The Qin and Han nationality system and Hu Hai's mother -in -law studied

The ethnic system is a parental organization and related system of human beings, including the family members of the patriarchy, the family name of the family, the family clan, and its related system. It is not only an important content in traditional history, the category of "ritual", but also the topic of the attention of contemporary cultural anthropology, folklore, sociology, and history. There is Zhang Taiyan who conducted research earlier for the "ethnic system". He set up a "ethnic system" in the "Book". Lu Siqian published "The History of the Country" in 1932, and also listed a chapter of the "ethnic system". He believes that the ethnic system is a system of blood, including the same surname and marriage, and the differentiated organization of the family and surnames. The basic issues that the ethnic system pays attention to is an important perspective to examine and understand ancient society.

The changes of the ethnic system and the society of the Qin and Han dynasties. In the early days of ancient China, the influence of the relatives of the blood relationship in ancient China was relatively great. In the "Yin Zhou System Theory", Wang Guowei pointed out: "On the occasion of Yin Zhou is an era of 'old system abolition and new system, the old culture is abolished, and the new culture is happy. The system of 生 is the system that is born of the patriarchal law and the system of funeral; the second is called the number of temples; the third is that the system of the same surname is not married. "The change of the system of the Yin Zhou system of the Wang family is mainly in the ethnic content.

The change of the ethnic system was a slow process of long -term periods, but in the Qin and Han dynasties, there were obvious changes. The academic community has also noticed the changes in the "weekly" and "Qin system". Lu Simian pointed out that there was a change from the "ancestral law" to the "household law" in the Qin and Han dynasties, and pointed out: "Qin and Han had Zongfa before, Qin was abolished and feudal, and all the laws were abolished. Household Law. The law of the law is based on the sect and the household method is based on the household. "Deng Ziqin will correspond to the" door valve era "starting from the Eastern Han Dynasty, which is corresponding to the" Age of Triggea "that disintegrated in the past. The long -term theory was examined, and he believed that Qin uniform marking the end of the "clan era" and the beginning of the "editorial Qi Min era". The social changes in all the people also occur in the ethnic system, which is related to the underworld of the old and new systems. Undoubtedly, Qin and Han are another major change in the new and old family systems and relatives since the Zhou Dynasty. The research of the Han Dynasty system has important academic significance.

The content of the Qin and Han nationality system should be considered from four aspects. A sense of ethnicity and relatives. The ethnic consciousness of the three and nine ethnic groups of the Qin and Han dynasties did not specifically refer to the patriarchal clan, but also contained the concept of foreign affection. Sharing of the rights of the aristocratic class, the foreign party's party is a group that cannot be ignored, and the practice of punishment often involves wives and mothers. The aristocratic characteristics of the clan and its evolution. The characteristics of the Qin and Han nobles are the transformation from the food seal nobles to the scholars, which also affects the changes of the clan. The clan organization has the characteristics of the "half -official office". The ancestors and clan systems. The ancestral law began to move down. The politics of the ethnicity and the dynasty, the society of the dynasty. Families in the ethnic and daily life, the impact of the concept of the law, the consciousness of the ethnicity on the Han Dynasty, the inheritance system of the title and the property, the politics of the foreign deeds, and the formation of the local family.

In addition to the ethnic system itself, you can also explore some incidents and characters in the Qin and Han dynasties from the perspective of the ethnic system, then the "old problem" will be newly discovered. For example, Qin Han's inheritance habits look at Qin Shihuang's Li, who inspects the surnames and title systems of Chengyi, Ziying's mother, and the wife of Qin Shihuang. The meaning of non -word marks is to see the Queen Mother of the Warring States Period, the phenomenon of power, and so on.

Research by "Hu Ye" and Hu Hai's mother. During the pre -Qin period, the woman was called the surname and the man was called. There are many ways to divide the surnames. The surname is a clan, and the clan is the ancestors; The surname of the Qin and Han dynasties was united, and it was not far away at that time. Sima Qian said in "Historical Records of Qin Shihuang Benji" that Qin Wangzheng's "surname Zhao" was the Zhao family with the surname of Queen Mother Zhao (Qin Han's literature was generally called Qin Shihuang or Qin Wangzheng. ), That is, the principle of "the ancients gave birth to surnames" ("On Heng · Submare Articles"); "Gao Zu Benji" called Han Gaozu Liu Bang as "Liu's Liu's" and followed Liu Taigong's father's surname. Qin Wangzheng, who was born in the aristocrat, maintained the old tradition of his clan, while Liu Bang, who was born in the people, adopted a new principle of unity of surnames.

Following the mother's surname, it is also the reason for Qin Shihuang's "surname Zhao". The surname Zhao, but Qin Shihuang himself, does not inherit, does not continue, does not include his previous generation and the next generation, and his brother and his father, will not have the title of Zhao Zichu, Zhao Chengzheng or Zhao Fusu, Zhao Huhai, because Their mother is different. Following the mother's surname, that is, the family of the family or the surname of the uncle as the family, as the "Yue Jueshu" said, Emperor Qin Shi "called Zhao Zheng, politics, Zhao Waiger", which was based on the surname of the concubine. Essence

Due to the discovery of the "Zhao Zhengshu" of the Western Han Dynasty Bamboo Book of Peking University and the "Qin II Yuan Nian Document", Qin Shihuang's succession and Hu Hai's succession became a hot spot in the study of the academic community. Qin Shihuang had the tradition of Qin had the power of power and the queen mother's government before. What was the background of the mother of Qin II? This is an indispensable problem in the study of Hu Hai and Qin history, but it is limited to the lack of direct historical materials. However, from the title of the surname to the ethnic system, there will be a new research field.

Is "Hu Hai" name or name? People often do not investigate. Judging from the practice of the Qin room aristocracy at the time, the second generation was called "Hu Hai", and it was of the same significance as the emperor called "Zhao Zheng" (the literature was also "Zhao Zheng"). In the "Zhao Zhengshu", the emperor of the first emperor was "Qin King Zhao Zheng", and the second generation was called "Qin Wang Hu Hai". "Qin Wang Zhao Zheng", Zhao Weishi, is named. In the same way, "Qin Wang Hu Hai" Hu is also the name of Hai. The second emperor's surname Hu, sometimes people's cognition as evidence. Qin Shi's famous lame "Hu Ye", the so -called "Hu", Qin Shihuang thought it was the Hu people in the north, so Meng Tian sent 300,000 troops to "hit the North Hu"; and after the Qin died Hu Hai. "Historical Records · Qin Shihuang's Book of Book" cited Zheng Xuan said: "Hu, Hu Hai, Qin II's name. Qin Jianjian, I do n’t know this is a name, and reserve Bei Hu." Zheng Xuan said "Hu Hai" is "named" and accurately It should be called the "family name" or "name", and "Hu" refers to the last name. There are also two words in the two Han Dynasty that are seen in "Hou Han · Guangwu Ji" and "Gongsun Shuan Biography": "Liu Xiufa's soldiers can't catch it, and Jin Xiude is the emperor" "Hachiko system, twelve as a period", "卯 卯" "Hachiko" refers to the surname, that is, the "Liu" surname is re -prosperous, and the "Gongsun" is king. Why is Hu Hai's surname Hu? Of course, with the surname of his mother, like his father Zhao Zheng, Zhao's, that is, his mother was Hu Ji of Qin Shihuang. The Yuanliu of the surname of Hu, according to Sima Qian's "Historical Records of Chen Qishijia" and "World Ben", originated from the beard princes of Hu He and Gui, who were named. Both Hu family are the ancient surnames of the Central Plains, and they are unlikely to marry the Qin royal family in the west. Or according to the "Huye" of the "dead Qin", the Qin people believe that it is the Hu people of Hu, and the Han people think that it is Hu Hai, who is surnamed Hu. In fact, it may be that both of them, that is, Hu Hai's mother Hu Ji, who is the surname Hu, who is surnamed Hu, and Hu Hai's surname Hu. He is the daughter of the Hu people. In the Spring and Autumn Period, Jin Xiangong married the Rong Fox Ji, Xiao Rongzi, and Ji Ji, all of which were based on the race. Jin Wengong's fox hair and foxes are "fox" as the clan. The "fox" of the Spring and Autumn Period and the "Hu" of the Warring States Period should be the general name of the Qin and Jin databases to the Rongdi clan. Qin Liguo's west and west, the customs of Rongdi. Since the Warring States Period, the Qin Dynasty not only married the Chu, but also had a custom of intermarriage with Rongjun. Qin Shihuang's grandmother Gao Xuan, who had lived together with King Yiqu, had a child. It is also common for the people of the Qin Guo to marry the Hu people. Qin Lu once defined the identity of Qin and Hu Tong's marriage. "Legal Answers": "What is" Xia Zi "? The father of the state, the mother of the Qin, the mother of the Qin (also)." According to the Qin law, the mother Qin people and the father were surrendered to the Qin, and they had "Xia Zi" from "Xia Zi". identity. Qin Daidi destroyed the six nations, and the Qin Wang Zheng collected women in various countries in the harem.

Hu Ji is a speculation of the daughter of the Hu nationality, and it can also be seen from Hu Hai's mother education background. "New Preface · Miscellaneous Things" records the story of Hu Hai's childhood: "Qin II Hu Haizhi is also a son, Kun's brother several people, set up wine and ministers, call the sons, all sons to give food, first. The ministers, Chen Luo -shaped, and the defeat of the line. Those who hear the sons will not be able to see it. "Hu Hai's behavior is quite interesting. Hu Hai was educated in the palace after entering the school. "Zhao Gao taught Hu Haishu and the law of prison" ("Historical Records of Qin Shihuang"). It should be the rules of "the division of the monarchs and ministers" of the legalist. The education of children in the Qin people and children of the Central Plains is usually seven or eight years old, and they enter the "university" at the age of fifteen. They are about 20 years old. Sometimes or late or early, Qin Wang Zhao Zheng held a crown ceremony at the age of 22. Therefore, Hu Hai's act of defeating Chen Lu should be his performance when he entered court education.

Hu Hai was very weird to defeat Chen Luzhi, non -Qin people and the wind of the six nations. People from Qin and Central Plains sitting are sitting on the ground. When you enter the house, you have to take off your shoes and socks, sit or kneel or kneel. Naturally, you want to put shoes under the outdoor steps. This is a habit of lifestyle. The Hu people lived in the dome, and the fur boots, "taking off the hat" is a gift for the Huns to pray. If it is a child born in Hu Feng's living environment, the first time he attended the court banquet of Qin, and found that so many shoes were arranged together, it would feel novel and interesting, and it was natural to make the fun of stepping on shoes. During the Qin and Han dynasties of the Warring States Period, the princes and nobles married women and still maintained the tradition of ministers and foreign relatives. After marrying their husbands, they still retained the original lifestyle and habit. Mother's life is affected by the original customs of the mother. There are also all the all -known "referring to the deer as a horse" and "bundle puppets", which can also explain this situation. Pan Yue's "Western Expedition" has the sentence "Wild Po becomes a preserved, and Yuanluhua thinks a horse", ridiculed the ignorance of Qin II. Duoyulu in the Central Plains, Bei Huma. Pu grew up in Chiuma, "Said the text": "Pu, waterweed also, can be used as a seat." Sitting on the floor is the living habit of the Huaxia people. Beneper and deer are common things in the Central Plains, while riding and meat preserved are daily life of northern nomadic peoples. Qin Ting's ministers will not be distinguished from the deer, and the preserves are not discerned. Zhao Gao just verified whether they obey themselves, but Hu Hai was really puzzled. "When this was this, King Qin could not be confident in his eyes, but from the words of the evil ministers. The difference between the deer and the horse is the same. Why can't we confidently see what they have seen and have a cognitive doubt about Pu and Lu? Zhao Gao knows Hu Hai very well and knows that he has lived in Hu's mother's house since he was a child. He has limited knowledge of Pu and Lu in the Central Plains. Zhao Gao pointed to the deer as a horse and bundled Pu as a preserved. If Hu Hai's mother Hu Ji is the Hu girl of the Hu nationality, then the Qin people who understand the Qin people who understand the Qin of Qin can also be established, that is, the son of Hu Ji of the Hu Ji of the Hu people destroyed the Qin Dynasty.

Back to the level of the ethnic system, many seemingly irrelevant historical facts have related factors. In contrast, why did the ancient China be the same as the country, how did the law system affect the politics of the dynasty, and why the aristocratic clan organizations, and why are the people'sization and affect the lives of the people? These can be found from the ethnic research clues. It can be said that the study of the ethnic system deepened our understanding of ancient society.

(The author is the person in charge of the National Social Science Fund Project "Han Dynasty Ethnic System Research" and a professor of the China Social History Research Center of Nankai University)

Source: China Social Science Network-Journal of Social Sciences of China

Author: Yan Aimin

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