Summary: Running for help, acting in a public manner, concealing money and grain, holding public opinions, and taking over lawsuits are the basic social image of Jiangnan Shizi in the late Ming Dynasty. The gentlemen also formed gangs and the party was divided; interfered in the administration and controlled the townships; usurped the small people's property and ran amok; wantonly enslaved the villagers; accepted offerings and became a common practice; extravagant and promiscuous, drunken and dreaming of death. However, after being cracked down on by major and important cases such as the Weeping Temple case, the Song sale case, and the investigation of the deficit money and grain in the early years of the Qing Dynasty, the behavior of the Jiangnan scholars has undergone great changes: they have given up the operation of the earthen fields one after another, deeply understood that the early completion of the national course is the first priority, and usually do not enter the public door and do not deal with foreign affairs as the criterion for their own treatment, the process of soft maturity of the morale has stepped up, and many scholars' goals of making progress in life have also turned. The times are different, the morale is also different, the Qing Dynasty Jiangnan scholars are not as prominent as the Ming Dynasty Jiangnan eunuchs, the influence on local government and local affairs is much smaller than that of the Ming Dynasty Jiangnan township eunuchs, and the morale and social responsibility of the scholars are far greater than those of the Ming Dynasty.
From the late Ming Dynasty to the early Qing Dynasty, the Gentry of Jiangnan embodied completely different value orientations and behaviors in rural life and regional politics. Most of the existing studies have completely separated the Ming and Qing dynasties, and the Ming is self-evident and clear, so it fails to reveal the characteristics of the forward and backward turning of the Jiangnan scholars, let alone the reasons that affect their front and back turns; (1) or the Confucian group cannot summarize the whole picture of the Ming and Qing Jiangnan scholars. Exploring the transformation of jiangnan gentry from the Ming to the Qing Dynasty and its reasons will help to deepen the study of Jiangnan gentry and Jiangnan humanities.
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First, the arrogance of the gentry in Jiangnan in the Ming Dynasty
In fact, most of the students in Jiangnan in the late Ming Dynasty did not follow the requirements of the imperial court, studied seriously in school, and learned the ability to cultivate themselves and govern the country and the world, but took advantage of their privileges of exemption from military service and their social status higher than that of ordinary civilians, and mixed up with society, and many people became local evil forces, almost doing nothing evil. In this regard, Gu Yanwu, a great Confucian Kunshan man from the late Ming and early Qing dynasties, once summed up: "Those who go in and out of the public gate today to scratch the government of the official palace are also born members; those who rely on the situation to arbitrarily judge in the townships are also born members; those who are related to Xu Shi, and even those who are themselves xu shi, are also born members; those who are in the government at the flick of their minds, they rise up in groups and coax them, and the members are also born; those who control the yin affairs of the official palace and are in the city with them are also born members." The former is noisy, the latter is harmonious; the former runs, the latter follows. The one who wants to rule but cannot be cured, the one who wants to hoe but cannot be hoeed, and if there is a small addition, it is known as a killer and a pit. It can be seen that going in and out of public gates, colluding with Xu officials, interfering in the administration, arbitrarily ruling the township, and manipulating public opinion are the basic social image of students in the late Ming Dynasty. In view of the vices and bad deeds of the students, Gu Yanwu even compared the students to the township officials and officials, the three kinds of people who are "sick people under the world", advocating: "Abolish the birth members of the world and the government of the government, abolish the birth members of the world and the people's poverty, abolish the habits of the world's students and the door, and abolish the world's birth members and use the materials of the world." (2) The misbehaving and bad behavior of the students, specifically, must be five:
The first is to compete for support. Xue Sancai, a native of Dinghai, Zhejiang, said that the shi xi day was poured, the study and government day was abolished, and the rescue move was "like forbidden to run and compete", And Gai yin "was stubborn and dull, and the person who took the crown as a monopoly was no matter what, the young handsome man, the rate of more surrender, the surrender of the division, the recommendation of the basket when the year, and the celebration of the account of Bibiye." And Gangnam is even worse. There is no victory over the private love of Peach and Lee, or it is disgusting, so it opens the road of entrustment and the wind of long running. When the husband is a sentient being, he has run for the race, and at other times he is snobbish and snobbish, and he will not be at peace. There are divisions that take the promotion as their position, and the work is a regular code, and if this is a personal relationship with a tree, it is a teaching to make the jingye, why not strictly prohibit it." (3) According to Xue Sancai, at that time, most of the scholars, the transportation government, when the year was lingjie, gave bribes, and the local government also liked to erect doors and walls and take care of them, so the road to please was wide open, and the wind of competition was strong, especially in Jiangnan.
The second is publicity. The late Ming Dynasty was the period when Jiangnan Shizi's behavior was most brazen and unscrupulous. It is said that "Sergeant Wu is the most mellow, and there are prostitutes who travel between them, and they must be named Qimin, and they dare not come out in the hidden boat." In the fifteenth year of the Wanli Dynasty (1587), Ling Yunyi, a Shangshu Taicang man of the Nanjing Military Department, was arrogant and indulgent at home, beat up all the students, and the crowd was indignant, and the three Wu Shizi entered the capital to sue for injustice, impeached The Matter and Yushi Lianzhang, the imperial court ordered the arrest of Shu Zhi, Ling was stripped of his post and seized the title, the perpetrator of the murder was dispatched by his righteous son, and the people's hearts were happy, and "after that, the Qing Gang ri was arrogant, and the Qin Pit threatened the shangguan, and the squire was afraid of it like a servant, and there were rich people who supported Shu Li's feast, and they would invite one or two kushi to sit on the seat in case of accidents." (4) Of course, Jiangnan Shizi's rude behavior and bad behavior did not begin with this incident, but was the result of long-term subtlety. As early as the beginning of the Wanli Calendar, Wang Shizhen of taicang wrote to Wang Xijue, a fellow scholar of the University, saying: "In recent days, the customs have become more and more poured, and those who can stir up the warriors, those who can roll up the halls, and those who can scold the mountain people, then the shangguan is afraid and worships them like arrogant sons." (5) In fact, many mountain people are only born as raw members. This kind of pouring behavior is mostly committed by students. The courage of the students to strike from school, the coercion of the superiors, and even the squires are afraid of the three points are actually the result of the government's long-term encouragement of the giant room to spoil too much.
The Songjiang local literature regards the heterogeneous situation before and after the enrollment of students as a change in greeting and sending, saying: "The first disciple travels and sends the examination, there are examples of using colorful velvet flowers to cover a pair of red silk and red flags, there are shoulder-to-shoulder public opinion, and there are also walkers. Now that the new students are sent to school, the eunuchs in the giant room are more than taking horses to cover, Luo Qi silk, bunting flags and hundred poles, hairpin flowers to use pearls as a golden dragon to shine their heads, relatives compete to greet those with wine and flowers, and stagger on the way. From the county to the Temple of Literature to worship, each returned home and set up a swallow to wait. The township recommends returning to the south, the boat to the West Villa, and the same is true for the greeting. Reading talents make little progress, and it is legitimate to teach frugality, and scholars should not use this to train their children. (6) Once a scholar enters the pan, his family and friends are pampered and pampered, and they are far ahead of the curve. Jiaxing local literature on the change in the status of teachers and students before and after: "At the beginning of the country, there were people who were elected by students, and they complained about each other, such as serving heavy labor. The rules of study are very strict, all living beings live in fast houses, and there is a course of schoolwork day and night, and they are not allowed to rest, and people think that they are suffering. At that time, the teacher was also very dignified... Now that the master is in the way of the day, the disciple regards his teacher as a puppet, and there are those who ridicule each other. (7) At the end of the Ming Dynasty and the beginning of the Qing Dynasty, Jiangnan Shizi was regarded by society as a person of right and wrong, and he was respectful and far away. Yushi Chen Yuhui said: "When I was a young man, lu yan's father and elder, and the small people of Lu Yan gathered at the same table to drink and laughed and talked freely. When you see a show, you can breathe, but the tolerance of the show is to see, and the words of the show are to listen. The show is only in the city, and the people in the two lanes are all watching it. ”⑧
In the late Ming Dynasty, with the support or encouragement of township eunuchs, students often openly despised the government and officials, embarrassing and even insulting officials. Fan Lian, a Huating man in The Wanli Dynasty, said: "The evil of the scholarly style began fifteen years after the Wanli Calendar, and most of his deeds were provoked by his spirit, but there was no evil in the middle of it. And not only Songjiang, that is, Zhejiang Zhi also often has it. For example, Suzhou is one heart and hates Ling Shangshu, Jiaxing is one heart and one heart and Xiang Wan Tong judgment, Changzhou is one heart and resists Jiang Dayin, Zhenjiang is one heart and insults Gao Tongzhi, and Songjiang is one heart and leaves Li Zhifu, all of which are swarming for a while, invariably the same, and one of the changes in the world's hearts. (9) In the first year of Longqing (1567), Han Jinchuan of Wuxi ZhiXian was not tired of the public because of something, causing the sentient beings to make a big uproar and spit in front of their faces. In the same year, Li Youzi, the prefect of Changzhou, was attacked by the five counties and almost killed. (10) In the forty-fourth year of the Wanli Calendar (1616), the residence of Dong Qichang, the former rebbe Shangshu, was burned, and was characterized by the magistrate as "difficult to cause from the scholars and chaotic to the adulterous people". In the seventh year of Chongzhen (1634), zhang Pu, the leader of the Fu Society, argued with the Suzhou governor Zhou Zhikui, and wrote to the Jing officials Huang Daozhou and Jiang Dejing, and the students rebelled and posted a text to expel Zhou, forcing Zhou to change to Wujiang Zhi County, and the students gathered in Wujiang to hold a weekly campaign, which finally made them uneasy and resigned. (11) Two major local events were initiated by students. The most prominent one can be described as the expulsion of the county order by the Wuxi students in the fifteenth year of Chongzhen. According to the custom, at the end of the Ming Dynasty, Wuxi students can be exempted from grain and silver for five dollars per year, and if there is no field, they can directly receive silver, called "deducted loose rice", and the treatment of students is quite generous. Pang Changyin of Zhixian County failed to distribute rice on time, and on the third day of the first month of May, du Jingyao, a student, and other students coaxed the county hall and smashed the yarn kitchen on the hall. The dragon instructor ordered the students to kneel, and the students also forced the instructors to kneel. The citizens even destroyed the county's umbrellas and holding instruments and surrounded Ma Suxiu's house. Pang Xianling walked to the west gate to get off the boat and go out of the city, which was extremely embarrassing. Story, Wuxi County ordered out of the west gate, that is, not to re-enter. At that time, Zhusheng Dashu had a paper cloud: "Expelled a Pang Changyin from Wuxi Zhi County, and was not allowed to re-enter." "With a special pen, it is sticked to the reed mat, and it is used as a sign to raise the flag, and the county officials are flogged." After Pang Changyin left the city, the city gate was closed. After Pang quietly entered the city, on the afternoon of the fifth day of the first month, Xiucai coaxed the county hall again. Pang Changyin cried and complained to the inspector and was transferred to Jiadingzhi County. After a long time, the officials only arrested five or six people who took the lead in making trouble, stripped the names of the students, and did not even put a heavy code on them. (12) Wuxi students who borrowed money and grain to benefit from it could not be distributed in a timely manner, and they made a big fuss and went so far as to "expel" the imperial court official Tangtang Zhixian out of the country, which was extremely lawless, and the authorities actually did not investigate in depth, and fell lightly.
The third is to conceal money and grain. In the late Ming Dynasty, the gentry concealed taxes and grain, which was the norm, and it was said that "a green man sent to the country, that is, no one who was half-admitted to the county official, to the genus of Jia Ke Filial Piety, the people who were full of it were even more invincible, so that within a few counties, the wind and the hedgehog, the staff and the various beings, have sent it, and the debt of the righteous is hundreds of thousands." (13) Songjiang Yifu, Fan Lian of Huating recorded, "Since the poor Confucian puppets have been in the family, they have asked for books from the county doctors, and they have taken over the old fields of relatives and protégés." If the person with the real name is only one hundred acres and floats to two thousand, and the silver is three hundred and two, then the pipe keeper will be sent to the household to finish the grain... It is Xiucai who is born, that is, he enjoys two hundred acres of silver field without silver." (14) It can be seen that Jiangnan's money and grain arrears are serious, which has a lot to do with the exemption of students from military service and tax evasion. The Qing dynasty described the tax evasion and evasion of jiangnan students at the end of the Ming Dynasty: "In the Ming Dynasty, the officials gave each year anointed with one hundred and twenty-two pieces of fire and silver. If the three sections are not successful, they will be punished as officials. Fifth-class students are also punished as officials. At the end of the five-year period, fu according to the examination, respectively, to eight or nine products have not entered the flow of quan to make up, still allowed to take the township examination. Grade of the year examination, temporary drop. The case is not first known. And the poor are unable to complete the grain, and the sale is exempted. Restless people in all beings go to the county every day to plead for ten papers, called 'begging grace'. He also collected the money and food of the rich and swallowed it under his own name. The old students have the rumor of 'sitting on a hundred and walking three hundred'. (15) The students not only evaded taxes themselves, but also took over the money and grain of the rich and secretly swallowed the money and grain that should be paid.
Fourth, it is good to hold a public opinion. Public opinion in Jiangnan in the late Ming Dynasty was made and controlled by squires and students. Li Chenyu of Jiashan Zhi County in the middle of Chongzhen said: "This sergeant Xi, who is famous and famous, is different from him, and his brother is very happy. But the worry is too standard, or not the bottom of the ear. It is a close inspection recently, and the good things are still good, and the introduction of classes is gathered, all of which are regarded as modest, and the beautiful things are wrong. (16) In the late Ming Dynasty, Jiangnan Shizi was famous for his preference for gathering crowd proposals. Lu Wenheng, a Qing dynasty man, said: "Corporal Wu is good at holding a public opinion, and when he sees that there are corrupt and lawless people in the official government, that is, he gathers the crowd to propose, and in order to raise the court, he often adopts his words when he comes to power." Previously Ming story also. (17) One of the acts of public opinion is to make gossip and ridicule the magistrates, which has become a temporary custom. In the late Ming Dynasty, the scholars in Suzhou, Wujiang, Songjiang, Jiaxing, Wuxi and other places were good at joking and mocking the order. He Liangjun, a huating man in Jiajing, said: "Along the old customs of Songjiang, if any county official is not good, there are songs or couplets in the alleys, which can be broken." (18) Fan Lian, a Huating man in the Wanli Dynasty, said: "Songs and songs have existed since ancient times, but Wu Song has been particularly important in recent years. Where the peers are humorous, and the prefectural shifu measures are slightly obedient, that is, embellished into songs and ballads, spreading the population. (19) Dong Han, a Qing dynasty, wrote: "Those who will be officials in the land are often not honest. There are Li Zhenghua, small and talented, incorruptible and deceitful, the day of getting off the car, the luggage Xiao Ran, and its return, the ark can not be carried. There was a light and thin sub-cast with a unique cloud: 'Wu Di originated from the strange forest, and the return boat pressed the waves and the shadow was heavy. There is no need to carry the Huating Crane, the green mountains on the river know this heart. (20) Wujiang ZhiXian Zhu Xianghua, when he first arrived, pretended to be a wind force, and the Libu Shangshu Huzhou Nanxun people DongFen youtian tens of thousands of acres in the territory of Wujiang, Zhu Li intended to destroy, and soon because of the bribe in the twilight, he changed his original intention. Folk poems have been recited: "Wu Jiang jin stands up a stem of bamboo, and only when it rains in the spring will the leaves be green." The green branches dried out overnight, and the climbing time was twisted and bent. (21) Therefore, Shen Defu said: "Recently, the local governors of Wuyuejian have been slightly unsatisfied, and they have used evil words to ridicule them", and "most of them have mocked the orders." (22) This kind of public opinion, of course, is a reflection of the will of the people to a certain extent, and the will of the people is actually made up by the students and so on.
Fifth, it is to cover up the litigation. In the late Ming Dynasty, students were extremely active in civil litigation, often making trouble, seeking benefits. Shen Defu said: "To the civil litigation, each Qian knows Confucianism, and the straight court." So Wu Zhong insulted each other, so there was a saying that "hire Xiu to fight Ru". (23) The phrase "hire a show to fight Ru" reflects the superior position and bad behavior of the students in litigation.
In this way, Jiangnan Shifu, who has a higher meritorious name and more prominent social status than the student, is even more imposing. When home, although there are also people who restrain the checkpoint and respect themselves and love themselves, most of them, especially the Jiangnan Shi doctors after Jialong, are violent and domineering, and harm one party. The people of Hangzhou originally boasted that "the people of Hangzhou are encouraged by their honesty and prudence, and there are many pastoral houses", and "those who live in the countryside are often encouraged by their honors", but Chen Shan, the compiler of the Hangzhou Fu Zhi of the Wanli Dynasty, said: "The people who live in the countryside of the present scholar, the high lord Houlu, occupy the nationality of the dynasty, resist the ceremonial gongfu, the wind and thunder are based on their words, or monopolize profits, mo dare to argue, Xu is born, boo is dry, invade officials and succumb, pay bribes and thousands of dollars, less is enough to resist the entry of several officials, strip the people of fat, is not a little bit!" "The reputation of the hangzhou squire is slightly better, and it is still so, and the Su Song area is even better." Dong Rong, the great-uncle of dong Han of the Huating people, summed up the behavior of the gentry in Songjiang Province: "The gentry of my county, the palace room of wumei, the field of Guangtian, the gold and silver, the servants, the casting, the chief of the official, the diligent feast, the unheard of the yanshi training, the worship of frugality, the accumulation of books, and the absolute no guest." (24) When people in the Ming and Qing dynasties talked about the Jiangnan Jin gentry at that time, almost everyone said that they hated it, and Gu Yanwu listed the eunuchs and students as two of the three kinds of people who were sick in the world, and the Qing people generally said, "The former Ming Jin gentry, although they are known as Qing celebrities, their Huawu gardens, the southern acres of Jiacheng, are all famous and even strange", and they stand up and act, "knowing Shangjue but not Shangde Shangya". (25) Jiangnan gentleman's home behavior, summed up, has about the following numbers:
The first is to form a gang and the party is to fight against the same. At the end of the Ming Dynasty, Jiangnan followed the old habits of the Song and Yuan Dynasties, and associations became the norm. In the early years of Chongzhen, there were several societies in Songjiang, Wenshan in Zhejiang, Yunqiu in Kunyang, Yupeng in Suzhou, and Reading In Hangzhou. All local literary societies were united under the banner of the Fu Society, and they sought one voice in one voice, "those who are outside the party, although Fang Du is not enough to talk about the cause; those who are allies of the united world, although Qu Song is not enough to speak of articles." (26) Wu Zhendi said: "The alliance is prosperous in the Ming Season. Su and Song in Jiangnan, Hangzhou, Jia and Hu in Zhejiang are particularly important. At the beginning of the country, it was still practiced like this. In the seventeenth year of Shunzhi (1660), Yang Yongjian asked for the name of forbidden tongs and allies from the matter. (27) Until the twelfth year of the Kangxi Dynasty (1673), Zhang Luxiang, a famous Confucian Jiaxing man, recalled and summed up the negative consequences of the Association of Jiangnan Scholars in the Ming Dynasty, saying: "Scholars are better than the crown, that is, they do not travel widely, talk about social affairs, immerse themselves for a long time, and even the pen tongue is better than the Spear, and relatives are the same as water and fire." As far as sighing is concerned, in the past days, dozens of people drummed up, tens of millions of people calmly followed it, the party aided, the victory and defeat, the court and the state, all of which were deeply affected by its misfortune. The chaos of political affairs is thus, the defeat of officials and evils is the result, the drowning of the people's hearts is thus, and the ruin of customs is thus. Today, the disaster is extremely chaotic, and for a time people cannot punish the past and try to make a new one, and Gu Nai heed his mistakes and added to them. ”(28)
The second is to interfere in the administration and control the townships. With the influence of his protégés and former officials all over the world, Jiangnan Jin gentry interfered in central and local administration, and did not reflect their will and safeguard their interests in all current affairs.
Jiangnan gentry influenced the government of the dynasty, as early as the middle of the Wanli Dynasty, when the Donglin School lectured, "satirizing the government and judging the figures". Later, they gathered associations and made use of the power of electing officials to support each other in the DPRK and the opposition, creating a loud momentum and exerting various influences on the central administration. Zhang Hanru, a resident of Changshu County, once accused Qian Qianyi, the backbone of Donglin, of "not being afraid of clear theories, not afraid of clear deliberations, sucking people's blood, making righteous offerings to the country, controlling the government of the dynasty, confusing official evaluations, the imperial court that does not exercise the right to live and kill and the two adulterers, the imperial court that does not exercise the authority to pay taxes and the two adulterers, causing the poor people to want to control the prefectures and counties, and the virtuous people of the prefectures and counties, and the two adulterers and the two adulterers", with as many as 58 bad deeds. (29) Although there are not any excesses in the words, the arguments are mostly facts. In the middle of the Chongzhen Period, Yixing Zhou Yanru was appointed as the first assistant to the cabinet, and Zhang Pu, the leader of the Fu Society, believed that the time had come, "if you want to use all your party members and kill dissidents, the second volume of the book will be advanced, and the secret of Yan Confucian will be hidden." Later, when Zhang Pu died, Zhou Yanru breathed a sigh of relief and said, "Heaven is like death, and we are good officials." When people were shocked to ask why, Zhou Yanru showed Zhang Pu's two-volume list of books to the guests and said, "How can I kill all the people I want to kill?" (30) The difficulty of Zhang Pu's arrogance and Zhou Yanru's coping can be imagined. These are all very obvious examples. In fact, the Ming Dynasty Jiangnan officials and gentry usually came out of this kind of behavior. At the beginning of the Qing Dynasty, Ye Fangyi was in Zhujiajiao Town, and Xu Mou, a merchant in the Dongting Court, showed the handwriting of Wu Zhong's predecessors, of which Dong Qichang had as many as a hundred handwritten books, and "several of them were sent from Beijing, all of which were common trivial and bribed to ask for a word." (31) Based on real evidence, all the books record the matter of "accepting bribes and asking for trust.".
In the localities, the gentry even entered and exited the public gate, restricting them left and right, and exerting various influences on the government and officials. During the Wanli Period, Zhao Nanxing called the harm of township officials one of the "four harms" in the world, saying: "Those who are officials in the soil, but keep orders, and among the township officials, they are more than those who keep orders, because township officials often abuse civilians and devour them wantonly. (32) In the second year of the Apocalypse (1622), The Emperor Zhenmeng wrote Wen Zhenmeng, as recorded in his "Diary of Wenwen Sugong", which shows that his Zhishi was at home, and from May of the second year of the Apocalypse to the sixth year of the Apocalypse, he was busy almost every day, or went out to meet with friends and friends to discuss the current situation, or to receive, visit, and write to local officials. (33) Almost all local officials had dealings with him. The case of Wen Zhenmeng vividly shows that the officials and gentry of Jiangnan, whether in the government or in the opposition, the central administration, temple affairs, and local affairs are all things that they are always concerned about. During the Chongzhen period, the local literature of Songjiang said: "In the change of Ti Shuai, the students of the Chuxiang Dafu had very little communication with the counties and counties, and they recently used the book leaves and Jinping, and the book poems were written on behalf of Qian, signed by the scholar, or those who had carved dates in stone as ink pastes, counted the work, and multiplied the rate." There are no less than a hundred people on a jinping screen, and the fee for loading the pool, for every ten gold counted, the lord asks for Ji Gang everywhere, and Ji Gang is therefore profitable, and through this A Shangguan. So there are the dead walkers, who are guilty of great dirt, and are willing to be with Jinmu without remorse. (34) In the early years of Chongzhen, when Qi Biaojia was appointed inspector of Su Song, zhang Pu, the leader of the Fu Society, went to the gurudwara, that is, "the sleeves were revealed, it was the people of Suzhou, and the celebrities of the Cloud lineage" asked to be taken care of, and the gentlemen Wu Weiye, He Wangsheng, He Ding, Xu Xianqing, Lu Xianming, Zhu Dali, Zhu Dazhi, Mo Yugao, Fan Yunlin, Shen Yanwei, Jiang Shu, Li Fengshen, Zhao Shilu, Jiang Yunlong, Li Shiqi, Zhang Zhaolin, Tan Zi province, Shi Yuanzheng, and those who were difficult to remember all went to the gurudwara for entrustment, (35) A vivid human drama was performed. The wind of please is so fierce, and the speaker of the guan is so high-ranking, it is naturally difficult for local officials to exert their hands and feet. As a result, a prefect called the Book of General Fugan's Invitation together with the Poetry Scroll of the Mountain People and the Book of Monks' Solicitation of Fortunes as Wuxia's "Three Disgusts". (36) Therefore, In the fifteenth year of Chongzhen, Liu Zongzhou indignantly said: "In the land of jiangnan crown and radiation, there is nothing that is not controlled by the gentry filial piety, there is no time without the gentry filial piety and honesty entrustment, there is only the power of the division, and the rich are born." And there are also provocations and trivialities, and the two creations move to the point of begging for money, to turn around and seek victory, and neither of them breaks the family. Even if they pay bribes to officials, or pretend to draw wealth from villagers, they will make thousands of profits and prosper with each passing day. The lawlessness of the government is not worse than this. (37) Gu Gongxie, a student of the late Qianlong Dynasty of the Qing Dynasty, even believed that the Jiangnan squires of the Ming Dynasty "especially emphasized the friendship between teachers and students, and in the past there was a slight look, that is, they asked Fu fu to visit according to the visit." Even the people under the door, when there is a division to punish the book, the haonu master calls out, immediately help out, there is nothing to do. Other details, even those who have written the music, can also be posted on it." (38) In the eyes of the eunuchs, there was no official palace, but they regarded the public court as a private room, and the flames were very arrogant. Therefore, the so-called scholars talk about the people's hearts and minds, but they are all just the views of the gentry. The local government in Jiangnan in the late Ming Dynasty was to a certain extent in the hands of these wealthy and powerful squires.
When local interests were involved, the gentry in various localities formed a brutal force with the students and members to interfere in the administration of the local government. During the Wanli period, the controversy in Jiashan County, Jiaxing Province, can be called the most typical case. In the Ming Dynasty, jiaxing was a province, and the fields between the counties were staggered with each other, that is, the household registration was in this county and the fields were in other counties, especially between Jiashan and Jiaxing and Xiushui counties. During the Wanli period, the three counties formed a long-term contradiction in order to pay taxes, and by the end of the Wanli calendar, the 30-year unsolved land dispute had developed into a noisy incident. In the forty-fourth year of the Wanli Calendar, the three counties knew that the county would survey the field of grain, and on April 26, five eunuchs from Jiashan Township came to the palace, and the prefect debated with it on the basis of the theory of checking the records of Zhangtian, and the township eunuch insisted on drawing the loss of Jiashan according to the book of Losses of Jiashan. On the twenty-eighth day, the prefect invited the squires of the three counties to gather at the City God Temple, repeatedly stated before the statement, ordered the three county meeting to write, and sent the three county squires to the second book to be detained, only the zhuangxiang eunuch refused to write the pledge, missed the three drums, and everyone scattered, and the discussion of the three counties was not feasible. On the third day of the first month of May, the eunuch of Jiashan Qianxiang went to fucheng again, invited Wuzhi County to discuss matters, and sent a piece of paper with a public statement, saying that the field was not suitable for Zhangzhang, and the book should not be checked. On the sixth day of the first month of May, 40 or 50 jiashan students and 300 or 400 haomin first went to the prefect's court to shout injustice, and then went to the Jiahu soldiers to patrol the road and shout, and officials at all levels repeatedly told and slandered as before, and even injured the drummers and beat the tables and chairs of the eunuchs. On the eighth day of the first month, Jiashan posted posters all over the street, claiming that the Daofu government listened to the traitor Yue Yuansheng, and that the county should make a big move and first take Wuzhi County back to the county. In this incident of controversy over the land, Wang Chongdai, the military inspector of the Dao, described the seriousness of his "contempt for the law and discipline" as "fearful of yiyi and the enemy is not excessive," while the prefect of Jiaxing said that he was "fierce and violent, and there is no distinction between the people and the people," and "the rampant trend has become a trend, the chips have crossed the discipline, the name has been broken, and the true universe has changed," so he submitted his resignation. In this incident, the arrogance of the eunuchs and students of Jiashan Township insisted that local interests were not to be forgiven, and they repeatedly blackmailed the prefectural and county yamen, arrogantly controlled, and had their eyes set on the lawlessness and the dignity of the official government, so that Jiashan ZhiXian and jiaxing prefects successively submitted their resignations. (39) The essence of this incident of quarreling over the land and clamoring for land is, as Liao Xinyi said, "a struggle between two gentry groups", and (40) fully reflects the strong local interest behavior of the gentry.
The third is to encroach on the small people's industries and run amok illegally. The gentry of Jiangnan were bullying others, instructing and conniving at the encroachment of their family members and children and slaves to usurp land and property, eating the weak and the strong, and using all kinds of cruel means to do everything they could, while concealing the tax payment of land and acres, and passing on the tax payable to the small people in every possible way. According to He Liangjun, a squire of Songjiang Township, the Jiangnan people had not yet accumulated until the time of Emperor Xianzong's chenghua dynasty, and since the beginning of the Wuzong Zhengde Dynasty, "the princes actually made property and profited." For a time, such as Song Dasankai, Su Yushien, Jiang Zhongshikai, Tao Yuanwaiji, and Wu Zhongshizhe, all accumulated to more than 100,000", and later after a middle-aged soldier, "and those who run under the door day by day are also disciples who speak of profit." Or there is a farm somewhere, and the age can be profited by a certain amount; or a person who borrows a few hundred taels of silver and has a certain amount of interest at the age; or a person who seeks shelter for something, which does not hinder the Dhamma, but can sit in the cashier for a certain amount, is pleased to see it." (41) When it came to Jiajing, "the competition for wealth is the service, and the scholar can only enter the ladder of breeding life", "Wu Zhongjin gentleman fu is more anxious about the breeding of goods, if the Jingshi guandian, Liu Guo kai bank debt code, xing sell salt and sophora, and his skill is multiplied by Qimin". (42) When he arrived in Longqing, the inspector directly subordinated Yushi Dongyao sealed the song and found out that the four provinces of Susongchang Town had thrown 1595470 acres of fields, and the flowers were divided into fields 3315560 acres. (43) In the middle of the Wanli Calendar, Tan Changyan of Changshu County, chang familiar with the county, said: "Sergeant Wu's grand master Tian Lianmu was invited to send, avoided military service, and was tired of Luli, and his descendants were many mediocre. (44) So much so that Fan Lian, a Huating man in the middle of the Wanli Dynasty, said that at that time, the gentry "camped for profit, although there was the wealth of Tao Zhuyiton, the daily affairs were pleased, like a hungry dog begging for mercy." (45) Zhao Yi, a native of Changzhou during the Qianlong Dynasty of the Qing Dynasty, said: "In the former Ming Dynasty, there were unscrupulous sects in non-local areas, and the people were overwhelmed, and the gentry who lived in the countryside also relied on the strong and bullying, regarded the small people as weak flesh, protected each other from top to bottom, and the people had nothing to accuse. (46) Such as Xu Fengzhu of Changshu, the official to the Shangshu of the Ministry of Works, and his grandson Yin as the Minister of Commerce, "lived in the countryside and was arbitrarily lawless", and was arrested and ruled by the county officials. (47) For example, Huaiyang Patrol Taicang Lingyun Wing, "the home is arrogant, give things, imperial history and impeachment.". (48) The illegal acts of these people in their homelands, compared with the cunning and plundering of the more prominent gentry, are nothing more than small witches and witches. For example, Xu Jie, the first assistant of the Cabinet of Huating in the last years of Jiajing, "The children and daughters of the slaves are violent and rampant, and one side is sick, like sitting on water and fire." Ying Tian's inspector Hai Rui and Suzhou Bingbei Dao Cai Guoxi ordered Xu Jie to retire from the field, and the two of them were instead dismissed by Xu Jie successively at the instigation of Jin, so that the people of the time sighed: "In this matter, see the difficulty of Fangzheng, see the extinction of the law and discipline, see the style of the imperial court, and see the words of the zou min, the official gan is the eagle dog of the private door." (49) Another example is Dong Qichang, a Shangshu Huating man of the Nanjing Ministry of Rites, whose three sons "never checked, and Zhong, especially Zhong." There are dry servants Chen Ming father and son, who rely more on the situation to incite abuse, and the side of the township has been looking at it for a long time." (50) What is more, such as Qin Deng, the son of Qin Liang in Wuxi, and Wang Shihua, the son of Wang Shizhen of Taicang, and Qiao Xiang, the son of Huating Qiao Jingmao, are conceited and self-effacing, hollowing out their minds, and cheating people of money, "or with hundreds of gold, or dozens of gold, or with a look of intimidation: 'Er guard gold for me, and soon I will raise a pen to suppress RuYi'." (51) Yixing Zhou Yanru was a university scholar, Chen Yutai was Hanlin, and the sons of the two families were violently rampant in the township, and the people excavated the tomb of the Zhou family ancestors and burned the chen brothers' residence. These township eunuchs are few and evil, and the fierce gods are evil, but they are really evil forces in society. The most common method of usurping the land by the gentry is to force the small people to surrender, and although some of the offerings are voluntary, they are the result of the gentry's arrogance and deception. Xu Jie, Dong Fen, Shen Shixing, Dong Qichang, and other gentry possess tens of thousands of mu and hundreds of thousands of mu of anointed land property, that is, they will rob the past from the small people by any means. In the late Ming Dynasty, the land annexation in Jiangnan formed a peak, which was also the result of these noble gentry and eunuchs taking advantage of the plunder.
The fourth is to wantonly enslave the villagers. The gentry despised the small people in the countryside, commanded and commanded, and served at will, "When Songjiang Qian Shangshu ruled the first place, he served many townspeople, and the bricks were also given to him. One day, when an old maid arrived, Qian rebuked him for being slow, and said to him: "A certain burden is from Huang Han's grave, and the grave is far away and late." Qian Yifu, the old maid Xu Yue: "The Huang family tomb was built in a certain place, and its bricks were mostly taken from the old tomb, and there were no foot monsters." (52) It can be seen that it has become a habit for the gentry to make the villagers feel free to do trivial things in their own homes to build projects.
Fifth, accept offerings and become a common practice in enslavement. The ming eunuchs enjoyed the privilege of keeping slaves, and they abused this privilege even more than the law required to keep slaves on a large scale. Fan Lian, a native of Huating, said, "Since the eunuchs of the township have been honored for a long time, the fields of the three ethnic groups have been included in the books... Therefore, under the name of an official, there are those who owe more than a thousand silver." (53) When Gu Yanwu talked about the style of Jiangnan Shi dafu in keeping slaves, he also said: "Today, Jiangnan Shifu has this wind, and once he is a scholar, this generation will come to the door, which is called surrender, and many will be up to a thousand people... There are many slaves, wu zhong is even more, the original note: ... In the present-day house of Sergeant Wu, there are up to one or two thousand people. (54) The families of Xu Jie, Dong Fen, and Dong Qichang all had thousands of domestic slaves. The people who surrendered, ostensibly out of voluntariness, were mostly because the gentry had many large households, enjoyed preferential and exempt privileges, and the heavy burden of conscription fell on the heads of the small people, who, out of helplessness, had to turn to the powerful family for asylum. For example, Dong Qichang is "anointed with tens of thousands of acres, the tax loss is only three points, and the cruise ships are hundreds, and most of them are surrendered." (55) Dong Qichang's mansion was burned down by the villagers, and the family wealth was plundered. At the time of the Ming and Qing Dynasties, the four provinces of Taicang, Shanghai, Jiading, Kunshan, Shimen, Jintan, Liyangguang, and Susong Changjia had enslaved them one after another, and the killing of the lord in Sochi was really the result of the long-term work of the gentry landlord, and he blamed himself. At the end of the Ming Dynasty, the slavery change in Jiangnan was the most intense, and it was inevitably related to the local tycoons who were most concentrated, the most popular in slavery, and the harshest under the control. A few slaves bully their masters and become masters of eagle dogs, doing evil deeds and doing whatever they want. For example, The people of Yixing County, Zhou Wenzhi, Zhang Rui, Liu Ning, Jiang Mei, and Hu Cheng, were all righteous men of Chen Yijiao, a township official in this county; Zhang Fengchi, Fan Shizhang, and Zhang Cheng were all righteous men of the township eunuch Xu Tingxi. They "rely on the Lord's power, collect rent and extort money, and extort money to force their children to write about their fields, but each of them hides the Lord and causes misfortune, and creates many evils", (56) Bad deeds. In fact, the wealth of many powerful and powerful gentry is forced by these family men to plunder from the small people.
Sixth, extravagant obscenity, drunken dreams of death. Jiangnan Jinsheng, the eunuchs are both rich and profitable, whale swallow small people's fat paste, all kinds of servitude to make the people weak, accumulated a huge wealth. Being in a prosperous town, and having seen the world, so it is common to talk about pomp and circumstance, to be generous, to have a good child, to embrace Li Ji, to gamble finely, and even to be absurd and corrupt, to pursue a deformed lifestyle, and to have no smell of reading and entering the world. For example, Yu Xian of Wuxi formed the Five Elders Association with the five eunuchs of Tan Kai, An Rushan, Qin Han, and Wang Ying, "building boats, advocating, garden ponds, sound prostitutes, and costumes, making Ling Zhili, A in Jiangnan", and becoming a "deep voice, widely taking the prostitutes and children". Qin Han befriended Yan Shifan, "a lot of strange tastes". Yu Xian and An Rushan "both have longyang habits, rich and expensive, and those who buy with heavy funds are invincible." Rushan Sun Shaofang also "has a great ancestral fetish". (57) In the late Ming Dynasty, many people in various places were good at this style, and Jiangnan was the most important. Therefore, people call it "today's Wu customs are particularly popular, and there are even shopkeepers." (58) Shen Defu wrote of the style of the people: "The Zhishi people sent prostitutes to serve as servants, loved the young, and the fox li was like Youkun, flourishing in Jiangnan, and gradually dying in the Central Plains." Nai Ruo JinlingFang song sometimes famous, competing to spread this way to spread the love of the pet, the female companions in the praise of each other, thinking that it is a good thing, there are still those who do not have a deep love among the prostitutes in the north. ”(59)
In the late Ming Dynasty, the Gentry of Jiangnan took pleasure in drinking and singing with prostitutes. For example, Gu Phosphorus, a big-handed writer in Nanjing, lived in his later years, "Happy to set up guests, every banquet, must use the musicians of the church to accompany the strings, the most like the small music worker Yang Bin, often surprised the guests Jiang Nanling so-called consumption of Yang Lang a song also." (60) For example, Qian Dai, a Suzhou native of The Wanli Dynasty, has 13 female talents and 2 female teachers at home, "the breadth of the first house, the number of concubines, the hua and jingye of food and clothing, and everyone sees it as a rich and noble yile", "Youyou under the forest for decades, the sound and color are self-entertaining". (61) The whole of Jiangnan Shifu was actually often immersed in the silk and bamboo color field. So much so that the Ming Dynasty Shen Defu said: "Wu Zhongjin gentry, pay attention to the sound rhythm, such as Taicang Zhang Gongbu Xin, Wu Jiang Shen GongBu Jing, Wuxi Wu Jin Shi Cheng, Ju Gong Du Qu. Every Guangguang sat on the fate skill, that is, the old excellent name initiative, the emperor was confused, and it really did not reduce Jiangdong Gongjin. This habit is still accomplished, and it is also like the Qin and Jin princes riding and shooting ears. (62) The debauchery of the gentry in the countryside has made the extravagant trend in Jiangnan worse and worse. Fan Lian, a Huating man, said: "Since Jialong, the rich and noble rooms, the guide to luxury and adultery, the Bo belt Confucian crown, the long rape and arrogance, the daily strange stories are stacked, and the years are many new things." (63) You Bosheng, a native of Wuxi, also said: "Wuyi ben is still thrifty, starting with Feng Longquan and Gu Dongyan, and in Jiajing, Yu and Tan are old people who compete for luxury, and customs are beneficial." (64) Li Le, a native of Huzhou, said that the ugliness of customs "is done by the eunuchs." (65) In the final analysis, where there are many gentry, where there are many customs, it can be said that the customs of Jiangnan are luxurious, which is directed by the gentry, and its degree is also consistent with the prosperity of the gentry.
2. Major cases of punishing gentry in the early Qing Dynasty
After entering the Qing Dynasty, the Jiangnan shi people still followed the old habits of the late Ming Dynasty, formed an oath of alliance, and held a large-scale literary association. Shi Ren said: "The Ming Society is a house, the soldier is haggard and derelict in his duties, and the high-ranking and capable writer is formed into a poetry society to express the feeling of the old king of the old country, south of the great river, there is no land." Its most prosperous, Dongyue ze yongshang, sanwu ze songling... Songling is the capital of the southeast boats and cars, the four sides are majestic, and the gentleman's walking set, so it is especially prosperous in Yuezhong. (66) Suzhou has the Tongsheng Society, the Shen Jiao Society, and the Yaotong Society, Wujiang has the Frightening Hidden Society, Loudong has the Duanshe Society, Qihan, Lufeitang, and Qiluzhai in Western Zhejiang, and in western Zhejiang there are the Tongming Society, the Pingshe Society, the Yishe Society, the Jieshe Society, the Guanshe Society, the Guangjing Society, the Chengshe Society, the Economic Society, etc. "Between Wu and Zhejiang, there are arrangements... Dozens of people in each society think that they are advocating peace, and pushing them all together, all of them are the same." (67) Wuxi has Yunmen Society, "famous and far away". (68) The literary societies between Wu and Yue also contacted each other and gave each other a momentum. More than 100 celebrities of the Yue Chinese Society, with Luo Fudan as the leader, "tasted and led the Yue soldiers to the Ten Counties Assembly, hundreds of boats, and gathered the South Lake of Jiaxing", and sang with dozens of taxis such as Wu Weiye of Taicang and Song Deyi of Changzhou. (69) When people compared the Wenshe at that time with the Wenshe at the end of the Ming Dynasty, they said: "In the Ming Dynasty, the Wenshe was in line, so the human world threw thorns, and all of them were called brothers." At the beginning of this dynasty, the alliance was prevalent, and the people were stabbed, all of them called the allied brothers, and even the Haoxu City snipers, those who could open their minds as imposing, the gentlemen who inquired, and all of them attached themselves to the brothers of the alliance, and the storm was really irreparable. (70) It seems that the vices are worse than those of the late Ming Dynasty. In the tenth year of Shunzhi (1653), like the sixth year of Ming Chongzhen, the Ten Provinces of Jiangnan were held at the Tiger Hill Assembly. In the twelfth year of the Kangxi Dynasty, Zhang Luxiang said: "Today, the disaster is extremely chaotic, and for a while people cannot punish the past and try to make a new one. (71) The customs of association remained the same until the early years of the Kangxi Dynasty. Students are still able to play right and wrong, and are keen to fight lawsuits on behalf of others. Gu Gongxie said: "During the Kangxi Dynasty, men married, and if they were poor and could not marry, they invited the same original media, gathered and surrendered, and went straight into the woman's home to rob their relatives. His daughter-in-law will personally help her to the palanquin, but still welcome her with drum music, and the next day she will drink wine and rejoice. And those who are indicted, each of the two buildings has a public report, and on the day of the hearing, each has a surrender protection. Therefore, it is said that the descent of the fall is the line, not the descent. Led by the brave and the young, the young rogue belongs to his subordinates, and when he hears it, it is called a fight. Now that the order is severe, this wind is not happy. (72) The gentry robbed the small people of the weak and the strong, and defaulted on evading taxes as they did, so that the taxes and grain were owed tens of millions of stones.
In order to stabilize its rule in Jiangnan, the Qing court adopted a series of extreme measures to rectify the morale of the people and severely punish the tax evasion. For example, there are about three major cases before and after.
The first is the weeping temple case. In the sixteenth year of Shunzhi, Zhu Guozhi was appointed as the inspector of Jiangning, and he gave harsh rewards to the people, and a major case of selling money and grain arose. The new Wu County Commander Ren Weichu, "opened dozens of large bamboo pieces, soaked in drowning, and showed people: 'The merit order is strict, the money and grain are the most urgent, and the examination hall is the most, all of which are tied to this.'" 'Whoever does not complete the national course is compared day by day, and does not have to be three or six or nine for a period of time.". (73) On the first day of February in the eighteenth year of Shunzhi, when the money and grain were being sold strictly, Shizu died and went to Su, and the government set up a spiritual hall, and the inspector and inspector led the subordinate officials and squires to cry for three days. On the fourth day of the first month, the student Ding Zihuan received the key to the Temple of Literature from Cheng Cangyi, the professor of government studies, and the student Member Ni Yongbin waited until the temple number to cry, Xue ErZhang composed, and followed more than a hundred students to the temple, rang the bell and beat the drum, and then went to the palace hall, and when the caresses were all present, he knelt in and unveiled the post, accusing Ren County Ling of abusing non-punishment and pre-levying taxes, and the number of people who came to the place was more than a thousand. The inspector was horrified and ordered the troublemakers to be arrested left and right, and 11 people were captured. At that time, there was a rebellion in Jintan, Zheng Chenggong's Northern Expedition to the Qing army lost to Zhenjiang, and Zhu Guozhi was playing poor governance. The Qing court sent the attendant Ye Ni and four other people to rule, and Zhu Guozhi to fight against grain, plundered in four ways, used bribes, and looted them all. Some people sympathized with the arrested students, but they were also affected by the arrested family, increasing to 18 people, all of whom were beheaded, and the family property was gone. This is the appalling case of the "Eighteen Confucians Who Perverted the Law" and cried over the temple. (74) The Weeping Temple case was mixed with the money and grain sales case, which became the beginning of the cleaning up of the Gentry of Jiangnan.
The second is the case of money and grain sales. With regard to the song cancellation case, most people at that time attributed it to the tyranny of Jiang Ning's inspector Zhu Guozhi, saying that Zhu "created the law of gentry and arrears because of the lack of payment" (75) or "Fu Chen's more effective song sales law". (76) Mr. Meng Sen, a close friend, and Mr. He Lingxiu, a contemporary, have successively written and discussed them. (77) Mr. Meng believes that at that time, Jiang Ning's inspector Zhu Guozhi, because Zheng Chenggong's troops entered the Yanjiang Liefu, did not feel sorry, so in the name of the reverse case, he allowed the gentry of Jiangnan to be poisoned. Mr. Meng also said: "Sorting out taxes was originally the authority of officials, especially at that time, as a teacher of the Ming Sea, he was angry at the people's hearts in the south who were not fully satisfied, and the fake prison was used as a demonstration, and the reverse case was implicated in the case to become a prison." On the basis of Mr. Meng's arguments, Mr. He Lingxiu quoted the encyclicals received in the actual records and specially examined the Zhejiang Song sales case, and believed that the new case of money and grain sales was actually a regulation pursued throughout the country. The research of both men is undoubtedly an easy theory that conforms to historical facts. Combined with the case-sponsorEducation of Zhu Guozhi and the Shanghainese Ye Mengzhu, according to su Song Changdao's recital at that time, Dong Han, a Huating man, and later Zhao, Zhu Guozhi was regarded as "resistant to grain" because the local gentry was seriously in arrears of money and grain, and out of the fact that the money and grain were successful, they also intended to take the opportunity to intimidate people's hearts, which led to a major case of song sales. Zhu Guozhi said: "Wu County's money and grain have been in arrears for many years, and if they follow the old practice, if they are slightly stricter, they will wantonly poison stings, and if they do not show Dafa, they will steal zhuyi's example, they will be discouraged, they will not be willing to be punished, they will be punished, and they will only be punished by the whole family, and they will not dare to pursue the comparison again, and they will take this evil front as an attempt." (78) Zhu Guozhi's sonata clearly confessed his motives for raising the great case. Ye Mengzhu also said: In the late Ming and early Qing dynasties, Su Song and other places were in serious arrears in money and grain, and the shou orders were often dismissed because of accumulation, "In the season of Shunzhi, Jiang Ning's fuchen Zhu Guozhi was unable to support himself, so he returned to too much gentry and servants." The order of the Senate Office, first of all, Wuxi of Changzhi, Su Zhijiading, until May of the eighteenth year, was passed through the four provinces of Susong Chang town and liyang county, and the inscription stated that the arrears of money and grain were made up for the year-end sales... According to the case of the sale, according to the four provinces, a total of more than 50,000 silver was 50,000 yuan, and more than 13,000 people were deposed." (79) Although the number of people involved in the case is slightly different, the number of people involved in the case is more than 13,500, which is widely implicated. Ye Mengzhu and Dong Han's statements can be corroborated by the edicts of the imperial court. On the seventh day of the first month of the eighteenth year of Shunzhi, Shizu Yan drove, on the twenty-ninth day of the month, the Ministry of Officials and households: "Money and grain are urgently needed by the military state, and all officials in charge of the big and small must be urged to complete the solution on schedule, which is competent." A closer look at the chapters shows that the money and grain directly under the provinces are in arrears, and there are very few arrears, and there are very few solutions, or the former officials have accumulated and tired the later officials; or the officials have invaded that under the pretext of the people's debts. Although there are arrears of money and grain above, they still have to be promoted, so that the superior officers refuse to do their best to supervise, and some divisions are lazy in requisitioning, and the branches are prevaricating, and the period of relief is completed. In the future, all officials who manage money and grain, no matter how big or small, who have arrears in participating in the punishment, will stop their promotion and transfer as a whole, and they will wait for the money and grain to be resolved without arrears. Er, together with the temples of each ministry, shall decide on the number of years of establishment and order the completion of the resolution. If the arrears of money and grain within the limit are not completed, or they should be dismissed, or they should be demoted and punished, and the discussion should be confirmed. If an official who has not been managed with money and food is promoted, he shall be in arrears with the official and the ministry shall be punished with the crime of cheating. On the first day of March, "it was decided that the provinces directly under the governor of the following prefectures and counties should be punished for the punishment of unfinished points for collecting money and grain." (80) On the ninth day of march in the eighteenth year of Shunzhi, the Shangzhi Household Department said: "In the near view, the provinces directly under the direct subordination of the provinces owe a lot of money and grain, and the levy ratio is difficult to complete, the rate is from the gentry to the law, the grain is not accepted, and the magistrates are in a favorable manner, and they do not fulfill the law." Subsequently, the governors of each prefecture and county were responsible for prohibiting and strictly inspecting, and if they still resisted grain before, they were punished severely, and the magistrates did not report the inspections, and the governors were strictly inspected, and the questions were all severely punished. (81) Referring to the records of the early Qing Dynasty and local officials, and using the research of Meng and He, it can be seen that in the seventeenth year of Shunzhi, Jiang Ning's inspector Zhu Guozhi, in view of the reality of the arrears of money and grain in Jiangnan since the end of the Ming Dynasty, faced with the Qing court's demand for full collection of grain in the field, took advantage of the opportunity of Zheng Chenggong's Northern Expedition to march into Jiangnan, and severely punished the gentry of Jiangnan for their lack of money and grain on the grounds of "defaulting on money and grain and causing misuse of military supplies". The Qing court accepted Zhu Guozhi's request, and the household department had a fixed regulation, and issued an edict in the eighteenth year of Shunzhi, requiring all parts of the country to be investigated and punished like Jiangnan. In the process before and after, because Jiangnan had the heaviest tax quota and the largest number of arrears, and the number of gentlemen was large, it was taxed in full, which could not only satisfy the officials' money and grain examination, but also destroy morale and intimidate people's hearts. (82)
The Jiangnan song sales case, the strict expropriation of field grain, is rare in history. "Whoever owes grain to the gentry, no matter how much or not, shall play the song of the fold, and the name shall be called the song of the sale." (83) The case of Ye Fangyi is the most popular, that is, Ye Fangxiao, a Kunshan man who is rumored to be "not worth a penny", was deposed for dragging money and grain for one cent (he qian yiwen), and (84) believed that he was indeed deposed because he owed a piece of tax and grain. In fact, according to Ye Fangyi's later complaint, his family's taxable official land was 329 mu, the taxable silver was 44 two 4 yuan 6 cents and zero, and the 17th year of Shunzhi had 4621 yuan and 5 cents and 5 cents of actual tax payment, and there were silver stamps as evidence, not only did not default, but instead paid more than 126 yuan more silver, only because xu Ningyu opened his family's debt of one cent of silver, it was to be falsely punished. (85) If you overpay money and grain, as long as you falsely claim to be in arrears, you will be involved in the case, and you will be deposed without asking, which shows the harshness of the practice.
The Qing court changed the practice of the former Ming dynasty in Jiangnan, fully supervised the expropriation of land and gave money and grain, severely punished the gentry who were in arrears of money and grain, and formulated regulations and promoted them to the whole country, and the local officials in Jiangnan were more effective in implementing them. In other words, severely punishing the arrears of money and grain, although the biggest focus is on the sale of money and grain, it does not end there. In October of the eighteenth year of Shunzhi, Han Shiqi succeeded him as the governor of Jiangning. According to his inscription, "After assuming office, the five provinces of Susongchang Town, Jiangning, which belonged to him, were about to be strictly supervised and urged to collect money and grain in the eighteenth year, but on the one hand, they ordered the three households of the gentry to check whether they were in arrears, and the records were published and cancelled according to the rules." According to the report, "I was afraid that the officials of the prefectures and counties would not be true, and after refuting and verifying, the documents were submitted to the gentry of the prefectures and counties to be completely sealed." (86) After the dismissal of the case, the local officials in Jiangnan earnestly followed the edict and strictly supervised the collection of money and grain. In the twenty-fifth year of the Kangxi Dynasty, when Zhao Shilin was the governor of Jiangsu, "the use of the law was severe, and it was intended to hoe and rape to eliminate violence." For a moment, the local tycoons were vicious, and they were cut off." (87) Until the middle and late Kangxi Dynasty, it can be seen from the song played by Song Jie, the inspector of Jiangsu, that every time the magistrate reaches the end of the performance, "he must not be careless and strict, in order to endow him with a salary", and because the town of Susongchang in Jiangnan is rich in wealth and wealth, the years of levy silver and mite are too much, and it is difficult to complete the strength, so that "the officials who have been requisitioned and supervised have been demoted and transferred". (88) After the dismissal of the case, the government strictly urged the collection of money and grain and did not quit for a long time.
The third is to investigate the case of losing money and grain during the Yongzheng period. The Shunzhi last-year song cancellation case and the weeping temple case were the first round of using tax money and grain to attack the gentry in Jiangnan, and the second round was the Yongzheng shi to investigate the case of deficit money and grain. The inventory of deficits is not limited to Jiangnan, but Jiangnan owes the most money and grain, and the impact of inventorying deficits is also large. In the late Kangxi Dynasty, the collection of money and grain seemed to be slightly looser than before, and the arrears of money and grain became increasingly serious. From the 51st year of the Kangxi Dynasty to the 4th year of the Yongzheng Dynasty, the jiangnan provinces owed as much as 10 million taels of money and grain. In the fifth year of Yongzheng (1727), the imperial court sent Peng Weixin, a servant of the household department, to Jiangsu to investigate. Peng, with the cooperation of Yin Jishan, the governor of Liangjiang, and others, only checked the arrears, regardless of the urging, "carefully checking, one by one, to be true, the officials invaded not mixed into the official erosion, the official erosion did not mix into the people's arrears, and the people's debts were not mixed into the official's intrusion into the official's erosion." (89) Its practice was originally similar to that of the last years of shunzhi, "arrest and pursuit of the day", (90) Later it seemed to be slightly relaxed, treating the official invasion of officials and the actual people's arrears differently, and "not killing a single person in vain", (91) did not bother, and found that "the officials invaded the officials and eroded more than 4.72 million, and the people owed more than 5.39 million". (92) The proportion of money and grain actually owed to the people was still higher than that of officials invading and corrupting officials, indicating that at that time, the gentry in Jiangnan were somewhat lax about paying the money and grain in full and on schedule, and of course, it also showed that the tax quota in Jiangnan was indeed higher than it could bear, so that during the Yongzheng and Qianlong years, the imperial court twice reduced the tax collection quota of Su Song and the two provinces.
After a large-scale inventory of the money and grain owed in the early years of Yongzheng, the gentry of Jiangnan further realized the seriousness of the problem, more abided by the law, and took the lead in losing. In the eleventh year of Qianlong, Jiangsu Inspector Chen Da was reported in the report: "But Jiangsu's money and grain used to be the most indebted. Since the Yongzheng period, the accumulated defects have been eliminated. (93) In the twelfth year of Qianlong, the emperor issued an edict: "In the past, the squires in various places were arbitrary, abused Sangzi, bullied and insulted the neighbors, and were greatly harmed by the locality. During the Yongzheng period, the yongzheng years were carefully rectified and strictly prohibited, and the gentlemen knew how to abide by the law, followed their own love, and did not dare to get involved in foreign affairs. (94) In the following year, the acting governor of Liangjiang, Celen Shang, said: "The ministers are waiting for fucha, jiangsu is subordinate, and the wealth is in the world, and the money and grain arrears are worse than those in other provinces." During this period, the encroachment encroached on the people and caused many drawbacks. Since the Yongzheng period was ordered to investigate, the adulterous and playing households, at first aware of the arrogance, the wind of encroachment, was able to rest less. (95) In the fourteenth year of Qianlong, Huang Tinggui, the governor of Liangjiang, also believed that at that time, "the gentlemen of the big households and the discovery of dengshi nationality all obeyed the meritorious orders and took the lead in losing, but only those who were listed as prison supervisors and those who donated their jobs to their families had talismans, and they were dedicated to resisting the extension." (96) Gu Gongxie, a Suzhou student in the late Qianlong period, also believed that the gentry in Jiangnan were arrogant and arrogant, and still followed this bad habit during the Kangxi Dynasty, "Emperor Shizongxian of my dynasty, once he washed the habits he had accumulated in the past, the gentlemen all knew the traces." If there is no publicity, there is no one who sits in a big car." (97) Various theories show that after the investigation of the money and grain sales case in the last years of the Shunzhi Dynasty, especially the money and grain inventory during the Yongzheng period, although there were still people in Jiangnan who did not know how to restrain them, the situation of timely payment of money and grain was greatly improved compared with before.
Third, the change of jiangnan shifeng in the early Qing Dynasty
As the political situation gradually stabilized, the local officials in Jiangnan attacked the scholars one after another, supplemented by the prohibition of the reform of the literary society and the rectification of customs, (98) Since the end of the Ming Dynasty, the official atmosphere that has been suppressed for a long time has gradually become exaggerated, and the gentry's arrogance has rapidly declined. The three major cases that continued to strike at Jiangnan gentry were extremely serious in their personal, financial, and psychological blows, and the mingshi case and other written prison cases, the strict prohibition of association and punishment of friends and other measures, and the Qing court's crackdown on Jiangnan scholars, while at the same time, they also did everything possible to envelop, favor, favor, and favor, so the Jiangnan scholars' awareness of not paying taxes in full was clearer than before, and there was a fundamental change from will, mentality, and behavior to all aspects. Specifically, there are about a number of ends:
First, cases such as the sale of the song caused the gentry in Jiangnan to abandon the earth fields one after another and change the ownership of land rights. Jiangnan's fields are heavily endowed, officials' money and grain are severely tested, their levies and gifts must be compared, the official government makes a big fuss, and evasion of taxes and evades taxes will be severely punished, so the whole of Jiangnan is tired of the fields. Tan Qian said: "The greenhouse in jiangnan today, or can not be full of its widow, the house is full of fields, and the children are filled in the prison, which refers to countless things." Su, Song, Jia, Lake, the name of the mu, the price of more than ten gold, nearly entrusted with people, not straight. Mourning the people, trapped in the next season, drama today. (99) Chu Renyu said: "Shen Qinan (Zhou) Yongtian Ziyun: 'In the past, Tian was rich in characters, and today Tian is tired in characters. When dragging down the foot, it becomes a head, and the head is not free. Tian An thought long, Tian In his heart, Tian was worried endlessly. At first, I only hoped that the field would be blessed, and who expected the field to be stacked and stacked. 'At the beginning of the Kangxi Dynasty, Wu Zhongtian produced, all of them should be said. (100) Huang Youjian said: "Therefore, since the law of the early conquest was strictly enforced, the people have all broken up their families and left their families, taking the field as the root cause of the disaster, and urgently need to go to it." Fu Tian, the reason why the people are Anya, do their best to take it, so that it is lighter than to go to their field, and the harm will be what will happen. (101) Gu Gongxie believes that after the dismissal of the case, "the rich often take the field as a burden, entrust themselves to the road, serve the pedestrians to pick it up, and call out: 'The field has belonged to Er, and I have nothing to do with it.'" In Songjiang, "the beginning of the country Cao Lengmin, young bitter practice, Tian Mu Xishu white coupons and people." Li Fuxing ordered Lou, Leng Min composed poems and wrote books to teach them, just like Zheng Jianmen Tuye. And the details are all endowed, but they are burned by the land, saying: 'Let the descendants not be Wenyang think of the ear.' (102) "The peasants of the countryside depend on the field, so the size and movement must be in contention, but there is also a time." Elder Yun: "Since the middle age of the Wanli Calendar, Jiayi has folded and folded, and the years have been repeated, and the price of the field has been suddenly expensive. To the Chongzhen Daqi, there are even empty deeds with people and are not subject to it, or the land that is left behind, the practitioners pick it up, and then chase after the grain. During the Shunzhi period of the National Dynasty, cotton was harvested, the price was high, and those who abandoned the field to others did not all redeem and move to the end of the lawsuit. And at the beginning of the Kangxi Dynasty, after years of disasters, Yi Ling was harsher than grain, and the land he had bought in the past was not returned without asking for it, and his people were still not affected. (103) Later generations traced the situation of the day and also said: "Therefore, those who abandoned their fields and fled on that day took pleasure in getting rid of them, and the tax was not worse than that of those at this time." (104) In Tongxiang County, Zhejiang, "Tongyi is barren, and the property of the gentlemen has been consumed a lot recently, half of which is the income of the peasants and half of which is owned by the municipal servants, so the tenants are unscrupulous." (105)
For example, Wu Jinren Shao Changsuo, who was deposed by the meritorious name of the student, had a lingering feeling in his heart, and did not choose a path, and hurriedly sent the ancestral relics to the people. His "Qingmen Manuscript and the Second Book of Yang Jingshan's Cousin" said: "The ancestors of the yi thin field of more than 800 acres, in January for a certain reprimand sold more than half, but not a name of a dollar, only sent to the ear of the person in vain." Yesterday, Chen Sheng came and insulted him: "The system of gentlemen and gentlemen should not be curious, and permanent production should not be without." 'Isn't it old to advise someone to hear this?' Gu Mouzhi also has his own words for this. Private thoughts of the first prince, the widow and a certain late, and only son, love it. A little longer and a little literate, but also a little more established. After being dismissed, the matter is over. In the past two years, it has become common for students to be humiliated by new laws such as autumn gelatin, county orders like milk tigers, pawns like dogs, and scholars to floggle and humiliate. A certain person could not bear to use the remains of his parents to be squeezed into the court of the county, and the naked body of the cool official was received by the staff, but he was angry and came out of this, in order to alleviate the misfortune. However, because of this, the family was tired and light, so I died. Poppies have ten poppies of reserves, there is no official who opens the door, vegetable soup sips water, reading books for self-entertainment, and it may not be the way to make up for the sword. Brother Yuanxue loves me and dares to listen to it. Another example is Shanghai's "new field" reserves Dingfang, with three thousand acres of land, which is owed to grain supervision; in the land side, there are thousands of fields, abandoning their homes and leaving. This is the case. Sometimes the field is tired, and the mu is worth four or five dollars in silver. No seller yet". (106) In the early Qing Dynasty, Jiangnan was a large landlord whose land was cross-state and county-like in the late Ming Dynasty, and when it was related to the transfer of real estate ownership after the big money and grain sales case.
Second, the bitter lessons of the sale of money and grain and the investigation made the Jiangnan gentry take the early completion of the national lesson as the first priority. In the ninth year of the Kangxi Dynasty, the uncles and nephews of the Taicang King Shi Min's family were on the two lists, and Wang Shimin "returned to the soul of the camp and dreamed of uneasiness", and wrote down the family training with a sense of awe, including: "Finish the national class early." Fang Jintian's meritorious order is the most urgent, there are hangings, and the disaster is also the heaviest, which is the case in the world, and Jiangnan is even more so. My family is innocent, the family has no long goods, and when each house is analyzed, it is only given acres of land, and the mu are tired. When this spring moon begins, the advance loss of the pad, the road to the field is absolute, there is no loan, and there are many clues, with bare hands, cutting flesh to heal sores, good is severe suffering. However, since the field is in the register, although the anointing is exhausted, it is difficult for the department to be forgiven, and it will be delayed to lose. It is advisable for the owner and the number of family members to be concerned at all times, to think hard to plan, to worry about the tongue to supervise, to pick up the business, and to invest one after another. After finishing the general book of the printing ticket with the sole so, fill in the number, shu can be du moved and easy to fly the drawbacks. It is that the family generations often skimp on tipping, Tu Yi at present, the matter is urgent, the emperor is at a loss, a little slow will not be careful, but to cover up the arrears of the delay as a matter of time, the master also with embarrassment Mo Zhi temporarily rest, let it be listened to. I don't know that it is not too late to finish the grain, and the accumulation is becoming more and more arduous, such as raising carbuncles, which will eventually collapse, the so-called leakage of the breast to save the hunger, the drinking of wine to quench the thirst, and the self-destruction of the body, that is, the foolishness does not do anything. However, the old and the new are still in phase, and there is no way to search for branches. Although the rent is small, it is necessary to make up for it less, and it is decided that after the autumn cheng, it is necessary to take what is gained, accumulate inches and inches, and lose the official. And the daily use of the family, the socializing of personnel, all the work from the thrift, do not lightly rent into the use of scattered, although the food and drink, clothing and shoes, and the body and mind are light, the soul is safe, compared to the day and night worries, the income is more! Otherwise, and the autumn and winter are used up, and once they enter the New Year, they stand tall, and the march is far away for several months, and the bones are difficult to support, and they will be corrupt and unconcealed, but they can't be deeply worried? And there are fields to provide endowments, and the subjects are righteous, and there is no room for slowness, and the new dengjia of my family is listed in the gentry, and it is also very inconvenient for the next to listen to the stubborn households. Mr. Mei Gong said that 'the scholar lives in the hometown, and takes the early completion of the national class as the first righteousness', sincerity is the most sincere, and the gentleman at the moment, although he is not strong enough, and the heart is also self-assured. (107) Wang Shimin's words with a heavy heart and a long heart depict the fear and rest psychology of the Jiangnan Shiren after being hit by the song cancellation case extremely thoroughly and with the most typical significance. Ye Mengzhu also concluded: "Since then, the officials have created a great creation, ten years of concurrent conquest, people as the wind and crane, losing will be afraid of the future, change production can not be sold, the art of the hammer is not sold." Or one day and should be limited, or one person should be counted in the number of officials, here and lost in the other, the officials should be the same as the wolves and tigers, and the soldiers should not be different from the prisoners... Therefore, those who abandon their fields and flee on that day take pleasure in getting rid of them, and the tax is not worse than that of those at this time. (108) As for the local literature to summarize its situation, it says: "The rich and generous families are eager to go public, and they will lose later." (109) This situation was not at all visible in the late Ming Dynasty.
Third, the devastation of the three major cases has made the Jiangnan scholars introverted and self-examination, and the criterion for self-treatment is not to enter the public door and not to deal with foreign affairs. According to local documents, after the crackdown on the song cancellation case, the gentry of Jiangnan "half returned to the abolition, and most of them disposed of themselves in name, although they were on two lists, the officials and the forest were forbidden, the pawns were poor and guarded, or they went in and out on foot, and they did not show off their own dignity." Its status also fell sharper than that of the Ming Dynasty, the so-called "cunning and unscrupulous people in the alleys see that gentlemen are fearless, because of Ling, gentlemen are also the first." And one of the customs changes also". (110) Songjiang Yifu, the original two squires, in and out of the caravan, before and after hugging, "now the gentry, lifting, tribute, all use the shoulder public opinion, the soldier summer does not cover, the rain is self-propelled", (111) quite know the constraints. "Since the Kangxi Dynasty, Kodi has been very prosperous, and the scholars and doctors have been more honest and self-guarding, living in the countryside and not doing anything to do, screening clothes and public opinion, and leading backwards, lest they be afraid of not being able to do it", (112) There was a scene that was very different from the Ming Dynasty. Not only did the scholars not dare to interfere with the local administration, or to make over to the government, but instead encouraged themselves by not interfering with the public. The same is true in Suzhou. The local literature says: "Ming Jishi dafu is good at holding a clean discussion, dignified and dignified, heavy in name, good and good and clean, evil and evil with turbidity, there is the eastern Han Dynasty party to suppress the sages of the wind, his villains are also generous and righteous, just and indignant, but or from time to time to defend the law." In the early years of this dynasty, the legacy still exists, and in recent decades, Mr. Jinsheng has been on the track of dumen, conscientious and self-guarding, and does not communicate with local officials lightly, or meets with each other, and prepares for the courtesy of the guest and the lord. Scholars of the Palace read more and are good at self-reliance, and rarely perform court proceedings. (113) The situation before and after is very different. Individual scholars, too, self-discipline and conform to the rules. Gu Yuxian, a native of Suzhou who was a Shunzhi jinshi, served as a foreign lang who had been a member of the examination for the examination of the officials, was almost hanged because of the weeping temple case, and was ordered to reinstate the official, "looking for a case to cancel the case, and even fell off his post", he lived in the countryside, "the style is strong, and the taboo is also difficult to do." If he dismisses an official, he has nothing to do, but he acts in his own way in the countryside." (114) Hanlin scholar WuXian wang huan won the second official when he played the case, and then took a leave of absence, wrote in a closed house, did not pay the world's affairs, and had the reputation of living in the countryside and being honest. It is said that the family has no surplus wealth, and when he returned to his hometown, someone falsely accused him of living in the countryside illegally, and the Kangxi Emperor asked the Inspector of Jiangsu to review it, and the Inspector played it with the actual township evaluation, which was indeed as good as the emperor's impression of him. Wu Yun, a native of Suzhou, was an official in Zhangde, Shandong, and after retiring from office, he did not engage in foreign affairs. Liang Tongshu, the son of Liang Shizheng, a scholar of the Qiantang People's University and a great calligrapher who had been a scholar of the Qiantang People's University, was famous for his virtues, and the local officials who took office must see him, but he "stopped thanking him in return, and finally did not try to do anything", and he was very frugal, it is said that Qiu Ge had no spare sleeves, hats were not changed for decades, and "when traveling to the city, people often look around and smile." (115) After successive blows, morale was low, and the majesty of the government was restored. HanLin scholar Han Ying once commented: "Mr. Zixiang's qi does not stretch out and does not stand up, and the big and small officials are fearless and can cure the bad." (116) The government also nominally kept a distance from the squire and did not associate with each other, "so there was a prohibition that the squire and the current official were not allowed to meet." The upper self-supervision, the lower arrest of the county, do not hear each other. The knee-building counselors are nothing but adulterous and unworthy." (117) In the early Qing Dynasty, the weak officials of the late Ming Dynasty were changed to the strong and strong officials. In short, the influence of the Jiangnan gentry in the early Qing Dynasty as a whole in the local government was extremely limited. This led to a completely different attitude and result of the Qing dynasty and the Ming Dynasty Jiangnan gentry on local affairs, especially local politics, and the power of the Jiangnan gentry did not rise until the middle period. The practice of association and lecturing, which has flourished since the late Ming Dynasty, also came to an abrupt end. After the weeping temple case, it was called "the society of lectures, it is a unique thing." (118)
Fourth, after experiencing a series of major and important cases, including the destruction of jiangnan and Zhejiang song sales cases, the soft ripening process of Jiangsu and Zhejiang shifeng stepped up its development, (119) and even warned his children not to be soldiers. In the eighth year of the Kangxi Dynasty, Guizhuang advocated that his disciples should not be soldiers: "The son of a scholar is a soldier, and the son of a merchant is a merchant." Before the Yan clan, the scholars and merchants were mixed, and the Shungong was also another person. However, I am a shun worker, and it is advisable to concentrate on business, and not to be a soldier. In this world, the lowly of the soldiers are also very poor, from the officials and foreign officials of the Beijing Dynasty to the various lives, they are trapped in the promotion of the head, and they are imprisoned; the township will try the Chinese style of the people, and they will not be selected for a long time, and those who surrender to the faithful will be officials, recommend the gentry to the lowly subordinates, the two lists are not as good as thieves, and today the effect of the soldiers is so, and they still want to make their children grind ink and suck the ink, and make the tools for the study of righteousness, thinking that they are ashamed, and this is the person who makes good use of Mr. Shi's instrument. (120) Many scholars turned passive and discouraged and abandoned the path of examination, as evidenced by the fact that most of those who had to survive the disaster lived in seclusion or taught for life. (121)
Fifth, the alternating use of the Qing court's strikes, restraints, envelopments, and caress has caused many scholars to turn their goals of progress in life. In the early Qing Dynasty, suzhou local literature advertised: "Since the Wu County Humanities had its own system, the famous gongju Confucians have risen one after another, all advocating orthodox learning, words and deeds, advocating for the promotion of backwardness, scholars reading and talking, happy to flaunt heavy reputation and modesty, and shi Bingzheng's legacy rules." (122) The pure and thick atmosphere of "honor and modesty" naturally began after the repeated blows of Jiangnan Shizi in the early Qing Dynasty.
Dong Han, a songjiang man, was born into a family, and in the eighteenth year of Shunzhi, when Chinese New Year's Eve he was six years old, he was deposed by the Jiangnan Song and released into the field, "Since the time when he saw the abolition of the Qing Dynasty in his prime, he was no longer self-satisfied, and his family disciples stood on all four walls. So Yi Xiu is not ashamed, gloomy, drunk in the past, sad songs and generosity, Yufu Gaoshan Guanggu, Jinglan Mingfan, Qiao Song Jiahui, grass worm sandbirds, all those who can solve their depressed pottery, there are no poetry." (123) From then on, there was one less eunuch in the officialdom, and one more connoisseur in the poetry world. His younger brother Dong Yu (東俞), who was already a man, rebuked him with a slight rebuke of Qifu, "so he abandoned the thesis, and ultimately because of the change of style and elegance, He and Han Wei, the Three Tang Dynasties, the Twilight Salt, Xiao Ran was like a back door cold, and his poems were also deeply interpreted, which was not dared by the fu expert Xiao Qi." (124) Like his brother, he switched to the path of poetry. Later, Jiangnan literary talents poured out, and only the literary giants specialized in the famous masters, but very few thoughts of everyone, tracing back to the roots, no doubt has a lot to do with this.
Even if the Jiangnan scholars, even if they were willing to pay for the first time, most of them did not dare to discuss current affairs, and "those who are touched by the academic situation do not dare to teach each other." Fourth, he went in and out of peacetime, because "the merit order is severe, and the gentleman does not dare to open his mouth and timely government." (125) Without speaking about current politics, he concentrated his energies on so-called learning that was far from politics, such as examination of evidence. Existing studies have shown that "the top figures engaged in examination are mainly from the core area of the lower Yangtze River; some people have studied 180 important works of examination and evidence, and the results show that almost 90% of the authors are from Jiangnan, 92% of the authors have obtained the title of keju, and more than half (53%) are jinshi." (127) It shows that most of the energy of jiangnan scholars was spent on the cause of examination, and the outstanding achievements of Jiangnan in the middle of the Qing Dynasty are related to this background. Therefore, Liu Shipei, a beginner in the late Qing Dynasty, accurately compared the Qing Dynasty scholars and the Ming Dynasty scholars, and said with a completely different academic purpose: "The learning of the Qing Dynasty is different from that of mingshu, the learning of Ming Confucianism is used to respond to things, and the learning of Qing Confucianism is used to protect oneself; the learning of Ming Confucianism is straight and foolish, and the wisdom of Qing Confucianism is confused; The Ming Confucianism is honored and Qiao, and the Qing Confucianism is abandoned and wet." The simple of the Gaishi, only know that the recitation of the thesis is in order to win, the wise man is afraid of the literary network, forced by hunger and cold, and the whole body is afraid of harm, and the thoughts of the world are invisible, and the shame of the world is lost, the discussion is chaotic, the vulgarity is dull, there is no reverence for Confucianism, the honor and humility of the knighthood, the honor and disgrace of judging one's body, from the name of Confucianism, and the learning of the rule is also different. (128) According to him, compared with ming confucianism, which does not count gains and losses, and is upright and upright, and takes the use of the world as the purpose, the Qing Dynasty scholars are mingzhe to protect themselves, so that they are obscene, and they are honored and humiliated by their official positions. Looking at the behavior, words and deeds of the Jiangnan Jinshi officials in the Qing Dynasty, Liu Shipei's description is quite appropriate, but the Qing Confucian incorruptibility and shame and mourning did not begin with the strictness of the literary network, and it was issued as early as the time of the Qianliang sale case.
A series of blows by the Qing court in terms of taxes, money, grain, and political measures have brought about a fundamental change in the behavior orientation of the Jiangnan shi people. Qianlong's "Chronicle of Changzhou County" commented: "Most of Corporal Wu's doctors are honest and shameful, and the residents of the gentry are all sweeping the tracks, writing books and essays, and doing their work as the work of diligent students, and the local officials are not light on official affairs, and Gai Su is also sorry." Scholars, who are good at reading and self-knowledge, have never performed a lawsuit in court for life and do not enter the public door. The rich family enthusiastically lost, but feared the future. The height of this solidification is also enough to appreciate the thickness of customs. (129) The gentry in the imperial household cherished their reputation, but only wrote and composed books as a profession, while Dumen did not come out and disappeared from the public gate, which was unimaginable in the late Ming Dynasty; the scholar was self-righteous in his studies, and did not perform the court for life and did not enter the public door, and only in the early Qing Dynasty could he see it; when the rich family paid taxes but feared the future, of course, it was only a phenomenon after the sale of the case. The zhi objectively recounts the different styles of the Jiangnan Shiren from the previous generation, and obviously deliberately conceals its premise background.
While the Jiangnan scholars guarded their duties, those who waited for the subordinates to lose their proper style and discipline and became subordinates of politics and officials. After the weeping temple case and the dismissal case, Dong Han summed up the shi xi at that time: "The scholar and the doctor are lowly, and the officials are respected, so they are willing to accept it, be extremely despicable, and even have children and daughters, give generous gifts, erect monuments to build shrines, and kneel and worship the servants. (130) The status of officials and chiefs is becoming more and more revered, and the status of scholars is becoming more and more inferior, and the wind of running and asking for help is bound to flourish. Ye Mengzhu described the changes before and after Songjiang Shifeng: "Wu Song Shizi, in the past years, there were no students who traveled to study the Beijing Master, that is, there were occasional ones, and they were not counted. Since the eighteenth year of Shunzhi' performance, Wu Yuanlong's Woshan bachelors have all been imprisoned. 癸卯、甲辰,Union Branch A,選登科甲,選入庶常。 After that, the first people who traveled to The capital began to gather, during which they either took the Kodi, or became a capital, or embraced the forum to talk about the scriptures, or left the shogunate, or left the exile, or the Liden Prion, and their beginnings were all fallen and untouched. Even if the sons of the gentry and the sons of Su Feng succeeded him, those who possessed one talent and one skill could not hope for the capital of the country and run away, hoping to meet and meet. Also a change of style. (131) Ye Mengzhu inadvertently revealed important information: After being hit by the Song Cancellation Case, Jiangnan Shizi had already gone to the camp by any means before entering the official field, losing the dignity of an intellectual. During the Qianlong period, Huang Jiao, a native of Wuxi, made an overall evaluation of the Jiangnan scholars of the Qing Dynasty: "Nowadays, the name of the branch is getting richer, there are those who are listed in the Ninth Column, and there are those who live in the ninth column, and for more than a hundred years there has never been any privilege to resist the right, Chen is sick and bitter, and the people who do not return to the ancients are like the ancients." Although cautious and careful, do not dare to indulge, want it, the idea of keeping the position and settling down, Zhou Qi's chest, for a long time did not know the word integrity. Therefore, Yi Zhi was the first to reach the current dynasty, and the political achievements could be extravagant, that is, the science of science could still be decorated, but the integrity could not be strong. Huang Wei also said: "The sages of the former Ming Dynasty, dunqi jie, and reverence for science are now nothing, and their extravagance and arrogance and the wantonness of their slaves are rarely heard of today." (132) The scholarly community lost its voice and completely abandoned the social responsibility that they should bear. In view of the fact that the scholars did not pay attention to the generality, Duan Yujie, a member of the Golden Altar of Qian and Jiashi, said with deep emotion: "Today's serious illness is abandoning the mediocrity and corruption of Luo Minguan's learning, and he is standing up for simplicity. Integrity is defeated, political affairs are ruined, and all the people in the world are gentlemen but no true gentlemen, so they specialize in Sinology and do not rule Song Studies, which is the worry of the true people's hearts and minds. (133) Do not rule Song Studies, do not pay attention to doctrine, and specialize in Sinology, just as the Ming dynasty Gu Xiancheng said, the idea of official yuanyi is not on the king's father, the idea of official sealing the territory is not on the people, the idea of retiring to the forest is not on the world's path, standing in the matter, naturally there is no generalization. It is difficult for such a person to have a sense of social responsibility when he enters the career.
The scholars do not pay attention to modesty, have no backbone, and act without the sense of shame emphasized by Gu Yanwu, which is bound to be bribery or reverence. Shiren Donghan sighed: "Doctor Xishi attaches great importance to qingwang, and the rich people in the township are ashamed to be with them, and those who have climbed will be absolutely destroyed." Nowadays, people advocate wealth and goods, and see those who have rich funds, who bend their backs and surrender their aspirations, or who are engaged in forgetting their friendships, or who are married to each other. (134) It can be seen that at that time, Jiangnan Shiren and Jia Confucians abounded. In the second year of Qianlong, Henke Yuanguan was a scholar of jintan Yu Minzhong, whose greed was famous in the early Qianlong period, and because of his high authority, he also worsened the entire official atmosphere. The Tianhuang Gui Zhao, who was familiar with the dry and jiashi style, said: "Since Yu and He came to power, the courtiers have become accustomed to running and abandoning the right path. (135) When Wang Mingsheng, a Qianlong Jinshi Jiading who established his posthumous literary name with the famous historical commentary "Seventeen Histories of Shangyu", wang Chang wrote that he was "not to take a single one", and when the "Draft History of the Qing Dynasty" praised him for being frugal and simple after his development, he was actually a lesser-known greedy person. There is a record: "When Wang Xizhuang was not in the first place, he tasted the rich family of the museum, and everyone had to put their hands in the shape of an arm when they were staying." When the man asked, he said, 'I want to take his wealth and prosperity into his own arms.' And after the eunuchs, Qin Yuchu did not do much. The man asks, 'Mr. Rich in learning, but greedy and miserly, and not afraid of the name of the hereafter?' "Greed is only a momentary ridicule, but learning is the karma of eternity." Yu was confident that the name of the text could be passed down, and after a hundred years, the word of mouth was gone and the writings were still there, and my moral articles were still comfortable. (136) Wang Mingsheng's greed has always been fierce since his debut to the fame of a high-ranking official, and his defense has been so vigorous, so thorough and clear, and full of confidence, it is difficult for us to believe that these words can actually come from the mouth of an academic master. Wang Mingsheng, a celebrity with a very good reputation, is like this, and the behavior of other people with a bad reputation is even more imaginable. Integrity is corrupt, and jiangnan people are quite responsible.
The times are different, the Qing Dynasty Jiangnan scholars are not as bright as the Ming people, the honest and frugal people are also many, their momentum is not as prominent as the Ming Dynasty Jiangnan Eunuchs, the influence on local government and local affairs is much smaller than the Ming Dynasty Jiangnan Township Eunuchs, the morale of the scholars and the sense of social responsibility are far from the Ming people, the Jiangnan scholars disregard social responsibility, but usually the provenance of the behavior is as luxurious as the Ming people, and pay more attention to luxury and elegance. In the early Qing Dynasty, it was said that Suzhou Jinsheng had three good: "Poor cooking, foxy youling, talk about bone Dong." The three are fine, and can be used to control the secretary of state. (137) The gentry of Wuxi "take gambling as official business, and there is no way to spend the rest of their days." (138) In the middle of the Qing Dynasty, Chang Hui said on jiangnan fashion: "Recently, the most elegant kiln ware of the scholars, the older the better, take its image is simple, and the fire gas is removed from the ears." Its value is almost equal to gold and jade, and those who are not powerful cannot get it, and the official brother Ruding, the non-deeply knowledgeable people cannot distinguish between them... People are tired of the past and like the new, as for the word and painting plaything, it is still the same. Therefore, the customs of Jiangdong, where appreciation, do not know the old. (139) Paying attention to these three all day long, ignoring social reality and paying no attention to the declining life of the people, but eating very well in the bureaucratic circle. In fact, any one of these three must be paid attention to by those with strong financial resources. In the Qing Dynasty, Jiangnan scholars and officials were highly famous, eunuchs were rich, and all kinds of invisible incomes were many, and they had the strength to advocate this way. What the scholars think and do in this way is increasingly far away from the social reality and the daily use of the people's livelihood.
Until later, in the prosperous Qing Dynasty of Fengheng Andyo, jiangnan shiren's rural behavior was superior to that of Ming, and the sense of social responsibility was also greatly inferior to That, because they ignored social reality and were far from politics, they could concentrate on learning, whether it was scripture, poetry, historical commentary, or astronomy, public opinion, primary school, sound rhyme, and even jinshi and bone Dong, Jiangnan shiren could carry forward and expand, far beyond the Ming people. However, in the prosperous qing dynasty, the Jiangnan shiren group lacked both people who cared about social reality like the Donglin School in the late Ming Dynasty, and people who were as concerned about local development as Xu Guangqi and Zhang Luxiang in the late Ming Dynasty; in the Dao, Xian, and tong years of Sino-Western conflict and social turmoil, there was a lack of social loyalists like Lin Zexu who profited from the country regardless of life and death, and there was also a lack of "Zhongxing" heroes like Zeng Guofan and Zuo Zongtang who rose and fell and turned the tide; in the late Qing Dynasty, when the old and the new were alternate, and the survival of the nation was lost, there was a lack of both Kang Youwei and the survival of the nation. Everyone in the ideological theory who advocates reform and change of the law like Liang Qichao also lacks enthusiastic as Tan Si and the same "Six Gentlemen of Wushu". In the Qing Dynasty, Jiangnan Shifu was a good minister of the prosperous world, not a powerful minister of the decline, graceful and luxurious, magnificent works, and adding brilliant Chapters, which were his strengths, and pioneering and enterprising, trying to turn the tide, but it was often difficult to see his people. Tracing back to the source has a lot to do with the former Jiangnan Shiren's encounter and the Qing court's soft and hard measures.
exegesis:
(1) Representative works of related research include Japanese scholar Kishimoto Yoshio's "Ming and Qing Dynasties Alternating Jiangnan Society: Problems of Order in 17th-Century China" (Tokyo: University of Tokyo Press, 1999) and Hideshi Yamamoto's "Qing Dynasty", "Qing Dynasty Jiangnan Rule" (see Iwai Shigeru, ed., "The Formation of Order in Modern Chinese Society", Kyoto: Institute of Human Sciences, Kyoto University, 2004), the former focusing on the movements of The Jiangnan people at the turn of the Ming and Qing dynasties. The latter explores the actual state of local forces represented by the silkworm and the gentry in the early Qing Dynasty, which is of great academic value.
(2) Gu Yanwu: The Tinglin Anthology, Vol. 1, "On the Life of a Member", Beijing: Zhonghua Bookstore, 1959, pp. 22-23. In the quotation, "Xu Shi" is referred to as "Xu Official".
(3) Xue Sancai: Xue Gongmin Gongshu, Vol. 2, Liyuan Shenyu Xuezhengshu, Taipei: Weiwen Books, 1977 photocopy, pp. 131-135.
(4) Shen Defu: Wan Liye, Vol. 22, "Supervision", "Hai Zhongjie Fu Jiangnan", Beijing: Zhonghua Bookstore, 2004, p. 556.
(5) Shen Defu: Wan Liye, Vol. 23, "Mountain People's Foolishness", p. 587.
(6) Chongzhen's Songjiang Fuzhi Vol. 7 "Customary Changes".
(7) Apocalypse "Haiyan County Map Classic" Volume IV "Fang Domain Chapter".
(8) Chen Yuhui: "Mr. Chen's Collection of Suitable And Suitable Zhai JianHua", vol. 4, "Gui ShiWen", Siku Quanshu Bibliography Series, volume 182, p. 102.
(9) Fan Lian: "Yunjian Zhimu Copied", vol. 2, "Remembering Customs", "Notes on the Novel Grand View", vol. 13, Yangzhou: Jiangsu Guangling Book Engraving and Printing Society, 1983 photocopy, p. 8
(10) See Yellow Seal: Sikkim Zhi Xiaolu, vol. 4, "SiMu Hand Fighting Zhusheng", Guangxu Twenty-second Year Inscribed Edition, p. 8.
(11) See Lu Shiyi, Chronicle of the Restoration of the Society, vol. II, in The History of China's Internal and External Disasters Series, Shanghai: Shenzhou Guoguang Society, 1946, pp. 209-214.
(12) See Ji Liuqi: Ming Ji Beiluo, vol. 18, Chongzhen Fifteen Years, "Wuxi Zhusheng Order", Beijing: Zhonghua Bookstore, 1984, pp. 337-338.
(13) Anon.: Miscellaneous Records of The Observations and Stories of the Yantang, in Chinese Historical Research Materials Series, Shanghai: Shanghai Bookstore, 1982, p. 294.
(14) Fan Lian: "The Transcription of the Clouds", vol. 4, "Remembering the Assignment", p. 4.
(15) Gu Gongxie: "Notes on Dan Wu", "Ming Ji Sheng", Nanjing: Jiangsu Ancient Books Publishing House, 1985, p. 68.
(16) Li Chenyu: The Collected Works of Retreating Thought, Vol. 11, "Sonata fu Li Xuebo Shengyu", Chongzhen inscription, p. 36.
(17) Lu Wenheng: "Essays on The Poetry of The Temple", vol. 3, "Current Affairs", reprinted from He Lingxiu's "Zhejiang Song And Sales Case", see WukuZhai Qing History Series Manuscripts, Beijing: Xueyuan Publishing House, 2004.
(18) He Liangjun: "The Sayings of the Four Friends and The Cong", vol. 18, Miscellaneous Notes, Beijing: Zhonghua Bookstore, 1959, p. 161.
(19) Fan Lian: "The Records of the Clouds", vol. II, "Remembering Customs", p. 6.
(20) Dong Han: "Sangang Zhiluo", vol. 3, "Rumors", Shenyang: Liaoning Education Publishing House, 2000, p. 59.
(21) Shen Defu: Wan Liye, vol. 26, "Harmonics", "Wujiang Dialect", p. 669.
(22) Shen Defu: Wan Liye, vol. 26, "Harmonics", "Songjiang Dialect", "Suzhou Dialect", pp. 667, 668.
(23) Shen Defu: Wan Liye, Vol. 22, "Governor", "Hai Zhongjie Fu Jiangnan", p. 556.
(24) Dong Han: "Mioka Zhiluo", Vol. 4, "Supplements", "Reading Seeds Are Indispensable", p. 95.
(25) Gu Gongxie: Excerpts from the Records of Leisure in the Summer, volume "The Horizontal Of the Gentleman of the Ming Dynasty", The Secret of HanfenLou, Vol. 2, Shanghai: Shanghai Commercial Press, 1916-1921, jing prints, pp. 5-6.
(26) Gu Gongxie: Notes on Dan Wu, Article 97, "The Er of the Literary Society", p. 88.
(27) Wu Zhendi: Records of Yang Ji Zhai Series, vol. 25, Beijing: Beijing Ancient Books Publishing House, 1983, p. 327.
(28) Zhang Luxiang: The Complete Works of Mr. Yang Yuan, Vol. 16, Ji Jiao Zhi Ji Ting, Beijing: Zhonghua Bookstore, 2002, p. 490.
(29) See "Zhang Hanru's Manuscript", in Yuyang Shuyuan Jia, vol. 5, Yu Shanding's 1918 lead print, p. 1.
(30) Zhou Tonggu: "Frost Ape Collection", vol. 2, "Two Books into Notes and Reprints", "Moon Fall Xijiang Song and Dance", "Yushan Cong Carving" A collection, 1916-1920 Changshu Ding's engraving, p. 4.
(31) Jiaqing "Zhuli Xiaozhi", vol. 17, "Miscellaneous Notes", Shanghai Township Old Chronicle Series, vol. 7, p. 228.
(32) Zhao Nanxing: "Zhao Zhongyi's Official Writings", vol. 19, "Respecting the Duty palm to reveal the conscience", Siku Forbidden Book Series, vol. 68, p. 569.
(33) Wen Zhenmeng: "Diary of Wen Wen Su Gong", Manuscript.
(34) Chongzhen's Songjiang Fuzhi Vol. VII " Customs and Customs".
(35) See Qi Biaojia: According to Wu Zhimu and Ni Sanlan, in Qi Biaojia Manuscripts, Beijing: Bibliographic Literature Publishing House, 1991, p. 1930.
(36) Feng Shike: "Miscellaneous Records of Rain Voyages", vol. 173, subsections of the Siku Quanshu, pp. 343-344.
(37) Liu Zongzhou: Liu Zi Quanshu, vol. 17, "Wenbian IV, Instructing the Inspector to Serve in Order to Promote the World's Wind and Discipline and Establish the Effects of Becoming a Scholar", pp. 52-53.
(38) Gu Gongxie: Excerpts from the Records of Leisure in the Summer, volume 1, "The Horizontal Of the Gentleman of the Ming Dynasty", pp. 5-6.
(39) See Liu Yikun: "FuZhejiang Shucao", volume VI, "Title Jia Shan Shi Min Clamor to Investigate the Three Counties' Field Grain Thinning", with the inscription on May 20, 45 of the Wanli Calendar, and the scene illumination engraving.
(40) Liao Xinyi, "A Brief Discussion on the Battle for the Land in Jiaxing Province in the Late Ming Dynasty", Ming History Research Series, No. 5, Nanjing: Jiangsu Ancient Books Publishing House, 1991, p. 136.
(41) He Liangjun: The Sayings of the Four Friends, Vol. 34, Zhengyi I, p. 312.
(42) Huang Shengzeng: "Wu Fenglu", "Five Dynasties Novel Grand View", pp. 2 and 3.
(43) Records of Emperor Mingmuzong, vol. 13, Gengyin, October of the first year of Longqing, Taipei: A school journal of the Institute of History and Linguistics, Academia Sinica, Taiwan.
(44) Qian Qianyi: "Muzhai Beginner's Collection", vol. 53, "Tomb Inscription of Qinglan Qinglai Coastal Defense Governor of Shandong Province, Shandong Province, Qingbu Political Envoy Division, Right Participation in politics and presented to The Taibu Temple Qing Tan Cemetery", Shanghai: Shanghai Ancient Books Publishing House, 1985, p. 1332.
(45) Fan Lian: "According to the Records of the Clouds", Vol. 1, "Remembering the Characters and Zhou Sijian", p. 3.
(46) Zhao Yi: "Twenty-two Historical Notes", vol. 34, "The Harm of mingxiang officials abusing the people", Nanjing: Phoenix Publishing House, 2008, p. 527.
(47) See Li Le: Miscellaneous Notes on Observations, Vol. 1, Article 22, Beijing: Zhonghua Bookstore, 1986 photocopy, p. 16.
(48) History of the Ming Dynasty, vol. 222, The Biography of Ling Yunyi, Beijing: Zhonghua Bookstore, 1974, pp. 5861-5862.
(49) Wu Yuan Cuilu and He Canran Comment: Commentary on The Commentary on The Ancient Books and Rare Books of the Beijing Library, No. 70, Beijing: Bibliographic Literature Publishing House, 2000, p. 543.
(50) Cao Jiaju: "Speaking Dreams", "The First Collection of Qing Ren Sayings Hui", Shanghai: Shanghai Sweeping Leaf Mountain House, 1913 Lithograph.
(51) Yellow Seal: A Small Record of Sikkim, Vol. 10, "Preface".
(52) Wen Lin: "Langya Man Scribe", Tao Zongyi Series: "Speaking of Gao", vol. 17, Shanghai: Shanghai Commercial Press, 1927 lead print, pp. 2-3.
(53) Fan Lian: "The Transcription of the Clouds", vol. IV, "Record of Assignment", p. 4.
(54) Gu Yanwu: "Rizhilu", vol. 13, "Slaves", Huang Rucheng Collection, Changsha: Yuelu Book Club, 1994, p. 497.
(55) Weng Yuansheng, Dong Qichang, reprinted from Xie Guozhen's "Examination of the Party and Social Movement in the Ming and Qing Dynasties", Beijing: Zhonghua Bookstore, 1982, p. 215.
(56) Qi Biaojia: "The Full Manuscript of Yi Burning, Entitled Howe Slaves Concealing the Master, Provoking the Recalcitrant People to Form a Party and Burning has Captured the First Evil disbandment association", see Qi Biaojia Manuscripts, pp. 56-90.
(57) Huang Jie: "Sikkim Zhi Xiaolu", vol. 10 "Preface".
(58) Tian Yisuan: "Liu Qing Rizha", vol. 3, "Male Prostitution", Shanghai: Shanghai Ancient Books Publishing House, 1985 photocopy, p. 15.
(59) Shen Defu: The "Male Color of the Jing" article in the volume of the "Leftovers of the Broom Xuan", the sub-volume of the Siku Quanshu Bibliography Series, vol. 248, p. 508.
(60) Kangxi's "Chronicle of Jiangning Province", vol. 33, "Picking Up".
(61) Anon. : "Pen Dream", Yuyang Shuyuan A, pp. 1, 8, 9.
(62) Shen Defu: Wan Liye, vol. 24, "Skills", "Jinsheng Yu Skills", p. 627.
(63) Fan Lian: "The Records of Customs in the Clouds", vol. 2, p. 1.
(64) Huang Jie: "Sikkim Zhi Xiaolu" Volume 10 "Preface".
(65) Li Le: Miscellaneous Records of Observations, vol. 10, Article 13, p. 10.
(66) Yang Fengbao: "Autumn Room Collection", vol. 1, "After the Remains of the Shu nanshan Caotang Collection", "Continuation of the Siku Quanshu", vol. 1476, p. 10.
(67) Anon. "Miscellaneous Records of The Observations and Stories of the Research Hall", in Chinese Historical Research Materials Series, pp. 284-285.
(68) Huang Jie: "Sikkim Zhi Xiaolu", Volume IV, "Comprehensive Examination of the Ten Sons of Yunmen".
(69) Guangxu's "Chronicle of Zhuji County" volume 31 "Character History, Liechuan V. Luo Fudan".
(70) Anon. :Miscellaneous Notes on The Observations and Stories of the Research Hall, Chinese Historical Research Materials Series, p. 306.
(71) Zhang Luxiang: The Complete Works of Mr. Yang Yuan, vol. 16, Ji Jiao Zhi Ji Ting, Beijing: Zhonghua Bookstore, 2002, p. 490.
(72) Gu Gongxie: Notes on Dan Wu, vol. 268, "Descending", p. 188.
(73) Gu Gongxie: Notes on Dan Wu, 224, "Chronicles of the Weeping Temple", p. 155.
(74) See Gu Gongxie: Notes on Danwu, 224, "Chronicles of the Weeping Temple", pp. 154-163, see "Kangxi Geng's Noon Weeping Temple Prison" in the prison litigation category of "Qing Barnyard Notes", Beijing: Zhonghua Bookstore, 1984 typeset edition, vol. 3, p. 1022. In the text, Gengwu mistakenly became the Kangxi Dynasty, which should be the Shunzhi Dynasty.
(75) Lu Wenheng: "Essays on The Poetry of The Temple", vol. 3, "Current Affairs", reprinted from He Lingxiu's "Zhejiang Song And Sales Case".
(76) Anon., "Miscellaneous Records of The Observations and Stories of the Research Hall", Chinese Historical Research Materials Series, p. 297.
(77) See Meng Sen: The Case of Song Selling, see Collected Works on the History of the Ming and Qing Dynasties, Beijing: Zhonghua Bookstore, 1984, p. 434; He Lingxiu: The Case of Zhejiang Song and Sales.
(78) "A Brief Introduction to the Weeping Temple", "History of Pain", Shanghai: Shanghai Commercial Press, 1917 lead print, p. 3.
(79) Ye Mengzhu: "Taxes", Shanghai: Shanghai Ancient Books Publishing House, 1981, pp. 136-137.
(80) Wang Xianqian: "Donghualu", Kangxi Yi, Shanghai: Shanghai Ancient Books Publishing House, 2008 photocopy, pp. 487, 488.
(81) Records of the Ancestors of the Qing Dynasty, vol. II, Shunzhi Eighteenth Year, March 18, 2018, Pseudo-Manchu Photocopy, pp. 3-4.
(82) See Records of the Ancestors of the Qing Dynasty, vol. 3, Gengchen, June 18, Shunzhi, p. 3.
(83) Gu Gongxie: Notes on Dan Wu, 224 , "Crying Temple Strange Stories", p. 154.
(84) See Also Chu RenYu: "Jian Lu Ding Ji" Volume III "Changzhou Cool Order" article (Hangzhou: Zhejiang People's Publishing House, 1986 photocopy) records the strict words of the song: "In the early Kangxi Dynasty, Changzhou County Order Pengkou, endowed with greed, set up paper shackles and paper half arms, so that those who owe grain are clothed and burdened, and those who damage them are punished. The funny people changed the Qingming Sacrifice sweep a poem and glued it to the county wall cloud: "There are many barren fields in the low area of Changyi, and after a long period of grain collection, the paper shackles are torn into white butterflies, the cloth sticks are dyed with red cuckoos, the sunset students knock on the stool (when Zhu Guozhi of the Fuyuan Temple is sold, he is reprimanded in the name of resisting grain), and at night the soap is in front of the door, and the life has to be sold, and a grain has to be sold. 'The people resented. ”
(85) See Han Shiqi: "Fu Wu Shu Cao", vol. VI, "Ye FangXia Owes Grain Thinning", Siku Uncollected Book Series, Vol. 8, Vol. 5, pp. 528-529.
(86) Han Shiqi: "Fu Wu ShuCao", vol. VI, "Shunzhi Eighteen Years, Three Underlings, Printing and Knot Thinning", p. 527.
(87) Gu Gongxie: Notes on Dan Wu, 231 "Zhao Shilin Zhi Wu", p. 169.
(88) Song Jie: "Xipi Class Manuscript", vol. 36, "Discretionary Punishment of Discipline", Wenyuange Siku Quanshu, vol. 1323, p. 461.
(89) Peng Weixin: "The Book of Shao Sikong with Ma Yu Zhun", Qing Jing Shiwen Edition, vol. 27, "Huzheng III", Beijing: Zhonghua Bookstore, 1992 photocopy, p. 674.
(90) "The Great View of the Wild History of the Qing Dynasty", vol. 5, "Remembering the Qing Investigation of Jiangnan", Shanghai: Printed by Shanghai Bookstore, 1981, p. 139.
(91) Yuan Ming: "Monument to the Divine Path of Yin Wenduan Gongjishan, Scholar of Wenhuadian University", Volume 17 of the Epitaph Collection, Beijing: Zhonghua Bookstore, 1993 Punctuation, p. 895.
(92) "Biography of the Qing Dynasty", vol. 18, "Minister's Uniform Biography File Zheng 15 Yin Jishan", Beijing: Zhonghua Bookstore, 1987, pp. 1357-1358.
(93) "Suzhou Inspector Chen Da was asked to set up a bureau in the prefecture and county to check the money and grain book first", Historical Archives, No. 1, 1995, p. 5.
(94) Records of Emperor Gaozong of the Qing Dynasty, vol. 296, Qianlong 12, August Jiazi.
(95) "The Governor of Liangjiang, Celen, made a decision to organize the liquidation of the arrears and aftermath in accordance with the will", Historical Archives, No. 1, 1995, p. 12.
(96) "Huang Tinggui, governor of Liangjiang, made a decision to organize the granting of the annual funds for the year in accordance with the will", Historical Archives, No. 1, 1995, p. 14.
(97) Gu Gongxie: Excerpts from the Records of Leisure in the Summer, volume 1, "The Horizontal of the Gentleman of the Ming Dynasty", p. 6.
(98) Anon. "Miscellaneous Records of The Observations and Stories of the Yantang" (Chinese Historical Research Materials Series, p. 306) states: "In the early years of the Kangxi Dynasty, the imperial court strictly prohibited the revolution under the control of the law, and this style was changed. Therefore, they are not called allies but classmates. See Gu Gongxie's Danwu Notes 223 "Tang Wen Zhengzhi Wu" (pp. 169-170), when Tang Bin was appointed inspector of Suzhou, "Jin Shengshang followed the bad habits of the Ming Dynasty, spent the morning and the evening, and feasted on prostitutes... When Gong did not go to office, Han Zongbo wrote a letter to the gentry, saying that the new Fujun was of good character and caution not to repeat this habit. So Suzhou made cards, played down, and smelled the wind and fled early."
(99) Tan Qian: The Book of Chen Su'an, Shangda Si Nong, Beijing: Zhonghua Bookstore, 1960, pp. 263-264
(100) Chu Renyu: The Collection of Jian Din, Vol. IV "Wing Tian Zi", p. 11.
(101) Huang Youjian: Shinobu Anji Manuscript I Sanwutian Fudega, photocopy of the Cabinet Bunko, p. 27.
(102) Xuantong "Continuing to Repair Fengjing Xiaozhi", vol. 10 " ShiYi", Shanghai Township Old Chronicle Series, vol. 6, p. 331.
(103) Xianfeng's "Zidi Village Chronicle", vol. 2, "Customs", Shanghai Township Old Chronicle Series, vol. 13, p. 47.
(104) Ye Mengzhu: Reading the World, Vol. VI, Taxes, p. 137.
(105) Kangxi, "Pre-Juliotio Customs", Chinese Local History Integration and Township Chronicle Album, vol. 21, p. 4.
(106) Republic of China", "Records of the Old Five Figures of the Second District", vol. 18, "Relics", Shanghai Township Old Chronicles Series, vol. 14, p. 157.
(107) Wang Shimin: "Feng Chang Family Training", "Di Xiang Zhai Series" Gold Collection.
(108) Ye Mengzhu: "Reading the World", vol. VI, "Taxes", p. 137.
(109) Qianlong's "Records of Yuanhe County" Volume 10 "Customs".
(110) "The Continuation of the Two Counties of Kunxin and Xin" Volume 1 "Customs and Zhanhou".
(111) Ye Mengzhu: The Reading of the World, Vol. IV, Shi Feng, p. 86.
(112) Jiaqing's Songjiang Fuzhi Vol. 5 Customs.
(113) Qianlong's "Records of Yuanhe County" Volume 10 "Customs".
(114) Han Ling: "Youhuaitang Manuscripts", vol. 20, "The Tomb Of Mr. Wailang Gu, a Bureaucrat Examiner", Siku Quanshu Bibliography Series, vol. 245, p. 594.
(115) Xu Zongyan: "The Biography of the Scholar Liang Gongtong", Qian Yiji's "Collected Biographies of Steles", vol. 48, Beijing: Zhonghua Bookstore, 1993, p. 1377.
(116) Han Ling: "Youhuaitang Manuscripts", vol. 20, "The Tomb Table of Mr. Wailang Gu, a Member of the Examination of the Officials", Siku Quanshu Bibliography Series, vol. 245, p. 593.
(117) Dong Han's Mioka Zhiluo, vol. 10, "Officials and Gentry Are Prohibited from Receiving", p. 216.
(118) Xu Ke: "Qing Barnyard Banknotes" Prison Litigation Category "Kangxi Geng Noon Weeping Temple Prison", Beijing: Zhonghua Bookstore, 1984 Typeset Edition, p. 1022.
(119) See Meng Sen: Lecture Notes on the History of the Ming and Qing Dynasties, Beijing: Zhonghua Bookstore, 1981, p. 75.
(120) Guizhuang: Guizhuang Collection, vol. VI, Chuanyan Zhaiji, Beijing: Zhonghua Bookstore, 1962, p. 360.
(121) See He Lingxiu: Manuscripts of the History of the Qing Dynasty of wukuzhai ( 684-685 ).
(122) Kangxi's "Suzhou Fuzhi" vol. 21 "Customs".
(123) Song Wan: The Collected Works of Anya Tang, Vol. 1, "Preface to Dong Langshi's Poems", Supplement to the Siku Quanshu Bibliography, vol. 2, p. 63.
(124) Song Wan: The Collected Works of AnyaTang, Vol. 1, "Preface to Dong Cangshui's Poems", Supplement to the Siku Quanshu Series, vol. 2, p. 76.
(125) Liang Qichao: Introduction to Qing Dynasty Scholarship, Shanghai: Oriental Publishing House, 1996, p. 18.
(126) Qianlong's "Kunshan Xinyang Hezhi" Volume 1 "Customs".
(127) Han Shurui and Luo Youzhi: Chinese Society in the Eighteenth Century, translated by Chen Zhongdan, Nanjing: Jiangsu People's Publishing House, 2008, p. 64.
(128) Liu Shipei: "Zuo'an Waiji", vol. 9, "The Theory of Qing Confucian Gains and Losses", The Testament of Mr. Liu Shenshu, 1936 Proofreading, p. 1.
(129) Qianlong's "Chronicle of Changzhou County" volume 11 "Customs".
(130) Dong Han: Sangang Zhiluo, vol. 10, "Sixteen Customs of Sanwu", p. 223.
(131) Ye Mengzhu: Reading the World, Vol. IV, Shi Feng, p. 87.
(132) Huang Jie: "Sikkim Zhi Xiaolu", vol. 10, "Bisan", "Preface".
(133) Chen Shouqi: The Collected Works of Zuo Hai, vol. 7, Mencius Balu, Continuing the Siku Quanshu, vol. 1496, p. 297.
(134) Dong Han: Sangang Zhiluo, vol. 10, "Sixteen Customs of Sanwu", p. 225.
(135) Zhao: Miscellaneous Records of Xiaoting, vol. 10, "Shujia Language", Beijing: Zhonghua Bookstore, 1980, p. 317.
(136) Zhao: The Continuation of the Xiaoting Pavilion, vol. III, "The Greed of Wang Xizhuang", p. 442.
(137) Xu Ke: Customs of the Qing Barnyard Banknotes, "There Are Three Good Before and After Wu Customs", p. 2202.
(138) Huang Wei: "Sikkim Zhi Xiaolu", vol. 10 "Preface".
(139) Chang Hui: "Lan Fang's Notes", "Wu Chinese Small Series of Books".
Source: Journal of Tsinghua University: Philosophy and Social Sciences Edition, No. 2, 2010
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