Before the destruction of the Shang Dynasty, the Zhou clan had entered the early slave society, and she had obvious remnants of the commune. After the destruction of Shang, the Zhou clan adopted the policy of "old production" to let the conquered Shang
As a result, the commune and its ownership system, that is, the minefield system, continued. In the Western Zhou Dynasty, there were differences between "state" and "wild land". Although both "state" and "wild land" had commune ownership, i.e. minefield system, "public land" and "private land" had different forms of existence.
Most of the people living in the "wild" were Shang and Xia people. After the Zhou Dynasty destroyed Shang, their communes and their ownership almost remained intact. Therefore, the "public land" and "private land" were obviously separated in space. The commune farmers in the "wild" not only cultivate their own "private fields", but also help to cultivate "public fields". That is to say, as Mencius said, "there are wells in the square, of which 900 Mu are public fields. The eight families are all private. They raise the public land together. When the public affairs are finished, they dare to govern the private affairs. " In ancient literature, this method of assisting the cultivation of "public land" is called "help" or "help", so Mencius said: "help, help". As for the tribute, assistance and thoroughness mentioned by Mencius, it has always been said that they are different tax systems of Xia, Shang and Zhou dynasties. However, after reading the original text of Mencius, we can see that they refer to three different exploitation methods in the area where the descendants of Xia and Shang and the farmers of Zhou commune lived in the Western Zhou Dynasty. Otherwise, why did Mencius not only say that "the Yin people were 70 but also said that" although Zhou also helped "? It is not only said that "you should not be good at helping in governing the land", but also a small Teng state less than 50 miles away, "Qingye Jiuyi should help on one side, and even an envoy in the state should write his own Fu" (all see Mencius Teng Wengong), that is to say, he should not only help the law, but also do it thoroughly? As a matter of fact, in the Western Zhou Dynasty, the "assisting law" practiced in the "Ye" was left behind along with the commune of Shang Dynasty. At that time, there were "public land" and "private land" in the "wild land". The harvest on the "public land" belonged to the state, while the harvest on the "private land" belonged to the commune farmers. Therefore, the commune farmers in the Western Zhou Dynasty cultivated "public land" for their country, that is, slave owners and nobles, instead of taxes. This is what Zheng Xuan said in the note of "Zhou Li Kao Gong Ji craftsman" that "to help the people, to govern the public land with the help of the people, and to make them converge.". At that time, the land was state-owned, so the land rent and tax were integrated. At that time, the price paid by the farmers in the commune on the "public land" represented not only the tax, but also the government rent. Therefore, "the book of rites · king system" said: "in ancient times, the public land was used instead of tax." It can be seen that in the Western Zhou Dynasty, the slave owners and nobles exploited the farmers in Yeli commune mainly through "borrowing" rather than "taxation".
During the Western Zhou Dynasty, the commune land in Yeli was allocated regularly. In the ancient books of pre Qin Dynasty, this method is called "change the owner (soil) to live" or "change the land to live". In the biography of Gongyang, he Xiu wrote: "it's the sage's method of making minefields, which is divided into three parts. One man and one woman receive 100 mu of minefields Sikong's farewell to Tian's superiority and inferiority, good and evil, can be divided into three grades: one year old in Shangtian, two years old in Zhongtian and three years old in Xiatian. The rich and the poor can't be happy alone, and the poor can't be miserable alone. Therefore, once they change their owners (soil) in three years, they change their houses, and their wealth is even. " It is a distribution system based on the commune's public ownership of land. The land here is divided into three grades: land reclamation at the age of one in Shangtian, land reclamation at the age of two in Zhongtian, and land reclamation at the age of three in Xiatian. The same area of land can be cultivated every year. In order to achieve the goal of equal financial resources for the farmers in the commune, it is necessary to redistribute once every three years. Because the soil fertility of the upper, middle and lower fields is different, and they are not in the same area, it is necessary to change the soil for farming. "Three years big ratio, then big average" in Zhou Li, di Guan and Jun Ren, that is to say, three years big ratio, making a comprehensive adjustment of land administration, land defense, land duty and land levy, should be related to this land change. It can be seen that he Xiu's statement is well founded. "Mencius Teng Wen Gong Shang" said: "the benevolent government of husband must start from the Jing Jie, the Jing Jie is not right, the well field is not Jun, and the valley and salary are not equal." Although Mencius said this in order to promote benevolent government, he said that in ancient times, in order to implement minefields and redistribute land regularly, it was not groundless to divide economic boundaries. According to the book of rites, Yueling said that the land should be renovated in the first month of each year, which can be confirmed by the fact that "farming is not confused" and Guoyu zhouyushang took "renovating the border" as an important thing before farming. In the Western Zhou Dynasty, the commune land in Yeli was first "evenly distributed" once a year, and then "changed its owner (land) for three years", which is exactly the same as the situation that Engels said in "marke" that the Germanic redistributed land once a year, and then three, six, nine or twelve years.
The main people living in the "state" are the Zhou nationality. When the slave owners and nobles of the Zhou nationality led the commune farmers to build the city armed colony in the feudal states, although there was no "public land" opposite to "private land" in space, they actually gathered the "public land" in one area and cultivated it collectively by the commune farmers in the "state" every year, which is the reason in the ancient literature "Ji Tian" as it is called. In the inscription of Lingding, the word "Wang Da relies on the farmers to borrow the land" means "borrow the farmers from the commune to cultivate the public land". This is the oldest explanation of the word "Ji". The word "Ji Tian" here is the word "Ji Tian" of King Cheng of Zhou Dynasty. The reason why it is written as "Ji Tian" may be the reason why it is similar in pronunciation.
There is no "public land" in "state", which has long been noticed by ancient annotators. For example, in his Mencius justice, JIAO Xun quoted Zhou Bingzhong's differentiation and correction as saying: "there is no public land, so Mencius said:" only help is public land. ". If you can only help others, you will have nothing to show the difference between them If he had been a helper, everyone would know. Why did Mencius use his words? There is no public field. The poem says, "the rain is my public field." businesses share the same well. The public field is outside the private field. Zhou Jiufu is the well, and the public field is in the private field. "
Zhou Bingzhong said that "the public field is outside the private field", which is just the separation of "the public field" and "the private field" in the "wild" in space; he said that "the public field is in the private field", that is to say, there is no "the public field" in the "state" in form, but in the "state", the public farmers must cultivate the "native field" controlled by the emperor or the princes. This kind of "native land" is actually equal to the common "public land" of the commune farmers in the "state". Generally, the poems in the book of songs only refer to "public land" instead of "private land", because most of these farming poems are sung by the emperor of Zhou when he held the ceremony of land registration. Therefore, what the poems describe is naturally the situation of working in "public land" or "land registration", rather than the situation of working in "private land". For example, "Zhou Song · minister Gong" says: "ho ho minister Gong, respect you in the public." This is a song sung by musicians when the emperor of Zhou went to watch the wheat in the fields to hold a ceremony in late spring and March. The word "Gong" of "Zai Gong" here, Du Zhuyun: "Jun Ye", and Zhu Xi's book of songs collection and biography: "Gong Ye", are not. This "Zai Gong" means "Gong Tian". In the book of songs, the word "Tian" under the word "Gong" is omitted. It's just like the word "private" of "rain my public field, then my private" in Xiaoya Da Tian is omitted. "Xiaoya Futian" says: "if you live in Futian, you will be ten thousand years old." this is the song of rites held by the emperor of Zhou. It is not true that "Futian" is "tiantianye" in Mao Zhuan. This "world" should be the mistake of the "son of heaven". "Futian" is "tianzitian", so the "Zeng sun" of "Zeng sun's Jia" and "Zeng sun's Yu" in the poem should refer to the emperor of Zhou. "Zaiyu" in the song of Zhou Dynasty talks about the harvest and sacrifice to ancestors, and says: "Zaiyu, zaiza, its cultivation and cultivation, thousands of coupling its work, Yuxi. Marquis Hou Bo, Hou ya, Hou Lu, Hou Yi, some of them are his wife, some of them are his wife, some of them are his scholar, some of them are his wife, and some of them are his wife. Sow Jue hundred grain, real letter Si Huo "Mao Zhuan" said: "the Lord, the parents; uncle, the eldest son; Ya, the middle uncle; Lu, the children." Zheng Jianyun: "father and son Yu Fu are all good." The interpretation of Mao Zhuan from the patriarchal relationship is a more correct view; Zheng Xuan's "father and son Yu Fu" theory is a kind of conjecture, not believable. "Hou Hou Yi", as Yu Shengwu said, should have been "Hou Jiang Hou Ji" and should have been "Wei Jiang Wei Li". This kind of situation is different from the situation in the "wild". It is not the decentralized management of individual families, but the situation from the patriarch to the farmer, his family members and slaves. "The book of rites · Yueling" said: "the emperor prayed for the valley on the first day, but chose the first day. The emperor personally carried Leifu, and took measures in the imperial room of the insurance agency. Shuai Sangong Jiuqing dukes, Gonggeng Diji, Tianzi santui, Sangong wutui, qingdujiu Tui." This kind of emperor's leading officials and common people to take part in the farming on the "land" is obviously "including generations of descendants born to a father and their wives The phenomenon of "farming one's own land together" remains.
According to the farming poems in the book of songs, the system of regular land distribution also existed in the "state" of the Western Zhou Dynasty. At that time, the land was divided into three types: one was newly reclaimed land, which was called "Luotian"; the other was land officially cultivated in the first year, which was called "Xintian"; the other was land cultivated for more than two years, which was called "Luotian". This phenomenon already existed in the early Zhou Dynasty. For example, "the book of songs · Zhou Song · Chen Gong" said: "ho ho Bao Jie, Wei mo (Twilight) of the spring, but also what, how new." "Xiaoya · Caiqi" also said: "Bo Yan Caiqi, in the new field, in the field." Land is not necessarily cultivated land. "Huainanzi Ben Jing Xun" said: "Cuan hazel is filthy, gather Cuan Mu", Gao Yinzhu said: "Maocao is called Cuan." As Lai Zhi is the general name of grass, PENGYUAN xunmao grass refers to wasteland, and later refers to man-made wasteland, Lai refers to the fallow land where "grass grows from abandoned land"; PENGYUAN refers to the initial cultivated land where "grass grows from abandoned land", and can also refer to the fallow land where "grass grows from abandoned land". It can be seen that the above "Bi" refers to the fallow land, and the fallow time is one year: "Xin" refers to the land after fallow for one year, and "Xin" refers to the land after fallow for two years. This is the correct interpretation of "Tian is one year old, he is called Peng, he is two years old, he is Xintian, he is three years old" in Erya Shidi.
"The people of Zhou Dynasty have a hundred mu of experience"
The "countrymen" in the "state" were also exploited by the slave owners and nobles at that time. This is what Mencius said, "the people of the Zhou Dynasty were thorough in a hundred mu". However, because Mencius said, "the one who is thorough is the one who is thorough" (see Mencius Teng Wengong), the explanation is not clear. In the past two thousand years, there have been many different lawsuits. Based on the old theory, it can be listed as follows:
（1） Zhao Qi's Mencius notes says: "those who plough 100 mu will take 10 mu as Fu." "The Jews take things."
（2） Zheng Xuan's "Analects of Confucius · Yanyuan" notes: "Zhou law, what one tax, that is thorough. Through, through also, for the world through the law Zheng Jian's Da Ya Gong Liu is also similar.
（3） In Guangya shigu, it is said that "to be thorough is to pay taxes."
（4） Zhu Xi's Mencius notes says: "in the Zhou Dynasty, one husband granted 100 mu of farmland." If we cultivate, we will work together, and if we harvest, we will calculate the acre and the share, so it is called "thoroughness" It's all right, all right Jin e's Zhou Che FA Ming Jie says that "Che" is the theory of "working together to achieve an average income per mu", which is Zhu Zi's annotation of the origin.
（5） Mao Qiling's "four books" says: "the Zhou Dynasty made full use of the method, but it was used as tribute and assistance. Most of the villages used tribute and assistance, but they all used it contemptuously. It's always one thing." he advocates the theory of using both tribute and assistance.
（6） In the Analects of Confucius, Mao Qiling said, "there is no difference between thoroughness and assistance. He changed his name to "Thor" in terms of his contribution. " Jin e's interpretation of Zhou Che FA's name also said: "both Zhu and Che revolted from the eight families in the same well. It is the help of the predicate to help cultivate the public field with their strength; it is the help of the predicate to govern the public field with the help of the eight families together." "Mencius" says: "eight families support the public land together, and those who support the public land together are called" tongtongtongzhi ". This is the same theory of thoroughness and assistance.
（7） Cui Shu advocated joint cultivation, saying: "according to the principle of" thoroughfare ", the people plough the field between the ditches together. When the millet is ripe, they will be divided into nine parts by serving the emperor." Through its field and plow, through its millet and analysis, it is called thoroughness. "
"It's not selfish for the people to work together in the same ditch. The so-called "one serving the monarch and nine dividing the monarch into the people, the number of ears of millet" ①.
（8） Yao Wentian's qiushizhai self-made manuscript said: "in the name of Che It is especially appropriate to take the meaning completely, but the system is not clear. However, the book of rites of the Zhou Dynasty, Si Jia, says: "to patrol the fields and observe the Jia, we should take the year above and below as the starting point, and use the method of convergence." Is to know the impermanence of the amount, but depending on the ferocity of the year It's called "thorough accounting" and "thorough accounting". ② This is the harvest of the year and the tax is nothing. This is also the main point of Vance's Zhou Guan Bian Fei.
Although we have listed the main arguments of various schools, we do not want to comment on them one by one. In our opinion, if we want to make clear the content of thoroughfare, it is not easy to understand that we only seek the ancient books and exegesis, for example, it is not difficult to understand the relationship between "Guo" and "Ye" at that time. Zhao Qi's "Mencius notes" said: "those who plough 100 mu, take 10 mu as Fu." It is more reasonable for him to combine the two. However, what is Fu? What is the difference between giving and helping since they are both "in fact, what is the difference between them"? This can be inspired from the book of Han, records of food and goods, such as: "there are taxes and taxes. Tax refers to the income of Gongtian Shiyi and Gongshang Hengyu. The taxes are for the worship of the gods in the ancestral temples of the suburban communities, for the support of the emperor, for the food of the officials and for the common affairs. " "Criminal law annals of the Han Dynasty" also said: "tax to enough food, Fu to enough soldiers." This makes us realize that there is a difference between taxes and taxes. Tax is used as "the service of soldiers and apprentices in chariots and waistcoats to enrich the use given by the treasury". There are many examples in the pre Qin classics. We know that in addition to agricultural production in peacetime, the peasants of the Zhou commune living in the "state" also have the duty to fight as soldiers in wartime, and they need to provide the national soldiers with chariots and horses. The "Fu" they paid to the slave owners and nobles was for this purpose, which is the meaning of the so-called "Shi Yi Shi Zi Fu". In the primitive society, every member of the clan commune was a fighter. It was their duty and power to fight. At the same time, the weapons, horses, grain and so on needed for the war also need to be provided by themselves. The "Fu" of the peasants in the Zhou commune evolved with the survival of the commune.
In addition to Mencius, the word "Che" is often seen in the book of songs. For example, "Gongliu" says: "cutting through the fields is grain"; "Jianghan" says: "cutting through our territory"; "Songgao" says: "cutting through our territory". The word "thoroughness", or training for governance (1), or training for stripping (2), more training for communication (3). We find it difficult to interpret the word "Che" in several ways. We think that Zheng Jian's statement in Gong Liu is more correct. The word "Che" in the book of songs is all used as a verb, saying "what is tax". In a broad sense, it is used for taxation, just as Guangya says: "Che, tax." The word "Che" seems to be a dialect of the Zhou nationality, which means "Che" takes one tenth of the land of the commune as "Gong Tian". In Gong Liu, it is said that "cutting the fields for food" is the beginning of the method. Later, the Zhou royal family conquered the Xie people in the South and inherited this method. In the book of songs, every word of "thoroughness" must refer to "land", or "territory", which is the same as the word of "duqiyuanxi" before "thoroughness" in Gongliu. Therefore, the "thoroughness" in the annotation of Songgao in Mao Zhuan is also called "Governing". The above-mentioned Chetian, chetutian and Tujiang are all "public fields" with one tenth of the land of the commune. This is the surplus labor of the slave owners and nobles in the Western Zhou Dynasty who plundered the commune peasants on the "public land", not the direct collection of the tax of Shi Yi. After the Zhou Dynasty destroyed the Shang Dynasty, when the slave owners and nobles of the Zhou nationality ruled by the way of tribal military colonization, they used to enslave and exploit the "Chinese" in the past.
