In this time and space traveled by Zhang Jiashi, although Yingbu was changed by Zhang Jiashi, before Zhang Jiashi arrived in Xianyang, Yingbu had become a member of the prisoners, and carried out corresponding works on the construction site of the Lishan Imperial Mausoleum. Pen & Fun & Pavilion www.biquge.info

This seems to be similar to his original life trajectory, but after Zhang Jiashi went to Xianyang, the first emperor set up the Afang Duwei camp at the same time, and it seems that the construction time of the Afang Palace was also intensified, and the existence of the Afang Duwei camp, although after the completion of the construction of the Afang Palace, will directly become the garrison of the Afang Palace. However, when the Afang Palace was still under construction, the Afang Duwei Battalion was an establishment formed by the integration of several guard and escort forces at the Afang Palace construction site.

In this way, it also caused Zhang Jiashi to clash with Zhao Gaosheng for the first time in order to grasp the command of this army.

Yingbu didn't feel anything about the existence of this unit at first, and Zhang Jiashi himself didn't know what some of his officers and soldiers had done in this role, even after he took command of the Afangdu Lieutenant Battalion.

Yingbu had also heard some rumors among the prisoners that once there were fugitives on the construction site of Afang Palace, the junior officers and soldiers belonging to the battalion of Afang Duwei had the corresponding right to hunt down and kill these fugitives.

Strictly speaking, in areas effectively controlled by the Qin Empire, it was difficult for fugitives to survive in areas with considerable population and corresponding government establishments. One of the most important factors is that the face of the prisoner is often punished with a penalty.

And if Yingbu chooses the path of escape in this time and space, then his life will change radically. Because Yingbu is also called Huangbu, it is because Yingbu was punished.

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In the history of China, the Empire was not a punishment created by the Qin Empire, and it can even be said that before the emergence of the Qin State, the Empire had become a status symbol for prisoners.

At the beginning of the Zhou Dynasty, it is said that there was already a punishment that later generations called the five punishments of slavery.

The Five Punishments of Slavery refer to the Five Punishments of Slavery and refer to the Ink, Sword, Sword, Palace, and Dabi. The five punishments of feudalism refer to flogging, rod, imprisonment, exile, and death.

The five punishments of slavery were passed before Emperor Wen of the Han Dynasty, and the five punishments of feudalism were passed after the Sui and Tang dynasties. The two five-penal systems are only a generalization of ancient punishments, and cannot fully include the ancient penal system.

In addition to the death penalty in the five punishments of slavery, the other four are also called corporal punishments, because these four punishments are physical punishments, and they cannot be restored after being punished. Ink punishment, also known as black punishment, first cuts a person's face, and then applies ink, leaving a dark scar after the injury is healed.

Compared with slashing, palace, slashing, and killing, ink punishment is obviously the lightest.

However, this punishment can be said to be a lifelong mark for a person. This is because the punishment involves the flesh and even the muscles and bones, and it is inflicted on the obvious parts of the body that cannot be concealed, causing not only physical pain to people, but also great mental humiliation. Originally, ink punishment was performed by carving a person's skin with a knife and then applying ink to the nicks.

After the sentence "ink dispells doubts and forgiveness" in the chapter of "Shangshu Lu Punishment", Kong An Chuanyun: "Engrave its jaw and nirvana, and it is said that ink punishment." ”。 In the sentence "Five Hundred Ink Sins" in the section of "Zhou Li, Si Xing", Zheng Xuan commented on the clouds: "Ink, Huang Ye, first engrave its face, and suffocate it with ink." Words carved forehead for sores, with ink suffocation of sores holes, so that discoloration. ”

"The Book of Rites: The Prince of Wen" notes that ink punishment is the same as slashing and slashing, "all of which are stabbed and cut off with a knife and saw." "Chinese Lu Yu" also said: "The minor punishment uses a drill and a chisel, and the second punishment uses a knife and saw." ”

Ink punishment is a minor punishment, when the use of a drill or chisel as a torture instrument. The other books talk about ink punishment with a knife. These show that when ink punishment was originally prescribed as a punishment, it was carried out with a knife, not with a needle prick, which was used in later generations.

The facial nerve of a human being is extremely sensitive, and the pain of a prisoner when he is blackened can be imagined. Due to wound infection, some prisoners also die from the black face.

From the Western Zhou Dynasty, the use of ink punishment was widespread.

At the beginning of the Zhou Dynasty, the Criminal Law stipulated that "500 ink crimes" were listed, that is, there were as many as 500 crimes that should be punished by ink punishment.

"Shangshu Lu Xing" chapter Yiyun: "The ink punishment belongs to a thousand. ”

It can be seen that the punishment at that time was very severe, and the people had to be blackmailed if they did a little wrong.

In the Zhou Dynasty, slave owners and aristocrats often used black-faced people as gatekeepers. Because these people have marks of shame on their faces and are recognized wherever they go, they generally do not run away. Moreover, the limbs of the black-faced person are sound and do not interfere with work.

During the Spring and Autumn Period and the Warring States Period, countries often used black-faced prisoners to do all kinds of hard labor. When the Qin State Shang Ying changed the law, the use of the law was harsh, once the prince broke the law, it was inconvenient to increase the punishment, Shang Yang put the prince's master Gongsun Jia Huang face as a punishment.

In the 34th year of the reign of Qin Shi Huang, Prime Minister Li Sizuo asked for the burning of Confucian books such as "Poems" and "Books", stipulating that if those who did not burn them within 30 days after the order was issued, they should "be killed for the city".

"Chengdan" is a hard labor who gets up early in the morning to repair the city wall. At that time, "Huang Wei Chengdan" became a relatively fixed measure to punish prisoners, and such prisoners were all over the country.

Many of the ranks of the peasant uprising at the end of the Qin Dynasty were prisoners who had been tortured with black faces. In the early Han Dynasty, Yingbu, who was named the king of Huainan by Gaozu Liu Bang, was also deprived of his face for minor sins when he was young, so people named him Tubu.

In the early Han Dynasty, the criminal law followed the Qin system, and the punishment of black noodles was still used.

The "Hanshu Criminal Law Chronicle" stipulates that "500 ink crimes", and the number of articles is the same as that at the beginning of the Zhou Dynasty.

In 167 B.C., Emperor Liu Heng of the Han Dynasty issued an edict abolishing corporal punishment, stipulating that those who should be punished with black noodles would be "punished with tongs for the city". This means that a man who should be blackened should be given a four-year hard labor to shave off his head and wear an iron torture instrument around his neck, while a woman should be given a four-year hard labor to be blackened.

After that, until the end of the Han Dynasty, the black noodles were not practiced again. However, during the Han Dynasty, the Xiongnu stipulated that the envoys of the Han Dynasty were not allowed to enter the vault where they lived unless they were in a dark face. Once, Wang Niao served as an envoy of the Han Dynasty, and when he sent an envoy to the Xiongnu, he obeyed their rules, and agreed to let the prince of the Xiongnu go to the Han Dynasty as a hostage, asking for peace with the Han.

Some people say that this regulation of the Xiongnu is a custom of theirs, and they only use ink on their faces to symbolically represent the black face, not really cut the skin and flesh with a knife. This is different from the face of punishment as a punishment.

After the Han Dynasty, with the resumption of some corporal punishment, the use of black noodles was also reintroduced.

The Jin Dynasty stipulated that if a slave or maid fled, after being caught, they should be blackened above their eyes and added bronze blue, if they escaped for the second time, they should be blackened again, and if they escaped for the third time, they should be blackened under their eyes. In the above three places, the scars should be made one inch and five minutes long and five points wide. These marks can be deeply imprinted on a person's bones.

During the Zhenyuan period of the Tang Dynasty, Duan Chengshi's brother passed by a place called Huangkeng, and his entourage picked up the skull of the dead man, intending to use it to dispense medicine, and saw that there were traces of the three characters of escaped slave on a piece of bone, and the color was like light ink.

Duan Chengshi judged that this was the skull of a black-faced person in ancient times, and it was likely to be the remains of slaves and maids who fled in the Jin Dynasty. The cruelty of the punishment of the black face can be seen from this.

And this also shows that this kind of punishment, before this period, was largely punished in a way that is difficult to eliminate.

In the first four years of the Southern Dynasty, Emperor Liu Yu of the Song and Ming dynasties promulgated the law of punishment and execution, stipulating that those who committed the crimes of robbing the official staff and injuring officials should still be punished and beheaded; in the event of an amnesty order, the word "robbery" should be put on the cheeks of the prisoner, and the tendons of the two ankles should be cut at the same time, and the same punishment would be given to those who were in a group of less than five people who violently seized other people's property.

In the first year of Liang Tianjian, Emperor Xiao Yan of Liang Wu issued the punishment of black noodles. The method of applying the black noodles is probably not to cut with a knife, but to prick with a needle. If a person who commits the crime of robbery and should be pardoned should be beheaded and pardoned, the word "robbery" should be blackfaced. This punishment was not imposed for a long time, and it was abolished after the fourteenth year of the Heavenly Prison.

During the Northern Song Dynasty, the punishment of black noodles was changed to acupuncture, so it was also called black thorns. Depending on the offender's guilt, the position of the stab and the shape of the arrangement of the words are also different. Whoever is guilty of theft is to be pierced behind the ear, and for apostle and outrage is to be pierced on the cheek or on the forehead, and the words are arranged in a square, and in the case of rods, the words are to be pierced in a circle.

Anyone who committed a serious crime and had to be assigned to the prison camp of the evil military state had to be faced, which was called a stabbing match at that time.

The Northern Song Dynasty minister Di was also assassinated when he was young, and later Guixian still retained the mark of the thorn and was unwilling to get rid of it. Until the Southern Song Dynasty, the practice of thorn matching was common.

However, the stabbing of this period was carried out by a means that could be eliminated, which can also be said to be a kind of "progress". However, this means of elimination should only be known to the relevant core personnel of the government.

The criminal law of the Liao Dynasty also had a thorn, which was implemented in the same way as in the Northern Song Dynasty, and it was also pricked with a needle, but the position of the thorn was not exactly the same.

In the second year of Chongxi, Yelu Zhenzong of Liaoxing Sect stipulated that prisoners sentenced to imprisonment should be stabbed in the neck. If a slave or maid escapes without permission and is caught, if he or she steals his master's property at the same time, the master shall not stab him in the face, but in the neck or arm. Whoever commits theft shall be stabbed to the right arm for the first time, to the left arm for the second time, to the right side of the neck for the third time, to the left side of the neck for the fourth time, and to be put to death if the fifth time is repeated. Other punishments in the Liao Dynasty were very cruel, but the punishment of the black face was more lenient than before.

The Jin Dynasty stipulated that anyone who commits the crime of theft and the stolen goods are between 10 and 50 times punishable by imprisonment, and those who have more than 50 pieces of stolen goods are sentenced to death.

In the Yuan Dynasty, following the relevant laws of the Song and Jin dynasties, the crime of theft should be pierced, and at the same time the punishment of the rod should be imposed, and the method of piercing and the number of rods had very detailed provisions.

The Ming Dynasty's laws on punishment were similar to those of the Song and Yuan dynasties, but they were used in a narrower scope. In the thirtieth year of Hongwu (1397), it was stipulated that the families of those who plotted rebellion and some prisoners who had to be tattooed should be tattooed, and all other types of prisoners would no longer use the method of tattooing in the Song Dynasty.

In addition, for the first offender, the word "theft" is tattooed on the right forearm, the second offender is tattooed on the left forearm, and the third offender is hanged. For those who rob other people's property during the day, the word "robbery" should be tattooed on the right forearm, and if the crime of robbery is committed again, the right forearm should be stabbed as usual. There is no need to tattoo the slightest sneaking. The laws of the Ming Dynasty also had clear provisions on the exemption from stabbing and supplementing the thorns.

In the Qing Dynasty, the punishment was mainly used for slaves and maids to escape, and it was often used in conjunction with whipping, which was called whipping. In the eleventh year of Shunzhi, the imperial court agreed that all fugitive slaves and maids who were over 70 years old and under 13 years old should be exempted from whipping.

In the thirteenth year of Shunzhi, it was stipulated that those who committed theft should also be tattooed. In the fourth year of Kangxi, the tattoo of the fugitive slave and maid was no longer tattooed on the face, and the forearm was pierced like the crime of theft. The following year, it was decreed that if the fugitives were to be stabbed in the lower arm, there would be more and more fugitives, and it would be impossible to check them, so they would still be stabbed faces.

In the twelfth year of Kangxi's edict, all fugitives over the age of 70 and under the age of 15 should be exempted from whipping, and if the husband fled with his wife, or the father fled with his daughter, or the son fled with his mother and sister, the woman was exempted from the whipping, and if the woman fled alone, it could not be exempted.

Such a regulation shows that the situation of slaves and maids in the Qing Dynasty was miserable, and the phenomenon of fleeing was serious, and at the same time, it also showed that the ruler suppressed the fugitives very severely.

Throughout the history of the implementation of punishment in various dynasties, the black face of the ancient knife carving method became the stabbing characters of the Song, Yuan, Ming and Qing dynasties, and its cruelty should be said to be gradually weakening.

As a penal system, the punishment is closely related to the custom of tattooing the face of human beings.

Most of the peoples in the world have a history of tattooing in the early days of human society, and the specific method is to use a knife or needle to prick the flesh, which is the same as the black face of punishment, and there must be a feeling of pain, so it also has a certain barbarism and cruelty.

The social factors and human psychological factors that produce the phenomenon of tattoos are more complex, mainly due to the role of primitive self-beautification consciousness and totem worship consciousness, the content of tattoos carved by tattoo bearers is mainly words and images that people love to symbolize beauty, courage or auspiciousness.

The punishment of the face is to show the cruel side of the tattoo and use it as a means of punishing the sinner, it leaves a mark of shame on the body of the sinner, which not only causes mental pressure on the offender, but also serves as a warning and deterrent to others. Although the purpose of the tattoo and the tattoo are different, they are both reflections of the common socio-cultural mentality of the early stages of human society.

In ancient Chinese classics, there have been tattoos, carvings, piercing, dotting, carving and other texts, and there are other examples of tattoos as warnings, such as the story of the mother-in-law's tattoo.

In the Ming Dynasty, this point can be said to be quite popular.

Because the novel "Water Margin" in the Ming Dynasty has three famous tattoos: the flower monk Lu Zhishen, the nine-pattern dragon Shi Jin and the prodigal son Yanqing.

In many cultures, tattoos are a symbol of social class and status. Including the Taiwanese Atayal and Saixia tribes, aborigines around the world have a tradition of tattooing on the face, ancient Egypt used tattoos to draw social status, and Victorian women in England popularly painted red on their lips, similar to modern beauty methods such as lip writing and eyebrows.

In the three dynasties of antiquity, there were at least 7 indigenous tribes living in Fujian, which were called "Seven Fujian" in ancient documents. At the end of the Spring and Autumn Period, Chu annihilated the Yue country, some of the Yue people escaped into Fujian, the history called the Fujian aborigines of this period as "Minyue", they like to live by the water, are accustomed to water fighting, are good at using boats, the most important custom is to take the snake as a totem, break the tattoo, and prevail primitive witchcraft.

"Shuowen Jie Zi" said when explaining the word "Fujian": "Fujian, southeast Vietnam, snake species." The so-called "snake species" means that the Minyue people take the snake as their ancestor, reflecting their totem worship of the snake. For quite some time, this worship has been present among the descendants of the Minyue people.

For example, the Minhou Tanmin, until the end of the Qing Dynasty, still "called himself a snake species", and did not shy away from it. They painted the image of a snake in the palace temple and offered sacrifices regularly. Put a snake on the ship, named "Wooden Dragon", and pray for the snake to bless the boat for safety, if you see the snake leaving the boat, it will be a bad omen. In the Qing Dynasty, the women of the Tan people in Fuzhou had a snake-shaped silver hairpin on their buns, and their meaning was not to forget the ancestors.

Witchcraft, which complements primitive religious beliefs, is also quite prevalent among the Minyue people. The Minyue people are popular in the custom of breaking the tattoo.

"Hanshu Yan Zhu Biography" said: "(Fujian) Yue, the land outside the square, the people of tattoos. ”

This is actually a "mimicry" of primitive witchcraft, with the head cut off and the snake on the body to scare away the monsters.

As the "Saying Yuan?Feng Envoy" said: The Yue people "slash the tattoo, brilliant chapters, like a dragon, will avoid the god of water." "For a long time, the descendants of the Minyue people have retained the custom of breaking tattoos.

Yue Wu was famous all over the world during the Qin and Han dynasties, and Emperor Wu of the Han Dynasty was also convinced. He ordered the construction of the Yue Zhu Temple in the palace, set up the Yue Wu, and used the "chicken" of the Yue people to pray for longevity.

The Book of Sui records that Taiwanese ethnic minority women have insect and snake patterns on their arms, and until the Qing Dynasty, Taiwanese ethnic minorities still had the custom of breaking tattoos.

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