Section 6: Ding Zuotian in Liaoshen District

If I take my Yuanchen away, the Tianjian will be in harmony. If Zong Ze is here, I will be able to be mistaken by the Jurchens. The general trend is like this, and the mediocre people can do anything. The loyal soul is not ignorant, and the Jiwei is in tears.

After the Battle of Sarhu, the comparison of the strength of the Ming Dynasty and the Later Jin in the Liaodong region was completely reversed, so Nurhaci used troops in the Liaodong region even more without any scruples. Two months after the Battle of Sarhu, Nurhaci captured the important town Kaiyuan and then captured Tieling. The loss of these two cities further deteriorated the situation of the Ming Dynasty in the Liaodong region. The loss of the Liaochen barrier was lost, and Chenyang and Liaoyang were directly exposed to the military front of the Later Jin Dynasty. In 1621 AD, Nurhaci personally led a large army to attack Chenyang. .The guard general of Chenyang underestimated the enemy and was defeated by the Later Jin army. Another Shenyang general led his army to fight to the death. As a result, the Mongols rebelled in the army and led the Later Jin army into the city. Chenyang fell, and 70,000 soldiers and civilians in the city were killed. On the fifth day after the Chenyang City was broken, Nurhaci planned to attack Liaoyang, the capital of Liaodong. At this time, the morale of famous soldiers in the northeast region was very low, so Liaoyang was soon captured. Yuan Yingtai, the governor of Liaodong in the Ming Dynasty, committed suicide, and all the official names in more than 70 cities in the Liaohe area were shaved and surrendered.

On the 18th day of the second year, Nurhaci led his army to attack Guangning, a major city. Although the Ming army was large in number and equipped with a large number of firearms, there was still a problem of factional struggle in the Battle of Sarhu that year, and the struggle was very fierce. The most obvious point was that the generals and generals were in conflict, so the Ming army was naturally not an opponent of the Later Jin army. In order to find a scapegoat, the eunuch party in the Ming Dynasty executed Xiong Tingbi, who was the only feared by Nurhaci. From then on, Nurhaci did not encounter a decent opponent in a few years. Nurhaci did not encounter a decent opponent again. While dominating Liaodong in military terms, he also tried to build the Later Jing into a powerful empire with a complete system. In April of the first year of Tianqi, Nurhaci ordered some surrendered officials of the Ming Dynasty to report to the court to the court in accordance with the rules and regulations of the Ming Dynasty to revise the rule of law in the Jin Dynasty. In order to maintain the stability of the occupied areas, Nurhaci first used Han officials to manage the Han people and maintain the original feudal production relations. In fact, in addition to the military terms of Nurhaci, there were many serious problems in other aspects of the rule of the Later Jin Dynasty.

Chu Ying was Nurhaci's eldest son, and he inherited his father's courage and strategy. Moreover, because he was the eldest son, according to the custom of the Jurchen eldest son inheriting the family business, Nurhaci had intentionally cultivated and trained him as the top man in the regime from the very beginning. In 1598, Chu Ying, who was only 19 years old, was ordered by his father to follow his uncle to fight many places within the sphere of Yehe's influence. Chu Ying was brave and invincible, and captured more than 20 villages in succession, achieving great results. He was awarded the title of Beile through this battle. In 1613 AD, Nurhaci appointed Chu Ying as the ruler and handed over all military and national affairs to her. It is obvious that Nurhaci One move was to announce to everyone that Chu Ying was the legal heir. Like his father, Chu Ying hoped to establish the Jurchen Empire into a mature empire. However, Chu Ying faced great resistance and even a lot of murderous intent after he was in power. After Nurhaci established the regime, he established five ministers. They all led their subordinates to join Nurhaci's tribal chiefs in their early years, and Nurhaci was just the leader of the tribal alliance that they recognized. With the struggle process of following Nurhaci, these people's prestige expanded day by day, and their power was also increasing, and later gradually evolved into the system of five ministers in charge.

However, if you want to have a high degree of centralization, you must eliminate the remnants of the system of the five ministers in charge. Therefore, after taking charge of the throne, Chu Ying tried to control the power of the five ministers and others as the ruling. However, the five ministers were all heroes who had been through many battles, so how could they be at the mercy of a young and low-income calf? So the five people refused to cooperate with Chu Ying. Chu Ying's younger brother Dai Shan, Huang Taiji and others had already coveted Chu Ying's right to inherit the throne, and they also sang against Chu Ying with the five ministers. Finally one day,

Chu Ying could not bear it anymore and threatened the five ministers and said, "Who dares to go against me? I will inherit the throne of Khan, and I will definitely kill you!" One night shortly afterwards, Chu Ying forced his brothers to swear allegiance to heaven. The five ministers and other princes went to Nurhaci to accuse Chu Ying. After all, the five ministers were just outsiders, so their words were not very intense. But Chu Ying's younger brothers said to Nurhaci, "My elder brother said, after you die, you will take back all the property of our brothers. Any brother who is not in harmony with him,

All of them will be killed in the future. Nurhaci knew that it was not the best time to strengthen military power, so he blamed Chu Ying for being a little too hasty. At this time, Nurhaci still needed the support of five ministers and others. In order to ensure the stability and sustainability of the regime, Nurhaci had to endure the pain of allocating all the troops and property that originally belonged to Chu Ying to other sons. Moreover, Chu Ying will no longer be in power in the future and will not lead troops to fight. Nurhaci originally wanted Chu Ying to rest for a while before making plans for a long time. But Wu

The ministers and Chu Ying's younger brothers wanted to kill him immediately. So they falsely accused Chu Ying of cursing his father, brothers and five ministers who went on the expedition, and also told his subordinates that I hope that our expedition would fail. When my father and brothers came back, I would close the city gate and prevent them from coming in. Such rebellious words came to Nurhaci's ears. It is estimated that Nurhaci himself was also skeptical, but in order to ensure that his subordinates absolutely loyally support him, Nurhaci still chose to execute Chu Ying.

Nurhaci still carefully maintained the military republic system, and even after the establishment of the Later Jin Dynasty, he did not dare to reform the system easily. In 1622 AD, Nurhaci and his sons proposed the idea of ​​implementing the eight major Heshuo Beile co-governance system after his death. In 1615 AD, Nurhaci established the eight-phase Niulu system. All the banner owners were Nurhaci's brothers, sons, nephews, etc., and the banner owner Bele gradually formed eight families. Later, the eight major bale and the four minor bale with different status, power, and fame. The four major bale (also known as the four major bale

Heshuo Beile, "Manchu Old Archives. Taizu. Volume 19" records: "Heshuo" refers to the corners of the southeast, northeast, southwest, and northwest) respectively: Great Bele Daishan (the second son of Nurhaci), the second Bele Amin (the second son of Shurhaci), the third Bele Mangguertai (the fifth son of Nurhaci), the four Bele Huang Taiji (the eighth son of Nurhaci). The four Bele Azige (the twelfth son of Nurhaci), the second Bele Dorgon (the 14th son of Nurhaci), the third Bele Dododo (the fifteenth son of Nurhaci), and the fourth Bele Jier Harang (the sixth son of Shurhaci).

At the beginning, any major events must be decided by the four major Beile before reporting them to Nurhaci for approval. The eight major Beile governed the state affairs. One is the necessity of the development of the Eight Banners system itself, and the second is the Eight Major. Their masters prepared a long-term battle in the economic and political field but could not be unique. In 1626 AD, when Nurhaci was admonishing the Beals, he explained the economic reasons for the eight families. He said: In the past, the Jurchen tribes were greedy for money and private music, and refused to advocate loyalty and integrity. Brothers competed for each other and harmed each other, but eventually ended up in defeat. With the lessons of the previous car, whenever they obtain property in the future, the eight families must be divided equally, and the whole family cannot be taken privately. Whoever is at fault among the brothers must be advised and not tolerated, and they must work together. After the Eight Kings' plan, eight Jurchen ministers, eight Han ministers, and eight Mongolian ministers. Eight ministers below the Eight Ministers shall be appointed

Eight Jurchen ministers, eight Han governors, and eight Mongolian governors. After the judges were heard, they would forward the ministers. After the ministers made a decision, they would submit a memorial to the Eight Kings. The Eight Kings finally reviewed the crimes they had planned. According to regulations, the Eight Kings must denounce treacherous people and recommend loyal and upright people. For this reason, the Eight Kings also had eighteen Jurchen Bakish, eight Han Bakish and eight Mongolian Bakish. In addition, if a quarrel occurred between Gushan, it would be unreasonable.

The trial of the Bagushan Beile is not allowed to report to the king alone. If the Beile wants to entertain, release eagles, surround, etc., they cannot act without the opinion of the Eight Kings. There are also regulations on the distribution of property. Except for the eight-point set by the father of Khan, no property is allowed to be hidden. If it is hidden once, the property that should be divided will be removed once; if it is hidden twice, the property that should be divided will be removed twice; but if it is hidden three times, the property that should be divided will never be divided again.

Nurhaci set specific terms for the co-governance of the Eight Kings, and the following year, each of the Eight Kings was assigned a minister to supervise whether they were doing things with public scrutiny.

The main contents of the Eight Kings Co-governance System are:

1. The eighth heshuobeile is the eight kings.

2. "If you succeed me and become a king, don't let those who are strong and strong. If you become a king, you may be punished by the strong and be punished by heaven." "The eight kings will discuss together, and there will be no mistakes. Among the eight kings, you will choose the one who can receive advice and be the one who will be the king. If you do not accept advice, what you do is not the way, the eight kings will choose the one who can receive advice and be kind." If the replaced person is "not happy to ask questions, he will reject it... forcibly change it." The new khan of the Later Jin Dynasty will be produced by the eight kings, and the eight kings have the power to elect. After the replacement, the power of Jin Xin Khan is replaced. This shows that Nurhaci intends to transfer his decision-making power over the heir of the Khan to the Eight Kings, and choose the new khan in a collective way.

3. "When the Eight Kings meet the king, do not have one or two people. Everyone must gather together to discuss national affairs and conduct business and state affairs." That is, the Eight Kings and the Later Jin Khan govern the country.

4. It emphasizes the mutual supervision and restraint between the Eight Kings, and tries to suppress the Eight Kings' tendency to separate power through collective power. It is stipulated that the Eight Kings must jointly meet the king on weekdays; the Eight Kings "offer the other things" and "sacrificial affairs" must "tell the public to discuss", or "tell the public to go"; "do not remember the words of father Khan, do not accept the advice of all brothers, and do things that are rebellious", they will be punished or even imprisoned; if there are incompetent among the Eight Kings, the other seven people "will change them and choose their children as kings."

5. The provision that the Eight Clans and Eight Banners will be implemented to equally divide the interests of the Eight Kings and the monarchs in terms of economic importance, and the latter has no privileges.

6. "The king of the king once again went to the Imperial Palace on the fifth day of each month on the 20th day. After paying homage to the gods on New Year's Eve, the king first personally bowed to the uncles and brothers, and then sat in the position of the khan. The khan and the uncles and brothers who were kowtowed by the khan all sat in a row and were bowed to the people of the country." This new court ceremony further reflects that the Eight Kings had the power to compete with the Later Jin Sikhan in politics.

The eight kings' co-governance system was partially implemented since the announcement. The eight major belles gathered at the Dazheng Hall regularly and reported to the Khan for more important matters. The appointment and removal of lower-level officials were reported by superior officials when discussing affairs at the eight major belles. Before entering Liaoshen, the social hierarchy of the Later Jin was divided into upper-level slave owners such as Khan, Beile, Minister, and lower-level classes such as Aha. Aha was at the bottom. After entering Liaoshen, the social system of the Later Jin Dynasty changed significantly, especially the changes in class relations were more prominent. The lower classes must strictly follow the instructions of the Khan, Beile and Ministers. In fact, this shows that Nurhaci had gradually come into contact with the feudal ethics and moral ideas among the Han people. In order to promote this kind of thinking I think Nurhaci personally set an example. When Nurhaci attacked and destroyed Haixiula and Yehe, the people of these two tribes were incorporated into the Eight Banners. Some older people in these two tribes hated Nurhaci. In order to relieve their past grudges, Nurhaci once specially invited two old men to hold flesh with both hands and asked them to use it. This is actually promoting the filial piety and brotherly etiquette among the Han people. Nurhaci also asked the Privets and the Mongols and other peoples to put filial piety first. On this basis, Nurhaci proposed the idea of ​​loyalty to the emperor. Since then, ethical and moral concepts such as the ruler of the Later Jin people gradually took root in the hearts of the people of the Later Jin Dynasty, helping the rulers of the Later Jin Dynasty safeguard their interests.

During the Nurhaci period, every Jurchen nobleman had a large number of slaves. With the advancement of the Unification War, the number of slaves increased greatly. There are three sources of Aha: it was transformed from Zhushen (common people). Civilians became slaves due to crimes, or because of poverty and debt, they sold their wives and children into slaves. The second is that they had slaves. Baoyi Aha was a slave for generations, and the children they had born were still slaves, also known as "family children". Their lives, marriages, and residences must be arranged by their masters. The third is that they plundered prisoners as slaves in wars. Such slaves or slaves The majority accounted for the majority. In the early days, the various tribes of the Jurchen tribes fought against each other and plundered the other's population as slaves. Later, they plundered the Han people and the Koreans were slaves, and there were a large number of them, mainly used for farming. Nurhaci captured more Aha during the war. For example, around the 26th year of Wanli (1598), Nurhaci captured tens of thousands of Aha in the East China Sea tribes: in the 43rd year of Wanli (1615), tens of thousands of Aha were captured when he conquered Ehekulun; while the captives who captured Fushun "did not decrease by tens of thousands", and the subsequent increase of Aha was at least 400,000.

According to incomplete statistics, from the first year of the Tianqi to the third year of the Tianqi, more than 44,000 people became slaves. Later, some princes of the Qing Dynasty recalled that the Liaochen people captured by the Jin Dynasty were all slaves in Manchuria. As the land continued to expand and the number of slaves continued to increase, the manor economy of Little Vein gradually flourished. The Nurhaci brothers and their families had a large number of manors, and the slaves working there were usually not allowed to enter and exit casually. A large slave owner often owned hundreds of slaves, and the slave owner finished the slave owner. All the slaves were squeezed out their blood and sweat. Moreover, the labors they were engaged in were different. Some were responsible for serving tea, water, washing and cooking at home, while others were responsible for going out to chop firewood and farming. According to a large amount of historical materials, the Jurchen slave owners at that time treated slaves like livestock. Slaves could be bought and sold at will, or given to others. If the slave owner was a little dissatisfied, they would beat and scold the slaves, and even tortured the slaves to death. According to the Later Jin Dynasty, slaves could not escape without permission, and would be executed once they escaped and were caught.

In order to maintain the normal operation of economy and production under the war state, Nurhaci vigorously promoted two policies: "all conservative industries" and "studying and surrendering fields" that had the nature of transition to feudal dynasties.

On the first day of April of the first year of Tianqi (1621), that is, the eighth day after the Later Jin captured Liaoyang, the capital of Liaodong, Nurhaci, when he persuaded the Han people in Haizhou, Fuzhou and Jinzhou to surrender, he formally proposed the policy of "conserving all old careers": "War to the death and obtaining them" and the people in Liaodong who were captured were not allowed to kill them, and they were conserving them. That is, for the newly surrendered Han people in Liaodong, they did not demote them to Aha, but allowed them to maintain the old feudal production relations. The land and land of fleeing landlords and officials and gentry were all taken over to the Later Jin and distributed to the Ezhen level below the Khan. The promulgation of this edict was actually to implement a semi-feudal and semi-slave system in the Liaodong region. It was an active attempt to stabilize the hearts of the people of Liaodong and try to transition to a feudal empire.

Nurhaci also paid attention to protecting and preferential treatment of handicraftsmen. He ordered the rich, merchants, craftsmen and artists to live in the city, and others must go to the ground to farm. In order to solve the land problem, Nurhaci implemented the system of land granting land on the basis of conservative industries. Nurhaci issued an edict to define 100,000 days in Haizhou ("Sun" is also called "Sun" or "Yan". Today, Heilongjiang and other areas still use this as a unit of land measurement. Under normal circumstances, the mainland is

Ten acres (or fifteen acres, that is, "Dayan"). "The First Collection of Wumeng Garden. Mountain and Sea Jiwen 2" records: "The five acres of Liao customs are one day." Liaodong places demarcate 200,000 days of unowned fields, and grant them to the Eight Banners soldiers and Han people according to the number of people. Even beggars and monks "all divided into fields and cultivated them diligently." The part was not enough to be allocated, and they were obtained from Songshan Fort, Tieling, Yilu, Puhe, Fanhe, Huntohe, Shenyang, Fushun, Dongzhou, Magendan, Qinghe, Gushan and other places.

The method of giving land is: one male is planting grain land for five days, and a cotton land is planted every day. All land is divided equally according to the number of males. Male people are not allowed to hide without reporting. Beggars and monks are no exception. They are all distributed to the land to cultivate. Three males are farming for official fields for one day. One of the twenty males is to serve as military service and one is to beggars and monks.

In fact, this system originated from the military garrison system in the Liaodong region during the Ming Dynasty. In the early Ming Dynasty, the military garrison system was implemented in the east and west of the Liaohe River. Each army limited 50 acres of land and rented 15 stones to command, stewards, and hundreds of households were land officials, and the commanders were all governors. Later, the officials continued to embezzle, and most of the military garrisons were occupied by private people. The land was followed by the Ding, and the more the Ding occupied the more land it occupied. The military garrison system did not occupy the land individually. Most of the military garrisons occupied the land, and most of the large households occupied the land, and some large households accounted for as many as hundreds. Finally, the Ding system was a formality, and the large households occupied the land.

It cannot be calculated. Nurhaci transformed the Ming system, adapted to his own needs, and stabilized social order. Under the "counting and granting fields" system, the former Ming Dynasty's middle and lower-level officials accounted for different ranks, with the few hundred ranks, and the most hundreds ranks, even thousands ranks. This system also laid the foundation for the transformation of the Later Jin regime to a feudal system. In addition, the 200,000 days of the Five Guards in Liaodong and the 100,000 days of the Four Guards in Liaonan played a great role in solving the military capital, horses and equipment of the Eight Banners soldiers.

On the third day of June of the same year, Nurhaci set up a market in Xiguan, Liaoyang, and the market price and tax system were "all imitated by the Ming system" ("Manchu Old Archives, Taizu, Volume 23"). Later, he ordered the "still the same" to quickly urge tribute valleys, grass buns, etc. From September to December, guerrillas in Gaizhou and other cities successively paid salt, cotton, valleys, grass, silver, honey and other items. The following year, Nurhaci ordered a three-talent of silver per cop every year, and the land rent was changed from physical goods to currency.

The "Ji Ding Gives Land" system changed the land ownership system of the Later Jin Dynasty into state ownership. It divided the land into official land and share land. In addition to ploughing the prescribed official land for free, the direct producers could also farm on the earned land. The original slaves who did not have any personal freedom began to transform into feudal serfs with certain independence. This was undoubtedly a major progress in Nurhaci's push toward the feudal path of the Later Jin Dynasty.

However, since this policy is implemented at the same time for the Eight Banners soldiers and Han people, in the case of limited land, of course, the Eight Banners soldiers are preferred for land. This makes a large number of Han people without land and do not enjoy the preferential policies brought by this system. Nurhaci also stipulates that the labor rent for the official land for every three races is that one person in the army and one person serves. These systems are much behind the Ming Dynasty, so many Han people missed that during the Ming Dynasty, the people in Liaodong were always fluctuating and the anti-Jin wave was very high. The Later Jin regime occupied a large tract of land in Liaodong, but due to Nurhaci's policy mistakes, the Later Jin was in panic. Nurhaci made mistakes again and again, slaughtering the people, which made the people angry and the people resentful. The Later Jin regime was in a storm.

Life insight: When an opportunity arises, it is very important whether young people have the wise eyes to recognize it. This often determines whether you can succeed. If young people want to seize opportunities, they must first develop a pair of wise eyes so that they can recognize it at a glance when opportunities come. This requires young friends to cultivate the ability to seize opportunities in their daily lives.

Opportunities sometimes appear, right in front of you, it sends you an olive branch. Unfortunately, you don’t know that this is the opportunity you have been looking for for a long time. You waved your hand and rejected it. Opportunities can only helplessly find another person who can recognize it. When you suddenly awaken, it has gone very far, or has become someone else’s possession. At that time, you will regret it and cry without tears.

Unfortunately, not all young people understand this truth, not all young people believe that opportunities can change their lives and make them out of mediocrity. Therefore, when opportunities come, they cannot recognize that it is opportunities, and they cannot use opportunities to change their destiny.

In daily life, various things often happen, some things surprise people and attract the attention of most people: some things are dull and many people look at them indifferently, but this does not rule out the importance it may contain.

You are young and are in the golden period of growth, maturity and development in your life, but it needs to be achieved under the premise of opportunities. Smart people deeply understand how precious this opportunity is to an ordinary person. Therefore, when facing opportunities, they are never liked, and they can see it right, so opportunities also make him ten years later.

If young people are indecisive in the face of opportunities, they will lose opportunities. Because opportunities do not wait for others, and if you don’t seize them, you will be caught by others.

The most difficult person to succeed is those who cannot make decisions. When things are beneficial to him, they are afraid of wolves in front of him and tigers in the back, and they are hesitant to this and that. People with undecided ideas and weak will neither believe in themselves nor be trusted by others, nor will they belong to him.

The success of those outstanding young people is due to their courage and decisiveness in the face of opportunities. Sometimes they are inevitably made mistakes, but they are much better than those who are hesitant in the face of opportunities, because they can seize more opportunities for success and achieve greater success.
Chapter completed!