In February of the first year of Longwu, a month after Xiao Ruxun ascended the throne, he arranged for the astronomical observers of Qin Tianjian to go to various places in the north and south of the river to investigate the local climate changes, compare them with the climate of previous years one by one, and write a detailed investigation report.

After getting the specific investigation report, Xiao Ruxun realized that it was not too bad now, and it was not the most terrifying time in the Xiaoice River period.

Jiangbei's grain output is still passable, Liaodong can still grow grain, the canal freeze period is less than three months, many places in the south of the Yangtze River have a bumper grain harvest, and peach blossoms bloom in March, which means that the Xiaoice River has not really begun to reckless.

The Xiaoice River period of the Ming and Qing dynasties is just a rehearsal at the moment, and in another twenty or thirty years, the original Chongzhen period is only a prelude.

The real coldest period was during the Shunzhi Kangxi period of the Manchu Qing Dynasty after the death of the Ming Dynasty, the Xiaoice River period slowly retreated in the early eighteenth century, and the entire second half of the seventeenth century, from 1650 to 1700 AD, was the most terrifying period of the Xiaoice River period.

Officials of Qin Tianjian said that the temperature has dropped markedly in the past five years, but this has not affected the overall situation of agricultural production, and that the south and north of the Yangtze River can continue to be maintained, and there is no major worry, and the only thing that needs attention is the problem of harnessing the Yellow River, and the biggest worry in the north of the Yangtze River is the Yellow River.

However, Xiao Ruxun knows very well that the harm of the Yellow River is far less than the harm of the climate, and when the Xiaoice River is the most terrible, the large-scale grain harvest in Jiangbei will become a reality, and the cold snap during the previous battle of Datong in Shanxi is nothing at all.

Therefore, he decided to take advantage of Yang Yinglong's rebellion to pacify the southwest and develop the southwest immediately after pacifying Liaodong, slowly moving the population from north to south, moving the population of the Central Plains to the south, slowly reducing the excess population in Jiangbei, and transferring it to the south of the Yangtze River, which produced more grain.

On the one hand, this will reduce the burden on Jiangbei, and on the other hand, it will also strengthen the central government's actual control over the great southwest, and it is urgent to develop the great southwest and increase grain output.

At the same time, some people were relocated to Myanmar and Luzon, and Myanmar and Luzon were firmly in their hands, and they were vigorously developed into grain production bases.

When the Xiaoice period comes, these areas close to the tropics will not be affected, and these places will become an important food base for Daqin, transfusing blood for the Central Plains.

In another fifty years, when the Xiaoice River period really began to wield, he may no longer be alive, and Daqin does not know whether the second or third emperor is ruled.

However, Daqin, who has been fully prepared, will not be in a hurry, and the population of Daqin will not plummet by half because of this, and the prosperity of Daqin will not be a simple sweet potato prosperity, which will make people laugh at it.

There are still 50 years, although there will be many natural disasters in these 50 years, but as long as there is food and money, these natural disasters can be overcome, and the real terrible natural disasters will be 50 years later.

Although the prospect is not good, the only consolation is that there are still fifty years to go.

There is no doubt that there will be more natural disasters in Jiangbei than in Jiangnan, and the early transfer of population is to prepare for the disaster in advance.

In the future, there will be frequent disasters in Jiangbei, such as major droughts, severe colds, and even major floods, which are all severe tests of the rule of Great Qin.

Xiao Ruxun needs to train a group of shrewd and capable officials, and explore a set of emergency mechanisms that can be used enough to respond to disasters and prepare for disasters as quickly as possible.

The overhaul of emergency granaries in various parts of the south and north of the Yangtze River and the large-scale storage of grain is also a preparation for this, and the central officials are scattered all over the country for this reason, natural disasters come without human feelings, and no food will cause the displaced people to revolt, and the Daqin, which has just stabilized, Xiao Ruxun will never allow it to be chaotic again.

He didn't want to see the desperate people rise up, and he didn't want to mobilize the army to suppress those who were just trying to feed themselves.

At present, we are increasing the planting area of potatoes, sweet potatoes and corn, increasing the planting area of peanuts, wantonly cultivating wasteland in Luzon and Burma to grow grain, calling on wealthy rural areas to raise as many livestock as possible, and popularizing new planting techniques, new agricultural tools, and arranging for ploughing cattle in suitable areas south of the Yangtze River.

The collection of manure and the production of manure were also taken over by the central government to do it, and private touches were not allowed, and in the past, people such as dung tyrants who appeared in rural towns and villages were severely cracked down, and all manure was processed by the government and sent to the countryside to make manure to increase food production.

In addition, Xiao Ruxun also realized the problem of locust control from the problem of the Yellow River, and then thought of some very special things.

Since the Han Dynasty, Confucian scholars have fully grasped the right to speak for a period of time, led by Dong Zhongshu, Confucianism combined with the experience of predecessors, summed up a thing called heaven and man induction, saying that if human beings do something wrong, God will sense it and punish it.

The emperor calls himself the Son of Heaven and rules the world on behalf of God, so it is the emperor who can anger God and let God send down disasters.

Therefore, no matter what disasters occur in the world, it is the emperor's pot, and natural disasters such as floods, droughts, locusts, ice disasters, earthquakes, and tsunamis all appear only after the emperor does bad things.

This statement can objectively limit the imperial power and make the emperor do things tied, which is the only way in that era to directly force the imperial power and the emperor has to admit it.

The emperor has to admit when he encounters this kind of thing, because he exercises the right to rule on behalf of heaven and is the son of heaven.

Therefore, when the emperor encounters this kind of thing, he will personally sacrifice and pray for blessings, and at worst, he will issue an edict to admit his mistakes.

However, this statement is often used as a bargaining chip in political struggles, and if a disaster occurs in a certain place, the emperor is responsible, the prime minister is also responsible, and high-ranking officials are also responsible.

Disaster relief is not the first priority, nor is it the first thing to think about how to prevent disasters and help the people, but the political struggle to defeat the opponent and seek their own interests is the first priority.

Xiao Ruxun scoffed at this statement.

Natural disasters belong to the superiors who did something wrong and then God sent down punishment, I have to say that Dong Zhongshu is a talent, and he actually grasped the only weakness of the imperial power to clamp down, so that Confucianism has a killing blow against the imperial power.

In fact, everyone may not believe in this kind of thing.

Because natural disasters will also occur when the Ming monarch who is praised by everyone is in power, and there are times when the wind and rain are good when the reign of the unrighteous and faint monarch is just for a nirvana to limit the imperial power for their own benefit, everyone pretends to be confused.

Of course, there are also some people who fool and fool that they have been fooled, and this kind of person is the most terrifying, because he believes in all this.

In the past, Confucianism was strong, and emperors like Tang Taizong had to retreat from such things and had to compromise, not to mention the emperors of the Ming Dynasty who were all out of breath in the previous dynasty, and they were suppressed under such rules and couldn't move.

Breaking superstition is not a matter of one or two days, but at a time when Confucianism is unprecedentedly weak and the imperial power is unprecedentedly strong, it would be a pity not to make a fuss about this kind of thing.

This is an act that touches one of the core interests of Confucianism, and can even be compared with land reform.