In the world we live in, there have been four major ancient civilizations, and more than twenty other brilliant civilizations have appeared. Today, in addition to the proud Chinese civilization, other civilizations have long been covered by layers of sediment in the long river of history, but Chinese civilization is still shining brightly.
Why is it that only The Chinese civilization has not been interrupted, and it is still vigorous and thriving? The reason is that only Chinese civilization is the country of etiquette, and it is truly people-oriented! The reason is that the Chinese nation has the spirit of working together in the same boat and the charity of helping the poor!
The Chinese nation is a country with many natural disasters, and for thousands of years, the Chinese nation has always been united in its will and has been fighting with natural disasters. As early as the era of the Three Emperors and Five Emperors at the source of Chinese civilization, the ideas and measures for safeguarding social production and providing disaster relief and relief for the people emerged.
So that the Chinese nation has an unparalleled cohesion, prompting the Chinese civilization to move forward step by step!
First, the land of many disasters and difficulties
Heaven has the virtue of good life, and the earth has the thickness of things! However, this world of survival has also brought countless disasters and tribulations to the Chinese nation.
(1) Definition of famine
During the Spring and Autumn Period and the Warring States Period, there were many proprietary words to describe natural disasters such as famine.
"Mozi": One grain does not receive the health, the second grain does not receive the drought, the three grains do not receive the fierce, the four grains do not receive the reward, and the five grains do not receive the hunger.
Mozi is erudite and conscientious, introducing the famine layer by layer, but summing it up in one sentence: a poor harvest is a famine.
During the Qin and Han dynasties, the Erya explained: drought, waterlogging, borers, locust plagues, so that the crops in the field did not harvest, Gaogang did not have wild vegetables to pick, and the fruit trees on the mountain could not bear fruit, that is, the famine year (the valley is not ripe for hunger, the vegetable is not ripe for the bread, and the fruit is not ripe for the famine).
By the Northern Song Dynasty, the population had far exceeded that of the Western Zhou Dynasty, and the wild vegetables and wild fruits of the mountains could not meet the demand, so Zhu Shen said: As long as the crops and grains cannot grow and there is no harvest in the field, it is a fierce year, if the fierceness is very severe, there is no harvest time for a long time, and the year with a wide area is a famine year (the valley is not ripe for murder, and the fierce is even desolate, "Zhou Li Sentence Explanation").
Such a series of detailed proprietary words reflect the frequent famines and severe plagues at that time, which constantly threatened the people who thrived in this ancient land.
(2) Contingency plans for the year of desolation
In the face of the majesty of nature, the strength of one person is insignificant, and the strength of a group of people is powerless to return to heaven, only by uniting as one can we overcome difficulties together and drive Chinese civilization to forge ahead.
"Zhou Li Qiu Guan": If the state is fierce, it will be ruled by fǎ (fǎ) of absurd arguments, and order emigration, wealth, correction, and probation.
In the face of famine, more than 3,000 years ago, the Zhou Dynasty, on the basis of the practical experience of the Three Emperors and Five Emperors and the Xia Shang production, developed and formulated a set of mature disaster relief emergency plans. The purpose is to work together to deal with famine and defeat the evil.
Within the state, if there is a year of fierce famine, a first-level emergency plan is launched, and the order is ordered to move the adults in the disaster area to a place suitable for farming and labor, make full use of the land, and allocate food to the elderly and children who are not suitable for relocation and stay in the hometown of the disaster area. At the same time, the arrest and crackdown on thieves who take advantage of the opportunity to run amok in the disaster areas and the people of fish and meat will be intensified, and the punishment of the illegal victims will be more lenient than usual, thus stabilizing the people's hearts.
(Argument, distinction, distinction, i.e. flexible treatment.) 灋 (fǎ), an ancient word for law)
(3) Monarchs and officials spend time together
"The Legend of The Grain Liang": The ritual of the Great Invasion, the king does not eat and taste, the Tai Xie does not paint, the Chi Hou and the court are not removed, the hundred official cloth is not controlled, and the ghosts and gods pray without worship
"Qu Li" Yun "the age is fierce, the old grain is not ascended, the king does not sacrifice the lungs, and the horse does not eat the grain."
In the year of the Great Famine, the leaders took the lead in observing the disaster relief emergency system, and the king's table did not exceed two dishes, even if it was a grand and auspicious day of sacrifice to heaven and earth, he did not kill and enjoyed.
Worship ghosts and gods, worship ancestors, pray to gods, and pray only to make wishes, not sacrifices. Neither the palace compound nor the pavilions were decorated, and valuable materials such as animal skins or cloth were not used as targets for practicing archery.
Cadres large and small who meet with the king's deliberations, together with the leaders, lead by example, be diligent and thrifty, and do not add new clothes. Everyone, stop feeding the horses with grains such as grain.
2. The twelve "absurd governments" gather the people
The Zhou Dynasty had already formulated a complete set of disaster relief policies for "desert administration" and "six yang".
(1) The top financial officer presides over disaster relief
"Zhou Li , Situ of The Land Officials": Gathering the people with the absurd government.
The Western Zhou Dynasty relied on the twelve "absurd governments" of disaster relief for the people to unite the people of the world and promote social progress.
"Desert government", led by the "Great Situ", the number one financial leader, is directly responsible for the relief of the people of the world.
The Great Situ was the highest administrator in charge of state finance during the Western Zhou Dynasty. Its main responsibilities are to be responsible for the grading and rationing of land; to supervise the national household registration service; to formulate tax collection policies; and to manage the revenue and expenditure of local treasury and grain.
This position, the Han Dynasty as Shangshu, the Sui Dynasty as the Minbu Shangshu, the Tang Dynasty to avoid Li Shimin's name, and officially changed its name to Hubu Shangshu, which was used until the Qing Dynasty.
The history of the work of relieving the hungry people in the world by the number one financial officer of the world originated in the era of Emperor Shun more than 4,000 years ago.
Shu Shundian (書舜典): Emperor Yue: Abandoned, Li Min to stop hunger. RuHou Ji, sown hundred grains.
Emperor Shun said: Abandoned, in order that the people of Li in the world will not suffer from famine and famine, and will no longer endure hunger and hunger, I will now appoint you as the number one agricultural leader in the world, Hou Ji (agricultural official). Your duty is to teach the people to cultivate the crops, plant grain according to the seasons, and save the world.
Hou Ji, the ancestor of the Zhou people, was the founder of China's agricultural civilization and was revered by successive dynasties as the "god of hundred valleys".
(2) The rulers are at the top of the people
"Arasei" Article 12 Specific Contents:
The most direct embodiment of the "one-day scattered profits", the nobles make profits and facilitate the people, is to open warehouses and release grain, and help the people raise grain seeds for farming.
"Two thin levies", tax reduction and reduction.
These two points were also the common methods of disaster relief in later dynasties and dynasties.
(3) Measures for local officials
The "three days of probation" are to relax the sentencing of the people, and the helpless and unintentional actions of the disaster victims should be given as lenient punishment as possible.
"Four Days of Relaxation", officials exempt disaster victims from force labor, so that labor can concentrate on resuming production and rebuilding homes;
The "Five Prohibitions on Houses" have lifted the ban on relevant rivers and mountains and forests, allowing people to fish, hunt and support their families;
"Six days to go to a few", exempt from the market transaction tax (a few, is the instrument, the number of yan shen, the meaning of buying and selling).
The "Shěng Ritual" means to do everything simply. The people went to the government to do things, omitting the usual red tape. The leaders above inspected the disaster areas and did not engage in big meals and drinks.
(4) Implement people's livelihood
"Eight days of killing and mourning", focusing on the living and urging the saving of funeral expenses;
"Nine Days of Music", put away the instrument, stop entertaining;
Encourage marriage, simplify wedding procedures, reduce dowry dowry, facilitate civil marriage, and promote population growth;
(5) Appease the people
"Ten have one so ghost god", worship the ghost god, worship the heavens and the earth, and pray for the blessings of the victims.
The Xunzi records that the soup was dry and prayed.
When Cheng Tang, the founding king of the Shang Dynasty, was in power, he encountered a drought, prayed to heaven, and "blamed himself for six things" in front of the gods: May I ask heaven, is it that I usually handle the government and manage the world in accordance with the rules and providence, or do I lose my morality and arrange for the people of the world to work too excessively? Why has there been no rain for so long?
Is it that my royal family is too extravagant and wasteful, or is my harem concubine's interference in politics that causes anger and resentment? Why has it been so bad that it has not rained for so long?
Is it the corruption and bribery of the ministers around me, or is it the villains around me who are too rampant? Why didn't ganlin be sent down for so long that this famine that the people lived through for years was brought down?
The official worship of ghosts and gods is not only a superficial ruler who abides by the rules and shows the intention of benevolence and love for the people, but also can reduce the emergency illness and chaos of the victims of disasters and go to the doctor, believing that people with ill intentions pretend to be gods and ghosts, and they are deceived by them to get money.
"Two times out of ten, we will eliminate thieves", crack down on criminal syndicates and eliminate evil, and eradicate the thieves who run rampant in the townships and the victims of fish and flesh.
(6) References for future generations
The times are evolving, and policies are changing. For example, the ban on rivers and mountains and forests has been lifted.
Song's "Book of Saving the People from The Wasteland" records: At the time of Tang Yu, the use of the state was still simple, and very few people on the top took from the people, and the benefits of all the mountains and mountains belonged to the people.
In the era of the Five Emperors, the expenditure of the state was generally relatively simple and economical, and there was very little demand from the people, and the birds and animals in the mountains and forests, and the fish, shrimp, snails and mussels in the rivers were all available to the people.
This method of management is ostensibly profitable to the people, but there is also a problem: in the event of a famine, the king cannot open a warehouse to release grain and help the disaster area, and the only thing he can do is to pray for good luck from heaven.
The core contents of the twelve "absurd governments" formulated by the Western Zhou Dynasty have been used and borrowed by later generations for more than 3,000 years, but the explanations are different. For example, the well-known famine year to open warehouses and release grain, reduce taxes and so on.
In addition, the "scattered profits" of helping the people to collect grain and seeds were also one of the main contents of the later Wang Anshi's reform of the law and Zhang Juzheng's new policies.
In addition, in the year of famine, the government urged the people to save the funeral expenses of "killing and mourning". Manifested in the era of "morality" and "filial piety" ruling the world as the core, the spirit of focusing on those who strive to live, rather than labeling someone as unkind and filial piety, letting the person who has lost his name and let him be killed by the Internet riot society, this also reflects the thinking of special handling of special situations at that time, as well as pragmatic practices: etiquette, the dead are large; money, the living are important.
This was also one of the main reasons why Confucianism ran into walls at that time.
III. "Six People's Livelihood"
In the Western Zhou Dynasty, in addition to the twelve "desert policies" in the year of the disaster, there were also six "raising the people" policies for specific groups of people.
The Zhou Li Di Guan records that he supports the people with six peaces.
In order to make the people under his rule multiply and live, he relied on the six governing measures that provided the people with the guarantee of survival to nourish and protect the people under his rule.
(1) The main content of "six people with guaranteed interest"
A sales child is to love and care for children and to fund centralized adoption. For the families of those who adopt orphans, a certain amount of money is given to supply.
The second is the old-age pension, the Zhou Dynasty respect for the elderly pension fashion is very popular.
For example, Jiang Ziya, Bo Yi, and Shu Qi all heard that Ji Chang, the king of Zhou Wu, had a "pension" policy, and rushed to Zhoudi.
Before and after Song Wengong ascended the throne, all the elderly over the age of seventy were taken care of, and there was no one who did not send anything, and they also sent precious food to the elderly in the chronological season (from more than seventy years old, all of them gave praises, and shi jia was ashamed to cherish the "Left Transmission").
Three are to lift the poor, and the fourth is to help the poor. There is a difference between being poor and being poor.
Poverty refers to widows and widows who are lonely and have no ability to work and have no one to rely on; poverty refers to people who have the ability to work, but have a microblog of income, cannot be self-sufficient and cannot support their families (Zheng Xuan's note: "There are four poor people in the heavenly people, known as widows, widows, orphans, and independence").
The five-day wide disease is for people who are physically weak and sick, do not give them tasks such as force service, so that they can live a normal life (skip their duties, and save their lives. Ming Qiujun,"University Derivative Supplement").
(2) The beginning of charity
Looking at the first five articles of the policy of "guaranteeing six interests and supporting ten thousand people", you will be surprised to find that the prescribed relief targets and groups are the main objects of today's charity and poverty alleviation work.
These relief policies of the Western Zhou Dynasty, and later all the dynasties and generations that contributed to the Chinese civilization, were striving to inherit, improve and develop.
For example, the "History of The Food and Goods of song" records that the old Capital Division set up the East and West Futian Courtyards to help the old, sick, lonely, poor, and beggars.
The Northern Song Dynasty officials built two welfare homes in the east and west of the capital, allocating 500 acres of grain fields as operating funds for the two welfare homes, which were aided by the elderly, the sick, orphans, the poor and the homeless.
Later, during the reign of Emperor Yingzong of Song and Zhao Shu, he also "added the southern and northern Futian Temples, and the eastern and western Cantonese official houses" were added. At the same time, the funding of welfare homes has been increased several times.
"Lin'an Zhi": Children should be abandoned. Folk have willing adopters, the monthly payment is consistent, three buckets of rice, and all three years old.
In 1271, Emperor Zhao of Song founded an orphanage (Salesian Children's Bureau) to adopt orphanages. For families who adopt children, the official monthly payment is consistently copper coins, plus three buckets of rice, for three consecutive years.
If no one adopts a child, the government pays for someone to take care of it. If there is a family that is willing to adopt a second orphan, after official registration, the adoption allowance is the same as the adoption of the first child (if there is a wish, the official request is still given to Qian Miru).
(3) Put a tight hoop spell on the rich
The sixth article of the policy of "guaranteeing six interests and supporting all the people" is "peace and prosperity".
Regarding the policy of "an abundance" in the year of famine, the Northern Song Dynasty Zhu Shen explained in the "Zhou Li Sentence Explanation": The rich are safe, and they do not use the rich to be violent. That is, let the large families with great wealth keep to themselves in peace, and they cannot be allowed to seek illegal profits by relying on the famine.
Ming Dynasty Qiu Jun explained: Rich families should also engage in force, miscellaneous, and military service in the government, and their legal property should be protected for rich families who abide by discipline and law. (Pingqi servitude, Baoqi's permanent production of "University Derivative Supplement").
Regardless of the interpretation, the core idea of "an abundance" in a famine year is not to appease the rich, but to let the rich share in peace. It is to warn the rich that they must not fight the ideas of the disaster victims, cannot take advantage of the disaster victims, and cannot disguise the life-saving money of the disaster victims, otherwise, your property will not be protected.
The point of "an abundance" has also been used to this day, that is, to crack down on unscrupulous businessmen who have made money in the country.
IV. "Migration and Migration" within the State
During the Spring and Autumn Period and the Warring States Period, a large-scale famine and plague disaster occurred, and in addition to the twelve "desert administrations" and "six supporting ten thousand people", the Zhou royal family and princes also had auxiliary measures such as large-scale migration within the state or grain transportation to support the disaster areas. (Dahuang and Dazha, then make the state immigrate, tongcai "Zhou Li Sentence Explanation").
(1) Criteria for initiating the immigration mechanism
"Zhou Li Di Guan": If the people cannot eat and cannot eat two people, they will make the state immigrate, and the king of Guzhao will kill the state.
The main function of the state grain depot is to pay salaries to civil servants, to provide relief to disaster victims, to support the war, and to provide pensions to military dependents.
The main responsibility of the person who manages the grain depot is to calculate and formulate the expenditure standards (including the king's expenditure) applicable to the harvest and the grain storage and harvest, and to report to the supreme leader at any time.
If the grain is sufficient for every adult in the country to eat four (fǔ) per month, it belongs to the good years that everyone rejoices; if there is an average of three grains per person per month, it is a medium year; if every adult has only two grains per month, it belongs to the year of desolation. The highest authority ordered the activation of the resettlement mechanism in the disaster areas and the emergency measures to reduce the expenditure of the whole country, and at the same time stipulated the reservation of necessary food for the construction of the city for labor, military soldiers, and sacrifices to the gods of heaven and earth.
According to the "Zhou Li Kao Gong Ji", "The mane, six buckets and four liters also." According to the han dynasty measurements, the two millet valleys are equivalent to about 77 kilograms today.
Adults with an average monthly two-mane (about 77 kg) with shelled grain in the year, can not sit and wait for Ganlin. The most laborious relief measures must be initiated — migration, the relocation of the victims to places where there is no famine, the development of new land, and the grasp of agricultural production.
(2) Liang Huiwang on "Migration to Millet"
For the work of immigration, Qi Guoguanzhong believes that attention should be paid to blocking and dredging, and it is not possible to roughly and simply engage in one-size-fits-all. Regardless of whether the people in the disaster area are willing to relocate or not, they must patiently explain the policies, explain the stakes, and never scold them. If the government pays for the emigration, if it makes people angry and resentful, and lets the people remember and hate the official government, it will not be worth the loss. (The confusion is not clear, but the desire to beat up the immigrants is like a counter-current of water.) The Pipe
A small number of disaster victims who really have special circumstances are reluctant to migrate, and they can also stay in place with the elderly, and the famine land still needs to be cultivated after that.
"Mencius": The widow is in the country, and he is dedicated to his ears. The fierce people in Hanoi are moved to Hadong and their millets to Hanoi; the same is true of Hadong.
In 320 BC, King Hui of Liang of the State of Wei confessed to Mencius: I have done my best to govern my homeland. For example, when there was a famine north of the Yellow River, I moved the people there to the area east of the Yellow River, and also transferred the grain from hedong to Hanoi in the disaster area to supply the elderly and children who were not suitable or willing to move; if there was a famine in Hedong, I did the same.
Mencius did not directly evaluate The practice of Liang Huiwang, but Yang Zhu, who was contemporaneous with Mencius and Liang Huiwang and was equally famous as Mozi, affirmed the relief measures of Liang Huiwang's emigration and migration of millet, saying that migration and migration of millet are the inheritance and development of the twelve "absurd governments" (immigrants move millet, and the place where the desert government is not abolished is also "Mencius's Collected Notes").
5. Transport grain and finance
King Hui of Liang's words to Mencius, "migration and migration of millet", was a measure to solve the problem of famine and hunger within the state. There is also mutual "wealth" between friendly states, which is equivalent to today's paid assistance.
(1) Work together to defend the King of Zhou
"Spring and Autumn Left Biography": Winter, Kyoshi came to complain about hunger. Gong Wei asked Song, Wei, Qi, Zheng, and Li Ye.
In 715 BC, King Heng of Zhou sent an urgent document to the State of Lu, saying that there was a famine in the capital Luoyang.
The Son of Heaven, the King of Zhou, gave land and subjects outside the capital (Gyeonggi jī) to his descendants, meritorious servants, and a small number of descendants of the previous dynasty, establishing many princely states and guarding the territory, and the King of Zhou was the co-lord of the world. Each prince had the obligation to defend the Zhou royal family, and had the responsibility to accompany the King of Zhou on expeditions, sacrifices, and mourning.
Now, the capital of the Zhou Dynasty was starved, and the princes came to help, and it was incumbent upon them to help.
Lu Yingong received a letter from King Heng of Zhou and issued a proposal to the princes Song, Wei, Qi, and Zheng to raise funds together and collect grain according to the etiquette policy and transport it to the capital.
(2) Brothers and friends help each other in righteousness
"Left Biography": Winter, Jin recommended hunger, making begging in Qin.
"Left Biography": Jin Hunger, Qin Lost Millet.
In the winter of 648 BC, a great famine occurred in the Jin dynasty. The following year, he sent a request for help to the Qin state to buy grain.
At that time, the State of Qin was not rich (the State of Qin carried out the Shang Martingale Transformation Law, and the rich country and the strong army were more than 300 years later), because the marriage between Qin and Jin had been 30 years, which was a good period of development for Qin and Jin. Out of courtesy, Qin Mugong did not hesitate to transport grain to support the Jin state.
"Left Biography": Xia, returned to Cai
In the summer of 505 BC, Lu Dinggong concentrated grain to support the Cai state, which was suffering from famine and lack of grain, to relieve the emergency.
The two countries of Lu cai belong to the state of brothers with the surname Ji. The State of Lu was the fiefdom of Zhou Gongdan's eldest son, Bo Yan, and the State of Cai was the fiefdom of Cai Zhong, the second son of Zhou Gongdan.
Zhou Gongdan , known in history as the Duke of Zhou , was the fourth son of Ji Chang , the King of Zhouwen , and was a half-brother to King Wu of Zhou. After the death of King Wu of Zhou, the young King Cheng of Zhou succeeded to the throne and ruled the world.
(3) Insufficient inventory for help
Of course, not all states were in a hurry to transport food and wealth between states
"Left Biography" Winter, hunger. Zang Sunchen told Yu Qi, Li Ye.
In the winter of 666 BC, a famine broke out in the state of Lu, and the wheat, rice, and grains were not harvested, and the minister Zang Sunchen was so anxious that he personally rushed to the state of Qi and privately expressed the request of the state of Lu to buy grain for relief from the famine.
Although no official documents were seen in the handwriting of the Duke of Luzhuang, because the famine in the state of Lu played by Zang Sunchen was true, according to the ceremonial system at that time, his purchase of grain for help was in line with the spirit of the contract between the princes. Therefore, duke Huan of Qi agreed to Zang Sunchen's request for help (Zang Sunchen told Yu Qi, sued, and then with him the "Biography of Sui Liang").
In addition, according to the regulations at that time, the state grain depot "must have a three-year commission", and if "there is no animal for three years, the country is not its country" (if the state does not have enough surplus grain for three years of expenditure, it is not a princely state that can develop normally). If the grain storage is below the three-year threshold, and any time there is a famine, it is a famine year, and a request for disaster relief and grain purchase can be issued to the friends of the princes and states under the world.
Therefore, this time, Zang Sunchen "did not call himself an envoy" (not an emissary sent by the Duke of Luzhuang) privately purchased grain from the State of Qi for help, and not only was he not punished by the Duke of Luzhuang, but he also received the reputation of "a gentleman for the country".
Six. "Persuasion" to the rich
During the Spring and Autumn Period and the Warring States Period, in addition to the twelve "absurd governments" and "six support for the people", as well as the "migration of millet" and "the sale of wealth", there were also strategies for princes to invite the nobles and rich families to "persuade them to divide".
"Persuasion and distribution" means that in the year of famine, after receiving instructions from the imperial court, local officials, on behalf of the government, lobbied merchants and rich households, took out some of the money and grain, and received the poor families in the townships. After the disaster, the government will compensate them accordingly according to the registration situation.
"Persuasion" was an effective disaster relief emergency measure arising within the princes themselves, and did not belong to the provisions of the liturgical system at that time.
(1) Disaster relief and emergency measures
The earliest "persuasion" in history is the wisdom forced out by the famine years, and it is an emergency strategy that includes benevolence.
"Left Biography": Summer, great drought. The public wants to burn the witch (wāng).
In 638 BC, in the summer, there was a large-scale drought in the land of Luguo. Lu Gonggong was so anxious that he wanted to burn to death the witches who prayed for rain without success, and the unlucky sick who lay in the sky.
Drought led to famine, and it was the usual practice of the princes to burn witches for rain.
Witches, witches, burned them because they failed to preside over the rain.
Awkward is a patient who can only lie facing the sky. They were burned because the heavens felt that these patients were pitiful, and they could not bear the rain, for fear that the rain would enter their noses.
"Left Biography": Zang Wenzhong: Non-drought preparation. Repair the city, reduce the food and save the use, and persuade the division, this is also its business.
Minister Zang Wenzhong said to Lu Yuangong: "What you are saying is not a way to deal with the drought. At present, our top priority is to activate the disaster relief and emergency response system, actively repair the military affairs of the city wall, and order the whole country to reduce clothing and food, reduce expenditure, and tide over the difficulties together.
On the one hand, we call on everyone to continue to devote themselves to agricultural affairs, and on the other hand, we urge the rich to give some money and food and give alms to the victims. That's what we need to do right now.
As for the witches you say can say that they can't do the right thing, and those sympathetic patients, what bad things can they do? It's no use you throwing gas at them. If God really agreed to let you take care of them, they wouldn't be allowed to live in this world; and then again, if they really can cause drought as everyone says, and you burn them to death, it will only go against God's will and make the famine worse.
Duke Lu adopted Zang Wenzhong's suggestion. Although there was a famine in this year, due to the timely and appropriate response, it did not cause harm to the people of lu (public obedience. It is also the age, hunger and not harm).
(2) Prepare for war in a famine year
Above, when Zang Wenzhong offered advice to Lu Gonggong, he mentioned "Repairing the City".
In this regard, the Western Han Dynasty fuqian explained: The country is fierce, then the country without a way to take advantage of it and increase the army, so Guo Chengguo is garrisoned.
This means that there is a certain princely state facing famine, there are princely states that pour their money to help send charcoal in the snow, and there are princely states that do not talk about morality and morality, and they take advantage of the emptiness of other people's national treasuries to launch wars of aggression.
Therefore, the more ferocious the year, the more necessary it is to repair the city to store grain, actively prepare for war, and guard against the invasion of bad princes. The treasury is full, but no one dares to come to the door to bully. This is also the reason why the national stock of grain should be at least sufficient to cover the expenses of three years.
(3) Jin Wengong personally "persuaded"
Two years after Zang Wenzhong "persuaded the division" of the State of Lu, the Jin Dynasty also practiced "persuasion and division".
In September 637 BC, Zhong'er returned to China with a group of loyal entourage to succeed him, that is, The Duke wen of Jin.
The heavy ear that has endured hardships has become the king of a country, first of all, of course, it is to reward the merits of his followers who do not abandon him and sacrifice his life and forget death.
Heavy Ear has been gone for 19 years, and in order to take power, it is necessary to find another way, win the support of the people, and give favors to the people.
If you can win the trust of the people, where does the material money come from?
Therefore, the heavy ear gave a speech, announcing that "the responsibility is abandoned and the alms are divided." The rescue is sluggish, and the poor are not available. Light passes, easy roads, trade and wide agriculture" ("Left Transmission").
The meaning of heavy ears is that we aristocrats and rich people in the Jin Dynasty should take the world as our duty, abolish the debts previously given to the common people on our own, and give more relief to the poor who are lonely and miserable. In addition, I decided to reduce tariffs on small businessmen, build domestic roads and bridges, and facilitate trade among large merchants; at the same time, exempt peasants from part of their labor and vigorously encourage the development of agriculture.
In order to achieve the above goals, only when our aristocratic and rich people save money and use thrift, have the courage to assume their due social responsibilities, and contribute money and strength to the prosperity of the country and the people, can we promote the comprehensive development of the agricultural businessmen in our Jinguo (Mao mào, save enough money).
Although the "persuasion" of heavy ears is to win the hearts and minds of the people and crack down on the financial resources of the nobility, rather than to provide disaster relief in the famine year, it is still relieving the poor and the poor and promoting the prosperity of the country, which has indeed opened up the century-old hegemony of the Jin Dynasty.
7. "Tong Cai" relief of discordant notes
Of course, during the Zhou Dynasty, the disaster relief and emergency response systems such as "deserted government", "six supporting ten thousand people", and "migration of migrants to millet" and "telling people to pass on money" were very perfect, but there were also many problems, such as officials cheating and cheating, and relevant policies could not be well implemented
In particular, after the Zhou Dynasty divided the princes, with the passage of time, there were more and more princes who did not pay attention to morality.
(1) Jin Huigong repaid morality with resentment
For example, as mentioned earlier, there was a great famine in the Jin state, and although the Qin state was not rich, Qin Mugong still followed the way of "disaster relief and compassion for the neighbors" and transferred grain to support the Jin state.
However, two years later (i.e., in 646 BC), the State of Qin suffered a great famine and asked the State of Jin for help in purchasing grain. The unscrupulous jin huigong crossed the river and demolished the bridge, and repaid virtue with resentment, not only refusing the qin state's request for help, but also suppressing the qin state. (Winter, Qin Hunger, Making Beggar Yu Jin, Jin Renfu and "Zuo Zhuan")
As a result, the State of Qin sent troops, but instead captured the ungrateful Duke Hui of Jin (when duke Hui of Jin ascended to the throne of the State of Jin, the State of Qin also spent a lot of energy).
The following year, the Jin state used the land west of the Yellow River in exchange for the return of the Jin Huigong.
After that, the State of Qin did not hesitate to take the exiled heavy ear from the State of Chu and send it back to the State of Jin as the monarch, which allowed the now well-known "Good of Qin and Jin" to continue for a hundred years.
If other princely states took advantage of the danger of people to wage war, then the Yue state directly borrowed grain to create conditions for their own war to win.
(2) Gouging used famine to destroy Wu
Twenty years after King Hui of Liang and Mencius talked about "emigration and migration of millet", King Yue took advantage of famine to destroy the state of Wu.
The "History of the Yue King's Gou Jian Shi Family" records: The subject guan Wu Wang Zheng is arrogant, please try to taste the loan millet, in order to predict his affairs.
In 484 BC, when the country of Yue encountered a famine, he made a plan, followed the strategy of the language, respectfully borrowed grain from the state of Wu, and saw how to deal with the old enemy of the state of Wu.
Wu Wangfu was ambitious and talented, and in order to make a false name for a while, he lent out grain in spite of the fact that there was not much grain in the country.
"Wu Yue Chunqiu" records: Yue Wang Su, picking fine millet and steaming back to Wu.
Soon, the crops of Vietnam were ripe, and it was time to pay off the debts. King Gou of Yue ordered the best grain millet to be selected, steamed, and returned to the State of Wu.
Two years later, in 482 BC, there was also a famine in the state of Wu. However, Wu Wang Fuchai, who was very happy, led his elite troops north to Huangchi and made an alliance with the princes. Gou Jian took advantage of the emptiness in the rear of the State of Wu and sent troops to kill the prince left behind by the State of Wu. Since then, Wu Guo has been in a slump.
In the end, after ten years of cheating on the Yue King, it took another ten years to destroy the Wu kingdom, which was stronger than himself.
The "Records of History" only records the borrowing of grain (to predict its affairs) with ulterior motives of the Yue state at that time, and does not mention the return of grain to the state of Wu. It can be seen that the famine in the State of Wu had little to do with the steamed grains returned by the Yue King, and the time was not the main factor that caused the famine.
★ End
During the Spring and Autumn Period and the Warring States Period, although the ceremonies collapsed and were broken, corrupt officials and corrupt officials were from time to time, and even wars occurred in which people fell into the well, the idea of disaster relief and relief for the people was never interrupted.
(Even today, there are many countries in the world facing famine that have not reached the height of the Zhou Dynasty's ideology of disaster relief and relief three thousand years ago.)
Later, in successive dynasties and dynasties, there were struggles for power and profits, and there were those who enriched themselves, but the mainstream ruling ideology consistently inherited and carried forward the system and policy of famine relief in the Western Zhou Dynasty.
Although there are people in every era who lament the "ancient people's hearts", from the Three Emperors and Five Emperors to today, for more than 5,000 years, the ruling concepts of charity and poverty alleviation have been flowing in the blood of Chinese civilization.
What is even more valuable is that with the emergence of charitable relief for the rich 2700 years ago, private individual philanthropy also appeared.
For example, in the idiom story "The Food of The Coming", Qian'ao, who set up stalls on the side of the road and provided relief to displaced people, was the representative of China's earliest folk philanthropists. So that the love and bond between people is further.
In short, mutual help and mutual assistance to help the poor and the poor, and sincere unity to tide over difficulties, is the inexhaustible cohesion of the Chinese nation, is the source of power for the Chinese civilization to become stronger and stronger and always maintain youth.