My life is like walking on thin ice

Chapter 579 Strategic Blueprint
The northern Xiongnu are a problem that cannot be completely resolved in a short period of time.

The Korean Peninsula in the Northeast and the Baiyue region in Lingnan in the South are both situations where it is not worthwhile to resolve them by force, but it is difficult to resolve them without using force.

Based on the actual situation, Liu Rong had a general idea in mind.

—The fact that the Xiongnu are willing to avoid war means that in the near future, it will be difficult for the Han Dynasty to fight another medium-to-large-scale battle with the Xiongnu, similar to the Battle of Gaoque.

Since a war with the Xiongnu is not possible, then the Korean Peninsula and the Baiyue region of Lingnan may not necessarily be completely immune to conflict.

At least one of these two issues is one that the Han people can try to resolve through force.

Between the two options, Liu Rong preferred to resolve the Korean Peninsula issue through force.

The Baiyue people of Lingnan resolved the issue through other means.

The reason is easy to understand.

—For thousands of years, the Korean Peninsula has not always been bathed in the blessings of Chinese culture.

The first intersection between the Korean Peninsula and Chinese civilization occurred at the end of the Shang Dynasty and the beginning of the Zhou Dynasty, when Jizi, the uncle of King Zhou of Shang, fled to the Korean Peninsula and established the Jizi Joseon regime, which was subsequently recognized by the Zhou Dynasty.

After that, the Korean Peninsula remained unchanged, with no contact with the Central Plains of China.

As is widely known, King Wen pulled his chariot for 800 steps, and the Zhou Dynasty lasted for 800 years.

The Zhou dynasty lasted for eight hundred years, plus the Qin dynasty which briefly unified the country for several decades, and the Han dynasty for nearly sixty years.
All things considered, it was more than 900 years ago that Gija established a regime on the Korean Peninsula.

Nine hundred years ago, when the Shang Dynasty was about to fall and the Zhou Dynasty was about to rise, Jizi, a member of the Shang royal family, went to the Korean Peninsula, established a state, and then lost contact for hundreds of years.

From the founding of Gija by Gija, it was six or seven hundred years later that the Korean Peninsula was connected with Chinese civilization again, when the State of Yan during the Warring States period subjugated Gija Joseon.

Moreover, when Gija Joseon submitted to the Yan state, it did not directly become a prefecture or county of the Yan state. Instead, it continued to exist on the Korean Peninsula in a manner similar to a vassal state, almost entirely free from the control of the Yan state, at most paying tribute.

After a hundred years, Qin unified the six kingdoms, the Yan state was destroyed, and Gija Joseon was restored as an independent regime.

The next time—that is, the third time—was associated with Chinese civilization was more than fifty years ago at the beginning of the Han Dynasty.

King Zang Tu of Yan plotted a rebellion, and Emperor Gaozu of Han, Liu Bang, personally led the expedition against him. Zang Tu was defeated and killed.

After Zang Tu died, his followers and subordinates scattered like birds and beasts. One of them was Wei Man, who went east to the Korean Peninsula to seek refuge in Gija Joseon and eventually usurped the throne.

...

By counting these events one by one, it becomes clear that the influence of Chinese civilization on the original inhabitants of the Korean Peninsula and their existing 'civilization' was not actually that significant.

Especially from the perspective of the indigenous people of the Korean Peninsula, even today, Chinese civilization has never included the Korean Peninsula in its history.

Nine hundred years ago, the Chinese dynasties changed hands, with the Shang dynasty falling and the Zhou dynasty rising. Jizi, the last royal of the Shang dynasty, went to the Korean Peninsula.

But when Ji Zi left, he brought neither skilled craftsmen nor academic experts with him.

When Jizi went to the Korean Peninsula, it was less about bringing the blessings of Chinese civilization, and more about him, as a former official in exile, finally finding a place to settle down in Korea.

Furthermore, Gija Joseon, founded by Gija, did not occupy the entire Korean Peninsula.

It should be noted that Wiman Joseon, which now occupies the northern half of the Korean Peninsula, only managed to occupy half of the Korean Peninsula by merging the original Gija Joseon with the territories of Goguryeo, Jinbeon, Imtun, Okjeo, and Buyeo.

The six kingdoms joined forces and gained control of half of the Korean Peninsula.

Therefore, the original Gija Joseon regime probably had a territory of less than one-tenth of the Korean Peninsula.

This means that the Gija Joseon regime founded by Gija was not actually a major power on the Korean Peninsula.

Even though the Gija Joseon regime had a strong 'Chinese influence', it was ultimately unable to expand this influence to the entire Korean Peninsula due to its territorial limitations.

Combining all these factors, we can understand that when Jizi settled in the Korean Peninsula at the end of the Shang Dynasty and the beginning of the Zhou Dynasty, it was essentially like: a royal family from a fallen dynasty from the Central Plains of China came to our place, found a corner, and established a regime.

Then?

Then no.

Everyone should do what they want and keep to themselves.

In this era, survival was the primary, and perhaps only, priority for the Korean Peninsula.

Like the grasslands, the Korean Peninsula in this era also lacked a clear concept of nation or ethnicity, existing more as a tribal society.

The first clash between the Korean Peninsula and Chinese civilization was roughly like this.

What about the second time?
The second instance occurred more than 700 years after the establishment of the Gija Joseon regime, when a kingdom in the Central Plains of China called Yan forced Gija Joseon to submit through military coercion.

Along with Gija Joseon, Jinbeon, which was adjacent to Yan, also submitted to Yan.

This clash has finally included the indigenous people and the existing order of the Korean Peninsula.

But the impact it has has been, in reality, just so-so.

—Everyone was struggling to survive when suddenly one day, a group of burly men calling themselves 'Yan people' came to their door, demanding that Gija Joseon submit and pay tribute!
I thought this was just a matter between Chinese people, and everyone was just watching the show and having some fun.

As a result, when the city gate catches fire, the innocent bystanders suffer as well – even Maban was caught in the crossfire!
No one knew what to do, and the person directly involved, Zhenfanren, was even more panicked.

Trembling, he sought advice from his neighbor, Gija Joseon, and learned that the Yan people only wanted him to kneel, which relieved him.

This opportunity also gave everyone a preliminary understanding of the Central Plains civilization of China, located in and to the west of the peninsula.

When the Chinese conquer others, it seems they don't enslave them, but simply require the other party to kneel and kowtow.

Then, it was gone.

Gone again.

The second clash between the Korean Peninsula and the Central Plains Chinese civilization only gave the indigenous people of the Korean Peninsula a superficial understanding, which was better than nothing.

The third time was about two hundred years later.

A stray dog ​​came to Yan and begged Gija Joseon to take him in. Instead, he usurped the country and shamelessly established the so-called "Wiman Joseon".

Within just a few years, the five kingdoms of Goguryeo, Jinbeon, Imtun, Okjeo, and Buyeo were all successively annexed by the regime established by this 'thief'!

Forced by circumstances, the Mahan people had no choice but to establish the Jinhan regime in the remaining half of the peninsula, and band together with other peninsula natives to resist Wiman Joseon.

This clash taught the peninsula's indigenous people only one thing.

—The Chinese are untrustworthy! —The Chinese are treacherous snakes who repay kindness with enmity!
Jizi, who existed nearly a thousand years ago, has long been forgotten by historical records that never existed on the peninsula.

In recent decades, the two most famous Han Chinese seen and heard on the Korean Peninsula are: one is Jihuai, whose country was stolen and who was depressed and always a coward; the other is Weiman, the treacherous snake who repaid kindness with enmity.

This understanding led to the Korean Peninsula's influence on Chinese civilization being almost extremely negative.

In addition, considering the experiences of Gija Joseon and Jinbeon, which were once conquered by the Yan state, the image of Chinese civilization from the perspective of the indigenous people of the Korean Peninsula becomes readily apparent.

—How could Chinese civilization produce such a coward as Ji Huai?

It can also produce venomous snakes like Weiman;

In addition, there is a group called the 'Yan people', who are very good at fighting and have a bad temper!
Under these circumstances, it is clearly not a goal that can be achieved in a short period of time to make the indigenous people of the Korean Peninsula realize the advancement and superiority of Chinese civilization, develop a sense of identity with Chinese civilization, and ultimately embrace Chinese civilization.

Without frequent and in-depth exchanges over three to five generations, it would be impossible to integrate the Korean Peninsula into Chinese civilization through cultural exchange.

Therefore, between the Korean Peninsula and the Baiyue people of Lingnan, Liu Rong preferred to resolve the Korean Peninsula issue by force.

—Take it down first!
Once conquered, whether through enfeoffment or the establishment of prefectures and counties, it will ultimately accelerate the integration of the Korean Peninsula into Chinese civilization.

As is well known, the Korean Peninsula has never had its own civilization and culture throughout history.

Such a blank space, encountering the unparalleled Chinese civilization in human history, can only be described as a dimensional reduction attack.

However, the situation in Lingnan is different from that on the Korean Peninsula.

As early as the Spring and Autumn Period, hundreds of years ago, the Lingnan region was in a state of being 'owned by the Yue Kingdom/hoped to be owned by the Yue Kingdom'.

The name "Baiyue" also comes from the fact that the indigenous people of Lingnan formed their own groups based on tribes and clans, yet without exception they all called themselves "subjects of King Goujian of Yue".

Whether it's Nanyue, Minyue, or Dongyue, it's fine;

In the end, the word 'Yue' is always indispensable.

The "Yue" in King Goujian of Yue.

It was precisely for this reason that the Han dynasty, after Emperor Gaozu of Han made the oath at Baima that no one other than the Liu family could become king, still preserved the lineage of the Wu family, the King of Changsha.

—The King of Changsha, surnamed Wu, was a descendant of King Fuchai of Wu.

If the Wu Kingdom of Changsha had not existed, the enemy of the Baiyue people in Lingnan would have been the Han Dynasty!

The existence of the Wu Kingdom of Changsha would lead the Baiyue people of Lingnan, who considered themselves "subjects of Goujian," to regard the "descendants of Fuchai" on the other side of the Five Ridges as enemies.

The two sides were hostile to each other, yet neither could do anything to the other. This allowed the Han dynasty to act as a mediator and peacemaker, indefinitely setting aside the Lingnan issue and thus focusing on dealing with the Xiongnu.

This means that hundreds of years ago, the people of Baiyue in Lingnan had already been bathed in the blessings of Chinese civilization because of King Goujian of Yue.

Since the Spring and Autumn Period, hundreds of years ago, the Baiyue people have called themselves 'Yue' people;

The Yue people were undoubtedly members of the Chinese civilization.

For hundreds of years, from King Goujian of Yue to the present day, the connection between the Baiyue people of Lingnan and the Chinese civilization has never been severed.

During the Spring and Autumn Period, the Baiyue people were first under the jurisdiction of the Yue state, and later had close relations with the Wu, Yue, and Chu states.

During the Warring States period, Chinese civilization reached its peak in the Bronze Age, while the metallurgical and sword-making techniques of the Yue people represented the pinnacle of Chinese civilization.

The famous sword of King Goujian of Yue, as well as the legendary weapons Gan Jiang and Mo Xie, are the most direct evidence of the unparalleled sword-making skills of the ancient Yue people.

During the Warring States period, both Wu and Yue were under the control of the State of Chu. Although they were not completely integrated into the State of Chu and still called themselves Yue people, they had undoubtedly been completely integrated into Chinese civilization and became an indispensable and important part of Chinese civilization.

More than three hundred years passed, and the First Emperor unified the country and then sent a large army to conquer Lingnan.

The fact that Qin Shi Huang established prefectures and counties directly in Lingnan after the successful conquest of Lingnan clearly shows that he also recognized the fact that the Baiyue people in Lingnan had already been integrated into Chinese civilization.

Otherwise—if Lingnan is truly a 'newly established' land, and its people are uncivilized native savages, then even if the First Emperor were to issue an order to establish prefectures and counties in Lingnan, it is likely that it would ultimately not be implemented.

Who can establish prefectures and counties directly in the territory of savages...?

At least people need to be able to understand what you're saying and be willing to treat officials as officials for the establishment of prefectures and counties to be meaningful, right?

In addition, after the First Emperor conquered Lingnan, 500,000 Guanzhong immigrants permanently migrated to Lingnan with the army that led the southern expedition—it is no exaggeration to say that the Lingnan region today no longer has its own indigenous language and script.

At best, only in some areas, the ancient Yue script from the Spring and Autumn Period and the Yue accent of Chinese are still preserved.

In such a place—a place where people highly identify with Chinese culture, and who, although they call themselves Yue people, do not deny that they are part of the Chinese nation and the people of the various Xia—Liu Rong was unwilling to resolve the issue by force unless it was absolutely necessary and there was no other way.

For the Han dynasty at present, the Baiyue people of Lingnan have never been an 'external problem' like the Xiongnu, nor a problem of external expansion like the Korean Peninsula, which can be assimilated sooner or later but requires military action in the short term.

At least in Liu Rong's view, Baiyue was actually an internal problem that should have existed within the territory of the Han Dynasty, as a prefecture or vassal state of the Han, but went astray because of the unexpected factor of Zhao Tuo.

To put it more seriously, there is a potential for division, stemming from internal problems arising from historical issues.

This issue does not require, and should not even be addressed, with the use of force.

—The people of Baiyue in Lingnan today have neither fundamental hatred nor hostility towards the Han people.

The only thing preventing Nanyue from returning to the Han Dynasty and the embrace of Chinese civilization was Zhao Tuo, whose ambition to become emperor and his desire for separatism remained undiminished.

In fact, from the end of the Qin Dynasty to the present, the Lingnan region has been a place of separatism and independence.

Although they were effectively separatist, the rulers of the Lingnan region, led by Zhao Tuo, the King of Nanyue, all accepted the investiture from the Han dynasty and became nominal 'Han subjects'.

This shows that those who wanted to establish separatist regimes, split apart, and break away from Chinese civilization were not the people of Lingnan and Baiyue, but merely these ambitious individuals with their own ulterior motives.

It is no exaggeration to say that once Zhao Tuo died, there would be no one else in Lingnan who could unite the Baiyue people, form a united front, and jointly resist the assimilation and control of the Han dynasty over the Lingnan region.

At that time, the Han family will not need to do anything—they only need to send the grandson of the King of Nanyue, who was raised in Chang'an from childhood, deeply influenced by Chinese culture, and whose mind is full of the hierarchical relationship between ruler and subject and father and son, back to succeed him, and they can sit back and wait for Nanyue to submit to the Han family.

With the Southern Yue annexing the Central Plains, the Minyue and Eastern Yue naturally had no choice but to follow suit.

After being incorporated into the Han dynasty, the various Yue states in Lingnan, which became vassal states of the Han, would soon follow the same path as the Changsha Kingdom of the Wu dynasty, ending in extinction.

When the kingdoms of Lingnan were extinct and their rulers were abolished, feudal lords of different surnames could become feudal lords of the imperial clan.

Then, through the policies of granting imperial favors and reducing the power of the vassal states, the vassal states of the imperial relatives were gradually transformed into counties directly under the jurisdiction of Chang'an...

(End of this chapter)