On March 20, the Overseas China Research Editorial Office and History Study Club of Jiangsu People's Publishing House invited Dr. Lu Shuai, a lecturer in the Department of History of Nanjing Normal University, to hold a public welfare live lecture on "Beyond the Wind: Crowds, Politics and Society in the Wei and Jin Dynasties" online.
Dr. Lu Shuai's main research direction is the history of the Southern and Northern Dynasties of the Wei and Jin Dynasties, and he has published more than ten papers in journals such as "Historical Geography" and "Chinese Historical Geography Theory Series", and has gone to Kyoto University in Japan to engage in collaborative research. In 2020, his translations of Sima Yan, Emperor Wu of Jin, and Studies on the Political and Social History of Wei and Jin (co-translated with Liu Cuifeng and Zhang Zi) will be launched by Jiangsu People's Publishing House one after another.
The speech was compiled by the Overseas China Research Editorial Office of Jiangsu People's Publishing House, and the text was reviewed and approved by Dr. Lu Shuai.
First, let's talk about why we started this topic. Speaking of the Wei and Jin dynasties, we will naturally think of the Famous Scholars of Wei and Jin and the Wei and Jin Dynasties, just as the poem says: "A kind of wind and current that I love the most, the late Tang Dynasty poems of the Six Dynasties." "Celebrity style is the eternal label of the Wei and Jin dynasties, but in addition, what is the difference between the Wei and Jin dynasties and the Qin and Han dynasties in terms of the characteristics of the times? For ordinary people, what is the difference between living in the Wei and Jin dynasties and living in the Qin and Han dynasties? What is their basic state of life? These are the basic questions I want to discuss today, and I hope you will find the answers after listening to this lesson.
I. The Difference Between Shishu and Shu: Characteristics of the Wei and Jin State System
1. Scholars and identities
First of all, let's talk about the first topic, in terms of the characteristics of the times, what is the difference between the Wei and Jin dynasties and the Qin and Han dynasties?
First of all, in terms of social identity, there were great differences between the Wei and Jin dynasties and the Qin and Han dynasties. Since the reform and change of laws in various countries during the Warring States period, the implementation of the household Qimin, the Qin and Han Dynasties continued this policy, except for the emperor, in theory, everyone else is a commoner, in the spirit of the law is equal. Where is this equality manifested? From the perspective of economy and society, everyone has to pay taxes and serve in forced labor. There is a very classic historical material in the Book of Han, such as the Chun Notes, which is often mentioned when talking about the characteristics of the Qin and Han Dynasties: "Everyone in the world is straight to the side for three days, also known as the more, the law is called Shu Shu Ye." Although the beggar is also in the tune of the side. "The law stipulates that everyone has the obligation to fight for three days, even if you are the son of the prime minister. Of course, in reality, it is unrealistic for everyone to fight for three days. From the excavated Jane Mu, we can see that at least three months on the border, everyone often pays money, find someone to replace the three-day shift. Therefore, some people go specifically to the border to obtain income, and the vast majority of people in the interior choose to pay money to bear the obligation of border fighting. It can be seen from this that the laws of the Han Dynasty had a relative equality at the spiritual level. Of course, if you have a high knight, you can be exempted from military service. But obtaining a high knight requires the accumulation of military merit, and this privilege comes from the acquired nature, not the innate identity.
However, during the Wei and Jin Dynasties, a class of people appeared, that is, scholars, or scholars, who were born with privileges. An important privilege of the scholar was to "shade his relatives". The Book of Jin records that the descendants of the scholars had the privilege of being exempted from military service. In addition, the "History of the South" also records that the scholars did not have a "tax on the city". During the Six Dynasties, the commodity economy was very developed, and a large number of the country's sources of income were commercial taxes, and goods were taxed at the entrance and exit of goods, but the soldiers did not need to pay taxes with goods, which was also their privilege. Therefore, Shen Yue has such a passage in the Book of Song: "The way of Zhou Han is to serve foolishness with wisdom." The station is uneven and used in grades. Since the Wei and Jin dynasties, they have served as nobles. The family of scholars is more discerning. "Zhou Han", he mainly refers to the Qin and Han Dynasties, everyone was relatively equal in identity, capable people to be officials, to manage ordinary people. But he said that the situation had changed since the Wei and Jin dynasties, and the social class was divided into noble and lowly. Noble refers to the scholar, who is born noble; lowly refers to the common people, and the common people are inherently inferior to the scholars. Scholars and commoners are strictly separated, and their status is different from birth, and their rights are different.
This is an important difference in social identity between the Qin and Han dynasties and the Wei and Jin dynasties. The Japanese scholar Nishishima Dingsheng said that the Qin and Han dynasties were the era of individual personal domination of the emperor, and everyone was like atoms, and only the emperor was above everyone. Only the emperor is alone, born noble and has a different status, while everyone else is essentially the same. However, there were changes in the Wei and Jin dynasties, and in addition to the emperor, there was a class of scholars. The scholar was between the emperor and the common people, and was born with privileges, not only in economic and social activities, but more importantly in the political field. The political privilege is reflected in whether or not you can be an official, and whether you can achieve a relatively high official position.
2. The Law of the Nine Pins of Officials
In terms of electoral system, there were great differences between the Han Dynasty and the Wei and Jin Dynasties. In the Han Dynasty, there were many systems for electing officials, such as the inspection system, the conscription system, as well as the renzi system, the zi selection system, and so on. By the Wei and Jin dynasties, the Nine Pins Official Law appeared, also known as the Nine Pins Zhongzheng System. To put it simply, before a person becomes an official, it is necessary to evaluate the people's rural products, from one product to nine products, the higher the grade, the more senior official positions can be held. And the lower the grade, the more difficult it is. In fact, there are still a large number of people who do not have local products, and it is more difficult for them to enter the official circles. They will generally do some exile officials first, and then enter the official circles after finding a suitable opportunity. Of course, you can also go to the front line to obtain military merit, and enter the official world by making meritorious contributions to the war, which was taken by many ordinary people from ordinary origins during the Six Dynasties. But the road is dangerous.
Is the system of the Nine Pins Official Law good or not? Its original intention was actually good, and from the middle and late Western Han Dynasty to the Eastern Han Dynasty, inspection and examination was made into a selection method for the mainstream. The inspection system is that the county Taishou recommends talents to the central government every year, according to the population of each county, the status level, there are different quotas, the selection power is actually in the hands of the county Taishou alone, which is prone to a lot of hypocrisy, backdoor phenomenon, there are also many materials in the literature show that the election system in the Eastern Han Dynasty has been very corrupt. The so-called "nine-pin Zhongzheng system" means that before a person participates in the national selection, the local Zhongzheng official gives the township product according to the local people's evaluation of the person, and the township product is divided into nine grades. Ideally, the Zhongzheng officials and the local social atmosphere are fair and just, and the Nine-Pin Zhongzheng system is obviously a more progressive system than the inspection system. However, we know that in the process of actual operation, we cannot achieve the ideal state, including many ministers in the Wei and Jin dynasties who said that under the Jiupin Zhongzheng system, many outstanding ordinary talents could not be displayed. Because it looks ideal, but in fact, because the power of the character is in the hands of Zhongzheng, some large families monopolize the power to evaluate the product, and the so-called "mendi" has emerged, regardless of the ability and morality, some families are born with higher rural products. On the contrary, even if a person's character and moral character are good, as long as they are not from a large family, they are not even eligible to be evaluated by the Zhongzheng officials. Therefore, this electoral system is more rigid than the inspection system of the Eastern Han Dynasty. We know that the Japanese scholar Miyazaki Must have a very famous "Study of the Law of the Nine Pins of Officials", which was translated by Han Sheng of Fudan University a few years ago, and Chinese this system was translated. On the Chinese side, Zhang Xuhua, Chen Changqi, Yan Buke, Li Jicang and many other scholars are also very concerned about this system.
During the Wei and Jin Dynasties, the regime changed frequently, corresponding to the unstable imperial power, and the political status of the Shi clan (Shijia clan) was relatively stable, and the Shiren formed their own circles and had strong independence. The Japanese scholar Yoshio Kawakatsu said that the Wei and Jin Dynasties were an aristocratic society, very different from the Han Dynasty, because the identity of the scholars was not determined by the emperor, but by the public opinion of the scholars. There are many classic examples in the history books, mainly in the Southern Dynasty, because the Southern Dynasty was a typical aristocratic society. For example, Wang Hong, a Scholar of Zhongshu, was not born very well and wanted to become a scholar. Emperor Wendi of Song liked him very much and told him, "If you want to be a scholar, you have to go to Wang Qiu." You tell Wang Qiu that you came by will, and if Wang Qiu sits down with you and has a good chat, then you will have no problem becoming a scholar. "Who is Wang Qiu?" He was from the Langya Wang clan and was a representative figure of the famous scholars at that time, and his approval showed that the class of scholars accepted you. As a result, after Wang Hong went, just when he wanted to sit down, Wang Qiu held up a fan and said, "You can't sit." Wang Hong couldn't help it, and came back in a daze and told Emperor Wen of Song about the matter, and Emperor Wen of Song said, "Then I can't do anything about it, I don't care about this matter." There is a classic saying in the literature, that is, "The scholar is not ordained by the Son of Heaven."
3. Successive marriages
During the Wei and Jin Dynasties, the objects of marriage between these large families were also relatively fixed, and the marriage between the warrior clan and the scholar clan was intermarried. Door-to-door pairing is a habit that has existed for a long time in ancient China and even in modern times. We observe the main branches of some large families, as long as they are still in a relatively good socio-economic situation, their marriage partners are relatively stable. For example, the well-known Chen County Xie clan, the prime minister Xie An is from this family, there are many house branches in the family, according to the documents and 1984-1987 Nanjing Sijiashan Xie family cemetery unearthed Xie Jue, Xie Qiu, Xie Wen and other epitaphs, it can be seen that Xie You a joint marriage object includes Langya Wang clan, Chen Junyuan clan, Taiyuan Wang clan, Wen clan, Yingchuan Chen clan, Yu clan, Hedong Wei clan, are well-known overseas Chinese surnames. Such a situation was common in the Wei and Jin dynasties, including the marriage of the emperor, and sometimes it was also affected by this custom. Even in the Tang Dynasty, this trend continued. There is a very famous example, in the early years of the Tang Dynasty, Tang Taizong Li Shimin wanted to marry the Qinghe Cui clan, but was rejected. In the middle and late Tang Dynasty, Tang Wenzong also wanted to marry these big families, but he was rejected again, and he said angrily: "My family has been a Heavenly Son for two hundred years, and the door is not as good as the Cui and Lu clans." ”
Everyone knows that "The Tale of the West Chamber", the protagonists are Zhang Sheng and Cui Yingying, the prototype of this drama is the "Biography of Yingying" written by Yuan Shu of the Tang Dynasty, which has a detail, the heroine is called Cui Yingying. Why is her surname Cui? Maybe not by accident. For the Tang Dynasty, there were several signs of success and consummation in life, one was admitted to the Jinshike, and it was also one to marry a wife to marry a woman with five surnames. The so-called five surnames are the famous surnames of Cui, Lu, Li, Zheng and Wang. And, of course, there's subdivision. For example, the Cui clan has the Qinghe Cui clan and the Boling Cui clan. The heroine's surname is Cui, which actually reflects the social atmosphere of the Tang Dynasty, which originated from the Wei and Jin Dynasties.
2. Li, Village, and Hao: People and Society in a Troubled World
1. Non-clan society in the Qin and Han dynasties
Let's move on to the next topic: How is it different for ordinary people living in the Wei and Jin dynasties than living in the Qin and Han dynasties? What is their basic state of life?
The Qin and Han dynasties were an era of small familialization. In the Han Dynasty, the most common family was a family of five, and the Book of Han and Geography records that "1,233,620,000 households and 5,959,497,000 mouths." Han ji flourished. "This is the situation in the last years of the Western Han Dynasty, and the average number of people per household is 4.87, less than 5." Why was the Han Dynasty a small family society? In the early Warring States period, Mencius said that it was a family of eight at that time, slightly older. This is mainly related to a series of measures taken by the Shang Martingale Transformation Law, which at that time stipulated compulsory separation of families, and "those who have more than two males who do not divide their families will be doubled." If the family has two sons or more, the sons must be separated when they reach adulthood, otherwise the tax will be doubled. Turning a large family into a small family is to facilitate daily management and control, suppress the local powerful forces, generally speaking, the stronger the family, the larger the cohesion, the greater the possibility of confrontation with the government. The policy of forcibly dividing families and suppressing the powerful and powerful began in the Shang Dynasty was continued by the rulers of the Qin and Western Han Dynasties, in addition to continuously moving the local powerful and warring states nobles to the vicinity of the capital. For example, Qin Shi Huang moved the nobles of the Six Kingdoms. Han Gaozu and Emperor Wu of Han moved the Gongchen family and the Haoqiang family to Changling and Maoling. As these powerful forces moved in to facilitate central control, the areas around these mausoleums— sometimes collectively known as the Five Tombs — became gathering places for the wealthy. The term "Wuling Youth" is often used in Tang poems, which gives people the image of a rich, bold, and dashing teenager, whose appearance was in the Western Han Dynasty.
Teacher Qin Hui said in the "Ten Treatises on Tradition": "The Qin and Han dynasties were an extreme non-clan society. "We can see that since the Wei and Jin dynasties, clan settlements have been a very common phenomenon. In the Qin and Han dynasties, there were some differences. Teacher Qin Hui gave a very classic example. When mentioning a person's information in the Qin and Han dynasties, it is often said that there are four messages: name, county, knight, and mile. What's your name? In which county do you live? Where do you live? What is the title? It can also be seen on some excavated cultural relics, such as some tombs of convicts found near the mausoleum of Qin Shi Huang, who mainly repaired the tombs of Qin Shi Huang. Take a brick inscription as an example: "Lanling Ju Zi is not more toothless." What does this mean? Lanling is Lanling County, and Juzi is the reason why this person came here to serve in the military and owed money to the government. This person was a native of Lanling County, and his name was Benli, and his title was no more (not more than one of the twentieth rank), and his name was Ya. His surname is not recorded in the information record, because the Qin Dynasty's control over local society was very meticulous, and it was determined which county and which one you lived in, and your name and title were determined, and it could be located very clearly.
In the Qin Dynasty and the early Western Han Dynasty, when talking about a person, many times the surname was omitted. For example, the famous Nei Shi Teng, who first did the Xianyang Neishi and later the Nanyang Gunshou, destroyed Korea during this period, and saw him in the Sleeping Tiger Land Qin Jian that he later became the Nanjun Shou. This man is very interesting, but we only know his name is Teng, we don't know what his last name is, and it is not recorded in the history books. There are many such examples, and this detail reflects that in the early Qin and Western Han Dynasties, it was a non-clan society, and the government tried its best to break up the family, not to let the people form a large clan, and to prevent the formation of powerful forces at the local level. The Wei and Jin dynasties are different, and Haoqiang has returned to the forefront of history, which we will mention later.
2. The era of "Li" and the community of "Li"
In the Qin and Han Dynasties, people often lived in the middle, and some scholars also drew restoration maps of the inside. This is an ideal situation that basically applies to the middle and lower reaches of the Yellow River, that is, the traditional so-called Central Plains, such as the southern region or the northwest border plug may actually be different. Let's first talk about this ideal situation, the most basic thing in the Qin and Han Dynasties was the county system, and the county, county, township, and li were people's basic living units, somewhat similar to today's communities, and the scale was not very large.
There is a wall around it, and there are janitors at the door, called "prison gates". Inside can not be in and out at will, there are fixed opening and closing times in the morning and evening, and people from outside must pass the notification of the prison door. The restoration drawings drawn by different scholars are not exactly the same, but they basically record that there are a hundred households in one according to the literature, so they draw the restoration drawings. Five families together, at that time there was a system similar to the baojia sitting together, unearthed Qin and Han legal documents also mentioned that if the family and neighbors broke the law, you know but do not report, then you are also guilty. From the restoration map, the distance between each family is very close, and every five or ten will have a small partition, which is the most basic unit for people to live at that time. However, from the perspective of newly unearthed materials, many times it is not so idealistic, Mawangdui Han Tomb has unearthed the "Garrison Map", which has painted a lot of li, and the number of people in the map is not very large, more than thirty households, more than twenty households. For example, we can see a sale and purchase contract around the capital City of Luoyang in the Eastern Han Dynasty, where many families gathered together to buy a piece of common land, and the number of households reflected in the contract was not too much. This shows that a hundred households in a row is an ideal state, an imagination from the classics, and there is a difference from the actual situation.
What kind of society is it? How do the people who live in it relate to each other? It has considerable autonomy. There are two main types of people in the middle who are in charge of management and maintain order. A type of person is called Li Zheng (里魁), which has a certain official nature, but he is not an official. Another type of person is called the father and elder, and the folk color is stronger. When Li Zheng was collecting taxes, his father and elders were on the side to assist. Fathers are generally moral, and the most important thing is the older people. We can see in the history books that Liu Bang entered the guanzhong and met with his father and elder, lightly dispensing with the three chapters of thin endowment and covenant law. The "fathers and elders" here refer to a type of person who had a certain degree of leadership in the Guanzhong region at that time. In the Han Dynasty, in addition to Lizheng, the "Li" mainly relied on fathers and elders in daily civil disputes, sacrificial activities, and the maintenance of neighborhood relations. In the Han Dynasty, there was a small society with a community nature, and the people who lived in it were very familiar with each other and had a lot of interaction in ordinary times. Very different from the neighborhood relationship in today's big cities, there is very little communication between young residents in today's urban communities.
The newly unearthed "Yuelu Qin Jian San" records a very interesting case called "Zhi Zhi Wan" (the original character is left female right wrong, for convenience to use Wan instead. ）”。 At the beginning of the case, there is a big doctor in the Qin Kingdom (here the doctor does not refer to the scholar doctor, it is a title in the twentieth rank) named Pei, he originally had a concubine named Wan, but was actually a slave in the family at that time. Pei liked Wan very much, and Wan also gave birth to several children for him. After the death of his wife, Pei said that he would not marry another wife, and he took Wan as his wife. Then we see that he told the clan and the Li people about this, that is, to his relatives and neighbors, that he wanted to incorporate Wan into his clan and give her a relatively formal identity. In addition, it is also necessary to "give a single gift", which is simply to give a share of the money. People who live in the same place have to pay some money when they encounter marriages and funerals, and from this money they have to do some activities. The people in it receive a share of the money, even if they recognize the identity of Wan. From this story, we can see that people living in the same place at that time were usually very closely connected and had such a sense of community.
From the beginning of the Qin and Western Han Dynasties to the Eastern Han Dynasty, the community society was actually slowly disintegrating, and an important reason was the rise of local powerful forces. Although haoqiang has always existed, their power was weaker in the early Qin and Western Han dynasties, and after the middle of the Western Han Dynasty, especially from the Eastern Han Dynasty, the local powerful forces developed more and more rapidly. Because compared with the Qin and Western Han regimes, the Eastern Han regime is relatively weak, and in terms of fundamental policies, the policy of suppression and migration of the powerful has slowly disappeared since the middle and late Western Han Dynasties, and it cannot be seen in the literature. In fact, in ancient Chinese society, powerful forces were long-term and widespread. The Qin and Western Han dynasties were a relatively special period.
3. The rise of the strong and the village fort of Wubi
In the Eastern Han Dynasty, Haoqiang had gradually risen and held a lot of power in local society. Many powerful and powerful people came out of it and built their own manors. The manor was large, had family soldiers, had defensive facilities, and could even resist the army of the local government. There are many related records in the Eastern Han Dynasty and the Three Kingdoms Period, the family members violated the law, local officials took the army to the door to arrest, and the strong man closed the door of the manor, and the army had no way. These powerful people are not only relatively powerful in force, but also have industries and strong financial resources, and there are people in the imperial court, and local officials cannot do anything with them. For example, Huang Laoye in the movie "Let the Bullets Fly" two years ago is a typical local hero. This type of person has always existed from ancient times to the Republic of China era, and many of the heroes and strengths of the Eastern Han Dynasty are similar to Huang Laoye. The powerful are often living in clusters, the family continues to multiply, and the strength in local society is getting stronger and stronger, monopolizing various resources, including political and cultural resources. In the Eastern Han Dynasty, there was a very famous book "Four People's Moon Order", although it is a nongshu, it actually reflects the activities in the Haoqiang Manor, rather than the life of the people living in the typical Han Dynasty.
From living in Lizhong to the emergence of Haoqiang Manor, in the Eastern Han Dynasty, these two forms of residence coexisted. However, due to the development of war, the division from the end of the Eastern Han Dynasty to the Three Kingdoms made many of them quickly disappear. Generally speaking, in peacetime, the place of residence is to choose places with gentle terrain and relatively abundant water resources, but in the era of war, these places can easily become the target of military attacks, so by the end of the Eastern Han Dynasty and the Three Kingdoms Era, the form of living in Li was suddenly much less enjoyable.
Ordinary people can't live in the era of war, especially in the era when the plague was still very popular at the end of the Eastern Han Dynasty, so where do people go? At this time, there are many new terms such as "dock", "wall", "village" and "fort". The difference between them and Li is that they are often in a dangerous position, have military defense facilities, and have certain military defense functions. Second, although it is also a small community, the leader of this community is no longer the father and elder, and it is difficult for the administrative control of the government in the war and chaos era to reach the most basic level, and it is difficult to command the public only because of the elderly and noble moral character. Some powerful and powerful people with strong strength and rich organizational skills have become the leaders of many "docks", "walls", "villages" and "forts". Of course, the recognition of virtue by all is also an indispensable condition.
We see the literature of the Wei and Jin Dynasties, the Southern and Northern Dynasties, and as time goes by, there are fewer and fewer, and more and more villages appear. Therefore, the Japanese scholar Miyagawa Naoshi specially wrote a very famous article "The Village of the Six Dynasties", which is what he believes is a big difference in local society between the Han Dynasty and the Wei and Jin Dynasties, where people live in the middle and respect their fathers and elders; while the people of the Wei and Jin Dynasties live in the village, the village has a military defense function, and the village leader is often strong. The war and chaos at the end of the Eastern Han Dynasty made the undercurrent local power that was originally hidden under the great unification dynasty of the Qin and Han Dynasties rise rapidly. In the era of the Wei and Jin Dynasties, well-known families and powerful families appeared everywhere, fully grasping local resources, and more powerful than in the Eastern Han Dynasty. Many of these powerful people were associated with the later Cao Wei, Sun Wu, and Western Jin regimes, and if the imperial court wanted social stability, it had to win over these people. These people also had leadership skills and military ability, so they slowly entered the imperial court and became part of the scholars.
Because of the prevalence of Wubi and Village Fort, Mr. Chen Yinke once wrote a very famous article - "< Taohuayuan Record> Circumstantial Evidence". "The Tale of Peach Blossom Origin" is a very famous article written by Tao Yuanming of the Eastern Jin Dynasty, so what is the prototype of Peach Blossom Origin? Everyone imagines a paradise without war and strife and peace, representing people's ideal pursuit of the Taiping and prosperous world. However, Mr. Chen Yinke said that Taohuayuan actually has a prototype, and this prototype is that in the process of Liu Yu's Northern Expedition at the end of the Eastern Jin Dynasty, he passed through many forts, and these dock walls and village forts were in danger. Mr. Chen Yinke believes that the literati who participated in the Northern Expedition saw these fortress walls and brought the relevant stories back to the south. After Tao Yuanming heard such a story, he wrote the story of Taohuayuan based on the Wubao and Wubi that were common in the Central Plains at that time. "Peach Blossom Origin" is actually closely related to the social environment at that time, and is not just from the imagination of the literati.
In times of war, where can I take refuge? It must have been in the mountains, not the plains. During the Six Dynasties era, whether in literature or history, from people's politics, religion, cultural activities, and even daily social life, Mountains was a completely new field. The mountains can be taken sheltered from danger, and the mountains are also very quiet. Especially the mountains in the south, for the northerners who migrated after the Yongjia southern crossing, it is a new landscape and environment. So in the Wei and Jin Dynasties, especially in the southern region. Ordinary people, practicing Taoists, monks, and even rulers love the mountains. This geographical area of Shan has been developed on a large scale, and there are many elements about mountains in traditional Chinese culture. Seclusion in the mountains, monasticism in the mountains, and enjoying the landscape. During the Wei and Jin Dynasties, people's activities in the mountains were a very important source. Professor Wei Bin of Wuhan University has been doing historical research related to mountains in previous years, and recently just published the book "History of the Six Dynasties in the Mountains", just look at the name is very beautiful, the content is also exquisite, interesting and deep, recommended for everyone to take a look.
At the beginning of the Wei and Jin Dynasties, the areas and basic units in which people lived changed greatly, and even a large number of Tuntian people appeared. The days of being a tun tian people are very hard, so in fact, the people often have to escape, and many times they enter the powerful manor or dock fort. Objectively speaking, in the haoqiang manor and dock fort, although life is also very hard, it is at least stable. It is not easy to be attacked by military raids, and it is not likely to be forced by the authorities to conscript all kinds of military service and military service. If we look at the statistics on the number of people in ancient Chinese history, the Wei and Jin Dynasties and the Southern and Northern Dynasties were much smaller than those of the Han Dynasty. However, so many people are missing, not only because of unnatural deaths such as wars and plague disasters, but also because a large number of people run to Haoqiang Manor or places where the national household registration cannot be counted, such as Wubi and Wubao, thus evading a large number of obligations such as taxes and servitude.
4. Community community society
Regarding the rise of haoqiang during the Wei and Jin dynasties, the Japanese scholar Mr. Michio Tanigawa once put forward a theory that the Wei and Jin southern and northern dynasties were a "Hao community" society. The basic units that make up this society are not one by one, but a community centered on the Hao. Above the Hao clan, he entered the imperial court as an official and became a so-called nobleman. Further up is the emperor, who is also a member of the gentry or aristocratic clique. This is what he considers to be an important difference between the Qin and Han dynasties and the Wei and Jin dynasties.
There are also relevant records in the literature that some large families in the north, "a case of nearly 10,000 rooms, fireworks connected, than the house and living". This was an era of large families. Of course, the large families that live in this way are actually centered on one or more core large families, and there are many ordinary people who are attached to these large families. Mr. Michio Tanigawa believes that the reason why the Hao community can be formed is not only that the Hao have strong strength, but more importantly, the Hao have moral and cultural knowledge.
Mr. Michio Tanigawa's view is controversial to a certain extent, and there are some voices of rebuttal in Japanese academic circles, and there is naturally a lot of controversy after it was introduced into China. After all, this is not the same as the familiar view of the history of class struggle. It seems that the veil that was originally unveiled by Marxist historiography has been re-veiled. Including in the process of specific argumentation, Mr. Michio Tanigawa is actually relatively grand in line, there are not many historical materials listed, and the theoretical overview is relatively strong. This is also the aspect that some Chinese and foreign scholars have raised questions. Even myself, I used to have some doubts about Mr. Tanigawa's point of view.
However, this matter depends on what angle you understand it from. In my personal immature view, the theory proposed by Mr. Tanigawa mainly focuses on the huge differences in the organizational form of local society between the Wei and Jin dynasties and the Qin and Han dynasties. In the Wei and Jin dynasties, in the traditional middle and lower reaches of the Yellow River, the Wu forts and village walls formed centered on the Hao ethnic group were indeed a common phenomenon, and in the Qin and Han dynasties, especially in the Qin and Western Han dynasties, it was almost invisible. This difference, Mr. Tanigawa took him as a clue to observe the historical changes of the Qin, Han, Wei and Jin, but hoped to propose a perspective and a method. Instead of saying that the "Hao community" as the truth can be applied to all the worlds, all the historical materials can be put into analysis. Many of the theories we are familiar with may be such a situation. To use an inappropriate analogy, theories such as the "Hao Community" are like the Nine Swords of Solitude, very subtle, but in the end it is a foreign move. In the short term, there is a bit of a quick effect, but if you want to really understand and play the greatest role, you still have to rely on the most basic Huashan Sword Method and internal gong mind method. On the other hand, it is of course not possible to focus only on the basic sword techniques and mental methods, and people's thinking and vision will be limited.