More than twenty days later.

In a village on the north bank of the Eyi Riverkou.

This village is called Qi.

Qi is also water celery. The swamps on the riverside here are abundant in water celery, which is named Qi, or Qichun.

In the history of later generations, counties were established in the Han Dynasty. In the Jin Dynasty, it was changed to Qiyang because it avoided the taboo of Achun, the mother of Emperor Jin, and later after several troubles, it finally changed back to Qichun.

At this time, this is not a county, but a standard village community in Chu, or a town.

The society is also the god of land. With the advent of the agricultural era, various villages and communities have begun to set up society to worship for hundreds of years.

At this time, villages and communities can also be called towns. Towns only mean places of residence. Hundreds of people can be called towns, and thousands of people can also be called towns. However, according to the custom of the Central Plains, this place should be called Qichun Township.

This is the fiefdom of a sergeant in Chu State, and it is a standard fiefdom village.

The land in the nominal form of the whole society is one hundred wells, which is the original small acre of 90,000 mu of land, the so-called radius of ten miles.

This 90,000 mu is not arable land area.

However, "if the place where the ditch is connected, it is ten miles. If the place where the ditch is removed, it is eight miles."

The land of this village is ten miles in name, but it is actually only eight miles away from ditches and roads.

The cultivation technology in Chu land lags behind the Central Plains. Although some places have begun to learn the cultivation technology of the Central Plains, Qichun, a fashionable and remote village community, is still extremely backward.

Because of backwardness, "Easy Field" is needed to fallow.

The earliest agricultural areas in history that did not require easy fields to fallow were Wei State. Including Wei State, some lands need to be rotated every two years, not to mention the backward Chu State.

It is necessary to change the fields and fallow, so that if the soil of this village and community is not fallow, it can feed 900 households, but it takes three years to change the fields and fallow, so in theory it can only feed 300 households.

And because of the existence of ditches, Shili Village only has eight miles of actual arable land, so there are only nearly 200 formal members in such a standard village.

Calculate by households, not by people.

Two hundred households have to occupy a total of 65 wells of land, including land that needs to be fallow.

These lands are not transferable or sold, which means that these lands belong to the "King of Chu", and the farmers only have the right to use but no ownership.

A total of 100 wells are in total, and members occupy 65 wells. The remaining 35 wells are considered "Ruitian".

Those who make money are borrowed.

Books are books.

These two books and lessons are not the same.

The land with the word "zhu" is owned by every farmer and cannot be transferred and sold. It is owned by the King of Chu and distributed to the people to cultivate.

The fields with the word "cao" are public fields that the entire village needs to cultivate, which are used as borrowing, that is, public fields that are cultivated with the help of the people.

In other words, this village community belongs to the fiefdom of the sergeant in the State of Chu. In theory, the sergeant cannot invade the people's land, but the people need to cultivate and use the land together.

One percent of the land needed to get out a chariot, ten soldiers, two hundred soldiers, and five war horses.

This sergeant was granted the title of Qi, and his salary was also derived from the fiefdom, including war horses and carriages. In name, they were all maintained by the thirty-five wells, that is, 350 acres of land as military expenses.

The village community has the right to split a portion of the food from the public fields for the elderly and poor, because of the elderly and poor.

Therefore, the backward villages and communities in the Chu State had strong remnants before the Spring and Autumn Period. Villages and communities were both military units and a small-scale community, and of course they could also be regarded as the fiefs of the nobles.

But all of this is ideal.

This is not the case in reality.

The sergeant fought and owned his own family slaves. In the early stage, he relied on the public land system, so that the people of the villages could reclaim public land. Then the sergeant used his own family slaves to cultivate "public land" and turned public to private. In fact, these lands became his private land.

However, the people's labor obligations have not been lifted, so the land needs to be reclaimed as public land every year.

A sergeant cannot have only himself, but also his own disciples, slaves, etc., as well as two subordinates, Simas, and other lower-level people.

These people are self-cultivated farmers and do not need to fulfill their labor obligations. Instead, they have a small amount of privilege.

During the war, the King of Chu ordered the conscript to the level of the doctor, and the doctor summoned the soldiers again. The sergeant relied on his two Simas and the commander of the pawns in the village to organize civilians to prepare a chariot, several war horses, and the sergeant's own slaves to join the King of Chu's army.

The life of slaves may not be worse than that of the farmers in the village, but on the contrary, it is better sometimes.

Especially the sergeant needs elite private soldiers around him. These slaves often assume the elite roles around the sergeant, and then there are a large number of cannon fodders.

Farmers had to bear extremely heavy feudal obligations, not only to cultivate public fields, but also to raise horses, mow grass, repair houses for sergeants, prepare thatch, brew wine, make wood, log wood and other activities.

The cost of escape is slightly higher, so as long as you can continue to live, these people will not choose to escape.

First, humans are social animals, and it is difficult for them to survive without society. Confucius lamented that he was harsh and fierce than tigers. If he did, he would have to face some terrible animals such as Yangtze crocodile, rhino, tiger, etc.

The second is to monitor each other. If they flee, the two Sima and the captain of the pawns would not agree.

This constitutes a standard, similar to the fiefs of low-ranking nobles under the well-field system, and is a basic combat unit composed of military nobles, noble entourages, slaves, peasant soldiers and soldiers.

Of course, this is a factor that the Chu State was beaten by the Three Jins thirty years ago, but now it is easily attacked by the Mo family from the Yangtze River Estuary to Ezhou.

There is a saying in the Book of Changes that is good, so-called "changing a town without changing a well, there will be no loss or gain." In fact, the Book of Changes is regarded as a reaction to the social phenomenon of that era rather than being so mysterious. In fact, it is very simple to understand: a town is a fief, and a well is a production relationship in the land system. Because a person has changed his fief, but does not change the production relationship, he actually changes his soup and does not change his medicine. He changes his aristocratic rule, or a bird-like meaning. For the ruling class, it is a fetter that affects his rule.

This primitive village and community system is in line with the original tradition and is perfect in theory, but the problem is that reality is never as perfect in theory.

The sergeants who occupied the land turned the public land into their own private land, and then continued to open up new public land to serve as support for military taxes.

The farmers followed the battle and abandoned their land, with no surplus grain or energy to cultivate more.

When a sergeant fights, he can get rewards such as slaves, and then continue to expand his private land and continue to use feudal obligations to encourage farmers to cultivate their private land and public land.

This is why there are so great oppositions to the reforms of various countries: taxes are collected according to the land acres and the private ownership system is recognized. If the sergeant has so much land, he has to pay more taxes; if the sergeant changes, the land is checked, if you are a sergeant, you cannot own land outside the thirty-five wells, so of course the nobles oppose it.

As a vassal state, before paper, private education, printing and other technologies and trends emerged, the nobles were the ruling foundation of the vassal states, so the princes and princes could not move. If they moved, they were equivalent to moving their own ruling foundation. If they did not raise taxes, insufficient military recruitment, and insufficient officials, what else could they rule?

Therefore, the previous wars were all about to fight and the conscript began.

After the order was issued, the nobles of each fief followed the expedition with their military obligations they had to bear.

After the war began, the military nobles took a car to attack, and the entourage and slaves followed, fought, either won or lost, and then went home.

This continued until the productivity of the Central Plains improved, so that the fields were not changed every three years, making the production of agricultural tools gradually unsuitable for this system, making farmers unwilling to cultivate public fields and want to open private fields, so various changes began.

Qichun Society had good luck, at least it was better than the farmers who were fenced in the fiefdom near Eyi. At least the impact of the progress of the times had little impact on the place, and the crime of the progress of the times had first affected the land near the fiefdom of Eyi.

The farmers in the villages and communities on the land there suffered great pain and outlined it in a sentence that the farmers there were double exploited by the fiefdom nobles and the Si Shang industry and commerce, which made them bear the various sins and darkness of the new era prematurely.

The monarch of Edida needed to buy handicraft products and arms from Si, and the ones that could be exchanged were copper, including cotton, grain, indigo, and other raw materials.

So he began to occupy the land and work forcibly, leaving the village farmer to plant crops such as sweet potatoes and potatoes from Shangsi to ensure that he could not starve, and then cultivate his rapidly expanding private fields.

On a large scale, use some agricultural technologies and machinery in Sishang to grow commercial grain or cotton, and go to Sishang to change muskets and gunpowder; plant certain grains to ensure that you need to feed the food you need to slave workers when you open the Dayeshan copper mine.

This is also one of the reasons why Si Shang initially acquiesced to the nobles of Song land occupying land... After the land reforms to self-cultivation, the commercial grain collected will not increase. On the contrary, the self-cultivation farmers will choose to eat enough first; while the nobles occupy land and sell grain in places near Si Shang, which is different. It is enough for cultivators to eat some potatoes and sweet potatoes, and a large amount of grain can be sold to Si Shang.

After all, one person eats meat and eats meat and one thousand people eats shit. Compared with one person eating food, the former still provides more food that can be converted into commodities in the market.

The reason why farmers have such a big opinion on the Mo family is partly because of this. In the eyes of farmers, from the interests of small farmers, the path taken by the Mo family will harm small farmers.

The so-called necessary path to the paradise of budding enlightenment that the Mohist school likes is a disaster for the small farmers around Sishang.

Righteous means profit, so the Mohist righteousness is not the peasant family. The interests of the class represented by the Mohist at this time are contrary to the interests of the class represented by the peasant family.

The misfortune of Hubei is that it suffers from the development of the abnormal commodity economy; it also suffers from the serious feudal remnants brought about by the insufficient development of the commodity economy. It is very similar to some places around Si Shang, and it is the first path.

The lucky thing about Qichun is that Qichun is far north of the Yangtze River. Although it belongs to the jurisdiction of the vassal princes in the E area, it is not the vassal princes in the E area. Therefore, it is remote and backward, and it still retains a strong remnant of the villages and communities of the old era.
Chapter completed!