Thesis Title: Fighting Spirit of Eight Banners Soldiers in the Early Qing Dynasty

Fighting spirit is a must for the army. Zhu De pointed out: "Courage and skill make you invincible". In this paper, "technology" is the arms and "courage" is the component of "fighting spirit", that is, "morale". As far as the soldiers of the Eight Banners in the early Qing Dynasty are concerned, mainly Manchu and their predecessors, the national habits created by the fighting spirit and living customs have become isomorphic "quality fighting power" that reflects the quality of soldiers. In the era of cold weapons, national habits have special significance for stimulating fighting spirit. The habits of the Jurchen nationality are caused by the natural environment and living habits. Korean Li Min ○ gave us the best description: "Hu is hungry and thirsty, goes in and out, drinks a little water at the end of meals, and eats four or five liters in June and July. Although it is cold, it is at night. " Horses can run without eating grass for five or six days and nights. Women's whips are the same as men's. Teenagers can also gallop with bows and arrows. When you have less leisure time, you will attract what your wives and concubines hunt and cover up their customs. The hard life and harsh environment make Nuzhen develop a hard-working and fearless character, and form a non-operating economic life that is included in the coexistence of various economies. Non-operating economy refers to the fishing and hunting economy that Jurchen relies on nature, and it should also include predatory economy from the historical reality. Among them, hunting and looting have a direct impact on the fighting spirit of the Eight Banners. Jurchen people are scattered in the vast forest areas in Northeast China, with great internal economic differences, but the hunting economy is universal. The long winter in Northeast China makes it difficult and unsafe for Jurchen people to obtain primitive agriculture, gathering and other means of subsistence. Hunting plays an important role because it is an indispensable economic supplement. Hunting is a battle for survival between human beings and other animals, and a preview of human war. After the Qing Dynasty entered the customs, the feudal rulers ordered hunting in winter and autumn to maintain the tradition of riding and shooting the Eight Banners, which reflected the internal logical relationship between hunting and fighting spirit. In order to adapt to the cold climate, the high-calorie food structure (5) affects people's physique and physical strength, coupled with the long-term aggressive hunting life, which cultivates jurchen's brave and aggressive character and is easy to get excited and retaliate. So hunting for life is practicing martial arts. As for economic plunder by force, it was not an accidental phenomenon in ancient non-agricultural society. The fighting between nomadic tribes on the grassland is sometimes an escalation of mutual plunder by force. This special "economy" was more obvious among the Jurchen people in the Ming Dynasty, especially in the period when there were many tribes and they were not affiliated with each other. Inter-ethnic plunder is just one of them, as well as plunder of rich peasant areas, such as Han nationality areas in Liaodong and North Korea. Due to the fortification of the other side's border areas, Jurchen can only take large-scale group actions to plunder agricultural areas. Predatory economy cannot be the main economy. Different from hunting activities, it plunders the material creator-man, so it has a more direct impact on the cultivation and training of fighting spirit. Hunting and plunder are both economic behaviors, and they sometimes combine to form a tense and dangerous side of Jurchen's life. The danger comes not only from the resistance of the other tribes, such as beasts and troops, but also from "anti-aggression", that is, the invasion of beasts and the plunder of other tribes, that is, the killing of Ming and Korean troops abroad. Therefore, Nuzhen's brave and aggressive character is both offensive and defensive. Therefore, when Nurhachi rose, no matter how ambitious his political ambitions were, the people gathered in Nurhachi and the officers and men of the Eight Banners risked their lives to kill people, mainly for the stimulation of material desires, which was no different from the purpose of taking the same action in the past. For them, the "Seven Enemies" and Ye He's old daughter are like sitting around the stove listening to the legend told by the older generation, which has nothing to do with themselves. Sending troops and looting are related to the life of a single family. Therefore, "when sending troops, everyone is jubilant and his wife is happy." All they want is to get more property. If there are four or five slaves in the pawn family of the army, they all strive to go together, so they also "⑦" for looting property. This fighting spirit closely related to economic life can not only be transformed into material strength, but also produce material benefits, so it is easier for rulers to use it to achieve their political goals. However, the fighting spirit based on material interests lacks a solid foundation. After the improvement of living conditions and the basic satisfaction of material interests, the original motive force of "the first need" has been transformed into inertia, and material stimulation has become material enjoyment. People have become afraid of the dangers of hunting and sending troops. This change began with the nobles with vested interests and moved down layer by layer, affecting ordinary soldiers; From the early days, some entrepreneurs' desire for comfort has spread to the next generation and the third generation whose living conditions have been greatly improved. On the other hand, if you are defeated for a long time and get nothing from being captured, the morale of officers and men will also be depressed. Before the Qing soldiers entered the customs, the atmosphere of enjoyment began to envelop the Manchu nobles. Worried about the national luck, Emperor Taizong severely reprimanded him: "I heard that I would go hunting in the future, so today we will play eagle and football. If you don't ask me to go, please accompany me when you cry. Today's youngest son specializes in wandering the streets and playing music. In the past, when poor people, big or small, heard about hunting in the fields, they all thought it was beautiful, and few people came from it. During the day, I graze my horse and cook. At night, I sleep in the horse drawer. It is difficult to create a prosperous country by hard work alone. Today, many people heard that Xing Bing was hunting in other places, or complained that his wife was ill or that he was busy at home. I don't think about hunting. I am determined to work hard, but I want to keep my wife and pretend to be myself. Isn't this the world? " ⑧ Constant remonstrance will not produce more positive effects except aggravating the helplessness of the rulers. In order to maintain and carry forward the fighting spirit of the Eight Banners, the emperors in the early Qing Dynasty did make great efforts. This effort was concentrated in the period of Taizu and Taizong, and its measures involved many aspects. Generally speaking, it is mainly the cultivation of military consciousness and the awe of military discipline by officers and men. "Military consciousness" refers to the ideological consciousness that hopes to gain rewards, ranks, privileges and other benefits through military exploits, and its highest level comes from the spiritual motivation of loyalty to the country and the monarch. Of course, first, there is a process from the emergence to the gradual development of "military consciousness", and spiritual strength gradually overcomes material desires, so there is a long transition stage between the two. Second, military achievements can be realized, which is related to material interests and not completely separated, especially in the period of cultivating military consciousness. Third, the cultivation of military consciousness is inseparable from military discipline, and the final judgment of implementing military discipline is "reward" and "punishment". The sense of honor of the rewarded and the sense of shame of the punished are the initial buds of military consciousness. Regardless of material rewards, the measures taken by the rulers of the late Jin (Qing) to cultivate the military consciousness of the officers and men of the Eight Banners were mainly education and encouragement. The "teaching" here is mainly loyalty education, which leads the fighting purpose of officers and men from material desire to the spiritual world of loyalty, which is related to the prosperity of culture and education of Emperor Taizong under the influence of sinicization. Mao Zedong didn't pay enough attention to this problem. He seemed to believe in material incentives and strict military laws. Emperor Taizong's inner touch came from his understanding of the battle of Daling River. After the battle, he returned to Shenyang. On the first day of November in the fifth year of Tiancong (163 1), Emperor Taizong said to Baylor ministers with deep feelings: "I really want to let the children of Baylor ministers study, so that they can get used to learning, reason and be loyal to the monarch. "It is said that some ministers of Baylor spoil their children and refuse to make them scholars, so needless to say, although our country does not study, it has not been delayed. I think that when our soldiers did not abandon Luanzhou, they were all stationed in Baylor by Yongping and lost to the rescue, so they abandoned Yongping, Zunhua, Qian 'an and other cities one after another. Isn't it because they are uneducated and ignorant? Today, our soldiers surrounded Daling River City in the Ming Dynasty. After four months, everyone ate each other, but they persisted. Although the reinforcements were defeated and the Linghe River had fallen, people who left Jinzhou, Songshan and Xingshan could not bear to leave. Isn't it true that they are loyal to the court? " And ordered: "From now on, all children under the age of 15 and over the age of 8 should study. If someone doesn't want to teach children to read, start playing by themselves. You spoil me so much, I won't let you go out in armor and be comfortable with you. It's my intention to be salty, so don't be careless! " Attending the life of the sea "reflection" translated into Manchu, spread among their own. This move of Emperor Taizong really started the education of loyalty to the monarch in Qing Dynasty, and formed a very important part of the three educational contents of 1 1, which was also the practice of Confucian ethics in the development of frontier ethnic minorities. If the loyalty education in the early Qing dynasty was in the primary stage and there was no regulation, then the incentive mechanism before entering the customs had been institutionalized, and various measures complemented each other and formed a system. Choose something more important, such as giving a brave name, giving a world post and so on. The most common bugle call is "Batulu", which translates into "Warrior" in Chinese. This is a word from Mongolian, which reflects the influence of Mongolian culture on the tradition of Jurchen nationality. Batulu is different from Dahan and Zhuoliktu. It is purely a military reward, and there are no other additional benefits. This is an honor and an example for the brave and fearless. During the suppression of Taiping Heavenly Kingdom, Nian Army and Northwest Rebellion in the late Qing Dynasty, the name of Batulu was abused and the regulations were bad, but not in the early Qing Dynasty. The people who won fame not only made extraordinary achievements, but also failed to give them to the Han army. No matter what qualifications, there are opportunities from the imperial clan (such as Daishan) to the ranks (such as Samuhatu, a soldier in Zhengbai Banner), but they are not easily given, so as not to damage its significance by abuse. The name of the brave is only in the body, but the position can be hereditary. The official position is also called Spyker. According to Qing Hui Dian: "At the beginning of the founding of the People's Republic of China, we created heroes and made great contributions to the Jue, He and Miao people. We will live with the rivers and mountains forever. Since then, those who have been awarded knighthood for their loyal propaganda and achievements, or those who have been replaced by others, or those who have been passed on for generations, are listed in χ Chang "13. Obviously, this is the title given to heroes, which is different from the title of imperial clan; And whether it is hereditary or not depends on the situation. The world postal system first appeared in the Five Years of Destiny (1620) 14, and has been continuously developed and improved since then. At the beginning of his official career, he borrowed the official name of Wu Zhi in Ming Dynasty as a title, which reflected the initiative of the official career system in the military life at the end of Jin Dynasty. In the eighth year of Tiancong (1634), Emperor Taizong changed his name to Manchu, such as Angbang Zhang Jing and Maile Zhang Jing, on the grounds of "hearing that the country started its business from heaven and did not abandon its native language but learned other languages" (15), which was the product of Emperor Taizong's awareness of national cultural protection. In December of the fourth year of Shunzhi (1647), the titles were changed, for example, Angbang Zhang Jing was Nihafan, Gyeonggi, and Maile Zhang Jing was Ashhanihafan. 16, so it is no longer confused with the official name of the Eight Banners. It was not until the Qianlong period that the Spyker system was finally determined. World work has its corresponding privileges, which can not only be spread to future generations, but also be related to them in seizing material benefits such as distribution, accepting rewards and avoiding able-bodied men. The late Jin (Qing) rulers attached great importance to the use of incentive mechanism, and recorded everyone's military achievements in the archives, so as to reward them in time according to their achievements 17. Giving the brave a name and a post is either an important reward for the minister or an important reward for the virtue. The general reward, in the Mao period, was a reward for the injured, such as "Albha was injured in Akron, and the crime must be discounted 1 1 beam" 18, which can be cancelled when it is out of date. Emperor Taizong Tiancong changed to grading according to injury, and rewarded with population or silver; There are also records, such as "The reasons for Batuli's record: When recruiting Lushunkou, he landed by boat and chased enemy soldiers in the city, and the record allowed" 19. There is an active card system after entering the customs. The reward mechanism is constantly enriched and improved, and gradually customized. The crime of rewarding merit and punishing punishment 20 is two aspects of the Eight Banners' fighting spirit incentive mechanism, but its strength and effectiveness are not enough to maintain the combat effectiveness of the troops. The main means to maintain and improve the fighting spirit is strict military discipline. "War is war, which requires iron discipline" 2 1. In most cases, the enemy was weak and we were strong. Without the guarantee of discipline, we would not make any achievements in history. The most prominent feature of the Eight Banners' military discipline is that it not only encourages individuals to fight bravely, but also emphasizes overall cooperation, as was already the case in Taizu. For combatants, "only those who dare to advance are regarded as merits, and those who retreat are regarded as sins"; On the merits and demerits, we should still look at the trap, the order of boarding the city, or the severity of the injury. "The wounded with guns on their faces are merits and demerits." Where large and small conference semifinals gather, there are many people who move their faces and necks, which can be seen from repeated wars and defeats. "Unlike the Eight Banners'" not paying attention to merit ",the Ming army regarded the number of heads cut down as the number of merits. For example, the battle of Salhu, "The soldiers on the West Road are so brave that Hu Bing can hardly stop them, but they fight for their heads. I didn't want to fight, but suddenly Hu will dismount and fight, and then I will be defeated. " 22. The first-level inspection aims to eliminate the number of enemies and highlight the killing behavior of a single enemy; Eight banners soldiers used it.