Episode 868: Imperial type, imperial style (5)
“The problem has been that since Greece and Ro, there have been philosophies for individuals but no philosophies for the nation…”
Cosimo still got a kick out of it. He muttered with an expression like,
These days, the Greek and Roman era is called the ‘classical era’ by scholars at European universities, including Florence.
Until at least a thousand years ago, it was no exaggeration to say that all knowledge in the world was gathered in Greece and Ro.
Naturally, this was a ti when various types of philosophies and ideas erged.
It was a ti when Athens was evaluated as ‘when 100 people gather, 101 opinions erge.’
However, there was no philosophy for the country.
No, almost none existed except for Plato’s ‘Republic’.
The famous Solon also left a record of what he did – though it is questionable whether it was true – but what he was thinking about doing it was not left behind.
Additionally, Numa, who is credited with laying the foundation of Ro, has not been told what he had in mind and pursued such a policy.
Of course, records of famous heroes, kings, and politicians remained through records such as Plutarch’s Chronicles of the Heroes. However, most of them were just sagas overlaid with legends and myths. Little remains of what they thought of their country and people or how they dread of ruling them.
Other philosophies mostly discussed taphysical things, such as the truth that moves the world and the composition of all things.
And after the collapse of the Western Roman Empire a thousand years ago….
“It was a ti of violence and religion. Phew~.”
Cosimo sighed.
* * *
As we moved into the feudal era, the people’s perspective narrowed to the manor to which they belonged, rather than the territory to which they belonged.
The sa was true for kings and nobles.
There was loyalty and reward according to the ‘mutual contract between the king and the nobles’, but there was no place for the people anywhere.
The sa was true for philosophy. Philosophy, which discusses humans and society, gave way to Christianity.
Christianity was a double-edged sword.
A combination of factors contributed to the decline of the Vikings, who had been terrorizing Europe for a while, but their acceptance of Christianity also played a role.
However, it was Christianity that led to the history of a long, bloody war with Islamic forces.
Of course, Cosimo took pains to ignore the fact that the Italian rchant power’s efforts to take advantage of the transit trade also played a role.
The sa was true after the decline of the Crusades.
As Eastern Europe was shaken by the Mongol invasion and Western Europe was shaken by the Hundred Years’ War, the period of war continued and many things changed.
That wasn’t all.
Even as the empire ca into full view of Europeans and exchanges between East and West beca more frequent through Suez, changes in European countries were slow.
France, with its cry of ‘France, France, the nation of the French’, stopped there.
England?
‘Magna Carta’ did exist. But for a while, it was just a piece of tissue paper. Of course, Magna Carta contained the phrase ‘consent of the people of England’, but in reality it was rely an agreent on the division of power between the king and the nobles.
In addition, ‘Parliants’ were created and operated in various countries and cities, including his own Florence.
However, this ‘Parliant’ was also a place open only to those who had money. There was no place for commoners.
To sum up, there was no ruling ideology or philosophy for the common people called ‘people’ in the East.
Although it is called a ruling ideology or philosophy, it was not sothing grand.
-What kind of life will the people live in the future?
-I will tell the people how to live.
This was what could be called the ruling ideology and philosophy.
However, the thoughts of many European monarchs and nobles that Cosimo had t were simple.
“The people? “Can’t we just let them live without starving?”
“How should I live? You should ask the church about that. “Why are you asking ?”
After thinking this far, Cosimo let out another long sigh.
“Whoa~. It’s church again. However, the place where the term ‘Pandemonium’ is most appropriate has beco the church…” * *
*
As Cosimo said, the church during this period was a symbol of ‘corruption and corruption.’
For nearly 60 years, the Council and the Pope fought over who had authority over the church.
In addition, through incidents such as the ‘humiliation of Canossa’, the ‘Ani Incident’, and the ‘Avignon Captivity’, the conflict between secular monarchs and the Pope arose sharply.
In this situation, various denominations erged within the church, and disputes arose over differences in interpretation and doctrine of the Bible.
It was the commoners who suffered as they lost their minds due to these conflicts.
Every ti the common people asked, ‘How should we live?’, the clergy’s answers were very similar.
“We must live an ‘honest Christian life.’”
“Then what is the ‘honest Christian life’?”
This is where the people fell into confusion.
“If your job is honest, you just have to stick to it. ah! Of course, if I can help others, I help them.”
“I am a businessman?”
“It’s not a sin if you don’t deceive the custors.”
There were clergy who said this, but there were also many who argued the opposite.
“What! Be abstinent! Wealth ans falling into the devil’s temptation, so live frugally! “Working hard but sharing what is left over with others is the life of a true Christian!”
As these different claims t, theologians engaged in a heated war of words, and believers who followed the doctrine clashed with believers of other denominations.
“Wealth is not a sin! “If you earn it through honest work, enjoying wealth is not a sin, it is natural!”
“There is no such thing as honest wealth! It’s all just exploitation of others! Your doctrines only lead believers into corruption! Starting with the Vatican right now….”
“Look at that proud Vatican! Most popes are illegitimate sons of influential families, and there is no one, including cardinals and bishops, who does not have concubines! “Isn’t that corruption!”
As the situation inside the church beca so ssed up, believers beca lost.
From the state and the king to the nobles and the church, those who were supposed to provide direction and vision to the common people had co to a situation where they were not properly carrying out their duties.
Cosimo let out a long sigh as he thought about the situation in Europe, which was becoming more and more glamorous on the outside but was becoming a ss on the inside.
“Whoa~. “Maybe it would be better to accept that of the Empire, or rather, that of the East.”
* * *
As exchanges with the East, including the empire, continued in earnest, the number of European scholars studying Eastern studies began to increase.
The beginning of a new academic tradition called ‘Eastern Paleoscience (東方考察學)’ was, of course, professors and international students who worked at or returned from imperial research institutes.
What they beca interested in was the empire’s policy of ‘suppressing Buddhism.’
In the ‘Suppression of Buddhism and Buddhism’ policy that had been implented since the beginning of the Joseon Dynasty, ‘Suppression of Buddhism and Buddhism’ continued steadily, although ‘Suppression of Buddhism’ was omitted and its intensity was weakened.
First of all, in the early days of Gyeongjang, construction of new temples other than the 36 temples designated by King Sejong was not permitted. Expanding the size of existing temples was also prohibited. The only possibility was that it was old and needed repairs.
The sa was true for becoming a monk. Becoming a monk was possible only after becoming an adult, and becoming a monk was completely prohibited.
Becoming an adult and becoming a monk was not easy.
First, you had to know the Buddhist scriptures perfectly and be able to interpret them in writing.
In addition to this, the imperial court’s policy of suppressing the French governnt seed to be lax but strict, including prohibiting the increase of temple assets.
What the empire required of Buddhists or monks was simple.
– Since you are this zealous, I don’t care if you believe in Buddha, but don’t expect to live with a full stomach and a warm back!
European scholars beca interested in this imperial policy. In a way, this was because they were people who had lived their entire lives in a kind of constitutional society.
As a result, they beca interested in studying abroad. After conducting research in their spare ti in their busy research lives, they gradually beca imrsed in the political ideas of the Empire, and indeed of the East.
“Royal politics….”
“Royalty and power….”
“Confucianism and legalism….”
“People’s book….”
The more they dug into it, the more fascinated European scholars beca.
And at the top of it all was the ‘super law’.
“‘Benefit widely people.’ Isn’t this the Christian ideal?”
“Equality of citizens! Before the law, there is no distinction between rich and poor! “What wonderful words!”
“The distribution of power between the monarch and the people is clearly stipulated!”
“A legislative reviewer! How to maintain the foundation but constantly change!”
“We are pursuing the perfect harmony between Confucianism and Legalism!”
European scholars who were fascinated by ‘super law’ eagerly sent letters to their colleagues in Europe.
“oh my god! “What a letter without any ink!”
Colleagues who received the letter were very surprised to see that it had no ink at all. This was because I had never received a letter without ink before.
Scholars who had mories of even simple greetings and replies that had been overshadowed by letters read them with deep curiosity.
And they beca addicted to what was written in the letters. Scholars who read the letter several tis imdiately sent it to their colleagues in Seoul.
-Please obtain the law code of Chobeop and send it to .
Those who received the letter imdiately forwarded it to their superiors. After receiving the report, Wan imdiately gave permission.
“I admire the imperial law and want to know more. How can I stop it? Sell it.”
“Is it for sale?”
“Tax for sale. “Don’t forget to inspect it carefully before loading it on the boat.”
“I follow your orders.”
In this way, dozens of volus of legal codes recording the first laws of the empire entered Europe.
This continued to happen, and reports continued to co to Wan that the number of people studying the imperial law in Europe was increasing.
As ti went by and he was explaining his plan to the entire gathering, Wan cited this incident as an example.
“There are already more than one scholar in Europe who studies the laws and systems of the empire. However, in order to properly understand the laws and systems of the empire, one must properly understand the empire’s national policy. So, I will refer to the things that are visible on the outside, such as the laws, systems, and culture of the empire, as ‘imperial type,’ and the national poetry and aning of the empire contained within them as ‘imperial type.’”
At Wan’s words, the Hyang and the ministers all nodded. Hwang Bo-in responded on behalf of the ministers.
“The type on the outside and the flow on the inside… they really suit each other.”
Hyang nodded at Hwang Bo-in’s words and muttered to himself.
‘Is it the Imperial Wave, not the Korean Wave? Interesting. Not Arican style, but imperial style… Does history go round and round?’
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