Chapter 1,787 Complexity

The definition of slave society by horse-owner historians is that slaves are regarded as the property of slave owners and can be bought and sold. Slave owners can force slaves to work. Labor activities must be slave-based, without remuneration, and without personal freedom.

In a human society, if most workers in the field of material production are slaves, such a society is called a slave society.

"Feudal society" refers to a social form in which landlords or lords occupy land and exploit peasants or serfs.

But when things fall to China, it becomes very complicated.

Feudalism was already very complete by the Zhou Dynasty, but China's unified country had a vast territory, and the development of various places varied greatly, and it had never been widely synchronized.

Take the Qin Dynasty as an example. The number of people who opened the South China Sea and built the Great Wall in Qin was actually so large that they formed strata and even classes. However, those people were not good people, that is to say, they were not free people, but "stupid people."

A deceased person, a son-in-law, a married man as a soldier."

The "changbu dead people" here are homeless barbarians who owe the country taxes. The meaning of "brother-in-law" is completely different from that of later generations. In fact, they are slaves or children born to slaves. "Jia people" are not serious businessmen, but do not have land.

The dependent “proletarian”.

The Qin State was extremely cruel to these people, and even issued a decree requiring the generals to let them die as much as possible, without treating them as human beings at all.

From this perspective, there is no doubt that the border areas and the hinterland of Qin are two types of horse-owning societies, and the two complement each other and are also important components of the country.

In fact, this was also the case in the Han Dynasty. The "Book of Han·Biography of Yan Zhu" records: "If you don't show up at the age of the year, the people will sell their titles and have children to take care of food and clothing."

Ru Chun, a scholar of the Cao Wei Dynasty, also made an annotation: "It is a custom in Huainan that a son is sold to be a slave, called a 'brother'. If he cannot be redeemed for three years, he becomes a slave."

When a son is sold as a slave, he is called a "brother". If he cannot be redeemed for three years, he becomes a permanent slave.

When there is a war, these people are the first to be consumed as cannon fodder. "Han Shu·Wudi Ji" records that in the fourth year of the Han Dynasty, Emperor Wu of the Han Dynasty "sent the emperor to banish seven subjects and brave men" to go to Shuofang to fight.

The so-called "seven subjects" are as follows: "One is guilty of an official, two is a fugitive, the third is a son-in-law, the fourth is a Jiaren, so there are five municipalities, parents have six municipalities, and the eldest parents have seven."

Criminals ranked first, fugitives ranked second, and slaves ranked third.

The famous Wei Qing was actually a slave at first. Wei Qing followed others to Ganquan Palace. When a prisoner saw his appearance, he said: "This is the appearance of a nobleman. He has been promoted to a nobleman."

Wei Qing said with a smile: "As the son of a slave, I just want to avoid being scolded. I am very lucky. How can I talk about meritorious service and becoming a prince?"

In other words, even in the Han Dynasty, slaves still existed universally.

In the Tang Dynasty, there was a system of land allocated to men by the state. The land was allocated to men after their birth and then returned to the state for redistribution after their death.

In the Song Dynasty, official fields were created. Official fields were acres of land that belonged to the state and were given to the common people to plant, and the common people paid rent after the harvest.

There was no such thing in Marx and Engels' hometown. Therefore, his theory could not explain these things.

Because the subject of official land is the state, and the tenants of official land in the Song Dynasty paid taxes in lieu of rent, which means that they paid the same share of grain to the state as free people, but not in the name of tax, but in rent.

in the name of.

In addition, there is no additional "exploitation". The only difference between them and free people is that free people have private property, while they rent official land.

There is another premise for the feudal society mentioned by Ma, which is to strictly control population mobility through land policies, household registration system policies and tax and servitude systems, making personal dependence extremely strong. Peasants are forcibly tied to the land and are not allowed to move, but can only be exploited.

.

But in China, this situation has already loosened since the late Tang Dynasty.

The main client household registration system and the tax and servitude system implemented in the Song Dynasty were much more beneficial to clients than those in the previous dynasty, and the relationship of personal dependence had been greatly weakened.

This is because after productivity and the commodity economy have developed to a certain extent, the government, in view of the actual situation, has to adopt a policy of paying equal attention to agriculture and business and allow a certain degree of freedom for labor mobility.

In this way, customers can choose to be employees in commercial handicraft industries or agricultural tenants.

Therefore, during this period of the tenancy system, customers also had the freedom to move. This is closely related to the development of social productivity and production relations.

In the fifth year of Tiansheng's reign, Emperor Renzong of the Song Dynasty issued an edict: "From now on, when customers move, they will not take the owner's credentials. They must discuss the move after each field is collected, and everyone will take advantage of it."

That is to say, it cannot be moved for personal reasons. If the owner blocks it unreasonably, Xu Jing County will discuss it in detail."

These situations are different from the definitions of Ma Shu. If you blindly use Western concepts to describe them, you will find that many things are actually specious after a little research.

It can only be said that the social complexity of "Chinese feudalism" with Chinese characteristics may far exceed the "European feudalism" defined by Ma theory.

Su You has been working hard on this aspect since he traveled through time, and has been carefully studying the era he traveled through, instead of just making big moves and making big moves.

Because the probability of failure is much greater than the probability of success, and even if it succeeds, it will only allow yourself to join this cycle of heroes. After successfully slaying the dragon, you will become a new evil dragon.

Only by combining reality with reference to the political situation, economic situation, ideological system, cultural level, and secular folk customs of the Song Dynasty, starting from this basis, and after the investigation is mature, can we formulate corresponding policies.

Only by not blindly copying the so-called "advanced experience" of later generations can we achieve success.

The foundation determines the upper level. Don't expect the dishonest people in the warehouse to know etiquette and abide by the law. That is unkind and impossible.

People who travel from later generations to the past will never like the previous system, but to change it, it is definitely not a simple copy.

Because you must first study clearly whether the broad social foundation that supports the existence of those systems in later generations will still exist after you travel through time.

If not, it’s still the foundation building stage.

Therefore, Su You had been struggling for decades, and the Song Dynasty now had Cai Jing and Zhang Dun who could keep up with his own ideas and exert his creativity.

These two are just the most conspicuous icebergs that have emerged from the sea. Underneath them is a very large class that has been cultivated by the School of Science and Technology, which can lift them to their current position.

This class is still growing and growing, has penetrated into all aspects of society, and is gradually evolving into a class.

Killing the dragon with ants instead of replacing it with a hero is the real "dragon slaying art".

This method has become increasingly effective so far, and even the Potala Palace on the snowy plateau is not immune to its influence.

In recent years, the spread of Buddhism on the plateau has become more and more prosperous. Alingjing's disciples went to various places to spread the Dharma. Fifty-four of them were famous, and they were known as the Four Beams, Eight Pillars, Ten Philosophers and Thirty-two Rafters.

After Tubo completely converted to Buddhism to Yongdang VIII Yiduo Gyaltsen, the great king of Tibet, and invited the living Buddha Zen Master Alingjing of the West Road to spread the teachings of Buddhism to Dakun Temple in Xi, and translated the scriptures, the local rulers seemed to have discovered a good method.

Ways of governance****.

In another time and space, Tubo indeed completed the introduction of this matter during this period.

The long-term separatism and disputes in Tubo gave Red Buddhism the largest market. The upper-class rulers needed a way to expand their sphere of influence and unite people's hearts. The poor people at the lower class needed spiritual sustenance, cultural thirst, and ideological conversion.

In the process of practicing, Alingjing discovered that his master was influenced by Zen "Sudden Enlightenment Yoga", which caused some problems. Therefore, he opposed sudden enlightenment and advocated gradual enlightenment.

It is advocated to build religious buildings extensively, participate in them personally, and work hard, and use this method to strengthen faith and practice Buddhism.

After that, Buddhist Dharma and knowledge are spread through temples. This is good Dharma, rather than "evil knowledge" that does not spread good Dharma.

This method achieved remarkable results, and soon over two hundred Buddhist temples and pagodas were built across the land of Tubo.

Buddhism flourished again in Tubo.

In March last year, Brother Xi led the Biansibojie and sent more than 6,000 Tibetan soldiers to submit to the Song Dynasty.

Taking this as a signal, the chiefs of Qiangtang, Nacang, and Wigan, under the vigorous propaganda and encouragement of the red monks, sent envoys to Lanzhou one after another, also asking for help.

The imperial court ordered Zhao Man to receive him properly, and ordered Lin Bubi, the legitimate son of Dong Fei, and Bawen, the youngest son of Wen Xixin, the great leader of Mochuan, to take the lead in contacting various Tibetan forces.

In May, Alingjing arrived at the Potala Palace, and the Tibetan Lord Long Kuang held a grand conversion ceremony, and at the same time expressed his willingness to believe in Buddhism and join the Song Dynasty.

Tubo peacefully entered the Song Dynasty, which was a matter of course.

However, in the eyes of many people, this move had no immediate benefits to the Song Dynasty. It was just a manifestation of the young emperor's great success.

But since there was no cost, the ministers followed the emperor's pleasure.

But Su You had already done science popularization with Zhao Xu, and the rhetoric that Bachelor Sima once said was unacceptable.

Some parts of the country's territory are the storehouses of money and grain, and some parts are the keys to the door. They cannot be neglected.

Although Tubo may still ask us to help the poor thousands of years later, there is no doubt about its role in geopolitical defense of the Chinese nation.

Zhao Xu also agreed with this point of view, so he ceremoniously conferred the title of Zanpu on Longfu, designated Alingjing as the Lord of Tubo Buddha, and allocated 300,000 yuan to build the Auspicious Sumeru Temple for him at the foot of Niseri Mountain.

Li Lan, the governor of the Qing and Tang Dynasties, was ordered to take control of Miao Lu and command three thousand troops to escort Jin Ce to Luoche City.

The edict was issued by Yichou on that day. Su Yuotongxiao, a scholar in the Song Dynasty, asked for leave from the emperor after writing the edict.

He and his junior sister Li Yian got married in a low-key manner in Bianjing City.

Colander is the emperor's friend, and Yi An is the queen's handkerchief. Their marriage was kept so low-key, which made Zhao Xu feel a little unhappy.

However, the queen can understand. After all, Situ's influence is too great now. If he were in Beijing, Colander's wedding would probably not be as low-key as it wanted. It would be best to get married as soon as possible now.

But both the emperor and the empress actually thought too much. Colander just wanted to have as much of their own twenty-day wedding leave as possible instead of spending it on welcoming and sending them off.

There is a holiday after getting married, and Colander is going to take this opportunity to take Yi An on a trip like his brother did back then.

In another time and space, Yi An's poems in his early years were full of joy and cheerfulness, but after he moved south, his poems turned into sadness and depression.
Chapter completed!