Scholars explain human martyrdom: human martyrdom is to kill the living to accompany the dead to death, praying that the dead will continue to receive the care and service of the martyrs underground, exposing the barbarism and cruelty of slavery. The objects of human martyrdom are wives and concubines, relatives, close attendants, samurai, cooks, ministers, slaves, etc., and all those with whom the deceased had relations, served them, lived, and even politically inseparable during their lifetime were martyrs. In the tomb of the Shang King, in addition to the lowest members of society, the martyrs also had the Shang King's close subjects, concubines and bodyguards. "Mozi" records: "The Son of Heaven (princes) killed hundreds of martyrs and dozens of widows; the generals and doctors killed martyrs, dozens of people, and several widows." "It is completely in line with the historical facts of the martyrdom of people in the Shang Dynasty." If the Shang Dynasty implemented the system of human martyrdom, mainly for the dead, then the Qin State implemented the system of human martyrdom mainly for the living.
The practice of martyrdom in the tombs of the Qin State is very prevalent, and the earlier the era, the more martyrs there are. The "History of Qin Benji" records: "Twenty years, Wu Gong died, buried Yong Pingyang, and initially died from the people, from the dead sixty-six people. "This is the earliest record of the popular martyrdom system in the Qin state. The Qin Benji also says: "Thirty-nine years, Miao Gong died, buried Yong. From the one hundred and seventy-seven people of the deceased, the three sons of qin's good courtiers, namely The Dying, Zhongxing, and Needle Tiger, were also in the midst of death. The Qin people mourned, for the song "Yellow Bird" poem. "There are 186 martyrs in the excavated Qinjing Cemetery.
It is not necessarily true to say that the popular martyrdom of the Qin state began with the Duke of Qin Wu, the distant ancestors of the merchants and the Qin people belonged to the Dongyi people, and human martyrdom was the tradition of the Dongyi people, but from the beginning of the Qin State to the Qin Wu Gong, the main purpose of human martyrdom was to prevent the Hao clan's powerful subjects from controlling the government and confusing the imperial program, which was an important means and method to crack down on the Hao clan's powerful subjects.
Duke Wu of Qin was the son of Duke Xian of Qin and the brother of his son, who was only 15 years old when he ascended the throne and reigned for 20 years (697 BC - 678 BC). During the critical period of the development of the Qin state, the young prince wugong of Qin eradicated the power of the vassals, expanded the territory, established the county rule, established the basic pattern and correct direction of the development of the Qin state, and made outstanding contributions to the rise and prosperity of the Qin state.
In the historical record, Qin Xiangong, the father of Duke Wu of Qin, married Wang Ji, gave birth to Duke Wu and Duke De, and married Lu Jizi to give birth to a son. Wang Ji was the daughter of king of Zhou, and Lu Jizi was the daughter of Lu Jun, and Wang Ji's status was higher than that of Lu Jizi. Xian Gong died untimely at the age of twenty-two, leaving behind three minor sons, Wu Gong, De Gong, and Chu Zi. Before The Xian Gong was born, he made his eldest son Wu Gong the crown prince, but at this time the government was controlled by the eldest son Fei Ji, Wei Lei, and the third father, and in order to control the political situation, they abolished the long and young, abolished the concubine Li Shu, and established the son who was only five years old as the king. At this time, Wu Gong was only seven or eight years old.
Fei Ji, Wei Lei, and the three fathers were so powerful that six years later, the three powerful ministers turned the clouds and rained again, "let people kill their sons... Fu Li's former crown prince Wu Gong (武公), namely the three sons of Fei Ji ( Fei Ji , Wei Lei , and the three fathers ) , led the Assassins to assassinate Chu Zi at The Age of Qiyan , who was only ten years old when he died , and was buried in Ya County , and Duke Wu ascended the throne.
The powerful ministers deposed the monarch in the palm of their hands and wanted to use WuGong as a puppet to continue to control the government, but the young Wugong showed superior wisdom. In the first year of Wu Gong's reign (697 BC), he personally led an army to conquer the Peng Xi clan, "as for the huashanxia", which greatly expanded the scope of activities of the Qin state to the east. This was a move of killing two birds with one stone: on the one hand, the conquest of the Peng Xi clan clarified the main strategic direction for the development of the Qin state, that is, to fully occupy the rich Guanzhong Plain in order to achieve the cause of hegemony. On the other hand, wugong personally planned and organized large-scale military operations, mastered political and military resources, and made meticulous preparations for the eradication of the clique of powerful subjects.
Three years later, Duke Wu of Qin, who had not yet lost his crown, took control of the army and had a high prestige in the government and the public, so he "cursed the three fathers and others and destroyed the three tribes", took revenge on his son, completely eliminated the clique of courtiers, re-concentrated power in the royal family, strengthened the centralization of power, and created a good internal environment for The Duke of Wu to display his talents and the development of the Qin state.
In 678 BC, Duke Wu of Qin, who reigned for 20 years, died of illness at the age of about 35, which can be described as an early death! Later generations believe that the place where Qin Wugong was criticized by people was to open a precedent for the martyrdom of the Qin people.
In fact, Duke Wu of Qin practiced martyrdom in order to ensure that the future Generations of Qin Jun would inherit the lineage and the country would have long-term peace and stability.
Qin Wugong drew lessons from history and adhered to the idea that "the country depends on the long king", so that the brothers and brothers of the subsequent generations of monarchs and brothers were able to live together, ensuring the stability of the Qin state regime and the development of the country. The State of Qin was located in the western region of the border, mixed with Rong Di, not deeply influenced by The Zhou culture and feudal thought, did not practice a strict patriarchal system, "concubines are born, do not use their names, make them in the four realms, choose the brave and fierce to stand", Wu Gong was abolished twice, and he knew the truth that "the country depends on the long king". Duke Wu reigned for twenty years, and when he died, he was succeeded by his brother Duke De, and Duke Wu's son, Bai, was given the title of Pingyang. After Duke De, the throne was passed on between Duke De's three sons, Xuangong, Chenggong, and Mugong, who in the early stages of Xuangong, Chenggong, and Mugong vigorously advocated eastward expansion, and began to compete for land with the central plains powers at that time, mainly the Jin state, while eliminating the surrounding Rongdi forces. In the late Mu Gong dynasty, the Twelve Kingdoms of Yiguo, the opening of thousands of miles, the hegemony of Xirong, the prestige spread far away in the far West, accelerated national integration and social and economic development, and laid the foundation for the unification of the whole of China at the end of the Warring States period. Several generations of Qin wang brothers and brothers have ensured the healthy and stable development of the Qin state.
In view of the serious harm to the monarch and the country after Qin Xiangong, Qin Wugong, while "choosing the brave and fierce to stand", practiced human martyrdom, and let the powerful ministers who may have become Fei Ji, Wei Lei, and the three fathers accompany him to the grave when he was dying, completely eliminating the troubles. Duke Mu of Qin emulated Duke Wu, and Sanliang died with the same purpose as Duke Wu. It was not until the second year of Qin Xiangong's "cessation of death" that human martyrdom was strictly prohibited, but in fact it was not extinct.