The word "minefield" was first seen in "Fifteen Years of Gu Liang's Biography of Gong Xuan": "The ancients took 300 steps and called it a minefield." Well-field system was implemented in Xia Dynasty. Well-field system in Shang and Zhou Dynasties originated in summer. In the long-term implementation process, the well-field system has developed and changed from content to form. Well site systems can be roughly divided into 8 systems with public well sites and 9 systems without public well sites. I remember that eight of them owned public lands to dig wells, such as "On Mencius and Teng Wengong": "Where there are wells, there are 900 mu of wells. Among them, it is a common land, eight private houses are owned, and the common land is raised. After the official business is over, dare to manage private affairs again. " For example, "Zhou Li Di Guan Xiao Situ" says: "Nine husbands graze their fields for wells, four wells for cities, four cities for hills, four hills for counties, four counties for capitals, and tribute for land." At that time, the service system was tribute, assistance and transparency. Help is to serve the commons, and tribute is to pay real estate in kind.
Zhou Xing's thorough method should be both tribute and help. Based on the three generations of tax service system, this paper analyzes two systems of ancient mineral field system. Eight of them owned wells in the public domain and those laws that needed help should be implemented in Xia and Shang Dynasties. The practice of "nine husbands are wells and no public fields" began in the Zhou Dynasty. The eight wells system was still used in the aid areas of the Zhou Dynasty, but the public and private fields were changed to 100 mu. However, in the co-developed areas, part of the original commons was given to others, so there was a system of nine husbands for wells. In ancient times, the land exchange system (that is, the rotation system) was implemented. Generally, there are 100 mu of hard-won land, 200 mu of easy land and 300 mu of easy land. The minefield system mentioned above, implemented in hard-won places, is typical. As for how to divide one easy place, another easy place and so on. It is impossible to infer that there are five ditches and five smears between the ore fields to divide the land for production. Well-field system evolved from the original clan commune land public ownership, and its basic feature is that the actual cultivators have no ownership of the land, only the right to use it. Land should be regularly and evenly distributed within a certain range.
Because of the different understanding of the social nature of Xia, Shang and Zhou Dynasties, different families have different understanding of the nature of Jing Tian system, either considering it as a state-owned land system under slavery, a rural commune system under slavery, a landlord land system under feudalism, or a family commune system or a rural commune system under feudalism. But the basic consensus is that there is a transition from public ownership to private ownership in mine field organization, and its existence is based on public ownership of land to a certain extent. During the Xia and Shang Dynasties, the system of eight families sharing wells and raising commons was more open. After the week, the elements of "nine husbands for wells" and "private ownership" increased, which can be regarded as private fields occupied by cultivators. In the middle of the Western Zhou Dynasty, there was a land transaction between nobles, and personal private ownership of land at least appeared among nobles. Thus, from top to bottom, it further developed into the individual private ownership of land by the actual cultivators.
During the Warring States period, Shang Yang, the state of Qin, reformed the law, implementing "land to the tiller" and private ownership of land. At this point, the well site system completely collapsed. After the Qin and Han Dynasties, the social basis for implementing the well-field system no longer existed, but its method of dividing farmland equally had a far-reaching impact on later generations. Many people advocated the idea of ore fields in past dynasties. The farmland restriction system put forward by Dong Zhongshu and Stan in the Han Dynasty, the farmland system implemented by Wang Mang, the farmland occupation system implemented in the Western Jin Dynasty, and the farmland equalization system implemented in the Northern Wei, Sui and Tang Dynasties all originated from the mining field thought. After the Song and Yuan Dynasties, the ownership of large areas of land was established. Although some people continue to advocate the idea of mining fields, similar schemes cannot be implemented on a large scale and can only exist in a short period of time.
Well-field system was implemented in the Zhou Dynasty, not only as the salary unit of governors and officials, but also as the calculation unit to control the people. Land under the Jing Tian system is not allowed to be bought or sold, and it can only be inherited by the same surname according to the patriarchal clan system. The agricultural society that cultivates mineral fields also belongs to the Lord class together with the land, and it is forbidden to leave the land and change jobs for life.
The so-called "ore field" is a square field with a certain planning, mu area and boundary. A square field with a length of 100 step and a width of 100 step is called a "field", and the mu area of a field is 100 mu, which is the "husband", that is, the land cultivated by labor. The mine field planning in different areas is inconsistent. In some places, the decimal system is adopted, and in some places, a nine-square-meter field is called a "well". Because putting nine square fields together happens to be a "well" shape, the name of the minefield comes from this. The area of a well is one square mile; One hundred wells are square miles, called "success", which can accommodate 900 laborers; Ten thousand wells are square miles, which are called "tong" and can accommodate ninety thousand laborers.
There are irrigation canals of different sizes between fields, fields, fields, fields and fields, which are called Sui, Gou, Yan and Yue. Parallel to the passage, there are longitudinal and transverse passages, which are called paths, tunnels, roads and roads. The size, depth and width of various channels have certain specifications.
Western Zhou rulers at all levels divided ore fields into three categories. They each keep the best part of it (that is, the flat land by the river with the back mountain facing the sun) for themselves in the form of thousands and tens of thousands of pieces, which is called "commons". Because of the large area of the commons, it is also called "Datian", which drives slaves to grow cakes collectively. Distribute the suburban land near the city to ordinary workers living in the same family as the rulers and cultivate them in units of fields. These people are called "China people" because they live in a "country" (that is, a city). China people pay no taxes, only military taxes and military service. They usually pay a small pot of rice and a bundle of grass to the state every year as military expenses. When you are a soldier in wartime, you prepare your own weapons, food and military supplies. China people have the right to be a soldier and receive education, so they are also called "scholars" or "scholars". Their education is mainly military training and learning etiquette. These people are ordinary people in society. On the surface, they are not exploited, but self-reliant workers. However, predatory wars were very frequent in society at that time. They often fight and their fields are barren, so they are bankrupt and in debt. After winning the battle, the plundered land and wealth will be owned by the ruler. If you lose the battle, you are still in danger of being captured and enslaved. Therefore, the status of China people is volatile.
The feudal Lord gave Shu Ren, who lived in the wild, barren land far from the city. Shu Ren is also called "Savage" because he lives in the wild. The lords looked down on them and thought they were the stupidest, so they also called them "self-protection". Shu Ren has no rights, only the obligation to cultivate mines and other handymen for the Lord. They have to work in the Lord's land every year, and then they are allowed to cultivate a small piece of their own land as a minimum living. Therefore, the opposition between "state" and "wild" in the Western Zhou Dynasty is both urban-rural opposition and class opposition.
Spring has come and the busy farming season has begun. A large number of Shu Ren people were all driven to the main "public domain". At dawn, the officials appointed by the Lord (and Chang) sat at the entrance of the village to count the number of workers. The same is true at night. As early as winter, when Li Zai was preparing for farming, every two people were paired according to the physical strength and age of the labor force, which was called "coupling". Two people working together in pairs is called "coupling". This planting method is called "coupled farming". There are thousands of laborers on the public land of the Grand Lord. They worked under the supervision of Tian Guan ("Tian Tuan"), and sometimes the slave owners themselves ("great-grandchildren") personally went to the fields to supervise. In autumn, the harvest of the Lord's field is like an island and a hill. Thousands of warehouses and tens of thousands of boxes should be prepared for collection. During the slack season in winter, the common people have to repair the house, mow the grass, rub the rope and other chores for the Lord; Women must pick mulberry, raise silkworms, spin silk, make clothes for slave owners and sew fur robes, and work from day to midnight. The Lord was afraid that they would be lazy, but he also gathered them together, which not only saved the lights, but also facilitated supervision.
The disintegration of Jing Tian system
In the late Spring and Autumn Period, the well-field system gradually disintegrated. The material factor contributing to this change is the improvement of productivity level. The use of ironware and the popularity of Niu Geng were the signs of productivity improvement at that time.
The use of iron in China began in Shang Dynasty. In 1970s, an iron-edged copper cymbal was unearthed in Rongcheng County, Hebei Province and Pinggu County, Beijing. According to scientific appraisal, the blade is forged by meteorite heating. Such ironware is naturally rare. Around the end of the Western Zhou Dynasty, there were more ironware. Therefore, there is a poem in The Book of Songs Qin Feng, which is written by Qin Xianggong (777-766 BC). The use of iron to describe the color of horses was not allowed until iron became a common thing. Around the early spring and autumn period, there were iron farm tools. "Strange Words of Mandarin" records that Guan Zhong suggested to Qi Huangong: "Cast swords and halberds with US dollars to try dogs and horses; Evil gold is used to cast hoes to test loam. " "Yuan" refers to bronze and "evil gold" refers to iron. In the middle of the Spring and Autumn Period, there was a sentence in the inscription of Qi Zhong, which was the first word of iron. It can be seen that the scale of iron smelting by the government at that time was quite large. It is no wonder that by the end of the Spring and Autumn Period, ironware had been widely used in Qi. "Guanzi Neptune" records: "Today, iron officials say that women must have a needle and a knife, and ... the tiller must have a shovel." According to archaeological findings, there are iron bars and pieces unearthed from Chengqiao in Liuhe, Jiangsu, iron knives unearthed from Longdong in Changsha, iron cans unearthed from Zhiziling in Changsha, iron knives unearthed from Changde, and several iron cans and iron knives unearthed from Chu Tomb in Changsha, all of which can be identified as the late Spring and Autumn Period. This shows that in the late Spring and Autumn Period, iron was also used in southern China.
Niu Geng also originated in Shang Dynasty. There is a "plow" in Oracle Bone Inscriptions. It can be seen that plowing with oxen was invented in Shang Dynasty. In Guoyu Yujin, it is mentioned that Fan and China Bank use ancestral temples to sacrifice their fields. His disciple Sima Geng was named, and Ran Boniu was named Geng. There was a Hercules named Niu Geng in the State of Jin. Cattle were associated with agriculture and were used as names, which reflected that Niu Geng method was widely popularized in the Spring and Autumn Period. The use of ironware and the popularization of Niu Geng have brought convenience for people to open up vast mountains and build large-scale water conservancy projects. Cultivated land area and agricultural output have increased substantially. The development of agriculture makes it possible for small-scale production and small-scale peasant class characterized by self-employment to become the social foundation. The collective labor form of well-field system is out of date, and the decentralized, unified and one-family feudal economic form is emerging.
As early as the mid-Western Zhou Dynasty, some nobles forced the people to reclaim the vacant land outside the mine field in order to extract the surplus labor of the people. The land reclaimed in this way cannot be square, nor can it have a certain acre of land. It is private property, which is kept secret from the government and does not pay taxes. This is called private land. The inscription on Gui in the period of the Duke of Zhou recorded that four horses were exchanged for 30 mu of land, which is proof, because the commons are not allowed to be exchanged. By the end of the Western Zhou Dynasty, the existence of private fields was quite remarkable. There are also many records of fighting for farmland and exchanging land. The inscription on the Sanskrit disk in Zhou Liwang describes that the Maya invaded the cities of the diaspora and were defeated, so they used two fields to compensate the diaspora. Zhou Liwang also has two bronzes, one from Ding and the other from Ding. The former is about you. You gave you Wei Mu from other places, but you Wei Mu didn't pay him, so it became a lawsuit. The latter describes that Zhang changed fields with eight towns and Liang changed fields with five towns, all of which were successful. The nobles' desire for private land is increasing day by day. When they were captured by Zhou Youwang, they even tried to take public land for themselves. Zhou Wang once again took the commons from the nobles as before, which caused strong dissatisfaction among the nobles. The Book of Songs Daya Zhanmao recorded the complaints of the nobles at that time: "People have soil fields, but you have them; People have people, you take it back. " In the Spring and Autumn Period, the use of ironware and the popularity of Niu Geng increased the number of private fields dramatically. The governor and the doctor became rich. Zhou Wang can't invade their fields at will. In 7 12 BC, King Huan of Zhou took Zheng's land. In exchange, he got Su Qiu's land in Ji Wang. Conflicts and lawsuits between nobles for land are also emerging one after another. In 580 BC, Dr. Jin went to compete with Zhou for fields. In 574 AD, Jin took five fields in Yiyang, but he competed with Changyu for fields. In 533 BC, man and Jia competed for Yantian; In 528 BC, Duke Xiang of Jin and Yong Zi competed for farmland and so on. All these events show that the land system is undergoing profound changes.
Opening up and cultivating a large number of private fields requires a lot of labor. However, the method of slavery can no longer arouse the enthusiasm of producers. He xiuzhu in the biography of the ram said: "the people at that time refused to do their best in the public arena." As a result, some nobles who adapted to the new situation changed their exploitation methods in order to attract labor. For example, the state of Qi levied taxes on the people to fight small battles, and lent them grain to fight big battles. The Han, Wei and Zhao in the state of Jin bought people's hearts by expanding the land area without increasing taxes. In this way, the slaves fled from the public to the private door and "returned like water." Feudal dependence resulted from this. The "clan", "hermit", "Meng Bin" and "private disciple" recorded in the Spring and Autumn Period all refer to these escaped slaves. Although their status is not free, they are different from ordinary people. They can occupy a small amount of means of production and independently operate agriculture and household sideline related to agriculture. They are the forerunners of feudal peasants. The escape of slaves made the public interests of some countries "arrogant". "Beautiful and Jie Jie" (The Book of Songs Qi Feng Fu Tian) became a wasteland. The well site system can no longer be maintained.
According to Zuo Zhuan, in 594 BC, Lu implemented the "initial tax mu", officially abolished the well field system, recognized the legitimacy of private fields, and levied all taxes. In 548 BC, the State of Chu ordered Yin to rectify the farmland system and "pay taxes according to the amount" depending on the level of land. Later, countries followed suit. Originally, the purpose of these reforms was to maintain the old order, but because they acknowledged the facts to a certain extent, they backfired. A gap has been opened in the well site system. The gap is opened one after another, and the collapse of well site system is an inevitable trend.
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No-well farmland system in Zhou dynasty
The existence of the well-field system has been debated by many people in ancient and modern times, but most of them are not focused on the big picture, but rich but few. The biggest reason why Yu Jin denied the mining field theory was that the king of Zhou had no land to give to the people.
Zhou is a feudal society Who is feudalism? In other words, the son of heaven granted the land to the princes and established the country. Governors have fiefs, and doctors in Qing dynasty have the right to use fiefs, which are not owned by the emperor. Even the land within the capital was given to Doctor Qing, not owned by the son of heaven. The land in the whole country has been divided again and again, and there is not much left, so it is also reasonable to say that the son of heaven gave the people land and implemented the well-field system.
Some commentators said that although the Emperor of Heaven had no land to give to the people, Zhou had been unified: "Is it the land of the king or the minister of the king under the world?" Beggars can issue decrees and order governors to carry them out, without giving them to the people in person. Yes or no, Zhou's centralization is relative rather than absolute, and it is possible rather than inevitable. The world was ruled by the Zhou Dynasty, which was recognized by the governors. But Zhou can only live in it, but he can't really order it. Governors can only live in it, but they can't really be ordered by Zhou. The so-called "facing the princes, winning the world" is also true. The relationship between the vassal and the son of heaven is only once, and it doesn't matter if you don't go to court. The son of heaven has no world, unlike the meaning of later monarchs and ministers. The emperor doesn't ask about the internal affairs of princes. Actually, I have no right to ask. For example, when the monarch taught, many brothers in Lu got married, while countries such as Qi and Jin were handed down, each with its own situation and different from each other. Another example is the arrival report, which was also heard in Qi Taigong in May, and the green wave poultry industry for three years [note 1]. There are no certain laws and regulations on the week, and the rulers do not necessarily use the week system. On the contrary, it stands to reason that the system of the mine field can make orders and travel all over the world, and it is better. The premise of implementing the well-field system is that the emperor has enough land and the central power is sound and centralized, but if Zhou can't do this, I don't know where to start the implementation of the well-field system.
Looking at the agricultural production pattern of the Zhou Dynasty, there is no large-scale manor economy in the history books. There are no small farms organized by mines. First, large-scale farming. The Book of Songs has the cultivation of "a thousand even clouds" (Zhou Song's Records) and "three miles to the end" (Xi Xi). In the mine field system, only Fang is a well, and there are eight people in the mouth of eight families, 8864 people. How can it be coupled with Sanli? Second, a large number of crops. The serfs cultivated for the big landlords and gained a lot. The Book of Songs has chants of "thousands of silks", "ten thousand boxes" (Xian, Ya) and "thirty signs" (Zhou Song's bumper year). That is, serfs themselves also have "income" and accumulated millet. Its worship is like a hill, and its opening is like a comb. One hundred rooms are full of surplus, and women and children are peaceful "("Zhou Song Liang Ji "). In the Jing Tian system, how can a family of eight have one hundred rooms? One hundred acres, one hundred acres of income, but one hundred stones [note 2], how can you take so much?
In addition, according to the land grant system of the Zhou Dynasty, the so-called well field system is also difficult to establish and implement. In the Ming Dynasty, Zhang said that the mining field could not go well: "As we all know, the weekly system gives the field a hundred mu of land, which is easy to change to 200 mu and 300 mu. As we all know, there are seven people in Shangdi, six in Zhongdi and five in Xia Di. Farmers in the world eat nine people, followed by eight people and seven people, so it is well known that people are diligent in farming. Farmers are divided into 100 mu of land, and all the men in the family are husbands. 16 years old does not grant 25 mu, and the merchants receive 5 mu of land. As farmers, each mouth receives 20 mu, and their people are long or short, or scholars or businessmen or workers. This is also well known. ..... There have been disputes over land in later generations, and those who have not been resolved for decades, the government has given the people land, and the desire is flat. " (Millennium Eye, Volume 1) We can know the number of people who need to know the land grant. However, in the Zhou dynasty, these two points were not easy, so it was not easy to implement the well-field system.
From the perspective of the labor force in Zhou Dynasty, it was difficult to establish and implement the well-field system. The so-called mine field system refers to "nine husbands are wells, there are ditches between wells, four wells are cities, four cities are high, four hills are temples, and the temple is eight miles, and one mile is 10%. There are hundreds of wells in between, but the square is ten miles, the four halls are counties, the four counties are capitals, and the four capitals are eighty miles, and the ten miles add up." Even if you try your best to get the plain wilderness and plan it, you must drive away the people on earth and run out of food on earth. After hundreds of years, you can devote yourself to this and not treat other things. Then you can look at the land in the world and make it a minefield and a ditch. "("Literature General Examination Tian Fu I "Volume I) It can be seen that the mining field system is not easy to implement in theory or in practice.
The historical basis for trying to establish the mining field system was first found in The Book of Songs, followed by Mencius and Zhou Li. So discuss it from these three aspects.
There is a saying in The Book of Songs Xiaoya Datian that "I am a public field when it rains, so I am a private field". The so-called public land, who advocates the well-field system, is the public land cultivated by eight mining fields. Actually, it is not. Zhou is a feudal society, the son of heaven has his homeland, and Dr. Qing has Guitian. This is the so-called "public domain", not the public domain in the mine field. The so-called forced labor is also a sign that the public field borrows people's power to plow the fields. It is also reasonable to decide whether the commons is Qi Huangong's commons or Gongsun's commons. In the Han Dynasty, the land owned by the Emperor of Heaven was still called the commons, so it was more appropriate for Sun Zhitian, the son of Qi Huangong, to take the name of the Lord. The native land and Guitian were only a small part of all the fields owned by emperors and princes, and most of them were cultivated by serfs. So is the so-called "personal". Therefore, it is not enough for the foundation of the mine field to say that "it rains on my public land, and then it is my private property".
The ore fields mentioned in Mencius Teng Wengong are older, which is not enough to prove. Zhang Wan's textual research on Mencius is said to have said: "Gou asked:' What about Zhou Shi Ban Juelu?' Mencius said:' I can't get the details, but I can hear them ... However, I can also taste them. Mencius neither witnessed nor heard in detail in Zhou Zhi, so in Teng Pian, he said that "everything is one" and "from this point of view, although Zhou is helpful", which is vague and arbitrary, so that it is actually untrue. Zhou is by no means loyal, completely wrong. But judging from what he said at that time, Mr. Teng Wen asked for the country, and Chen said his opinion on land reform. Teng Wengong is indeed a promising master. He is good at benevolent governance. When people want to see it, they will contribute their opinions. Therefore, in addition to Mencius' suggestion on the well field system, Xu Xing and Chen Zhongzi also suggested that he and the Chu people should work with vines. Farming, on the other hand, is a system of supporting grain and collecting land, so why not? Therefore, Mencius' words are not enough to think that Zhou Xing's well-field system is based on this.
In addition, the minefield mentioned by Zhou Li is even more contradictory and insufficient. There are nine husbands and ten husbands in the mine field. [Note 4] After receiving the unit, the craftsman is older than Stuart and different from the Dingkou family. Taking the family as a unit, the big Stuart and the small Stuart are divided into two parts [Note 5], both of which are a book with chaotic records and full of contradictions. It can be seen that the Book of Rites is also a fake book. What is said in the minefield is not credible, and I know that the world is fake, but is it already?
Another commentator said: If there is no ore field, why does Mencius record that "Xia Houshi paid 50 tribute, Yin people helped 70 people, and Zhou people paid 100 mu, all of which are one family"? Why does the world call Shang Yang a waste minefield? However, the abandonment of the mining field did not begin with Shang Yang. The Book of Song and Yuan Dynasties (Volume 80) and The Study of Rivers and Mountains quoted Wei Yue as saying: "It is worse than the break between Qu Liang and Shang Yang that the ore field changed from the expected people into an internal affair. Zhou people call it a powerful, unassuming, quiet and peaceful husband! " There is no minefield in Zhou Shi, so why give it up? Therefore, what does Wang Xuan expect of its people, and what is the relationship between Qi Huan's internal affairs and minefields? What is the relationship between Shang Yang's separation from architecture and the ore field? Change it to "change it again", and I don't know what the basis is. There is no more reliable historical record of Shang Yang than Historical Records. However, Biography of Historical Records of Shang Jun records that he "expanded the territory", while Biography of Historical Records of Cai Zezhuan calls him "broken the territory" and says nothing about abandoned ore fields. Moreover, when Shang Yang was in power, Qin had not unified the whole country. Even if there is a well-field system, it is unreasonable for Shang Yang to study how to abolish it. During the Warring States period, the population increased, the vassals fought and merged, the land was concentrated in the hands of a few big landlords, and the poor had no place to stand, which caused serious social problems. Scholars are in trouble and are in urgent need of good advice. Confucianism, like Mencius, advocates the well-field system; Farmers advocate the cultivation of both the monarch and the people; Legalists, such as Shang Yang, advocate acting according to one's ability, and various schools offer suggestions and suggestions. Well-field system, if you want to persuade the big landlords to hand over the surplus land to the poor with your breath and public opinion, it is tantamount to casting pearls before swine. On the theory of parallel agriculture, the pampered monarch should work with the people, so that there will be no exploitation and no class in society. In fact, it's just an armchair strategist and difficult to implement. Legalists believe that such an idea is unrealistic, so it is better to advocate improving production efficiency and do our best to save people's livelihood in order to solve the national problem with a large population and a small population. Shang Yang broke the balcony, that is, he did his best to teach. It's true that different people have different opinions, and the wise have different opinions. Why bother to waste the minefield?
As for Mencius' so-called 50 mu, 70 mu and 100 mu, it's just Mencius' usual mantra, not the exact number. For example, Mencius Hui Liang Wang Shang said: "A family of five acres can wear mulberry and fifty people can wear silk. Chickens, dolphins and dogs are all domestic animals, so there is no time to waste. Seventy people can eat meat. " "Heart and soul" said: "A five-acre house, with mulberry under the tree wall, women and silkworms, is enough to support the elderly. Five hens, two females, have no time to waste, and the old man can eat enough meat. " The facts contained in the two articles are the same, but "Liang"; It says: "Fifty people … seventy people …" and "Dedicate yourself" says: "Old people … Old people …" We can know fifty or seventy, but the name of the old people is not an exact number. Therefore, Mencius' so-called "stop after 100 steps, or stop after 50 steps", "soup is 70 miles, the king of literature is 100 miles", "public officials are all 100 miles, servants are 70 miles, and sons and men are 50 miles" cannot be accurately referenced. Is the three-generation farmland system really 50, 70 or 100 mu? Moreover, the three generations of taxes, the so-called Gong Assistant Committee, Mencius called it "in fact, everything is one." According to the new system, Xia Shiyi and Shang Fu are 9 1, while there is 1 1 tax, which is completely different. What's more, the farmland system of 50, 70, 100 mu has nothing to do with Gong Zhuche? There are no minefields for three generations, so you can't pay taxes in minefields. Therefore, tribute is not even a contribution, nor is it a help (see the former Mencius said, "Even if you help in the week"), and help is not just a sign of forced labor. According to the tribute, you can make a contribution, that is, pay tribute to it. The initial tribute has no fixed time, no fixed products and no fixed number of products, which is called white tribute. Then there are regular, fixed products and fixed numbers. Today's toast, four methods are promoted. "Gang" is a sign of forced labor, and the sound is the same as "rent". It can also be used for tax settlement in Gu Mi. [Note 7] has many meanings. As far as the tax system of the Zhou Dynasty is concerned, it means that farmers offer things without fixed time. In other words, the income of the flux field is taken from the people. It is different from tribute and assistance. Tribute means that farmers provide things without fixed quota, while assistance means that farmers provide power and things with fixed quota. Although aid and tribute are different in weight, certainty and uncertainty, their collection methods are from bottom to top. However, in terms of cross-field, tax collection and tax collection, it is from top to bottom, and from top to bottom, with tribute to help the poor.
In ancient small countries, few people, political power and clan forces were integrated, so the tribute law was implemented. After that, the territory became wider and wider, the personnel became more and more complicated, the government organization became larger and larger, and the property owners cultivated the Japanese people, so we should help them. As I said, Xia was a tribal society, and Yin began to establish the country. It was a feudal society, and it was also proved in taxation.
To sum up, the mining field system can no longer be established on the premise, and it is not enough to quote the Book of Songs. In addition, Mencius and Zhou Li are particularly contradictory. Fifty, seventy, one hundred acres, has nothing to do with the princess car. The world has praised the mine field and is willing to believe in the ancient times. I would like to pay tribute to these three. (Excerpted from Huang Xianfan's "No Well Field System in Zhou Dynasty", published in the eighth issue of Sweep Newspaper (Weekly of Literature, History and Geography),1941March19; It also includes pages 325-329 of Huang Xianfan's Preliminary Interpretation of Ancient Books-Selected Academic Papers of Huang Xianfan, Guangxi Normal University Press, July 2004, p. 1 page).