Eastern expedition and armed colonization in early Zhou Dynasty

 

In the second half of the 11th century B.C., the Zhou family was originally the "xiaobangzhou" (Shangshu · DAHAO) based in Luoyang and Jingwei. It replaced the "dabangyin" (Shangshu · zhaogao) and became the leader of the world. In order to consolidate the political power of the Western Zhou Dynasty, the Duke of Zhou made an eastward expedition to destroy the residual forces of Shang, yin and their allies Huaiyi, and then granted the same surname, different surnames and ancient emperors to the new occupied East (Zuo Zhuan, the 24th year of Duke Fu). In the eastern expedition of the Duke of Zhou, his land was not owned by the Zhou people, and his people were different from the Zhou people. Therefore, when the Zhou people and their allies established a new regime on the conquered land, they could not support it without the support of armed forces. This kind of "enfeoffment" in the early Zhou Dynasty was a kind of armed garrison enterprise, which aimed to defend the rule of the slave owners and nobles of the Zhou nationality. In fact, it had the nature of armed colonization. According to the historical records of Qi Taigong's family, when Jiang Qigong was granted the title of Yingqiu kingdom in the East, he said, "you can walk in your clothes at night, Li (LI) came to the kingdom in Ming Dynasty, and Lai Hou came to replace you, competing with him for Yingqiu." Yingqiu Biancai, Lai people and Yi people, the new rulers occupy their land, rule their people, Lai people of course have to rise and resist. In this case, the establishment of Taigong's stronghold was quite sneaky, so it was necessary to "dress at night". Although the Zhou Dynasty defeated the Yin Dynasty, the influence of the Zhou family was not as strong as that of the eastern land. So he said that he was "fighting for camp". "The book of songs · Daya · Ximin" says:

Zhong Shanfu rents, four strong industries, and recruits his husband Wang Mingzhong, the city lies in the East. (referring to Linzi of Qi) when King Xuan ordered nanzhong to colonize Fangfang, that is, Shuofang, he also said:

The king ordered nanzhong to go to the city. Peng Peng out of the car, the central flag. (the book of songs · Xiaoya · Chuche) both zhongshanfu and nanzhong were born after the decline of the Zhou Dynasty. Their armed colonization still existed, and the "Feudalism" in the early Zhou Dynasty is quite conceivable.

Building cities and towns for garrison and the distinction between "state" and "wild"

At that time, after the feudal slave owners and nobles and the commune peasants led by them settled in the vast occupied areas, they first needed to establish a military stronghold, which was called "city" in ancient literature. Only in this way could they carry out armed suppression. The book of songs Xiaoya sumiao describes the military market town of zhaomugongying Xie (now Xinyang, Henan Province)

I am my chariot, I am my ox. Since we have set up, we will go back!

I am an apprentice, I am an emperor, I am a division, I am a brigade. Our bank has set up, Gai Yun returns!

The people of Zhou Dynasty and their relatives allied with each other to build a state, build a city, and defend and conquer the area, which can also be seen in the inscriptions of the Western Zhou Dynasty. Although the inscription of Zhongyu is quite incomplete and hard to read, its main idea can be understood, that is, the king sent the central government to patrol the southern provinces, build cities, colonize and garrison. In the book of Banyin, it is remembered that Mao Gong defeated Yingrong in the eastern Kingdom and ordered ban "mu (Yi) Nai family to fight (Chu) (Cheng) Wei from his father". Mao Gong's eastern expedition "three years of Jingdong state". The city here is the evidence of conquering and building a city.

This kind of "city" established by the Zhou people was also called "state" in the pre Qin literature, and "wild" was also called "field" outside the state. The Western Zhou Dynasty and the vassal states were divided into "state", "wild", namely "township" and "Sui". Wang Ji's outskirts were a hundred li away from the city. There were six townships and six suis in the Dynasty and three townships and three suis in the big country. The "state" in the Zhou Dynasty was different from the later commercial cities in that it had no function of regulating production. Generally speaking, their livelihood depended on the exploitation of the "wild", so the Zhou People's colonial countries also alienated the wild. This is the meaning of the preface of Zhouli Tianguan Zhongzai: "only Wang Jianguo can distinguish the square and the right position, cultivate the country and run the wild, set up officials and separate duties, and think that the people are the best.". At that time, the clan slave owners depended on the "city" of the armed colonial stronghold, so there were nobles in the city, and there were nobles in the Zhou clan. In Zuozhuan, Xiangzhong of the state of Lu in the 12th year of Wengong said, "if there is no gentleman, can he be a state?" It should be a historical fact.

The consanguinity between the colonial state and the commune is a legacy of the clan society, so every time the Zhou family went to a new colony, they had to build temples and establish communes. It is said in the book of songs Da Ya DA

He called for Sikong, called for situ, and humbled his family. Its rope is straight, reduced version to carry, for temple wing. It is said that after the members of the clan commune settled down, they immediately built a city wall. When the city wall was completed, they had to build a solemn and solemn ancestral temple. This is probably the same with the eastward migration of the Zhou clan. Therefore, in the spring and Autumn period, when countries were in trouble, they often allied officials or "countrymen" in the "Grand Palace" (the 13th year of Chenggong and the 25th year of Xianggong in Zuozhuan), and on the eve of the war, "those who were in command of their teachers were appointed to the temple and checked by the society" (the 2nd year of mingong in Zuozhuan). Temple society can be divided into "Zhou society" and "Hao society" because of the difference between the ruling family of Zhou family and the ruled family of Yin family. However, because of the existence of commune organization, the clan blood ties are the same. This kind of clan custom lasted for more than 500 years in the Western Zhou Dynasty. Only when the commune began to disintegrate did it gradually disappear.