Chapter 43 Chapter 40 Classes

In ancient times, tribes fought with each other, and the winners took the losers as captives and made them work as slaves; those who collected their taxes were called serfs.See the previous chapter.The number of slaves in ancient times does not seem to be very large (see below).The most serious problem fell between the conquerors and the serfs.Countryman and savage, these two nouns, when we encounter them in ancient books, we don't seem to notice any serious difference between them.In fact, there is a relationship between conquering and being conquered.However, its age is earlier, and the relics in ancient books are not very obvious, so we don't think it is serious when we look at it.The so-called Chinese were originally a tribe of conquerors who chose the dangerous place in the central mountain and built a city to live in.The savages are the conquered people, engaged in farming in the flattened land on all sides.Therefore (1) the ancient capitals were all located in dangerous places.Domestic row field, foreign row well field. (2) The Chinese serve as the official army, but the savages do not.See Chapters 44, 45, and 53 for Bai Ming.The method of making great inquiries to the common people mentioned in the last chapter is limited to the family of the township officials.The township is the place outside the royal city, and the people in the country are the so-called countrymen.When King Li was expelled, "Guoyu" said: "The people of the country dare not speak, the road follows the eyes." However, those who participated in the state affairs and rebelled against them were all the people of the country.If you are a savage, there will be a benevolent king who sings praises and returns home; there is a tyrannical king who will "go to you when you pass away, and you will be in that paradise" and just flee within the scope of possibility.Therefore, the foundation of a country at the beginning of its establishment is really to rely on the people of the country, that is, the tribe that conquered the tribe.There should have been a very strict boundary between countrymen and savages; there should have been deep hatred between them.How will such boundaries be eliminated later?How can such hatred be forgotten?According to my guess, it is probably due to: (1) The age of the war is far away, and the old things are gradually forgotten. (2) People from the country emigrate to the wild, and some wild people also emigrate to the country. The places of residence are close and the marriages are interrelated. (3) Conquering tribes is to exploit the conquered tribes for self-enrichment. Economically, the Chinese are rich while the savages are poor; moreover, the cities are mostly gatherings for businessmen and people who come and go. In terms of transportation, the Chinese are frequent while the savages are blocked; Therefore, the nature of the Chinese is more literary, and the nature of the savages is more qualitative.However, later, each place developed gradually, and its nature changed and became similar.Later on, (4) the right to vote and (5) the obligation to serve in the military were gradually expanded and extended, and when it came to savages, there was no legal distinction between Chinese and savages, and the boundaries were completely eliminated.See Chapters 43 and 45 for self-explanation.

The distinction between the conquering and the conquered races can be said to be entirely political.As for the difference in occupation, there are already economic reasons.The difference between occupations in ancient times were scholars, farmers, workers, and merchants.Scholars mean warriors, and they are also known as those who serve in politics but are not known as nobles. It can be seen that in ancient times, employing people were only promoted among warriors.As for industry and commerce, they specialize in making a living.Although those who serve as soldiers cannot completely quit farming, there are some farmers who specialize in farming, but they do not perform military service.Therefore, "Guanzi" has the hometown of scholars and the hometown of industry and commerce (see "Xiao Kuang"). "Zuo Zhuan" said in the twelfth year of Xuangong, the law of the state of Chu, "Jing corpses are raised (Jing corpses should be a decree for organizing an army), and merchants, farmers, workers, and merchants will not lose their careers." Some People mistakenly think that in ancient times, the whole country was an army, which is really wrong. See Chapter 45 for self-explanation.There shouldn't be much difference between scholars and high officials, because they are both conquerors, serving in the military, and the ancient regime and military power are originally mixed.But in ancient times, no matter what kind of occupation, most of them were kept in the world.Therefore, "Guanzi" also said: "The son of a scholar will always be a scholar, the son of a farmer will always be a farmer, the son of a worker will always be a worker, and the son of a merchant will always be a merchant." ("Xiao Kuang") Political status is of course not an exception. Now that the system is in place, there will naturally be serious differences between scholars and officials, not to mention agriculture, industry, and business.How can such a class be destroyed?Economically, to maintain this class, it is necessary to be able to maintain a tight professional organization.If you want the sons of farmers to be farmers forever, then the well field system must be maintained.If you want the sons of workers to be workers and the sons of merchants to be merchants, the rules governing business by workers and the public must also be maintained.But later, this system was destroyed.A farmer wants to farm, but if you don't have any land for him to plant, how can you not allow him to engage in other occupations?The system of workers and officials has been destroyed, and the tools made are not enough for the people to use. There are people who are engaged in manufacturing among the people, how can you prohibit them?Especially as the economy progresses, there are more and more exchanges. Therefore, there are people who buy and sell in the middle, how can they be prohibited?With the rise of the private property system, there are unlimited opportunities for profit, and people's pursuit of profit is like water, and the old system has become an obstacle to new development. How can the professional organization established by society in ancient times not be destroyed?In politics: (1) Because of the arrogance and boastfulness of the aristocrats, they tended to perish, so they had to appoint tourists (see Chapter 43). (2) Because of the competition among those who have land, the history of the defeat of the country and the destruction of the family is endless.When a country is defeated, all the people related to the princes will be razed to the common people.If a family dies, everyone related to the doctor will lose their status. (3) The ancient classes were not as strict as the caste, and intermarriage was not allowed.For example, in "Zuo Zhuan" in the ninth year of Dinggong, it is recorded that the Marquis of Qi attacked Jin Yiyi. There was a soldier named Wu Wucun. On the contrary, you must marry in Gao and Guo." (Two Shiqing families in Qi State) It can be seen that it is easy for nobles and common people to marry.Marriage is interoperable and social status changes are naturally easy.This is the reason why the ancient classes were gradually destroyed.

The origin of slavery is due to taking aliens as captives. "Zhou Guan" five scribes: called sin scribe, man scribe, min scribe, barbarian scribe, and raccoon scribe.It seems that the latter four are aliens and the former are sinners.However, the sinner is a latecomer.At the beginning, he was only a slave of a foreign race, but later the sinners of his own race also relegated him to the foreign race, and treated him as a foreign race, so he made a sinner a slave.See Chapter 46 for self-explanation.In the study of Confucian classics, the modern writers say that "the public does not punish people with animals, and the big officials don't support them; they are not as good as the government" (that is, they are not used as corvees. See "Book of Rites · Kingship"); ancient writers say, Therefore, "the Mohists make the gates, those who cut off the gates keep the gates, those in the palace keep the inside, and those who cut off the gates keep the gates" ("Zhou Guan" Qiu Guan Zhang Slaughter).Of course, because there are too many prisoners, we can’t discard them all, and because the system mentioned in this article is earlier, most of the slaves in the early days were aliens, and their hatred has not been forgotten, so they dare not use it ("Gu Liang" Xianggong 2 Nineteen years: Li, the ruler does not make you feel shameless, does not approach others with punishment, does not arrest the enemy, and does not hold grudges).Not only that, sociologists say: People in the clan era are not used to fighting with their own clan and suppressing their own clan, and sometimes they refuse to do it, preferring to let people of other races do it. "Zhou Guan" Man, Min, Yi, and raccoon are all subject to the uniform of their state, commanding the soldiers of their state, and guarding the strict prohibition of the royal palace and the wild. This is exactly the reason.This is also sufficient to prove that the origin of slaves is from a foreign race.A woman who is a slave is called a maidservant. "Selected Works · Sima Zi Changbao Ren Anshu" Li "Note" quotes Wei Zhaoyun: "A good man takes a maidservant as his wife and bears a son, and a slave takes a good man as his wife and bears a son, which is called Zang. The northern suburbs of Qi, the northern suburbs of Yan, mortal men return to maidservants It’s called Zang, and a girl’s return to slavery is called gain.” It can be seen that some slaves and maidservants marry each other, and some marry common people.Therefore, the boundary between good and bad is actually not very strict.But on the one hand, there were slaves who were released from slavery, and on the other hand, there were civilians who became slaves, so the slaves and maidservants could not be eliminated.This is related to the entire social system.There are two ways to exempt slaves: one is by law. According to Zuo Zhuan, in the thirty-second year of Duke Xiang, Luan Ying, a doctor of Jin State, rebelled.Luan's powerful minister is called Du Rong, and the people of the country are afraid of him.There was a slave named Feibao who said to Fan Xuanzi in power: "If you burn the alchemy book, I will kill Du Rong." Xuanzi likes to say: "You kill him." ".Fei Bao was probably made a slave because of a crime, and the book of Dan wrote his crimes.One is redemption with property. "Lu's Spring and Autumn Annals Chawei Pian" said: The law of the Lu State, "There are Lu people who serve as concubines to the princes, and those who redeem them take gold from the mansion." This is probably a kind of captive.The exemption of slaves in later generations is not limited to these two methods.

The above is a matter of feudal times.The foundation of feudal society is "strengthening the king with strength".Therefore, those who have an advantage in politics also have an advantage in social status.In the era of capitalism, things will be different. "Hanshu·Huozhi Biography" said: "The system of the former kings: Tianzi, Gong, Hou, Qing, Dafu, Tu, as for Zaoli, those who hold the gate and beat the watchman, their titles, services, palaces, car clothes, coffins, etc. The systems of sacrifice, sacrifice, and life and death each have their own differences, and the small should not be too big, and the humble should not exceed the noble." He also said: Later, from the princes and officials, as for the common people, "everyone abandons the system and abandons the original. There are few people in farming, and those in business and travel There are a lot of people; there is not enough grain but there is a surplus of goods." (Grain loan, still refers to food and goods. Grain and food originally mean food, and when extended, include all things that are directly supplied to consumption. Goods and transformation are words. Put such things, It becomes like that, it is an act of exchange. So the goods refer to all commodities) So "the rich are covered with wood and soil, and the dog and horse are left with meat and millet, while the poor are short and brown, and they have millet to drink water. They are listed in the same order as the registered households and the people. , but with financial power to the king, even though he is a servant, he is still not resentful."These few words can best represent the change from the feudal era to the capitalist era.The root of feudal society was plundering each other by force.Everyone plunders each other by force, and everyone's life and property cannot be guaranteed.This is too dangerous.Therefore, with the gradual progress of society, the matter of plundering by force must always be strictly prohibited.In this day and age, if a rich person gives money, it depends on whether he is willing or not.So to have money is to have power.The bold warrior must bow before the cunning and miserly miser.This is the root of the transformation of feudal society and capitalist society.In all fairness: the cruelty of capitalism is a matter of accumulation.When it first emerged, it was much fairer and gentler than force, and it was naturally welcomed by people.This is the root cause of capitalism being able to replace brute force.However, the rules of this society were formulated based on the supremacy of force, not the supremacy of power.The supremacy of force is, of course, a class bias, and it is even worse than the supremacy of power.But people, (1) who is willing to give up their class partiality? (2) Even if there are a few unselfish people, they will inevitably be blinded by prejudice, and regard the interests of their class as the interests of the whole society; it is helpless to regard their class interests as the fairness of the whole society. thing.Therefore, the new order of capitalism is very unattractive from the old perspective of feudal society; we always try our best to overthrow it and restore the old order.Shang Yang's chancellor Qin, "Ming Zun is inferior to the rank of nobility. Each is named according to the difference between the field and the house. The clothes are based on the family. Those who have meritorious deeds are honored, and those who have no merits are rich and have nothing to do." ("Historical Records" Biography) is representative of this This kind of view wants to reverse the situation where wealth and nobility are inconsistent, and bring it back to the era when wealth and nobility are consistent.But how can this be done?In the feudal era, there were two most important spirits of the ruling class: one was bravery, and the other was unfavorable.But it is not beneficial, so the rich and the honor cannot be promiscuous, and the poor and the humble cannot be moved.You can only be brave, so mighty cannot be bent.This is the reason why it can rise above the residents and maintain its status as a ruling class.It was not fortunate at the time.However, this kind of spirit does not come from the sky or come out from the earth; or, as the idealists say, it can be brought about by good education from above.People always change with the environment.If human beings cannot change with the environment, they cannot control the environment and become the spirit of all things.In the heyday of feudalism, the ruling class, because of its superior status obtained by force, not only had no worries about food and clothing, but also had a better life than the ruled, so naturally it could not talk about profits.When it comes to martial prowess, because of the past and present, their lives were maintained by the strength of their wrists (taken from nature is like hunting, and taken from humans is war and plunder), and they can naturally cultivate their fearlessness of death. The spirit that is not afraid of pain.When it comes to plunder by force, suspension is strictly prohibited, and the life of the ruled is better than that of the ruled; the best way for human beings to maintain life is not to confine nature to the wrist, or to take it from outside the group, but to rely on intelligence to exploit people within the group; the environment changes drastically.How can the spirit of the ruling class not change accordingly?So it was irreversible.At that time, people in the middle class were divided into two factions because of their closeness in nature: those who were close to literature were Confucianists, and those who were close to warriors were chivalrous.Most of the ancient books are called Confucianism and Xia, and they are also called Confucianism and Mohism. It can be seen that Mo is a chivalry.Confucianism and chivalry are not two groups created by Confucius and Mohism, but Confucius and Mohism educated and improved the two inherent classes in society.In the days of Confucius and Momo, why didn't you want to revitalize these two classes and make them the backbone of the country and society?However, the talker was finally irreversible.Confucianists only become people who are "greedy about food and lazy in work" (see "Mozi Non-Confucianism"), while chivalrous men become "thieves who live among the people" ("Historical Records: Biography of Rangers").In essence, Confucian scholars are all scholars who aspire to food and clothing now, and to wealth and honor when they are older.Xia Zhe has become the so-called Baixiang people in Shanghai.We do not deny that there are a small number of people who are not like this, but a small number is always a small number.This is the principle, because in biology, most people are always mediocre, and particularly good and particularly bad are both abnormal phenomena.Therefore, we are in favor of improving the system so that most middle-aged people can be good people; we do not agree with taking the current social system as a matter of course and requiring people to be good people under the current system.Until the Han Dynasty, there were many people who wanted to maintain this class spirit and regard it as the backbone of the country and society.Just look at Jia Yi's "Chen Zheng Shi Shu" saying that a saint has the meaning of a golden city, and Dong Zhongshu's countermeasures said that the family of food and salary should not compete with the people for profit (both see the biography of "Han Shu"), and you can see the general idea.Indeed, there were such people in the Han Dynasty.For example, Gai Kuanrao said, "He is upright and high-spirited, and his ambition is to serve the public." His son walks on the frontier, specializes in exposing the abuses of the incumbent, and is prone to offend Yan Zhizhi. This is indeed a good example of civil servants.Another example is Li Guang, who has no other hobbies except archery in his life, and never talks about profit, but he attaches great importance to the reward of being a feudal lord.Guang was framed by Wei Qing and died. His son dared to shoot Wei Qing and was killed by Huo Qubing. Emperor Wu of the Han Dynasty tabooed him because he was a relative, but Li Guang's grandson, Ling, was still willing to serve Emperor Wu. .He dared to go deep into the Xiongnu with five thousand soldiers.Moreover, "be filial to relatives, be trustworthy with scholars, be honest with one's wealth, be honest with one another, make concessions, be courteous and frugal to subordinates" (see "Hanshu Sima Qian Biography" and report to Ren Anshu), this is really a good example of a warrior.There are also Fu Jiezi, Chang Hui, Chen Tang, Ban Chao, etc. who are desperate and make great achievements. They are also this kind of people.However, the talker was finally irreversible.In the Han Dynasty, such people were rare, and after the Wei and Jin Dynasties, they disappeared and will never be seen again.Are there no good people?However, it did not appear in the nature of loyal ministers and warriors in the feudal era.The past is gone, like ashes that cannot be revived.Later generations always feel regretful when they talk about this spirit of the feudal era.However, there is no regret.This is really not a good thing.At that time, the opinions of civil servants were inevitably narrow.Warriors are even worse.For example, Li Guang, because Captain Baling offended him when he was living idle (for example, Captain Baling meant to abide by the law, not intentionally embarrass him, so he could not be regarded as offending him, and he was a good captain). Just ask the lieutenants to go with them and kill them when they arrive at the army. What kind of behavior is this?When he was the prefect of Longxi, he swindled and murdered more than 800 people who surrendered to the Qiang. Isn't it a shame for a warrior?As for a group of foreign envoys, they can destroy the goods they brought with them. Fortunately, they can bring private goods to sell, so they strive to be envoys.After the mission, there were many rude behaviors and blackmailing behaviors, which caused troubles for the country and caused military incidents (see "Historical Records Dawan Biography").Fortunately, there are few such people in China. If there are too many, the foreign troubles caused may not be limited to the chaos of the Five Hus.

The spirit of feudal times has passed.Social classes are all divided according to the rich and the poor.The so-called rich people at that time were (1) big landlords and (2) big businessmen, see the next chapter for details.Chao Cuo's "Gui Su Shu" said: "Nowadays, the law is inferior to the merchants, and the merchants are already rich and noble; the farmers are respected, and the farmers are already poor and humble. The customs are more expensive, and the master is despised; the officials are humble, and the law is respected. The opposite is true. , likes and dislikes, but if you want to make the country rich and legal, you can't get it." It can be seen that the law has completely retreated and has no power.

Due to the domineering capital, the number of slaves and maidservants increased greatly.In ancient China, although there were slaves, they did not seem to rely on them as the main force of production.Because at this time, the land was not yet privately owned, and the old land belonged to the peasants.If the rulers and officials have land, at most they can only extort taxes from them and force their labor (immediate service). As for seizing the peasants' land as their own and making slaves to cultivate it, that will not happen (because In this way, it will only be disadvantageous to the economy. Therefore, even if there is a tyrannical king, he will only abandon the land as a garden. Once the violence is over, the garden will become a field again).There would not have been large-scale land reclamation, or the employment of slaves in other productive enterprises.At that time, slaves were only in the family, giving orders, or engaged in the manufacture of consumer goods (such as maid slaves pounding rice, brewing wine, etc.), limited by economic power, they could not be very powerful.After the rise of capitalism, this is not the case. (1) Now that the land has been privately owned, the former serfs, along with the land, become slaves of the landlord.Wang Mang practiced the system of royal land, calling slaves "private belongings", and neither the land nor the land could be sold or bought.If it is not always possible to sell and buy, why is there such a decree?This should be a major reason for the increase in slaves and maidservants in the Qin and Han Dynasties (so slaves and maidservants were caused by captives and sinners less politically and more economically). (2) Since serfs have become slaves and are engaged in large-scale land reclamation, they can naturally buy slaves and make them engage in farming. (3) It can also be engaged in other types of business.For example, "Historical Records: Biography of Huozhi" said: Diaoxian collected cunning slaves and made them pursue the profits of fishing, salt and merchants.So it is also said that a child with a thousand fingers is better than a house of a thousand times.In this way, the more slaves and servants, the richer they are, and there is no limit to their number.At this time, the slaves and maids were probably sold because of poverty.Selling one's body because of poverty has existed since ancient times.Therefore, in "Mencius Wanzhang Part 1", some people said: Baili Xi died in the family of the Qin breeder.However, in ancient times, there were not many such things.In the Han Dynasty, Jia Yi said that the people at that time, when they were old and evil, had to "ask the nobles to sell their sons", which became a frequent phenomenon.These slaves and maidservants sold themselves for the sake of poverty, which is very different from those who were captured or committed crimes in ancient times. The state should stop and provide relief.However, the country at that time, not only could not do this, but also took advantage of it.For example, Emperor Wu of the Han Dynasty ordered the people to become slaves and maidservants, so that they could be restored for life; it increased the rank of Lang.At that time, envoys were sent to conceal the crimes of those who did not report the crimes of the prefectures and the state, and many of their slaves were confiscated, and they were all assigned to various gardens and agencies to engage in production (see "Historical Records Ping Approval Book").Such behavior as Emperor Wu of the Han Dynasty is certainly rare, but those who engaged slaves and maidservants in production were not limited to the time of Emperor Wu of the Han Dynasty. It can be inferred that slaves became the key players in official and private production at this time.In the great chaos at the end of the Han Dynasty, the number of slaves and maidservants increased even more.In the Guangwu Dynasty of the Later Han Dynasty, many slaves were forced to be released by law (see the chapter of "Book of the Later Han").However, it is only to save a short-term disadvantage, and it cannot cut off its roots.The laws of slave relief in the past dynasties: (1) Official slaves and maidservants are mostly pardoned by law. (2) For private slaves and maidservants: (a) compulsive release by decree; (b) officials contribute money to redeem him; let him go.Although there is this method, it is not too much.There are still some people in later generations who use foreigners as slaves.But not from captives as in ancient times, but also from selling. "Hanshu Biography of Southwestern Yi" and "Huozhi Biography" both have the so-called "Botong", who was a merchant at that time and sold him as a commodity. "Northern History: The Biography of the Four Generations" also said: People at that time often bought Liaoren as slaves.Therefore, political aggression arose.During the reign of Emperor Wu of Liang, the Liang and Yi prefectures hunted down wild animals every year for their own benefit.Emperor Wu of the Zhou Dynasty Pingliang and Yi also ordered him to follow Jinzhou Township to send troops to hunt down the lizards every year and take their raw animals to serve as lowly slaves.This is a rare thing in later generations, only when the north and the south were separated, financial resources were poor, and politics had no scale.As for selling, it is a common phenomenon.For example, in the first year of Dazu, Empress Wu of the Tang Dynasty, the counties on the northern fringes were not allowed to raise Turkic slaves; in the first year of Changqing, Emperor Mu Zong, he banned Deng, Laizhou and Yuanhai roads, condoned pirates, and plundered and sold Silla people as slaves. Both of them have trafficked foreigners.The black race in the south is called Kunlun in China.In the novels of the Tang Dynasty, there are many records of Kunlun slaves, which are even more similar to the black slaves traded by Europeans.However, the Chinese also sold themselves or were sold as slaves to foreigners.In the second year of Chunhua, Emperor Taizong of the Song Dynasty, he ordered the counties on the edge of Shaanxi: first, because of the famine, the poor people sold their men and women to the Rong people, and the officials sent envoys to transfer the envoys with the original way, and redeemed them with official property and returned them to their parents; Zhenzong Tianxi III In 2009, it was ordered that from now on, those who plundered and sold people into the Khitan realm, the leader will be executed, and those who lure them will be guilty of the same crime.

At the end of the Later Han Dynasty, the world was in turmoil, and another class called trilogy emerged.The word Buqu was originally the name of an organization in the army ("Continued Hanshu·Baiguanzhi" has five divisions in the general's camp, there are Qu under the subordinates, and Tun under the Qu).When there is chaos, the people are homeless, and the soldiers who belong to the general live with him when there is no war.Either be fed by him or work for him.In fact, a state of subordination takes place.It is economically beneficial to use its power for production, so when not recruiting troops, the generals must also recruit people as trilogy ("Three Kingdoms·Li Dian Biography" says: Dian has more than 3,000 clan tribal families, which is wartime. The trilogy, usually still belongs to the evidence of the general. "Wei Ke Zhuan" said: When coveting the town of Guanzhong, most of the people who migrated from all directions returned to Guanzhong, and most of the generals were cited as trilogy. The general also recruits people as evidence of the trilogy).Because civilians have no capital or need protection, they respond to his tricks for a while.Over time, this kind of dependent relationship has become a thing of the past, and their status has been discriminated against, and they cannot recover for a while, so they become another class.The women of the trilogy are called Hakka women.According to the laws of the past dynasties, the crime of slaves and maidservants harming their loved ones is more serious than that of civilians harming each other.It is a lesser crime for a beloved to harm a servant than for a commoner to harm each other.The crime of harming civilians in Buqu and Hakka women is more severe than that of civilians, and lighter than that of slaves; civilians who harm Buqu and Hakka women are also more serious than harming slaves and less serious than mutual harm.Therefore, the status of the trilogy is between good and bad.This class existed from the Wei, Jin, Southern and Northern Dynasties to Tang and Song.

It has a long history of making civilians subordinate to others to a certain extent. "Book of Shang Jun Jing Nei Pian" said: "The one who has a noble begs the one who does not have a noble as a concubine. The rank begs one person. It has nothing to do (the one who has a noble is not a servant, when he is in his own home), the concubine serves his doctor , the sixth day of the month. It’s also a matter of service, and it’s up to you to raise it.” (When a nobleman serves as a errand for the public, the concubine also goes out with him) This is what is said in "Xunzi Yibing Pian" Under the system of five families.The twentieth rank of Qin Jue (see "Hanshu·Baiguan Gongqing Biao").People at all levels can beg for service, so there are many people who are subordinate to each other, so Lu Zhonglian wants to say that the Qin people "captured their people".After Emperor Wu of Jin pacified Wu, all princes and princes and below had to have Yin people as food, clothing and tenants.The rent adjustment and forced labor, etc., are all private.This is the legacy law of the Han Dynasty entrusting the emperor to eat the households, and their status is still good people.In the Liao Dynasty, there were so-called second-tax households, who gave good people to monks and temples, and half of their taxes went to officials and half to temples (Jin Shizong exempted them). This is also for this reason.Such direct expropriation from person to person is legally limited to material or labor below a certain level, but over time, it will easily lead to extensive subordination. It is better to expropriate by the state and then give it away.

Classes in the feudal era have also existed for a long time. Is there any reason to abolish them and eradicate them?Therefore, after the Wei and Jin Dynasties, there was a class of so-called aristocrats.The aristocrats after the Wei and Jin Dynasties and the old discussions all regarded the Jiupin Zhongzheng system (see Chapter 43) as the reason for its importance, which is wrong.How can there be such a short-term political system in the world that can produce such deep-rooted principles of social customs?It is also said: This is because the five random Chinese and the well-dressed clan are ashamed to confuse blood with foreign races, so there is this custom.This is not right either.The difference at that time was obviously focused on the common people of the same clan.What's more, at least in the last years of the Western Jin Dynasty, Wuhu Luanhua had a great momentum, and Liu Yi had already said at the beginning of the Jin Dynasty that Zhongzheng's evaluation at that time, there was no poor family at the top level, and no family at the bottom level.It can be seen that the clan system did not originate in the Wei and Jin Dynasties.Then where is its dependent origin?When it comes to the clan system, it is Liu Fang of the Tang Dynasty who speaks most clearly (see "Book of Tang Liu Chong Biography").According to him: Before the Seven Kingdoms, the nobles in the feudal era were still powerful families in the Qin and Han Dynasties.Because Emperor Gaozu of the Han Dynasty started on foot and employed people regardless of their family background, they did not occupy special political power in the Han Dynasty.However, its influence in society is still there.After the Wei and Jin Dynasties, political power merged with social power, and the clan system gradually became fixed.This is true.At that time, it was the so-called Jiupin Zhongzheng (see Chapter 43) who supported the powerful family system in politics.As for society, due to the chaos at the end of the Han Dynasty, the well-dressed clans in the Central Plains began to relocate.A powerful family, in this place, is known by everyone as a powerful family, so there is no need to show violence by yourself.Migrating to other places is not the case.The Wang family in Langya is a noble family, but the Wang families in other places are not.The Cui family in Boling is a noble family, but the Cui family in other places is not.In one place, a family surnamed Wang and Cui moved in. Who knows where the king is?Where is Cui?In this way, I have to solemnly declare that I am King Langya and not other Wang clans; I am Boling Cui and not other Cui clans.This is the reason why those who talk about the powerful should pay attention to the prestige of the county.Up to now, this old waste still remains on our old-style marriage post.At this time, the so-called high or low family status is probably based on: (1) The original high or low family status.This is a continuous fact, which is recognized by the local people, and there may not be any genealogy or other things as evidence.Because the ancient genealogy was recorded by historians.With the collapse of feudalism, it has been lost for a long time. (2) Since the Qin and Han dynasties, it seems that aristocratic families have gradually had genealogy ("Sui Shu" records, there are two types of genealogy and family biography. "Notes" also often cites the genealogy of other families).But the events are relatively recent, and most of the people and deeds in each family can be known and remembered by the public. During this period, there should be more famous and prominent people in a family, and there should be no rebellion, etc. great evil.In this way, after a short period of time, it can be recognized by others as the family of the place (for those who have not been long, even though there are famous people, people still think of them as nouveau riche, and they don't think highly of him. As for how long it will take, that is of course unknown clear boundaries). (3) The genealogy must not be lost, and the deeds must not be annihilated.The genealogy of Tangshi is dead; no one can remember the deeds that can be used as a condition of the family; or even though I can remember it, it cannot be proved that it comes from my family; in other words, it cannot prove that I am a member of a certain family or famous After people; my family qualifications are about to be shaken.In other words, if there is no evidence, no one will doubt it; if there is evidence, there must be at least one evidence, which was the condition for judging the eligibility of the family at that time.Genealogy and other things are all in the hands of private individuals, so it is inevitable that they will be lost or forged.Politics always follows society.In order to maintain such a family system, the government also set up genealogy bureaus to cross-check with private genealogy records.

In this era, poor families have great disparity in official careers; even marriages are not compatible, and social etiquette cannot be combined (please refer to the article "Xian Yu Cong Kao · Six Dynasties Heavy Clans").These boundaries still existed until the Tang Dynasty. "Tang Shu·Gao Shilian Biography" and "Li Yifu Biography" said: Emperor Taizong ordered Shilian and others to compile "Clan Chronicles", which are divided into nine grades, Cui's still ranks first, and Taizong ranks third.He also said: In Wei Dahezhong, the seven surnames of the famous family were determined, and the descendants were married one after another.In the early Tang Dynasty, "Clan Chronicles" was written, and everything fell into it.The back room Xuanling, Wei Zheng, Li Ji, etc. are still married, so their hopes are not diminished.Yifu is not allowed to propose marriage for his son, but it is forbidden.Later, it turned to self-esteem, and it was called a forbidden marriage family. Men and women secretly betrothed and married each other, and the emperor could not forbid them. "Du Gao Biography" said: Wen Zong wanted to use the princess to descend to the gentry, saying: "Folk marriage, regardless of official rank, is still read. My family's two hundred years of emperor, is it not as good as Cui and Lu Xie?" It can be seen that after the middle of the Tang Dynasty, This wind has not yet been eradicated.However, at this time, there is only an empty shell left in the clan, unable to withstand the rain and wind, so in the fifth generation, it has become a situation of "not asking about family background, not asking about marriage" ("General Annals") · Clan Brief").At this time, why is there only an empty shell left in the gate valve? (1) Because since the Six Dynasties, the so-called aristocratic clans have no strength in doing things.This can be seen from "Notes of the Twenty-Two Histories: All the Emperors of Jiangzuo Are from Common Clans", "Jiangzuo Family Has No Heroes", and "Mostly Han People Handheld Secrets in the Southern Dynasties". (2) Most of the aristocratic families are greedy for the wealth of the common people and intermarry with them; there are also those who have a genealogy with him and sell their own genealogy.It can be seen from "Notes of Twenty-two Histories·Caihun" and "Rizhilu·Tongpu". (3) In addition to the abolition of Jiupin Zhongzheng in the Sui Dynasty, the imperial examination system prevailed after the Tang Dynasty, and the aristocratic families no longer took advantage of elections.At this time, the aristocrats can only rely on their long-standing relationship, and there is a kind of inertia to maintain them. Once they are hit by (4) the chaos at the end of the Tang Dynasty and the fall of the genealogy, they will naturally be unable to survive.Although the patriarchal system flourished after the Wei and Jin Dynasties, its roots were actually far before the Zhou and Qin Dynasties. When the patriarchal system was abolished, the classes that had been passed down since ancient times disappeared (referring to the classes created by feudal forces).

Although the class of the own race is equal, the class between the native race and the foreign race is revived.This is why we have to sigh at the decline of our clan's military power since the Jin Dynasty.After Emperor Wu of the Han Dynasty in China, the militia gradually abolished.At this time, the military service was mostly filled with sinners and slaves, and foreigners of different races were also used as soldiers.After the Eastern Han Dynasty, miscellaneous use of foreign races became more popular.In the age of Wu Huan Hua, it became a habit (see also Chapter 45).At this time, between the Han people and the foreign race, it is natural that there must be a class.Known in history as Emperor Shenwu of the Northern Qi Dynasty, he was good at reconciling the Han people and Xianbei.He said to the Han people: "The Xianbei people are your guests (you still talk about hired workers today), and they got you a piece of millet and a piece of silk. They will fight thieves for you and make you peaceful. Why do you insult them?" "The Han people are your slaves. The husband plows for you, the woman weaves for you, and feeds you with grain and silk, so that you have food and clothing. Why are you sick?" It's like one is a serf and the other is a soldier.But there is one big difference between the alien races in this period and the alien races since Jurchen.Before the Liao Dynasty (Khitan was a branch of the Yuwen clan of Xianbei, which was still a branch of the Wuhu), foreign barbarians regarded the Han as noble and supported them, admired their culture very much, and voluntarily assimilated into the Han without sacrificing their nationality.This is not the case after the golden age.It just needs to look at the Wuhu, except Jie, who pretended to be the gods (such as Tuoba who claimed to be after the Yellow Emperor, and Yuwen who claimed to be after the Yan Emperor), and there was no such thing after the Jin Dynasty; Emperor Xiaowen of the Northern Wei Dynasty voluntarily eliminated Xianbei language and rewarded Xianbei Intermarriage between Chinese and Han people is naturally an extreme example, but other than that, there is no one who rejects Han culture.Jin Shizong tried his best to preserve the old style of Jurchen and its language.This is probably due to the fact that the foreign races from before the Liao Dynasty had been attached to the fortress for a long time and had a deep influence on the culture of the Han people, while the Jin, Yuan, and Qing were the opposite.Bohai is of the same family as Jin and Qing, and they admire the culture of the Han people very much. It seems that their ancestors lived in Yingzhou with the Khitan, and this is one of the proofs.The oppression and exploitation of the Han people only became more profound after the Jin Dynasty.Although the Five Hus occupy the Central Plains, only a part of the regime is in their hands.Its people have lived together with the Han people for a long time, and they have not heard of what special rights they enjoy in society at this time (at least in terms of law).The Khitan did not live together with the Han people.The organization of the country is divided into two parts: tribes and states and counties, which are independent of each other (officials are divided into north and south, the north governs the tribes, and the south governs the states and counties).Although most of the officials of wealth and wealth are in the south, this is because the economy of the Han people is more developed than that of the tribes, and it cannot be considered as intentional exploitation of the Han people.In the Jin Dynasty, the Meng'anmouke household was moved to the Central Plains.Use the group system to live together with the Han people for suppression.Therefore, the land it cultivated had to be connected into fragments.Therefore, they either took the land of the Han people under the pretext of official land (for example, insisting that the land is official land according to the names of Liangwangzhuang and Prince Wu), or claimed to exchange it with the Han people, but it was actually a robbery.displaced most of the people.It was already like this when we first moved in.After the Yuan soldiers occupied Hebei, all the general households (that is, Meng'anmouke households) were moved to Henan, and this happened again.Then he formed a blood feud with the Han people, which led to the tragedy of massacres after the death (see "Notes of the Twenty-Two Histories: The Tragedy of the Murder of the Jin Mo Race").The Yuan Dynasty was even more barbaric.During Taizong's reign, he wanted to kill all the Han people and use the land as a pasture. Lai Yelu Chucai strived to start and stop (see "Yelü Chucai Biography of Yuan History").In the Yuan Dynasty, people were divided into Mongolian people, Semu people (you say people of all colors, including people other than Mongolian and Han nationality. For details of their castes, see "Stop Genglu"), Han people (Chinese obtained from the extermination of gold), and Southern people (acquired from the destruction of Song Dynasty) Chinese) four, all rights are unequal (for example, the chiefs of various government offices must use Mongols. Another example is schools and imperial examinations. The exams for Han and Nan people are more difficult, but their backgrounds are inferior).Many Han people were enslaved (see "Notes of the Twenty-Two Histories: Many Generals Looted People as Private Households in the Early Yuan Dynasty").明代奴仆之数骤增（见《日知录·奴仆》条），怕和此很有关系。清朝初入关时，亦圈地以给旗民。其官缺，则满、汉平分。又有蒙古、汉军、包衣（满洲人的奴仆）的专缺。刑法，则宗室、觉罗（显祖之后称宗室，自此以外称觉罗。宗室俗称黄带子，觉罗俗称红带子，因其常系红黄色的带子为饰。凡汉人杀伤红黄带子者，罪加一等。惟在茶坊酒肆中则否，以其自亵身份也）及旗人，审讯的机关都不同（宗室、觉罗，由宗人府审讯。与人民讼者，会同户、刑部。包衣由内务府慎刑司审讯。与人民讼者，会同地方官。旗人由将军、都统、副都统审讯），且都有换刑（宗室以罚养赡银代笞、杖，以板责、圈禁代徒、流、充军。雍正十二年，并推及觉罗。其死罪则多赐自尽。旗人以鞭责代笞、杖，枷号代徒、流、充军。死刑以斩立决为斩监候，斩监候为绞），都是显然的阶级制度。民族愈开化，则其自觉心愈显著，其斗争即愈尖锐。处于现在生存竞争的世界，一失足成千古恨，再回头是百年身，诚不可以不凛然了（近来有一派议论，以为满、蒙等族，现在既已与汉族合为一个国族了，从前互相争斗的事，就不该再提及，怕的是挑起恶感。甚至有人以为用汉族二字，是不甚妥当的。说这是外国人分化我们的手段，我们不该盲从。殊不知历史是历史，现局是现局。不论何国、何族，在以往，谁没有经过斗争来？现在谁还在这里算陈账？若虑挑起恶感，而于以往之事，多所顾忌而不敢谈，则全部历史，都只好拉杂摧烧之了。汉族二字不宜用，试问在清朝时代的满汉二字，民国初年的汉、满、蒙、回、藏五族共和等语，当改作何字？历史是一种学术，凡学术都贵真实。只要忠实从事，他自然会告诉你所以然的道理，指示你当遵循的途径。现在当和亲的道理，正可从从前的曾经斗争里看出来，正不必私智穿凿，多所顾虑）。总而言之：凡阶级的所以形成，其根源只有两种：一种是武力的，一种是经济的。至于种族之间，则其矛盾，倒是较浅的。近代的人，还有一种缪见，以为种族是一个很大的界限，同种间的斗争，只是一时的现象，事过之后，关系总要比较亲切些。殊不知为人类和亲的障碍的，乃是民族而非种族。种族的同异在体质上，民族的同异在文化上。体质上的同异，有形状可见，文化上的同异，无迹象可求。在寻常人想起来，总以为种族的同异，更难泯灭，这就是流俗之见，需要学术矫正之处。从古以来，和我们体质相异的人，如西域深目高鼻之民，南方卷发黑身之族，为什么彼我之间，没有造成严重的阶级呢？总而言之：社会的组织，未能尽善，则集团与集团之间，利害不能无冲突。 “利惟近者为可争，害惟近者为尤切。”这是事实。至于体质异而利害无冲突，倒不会有什么剧烈的斗争的。这是古今中外的历史，都有很明白的证据的。所以把种族看做严重的问题，只是一个俗见。 近代有一种贱民。其起源，或因民族的异同，或因政治上的措置，或则社会上积习相沿，骤难改易。遂至造成一种特别阶级。这在清朝时，法律上都曾予以解放。如雍正元年，于山、陕的乐户，绍兴的惰民；五年于徽州的伴档，宁国的世仆；八年于常熟、昭文的丐户，都令其解放同于平民。乾隆三十六年，又命广东的蛋户，浙江的九姓渔户，及各省有似此者，均查照雍正元年成案办理。这自然是一件好事情。但社会上的歧视，往往非政治之力所能转移。所以此等阶级，现在仍未能完全消灭。这是有待于视压迫为耻辱的人，继续努力的了。 阶级制度，在古昔是多少为法律所维持的。及文化进步，觉得人视人为不平等，不合于理，此等法律，遂逐渐取消。然社会上的区别，则不能骤泯。社会阶级的区别，显而易见的，是生活的不同。有形的如宫室、衣服等，无形的如语言、举动等。其间的界限，为社会所公认。彼此交际之间，上层阶级，会自视为优越，而对方亦承认其优越；下层阶级，会被认为低微，而其人亦自视为低微。此等阶级的区别，全由习惯相沿。而人之养成其某阶级的气质，则由于教育（广义的）；维持其某阶级的地位，则由于职业。旧时社会所视为最高阶级的，乃读书做官的人，即所谓士。此种人，其物质的享受，亦无以逾于农工商。但所得的荣誉要多些。所以农工商还多希望改而为士，而士亦不肯轻弃其地位（旧时所谓书香之家，虽甚贫穷，不肯轻易改业，即由于此）。这还是封建残余的势力。此外则惟视其财力的厚薄，以判其地位的高低。所谓贫富，应以维持其所处的阶级的生活为标准。有余的谓之富，仅足的谓之中人，不足的谓之贫。此自非指一时的状况言，而当看其地位是否稳固。所谓稳固，包含三条件：即（一）财产收人，较劳力收入为稳固。（二）有保障的职业，较无保障的为稳固。（三）独立经营的职业，较待人雇用的为稳固。阶级的升降，全然视其财力。财力足以上升，即可升入上层阶级。财力不能维持，即将落入下层阶级。宫室衣服等，固然如此，即教育职业亦然。如农工商要改做士，则必须有力量能从师读书；又必须有力量能与士大夫交际，久之，其士大夫的气质，乃得养成。此系举其一端，其他可以类推。总之，除特别幸运的降临，凡社会上平流而进的，均必以经济上的地位为其基础。下层社会中人，总想升人上层的；上层社会中人，则想保持其地位。旧时的教育，如所谓奋勉以求上进，如所谓努力勿坠其家声等，无论其用意如何，其内容总不外乎此。至于（一）铲除阶级；（二）组织同阶级中人，以与异阶级相斗争，则昔时无此思想。此因（一）阶级间之相去，并不甚远；（二）而升降也还容易之故。新式产业兴起以后，情形就与从前不同。从前所谓富、中人、贫，相去实不甚远的，今则相去甚远（所谓中产阶级，当分新旧两种：旧的，如旧式的小企业等，势将逐渐为大企业所吞并。新的，如技术、管理人员等，则皆依附大资本家以自存。其生活形式，虽与上层阶级为侪，其经济地位的危险，实与劳工无异。既无上升之望，则终不免于坠落。所以所谓中间者，实不能成为阶级）。从下级升至上级，亦非徒恃才能，所能有济（昔时的小富，个人的能力及际遇，足以致之，今之大富豪则不然。现在文明之国，所谓实业领袖，多系富豪阶级中人，由别阶级升入的很少）。于是虽无世袭之名，而有世袭之实。上级的地位，既不易变动，下级的恶劣境遇，自然不易脱离。环境逼迫着人改变思想，阶级斗争之说，就要风靡一时了。铲除阶级，自是美事。但盲动则不免危险；且亦非专用激烈手段，所能有济，所以举措不可不极审慎。