The Ming Dynasty punished the scourge of Korean letters
During the Ming Dynasty, the rulers of the Ming Dynasty imposed punishment on the Joseon Dynasty, known as the "Scourge of Epigraphs". This is because after Li Chenggui established the country, he actively established relations with the Ming Dynasty and repeatedly asked the Ming Dynasty to be canonized.
However, from the end of King Gongcho onwards, there were frequent changes of kings in Goryeo, and the influence of Yi Sung-gye was always present. When Goryeo attacked Dingliaowei and Liaodong, Li Chenggui always rushed to the front, and he also seized the throne through rebellion.
All these made Ming Taizu have a bad impression of Li Chenggui, thinking that Joseon's attitude towards the Ming Dynasty was not sincere. In the correspondence between Korea and the Ming Dynasty, the friction caused by the issue of the expression of the major documents was called the "disaster of the note".
This contradiction has occurred many times, including the change of the country name Thanksgiving Table, the Zheng Dynasty Table, the Invitation Letter, the Decree Letter, and the He Qianqiu Enlightenment Version. The main reasons for this problem are clan misunderstanding, the contradiction in the Ming and Xian frontiers, the anti-Ming consciousness of the literati, and the disrespect of the rhetoric, among which the contradictions in the frontier are the most fundamental.
That is, Li Renren) and his son Li Chenggui, who is now known as Dan, from the sixth year of Hongwu to the twenty-eighth year of Hongwu, the first and last of the four kings of the Wang family, and treat them well. "Myeong's association of the lineage of the Goryeo traitor Yi In-in and the Joseon king Yi Sung-gye fundamentally threatens the legitimacy of Korean politics and the possibility of Yi Sung-gye being canonized as the king of Joseon.
Second, the Ming Dynasty hoped to put pressure on Korea through the "scourge of the watchmanship" to prevent it from expanding its territory to the north. After Li Chenggui ascended the throne, Ming Taizu suggested that he change his country name. After the ruling of Ming Taizu, Li Chenggui was given the word "Korea" as the country name.
In order to express his gratitude, Li Chenggui sent Li Tian, a literary scholar from the political hall, to Beijing. However, Ming Taizu found in the statement that although Li Chenggui had changed the name of the country, he still claimed to be "the right to state affairs", so he was suspicious of North Korea, believing that "not only did he use treachery to plot, but it was a bad omen." ”
At the same time, the Ming Dynasty learned that the Joseon were secretly seducing the Jurchens and attempting to attack Liaodong.
Ming Taizu accused the Korean envoys of using cloth and gold and silver as gifts to deceive the border generals, and at the same time sent people to deceive the Jurchens, causing tensions between the Ming and Xian to become even more strained.
Against this backdrop, the Ming Dynasty sent emissaries to denounce the DPRK for making false trades and demanded that the DPRK return the deceived Jurchen officials. Soon, the Ming Dynasty discovered the Korean thief Hu De and others, captured them and asked Li Chenggui's eldest or second son to personally send back the 25 members of the Yu Party.
Although Li Chenggui secretly rebelled against the Ming Dynasty, he still had to carry out the requirements as required. During this period, Joseon sent Li Fangyuan, Nam Jae, and Zhao Pang and others to the Ming Dynasty. Both Yi Sung-gye and the Korean literati recognized the gravity of what they had done, and called Lee Fang-won "a son of my king, and all the people depend on it." ”
Although the whole of Korea was worried about Li Fangyuan's mission, the final result exceeded all expectations, and the relationship between the Ming Dynasty and Korea was relaxed. Although the mission can be seen as a watershed moment, with tensions and severity in the first half and a relaxation in the second half, contradictions and conflicts remain at the core of the exchanges.
At the same time, the "scourge of the epigram" between Ming and Xian is deeply related to the anti-Ming consciousness of the Korean literati. Since the beginning of the Korean Revolution, Chung Do-chuan has devoted himself to formulating the canon of Korean state governance, developing an independent military force, expanding Korean territory, and recruiting Jurchens.
Even when he passed by Shanhaiwei on his way back to the Ming Dynasty to the Ming Dynasty, he once showed that "good is good, it's not good to grab one." "And so on against the Ming thought. Chung Do-chuan actively advocated the management of the northern territory of Korea and planned to attack Liaodong.
Therefore, Ming Taizu used the expression of the expression ** that did not conform to etiquette as an excuse to exert pressure on North Korea and crack down on the literati in North Korea who had a tough attitude towards Ming. However, Zheng Daochuan's proposition was exactly what Li Chenggui wanted to do, so Li Chenggui would rather be convicted of the Ming Dynasty than let Zheng Daochuan fall into the hands of Ming Taizu.
The direct cause of the "Disaster of the Table" was that in October of the 28th year of Hongmu (1395), Joseon sent the university scholar Yoo Ju and Seoul Yoon Chung Chen-yi to Gyeongshi to congratulate the first month.
However, their notes contained frivolous insults, so Ming Taizu decided to detain the envoys and demand that the author of the letters, Zheng Daochuan, be repatriated.
When the "Scourge of Letters" had not yet been completely resolved, Joseon sent a scholar of the Arts and Letters of the Spring and Autumn Pavilion to the Ming Dynasty to ask for a decree and a seal. However, the Ming Dynasty did not have confidence in Li Chenggui and not only rejected the North Korean request, but also detained Zheng in the Ming Dynasty.
Due to the occurrence of many "curses of the table", the Ming Dynasty decided to no longer use the table, and instead adopted the Qiben. However, the issue of inappropriate characters in the Qiben led the Ming Dynasty to demand that Joseon send back Cao Shu, the person who wrote the Qiben.
After interrogation by the Ming Dynasty, Cao Shu admitted that he deliberately teased and confessed the fact that Yin Jue, Kong Zhuan, and Yin Xu were jointly writing. The Ming Dynasty asked Joseon for Yin Jue and others, but before they reached the Ming Dynasty, Ming Taizu unfortunately passed away, and the "scourge of the note" was finally resolved.
In this case, Korean literati blamed the "misfortune of the note" on the rude behavior of the Korean envoys during their missions. However, with the occurrence of many "confessions", the literati gradually changed this view and began to believe that the Ming Dynasty was deliberately trying to make things difficult for Korea.
In a note requesting the return of the detained envoys to the Ming Dynasty, Joseon said, "I have no intention of insulting, so why should I be suspicious." The Korean literati no longer blamed the cause of the "misfortune of the note" between the Ming and the Xian on the Korean envoys, but believed that the Ming Dynasty was too suspicious of North Korea and imposed trumped-up charges on the envoys.
In another note, the attitude of the Korean literati towards the complaints of the Ming Dynasty is even more pronounced. While emphasizing that North Korea has a great deal of heart for the Ming Dynasty, the Ming Dynasty condemned North Korea and detained envoys in a false name.
What changed in this process was the attitude of the Joseon monarchs and ministers towards the Ming, that is, from actively seeking canonization to passively coping with and even armed resistance. During the Wenzong period of the Yuan Dynasty, in order to summarize the experience and lessons of the Yuan Dynasty since its establishment, an edict was issued to compile the "Jingshi Dadian".
After the ministry was written, it was seen by the Korean literati and had a major influence on Chung Do-chuan's compilation of the Joseon Jingguo Code, the blueprint for the founding of Joseon. Both texts are arranged according to the six canons of the Zhou Li, hoping to maintain their respective rule by standardizing the country's political system.
The Joseon Jing Guodian was formed with reference to the political documents of the Yuan Dynasty, reflecting the value attitude of the literati who followed Yi Sung-gye to establish the Joseon Dynasty, that is, the Korean literati no longer had any feelings for the Yuan Dynasty, but only regarded it as a historical experience and lesson, taking its strengths and discarding its weaknesses.
During the reign of Emperor Wenzong of the Yuan Dynasty, in order to summarize the experience of national governance and the code system, he personally organized the compilation of the "Jingshi Dadian". Due to the eye disease of the president Zhao Shiyan, the compilation work was interrupted for a time, and then Yu Ji took over and finally completed it in the third year of Zhishun (1332).
The "Jingshi Dadian" that we see today is a part of the "Yuan Wen Class" compiled by Su Tianjue, and the records that have been preserved to this day provide valuable clues and basis for us to reproduce the framework of the "Jingshi Dadian" and restore the original appearance of the canon.
The Great Dictionary of the Classics records in detail the imperial genealogy, edicts and rules and regulations of the Mongolian nobles from the beginning of the army to the Emperor Wenzong, and is the culmination of the code system of the Yuan Dynasty.
Similarly, the compilation of the "Jingshi Daeun" also inspired Chung Do-chuan of Joseon, who revised the "Joseon Jingguocan" in order to reform the ills of Goryeo and consolidate the new regime in order to reform the ills of Goryeo and consolidate the new regime, and entered the list of Joseon Taejo Yi Sung-gye in the 26th year of Hongmu (1393).
The Joseon Dynasty was the basic system of the Joseon Dynasty, and it was also compiled in accordance with the Classics. When compiling this code, Chung Do-chuan took the system of the Yuan Dynasty as a reference and combined it with the actual situation of the Joseon Dynasty to plan his own ideals and plans.
According to the records of Chung Mong-ju and Chung Do-chuan Tongzhijing Feast, which began in the 23rd year of Hongwu (1390), they wrote the Shinryu in 1392, which was the initial time when the Joseon Jingguo Code was compiled.
Therefore, it can be said that the "Joseon Jingguo Canon" borrows from the "Jingshi Dadian" of the Yuan Dynasty and, to a certain extent, the "Zhizheng Tiaoge".