Bashu refers to the Sichuan Basin and its vicinity, located in southwest China, and roughly covers Sichuan, Chongqing and their vicinity, that is, the central and eastern parts of present-day Sichuan Province and most of Chongqing, as well as southern Shaanxi and western Hubei. The main inhabitants are Han Chinese, who are also part of the Han Dynasty. Historically, the Bashu region, the Hanzhong region and the Guanzhong region were the places where the ancient Chinese feudal dynasties had to compete.
In his work Huayang Guozhi, Chang Xuan described Qin's "emigration" to Bashu in this way: "Rong Bo is still strong, but the qin people are moved to the truth." It can be said that this policy was "indispensable" to Qin's consolidation of its political power.
In 316 BC, after Qin destroyed Bashu, he began to "transform" Bashu.
Politically, the system of sub-feudalism and the system of counties and counties were used together, and although the three princes and three killed the Marquis of Shu: Prince Tongguo, Gongzi Yun, and Gongzi Qi, the three counties and thirty-one counties of the Bashu Hanzhong were expanded to forty-one counties in less than thirty years. In order to further strengthen its control over shu lands, Qin built the cities of Chengdu, Picheng, and Linqiong in the local area modeled on Xianyang.
In other historical sources, the construction of Jiangzhou (present-day Chongqing) City and Langzhong City is also recorded. These cities were built with tall walls, upper guanlou and archery, under which there were granaries, streets, government houses, cities and houses, providing Qin with the convenience of stationing and controlling the local political power, and at the same time, promoting the development of the local salt and iron industry and agricultural economy.
Despite sending troops and appointing officials, the rulers of the Qin Dynasty were still uneasy and began a large-scale "migration" operation in 314 BC. If calculated according to the minimum "three people" in a household, the number of Qin people who "entered Shu" this time should be no less than 30,000. Most of the destinations are Chengdu, and many people "take root in place" along the way.
This operation is only the beginning, and in the era of winning the government, "immigration" is still continuing.
For these "immigrants", this migration is equivalent to "never leaving their hometown", and for the Qin rulers, this is just a "measure" for them to "conquer" the world. Only if the local people are integrated into Qin, this is the real "integration", and "immigration" can speed up this process.
In addition, after the demise of the Enlightened Dynasty in Shudi, the descendants and tribes of the dynasty were scattered throughout the southwest, among them, the prince Anyang Wang, with 30,000 generals and his family members, moved all the way south to the land of Jiaotong and established the Anyang Kingdom by himself. In addition, the number of casualties in the war was quite large, and these factors led to a rapid decline in the population of Shudi.
The Qin Dynasty naturally took these factors into account, and "immigration" was the best option for quickly replenishing the population. The "real" mentioned above means "supplementing the population". Moreover, even the famous "Lü Buwei" has become one of them. A prime minister who had been in power for a while, was later relegated to Shuzhong, and his heart was sad and indignant, and eventually, he committed suicide by drinking a dove on the way.
The Book of Han records that "the Qin law, guilty, was transferred to the Shu Han." "Exile" became a unique punishment for sinners. Composed of Xiangguo, dignitaries, ordinary people, and prisoners, it seems to be a team that is almost a fantasy, but for the people along the route from Hanzhong to Shudi, this is no longer a Scene of Xihan.
Since 314 BC, such migratory teams can be seen on this Shu Road almost all day long, and the originally sparsely populated Shu Road has become a busy traffic artery. In recent years, a large number of archaeological "immigrant tombs" have been discovered, confirming the "migration tide" in various parts of Sichuan at that time.
Moreover, after the Unification of the Six Kingdoms by the State of Qin, in order to disintegrate the remnants of the local forces in the Six Kingdoms, the rich merchants and merchants among them would be relocated to this place. In this way, they not only cut off their opportunity to "get into trouble", but also supplemented the population of Shudi. And these people are not unwilling to come here, rather than staying in their homeland all day and being "watched" by the Qin people, it is better to change the environment and seek development.
Among these people, those who were good at casting brought the iron casting technology and farming methods of the Central Plains, which greatly improved and promoted the local agricultural technology and promoted the local economic development. Objectively, these people have also accelerated the exchange and development of cultures in the region.
The Zhuo clan of the Zhao state took the initiative to ask for "entering Shu", and the Chronicle of the Chronicle of The Chronicle of Goods breeding records that "before the Zhuo clan of Shu, the Zhao people also used iron to smelt wealth... To Linqiao, great joy, that is, iron mountain drum casting... Rich to a thousand people. Taike shoots the joy of hunting, and is intended to be a human king. "Zhuo Shi came to Linqiao (present-day Qionglai), saw that iron ore was produced in the mountains here, but no one mined it, and was very happy, and immediately recruited people to mine, and then let people cast iron.
At that time, mining only needed to pay a little silver to the government, so Zhuo Became the local "rich man", and the enjoyment of life was no less than that of "king".
The history books also record another "rich businessman", Cheng Zheng, a Lu guoren, who also made a fortune by digging iron ore, and had more money than Zhuo's family. At that time, iron was not popular in the local area, they opened mines and smelted, and all kinds of iron tools produced were very popular with the local people, and they were also "rich in public offices, more than Tian Wen." "The Tian Wen here is the Qi State Meng Taste Jun in the Warring States period, and there are three thousand disciples.
Gradually, these "immigrants" got along harmoniously with the locals and became familiar with each other's languages and scripts. At this time, the State of Qin began to promote the "Small Seal" in the local area, further abolishing the Bashu culture, so that Bashu and Qin became a family completely.
Chang Xuan also described the "luxurious life" after these "immigrants" became rich, "So the industrialists and merchants gave knots and horses, the Hao clan wore the prince's beautiful clothes, married the kitchen of the tai prison, returned the daughter to a hundred and two cars, sent a funeral to the high grave tiles, and sacrificed the sheep and the sheep..."
For ordinary people, in addition to being far away from their homeland, there will not be much change in their lives. For people with "expertise", this has become an opportunity, it was difficult to exert fists and feet in their hometown, but after coming here, they have become "experts", and the quality of life will immediately improve.
In addition to helping the rulers of the dynasty to maintain their political power, "immigration" was accompanied by folk culture and the words brought to the past, which also had an indelible impact on the local area, naturally, which also included the wind of luxury, and the "Huayang Guozhi" revealed the author's "criticism" of this - "luxury comes unexpectedly".
Resources:
【Book of Han", "The Hundred Years of Migration in the Qin Dynasty and Shu Land", "Huayang Guozhi"】