The interference of "Chinese" in politics
The "city" colonized by the armed people of Zhou Dynasty usually has two walls, the inner one is called the city, and the outer one is called Guo. In Mencius Gongsun Chou Xia, the so-called "Three Li City, seven Li Guo", the small area around the Zhou seven Li is the ancient "state". Those who live in the city are called "countrymen", which are different from the "savages" or "contemporaries" in the suburbs. Both "Guoren" and "Yeren" were commune farmers born in primitive society. After the destruction of Shang, the Zhou commune farmers and slave owners and nobles were stationed in the city-state and the capital respectively. The conquered Shang commune farmers lived in the wilderness, or belonged to the "state" or the "fiefdom", that is, "capital" or "city". In the Western Zhou Dynasty, "Guoren" and "Yeren" had different social status because the former was the conqueror and the latter was the conqueror.
"Chinese people" have a tradition of participating in politics, so the king has a big doubt that "planning is the heart, the officials, the common people and divination" (Hongfan, Shangshu). Due to the fragmentary historical data, it is difficult to know the situation of "the Chinese people" in the Western Zhou Dynasty. However, from the inscription of the bronze inscription of the Western Zhou Dynasty, "the people of the state" ("Chinese"), the "people who are masters of the master" and "the *" of the king, are similar to those who have the power to exile the king.
There are many ways for the "countrymen" to intervene in politics, such as deciding the abolition of the monarch, or participating in diplomacy and war, or the migration of the participating countries. Most of the small and medium-sized countries in the Central Plains, such as Zheng, Wei, song, Cao, Chen and Xu, or Ju and Ji in Shandong Peninsula, are the most obvious. This may be the reason why these countries retain more primitive communes. In Zuo Zhuan, in 642 BC, Xing people and Di people attacked Wei. Wei Hou gave up his father, brother and son to the state, and the court said, "Xun can rule it. If you destroy it, please follow it." No one can do it, and then the teacher will do it. Mr. Di is still alive. "Guoren" is not the ruling class, and has no right to control the throne. Weihou abdicates the throne, but only to "father, brother and brother". This was originally a phenomenon of the clan community. However, all affairs of the country have to be approved by all the members, so Weihou abdicates the throne to "Zhongzhong", that is, "Guoren". The "Guoren" opposes it, and the slave owners and nobles have nothing to do. This is also a remnant custom of the clan community. In March of the 10th year of Chenggong (581 BC) in Zuozhuan, the nobles of the state of Zheng, Yu ruli and Yue Yueyue, said that "the people of Zheng (that is, the" people of Zheng ") killed Yu, established Kun and WAN, and the children were like Benxu". There are many examples of this kind of domestic and foreign affairs. In the spring and Autumn period, Jin and Chu fought for supremacy, and the small states in the Central Plains suffered a lot. The state of Wei was sandwiched between Jin and Chu. Once, "the Marquis of Wei wanted to be with Chu, but the people of the country didn't want to be with Chu, so he left his monarch to talk about Jin." the Marquis of Wei lived in xiangniu (the 28th year of Duke Fu in Zuo Zhuan). The monarch of the state of Wei acted against the opinions of the "countrymen" in diplomacy and was exiled in xiangniu. If we don't look at the "countrymen" behavior from the heritage of the clan society, it is difficult to make a full explanation.
At the end of the spring and Autumn period, the state of Wu rose in the southeast and competed with Chu for supremacy. Chen and Cai suffered from it. In the first year of AI Gong (494 BC) in Zuo Zhuan, the military officer of Wu, Chu capital, called Chen Huai Gong, who was asked by the people of Huai Gong's Dynasty, saying: "those who want to fight Chu are on the right, those who want to fight Wu are on the left." In the twelfth year of Xuangong (597 B.C.) in Zuo Zhuan, it is recorded that Chu Zi surrounded Zheng on the 10th and 7th, "the people of Zheng did not succeed in divination; divination was in the palace, and the car was out of the lane. When the National People's Congress came, all those who guarded the battle line were crying, ready to move the capital. These are all examples of "Chinese people" participating in the migration and Peace War.
Duke mu of Qin helped Duke Hui of Jin to take charge of the state of Jin. Duke Hui of Jin avenged his kindness. Qin and Jin fought in Hanyuan, and Duke Hui was captured. Uncle Qin would make an envoy to Jin. LV was afraid of his nephew and allied himself with Wang Cheng. Uncle Qin said, "is the state of Jin peaceful?" He said to him, "No. The villain was ashamed of losing his monarch and mourned for his relatives. He was not afraid to build a country by collecting and repairing the army. He said, "I will take revenge. I'd rather be a soldier.". A gentleman loves his king and knows his sin. He is not afraid of collecting and repairing for Qin's life, saying: "he will repay his virtue. There is no difference between death and disharmony "(the 15th year of Duke Fu in Zuo Zhuan). In such a big country as Jin, it is also recognized that the state is composed of nobles (gentlemen) and countrymen (villains). It can be seen that the "countrymen" play a part in the clan social tradition and heritage, and the ruling class of Jin has in fact recognized it.
In the twelfth year of AI Gong (483 BC) in Zuo Zhuan, it is recorded that the state of Wu was in power and called the state of Wei to join the alliance of the princes. Because the Marquis of Wei was late for the wait-and-see, Wu Taichu accused him of "coming slowly" and "stopping it", that is, he was not allowed to go back and wanted to detain him. Thanks to Zi Gong, he said, "when Wei Jun comes, he will plan for his people. Whether they want to or not, they will come slowly." It is said that "Tai Zai Chu is the Marquis of the guard.". It can be seen that the ruling class at that time recognized that the monarch "must seek from his people" (i.e. "Chinese people") when he had something to do.
To sum up, it can be seen from the historical records of the Zhou Dynasty that although there are differences between the East, the west, the north and the south, and the time gap is hundreds of years, the recognition of "Chinese" interference in politics is the same. Therefore, "Zhouli Qiugong xiaosikou" inquires about the three policies of the people, that is, "to take charge of the policies of the outer dynasties, so that the people can inquire about the crisis of the state, the relocation of the state, and the establishment of the monarch".
It was closely related to the commune organizations they were attached to that "Chinese" played such an important role in politics at that time. The "countrymen" in the "state" are basically the descendants of the slave owners and nobles of the Zhou nationality and their civilians. Although they were also exploited by the ruling class at that time (Mencius Teng Wengong), they have the same interests with the ruling class in politics. Therefore, Shi Su of the state of Jin said: "in the past, when people were attacked, they prospered and thought that people were also happy, so they were loyal and worked very hard to die" (Guoyu · Jinyu 1). The commune farmers in the clan community have their own rights and obligations, and their right to life will not be deprived and harmed by the rulers. According to Ying Wengong, "if you do good to the people, you will benefit the people alone.". He is born to be the king of the people and the tree of the people. Since the people are profitable, they must be alone with Yan "(the 13th year of Wengong in Zuozhuan). Shi Kuang also said: "if you are the king of the people, you should not lose your nature. There are two ways to do it, one is to protect the teacher, the other is not to overdo it "(the fourteenth year of Xianggong in Zuozhuan), and there is still a legacy of community. In the spring and Autumn period, the "Guoren" of the state of Ju in Shandong Peninsula exiled the monarch several times because the monarch endangered the existence of the traditional community. For example, in 609 B.C., the Duke of Juji "behaved rudely to the state" and the servant of the Prince "killed the Duke of Jiji because of the people of the state" (the 18th year of Wengong in Zuozhuan). In 542 B.C., "Li was maltreated by the Duke, and the countrymen suffered from it", and Zhan Yu "killed Ju Zi because the countrymen attacked him" (Zuozhuan, 31th year of Xianggong). In the 23rd year of Yue Dynasty, "Juzi gengyu was a good swordsman. If he wanted to forge swords, he would try others.". Chinese people suffer from it. Gengyu even wanted to make an alliance with Qi and betray the community. The nobles "kept the birds and chased the countrymen" (Zuozhuan, the 23rd year of Zhaogong). According to the facts cited above, when the interests of the "countrymen" are endangered, they have the right and the ability to resist, and the nobles also use the power of the "countrymen" to replace the monarch. The interests of the clan community are above everything else, and the "countrymen" of the commune farmers in the "state" also try their best to maintain this tradition. However, due to the progress of history, the situation in Ju state is rare, and most countries have changed. Generally speaking, before the spring and Autumn period, the basic spirit of the clan community still existed, and only this custom can maintain the existence of each state.
The low status of "savage"
The "savages" who lived in the "wild", also known as the "common people", had no blood relationship with the ruling class of the Western Zhou Dynasty. Their source was the conquered people. The word "Shu" seems to have the meanings of humble, contemptuous, outsider and inferior. For example, Shu Zi and Shu surname refer to people who are inferior to the eldest son and Ji surname. In ancient books, "savage" is also called "common people", which may be inferior to the meaning of slave owners, nobles and civilians of Zhou nationality. After King Wu defeated the merchants and won the eastern expedition. They called the people of Yin who were forced to move to Chengzhou as "Yin Shu" or "Shu Yin" (Shangshu · zhaogao), and the conquered tribes and small countries as "Shu Bang" (Shangshu · Zicai). "Zuo Zhuan" Zhao Gong 32 years said: "after the three surnames, in today's common." Du Zhuyun: "three empresses, Yu, Xia and Shang." It can be seen that not only the people after the fall of Yin became common people, but also the people after the fall of Yu and Xia. The common people in the Western Zhou Dynasty were different from the "Chinese people". The former was a foreign nationality, while the latter was their own. Only in this way, their status differences are very obvious. At that time, although the "savage" also kept the commune organization, there was no case of "savage" and politics in ancient books. Most of the official duties in the liusui of Zhouli, such as "taking charge of his orders", "taking charge of his commandments", "taking charge of his orders" and so on, have never been recorded as "Ku Xu" or "bin Xing". Because the "savages" of "liusui" were only engaged in agricultural production, all the officials of "liusui" only paid attention to the management of agriculture. For example, the duty of Suishi said: "patrol their grain stalk"; the duty of Suifu said: "teach the grain manuscript", "simplify the grain tools, and repair the grain politics"; the duty of Xianzheng said: "reward and punish their grain crops"; the duty of Zhuchang said: "cultivate their mattress, and check their female skills"; the duty of Lizai said: "govern their grain crops". "Sui Ren" says: "Zhi Geng"
In order to govern the wild, the following agents (inferior service method) were used to treat the wild, Tianli (sub granted to Tianli) was used to treat the wild, yuehun (persuading the Hun to marry) was used to harass the wild, tuyi (referring to the method of tuyi, distinguishing the names of two kinds of soil, distinguishing the things of two kinds of soil) was used to teach the wild, hoe (referring to the collection of hoe millet to help the people) was used to benefit the wild, and Shiqi (used for farming) was used to persuade the wild, and Jiangyu (Zheng) Note: "that the people have surplus power, to the land, if Yu Fu ran") Ren Wan. "
"Yi", Zheng Kangcheng notes: "changing the people's language, different internal and external. I'm still in a state of ignorance. " It is quite advisable to say so. The term "savage" here does not refer to "Tian min", but also refers to "Meng" or "Meng". ② it may reflect the historical reality that "savage" had no political power at that time, could not establish and receive education, and was "ignorant".
The status difference between "savages" and "countrymen" is not only reflected in politics, but also in law, tax and service. "Zhou Li · Di Guan · Xiao situ" Zhi Yun:
Master the teaching method of Jianbang In order to start the army, in order to make field service, in order to pursue Xu, in order to make tribute Fu. That is to say, the civilian class at that time had to perform military service for the ruling class, engage in field production, provide labor service, and check for escape, but these burdens were different between "countrymen" and "savages". Therefore, when checking the household registration, there was a difference between the "junior high school" and the "humble husband's family" in the four suburbs. To be more specific, although it was a duty, it was also a power at that time. Only "Chinese" were qualified to "serve in the army" and "savages" could only do "field service". When Bo Qin of the state of Lu was sealed up in the state of Lu and prepared to invade Huaiyi and Xuxu, he first swore to the "countrymen" to repair their armor, swords and bows and arrows, and then said to the "savages" in Sanjiao and Sansui: "Shi Naizhen I have no choice but to build There are many people who dare to stand on the ground of cujiao. Cujiao was used to feed cattle and horses, Zhen was used to build the city, and "savages" were only qualified to serve as drudgery and miscellaneous labor. In Zhou Li, local officials and rural doctors, Zhi Yun said:
In the middle school, there are seven feet and sixty feet, and in the wild, there are five feet and sixty feet. Jia Shuyun: "seven feet means twenty years old", "six feet means fifteen years old". There is a difference of ten years between the ages of 20 to 60 for the "Chinese" and 15 to 65 for the "savages". It can be seen that the labor provided by the ruling class is light and heavy. "Zhou Li · Di Guan · Jun Ren" also says:
All the people who are in charge of the government (Levy) should be around the age. In good years, it takes three days; in middle age, it takes two days; in no years, it takes one day. If you write a fierce letter, you will find that you are not familiar with the new year and the valley, but there is an epidemic of diseases. According to this record, the scope of labor of "Guoren" to the Western Zhou kingdom may be limited to such jobs as "repairing the city", "removing the Tao" and "Chengliang" (Guoyu · zhouyu), and it also shows that "Guoru" was not able to serve according to the year of Chengfeng. However, there are no regulations on the time, type and weight of the "savage" labor. The concrete portrayal in the book of songs, Youfeng, July is the proof. In the poem, it is said that the commune farmers in the "wild" were men farming and women weaving. When the grain harvest was finished, they immediately served as corvee for the slave owners and nobles, and they needed to farm immediately after the Spring Festival. "Oh, I'm a farmer. I've got the same family. I'm going to the palace. In the daytime, you will be in Mao, in the night, you will be in Tao, you will be in the house, you will be in the valley. In the cold winter of December, they are ready to be enjoyed by slave owners and nobles next summer. The "savage" ploughed all year round for the slave owners and nobles, and served for the slave owners and nobles, so the servitude did not matter.
The difference between the status of "countrymen" and "savages" can also be seen in the provision of exemption from military service. In Zhou Li, local officials and rural doctors, Zhi Yun said:
Those who give up (or exempt) all give up, such as those who are high in the country, those who are wise, those who are capable, those who serve public affairs, those who are old, and those who are ill. It has been pointed out earlier that the "savages" over the age of 66, the "countrymen" over the age of 60 and the sick are all exempt from military service. It is also said here that the "country" also includes those who are noble, virtuous, able to serve in public service. No matter how true this record is, it can always reflect the fact that the status of "savages" in the Western Zhou Dynasty was lower than that of "Chinese".
Because the status of "savage" or "common people" is lower than that of "Chinese", many comrades advocate that common people are slaves. One of the main reasons for them to say that "common people" are slaves is a living sentence in the inscription of Dayu Ding
Yi (XI) is a female state secretary with four white (Bo), and Renyu is in charge of her own affairs. As for the common people, she has six hundred and fifty-nine husbands; Yi Shi (Yi) is a minister with ten and three white (Bo), and Renyu has one thousand and five husbands.
They say that "Renyu" is a slave, and "self control as for the common people" is included in "Renyu", so they all become slaves. In fact, this may not be the case. In the inscriptions, bang Si, Yi Si, Renhu, Yu, and common people were all named according to their identities before they were captured. Did they all become slaves after they were rewarded by the emperor of Zhou? There is no explanation in the inscription. Even if they have become slaves, it can not prove that the common people themselves are slaves according to this inscription. According to the records of rewarding common people in yihouya (zuhouzhen) published in Dantu County, Jiangsu Province in June 1954, some people think that common people are slaves. The king of Zhou rewarded Yihou with land, capital and people. After the early Zhou Dynasty attacked the merchants, it was a feudal state. If we say that all the people who are rewarded are slaves, slaves can't have surnames, and they can't have the reason that "talent (being) is suitable for kings" and "common people". "Dien" in the inscription is "Zheng", and "qianyouwufu" granted together with "dieqibai (Bo)" should be the common people they belong to. The land and people bestowed here means that the emperor of Zhou put his conquered areas under the rule of the enfeoffees. The inscriptions of "Cai Yi worker", "Yi Shu Ren" and "Zheng Qibo" are not slaves. As far as the known bronze inscriptions are concerned, the scale of the rewards given by the king of Zhou to slaves is very small, such as "learning from (Yu) the ten families of her daughters (RU) and ministers" (Ling Ding), "Yi (XI) There are five families of Ministers (buyingrui), ten families of Yi (XI) NV (RU) Shi (Yi) ministers (Yi) and so on. I'm afraid this kind of "Tin Man" is only a slave for the slave owners and nobles, not necessarily engaged in farming. In the case of the tin people in Jinwen, only maizun recorded that 200 families had been granted to them
Yu Wang CAI (in), already evening, Yi (TIN) who (all) minister 200. This "minister" may be the same as the "Rong Bing Lai Fu" in "Shu Yi Zhong" which says "Yu Yi (XI) nu (RU) carriage Rong Bing Li (LAI) servant 300 and 50, nu (RU) Tai (Yi) Jie Rong (Zuo)" in "Yi Jie Rong (Zuo)", they are all "tiger ministers", not slaves or land laborers. Since the samurai can be rewarded, we can see that the records of the "Tin Man" in the inscriptions on gold can not be completely regarded as a reward for slaves.
Slaves have no right to life. For example, in order to frame up Shen Sheng, Li Ji poisoned the sacrificial meat in Quwo and presented it to the Duke of Jin, "the place of public sacrifice, the grave: with dogs and dogs to die; with little ministers, little ministers to die" (Zuo Zhuan, the fourth year of Duke Fu). It can be seen that the status of "Xiaochen" and "dog" is not far away. Another example is that Chong'er is in Qi, with Qi Jiang as his wife and Ma 20 Cheng as his wife. In order to make Chong'er return to Jin, the follower said, "the plan is under the mulberry tree, but I don't know where the concubine is. My concubine told the Jiang family, and the Jiang family killed it. A word from the slave girl cost her life. However, in ancient books, there is no record that "savages" or "common people" were killed arbitrarily by slave owners and nobles. It can be seen that "savage" or "common people" are not slaves. In the ancient society with remnant communes, the commune farmers were not completely free. They were bound in communes and could not move at will. Therefore, in Zhou Li, di Guan, Bi Chang, Zhi Yun said:
If they moved to the middle and suburbs, they would be taught. If you move to him, you will do it for his family's festival. If you don't teach him, you will have no Festival. It is only in the earth. "Neighborhood chief" also says:
If they moved to other cities, they would be granted them. As for the phenomenon that the commune peasants were sometimes exchanged by slave owners and nobles as their own people, there are many examples in ancient Egypt and some countries in the two river valley.
