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Judging from the two records of the historical records and Zhao Zhengshu, there is a place, or a person, who finally chose to give up the decision to resist for the smooth transition of the Great Qin Empire. Pen & Fun & Pavilion www.biquge.info please search and see the most complete! update the fastest novel

And this person is Fusu, the eldest son of the First Emperor.

In the historical records, Fusu was given to death by the imperial history with poisoned wine. And Zhao Zhengshu pointed out one point, that is, Fusu died under Hu Hai's orders.

And as a child of the same age as Fusu, he also made corresponding efforts to keep Fusu alive.

However, whether it is the description of Hu Hai in Zhao Zhengshu as the legitimate heir of the first emperor, the second emperor of the Qin Empire, or the description in the historical records that Hu Hai was not properly on the throne and killed his brothers and sisters, including Fusu, at the beginning of his reign, in fact, there is an inevitable situation, that is, the primogeniture system was quite popular at that time, and even occupied the mainstream.

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The primogeniture system is one of the most basic principles of the patriarchal system, that is, the throne and property must be inherited by the eldest son, who is the eldest son born to the wife. In a broad sense, "eldest son" refers to the eldest child, in other words, the eldest daughter may also be included, and in the narrow sense, only sons are included, and daughters are succeeded to the order of succession after sons, and even have no inheritance rights. In some matrilineal societies, the eldest daughter has the right of first refusal.

The patriarchal system evolved from the patriarchal patriarchal system of the clan society, and was a system in which the royal nobility distributed state power according to blood relations in order to establish hereditary rule. It is characterized by the integration of the clan organization and the state organization, and the complete unity of the patriarchal and political hierarchies.

This system was established in the Xia Dynasty, developed in the Shang Dynasty, completed in the Zhou Dynasty, and influenced the later feudal dynasties. According to the patriarchal system of the Zhou Dynasty, the clans were divided into large and small clans. King Zhou called himself the Son of Heaven and was known as the great sect of the world. The sons of the Son of Heaven other than the eldest son were made princes. The princes were small sects to the Son of Heaven, but they were large sects in his fiefdoms. The other sons of the princes were given the title of princes. Doctor Qing was a small sect to the princes, but he was a large sect in his estate. The same is true from doctors to scholars. Therefore, the eldest sons of the nobles are always the eldest sons of different ranks. The Great Sect not only enjoyed the right to rule over the members of the clan, but also enjoyed political privileges. Later, the rulers of various dynasties reformed the patriarchal system and gradually established a feudal patriarchal system composed of political power, clan power, divine power, and husband power.

The purpose of the patriarchal system was to keep the political privileges, titles, and property rights of the slave-owning aristocracy from being dispersed or weakened, and at the same time to maintain order within the ruling class and to strengthen the rule over slaves and commoners. The patriarchal system had a great influence on later generations, and the core was the system of primogeniture, that is, the eldest son born to the wife was the legal heir to the throne. During the Xia Dynasty in China, the hereditary system of the throne was established, but there was also a difference between "father dies and son succeeds" and "brother dies and brother dies".

It was only in the last years of the Shang Dynasty that the system of succession was fully established. Since the beginning of the Western Monday, the inheritance system of "establishing a descendant with a long term rather than a virtuous person, and establishing a son with a noble son rather than a long one" has been established, thus further perfecting the patriarchal system.

After the primogeniture system was established at this time, all major clans must be descendants of the first ancestor, while small clans are either their high ancestors, or their great-ancestors, or their ancestors, or their fathers, and for the major clans, they are all concubines. According to the provisions of the patriarchal law, "there are sects that do not move for a hundred generations, and there are sects that move for five generations". Because there can only be one ancestor of the great sect, there can be no two. So the bulk is always the big one. As for the small sect due to the result of the reproduction of the race, the family is separated, and more and more people set up another door, and the small sect continues to increase, and generally in the fifth generation, some descendants must be separated. That is: "Don't be the ancestor, follow the other as the ancestor, and the one who succeeds you is the small one, there are five generations and move the ancestor, and the one who succeeds the high ancestor is also; If the concubine does not worship the ancestors, he will also know his ancestry. ”

There is a sentence that clearly points out the situation in which the patriarchal system has evolved into the system of inheritance of the eldest son: "In ancient times, the eldest son of the princes was the son of the lineage, and the heir was the prince; after the rest of the clans, there were many ethnic groups, and they were afraid that they would be scattered and there was no unity, because the system was the law of large and small sects." For example, King Wen's eldest son, King Wu, is a large sect, and the other sons of King Wen, who was named a prince, such as Duke Zhou, are Xiaozong.

According to the interpretation of the Han Confucianism represented by He, the patriarchal system is the succession law of the princes of the Qing Dynasty and has nothing to do with the princes of the Son of Heaven. Therefore, he separated the monarchy from the suzerainty, thinking that the succession of the princes of the Son of Heaven belonged to the monarchy, and the succession of the princes was the suzerain, and the patriarchal system referred to the latter. Therefore, there is a saying that "the princes dare not ancestor the son of heaven, and the doctor does not dare to ancestor the princes". Qing scholars emphasized this point even more, for example, Mu Yaotian regarded the patriarchal system as a "brotherly way" in which "brother leads brother".

At the same time, it contains: "Since Zhongding, the disciples have been abolished and replaced, and the disciples may compete to stand on their behalf", thus creating a situation of "chaos than the ninth dynasty" and "princes of the Mo Dynasty". In the later period of the Yin Shang Dynasty, the brother-to-brother and the system were replaced by the father-son inheritance system. For example, Emperor Yi's eldest son, Weizi Qi, was born in "Wei" and was named a viscount, named Qi; because Qi's mother was weak and not a wife, Qi could not inherit the throne although he was the eldest son. Emperor Yi's youngest son, Xin, inherited the throne of Yin Shang because his mother was in the main palace and was born. It was this Xin who brought Yin Shang to ruin. This shows that at the end of the Yin Shang period, the inheritance system of the eldest son had been established.

According to the Zhou tribe where Zhou Yuan lived in the Yellow River Valley, the inheritance system of the eldest son had not yet been fully established when the ancient prince was in charge. Gu Gong's young son Ji Li inherited the throne, while the eldest son Taibo and the second son Zhongyong went to the Yangtze River Delta and later established the state of Wu. Ji Li is located in the eldest son Ji Chang, and Ji Chang is located in the eldest son Ji Fa. After Ji Fa destroyed the Shang dynasty, he vigorously promoted the primogeniture inheritance system. Since then, the patriarchal system has been passed down from generation to generation as a founding principle.

According to the patriarchal system, the spirit of "passing on the heirs but not the concubines, and passing on the elders but not the virtuous", the Zhou Dynasty stipulated that only the eldest son was the only legitimate person to inherit the throne or title, and the concubine had no right to inherit even if he was older or more talented than the eldest son. This makes the younger brother unified by the elder brother, and the small sect unified by the large sect. Although concubines cannot inherit the throne, they can receive other titles inferior to the throne.

However, some people in later generations believed that this view was inconsistent with what was contained in ancient books and golden inscriptions, so it was quite difficult to say. For example, Yun: "King Wen's grandson, this branch is a hundred generations", which means that since King Wen is the king, his children and grandchildren are the great sect that will not move for a hundred generations.

He also said: "Dabang Weiping, Dazong Weihan." "Dabang" refers to the princes, and "Dazong", Zheng Xuan Zhuyun: "The king's surname is the right son", the first sentence is in terms of political relations, and the latter sentence is in terms of patriarchal relations. Here the political and patriarchal relations between Zhou Tianzi and the princes with the same surname are regarded as one. This idea is also reflected in the Jin text. For example, Yun: "The rest of the people are used to treat the people of my sect." Here is a juxtaposition between "Zongzi" and "common people", and it seems that he is also talking about the children of this sect.

In particular, the inscription unearthed in 1956 makes it even clearer. This nobleman, who claimed to be the "old sect boy" of Zhou Tianzi, that is, Zhou Tianzi's fellow clansmen, said when he "Yang" the favor of the Son of Heaven: "Ten thousand years to protect my ten thousand sects!", and in another bronze inscription, it said: "Ten thousand years to protect my ten thousand states". It was precisely because of Zhou Tianzi's connection that he could have supreme authority at that time. Yun: "The bow with the horns and horns is the opposite! The brothers are married, and there is no Xu far away! You are far away, and the people are far away! You are far away, and the people are effective! This is more than enough for the brothers: not to make the brothers, and they are each other." ...... Don't teach the wood to rise, such as Tu Tu attached, the gentleman has a emblem, the villain and the genus. ...... The rain and snow float and float, see the flow. If it is as fashionable as it is, I am worried!" The poem repeatedly proclaims: It is necessary to unite the clan and consolidate its rule before the "villain" can be conquered, otherwise the clan will be scattered, and the "villain" will be on the contrary, like an ape ascending to a tree, and will not be able to rule.

Therefore, the patriarchal relationship is very important in the eyes of Zhou Tianzi! The examples cited above fully prove that the emperor and the princes of the Western Zhou Dynasty were united with the monarchy and the patriarchy, which is exactly the opposite of the patriarchal theory since the Han Confucianism.

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As the head of the clan, the clan has a status above the ordinary people. In the ethics of the Zhou Dynasty, the relationship between the clan members and ordinary people was only discussed, and ordinary clansmen "although they were rich and noble, they did not dare to enter the family of the clan with wealth". Manifested in the funeral system, the death of a large number of people, even if the clansmen do not have the relatives of the "five suits", they must also serve the "Qi decline March", which is the same as the service of "Shu people for the monarch". Since the people of the Zhou Dynasty regarded Zongzi as the embodiment of their ancestors, they believed that respecting Zongzi was also respecting their ancestors.

Slave owners and aristocrats at all levels attached great importance to the special status of the "son", which was mainly manifested in sacrifices, but at that time, not all descendants were qualified to sacrifice their ancestors. For example, the successor can only sacrifice to you, the successor to the ancestor to worship the ancestor, the successor to the great-ancestor to the great-ancestor, and the successor to the higher ancestor to the great-ancestor, each with its own ancestry and its sacrifice. Anything that is not inherited by him cannot be sacrificed, and only the "son" line of the successor to the ancestor has the privilege of the main sacrifice, and the rest are not qualified to sacrifice to the ancestor.

However, no one can fail to worship their ancestors, and in order to worship their ancestors, they must respect the "son" who can worship their ancestors. Therefore, it is said: "Respect the ancestors, respect the ancestors, respect the righteousness of the ancestors." In this way, the status of the "Zongzi" became important, and the "Zongzi" who worshiped the ancestors was respected by the concubines, so they invisibly got the role of ruling them. During the Western Zhou Dynasty, politically speaking, there were no two kings in one country, and in terms of patriarchy, there were no two priests in one temple. Clan members at all levels should take the "sons" at all levels as the center, expressing "respect for the ancestors" and "respect for the ancestors", and this has become the basic creed for maintaining the patriarchal system.

The sons also have the right to command, dispose of, and protect the clansmen within their respective spheres. The clans of the Zhou Dynasty had their own arms, and the commanders were the sons of each clan. These forces often fight externally alongside national armies. For example, the Jin army that fought against the Chu army in the Battle of Yanling in the Spring and Autumn Period was dominated by the clan armed forces of the Luan clan, the Fan clan, the Zhongxing clan, and the Xuan clan. Clan armed forces also often play a pivotal role in domestic political struggles.

Song Wengong "made the Dai, Zhuang, and Huan clans attack the Wu clan in Sima Zibo's mansion", which is an example of the princes using some clan forces to annihilate the power of other clans. Zongzi also has the right to dispose of the property and person of his clan. In the Spring and Autumn Period, Zhao Ying, the great sect of the Zhao clan of the Jin Kingdom, once forced his clansman Zhao Wu to hand over all his "five hundred Weigong families". Later, because of Zhao Wu's negligence, he was killed. This kind of killing of the clansmen was considered reasonable under the patriarchal system of the Zhou Dynasty.

There is a record of the nobles of the Jin Kingdom who expressed their willingness to be punished by the death penalty of the son when they were captured and released. Zongzi's personal treatment of the clansmen also included exile, and Zhao Ying of the Jin State was once "released to Qi" by the great Zong Zhao for adultery. The state recognizes and respects the right of the clan to dispose of the clan, and when imposing penalties on clan members, they often consult the clan first. Zheng Guo exiled You Chu, and the ruling son first "consulted the uncle". The State also recognizes the right of the son of the clan to asylum. The protection of the son of the clan includes giving all kinds of care to the clansmen and protecting them in litigation. recorded the fact that a terrier Yang man "has a prison" and "his large bribes are used for women's music".

Later scholars believe that the patriarchal system has the following four obvious privileges:

Zongzi has the right to preside over sacrifices, and the right to preside over the priesthood symbolizes a status that is highly valued in a patriarchal society;

The son of the sect has the right to take charge of the property of the sect;

The clan also has the right to take charge of the marriage and funeral affairs of the clan members. Whenever a member of the clan has a major event, he must report it to the clan. On the other hand, the son of the sect has the responsibility to help the clansmen take care of affairs such as weddings and funerals;

The son of the clan has the right to teach and punish the members of the clan.

The clan is the main authority on which the clan depends and obeys, and is also the intermediary through which the state governs the clan population. The extensive power of the clan has in essence taken on the nature of the administrative and judicial power at the grassroots level of the state. The sons of the Zhou Dynasty generally had retainers. Retainers include the elders and clan elders who are in charge of the internal affairs of the clan, the clan rulers and the clan chiefs who are in charge of the people in the areas under the clan's jurisdiction, and the various divisions subordinate to the clan. Such as Situ, Sima, engineer, etc. Zongzi's set of retainer organizations is essentially a kind of grassroots political power of the state. However, the clan is still essentially a private group based on blood kinship, so there is inevitably a conflict of interest between the clan and the state. The people of the Zhou Dynasty called the clan home, which means a private group in opposition to the "country". Clan members often only know allegiance to the "family" but not to the "country". This adaptive and contradictory relationship between clans and states was an important reason for the changes in social relations in ancient times.

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