and technological factors, those individuals and events that truly determined history are selectively "forgotten" by scholars who are not good at paying attention to historical details. As a historian willing to sit on the "cold bench," I always try to break free from the constraints of "historical model drama" writing, meticulously digging up the flesh-and-blood lives buried in the vastness of time, transforming the "formatted" historical text into vivid, lively, and even "on-site" scenes! My purpose is only to restore our nation's great and immortal memory!
Finally, I would like to conclude with a poem by the Southern Song refugee Lin Jingxi:
"Mountain wind awakens the wine,
Autumn chills the night lamp.
All things have turned to white hair,
A century of being in foreign lands.
Distant cities, white river mists,
Tall trees, moon shadows gray.
Suddenly remembering the tower,
Qiantang sky, wild geese call in frost."
This is the preface.
Helian Bobao (hlbbdw@163.com)