The feudal system, a system of rewarding princes and establishing feudal guards, is called feudal in ancient literature.
Zhou Gong hangs the second uncle is not salty, so the feudal relatives are in order to fan Ping Zhou. This is a passage in the 24th year of the Duke of Zhou in the "Zuo Chuan", which means that because the Duke of Zhou mourned the two brothers, he implemented the system of dividing the feudal system and protected the Zhou Dynasty by dividing his relatives.
The virtue of the Zhou Dynasty lies in the deep brotherhood, so the system of sub-feudalism was implemented. In order to appease the world, the Zhou Dynasty was also worried that there would be an invasion by foreign enemies, so they protected the Zhou Dynasty by getting close to relatives to defend against foreign invasions.
Details of the Dividing System at the Beginning of the Zhou Dynasty In the historical record of the early Zhou Dynasty, the words of Zhu Tuo (Da Zhu Ziyu) of the Wei Guo in the fourth year of the Dinggong in the "Zuo Chuan" mention the fiefs of the three princely states surnamed Ji of Lu, Wei and Tang (i.e., Jin), and also involve two different situations.
First, Shandong and Wei are "both enlightened by business and politics, and Xinjiang is surrounded by Zhousuo"; The second is that Tang "enlightened the summer government, and Xinjiang took the Rongsuo". Among them, "Shang Zheng" and "Xia Zheng" may include the traditional governance measures and customs of various places, while "Zhou Suo" and "Rong Suo" may refer to the regulations that delimit the scope of land.
According to the Duch commentary, "Suo" refers to the testimony. The difference between "Zhou Suo" and "Rong Suo" is that Lu and Wei redivided their territories according to the wishes of the Zhou people, while Tang still followed the tradition of Rong people's residential areas.
In this fiefdom, the division of the Wei Kingdom was the most specific, from Wufu (probably located at the southern tip of present-day Hebei Province) to Putianze (located in the northwest of present-day Zhongmu, Henan) in the south, which was roughly the former site of the capital of the Shang Dynasty, and the "land of Youyan" near Luoyi was used as the court's residence, and the area from present-day Puyang in Henan Province to Taishan in Shandong Province was used as the hunting area for the Zhou kings to hold a great search ceremony.
The initial fiefdom of the Lu State is unknown, and it is estimated that it roughly followed the control range of the late Shang Dynasty, but because there were many feudal states between Lu and Wei, they were all adjusted according to the Zhou law.
The Tang Dynasty was always a place where Qiang and Rong lived together, and the Shang Dynasty did not necessarily have a clear feudal area here, so it was still roughly divided according to the tradition since the Xia Dynasty, and the land was divided according to the actual residence of Yidi.
In the Chu language of the twentieth year of Zhaogong in "Zuo Chuan", it is mentioned that the four kingdoms and King Kang are in parallel, and they are all divided, but the Qi country does not. Although there is no record of the division of the Qi State in the extant records, it is mentioned in the "Historical Records of the Taigong Family of Qi" that the Qi State became a great power by obtaining the right to conquer.
This can be understood as the fact that the Qi State once had the experience of "dividing things", but it has not been recorded in the existing records. Guan Zhong also mentioned the boundaries of Qi when he stated the reason for Vachu.
According to Suo Yin's analysis, the Mulingmen mentioned in "Huainanzi" may be the border of the Chu State, rather than the realm where Taigong was sealed. Interpretations of the land of Muling vary, but it may not be accurate to use it as the land that the Duke of Qi was originally granted or the territory to which he conquered.
In fact, this document depicts the territory of the Qi state during its strength in the middle of the Spring and Autumn period, which has been many times larger than the territory of the Qi state when it was originally feuded.
Qi is located in the hinterland of "Jiuyi", the historical background is complex, the territory was not fixed at first, and there is a legend that Laiyi once competed with it for the camp hill. Although the political situation stabilized, the territory of Qi did not extend beyond the territory of the Feng clan at the end of the Shang dynasty.
However, judging from the situation at the time, the Zhou Dynasty gave the Qi state important tasks from beginning to end, including pacification, conquest, and exploration. According to the analysis of the available materials, the policy of controlling the feudal states at the beginning of the Zhou Dynasty can be divided into two types or models.
One is to build new vassal states with the same surname or surveillance vassal states or surveillance princes in the central areas and key areas ruled by the original Shang Dynasty, and migrate the remnants of Yin to the royal capital and the capitals of the major vassal states with the same surname.
The other is to maintain the original social organization and governance customs in the more remote areas or in the old small countries that have been dependent on the Zhou people, and do not make forced changes. The state of Lu belonged to the former and was the core feudal state of the Zhou people to pacify the eastern soil, while the state of Qi belonged to the latter and was the main prince with different surnames in the Dadong region controlled by the Zhou people.
Although there are few materials about the initial seal of the Qi State, the initial seal of the Lu State is more specific and examinable.
The fiefdom of the state of Lu is located in the area of Qufu, which is a region with fertile soil and developed agriculture, and its geographical conditions are among the best among other countries. The "division of things" in the country of Lu includes high-level ceremonial props such as car flags, jade, and weapons, as well as a full set of ritual and music culture, administrative archives and official application utensils, which have been favored by various countries.
The people of the Lu State were mainly the Zhou and Lu indigenous peoples, and their "Tutian Pingdun" included both land and people, including small states and surrounding villages attached to the great vassal states.
In addition, there are also a number of special "Yin people six clans" in Lu State, they are the Shichen clan, and many other clans allied with the Yin nobles belong to the Dongyi clan. Although the names of the "Six Tribes" are different, their language and origin are all related to the Dongyi region of the Yin Shang dynasty.
Therefore, it can be considered that the people of the Lu State are mainly from the Dongyi region.
When the king of Zhou distributed the "six clans of the Yin people", not only the main clan of the Shichen clan, but also the sub-clans of some major clans and the clans close to the great clans were relocated.
Displaced persons make up only a small fraction of the original indigenous tribes, and those who have fled are not included. As for the original place of residence of the "six tribes", it is not yet clear.
Mr. Chen Mengjia believes that "Xu, Xiao, and Suodang are in the area of present-day Xuzhou, Xiao County, and Su County, and they should also be close to these three places." While the identification of the first three sites is generally credible, the location of the Tiao clan is still to be determined.
Some scholars believe that the Tiao clan is related to the Ming Tiao, so the Tiao clan may have lived in the land of the ancient Ming Tiao (west of present-day Dingtao, Shandong). During the Zhou Gong's Eastern Expedition, the main ones were some Dongyi tribes with Xu Yi as the main body, including the Suo, Xiao, and Tiao tribes.
They were relocated around Qufu at the time of the division of the Lu Kingdom, and the Soxhlet wares collected near Yanzhou, west of Qufu, confirm this. Long spoon, "Spring and Autumn" Zhuang Gong ten years Du Note is only called "Ludi", but it is not clear where it is.
The location of the Tail Spoon clan is also uncertain, and it may be similar to the residence of the Tail Spoon clan.
The purpose of the Zhou migration tribes was to control and exploit their resources, a practice that was also reflected in the Qin and Han dynasties. Later, the minority regimes around the Central Plains would also plunder the population and manage it by driving out and establishing a state army.
At the beginning of the Qi Kingdom, although there was no record of "giving the clan", actions such as migrating the Emperor to Bogu were similar. This kind of relocation of the local old clan may have also happened when the state of Qi was founded.
The significance of feudalism in the early Zhou Dynasty lies in the origin of Chinese culture, which originated from the conflict and integration of major regions and major cluster cultures, mainly the conflict and integration of the east and west directions of the Yellow River.
After the Xia and Shang dynasties, the high-level Chinese ethnic cultural community represented by the Central Plains Dynasty and the princes of the major surnames or tribal groups has gradually matured.
After the establishment of the Western Zhou Dynasty, the situation of Chinese integration has undergone new changes.
After experiencing the rebellion of the Three Prisons, the Zhou people began to go all out and set out to establish effective rule. In particular, they focused on the partition control of the old castes' settlements in the East, with important members of the Ji and Jiang surnames each having the task of controlling a region.
Chengzhou, Wei, Lu, Yan, Jin, Qi and other countries occupied key strategic positions. For the internal affairs of each country, they took the combination of Zhou, Yin and the old Eastern tribes as the basic principle, and at the same time accepted the forces of Shang and Zhou integration and the local "Xia Zheng", "Shang Zheng" and "Rong Suo".
In this way, the situation of the ancient cluster with the surname as the condition changed and became a new combination with the integration of princes. Under this new order, the connection between the feudal princes mainly relied on sacrifice (the same surname) and marriage (different surnames), thus forming a strong "self-group consciousness", which opened the beginning of the concept of China in later generations.
This process was a general trend in the process of Chinese integration, and this trend became more pronounced at the beginning of the week with the establishment of a new order. On the one hand, the expansion and systematic implementation of the feudal system did not make the long-standing concept of the surname disappear, but the new patrilineal patriarchal law adapted to the feudal system was different from the patriarchal clan patriarchal law that always maintained the matrilineal characteristics.
On the other hand, the growth of the power and status of the major vassal states and the resulting territorial expansion also led to the gradual reduction of the number of small ethnic states in the past, thus prompting the Chinese concept and the concept of historical system based on the consciousness of "self-group" to greatly expand and move closer to the concept of political and cultural "unification".
Therefore, a fundamental change in the regional cultural pattern has become an inevitable trend.
In the Western Zhou Dynasty, the Fangguo culture in the Haidai area showed a trend of pluralistic coexistence. However, with the establishment of the two feudal states of Qi and Lu, the cultures of the two countries gradually became dominant, which led to the continuous strengthening of the integration trend centered on the cultures of the two countries.
The new copywriting can be: Qilu culture, which has been an important part of Chinese culture since ancient times, has distinctive regional characteristics and is deeply rooted in the hearts of the people. However, this regional characteristic has transcended the traditional ethnic division and has become a unique symbol of Chinese culture.