PS: [Thank you book friend @ Lin Yinting brother for your unstinting advice to the author in this forum, thank you very much!] 】

For such a "coating" history with origins and historical backgrounds, the life experience of more than 30 years in later generations is not enough to make Xiao Xuanye prophetic and self-taught. After becoming the right Zongzheng of the Zongren Mansion and the prime minister of the Lower Five Banners Clan, the Empress Dowager Bumu Butai decisively asked Su Mala to popularize the common sense of the Manchurian royal family several times to this little grandson who had high hopes.

Although the learning time was seamless, the learning process was exceptionally smooth. Su Mala saw the little guy with his own eyes from not understanding at all to half-understanding, and then to the most sudden realization, and went back to his master, Bu Mu Butai, and said that Xiao Xuanye was talented, diligent and studious, and he must have a lot to do in the future.

Hearing Su Mala's reply that day, the Queen Mother nodded slightly, and only said, "My little grandson is indeed extraordinary, I know the Tao", and then asked: "Did he really not know the ins and outs of our family at first?" ”

Su Mala also suddenly realized, and hurriedly replied: "Master, the slave and maid do think that the little Belle Ye didn't know what was a coating and what was a coating at first, and the huge difference between the two was simply a mixture. Fortunately, he was diligent and studious, and after a little explanation from the slave maid, he understood tightly. ”

At this point, the master and servant were relieved and talked about other affairs.

Hongyi naturally didn't know about these little things, and he was not glad that his "demonic" rumors had once again passed the test with "Huang Mama", but he appreciated Bekotov's gratitude as he wished. and continued to popularize the Manchurian common sense that he was also learning and selling to the Rakshasa people:

"Booi-aha, a Chinese writer slave, slave, slave or slave, is actually 'subordinate domestic slave', which can also be called its domestic servant, its family, the eight banner household slaves, the eight banner household slaves, the flag followers, and so on...... Oh, if you talk too much, you don't know what to do, but in fact, they are the servants of the Eight Classics, and they are the group of people with the lowest overall status in the Eight Banners. You just need to understand that you are not the same as those house slaves, actually. You can have your own house slaves. You remember first! ”

What Hongyi said was the truth.

During the Qing Dynasty, the Outer Eight Banners and Baoyi people owned a different number of domestic slaves under the clan, and the prince's house also had self-purchased domestic slaves. Its domestic slaves do not have an independent household registration, because the household registration is completely dependent on the master's household registration. It is also known as "attached household". Among them, there are those who have made meritorious contributions. Reward the right to open an account. Called "account holder" or "another household", the status is higher than that of ordinary domestic slaves, but it is still significantly lower than the Waibaqi people and Baoyi who are "main households". Nor can they completely break away from the affiliation with the main family. Because although the Manchurian aristocracy regarded such people as extremely "inferior", they were in great need of them, and they could not leave for a while.

There are three main sources of "Baoyi Aha": one is converted from Zhushen (Manchu civilians). Civilians commit crimes and become slaves. or the poor and in debt, and the wife and children sold into slavery. The other is the so-called "domestic slaves". Because Bao Yi Aha has been a slave for generations, the children born to him are still slaves, also known as "sons of the family". Their lives, marriages, and residences are arranged by their masters. The above two categories, mainly from the Guanwai period, are collectively referred to as "Chen slaves".

The third and most important source of the Bun Aha is the plundering of captives as slaves through war. In the early days, the Jurchen tribes conquered each other and plundered each other's populations as slaves. After that, many Han and Korean people were robbed as slaves, mainly for farming. After the Qing army entered the customs, it was dominated by Han Chinese such as those who surrendered, those who were enclosed for land, the slaves who were purchased, the people who were plundered by the war, and the families of criminals. Of course, there are also special cases of idle clans born to concubines born to servants in the palace, who were sold to flag officials as domestic slaves due to poor living in the palace. Slaves and slaves are the private property of their masters, which can be given as gifts or bought and sold. The Kaecheng area of Shenyang was a market for slave traders. In the early days, a slave could be exchanged for 30 pieces of cloth, or 15 cows. Slaves had no personal freedom, and were often beaten, abused, and humiliated by their masters, and some were even beaten to death. The so-called "where there is oppression, there is resistance", the large number of slaves of the Eight Banners fled in the early Qing Dynasty, resulting in the so-called "fugitive incident", and the reason for this is this.

In the early period, the proportion of domestic slaves owned by the banner people was very high. According to the witness of the Korean minister Yi Min-yong, who was captured by the Later Jin, even the ordinary flag soldier family had four or five domestic slaves at that time. The ministers are hundreds, or even thousands, of this, such as the powerful minister Suo Etu's family, whose son Aljishan alone has a family of 541. In addition, ministers such as Nian Qianyao, Fu Chang'an, and Cao Fu had hundreds of domestic servants when their property was confiscated.

Because of the widespread existence of the bannerman nobles, the homes of officers and soldiers, and the banners and villages, the overall number of domestic slaves has far exceeded the population of other groups within the Eight Banners. In the fifth year of Shunzhi, domestic slave men once accounted for 63% of the total number of men in the Eight Banners, and then began to gradually decrease, but in the early years of Yongzheng, there were still more than 200,000 men, accounting for more than one-third of the total number of men in the Eight Banners.

However, the population of domestic slaves was not stable, and some fled because they could not stand the oppression, but there were new prisoners of war who would join in later, so the population fluctuated greatly. However, since the Kangxi Dynasty, livelihood problems began to arise in the Eight Banners. Many bannermen chose to sell slaves, and some domestic slaves opened separate accounts because of their military exploits. By the 40th year of Qianlong, a large number of banner soldiers no longer had slaves.

The work of its domestic slaves was mainly to serve as the servant of the master. Because after the Qing Dynasty entered the customs, the flag soldiers became professional soldiers or reserve soldiers and lost their production functions, and this part happened to be borne by domestic slaves. They mainly serve as domestic servants, and if they are in the eunuch's house, they can also serve as household stewards and help with official duties. In addition, they also run various businesses for their masters, engaged in farming, collecting rents, etc., and helped in the battle as the master's followers when they were in battle.

Its domestic slaves were also regarded by the ruler as one of the sources of the Eight Banners, so the Qing court would directly recruit domestic slaves to fight in the army as banner soldiers, but with the consent of their masters. In the early days of the rebellion of the three feudatories, Tuhai pacified Chahar, Yongzheng, and Qianlong and used troops in the Dzungar wars, and the domestic slaves who served in the army as banner soldiers and helpers played an important role. Those whose domestic slaves have made meritorious contributions can be rewarded with the right to open an account. Leave the status of a slave and set up a separate household registration, but the court must compensate the slave's "worth of silver" to his master's family. The status of the account holder is difficult to compare with the Waibaqi people and Baoyi who are "positive households", and it is also difficult to completely break away from the subordinate relationship with the main family. They were eligible to become banner soldiers, but they could only choose the infantry armor with the lowest rank among the banner soldiers, which the Manchurian and Mongolian bannermen disdained to serve, and at one time reached 71% of the infantry battalions. Three years before Yongzheng, the house slaves of the inner government can still choose the vest, and since then, only the Manchurian Chen's long-standing, most senior, and excellent cavalry and archery servants are eligible to be selected as vests when there is no one to fill the vacancies, and the Chen's slaves who have made war merits will also have the opportunity to be given the right to be officials. After the Daoguang Dynasty. Due to the difficulties in the livelihood of Eight Banners, the number of domestic slaves under its banner has decreased. Many of the infantry armoured units were once again occupied by the bannermen.

There is a difference between the domestic slaves and the other groups of people in the Eight Banners in terms of legal status. In principle, they could not participate in the imperial examinations and become officials; It is also forbidden to intermarry with the Outer Eight Banners and the Baoyi people. Ordinary banner people who kill their domestic slaves are only punished with shackles and whipping, and if they are not related to the owner of the killed domestic slaves. and one slave to be compensated; If the good people of the Han kill their domestic slaves. It will also be sentenced to one degree reduced from the original crime. Intentional homicide is reduced from beheading to hanging. Manslaughter can be deducted from the death penalty by hanging the prisoner. If a domestic slave kills a good citizen, he will be punished heavily according to the original crime. However, because they are within the Eight Banners system. Or will they enjoy certain privileges because of this. For example, if a domestic slave commits a prison sentence, it can be converted to a flail or whipping according to the rules of the righteous bannerman; If the offender is confiscated or exiled, he will be transferred to the garrison flag as a slave. Among them, those who have outstanding martial arts and those who have made meritorious contributions in war can also be compromised for their crimes according to the size of their talents and merits. These purposes were to ensure that the service of its domestic slaves and the reserves of the military strength of the Eight Banners would not be lost.

Although their domestic slaves had a low legal status and often incurred inhumane treatment, there were also examples of harmonious exchanges in real life. For example, those who were sent to the Northeast to be enslaved by the armored people were respected by the local flag soldiers, and many were hired as gentlemen to teach their children. The entourage of the barracks on the outskirts of Beijing also got along very well with the barracks bannermen, and they had close contacts for generations, so much so that they were no longer regarded as domestic slaves by the barracks bannermen. Among them, the loyal people are also quite respected, and even if the younger generations of the main family see them, they must treat them with the courtesy of the elders. Therefore, many of its domestic slaves are not necessarily in the state of domestic slaves in actual interpersonal interactions. In addition, in rare cases, there are also domestic slaves who even become rich slaves and wealthy slaves because of the strong power of the master's family, the most well-known example of which is Liu Quan, the Heshen family.

Unlike most of the Han army's banner people who integrated into the Manchus, most of their domestic slaves, especially the "banner followers" in the northeast, chose to identify with the Han people. On the one hand, although they were born under the Eight Banners system, although they have the mentality of the banner people and have a certain sense of pride in their ancestors' entry into the banner, they have always been difficult to have a willing identification with the Manchus because they come from the Han people and have been treated differently in the flag system for a long time. The idea of "Manchuria is over, let's still write about the Han people" also shows the mentality of some of its domestic slaves to join their subordinates for vested interests.

However, this is all later, and Hongyi could not explain it clearly to Bekotov, who had just become a Chinese, but continued concisely:

"So, Bekotov, you can call yourself a minion in front of me in the future, but in fact, you can only be a minion of my royal family. Externally, you are an official of the Qing Dynasty, and the official residence is the fourth grade! "Hongyi took the opportunity to give this Rakshasa descendant a full political promotion!

"The minion thanks his master Longen!" Bekotov couldn't help but rejoice!

"Not only that, but the five tiger generals under your command are all the same, dignified and upright six products! You are all the mainstay of my Qing Dynasty! "Hongyi gave the fierce medicine again.

"The slave thanked the master for them! We have this honor and will live up to your love! Bekotov was also grateful to Dade.

"So, I think you can change your name......"

Hongyi rummaged through the thick "Alba Cattle Record Roster" at hand, and suddenly the conversation changed, and he didn't have time to react at all, and he didn't give this four-grade coat collar who is still called "Bekotov" now!

(Chapter to be continued)

"A limerick poem? Hidden Head

Reading literature and reading history is only a long breath

I was saying that there was an opportunity back then

The layout is a long-cherished wish

It's hard to come and go

Get up and spend a hundred years

Point out the suffering and diseases of the world

The edge of the town was razed to the sea

Wen'an Wuding happy teardrops (to be continued......)