The Qing Dynasty settled in Beijing, successively suppressed peasant uprisings in various places, eliminated three small imperial courts in the Southern Ming Dynasty, and basically ended the armed anti-Qing struggle on the mainland in more than 20 years. The Manchus became the dominant nation in China, and their political and economic status underwent significant changes. The Manchu rulers, who ruled the whole country, could not but unite the representatives of the Han landlord class and the Mongolian and other minority aristocracy, but this union was not an equal relationship. The Manchu rulers aimed to expand and consolidate their privileged position, establishing the principle of "worshipping Manchuria first" as a national policy that the Qing generation adhered to.

(1) Safeguarding the privileges of the Manchurian aristocracy

Shizu once advertised: "I do not distinguish between Manchu and Han, but in fact, he takes "the first worship of Manchuria" as the guideline (1), and the central institutions all reuse Manchu pro-noble ministers. The Council of Ministers was an important tool for the Manchu aristocracy to control the state and wielded a lot of power. In addition to the noble princes of the clan, Beile, and Beizi, there were also Manchurian lords and nobles. At the beginning of the Kangxi Dynasty, the Eight Banners of Manchuria and Mongolia and the Shangshu of each ministry were all ministers of parliament, but the Han army and the Han people had no right to participate. The conference set up a "council office", and during each session, the ministers of the council gathered outside the left gate of the palace to meet, "the major events of the Qing Dynasty, the kings and ministers discussed and established, although the supreme is not as good" (2). It reflects the pivotal core position of the Manchurian aristocracy in the Qing regime.

When Dolgon was regent, he was the head of the six ministries of the inner three courts, such as the cabinet system of the Ming Dynasty. University scholar grade, Manchurian first grade, Han five grade, full respect for Han inferiority. After Shizu took office, the Inner Three Yuan was abolished, and the original Manchu Han University Scholar of the Inner Three Yuan was in charge of various ministries, and the cabinet system was officially changed. On the surface, the cabinet is full of scholars and half of Han, but in fact, the Han University scholars are full of scholars and do not care about political affairs. During the Chongde period, the six departments once only set up Manchu Shangshu, and in 1648 (the fifth year of Shunzhi), the Manchu and Han Shangshu reinstatement system was implemented, and the real power was in the hands of Manchu officials. "The Jingtang is full of one Han and one Han, and the seal is returned to the Manchu officials" (3). In the early years of Kangxi, after the official grade of the Han Dynasty was unified, it was also the weight of the Manchu officials, and the six departments of the Han Dynasty and the Jiuqing only pursued routine business, "Manchu people are humiliating, and no one dares to disobey".

The Manchu rulers needed the participation of the Hanchen in the construction of the feudal political system, but also to prevent the privileges from being usurped by the Hanchens, and specially created a system of division and vacancies to ensure the zhan of the central and local high-ranking positions. For this reason, the positions of the central organs, that is, "vacancies", are divided into clan vacancies, Manchurian vacancies, Mongolian vacancies, Han army vacancies, internal affairs government vacancies, and Han vacancies. Kangxi's "Great Qing Huidian" contains a total of 2,082 vacancies of grade and non-grade in 13 central institutions such as the cabinet and the six ministries, most of which are covered by Manchuria and the Ministry of Internal Affairs. (1) There was a shortage of 325 Han soldiers and Han people, accounting for only 15.6%. For local officials, the Manchu rulers attached great importance to the candidates for the governor and the Fu level. During the 90 years from 1647 (the fourth year of Shunzhi) to 1735 (the thirteenth year of Yongzheng), a total of 770 bannermen served as governors and governors, of which seven were ten in the Han army, three in Manchuria, and only two in Mongolia (2). The frontier officials, such as the garrison general, the deputy commander, the counselor minister, and the minister of affairs, were appointed by the Manchurians. In terms of the total number of officials in the country, there are more Han people than Manchus, but there are more Manchus than Han people when there is a shortage of civil and military personnel inside and outside the capital. Due to the Manchurian rule that only officials of the sixth rank and above were appointed, it was ensured that a small number of Manchus could centralize control over important posts at the central and local levels.

The Manchu aristocracy not only fixed its political privileges through a certain system, but also took measures to try to maintain this privileged position permanently. The emperor's clan, Jueluo (Qing system: the following tribes of the Qing Taizu are called the clan, and the sparse ones are called Jueluo) Xiyu knighted, and in 1653 (Shunzhi ten years), the clan was knighted from the prince, the county king, Baylor, and Beizi, a total of ten. Among them, Prince Li, Prince Rui, Prince Zheng, Prince Zhuang, Prince Yu, King Shuncheng County, and King Keqin County, "all have great honors at the beginning of the country, and the hereditary is not descended" (3), commonly known as "****", inherited from generation to generation. The rest of the princes of the clan were knighted in succession, and the children of the nobles received high-ranking officials according to their ranks. The Manchu people with different surnames and noble relatives are given the title of Shijue, that is, the so-called "Minshi Jue", which is divided into duke, marquis, uncle, son (Jingqi Nihafan), male (Asihani Hafan), light car captain (Ada Hahafan), riding captain (Baita Rabula Hafan), cloud riding captain (Tuosha Lahafan), Encai Captain nine and so on. At the beginning of the Qing Dynasty, it was stipulated that the creation of meritorious service "regardless of rank, Xian hereditary replacement" (4) to ensure that the privileges obtained by the Manchu nobles could be passed on to future generations.

Unlike the Han Chinese, the Manchu Shijin did not rely exclusively on the imperial examination. One is the guards, among which the imperial guards are the most noble. The selection of guards was not the privilege of the Manchus, but the privilege of the very small number of Manchus. In the Qing system, the children of the ministers inside and outside the Manchurians, the guards were selected once every five years, and once selected, they were often promoted to prominent positions within a few years. One is the pen post style (Chinese translation of documents), which is another shortcut for people to enter the body. All ministries, institutes, monasteries, and prisons of the central government have set up pen-post posts, and the number of them is the largest, and almost all of them are full. Although the grade of the pen post style is low (the highest is only six or six grades, and the lowest is eight or nine grades), but the promotion is the fastest, as long as you are good at running and climbing, although you are illiterate, not one or two decades, you can also be rich, and even promote the governor outside, and transfer the Shangshu Shilang inside.

Through these measures, the Manchu rulers provided a convenient step for the Manchus to enter the country. In the Qing Dynasty, although the number of Han officials was increasing and their status was gradually improving, the principle of "worshipping Manchuria first" never wavered, and the intention was far-reaching.

(2) Differential treatment of flag people

When the Manchu rulers maintained their privileges, they always tried their best to whitewash themselves as representing the interests of the entire Manchu people and create a disagreement with the Manchu and Han peoples. The Eight Banners were the main pillars on which Qing rule depended, and as such were regarded as the "foundation of the state" and enjoyed all kinds of special treatment.

Economically, it is better to raise flag people. From the time of entering the customs, it was announced that the Eight Banners would be exempted forever from the errands, grain, grass, and cloth, and that they would only undertake military service from now on. In order to solve the livelihood of the banner people and ensure the expenses for the purchase of ordnance and horses, at the beginning of the entry of the customs, more than 180,000 hectares of Han people's land within a radius of 259 kilometers from Gyeonggi were allocated to the banner people entering the customs, and the banner people were forbidden to hand over their property. For the Manchu rulers, enclosing the banner land was nothing more than following the old system outside the Guanwai, but for the local Han people, it was naked and violent plundering of them. Since the soldiers of the Eight Banners were often sent out, a salary system was established. The salary of the Eight Banners soldiers is much higher than that of the Green Banner Han soldiers, and the Eight Banners vests during the Kangxi period are paid 3 taels of silver per month, and the annual salary is 46 Hu (23 stones), "counting their income, it has been more than the seven and eight grade officials" (1). It is even more incomparable than ordinary Hermes-Epitek.

Legally, the differential treatment of flag people is implemented. In the event of a dispute between the flag man and the people, the state and county officials have no right to make a judgment, and the dispute shall be heard by the special directors of each flag and the local government in accordance with the principle of separation of the flag and the people. Civilians who commit crimes are punished with five punishments, such as flogging, cane, imprisonment, exile, and death, while banner people enjoy the privilege of exchanging sentences, "flogging and canes are each punished according to the number of lashes, and the army, exiles, and prisoners are exempted from being sent" (2), and those who commit a one-year prison sentence will be sentenced to 20 days; sentenced to 2,000 li in exile, and sentenced to 50 days; Whoever commits a crime of being charged to the army at the extreme border shall be sentenced to 90 days. Banner people are exempt from stabbing when they commit theft, and even if they are repeat offenders, they are only stabbing their arms and not stabbing their faces like the Han Chinese; A person who commits a capital offense may also be commuted from a death sentence to a prison sentence. When explaining the reasons for this, the "Qing Historical Manuscript and Criminal Law Chronicle" said: "The original legislative intention is also to use the banner life to enter the file, and the strong to become a soldier, Gong Wei Ben, and not to stay away." The Manchu rulers regarded the Eight Banners as the main military machine for consolidating their rule, so they gave the bannermen all kinds of special treatment economically, politically, and legally. The unequal status of the Manchus and other ethnic groups has become one of the sources of ethnic discrimination and contradictions.

2. Changes in the Eight Banners Organization

After the Qing Dynasty entered the customs, the Ming Dynasty system was continued to be used in the vast Han areas, and political envoys were set up, which later evolved into local administrative institutions at the provincial, government, prefecture, and county levels, and appointed governors, fu, prefects, prefectures, and counties to manage civil affairs. At the same time, in order to maintain their own ruling privileges, they did everything possible to retain the old social organization and system of their own people, and "subordinated the Manchu people to the Eight Banners" to form a management system of "separate rule between the banner and the people". The Eight Banners organization adapted to the political needs of the rulers and underwent some new changes.

(1) Strengthening military functions

The Eight Banners had administrative, economic, and military functions, and with the establishment of Qing rule over the whole country, the military functions of the Eight Banners were greatly strengthened.

In order to effectively control the whole country with a small number of soldiers of the Eight Banners, the Qing Dynasty adopted a policy of "focusing on the heavy and controlling the light" and focusing on allocation. Beijing was the center of the rule, and it was also the main place where the Eight Banners were stationed, and in order to suppress the localities, some of the flag soldiers were successively sent to all parts of the country to garrison, thus forming the difference between "forbidden brigades" and "garrisons".

The Eight Banners of the Forbidden Brigade, also known as the Beijing Banner, are stationed in Beijing on the left and right wings. The four flags of the left wing, the yellow flag in the northeast of the city, stationed in the Anding Gate, and the south in turn is the white flag, stationed in the Dongzhi Gate, the white flag is stationed in the Chaoyang Gate, and the blue flag is stationed in the Chongwen Gate: the four flags of the right wing, the yellow flag is in the northwest of the city, stationed in the Desheng Gate, and the south is the red flag, stationed in the Xizhi Gate, the red flag is stationed in the Fucheng Gate, and the blue flag is stationed in the Xuanwu Gate. The leaders of the Beijing Banner are administratively under the jurisdiction of the Banner, but in the military system, according to the types of troops, the forwards, guards, vests, and infantry armours are independently organized into battalions. Among them, the cavalry (vest) battalion, the guard battalion, and the infantry (infantry armor) battalion are all divided according to the flag, and the forward battalion is divided according to the left and right flanks. The guard battalion and the forward battalion usually guard the palace ban, and when the emperor goes out, he is the elite of the Eight Banners. Later, the Tiger Gun Battalion (1684, the 23rd year of Kangxi), the Firearms Battalion (1691, the 30th year of Kangxi), the Jianrui Battalion (1749, the 14th year of Qianlong), the Shanpu Battalion, and the Shenji Battalion were successively added as special arms.

The number of troops in the Eight Banners of the Qing Dynasty Forbidden Brigade was kept secret. There were about 80,000 (3) in the Shunzhi period, more than 100,000 in the Qianlong period (4), and more than 120,000 in the late Qing Dynasty (5). The Eight Banners of the Forbidden Brigade were mainly based on the Eight Banners of Manchuria, and in case of war, they were sent to fight, and they were withdrawn to Beijing after the battle, which was the basic military force of the Qing Dynasty.

The Eight Banners garrison system began in the Shunzhi Dynasty, developed in the Kang and Yong dynasties, and was formed in the Qianlong Dynasty. During the Shunzhi period, there were only more than 15,000 people stationed in various places (1), which gradually increased to more than 90,000 during the Kangxi and Yongzheng periods (2), and more than 100,000 people in the middle of the Qing Dynasty (3). Since then, the number of troops stationed in the Eight Banners has been roughly the same as that of the Beijing Banner, and this situation has been extended until the end of the Qing Dynasty.

During the period from Kangxi to Qianlong, the garrison of the Eight Banners in the northeast increased from 15 to 44, the garrison in various provinces increased from 9 to 20, and 8 new garrisons were established in Xinjiang during the Qianlong period. Among them, the troops deployed in Gyeonggi and Northeast China account for about half of the total number of Eight Banners stationed in the Northeast, and the Eight Banners stationed in the Northeast account for more than half of the Eight Banners stationed outside the Gifu area. The Northeast was not equipped with Green Flag Han soldiers, indicating that the Qing rulers attached great importance to their "birthplace". In contrast, there are only 1-3 garrisons in each province of the mainland. Among them, there are many places north of the Yangtze River, and Hunan, Jiangxi, Guangxi, Guizhou and other places are not garrisoned. The task of military garrison in the interior is mainly carried out by more than 600,000 Han soldiers with the Green Flag, and the garrison of the Eight Banners plays a monitoring role. The soldiers of the Eight Banners were stationed in more than 70 important towns and cities across the country, and they set up garrison generals, capital commanders, and deputy capital commanders as needed, or only set up city guard captains and defense captains as their commanders, and they became an important force in the Qing Dynasty's control of the whole country.

Emperor Yinzhen of the Qing Dynasty said: "The place of garrison is only a place for business trips, and the capital is its homeland" (4). The soldiers stationed in various places were originally assigned from the various commanders of the Beijing banner, and these soldiers from different banners and banners formed a new commander in the garrison area. But their household registration is still under the original banner and the original leader. Therefore, in the early Qing Dynasty, the garrison flag people still regarded Beijing as their hometown. With the fixation of the garrison system, although the household registration of the garrison flag bearers was still subordinate to the former flag capital commander Yamen, the relationship with the Ben Zuo Ling was gradually weakened, and a new group of flag men was formed in the garrison area.

With the implementation of the Eight Banners garrison system, the distribution of the Manchus further showed the characteristics of large dispersion and small settlements, and they were scattered throughout the country -- from Guangzhou in the south, to Aihui in the north, and to Ili in the west, and the most concentrated places were inside and outside Beijing and Jifu.

After the Qing Dynasty established the capital in Beijing, in order to strengthen the military power of the central power, the Standing Army of the Eight Banners was established.

Before entering the customs, the Manchurian banner people "went out as soldiers, and when they entered, they became farmers", and the original system of integrating soldiers and peasants was implemented. After entering the customs, the rulers of the Qing Dynasty stipulated the selection of soldiers, the types of troops, and the salaries one by one, forming a complete military system.

Lay down the law for the selection of soldiers. The leaders of the grass-roots units of the Eight Banners were set up according to the number of people, and the number of leaders in the Qing Dynasty changed frequently. Nurhaqi set 300 people per Niu Lu (Zuo Ling) Zhuangding, and changed to 200 people when Huang Taiji, and this system was used at the beginning of the customs. During the Kangxi period, the total number of Manchurian leaders increased, but the standard number of people per leader was reduced to 100, and it was changed to 150 during the Qian, Jia, and Jia periods. In fact, these are only the official regulations in the West, specific to each leader, due to the composition of personnel, there are various differences in the affiliation (there are differences in the number of leaders, the old leader, the hereditary leader, etc.), the difference in the amount of strong men is very different. As a strong man (commonly known as "man") standard is not customized, sometimes to a height of 1.6 meters for the qualified, sometimes to a certain age as the standard (such as 15 years old, 16 years old, 18 years old, etc.), but the Eight Banners of the strong man every 3 years of the system of compilation and review is strictly observed, qualified into the Ding book.

From the strong men of the Zuo Ling, the armor soldiers (commonly known as "armor") formed the Eight Banners Army. The selection of armor soldiers is tested for mounted archery, and those who pass are selected and exempted from the age of 60. Those who are not selected as "armor" are called "Yu Ding". When the ruling class was particularly in need, Yu Ding was also required to serve in the military.

The number of soldiers in each assistant is clearly written. According to Kangxi's "Great Qing Huidian" volume 81: Beijing Banner Manchuria, Mongolia Zuo Ling, set up 2 forwards, 2 pro-army, 17 guards, 6 Pashiku (leading and urging), 40 horsemen (horse armor, also known as Xiao cavalry), 2 infantry Pashiku (infantry leading and urging), 18 infantry (infantry armor, also known as infantry army), 2 blacksmiths, a total of 89; The Han army was the leader, with 4 Paishku, 30 horsemen, 2 infantry Pashku, and 12 infantry, a total of 48. Later, the number of troops under the leadership of each assistant and the types of troops set up were adjusted.

Establish a system of military salaries. Kangxi Dynasty customization: forwards, guards, leaders, monthly salary 4 taels, horse soldiers 3 taels, annual salary rice 46 Hu (23 stones); The infantry received a monthly salary of 2 taels, an infantry of 1 tael and 5 yuan, an annual salary of 22 taels (11 stones), and another ration when the troops were dispatched. This kind of treatment basically remained stable during the Qianlong period. In contrast, the treatment of the garrison soldiers is lower than that of the Beijing Banner, and the monthly salary of the cavalry is 2 taels, and the monthly salary of the horse soldiers is 2 taels, and the rice of the rice is 2 buckets and 5 liters of rice (12.5 buckets of rice for the year of the year), which is almost the same as the salary of the green flag cavalry.

After the number of soldiers and salaries were roughly determined, the soldiers became professional soldiers who ate food and errands, and the idle surplus who did not serve as soldiers were civilians under the banner of no salary. Food became the main occupation of the Manchus, and the economy became heavily dependent on the rulers.

(2) The strengthening of the physical restraint of the flag man

The Qing rulers treated the bannermen above the people, intending to use them as a tool to rule over the people of all ethnic groups throughout the country. On the basis of this political need, while "giving preferential support" to the banner people, various measures have been taken to strengthen the control over them.

At the beginning of the entry into the customs, the Qing rulers re-established the Chinese translation of the names of the Eight Banners organization and officials: "Niu Lu" was renamed "Zuo Ling", and its chief "Niu Lu Ezhen" was also renamed "Zuo Ling"; "Jiala" was renamed "Senling", and its chief "Jialae Ezhen" was also renamed "Senling"; At the same time, the prefect of Gushan (Banner) "Gushan Ezhen" was renamed "Dutong", and his deputy position "Meiling Ezhen" was renamed "Deputy Dutong". The original meaning of "Niulu" is "big arrow", the original meaning of "Jiala" is "section", the original meaning of "Meiling" is "around the shoulder", and "Ezhen" means "master". By changing these names, the Qing rulers further cleared the traces of the tribal system from the Eight Banners. At the same time, the duties of officials at all levels are clearly stipulated. The capital is "in charge of the decree of the Eight Banners, inspecting its household registration, through its upbringing, ordering its officials, simplifying its military endowment, and praising the flag affairs", comprehensively managing the military, political, and economic affairs of the One Banner, and the officials at all levels below manage their subordinates. For example, the military and government, household registration, election, justice, marriage and funeral, and inspection of misconduct have their own departments, and the management system of the Eight Banners Organization has become more formal and strict.

Zuoling is the grassroots organization of the Eight Banners, and each Zuoling generally governs dozens of households, and each household counts about dozens of people. His prefect was in charge of matters such as population, farmland, weddings and funerals, and military registration, and had great authority over the households of Benzuo, "all who are in the position of prince and bow to him, and the squires under the jurisdiction of the county order are also" (1), not to mention the ordinary bannermen. For the three generations of the strong men and the composition of their origins, or the main household (also known as the main body, that is, the free people), or the account opening (the slave is allowed to leave the household and set up a household under the banner of the household), or the household (slave), they are clearly marked one by one, and it is strictly forbidden for those from humble backgrounds to mix into the main household banner person class, so as to facilitate differentiation and control.

At the beginning of the establishment of the Eight Banners of Manchuria, after the ministers and patriarchs of various ministries led their subordinate departments into the banner, they assumed official positions at all levels, and still retained considerable authority over the old subordinates. At that time, the reason why the chiefs of "Niulu", "Jiala", and "Gushan" were each called "Ezhen" (master) was because of this. This traditional power is often perpetuated by the fact that the same banner people have lived in the same leader for generations. After entering the customs, the Qing rulers took advantage of this traditional relationship and combined with the feudal patriarchal system of Han society to establish the patriarchal system in the Zuoling. The patriarch was originally elected by the clan, and after being elected, he was inspected and released by the leader, and most of the elected patriarchs were retired officials or respected elders. The number of patriarchs depends on the number of clans in the leader, because the leader is a multi-clan residence, so the patriarch is often around three or four people. When encountering public and private affairs involving his own clan, the patriarch and the leader plan together, and have the right to teach the clansmen, which shows that although the patriarch is not a knight, his authority is also quite awe-inspiring.

In 1725 (the third year of Yongzheng), it was redetermined: the patriarch was vacant, and the capital and deputy capital were selected from the nobles who had the hereditary positions of baron, light car captain, cavalry captain, and cloud cavalry captain among the various clans, or the nobles who raised people, students, and leaders; Every three years, the patriarch will be inspected by the metropolitan commander, and those who have made achievements in teaching the clan will be rewarded. The institutionalization of the selection and evaluation of the patriarch made this position increasingly change from a tool for the old aristocracy to control the clansmen to a means for the feudal ruling class to restrain the Manchu people.

In order to strengthen the management of the flag men stationed in various localities, a system of flag men to protect their armor has also been established. At the beginning of the Qing Dynasty, the Ming system was followed, and the Baojia organization was established below the local prefecture and county, with 10 households as the first and 1 first, and 10 as the first and 1 baochang, and the feudal government was responsible for directly managing and monitoring the people.

In 1686 (the twenty-fifth year of Kangxi), the Qing Dynasty tried to protect the armor among the banner people in Jifu Tun, and the bannermen of each Zhuangtun and the local households were jointly compiled to protect the armor, so that the banner people Tun Pa Shiku (Tun Ling urging) and the Bao, Jia, and the township chief jointly inspected the misconduct.

In 1729 (the seventh year of Yongzheng), Sejong ordered the Banner Village to set up a tunmu and a township chief in accordance with the system of imitating the Han people's armor. The establishment of the head of the tunmu and the township means that the chief of the banner is the birth of the chief of the banner and an important step towards the perfection of the organization of the banner people. (1) With regard to the duties and responsibilities of the tunmu, the "Household Regulations" has the following clear provisions: "The people who live in the tunmu shall be instructed to the directors and the county to select the old ones to be placed as the tunmu, and the flag shall be controlled without restriction on the flags, and the villages shall be handed over to the jurisdiction of the nearby tunmu and shall still be registered and filed in the Eight Banners." If the banner person has come and gone to other places, he shall report to the tunmu limit, and if he stays or sneaks to other places without reason, he shall be severely punished by the official. It is not difficult to see from the duties of the tunmu that the purpose of the Qing rulers in setting up the bannermen to protect the armor was to carry out stricter supervision and control over the behavior of the tunju bannermen. During the Qianlong period, in the northeast, outside the mouth and some of the places where the Eight Banners were stationed, the banner people and armor protection organizations were set up successively. In 1813 (the eighteenth year of Jiaqing), there was a Tianlijiao uprising led by Lin Qing in Beijing, which smashed the imperial palace, and some banner people had participated in this uprising, indicating the intensification of class contradictions within the Manchus, prompting the Qing rulers to expand the scope of compiling and investigating the bannermen to protect the armor. ②

The Qing rulers also established a set of strict management systems, stipulating at the beginning of the entry into the customs: the people of the Eight Banners are not allowed to leave the Benzuo Collar to live without permission, and those who violate the rules will be treated as fleeing the flag, and the population and property will be admitted to the official position, and they will be punished for their crimes. Soon, the red tape became more and more, stipulating that people in Beijing were not allowed to leave the city for 20 kilometers without authorization, and those stationed in various provinces were not allowed to leave the city for 10 kilometers without authorization, and violators were handed over to the Criminal Department for punishment; If the flag person leaves the country for business, he must go to the flag yamen to take leave to receive the ticket, and the ticket shall indicate his or her year, and report to the local flag office to know, and when he returns to the flag, he shall be informed of the flag by the flag office of the place; And issue a printed document to bring back the leave, if he goes halfway, or lives in a foreign place for a long time and does not return, he must also be regarded as fleeing the flag. Banner people engaged in business and trade, learned skills, intermarried with the people, or adopted the sons of the people, all of which were repeatedly prohibited. These restrictions have become the shackles of the normal life of the flag people. The people of the Eight Banners were ordered to go out on the expedition during the war, and they practiced in peacetime, and they had to carry out long-term intensive training in spring and autumn, and they only took being a soldier as their only occupation.

The garrison bannermen were scattered throughout the country, except for the northeast, most of the garrisons were surrounded by Han society, and the Qing rulers took several special measures:

It is not allowed to purchase property in other places. In 1684 (the twenty-third year of Kangxi), it was decided that if the people stationed in the Guannai were sick or old, relieved, or died, their families and relatives were ordered to return to Beijing, and those who were in armor and served as soldiers in their children and family members must also be dismissed and returned to Beijing. At the same time, it is stipulated that the flag bearers stationed in the garrison are not allowed to purchase property in the local area. Since then, after the death of the person stationed in the flag, he will be sent to Beijing to return to the flag after being collected or cremated in a coffin, and his wife and brothers will return to Beijing together. The ruler was worried that the bannermen would live in other places and become like natives, develop the mentality of relocating to the land, and even integrate with the Han people, and lose their courage and bravery, so there is such a contrary rule. This bad rule, which caused a lot of inconvenience to the flag people, was used until the Qianlong period.

The city is full of buildings. After the Qing Dynasty entered the customs, the "Manchu and Han separation" system was implemented, in addition to the Beijing banner people migrated to the inner city, and the Han people moved to the outer city, the Manchu city was built in each garrison one after another, and the banner soldiers and their dependents lived in it, and the local Han people were isolated and divided. The difference between Mancheng and the general barracks and fortresses is that it is a relatively independent small society in the local society, including military facilities, official offices, residential areas, schools, and temples in the city, and the layout is also like that of the Beijing Division, which is arranged in order according to the left and right wings of the Eight Banners. Xi'an Mancheng is in the northeast corner of Xi'an City, and gradually expands later, accounting for half of the whole city, with 7 streets and 94 alleys. Chengdu Mancheng official street 8, 42 soldiers, each street dwells dozens of households, each household covers an area of one or two acres, called "A land", 3 houses each, around the wall. Using this form, the garrison flag man is imprisoned in a small world.

Under the heavy restrictions of the Qing rulers, both the bannermen in Beijing and the garrison bannermen in most areas of Guannai could neither engage in agricultural production nor engage in business for profit, so they had to leave the field of production and circulation and turn to salaries and rewards from the rulers as their main source of income. The Qing rulers, while "favoring" the banner people, deprived them of the right to earn their own livelihoods, which had a far-reaching negative impact on the Manchus.

(3) The upper three flags and the lower five flags

In his later years, the Qing Emperor Nurhaqi used the legacy system of the past era to take Bagu Mountain (Eight Banners) as the family's private property and distribute it among close sons and nephews. The owner of the flag (Heshubele) enjoys equal privileges in economic and political terms. After Emperor Taiji of the Qing Dynasty ascended the throne, in order to strengthen his dominant position, he added a minister in charge of the flag in the Eight Banners, and the ministers restrained the kings of the Eight Banners. In 1644 (the first year of Shunzhi), Shizu Fu Lin Chongling ascended the throne, and his uncle Dolgon was regent as the banner lord, and actually held the supreme ruling power of the country. In 1648, Dolgon Jiahaug (the eldest son of Huang Taiji) was imprisoned on the trumped-up charge of "risking merit in the hidden department", and took the opportunity to seize the blue flag belonging to the Huang Taiji family. The Dolgon brothers actually led two white, one blue and three flags, and they were authoritarian and self-authoritarian, forming a huge pressure on the imperial power. In 1650 (the seventh year of Shunzhi), Dolgon died of illness, and at the age of 14, he relied on his uncle Zilharang to launch a counterattack against Dolgon's lineage. In 1651 (the eighth year of Shunzhi), he forced Dolgon's brother Azig to hang himself (before that, Dordo had died of illness), pursued Dorgon's crime of rebellion, issued an edict to reduce the title, and raised a large prison to execute dozens of Dolgon's close nobles and important ministers. Through these efforts, Sejo dealt a heavy blow to the powerful clan and consolidated the imperial power. On the basis of the two yellow flags originally received, the ancestor assigned the white flag that was originally subordinate to Dolgon and became the new three flags (the original blue flag was replaced). Since then, the system of three flags and five flags has been formally formed. The three banners are "the Son of Heaven is his own general", which is led by the emperor himself, with a noble status and a large number of people, constituting the core of the Eight Banners; The Lower Five Banners became the fiefdom of the kings, Baylor, Beizi and other clan nobles. The division of the upper three banners and the lower five banners was a major change in the Eight Banners system, and was a clear sign of the further strengthening of the absolutist centralization represented by the imperial power.

In 1662 (the first year of Kangxi), after the Holy Ancestor Xuanye ascended the throne, he successively divided the brothers and nephews into the princes of the five banners, and jointly governed each banner with the original princes of the banner, so there were several princes in one banner, and there was no longer a situation where one flag owner was good at one flag. In 1679 (the eighteenth year of Kangxi), the number of officials under the prince's palace was determined, and it was stipulated that the subordinate subordinates of the prince's palace walked on the doors of each prince, and the flags nominally received by the princes (the lower five banners) were under the management of each banner. The capital "proclaimed the upbringing, reorganized the soldiers, and governed the bannermen" (1). Directly under the emperor's decree, the princes of the banner have no right to interfere in the affairs of the flag.

The five-flag system under the upper three flags has caused a de facto difference in the social status of the banner people. Shangsanqi guarded the imperial city, picked up guards, and served as a servant when the emperor went out, and was the emperor's most important pro-army. In addition to guarding the capital, Xia Wuqi was sent to garrison in large numbers in various places. When the Holy Ancestor Chongling ascended the throne, he took Sonny (Zhenghuang Banner), Suke Saha (Zhengbai Banner), Kubilong, and Aobai (Yellow Banner) as the four auxiliary ministers, all of whom came out of the three banners, indicating that the people of the upper three banners also enjoyed advantages in participating in politics.

In order to break the estrangement between the five banners of the upper three banners and encourage the people of the lower five banners to make contributions to the emperor, a special system of "carrying the flag" was established. "Lift" means to rise from the bottom. "Those who lower the five flags in Manchuria and carry the upper three flags are called raising the flags" (2). The descendants of his own branch are allowed to carry the flag together, and the siblings are still under the original flag. The Queen Mother and the Queen Mother's mother are allowed to carry the flag if they are under the five flags. Later, the way of carrying the flag was diversified, and the Han army with three flags could carry the Manchurian flag with the same flag. The family of Empress Xiaokang, the biological mother of the Holy Ancestor, Tong Jia, was originally affiliated with the Han Army with the Yellow Flag, and then carried into Manchuria with the Yellow Flag, and the descendants carried the flag since then. In addition, the person who coated the flag could pull out the Ministry of Internal Affairs and carry the Manchurian flag. Different forms of "carrying the flag" have become a special way for the circulation of components among the Manchurian, Mongolian, and Han military flags, between the upper three banners and the lower five banners, and between the upright and non-upright flags.

(4) The three flags of the Ministry of Internal Affairs

After the division of the five banners under the three banners, all the coatings of each flag (Manchu "booi", meaning "family", referring to someone's private belonging) were then divided into two systems: the three banners of the upper three banners were called "internal affairs government subordinates" or internal government flag people, which were royal private belongings, and were numbered as the three flags of the internal affairs government inlaid with yellow, yellow, and white (inner three flags); The lower five banners are called "princes' mansions", which are the private subordinates of each prince, and are numbered as government subordinates and leaders.

The Inner Three Banners and the Eight Banners (Outer Eight Banners) are two independent organizational systems. Different from the Eight Banners (also known as the Banner Leader) belong to the flags, the three banners were initially subordinate to the Minister of the Guard, and in 1674 (the thirteenth year of Kangxi), it was changed to the Ministry of Internal Affairs, and the Qing Dynasty did not change since then.

The composition of the inner three flags is also different from that of the eight flags, and there are internal government leaders, banner and drum leaders, and internal management leaders under the internal staff collar. The Inner Prefecture Zoling, that is, the Manchurian Collar owned by the Imperial Empire, was composed of Manchurian commoners; The banner is all the Han leaders of the emperor. The clan Yi Geng's "Preparation for Talking" clearly said: "The three banners of the Ministry of Internal Affairs are the leaders of the Han Army, and they are all famous and strong, and the old ones are Qi Gu and the leaders." In Kangxi's "Daqing Huidian" volume 153, he directly wrote "Banner and Drum Leader" as "(Internal Affairs Office) Han Army Leader". The banners and drums are all composed of the old Han people of Liaoshen who entered the flag outside the customs. The inner management collar (Manchu for "Huntuohe", which means "half of the leader"), also known as "Xinzhiku Niulu", means "the person who eats rations under the inner management collar". The original servants who were incorporated into the internal management collar were Manchu, Mongolian, and Han slaves, and later the internal components gradually diverged. "Ji Ji Bei Tan" said: "Xin Zheku, is half of the people who eat rations, at first they were originally domestic slaves, and they were not allowed to be officials, and the inner government despised them. "The lowest status among the three flags.

At the beginning, the Three Banners of the Inner Prefecture set up 9 Manchurian leaders, 12 Qigu leaders, 1 Goryeo (Korean) leaders, and 20 internal management leaders. In 1695 (the 34th year of Kangxi), it was increased to 15 Manchurian leaders, 18 Qigu leaders, 2 Korean leaders, and 30 Guan leaders. ①

In addition to serving as a close envoy to the inner court, and serving as a special driver, the inner three banners have the obligation to wear armor. Among them, Manchuria, North Korea, and armored people each have 89 (or 90); There are 59 people in armor: 89 people in armor and 89 people in armor. (2) The troops are forwards, guards, and cavalry, all of which are organized into separate battalions. During the Qianlong period, there were 1,065 soldiers in the Inner Three Banners Guard Battalion, 1,114 soldiers in the Forward Battalion, and 5,250 soldiers in the Xiaocai Battalion. (3) All of them are in the imperial city, each according to the flag, scattered everywhere, guarding the palace, and is a direct soldier belonging to the royal family.

The status of the Neifu banner people is low, but because they are the emperor's servants and personal dependents, once they are favored, they may also be appointed as fat and powerful, and become a noble family of poetry and hairpins. The bannermen of the Inner Prefecture are allowed to enter the school, take examinations, and become officials, and they lead their subordinates to enter the same as Manchuria in the Internal Affairs Bureau. Under certain conditions, the flag can be raised or changed.

After 1632 (the ninth year of Shunzhi), it was agreed that the officials under the three banners of the Internal Affairs Office and the internal management of the Ministry of Internal Affairs, who had military merits, were specially ordered to issue the internal government and the internal management leaders, each of whom belonged to the three banners. During the Shunzhi period, Zhuo Ling'a was compiled into the Baoyi register for his father's crimes, and later the ancestor thought that the conviction was too heavy, and he was expelled from the Baoyi; Wang Fuchen was the "shrimp" (guard) of the son of the eight kings Azig at the beginning, and the eight kings were offended and died, and Wang Fuchen was confiscated into the "Xin Zhiku" as a slave. When the ancestor heard that he was brave enough to crown the three armies, he specially pulled out the Xinzhi library and awarded the former guards. Among the large number of Inner House Banner people, only a few can win this honor.

The formation of the Three Banners of the Ministry of Internal Affairs was the product of the Manchu Emperor holding the Three Banners alone and establishing absolute economic, military and political superiority in the Eight Banners, while retaining the obvious remnants of the early Manchu slavery. The existence of the three inner banners and the eight banners in parallel constituted a major feature of the Manchu social organization in the Qing Dynasty.