Great Song Dynasty Writer

Chapter 360 Lu Beigu's "On Legitimacy" [Seeking monthly votes!]

"The scholar quoted extensively from classical texts, but his quotations were somewhat forced."

Lu Beigu remained unyielding, his words becoming increasingly sharp.

"Although there is a saying that 'barbarians enter China and become Chinese,' it refers to 'entering China' and 'following the Chinese way.' Although the Liao Dynasty imitated the Han system, the Ordo system, the Four Seasons Hunting system, the Pacification Commission system, and the Head-under-the-Prefecture system were fundamentally tribal customs. The titles and roles of ruler and subject were completely different from the Chinese social order."

"As for the remnants of the Youyun people, although they have been temporarily at peace, they are still under control. How can they enjoy the same rule as the people of the Central Plains? Shi Jingtang's cession of territory caused a century of calamity, and our dynasty's emperors have never forgotten the desire to recover it! This is not about the gain or loss of a single place, but about wiping away the shame of our ancestors and restoring the territory of China!"

The two exchanged words, quoting classical texts. Although there were few harsh words, every sentence concerned the dignity of the nation and every word touched upon the general trend of the world.

Everyone in the pavilion held their breath and listened intently, their hearts filled with turbulent emotions.

Chen Yi was secretly amazed to see that Lu Beigu was so young yet so calm, sharp, and knowledgeable.

He knew that the young scholar before him was no ordinary scholar, and that he would hardly gain the upper hand by mere words and wit, nor would he be able to truly convince people of the foundation of the Northern Dynasty.

“Lu Zhuangyuan’s words are sharp, but empty talk is useless and easily degenerates into empty rhetoric.”

After a moment's thought, Chen Yi decided to escalate the debate.

"Since we each hold our own views, why not put them into writing and make a record of it? This will also allow all discerning people in the world to see for themselves. I, Chen, am not talented enough to write an article first, to explain the reason why our Great Liao is ordained by Heaven and governs both the Chinese and the barbarians. I wonder if Scholar Lu dares to accept the challenge and also write an article to clarify the so-called 'legitimate succession' of the Southern Dynasty?"

Chen Yi's words elevated the private debate to a clash of ideologies between scholars from two countries.

Lu Beigu knew that this move was of great significance, not only concerning his personal reputation but also involving orthodox doctrines.

But he showed no fear and said loudly, "If Scholar Chen has such an interest, how could I dare not comply? We should use words to clarify right and wrong and reason to determine truth and falsehood."

Upon seeing this, Yan Jidao immediately ordered someone to bring over writing brushes, ink, paper, and inkstones, as well as two small tables.

Everyone knows that this will be a crucial battle fought without gunfire.

Chen Yi calmed his mind and pondered for a moment.

He then picked up his brush and wrote a piece titled "On Legitimacy" without adding any strokes.

"It is said that the Mandate of Heaven is not constant, but only virtue is its guide. The land of China is in turmoil. The Tang dynasty fell, and the Later Liang, Later Tang, and Later Jin dynasties rose and fell in succession. Emperor Taizu of Liao strode into the northern deserts, subdued the Jurchens in the east, subjugated the Dangxiang in the west, annexed Bohai in the south, and intimidated the Shiwei in the north. As for Emperor Taizong, he received the mandate of heaven and the imperial seal, succeeded the Jin dynasty in abdication, and obtained the imperial seal. This is where the Mandate of Heaven was bestowed."

According to the principles of the Spring and Autumn Annals, if a feudal lord adopts barbarian customs, he should be treated as a barbarian; if he advances into Chinese customs, he should be treated as Chinese. From the time Emperor Taizong entered Bianjing (Kaifeng), he implemented Han laws, promoted the imperial examination system, revered Confucius and Mencius, reformed rites and music, and established legal codes. He established officials to govern the south, and the system was the same as that of China. The clothing, culture, and artifacts were dazzlingly impressive. The vastness of the territory and the strength of the army were unprecedented, even during the height of the Han and Tang dynasties.

The land of Youyun has been nurtured by our dynasty for a century, its population is thriving, and its culture and customs are flourishing. This has allowed the people who suffered the ravages of the Five Dynasties to enjoy peace and prosperity. Moreover, we have pacified the Khitan, Han, Bohai, Xi, and Shiwei peoples, who govern according to their own customs, inclusivity, and in accordance with our teachings. This aligns with the principle of "a king has no outsiders." How can we confine them to the label of "barbarians" simply because the Khitan originated from the northern frontier? If we insist on the distinction between Chinese and barbarians, then the Chu of the Three Dynasties, the Wu and Yue of the Spring and Autumn Period, and even the Qin that unified the six kingdoms, were not of the legitimate lineage of the Ji clan. How could they be considered part of the Chinese civilization?

Moreover, given the current situation, the Song and Liao dynasties are sworn brothers, with two emperors, one in the north and one in the south, both reigning supreme. This is a new order created by the times; how can we be bound by old doctrines and forcibly divide the legitimate and illegitimate? The legitimacy of the dynasty lies in virtue, power, and reality. The Liao dynasty possesses enough virtue to win over distant lands, enough power to intimidate its neighbors, and real power to control a vast territory and govern hundreds of millions of people. Thus, it inherits the Tang dynasty and continues the legitimate lineage!

Chen Yi's article is magnificent. Based on the fact that the Liao Dynasty was powerful and had long ruled Youyun, he skillfully used Confucian classic theories such as "a king has no outsiders" and "if a vassal uses barbarian customs, treat him as a barbarian; if he comes to China, treat him as Chinese" to vindicate the Liao Dynasty.

Furthermore, he cited examples of the barbarians who integrated into China during the pre-Qin period, such as Jingchu, Wuyue, and Qin, to construct a complete binary orthodoxy that "Liao and Song are both legitimate."

After finishing the article, Chen Yi put down his pen and looked at Lu Beigu.

Lu Beigu stood quietly for a moment, carefully reading through Chen Yi's article.

Everyone in the pavilion held their breath, knowing that Lu Beigu's response would determine the direction of the debate and, more importantly, the reputation of the Song Dynasty's literati.

However, after reading it, Lu Beigu did not rush to write.

He walked slowly to the window, pushed open the carved wooden lattice, and let the night breeze caress his face.

Outside the window, the lights shone brightly, illuminating the Tokyo night sky, while further away, the Central Plains lay dormant.

After a moment of contemplation, he picked up his pen, dipped it in thick ink, and wrote another essay entitled "On Legitimacy".

"The orthodox argument is not about the gains and losses of a place or the rise and fall of a dynasty, but about discerning the destiny of heaven, the foundation of civilization, and the direction of people's hearts."

It is said that the bestowal of the Mandate of Heaven is not merely determined by the grandeur of its military might, but by the purity of its moral influence; the legitimacy of a dynasty is not only determined by the size of its territory, but by the flourishing of its rites and music. In the past, the Duke of Zhou established the rites, and Confucius wrote the *Spring and Autumn Annals*, to define social roles and distinguish between the Chinese and the barbarians. Even after the Zhou dynasty moved east and the royal authority crumbled, the Zhou was still revered as the legitimate dynasty. Why? Because the rites of Zhou had not yet fallen into disuse.

Our dynasty restored the system of clothing, etiquette, and music, followed by civil administration, repaired ritual implements, established and promoted sacrificial rites, published and collated classics, and revived the imperial examination system. Today, the elegant music of the Imperial Music Bureau still retains the sounds of the Three Dynasties, and the sacrifices at the Mingtang and suburban altars strictly adhere to the regulations of the former kings.

The Khitans were originally a branch of the Donghu, skilled in hunting and raiding. Now, they hold annual hunting expeditions and seasonal excursions, with five capitals coexisting, a mixture of two systems. To imitate Han customs without reforming their tribal system is like trying to walk like someone from Handan trying to learn how to walk in a foreign land—failing to grasp the essence of Han etiquette while first losing their former way of walking. How absurd!
Moreover, the *Yu Gong* (Tribute of Yu) delineates the lands, with Jizhou (present-day Hebei) as the royal domain; the *Zhou Li* (Rites of Zhou) establishes feudalism, with the Central Plains as the legitimate dynasty. This sacred and secluded region is where Yin and Yang harmonize, and where sages and worthies are born. Upholding this ensures the revival of classical poetry, the preservation of the orthodox tradition, and the return of civilization to its rightful place. Our dynasty governs the Central Plains while overlooking the four barbarian lands, continuing the legal system of the Han and Tang dynasties, and adhering to ancient teachings. The true name and reality of China flourish here; this is what the *Classic of Poetry* refers to as "dwelling in this Central Plains."

The Khitans are located in the northern desert, far from the heart of civilization. If we now regard the Liao dynasty as the legitimate dynasty, it would be putting the ruins of the Sushen people above the land of Zou and Lu. Wouldn't that be absurd?
Moreover, the will of the people is the will of Heaven; this principle is clear and unchanging for all ages. In the past, during the Five Dynasties period, chaos reigned, moral order was swept away, and the people suffered terribly, as if plunged into misery. Our dynasty quelled the chaos, established its rule, eliminated usurpers and false rulers, and ended the scourge of arrogant warlords. Afterwards, we reformed corrupt practices, reduced taxes and corvée labor, and encouraged agriculture and sericulture, ensuring that there were provisions in every household and no starving people in the countryside. Therefore, the people's hearts are with us, which is clear proof that we have inherited the throne through virtue in accordance with the will of the people.

The people of Youyun, though mired in the stench of war, have for a century looked south towards their homeland, never forgetting the Han dynasty's traditions for a single day. Their people are held captive and forced to breathe under the iron cavalry not out of genuine submission, but because their strength is waning and their power exhausted.

Confucius said, "When barbarians enter China, they should be treated as Chinese." However, one must first assimilate barbarians with Chinese culture; how can one allow barbarians to change Chinese culture?

Chen Yi looked at Lu Beigu's calligraphy of "On Legitimacy" and at first he didn't think much of it, only that the other party seemed less aggressive than him.

However, as he read on, his reading speed slowed down more and more.

After reading the first few paragraphs, the effects of the alcohol completely dissipated, and I became completely focused.

In his article, Lu Beigu did not dwell on specific historical details such as "Shi Jingtang cutting down Youyun" or the details of the legal lineage of the Tang Dynasty in the opening paragraph, as is the usual way of rebuttal. Dwelling on these would only lead to a completely passive situation.

Lu Beigu took a different approach, directly addressing the core foundation of "orthodoxy," namely, the purity and continuity of orthodoxy.

In their view, what constitutes legitimacy is not the order of succession of dynasties, nor the imperial seal, but rather three essential elements.

—The Mandate of Heaven, the Central Plains, and the People's Hearts!
The reason this article appears so balanced and even lacks strong language is that Lu Beigu is not arguing about which side, Liao or Song, is stronger, but rather redefining the standard of "legitimacy".

This new standard was almost tailor-made for the Song Dynasty, while placing the Liao Dynasty in a position of "imitator" and "marginalized" that it could hardly reach no matter how hard it tried.

As a Han official of the Liao Dynasty and a scholar-official who had truly studied Confucianism in depth, how could Chen Yi not see the power of this article?

Cold sweat had unknowingly soaked Chen Yi's inner shirt.

When Chen Yi saw the sentence, "If one does not reform the tribal system and instead imitates the Han law, it is like trying to walk in Handan and ending up in Handan. Before grasping the essence of Han etiquette, one loses the way one used to walk," he was completely stunned.

These words, like an invisible needle, precisely pierced the most critical pain point in the Liao Dynasty's political system.

—Attempting to integrate Khitan customs with Han laws, they inevitably fell into an awkward situation of being neither fish nor fowl, failing to completely Sinicize and uphold the orthodox Chinese tradition, and to some extent weakening the original tribal cohesion. Chen Yi endured his discomfort and continued reading.

The further you read, the more alarming it becomes. Lu Beigu cleverly links the geographical concept of "China" with the core area of ​​civilization, citing the "Yu Gong" and "Zhou Li" to emphasize that "the sacred and secluded region is where Yin and Yang are in harmony and where sages are born," asserting that only by occupying and governing the heartland of the Central Plains can the orthodox tradition be truly maintained.

This fundamentally negates the possibility that the Liao Dynasty could claim the "legitimate successor of Chinese civilization" simply by occupying a corner of Youyun, placing the Liao Dynasty in the "ruins of Sushen" where it was "remotely located in the northern desert, far removed from the heart of civilization."

This argument, based on a civilizational geography perspective, is more persuasive than simply emphasizing the "distinction between Chinese and barbarians."

The final part of the article, with its discussion of "the will of the people is the will of Heaven," is even more laced with murderous intent. Lu Beigu acknowledges that the people of Youyun are "trapped in the stench of mutton," but then shifts his focus, pointing out that they "look south to their homeland and have never forgotten the Han dynasty's attire for a single day," characterizing the Liao dynasty's rule as forced obedience under "exhausted strength and power," rather than "heartfelt submission."

This indicates that the Liao Dynasty's rule over Youyun lacked a genuine basis for legitimacy and relied entirely on force. In other words, the Song Dynasty always retained the legal basis for recovering Youyun.

After reading the entire piece, Lu Beigu's "On Legitimacy" is so lofty in its conception, so rigorous in its exposition, and so precise in its citations that it has transcended the general meaning of political commentary. It is almost as if he is raising a banner that "the legitimacy of the Song Dynasty is stronger than that of the Liao Dynasty".

Chen Yi could almost see what kind of ideological earthquake this article would cause if it were to circulate, not only within the Song Kingdom, but also within the Liao Kingdom, especially among those who cherished the Han people!

It will shake the "orthodox Chinese identity" that the Liao ruling class has worked hard to build, fundamentally weakening the legal basis for its rule over Youyun and even the maintenance of a multi-ethnic empire!

"This article by Scholar Lu."

Chen Yi took a deep breath, trying to make his voice sound calm, but a slight tremor still betrayed the turmoil in his heart.

"It draws on classical allusions, presents a fresh perspective, and is refreshing."

Chen Yi could not admit defeat outright, but he also dared not delve any further into the debate.

Because he discovered that the very foundation upon which his argument rested seemed so precarious in the face of the opponent's seemingly peaceful article.

Continuing to argue will only bring shame upon ourselves!
They might even inadvertently say things that damage the dignity of the Northern Dynasty.

Chen Yi gave Lu Beigu a deep look. This eighteen-year-old boy's insight and foresight far exceeded his imagination.

"Today's debate was thoroughly enjoyable."

Chen Yi cupped his hands in greeting, his tone no longer as casual as before: "If there is an opportunity in the future, I will ask Scholar Lu for guidance again."

After saying this, without waiting for Lu Beigu's response, he turned around and gestured to the Khitan people accompanying him, and left Xiefang Pavilion almost hastily.

The room fell silent for a moment.

Although Su Shi, Zeng Gong, and others had not yet read it, Chen Yi's changing expression and hurried departure were enough to convey the weight of Lu Beigu's article.

Wait until you finish watching.

Yan Jidao was the first to clap his hands and laugh, "Excellent! My worthy brother is truly a pillar of our dynasty! Your profound discourse left that northern envoy speechless and fleeing in panic! Let's see if he dares to talk about 'orthodoxy' in front of the scholars of our Great Song Dynasty in the future!"

His tone was filled with pride and joy, as if he himself had won a battle.

After reading it, Su Shi couldn't help but applaud and exclaim: "This argument goes straight to the point; only someone who deeply understands the Spring and Autumn Annals' principle of 'honoring the king and repelling the barbarians' could write it! Your talent as the top scholar is truly well-deserved!"

He was already a man of bold and generous character, and at this moment he was even more generous with his praise.

Although Zeng Gong was usually calm and composed, he showed admiration at this moment and nodded, saying, "This article is indeed extraordinary. It does not get entangled in the disputes over specific historical facts, but bases its argument on the three factors of the Mandate of Heaven, the Central Plains, and the people's hearts, and redefines the orthodox standard. It can be described as insightful and far-sighted."

Zhang Zai continued, "Indeed, especially pointing out the flaws of the Liao Kingdom's 'imitating others' and the 'longing for their homeland' among the people of Youyun, is truly a critique of their hearts. No wonder Chen Yi could not withstand it."

The Cheng brothers also strongly agreed with the core argument of this article, believing that it upheld the fundamental principles of Confucian orthodoxy.

The gazes of the crowd toward Lu Beigu now held even greater respect.

Previously, they only knew that Lu Beigu was exceptionally talented, but now that they saw his profound insights into national righteousness and the distinction between Chinese and barbarians, and that he was even able to force the Liao envoy to retreat in a direct confrontation, their evaluation of him naturally rose to a higher level.

The atmosphere inside the pavilion became lively due to the impromptu "On Legitimacy" and the hasty departure of the Liao envoy.

Everyone toasted Lu Beigu, praising him highly.

This is not only a congratulation to him personally, but also an endorsement of a concept and a principle.

Lu Beigu accepted all the toasts offered, but he did not show any arrogance despite the praise from the crowd.

He knew in his heart that this article was less a rebuttal to the Liao envoy and more an exposition of his own beliefs.

This incident made him even clearer about the direction of his future career.

—We must make great achievements and safeguard the orthodoxy of Chinese civilization!
After finishing his drink, Lu Beigu stood in front of the window to get some fresh air.

Although he had drunk quite a bit, his mind was unusually clear. Looking at the night sky outside the window, a hint of worry even crossed his mind.

Although Chen Yi was an envoy of Liao, he was not a reckless man. Although he had the upper hand in today's debate, it also made him more aware of the Liao's upper-class Han officials' persistent pursuit of the orthodoxy of Chinese civilization and the hidden threat behind it.

Although the Song Dynasty and the Liao Dynasty maintained a superficial peace and did not wage war, the ideological struggle never ceased!

"Brother Lu, what are you thinking about? Have another drink."

Su Zhe walked over with a wine cup at this moment. Perhaps only drinking could temporarily put aside his worries about his mother who was thousands of miles away.

Lu Beigu snapped out of his reverie, bent down and picked up the wine glass beside him: "May your journey be smooth."

This is a double entendre.

May your journey be smooth!

Su Zhe responded in agreement, the clinking of wine glasses producing a crisp and melodious sound, as if a promise for the future.

The banquet at Xiefang Pavilion lasted until late at night.

Lu Beigu bid a reluctant farewell to his classmates, knowing that this parting would be long and uncertain, and they would not know when they would meet again.

(End of this chapter)