Qin refers to the poor people who are mainly farm labourers and tenant farmers. Qin Shihuang didn't turn left in form, but the criminal law was harsh, and many farmers were treated as sinners and subjected to various kinds of hard labor. As far away as Qin Ershi, Lu Yong was also recruited, so a peasant uprising broke out. "Historical Records Chen She Family": "In July of the second year, turn left and stay in Yuyang, and 900 people will stay in osawa Township." Bobby Chen and Guangwu both took office for the second time as village heads. Among them, the meaning of the word "Lv Zuo" has been in doubt since ancient times, and there is no definite statement, which leads to the identity dispute of people living in "Lv Zuo". I recently read History and Korea, and made some textual research on this issue. Please give me your advice. The second and last place where the word "left turn" appears in Historical Records is a passage of Wu admonishing Wang An in Huainan in the Biography of Hengshan in Huainan: "Wang Yue said:' Chen Sheng, where there is no place to stand, thousands of people gather. Since osawa, the world has responded greatly, and there are 1.2 million theater soldiers in the west. Although our country today is small, it is a pity that the victors can get more than 100 thousand, which is not suitable for garrison. Why can the public be said to be a curse rather than a blessing? "The quilt said,' There was no way for the Qin and Wei Dynasties in the past, and thieves were all over the world. As the palace master of Albania, he received half the blessing, and his left defense was sharp, and his father was uneasy and his brother was inconvenient. The government is harsh and the punishment is severe, and the world is anxious. The people listened, wailed, knocked on their hearts and complained, so Chen Sheng shouted and the world responded. ""Later, in the corresponding biographies, Han Shu, written by Ban Gu in the Eastern Han Dynasty, inherited the relevant words of Historical Records and made a slight deduction. "Chen Han Sheng, Biography" said: "In the autumn and July of the first year, 900 people were sent to the left to guard Yuyang, and both Sheng and Guang were captains." Wu Jian was recorded in The Biography of the History of the Han Dynasty, saying that Wang An of Huainan said, "In the past, there was no way, thieves were all over the world, killing warlocks, burning poetry books, destroying holy places, abandoning rituals and righteousness, serving the criminal law, and turning to the seaside to take Xihe River. At that time, men's hard work was not enough to feed grain, and women's spinning performance was not enough to cover the shape. Meng Tian was sent to build the Great Wall, which is thousands of miles from east to west. Soldiers exposed to the division, unchanged, 100 thousand, countless dead, zombies everywhere, blood spattered thousands of miles. So everyone bent down and wanted to be the five rooms of the mob. Chui fook also went to the sea for fairy medicine, and there were many treasures, with three thousand children and five kinds of men and women. Xu Fuping was originally Ozawa, and Cha Wang didn't come. So the people are sad and worried, and they want to make six rooms for the terrorists. He also let Wei Tuo climb five mountains and attack more than 100 mountains. Wei Tuo knew that China was trying to stop Wang Nanyue. If Monkey doesn't return, he won't return, and the people will disintegrate and become the seven rooms of the mob. Cheng Zhi's driving is the Epang Palace in the palace, and he takes half of the teacher's charge, so he will be the left guard. The father is restless, the younger brother is restless, and the political punishment is miserable. All the people are attracted to watch, listen, wail, complain and think in confusion. The guest called Emperor Gao and said,' Time is running out.' Gao Di said:' Wait for it, the sage is the southeast. "Between the age of one, Chen and Wu shouted, Liu and Xiang stood side by side, and the world responded. "[4] This passage, on the surface, seems to be more detailed than the text in Historical Records of Huainan Hengshan Biography. In fact, it is the synthesis of two paragraphs before and after Wu Bei remonstrated with Chu Huaiwang, and it is still the inheritance of Historical Records. In addition, there is a passage about "Lu Zuo" in Hanshu Shihuozhi, which should also be taken from Historical Records and Biography of Hengshan: "As for the first emperor, he merged with the world, prospered from the inside, was different from the outside, and was treated with Thai courtesy and served as a defense for Lu Zuo. "Men lack food and women lack clothes. It is not enough to exhaust the wealth of the world to serve the government. In the sea, I was worried and resentful, so I used the shore to collapse. " The ancients quoted books in general, which is different from the strict quotation word by word today, and often only took their keywords and general contents. The trace of this passage inherited from historical records is still very clear. In fact, the earliest document in which the word "Lv Zuo" appeared was Huainanzi, which was written earlier than historical records. Among them, the article "A Brief Training of Soldiers" said: "The two emperors are the sons of heaven, rich in the world, and they are all counties when they walk and ship. However, although the people are hungry and poor, they are eager to be a Epang Palace, which is too arrogant. When people are arrested, they will take the lead in dying. Once they don't know the number, the world will become hot and bitter, and the officials and the people will be unequal. ShouJiang Chen stunned, bare arms to the right, that is, big out, the world response. "Let's take a closer look at the close relationship between the above documents and characters. Huai Nan Zi was originally written by Wang An of Huainan. Among these guests, Wu ranked first. He could have participated in the compilation of Huainanzi, and the Eastern Han Dynasty made it clear that Wu was one of the authors of Huainanzi. Huai Nan Zi was written in the early years of Emperor Wu of Han Dynasty, but the word "Lv Zuo" never appeared in the pre-Qin, Qin and Han documents before Huai Nan Zi after Wu was admonished that Wang An was from Huainan. We have reason to say that the concept of "Lu Zuo" in Historical Records and Biography of Wu is completely directly derived. This passage in Huainanzi is called "The Strategy", which tells the story of war and planning. Its author must be proficient in this field, which coincides with Wu Bei's identity. Fighting is a question repeatedly asked by Wang An of Huainan, which is why Ban Gu later recorded it in the same biography as another militarist, Kuai Tong. As "Lv Zuo" is not a common term in the literature of Qin and Han Dynasties, it is known that Ying Shao misunderstood its meaning at the end of the Eastern Han Dynasty (see later). However, in the dialogue with Wang An of Huainan, it seems that it is not difficult for both sides to understand this "uncommon word". According to "Hanshu", it is a Chu people, and the fief of Huainan King is also close to Chu. Considering the close relationship with the king of Huainan, people think that the word "Lu Zuo" is probably a Chu language, and the original copyright should be owned. It is worth noting that Chen She, who is closely related to Lv Zuo, was recorded as a Yangcheng person in Historical Records. According to modern research, Yangcheng is not only Suzhou, Anhui Province, but also the land of Chu State. Comparing these related words in A Brief Training of Huainanzi Soldiers and Historical Records of Hengshan Mountain in Huainanzi, there should be no doubt that these records about Huainanwang in Historical Records refer to some contents in Huainanzi. At this point, I think the root of the word "Lu Zuo" should be in the book Huai Nan Zi at the earliest, even from Wu Bei's mouth. The word "Lv Zuo" in Historical Records comes from Huainanzi and the word "Lv Zuo" in Hanshu comes from Historical Records.

Two. Interpretation of "Rhythm"

So, how to explain "Lu Zuo"? Shuo Wen Jie Zi interprets "Lu" as "Li Men Ye". According to the records, "Lu", like "Li", was the basic living unit of ancient residents in China. According to the records, there were "Lu" and "Li" in the Western Zhou Dynasty. Zhou Li records that the rural organizations in the Western Zhou Dynasty were divided into "state" and "wild", and "six townships" were set up in "state". The so-called "compare the five families and protect each other"; The fifth is the best proportion to make it mutually acceptable; Four Lu as a family, so that they were buried together; Five families are the party, so that they can rescue each other; The five parties are States, making them close; " Five states are towns, making them guests. "At all levels, there are Bi Chang, Lvxu, Zushi, Party and government, the governor, and township doctors, 1 with 25. In "Wild", there is an article "Six Sui Dynasties", the so-called "Sui people: the country of wild also. Law of establishing county by crossing land into fields. "Five families are neighbors, five neighbors are inside, four miles are hairpin, five miles are contemptible, five miles are county, and five counties are Sui, all of which have regions and ditches." There are neighbors, fierce butchers, good teachers, contemptuous teachers, county officials and Sui doctors at all levels, and there are also 25 in 1. The names of "Lu" and "Li" here are different only because of the difference between "country" and "wild". In fact, there are 25 schools. [46] Under the corresponding "country" and "wild" in the Western Zhou Dynasty, there is not enough literature to prove whether this orderly corresponding village system sequence really exists today. Perhaps this is just an ideal state envisioned by the author of Zhou Li. The gradual maturity and finalization of the village system probably began at the end of the Spring and Autumn Period, and there are many documents in this regard. Li is located in the countryside, so the history books record that "Laozi is also from Qurenli, Chuku County". There are different records in the literature about how many households live in one mile. Zhou Li 1 has 25 Li, but other documents also record that 1 has 50 Li, and there are 72 Li and 80 Li. There is a county magistrate in the village, or a director in the village, or a department, or a township head or a township head. In the Qin dynasty, there were pavilions in the countryside, one pavilion in ten miles. In the Han Dynasty, more than 65,438,000 families formed a plum, including. Ten miles is a pavilion, with a pavilion length and a main demand. Ten pavilions are a township, where three old people live, rank miser and travel. From some archaeological data unearthed today, it can be seen that the number of households in Yili in Han Dynasty was not fixed. The number of households in Yili is only a general statement. The number of families in Yili varies with geographical environment, population density and economic form. If the names of "Lu" and "Li" are really the difference between "country" and "wild", then after the Warring States period, with the disappearance of "country" and "wild", this difference between "Lu" and "Li" will no longer exist. Considering the late writing age of Zhou Li, perhaps "Lu Men" is the original meaning of the word "Lu" in the documents of the Warring States, Qin and Han Dynasties. In Zhou Li, "Lu" is regarded as a residential unit, but it is a loan. The direct reason for borrowing is an inevitable relationship between "Li" and "Lu" in the system, that is, "Li" must have "Li door" and "Li" must have "Lu", which is recorded in a large number of documents. "Zhou Li" records that the role of "Si Jia" is: "Si Jia is responsible for inspecting rural wildlife, identifying its species and genus, knowing its name and its suitable place, and thinking that the county is in the city." It is recorded that the position of "judge" is: "Judge's position: in charge of the law of the five prohibitions of the state to control the punishment: one is the palace prohibition, the other is the official prohibition, the third is the state prohibition, the fourth is the wild prohibition, and the fifth is the military prohibition." They are loyal to the court, and the books are under the door. "It can be seen that Lumen will be used to hang some regulations on farming and legal prohibition." According to Guanzi, Qi Huangong praised those "lenders", "They are all chalky and arrogant. "Ten Years of Everything is done by Han Feizi:' The army is thin, and I know that the child does not violate it. I'll take it as an order, and the army won't dare to commit it. "When Cao people heard about it, they led their relatives to protect more than 700 people who were detained." Legal Questions and Answers on Bamboo Slips of Qin Tomb in Shuihudi: "Fire burns the door, which is a shield; Its city, state, gate and armour. " According to Hanshu, Yu Dingguo's father lived in a public place and the door was broken. In the process of restoration, he had the gate raised a little to let the tall carriage pass, because he predicted that there would be senior officials in his descendants: "From the beginning, the founding father was in public, and his gate was broken down, so that the father and the old man could rule together. Yu Gong said,' Don't grow very tall, so that you can build a very tall car. I did a lot of evil in prison, and I didn't do anything wrong. My descendants will be happy. "Take Dingguo as the prime minister, be an ancient scholar forever, and seal the marquis from generation to generation." Later, Kong Rong of the Eastern Han Dynasty, in recognition of Zheng Xuan, a great scholar, also suggested setting up a special township in Gaomi County, Zheng Xuan's hometown, called Gongzheng Township, and named it Tongdemen after the story of Gong Yu: "Now Jun Zheng Township should be called Gongzheng Township". In the past, only one section of the East China Sea was for the public to see. It is better to prevent villagers from ruining their doors. This is the virtue of Gong Zheng, and there is no road to success! You can open the door and the road wide and let the car go high. The number is' Tongdemen'. " [57] And "The History of the Later Han Dynasty" records: "The son is loyal and dense, and he decides his life for the county. Seven people, including the yellow turban insurrectionary, were attacked by Mi, defeated by the army, and Mi and Gong Cao were all killed by Chen, but Qian was spared. A letter to the secret waiting door is called' Seven Sages'. " The Biography of Women in the Later Han Dynasty also records: "The wife of Changqing in Liu Pei is also the daughter of Huanluan in the same county. Luan read the prequel. A man was born at the age of five, but his wife died. She refused to go home. When I was fifteen, I died later. The wife's worry is inevitable, but she swears to punish her ears. When women in the clan fall in love, they all say,' If the clan is not interested; If there is a fake, you can also show your sincerity through menstruation and your sister. He Guiyi is very intellectual and suitable!' Yes, I said,' In the past, I was the first gentleman with five tables, studied as a Confucian and respected as an imperial teacher. Here comes the fifth watch, which has not been changed for generations. The man is loyal and filial, and the woman is called Zhenshun. As the poem says, "I have no ancestors, I have no virtue." To punish myself and make my feelings clear. Pei Ji played a high line, showing his door, and called it' benevolence and generosity'. There must be sacrifices in counties and cities. "[59]" History of Emperor Xiao 'an in the Later Han Dynasty "said that the state bestowed ten rites on virtuous virgins, and" virtuous men and noble women were honored ". The so-called "Record of Town Appearance and Door", according to the annotation of the Book of the Later Han Dynasty, is probably similar to the way that later generations set up doors in it. "Biography of Jiang, Liu, Zhou and Zhao Liuchuan" records that after the death of Chun, the emperor "praised and sighed with letters, gave him a thousand welcomes, and carved stones to show his capacity. In addition to filial piety, he gave up his family for the prince. " The so-called "stone carving to guide the way" should be the road where stone carving blocks the door. There are many such records in history books. The establishment and existence of the inner gate not only has the function of issuing proclamations and marking talents, but also has the function of preventing public security and thieves. This is because the room is generally square or rectangular, surrounded by walls, and the inner door has become the only access to the room. Therefore, there is a record in Huainanzi that "it's a big soking behind closed doors", and in Hanshu, there is also a record that Zhang Chang lured thieves into an alley in Chang 'an with a trick, and finally guarded the city gates to investigate and arrest them one by one: "There are many thieves in Chang 'an, and hundreds of households suffer. Go up and ask for openness, and openness thinks it can be banned. In fact, ask the elders of Chang 'an, steal some chiefs, live in a gentle place, come from Tongqi, and treat them as elders. Open all the people summoned for questioning, put it in the house because of his sin, and order the thieves to make amends. "I'm afraid that once I call the government, the thieves will be frightened." I hope everything will be dealt with. Think of all the officials and send people away. When buying wine, the thief came to congratulate him and was drunk, stealing dragons to defile his clothes. Those who sit in the room and read out the dirty things need to be collected and bound, and hundreds of people are arrested in one day. Anyone who commits a crime of poor governance, or who earns more than 100 cents per person, must be punished according to law. The emperor was proud that there were no thieves in the city because of the sparse drums. "Because the buildings are mostly closed structures, the layout is regular, the inner doors are guarded by special personnel, the keys are held by special personnel, and it takes some time to open and close the inner doors." Historical Records: Family of consorts: "The small town entered the west, the inner door was closed, and suddenly the door was wide open. From Yu to Jin, Wu Qi surrounded his house and died for it, so he could not take it for himself. "Zhang Jiashan Han Bamboo Slips Hu Lv" records: "Since the Five Chiefs, we have been in contact with the land, taking discrimination as the letter, living together and going in and out. For thieves and the dead, we should pay tribute to officials and codes. Tian Dian holds the inner door (key) and opens it in time; Those who lie behind closed doors stop walking and farming. However, it is the inevitable relationship between "reason" and "law" that makes their meanings gradually confused in later use. People often use "Lu" to refer to "Li" instead of simply treating it as "Li Men". When "Lu" and "Li" are used separately, sometimes there may be differences. However, when there are many conjunctions of "Lu Li" or "Lu Li" in Historical Records, there is no difference between the two words. "The Warring States Policy and Qin Ce" contains: "Zhang Yi hates chapters." The king said,' I heard that Zi is going to Qin and Chu. Do you believe it? Chen Yi said,' Of course. Wang Yue:' The words of the document are true. Yue:' Not only the instrument knows, but also the people in the street know. Yue: filial piety loves its relatives, and the world wants to be a child; Zi Zhongjun, the world wants to be a minister. Those who sell servants and concubines are good servants and concubines; A woman who marries a local opera is a good woman. I am unfaithful to you, so why is Chu loyal? Loyalty and abandon, I don't know what to do? Almost the same words as this paragraph appear in the next chapter of Qin Ce, Chen Fu went to Chu Qin Zhang, but Lv Xiang is called Xiang Li. The extremely similar words in these two chapters, whether from different sources or from the same source, can show that "Lv Xiang" and "Li Xiang" have exactly the same meaning. As an interior door, Lu is sometimes called Lu, so it is also called Lu or Li. "Guanzi": "A big city can't be endless, Zhou Guo can't communicate with the outside, the interior can't cross, and the cymbals can't be closed." The Book of the Later Han Dynasty says, "Gongsun Shu proclaimed himself emperor of Shu and clamored for help. Auxiliary elements and descriptions are the same, they are good. " The note says: "Say the words:' Lu, Lu also. Du Yu notes Zuo Zhuan: "Lu, Lu Men also. According to Ying Shao's explanation, it is a common saying in the State of Chu to call the inner door "cymbals". Han Shu Xu, with cymbals, is an important town in northern Xinjiang. "Ying Shao notes:" The sound of cymbals is the same. Lu Wan and Gao Zu are in the same village, and Chu is surnamed Lu. " As can be seen from the above, "Lu", as the inner door, should refer to the outermost door in the room; There may be another door a mile away, which is called "Yan" in the literature. Hanshu reached the point of filial piety, reached the supreme realm under humble circumstances, and flourished in Yan's Notes: "Lu, Ye. Yan, the middle door is also. "The Book of the Later Han Dynasty recorded the grand occasion of Chang 'an, the capital of the former Han Dynasty, and said:" Neize street is wide and steep, and the nine cities are open. People can't manage goods, and cars can't spin. The city overflows with Guo, rivers flow, red dust is mixed, and clouds are connected. The Book of the Later Han Dynasty quoted Zilin as saying: "Lu, also. Yan, the middle door is also. "However, the difference between the two and the clear use of this different meaning in the literature have not been found in many materials. On the contrary, "Lu" and "Yan" often have the same meaning. For example, Biography of Sima Yi in Historical Records: "I said:' I am humble, but I am a gentleman, and I am above the doctor. My soldiers are not attached, and the people don't believe me. I am very weak. I hope to be loved by the monarch and respected by the country, so that I can supervise the army. Biography of Shen You in Song Dynasty: "Shen You is short and mediocre, bring disgrace to oneself." A word "Lu Wu" and a word "Yan Wu" actually have the same meaning. When "Lu" and "Yan" are often used with "Lv Yan" and "Lv Yan" in literary works, there is no difference between them. However, both the above-mentioned "Li" and "Li", "Yan" and "Yan" have the same meaning, which means "Li" or "Li Xiang". So "left" can also be said to be "left", but this "left" does not mean "left". As mentioned earlier in this paper, the residents living in Lizhong during the Qin Dynasty were all ordinary civilians. The same is true in the Han Dynasty. The family law of the Han dynasty stipulated: "people with low rank, no rank and humble status below the five chiefs live together." Since it is stipulated that people with five or more high status must live together, the implication is that people with five or more high status do not have to live together. Therefore, it is unfounded to say that "green power" divides the rich and the poor. Moreover, the residence is often fixed and difficult to move, but the rich and the poor are not fixed. Today's poor may become rich tomorrow. Today's rich people may soon become poor. If you live in "Lu Li" according to wealth, aren't you busy moving? There is also such a provision in the Family Law in the Han bamboo slips of Zhangjiashan: "The residents of official concubines, imperial concubines and ghost reward households shall be sentenced to death. "This' death' has the same meaning as the' dead' in the second category of' seven families', which refers to people who have no household registration. In other words, the household registration of officials, concubines, city concubines and ghost women's salaries should be removed from the original and treated as people without household registration. These people should have been civilians before they became servants, concubines, maids and ghosts, but after they became criminals, their status was different from that of civilians, so "death is the theory", which can also disprove that the nation they live in is actually civilians. In the bamboo slips unearthed from No.10 Han Tomb in Fenghuang Mountain, Jiangling, Hubei Province, it is recorded that during the reign of Emperor Wendi of the Western Han Dynasty, residents living in Li Zheng borrowed money from the government to grow grain. First of all, almost all Li Zheng's families have to borrow money, and they only occupy very little land. Second, among the heads of these grain-borrowing households, only two are marked as "male scholars" in the books, which is the lowest level among the 20 ranks. None of the other householders wrote the title, and they were probably untitled people. This shows that the residents living in this village are in a relatively low economic and social status. Therefore, the Biography of Historical Records and Lisi records that Lisi lamented that "Fu Si is the head of Cai Buyi, and I don't know what he seeks, so it ends here. Now those who are not in the position of minister can be described as rich as oil. "Li Si, a simultaneous interpreter, also said," Li Si, when I went to Cai Lv Lane, I was dressed in cloth. Fortunately, I was the Prime Minister and I was appointed as the Hou. All my descendants are supreme and valued, so I want to be a minister for my life and death. How can you be negative! "It can be seen that those who live in hutongs are really' thousand hands' and' cloth clothes'. Although the residents within a mile of Fiona Fang are connected with each other, and the houses are arranged neatly, when searching the historical records and recording the residents living in the Green Lane, they have never seen the situation of living in the Green Lane according to their wealth or status, even in a well-planned city. Qin Shoujun also broke the supernormal principle of endlessly collecting the left and giving up all the right. The rationality of determining the order of recruitment and distribution by residence began to be questioned. Some scholars have jumped out of the traditional explanation of "Left" as "Left" and put forward new viewpoints. If you think that "Left" means "Rizzo", you are a public servant of "Li" level in local grass-roots organizations. Some Japanese scholars also think that "Lv Zuo" may be Lu Li's "left-handed", equivalent to the "bad boy" in the village. In my opinion, these explanations are debatable, but we no longer regard "Left" as "Left", but they undoubtedly provide us with a brand-new vision. So what exactly does "Lu Zuo" mean? In my opinion, "left" and "left" or "left" have exactly the same meaning, [80] instead of "left in the middle" as Ying Shao said. The "left" of "left" means humble, which comes from living on the left.