What system was practiced in the Western Zhou Dynasty

The feudal system of the Zhou Dynasty

Feudalism

The Zhou Dynasty's "patriarchal system of inheritance" and "feudalism" had a profound impact on Chinese history, and it was a period of great development of Chinese family names, which was also the main source of Chinese family names.

To understand the origin of Chinese surnames, it is necessary to be clear about the Zhou Dynasty's feudal multiple clans.

In China's history, the Xia, Shang and Zhou dynasties are interconnected, historians often referred to as "three generations".

The Xia Dynasty was the first dynasty of slavery in China. The heads of state of the Xia and Shang dynasties were called "emperor", not "king". In the Xia Dynasty, the emperor was generally succeeded by his son, and occasionally by his brother.

After the Xia Dynasty, most of the emperors of the Shang and Yin Dynasties were succeeded by their elder brothers, then passed on to their younger brothers, and finally passed on from the youngest brother to the eldest son of the eldest brother, or to their own sons. This is the "two-track system" parallel to the "death of the father and succession of the son". Shang Yin seventeen thirty emperors, "brother and brother", counting nine fourteen emperors, uncle and nephew of four emperors, father and son

twelve emperors. The Records of the Grand Historian - Yin Ben Ji records: "Since the middle of the Ding, the abolition of the first and more established disciples, disciples compete with each other or compete to stand in their place." This resulted in the situation of "more than nine chaotic world".

Late in the Shang Dynasty, the system of "brotherhood and brotherhood" was replaced by the system of "father-son succession".

The Records of the Grand Historian (史记-Yin本纪), which describes the situation as follows: Di Yi's eldest son, Weizi Qi, was born in Weidi, and was given the name Qi as a viscount. Because Qi's mother was a lowly servant girl, Qi was not

able to become emperor even though he was the eldest son. Di Yi's youngest son was named Xin, and Xin's mother was the queen of the royal court, so Xin was allowed to succeed to the throne. This Emperor Xin was King Zhou of Yin, who caused the death of Shang Yin.

This historical fact shows that at the end of the Shang-Yin period, the "first-born succession system" had already been established.

The Zhou tribe, which originated from the northwestern plateau of China, had not yet established the "first-born successor system" during the period of the ancient transmigratory fathers. The youngest son of Gugong, Jili, inherited the Zhou state, while Tai Bo (the eldest son) and the second son, Yu Zhong, first

ran out to the Yangtze River Delta. Later, the state of Wu was established there. Jili passed on to his eldest son, Ji Chang, who in turn passed on to his eldest son, Ji Fa. Ji Fa was King Wu of Zhou.

In the 1920s of the 11th century B.C., King Wu of Zhou, Ji Fa, destroyed the Shang Dynasty and established the Zhou Dynasty, with its capital at Haojing (present-day Xi'an), and changed the name from "emperor" to "king", making him the "

The First King of a Thousand Years" of Chinese history. p>The First King of the Ancient World. One of the first major things that King Wu did was to establish and generalize the system of "direct succession".

The Zhou Dynasty had a far-reaching influence in Chinese history, with a history of more than 300 years. In order to guarantee the unity of the Zhou dynasty, its throne was clearly stipulated that "the first-born should not be passed on to the commoners, and the eldest should not be passed on to the

xian." As a matter of law, only the first-born son was the sole legitimate heir to the throne, and the concubine son, even if he was older or more talented than the first-born son, was not allowed to be the successor

. This made the younger brother unified over the elder. Although the sons of the common people were not allowed to inherit the throne, they were allowed to receive other titles that were inferior to the throne. This "patriarchal system of transmission" has been passed down from dynasty to dynasty

and continues for nearly 3,000 years, right up to the end of the Qing Dynasty.

In a nutshell, the "patriarchal system" of the Zhou Dynasty was the "first-born succession system". That is to say, only the eldest of his sons could inherit the throne, so as to ensure that the kingdom would always be in the hands of his own

already clan. This system of succession is typical of the "bloodline system" and has three distinctive features:

One, the firstborn;

Two, the firstborn does not pass on to the commoners;

Three, the firstborn does not pass on to the females.

The emergence of the "patriarchal system of transmission" in the Zhou Dynasty was not accidental; it was an inevitable part of historical development.

From the Tai Hao Fuxi's "correct surname" "system of marriage", after a long two to three thousand years. In this period of history, with the dominant position of men in social life, as the existence of "sex"

those male heads, is no longer "monogamous", but gradually "polygamous During the Zhou Dynasty, the long matriarchal society was completely replaced by a patriarchal society

, and patriarchal patriarchalism was already prevalent in the world, and "polygamy" was already commonly practiced. As a result of polygamy, there are many by-products:

One, if there are more wives, there will be more children;

Two, if there are more children, will the men or the daughters inherit the throne;

Three, which of the children born to one wife will inherit the throne?

Three, which of the children born to one wife will inherit the throne;

Three, which of the children born to one wife will inherit the throne? sons and daughters born of one wife succeed to the kingship?

These "by-products" had to be put on the agenda. In the Zhou Dynasty, the king of Zhou knew that it was not easy to get the kingdom, in order to ensure that the kingdom will not be lost, the introduction of the unprecedented "patriarchal system of transmission"

, it is right and proper.

The Han Dynasty Cai Yong in the "Dictum" once recorded, "three generations" of "polygamy" is this:

The son of heaven to take twelve, summer system, twenty-seven women.

The Yin people added three nine and twenty-seven, a total of thirty-nine people, eighty-one women.

The Zhou people on the law of Emperor ?a?i is a consort, and nine hundred and ninety-one, the increase of the combined hundred and twenty people also. The son of heaven to take twelve women, like the twelfth month, three Mrs. nine concubines.

The vassal a take nine women, like nine states, a wife and eight concubines.

Secretary of State, a wife and two concubines. The scholar one wife and one concubine.

Such a large number of wives and concubines will inevitably give birth to strings of children. So many sons and daughters, if not divided into a sequential order, if not set up a rule, if there is no rule, in the succession

To undertake the throne of the problem, is not a mess? It's not a problem that can't be solved. This is the historical background of the Zhou Dynasty's "patriarchal system of transmission".

The "patriarchal system" of the Zhou Dynasty stipulated that all sons (excluding daughters) would be divided into two categories: the mother as the basis for differentiation, and the mother's identity and the order of birth of the children.

The "first wife" refers to the "first wife", and the son born to the first wife is called "first born" or "first son", i.e., "first son". The son born to the wife is called "first-born" or "first-born son", which means "authentic". The so-called "concubine" refers to the son born of a concubine, who is called "concubine son" or "concubine son". The "first" is the "greater clan" and the "concubine" is the "lesser clan".

There are strict and specific rules and designations for the "first" and the "concubine":

One is the rightful spouse, the wife.

The firstborn son born to the wife, the general designation, at the age of 20 years, is called Sango; the patriarchal designation, the firstborn son, the heir is the first son.

The second son by his wife, as he is generally called, at the age of fourteen years, is called Sixth Brother; the patriarchal title, First Second Son, and in the succession, Common Son.

The side-rooms were called concubines, and the sons born to concubines, the following appellations:

The eldest son born to the first concubine, the general appellation, at the age of twenty-five years, was called the elder brother, and in the patriarchal appellation, the first son of the common people, and had no right of inheritance.

The second son by the first concubine, generally called, at the age of 19, the fourth brother, and in the patriarchal title, the third son of the concubine, had no right of inheritance.

The first son by the second concubine, generally called, at the age of 22, the eldest second brother, and in the patriarchal title, the second son of the concubine, had no right of inheritance.

The second son by the second concubine, generally called, at the age of 15, the fifth brother, and in the patriarchal title, the fourth son of the concubine, had no right of succession.

The patriarchal law of the first-born son of a vassal clearly stipulates that he can be the ruler of a state, the ancestor of a surname, and the ancestor of a country. The family name can only be inherited by the first-born son, and will remain unchanged for hundreds of generations. This is the so-called "Great

Zong". Because of the rule of "Bezong" (别子为宗), although the "Bezong" could not inherit the throne, the "Bezong" was the brother of the Shijun, and even though there was a difference in the status of the "Bezong", he was usually assigned to a

Eupa

, and became the son of the "Bezong".

Caiyi, who became the chief minister and the founder of a new clan. The other sons, however, established other clans, and were assigned to the townships and pavilions as clans. In this way, politically, the formation of

a huge domination of the "sky net" to the patriarchal distribution of the family name, specifically:

The son of the Zhou dynasty, the family name of Ji --- the first son of the first. Ji surname.

The common son (alias) of the Son of Heaven, the vassal ruler.

First-born son (dazong) of a vassal - inherited the ruler's position to carry the surname.

The first-born son (the lesser dzong), son of the concubine (shi), of Minister A, was divided into the township of A, and took the township as his clan;

The second-born son (the lesser dzong), son of the concubine (shi), of Minister A, was divided into the township of B, and took the township as his clan;

The first-born son (the greater dzong) of Minister B, who succeeded to Minister Dae-hu, inherited the clan of B.

The son of the concubine (Xiaozong) of Minister B, the son of the concubine (Shi), was assigned to the township of C, and took the township as his clan;

The son of the concubine (Xiaozong) of Minister B, the son of the concubine (Shi), was assigned to the township of D, and took the township as his clan;

The son of the first-born son of Minister C (Dazong), succeeded to Minister C, and succeeded to the clan C.

The common son (Xiaozong) of Minister C, the son of the common son (Shi), was divided into the Wu Township, and took the township as his clan, the Wu Clan;

The common son (Xiaozong) of Minister C, the son of the common son (Shi), was divided into the already Township, and took the township as his clan, the already Clan.

Under such a patriarchal system of the Zhou Dynasty, there were many "clans" such as A, B, C, A, B, C, D, W, H, and H, etc., under just one vassal state. These "clans", whether

to the state for the clan, whether to the cognac for the clan, to the township for the clan, to the pavilion for the clan, are the township doctor, the scholar and other aristocrats, even if it is the lowest level of the "hundreds of laborers", is not the general lower class! Even the lowest level of "hundred workers" is not a general lower class of "slaves

"or "commoners". It was just a different rank in the aristocratic ruling class. The Zhou Dynasty had such a ruling program, with one, four, seven columns, three, six, nine and so on, that it could be called a "tightly packed wall".

We can see from this that the "family name" and "clan" in the era of the Western Dynasties, its specific content compared with the ancient times, has undergone a change in content, and became a tool for the Zhou dynasty to rule the people.

Gu Yanwu in the "said to know the record" in this way: "the lowest common people, the common people, no clan, do not call the clan called name ．．．．．． The clan class clan also, the noble difference also."

"Clan" is the title of the aristocratic ruling class with titles, family origin has become the fundamental and symbol of whether or not it is nobility, the social status is completely determined by family origin.

People who are not from the nobility are not without a "clan", but they cannot get a "clan" from generation to generation; if they are from a noble family, their children and grandchildren can get a "clan", and they will always be noblemen. But if you are from a noble family, your children and grandchildren can have access to the "clan", and you will always be a nobleman. Zheng Qiao in the

Tong

Zhi - Clan Preface to the pre-Qin "three generations" of the "family name" and "clan" made an insightful discussion. He said:

"The 'family name' and 'clan' are divided into two. Men called 'clan', women called 'surname'; 'clan' so don't noble and lowly, the noble have 'clan', the lowly have name No 'clan'."

Jung was more precise. Precisely because the "clan" is so "valuable", those noble names, the first thing is to highlight the "clan"; and those who do not have the name of the clan, as long as a

listen to understand The names of those who did not have a clan were understood to be commoners. Names in the Third Dynasty were organized like this:

Men's names: Clan - lineage - name (or character) - gender (for father or character) -gender (for father or fu)

Women's names: husband's state name - line generation - In actual daily life in most practical abbreviations, that is, line generation plus name (or

word plus). Such as the name of the vassal feudal state for the "clan" name "Qi Huan (Zheng Ling Gong)", in order to the Secretary of State and his descendants to receive the name of the "clan" name "Qu Yuan", in order to live in the name of the "clan" name. Qu Yuan", "Ximen Bao" with his residence as "

clan", "Shao Shi Qing" with his official name, "Ximen Bao" with the name of his ancestor or his quiet name as "clan", and "Ximen Bao" with the name of his ancestor or his quiet name as "clan". The name of the ancestor or the name of the ancestor is "Kong Qiu", and so on.

In this way, the ancient "surname" and "clan" and the "surname" and "clan" of the Three Dynasties, although the characters are the same, are not the same. The word "family name" and "clan" in the ancient times and the "family name" and "clan" in the three dynasties, although the word is the same word, but the specific content, there is an essential difference.

The ancient "surname" is used to indicate the clan and all members of the clan "ancestor" or "source" of the collective sign, the same name does not intermarry. The "clan" is used to indicate the "clan branch" or residence

The sign of the place, the man called "clan". But in the "Three Dynasties" since the Western Zhou Dynasty, the "family name" "clan" has become a "tool" used by the ruling class to rule the world. "

The Zhou Dynasty started the "patriarchal system" and created the "feudal system" in China, which is the "feudal society" in Chinese history. In order to prevent the people from revolting, the Zhou Dynasty laws stipulated that:

First, the king of the Zhou Dynasty took the capital of Haojing (present-day Xi'an) as the center, and carved out a large area of land along the lower reaches of the Weishui River and the middle and lower reaches of the Yellow River, and set up a special administrative area under the direct rule of the king.

This special area was called the Special Administrative Region. This special administrative region was called "Wanggi". This was the "core" area of the Zhou dynasty.

Secondly, the Zhou dynasty divided all the land outside of the "Wanggi" into a number of pieces of land of varying sizes, and gave them to the various vassals who had done good work in founding the country. The area of these feudal states are very small

, in fact, a castle-like military strongholds, as the center, military control of the surrounding area, twenty or thirty fiefdoms together, the total area is not as large as the "king's gi".

This

Since then, it has guaranteed the absolute control of the Zhou Dynasty over the feudal states. The vassal states surrounded and protected the Zhou dynasty's "kingdom" like "stars accompanying the moon" to ensure the security of the Zhou dynasty.

Not only this, for the sake of the iron unity of the kingdom, the Zhou dynasty also "feudal states", which is also more powerful. The "feudal states" were divided into two kinds, namely the "feudal states with the same surname" and the "feudal states with different surnames":

The "feudal states with the same surname" were those that belonged to the blood relations, and the "feudal states with the same surname" were those that belonged to the blood relations.

The "same-surname fiefdoms" are those belonging to the blood relations.

All the king's relatives and nobles of the Ji surname of the Zhou Dynasty, everyone has a share, each feudal state, can get a piece of land, get sealed a country. Because they were all of the same surname, they were called "vassal states of the same surname". This is the world

Everyone **** has the land, in the form of state law to the individual private name of the beginning of the division. At the beginning of the Zhou Dynasty, 71 vassal states were successively divided, of which 1

5 were established by King Wu of the Zhou Dynasty by sealing his brothers, and 40 were established by the Ji surname.

The descendants of Tai Bo and Zhong Yong, brothers of Wang Ji, were feudalized in Wu (present-day Suzhou, Jiangsu Province); and Guo Zhong and Guo Shu, brothers of King Wen, were feudalized in:

East Guo (present-day northeast of Xingyang, Henan Province);

West Guo (present-day east of Baoji, Shaanxi Province).

Wen Wang's sons were respectively sealed in:

Guan (present-day Zhengzhou City, Henan Province);

Cai (present-day southwestern Shangcai, Henan Province);

Saru (present-day northwestern Wenshang, Shandong Province);

Huo (present-day southwestern Huoxian County, Shanxi Province);

Wei (present-day Qixian County, Henan Province);

Mao (present-day land of no xiang);

Dan (southeast of Jingmen, present-day Hubei Province);

Gao (southeast of Chengwu, present-day Shandong Province);

Yong (west of Xiuwu County, present-day Henan Province);

Cao (west of Dingtao, present-day Shandong Province);

Teng (southwest of present-day Shancheng County);

Bi (northwest of Xianyang, present-day Shaanxi Province);

Yuan (northwest of Jiyuan, present-day Henan Province);

Shenzhen (present-day southwest of Linji, Shanxi province).

The sons of King Wu were respectively sealed in the fiefs of:

Jin (west of Yicheng, Shandong Province);

Ying (present-day Pingdingshan, Henan Province);

Han (present-day northwest of Hejin County, Shanxi Province).

The sons of the Duke of Zhou were sealed in:

Lu (present-day Qufu, Shandong Province);

Fan (southwest of Huixian, Henan Province);

Jiang (present-day northwestern Gu Shi County, Henan Province);

Xing (Xingtai, Hebei Province);

Mao (present-day northwestern Jinxiang, Shandong Province);

Ministerial blessing (present-day northern Yanjin County, Henan Province);

Sacrifice ( northeast of present-day Zhengzhou City, Henan Province).

The son of Duke Zhaogong was then sealed in Yan (present-day Beijing).

After the pacification of the Wugeng rebellion, during the regency of the Duke of Zhou, 26 more states were sealed to the royal disciples of the Zhou dynasty.

There were two kinds of "foreign fiefdoms":

The first one was the fiefdom of a meritorious official, like Jiang Ziya, who was fiefdomed to the state of Qi (Linzi, Shandong Province).

The second case is the feudalization of tribes that could neither be conquered nor prevented from rebelling, and political pacification was practiced. For example, Duke Donglou (Ji), a descendant of the Xia dynasty, was sealed to the state of Qi (

Today's Qi County, Henan Province). Wu Geng (Zi), the son of King Zhou of Yin, who had already destroyed his country, was sealed to the state of Song (present-day Shangqiu, Henan Province). Later, Wu Geng rebelled with Uncle Guan and Uncle Cai, and was pacified

killed by King Cheng of the Zhou Dynasty, who appointed Weizi Qi, King Zhou of Yin's concubine brother, as the ruler of the state of Song.

The "feudal states" of the Zhou dynasty ended the existence of the "tribes" that had existed in China for thousands of years, and said goodbye to the "great people" that were common to all. "Everyone". Since then, the "tribe" for the "feudal state

family" replaced the human 3 million years of existence of the tribe, disappeared in the Chinese land, mankind has entered the "feudal state

The "Feudal State" was the first of its kind in China.

In the Zhou Dynasty, the vassal states were under the direct jurisdiction of the Zhou Dynasty, and the king of Zhou made decisions about the world. There was no longer any "public ownership" of the means of production. From the day of the Zhou Dynasty's founding

it became a "state". The so-called "state" is the "state" as the "family". The "family" is the symbol of private ownership, so the "state" is the private ownership of the "country", and the concept of "country

family" is the concept of private ownership. The concept of "home" is the concept of private ownership. The "state" becomes private.

During the Zhou Dynasty, the vassal states that the son of Zhou Tian Zi had sealed, in order to facilitate the management, their areas were big and small, and thus the status of the vassal state ruler was high and low. Therefore, the title of the Zhou dynasty feudal state ruler is divided

into five grades: "male, marquis, uncle, son, male". Moreover, there is a "sixth level" under the five levels, which is called "vassal state". The "vassal state" was smaller in size, and was attached to a nearby larger

vassal state. The rules for these "five levels of titles" were also very strict. The area of the duchy was 50 square kilometers, the marquisate was 35 square kilometers, the berth was smaller than the marquisate, the sonate was 25 square kilometers, the male

state was even smaller, and those vassal states were less than 25 square kilometers. Thus, the area of the vassal states in the early Western Zhou was very small, not much different from that of the tribes, for the population at that time

was just over 13.7 million (see Zhao Wenlin, "History of Chinese Population").

The Zhou dynasty, for more than 300 years (1066-771 B.C.E.), divided its vassals directly into feudal states, which were called "feudal vassal states". In addition to this, there was an even more severe

harmful type of feudalization, which was the feudalization of the vassals. These vassals also followed the example of the Zhou royal family's "Wang Ji", and only managed the "center of the territory" of the vassal state, and divided the other

land outside of the "center of the territory" of the vassal state, just as the Zhou dynasty did in the division of vassal states. The land outside the "central area" of the vassal state, like the Zhou dynasty, was then divided up and given to his "relatives" - his sons other than his first-born son - and called them "ministers" and "dafus". This type of fiefdom was called "Caiyi" (采邑).

After obtaining the land, the ministers followed the example of the lords and divided it among their relatives, the sons of the commoners other than the first-born, called "shi" (shi), and "lutian (禄田)" (禄田). From the above account, we can

see that, in the Zhou Dynasty, the feudal system formed a unified hierarchical feudal series centered on the Zhou "Wang Ji", which has three links:

The first is the direct feudalization of the Zhou Dynasty, the Zhou Emperor divides the vassal states;

The second is the feudalization of the vassal states by the ruler, the ruler divides the cognacs;

The second is the feudalization by the ruler. The second was the sub-division by the ruler of the vassal state, and the sub-division by the ruler of the state of cognac;

The third was the sub-division by the chief minister, and the sub-division by the cognac of Lutian.

The Zhou dynasty's unified feudal system, centered on the "Wanggi", concretely embodied the strictness of the Zhou dynasty's patriarchal system of succession of the first-born:

The heirs of the Son of Heaven of the Zhou Dynasty: the first-born, the first-born, succeeded to the throne, while the sons of the common people were the lesser-born. Successor of the ministers: the grand zong - the first-born son succeeds to the position of minister, and the numerous concubine sons are small zong - divided into shi (shi).

The "patriarchal system of transmission" of the Zhou kings led directly to the "feudal system" of the country. The land was organized in a network of closely divided vassals (dukes, marquises, princes, sons, and males), ministers, and scholars, which made it clear that the first-born son of the great unity inherited the throne and the throne of the state, and guaranteed the blood rule of the king for generations, and divided all the commoners of the various layers of the feudal system, which guaranteed the stability of the world in every possible way, and laid down a solid social foundation for the stability of the Zhou Dynasty.

For more than 300 years, the Zhou Dynasty divided the big country into large and small vassal states, which in turn were divided into many ministers and dukes, and then into countless fields. In this way, what appeared to be colorful on the surface

was in reality a rule of blood, with one family under heaven and one surname under earth.

On the original meaning of "clan" in the Zhou Dynasty, the Book of Rites and Costumes explains the main elements of the Zhou patriarchal law:

"The descendant of the son is the ancestor, and the descendant of the son is the clan. Those who succeeded thee were small zongs. There are five generations and move the Zong, which follows the high ancestor also. Therefore, the ancestor relocated in the upper, the Zong easy to lower, respect the ancestor so respect the Zong, respect the Zong so respect the ancestor of thee

also. If the son of a concubine does not sacrifice his ancestor, he is clear about his ancestry."

This passage can be said to explain the Zhou Dynasty "clan" a key. The word "祢" in the text means "father".

The first son of the ruler of the vassal state succeeded his father as the ruler of the state, and the concubine son of the ruler, that is, the younger brother of the first son of the ruler of the state, also known as the "other son". These sons had no right to inherit the throne, but had to be separated to form a new family and become the founder of the new family. This is called "Beji for Ancestor".

The first-born son of the "Biezi" inherited the new branch of the family and became the grand patriarch of the new clan, which is "following Biezi as a patriarch", also called "Daizong".

As long as this new clan exists, the position of the head of the clan as the representative of the clan will remain unchanged, and this is called "the clan will not be changed for a hundred generations". The first son, the first grandson, the first great-grandson, and so on, of the "other sons" also had common sons, and these common sons belonged to the smaller clans

. Each of these minor clans succeeds its first common son, and each succeeds its father (Thou). Therefore, it is said, "He who succeeds thee is a minor sect". "After five generations, there was no longer a requirement for mourning clothes, which is why it is said that "if you are five generations old, you will be moved".

Precisely because of the rule of "five generations, then move", only those who have succeeded their ancestors in four generations (Gaozu, Zengzu, Zu, Father (You)) are honored by the Kozong, and those who have exceeded five generations (Gaozu) are no longer honored by the Kozong. In this way

every additional descendant, they are honored by the small Zong, accordingly changed once, which is called "ancestor relocation in the upper, the Zong is easy to down".

To date, the general public only know their own ancestors, great-grandfather, ancestor and father (you), but do not know their own distant ancestors, probably also related to this!

The Zhou Dynasty's "system of direct succession" also stipulated that a large clan of the same clan could not be extinguished, while a small clan could be extinguished. For example, Duke Dan of Zhou was the ruler of the vassal state of Lu, and when he returned to the court,

his eldest son, Bo Biao, inherited the throne of Lu as the Duke of Lu. The younger brother of the Duke of Lu (Buyeo) had to be separated to form his own family and establish a new clan. So Fan was assigned to the land of Fan, and became

the founder of the Fan clan; Bo Ling was assigned to the land of Jiang, and became the founder of the Jiang clan; his fourth brother was assigned to the land of Xing, and became the founder of the Xing clan; Zhu Hou was assigned to the Land of Granting, and became the founder of the Granting clan, which was later changed to the Zuosi clan; and Maoguan was assigned to the land of Maodi, and became the founder of the Maosi clan. Their respective first-born sons in turn inherited the new clan family branch and passed the clan on.

The "Bei Zi for Ancestor, Succeeding Bei for Clan" was the patriarchal law of the Zhou Dynasty, and at the same time, it was also the fundamental reason for the emergence of all kinds of new clans.

There were more and more people, and the clans were getting bigger and bigger, and with more and more children and grandchildren reproducing, living in clusters was not conducive to group life, and it was not possible to accommodate so many people on one piece of land.

So people had to move out. This was not only a necessity of life, but also a necessity for the ruling class to rule the world. This led to the creation of the feudal system, which was called "feudalism". This is where the term "feudal society" comes from.

With the footsteps of history, the development of the times, and later because of the vassal state, the cognac (Eup, Guan), Ruta (township, pavilion) of the name of the place into the "clan". Some of them were called clans by their country, some by their euphony, some by their guan, some by their township, some by their pavilion, and some by their land. Thus, all kinds of clans appeared on the land of China. So, the family name is

colorful.

Because of the creation of the "feudal", those who are divided from the outside, whether it is the country for the clan, whether it is the Eup for the clan, or to the township for the clan, or to the pavilion for the clan, or to the land for the clan, the traditional virtues of the Chinese

nation are not forgetting their roots, and interconnections, which is the survival of the crowd, which gave rise to the patriarchal law. The traditional virtues of the Chinese people are all forgetful of their roots and connected to each other. In ancient China, there is a "divided land, not divided people". That is to say,

There is a division of the land, there is a blessing of the land order of the clan to produce a new clan of the division; no division of the people, that is because of the same out of an ancestor, with the same root **** ancestor, are subject to the rule of the great clan under the son of the clan.

We can see that the "Thi" is not trivial, "Thi" differentiation and evolution, has become the name of the Zhou dynasty patriarchal law divided into large and small zong. At the same time, we can also see that this is a form of redistribution of power gained after the Zhou Tianzi

won the king, is a method of ruling the world. We can also see that new clans arose yet another clan, and they too developed.

The population grew, and when the number of people in the same clan increased, they became incompatible, and had to divide up and create new land, and again divide up their own clans. As the number of people increased, it was again

branching, so that the development of infinite, and so on and so forth. Sons give birth to grandchildren, grandchildren give birth to children, children and grandchildren, the development goes on. Like a big tree, the trunk begets branches, branches beget leaves, a family of birth to go

, blossom everywhere, spread in the world.

Because the son for the ancestor, following the other for the clan" of the law, so that the scattered children and grandchildren are honored the first generation to obtain a new ancestor for the "opening of the ancestor". In this way, the "clan" has become a representation of the first

generation branch out of the branch and its descendants of the "family name". For example, the Duke of Zhou's clan:

Bo'an, the eldest son of Duke Ji Dan, was the founder of the Lu clan.

The son of the Duke of Zhou, Ji Dan's concubine, Bie Zi, was divided up:

Bie Zi's son, Fan Bo, was divided up into the land of Fan, and was the ancestor of the Fan Clan.

This son, Berling, was assigned to the land of Jiang, and was the founder of the Jiang clan.

The fourth son of his son was appointed to the land of Xing, and was the founder of the Xing clan.

His other son, Bao Hou (胙侯) was assigned to the land of Bao, and was the founder of the Bao clan.

His son Mao Shu was assigned to the land of Mao, and was the founder of the Mao clan.

The consequence of this is that as a "family name", it has developed, and as a "clan", it has blossomed. Of course, this is a "family name" and "clan" big development of the era.

When it comes to this, it is easy to see that the concept of "ancestor" and the concept of "family name" in the Zhou Dynasty have evolved in comparison with those in ancient times. For example, after the Taihao Fuxi Clan, "there were the Pak Huang

Clan, the Central Clan, the Li Lu Clan, the Li Lian Clan, the Huxu Clan, the Zun Lu Clan, the Zhu Rong Clan, the Chaos Clan, the Hao Ying Clan, the Yau Nest Clan, the Ge Tian Clan, the Yin Kang Clan, the Zhu Xiang Clan, the Wu Huai Clan where fifteen generations,

all inherited the Fuxi's name." It is said that from Pak Wong's to Wu Huai's these fifteen generations all attacked Fuxi's "wind" surname, "the first ancestor" is Tai Hao Fuxi's unchanged, "wind" surname is also not moved.

In the Zhou Dynasty

the "ancestor" of the "family name" and the Taihao Fuxi era said that the substance is very different.

Lu Simian in the "Chinese system of clan" in this way: "human beings know of the lineage, there must be so indicated. The time is called surname, clan. Surname so that indicates the female lineage, the clan so that indicates the male lineage

also. However, later on, the power of men increased, and those who said that the lineage was exclusively male dominated, and the family name was changed from male. Special ancestor's name, then from the mother's ear. Zhou system, the first ancestor's name is said to be the name of the hundred generations do not change.

Surname and outside, there are other so that the branch, said the concubine surname, concubine surname that is also ...... ("Dazhuan") Note: Surname, positive surname also. The first ancestor for the positive surname, high ancestor for the concubine surname. Sparse said: 'positive surname

, if the Zhou surname Ji, Qi surname Jiang, Song surname Zi. The concubine surname, such as Lu's three Huan, Zheng's seven Mu.' The name of the family name is the name of a large clan, and the name of a concubine is the name of a small clan."

In such a patriarchal system, each person is both a descendant of his or her own ancestors, and at the same time an ancestor of his or her own descendants. The Zhou dynasty was divided out of every vassal with the same surname, both with the son of Zhou Tianzi the same

surname, the same is the descendant of the Ji surname, belongs to the same clan; at the same time, they to their respective fiefdom for the name of the country, then became the feudal small clan and its descendants, that is, the country for the clan. They are the branches of the big clan

, but also the founder of each branch. Zhou Dynasty so patriarchal ties, the Zhou Dynasty from the patriarchal become a "big clan" "big family" "big". Speaking of "genealogy", they are the same

Roots **** ancestry, the same source, people with the same root. We take a look at the Zhou Dynasty Ji surname divided into branches of the open ancestor:

Jiang Yuan - Hou Ji - Zhou Tai Gong Gu Transmutation father (the same paternal ancestor):

Zhou Tai Gong Gu Transmutation father was divided out of the branches of the open ancestor (other son for the ancestor):

We are the first ancestor of the branch of the open ancestor (other son for the ancestor) ):

(1) eldest son Taibo - the founder of the Wu Clan;

(2) second son Zhongyong - the founder of the Wu Clan's lineage;

(3) third son Jilu -Chang (King Wen of Zhou)

The founders of the branch of the Kai Clan from which King Wen Ji Chang of Zhou was separated (the other sons were the ancestors):

(1) Boyi Kao;

(2) King Wu Fa;

(3) Guan Shuxian, the ancestor of the Guan Clan;

(4) Duke Dan of Zhou;

(5) Cai Shudu, the founder of the Cai Clan;

(5) Cai Shudu, the founder of the Cai Clan;

(6) Guan Shufu, the founder of the Cai Clan; <

(6) Cao Shu Zhenduo, founder of the Cao Clan;

(7) Cheng Shu Wu, founder of the Cheng Clan;

(8) Huo Shu Zhi, founder of the Huo Clan;

(9) Kang Shu Feng, founder of the Wei Clan;

(10) Dan Jizai, founder of the Shen and Dan Clans;

(11) (11 characters), founder of the Gao Clan;

(12) (11 characters), founder of the Gao Clan; and ) Bo Liao, the founder of the Liao clan;

(13) Yong Bo, the founder of the Yong clan;

(14) Shu Xiu, the founder of the Teng clan and the Teng clan;

(15) Bi Gong Gao, the founder of the Bi Feng and Wei clans;

(16) Feng Hou, the founder of the Feng clan;

(17) Zhen Hou, the founder of the Xun clan.

The founders of the Kai clan of the branch from which King Wu Ji Fa Fa of the Zhou Dynasty was divided:

(1) the fourth son, the ancestor of the Ying clan;

(2) Uncle Gan, the ancestor of the Yu and Gan clans;

(3) King Cheng Chanting;

(4) Tang Shuyu, the ancestor of the Jin clan.

The founders of the Kai Clan, the branch from which Zhou Gongdan was divided (Bei Zi as ancestor):

(!) Bo Biao, the founder of the Lu clan;

(2) Fan Bo, the founder of the Fan clan;

(3) Bo Ling, the founder of the Jiang clan;

(4) the fourth son, the founder of the Xing clan;

(5) Zhu Hou, the founder of the Zhi clan;

(6) Maoshu, the founder of the Maosi clan.

Looking at the Zhou dynasty Ji surname open ancestor, about the Zhou dynasty "family name" and "clan", can be concluded that the so-called "family name" is a unified blood, the same female ancestor,

The title and symbol of the same relatives with ***; "clan" is derived from the same father's name ancestor was divided out of a number of branches of the opening of the ancestor of the title of the symbol.

The "patriarchal system" and "feudal system" of the Zhou Dynasty, with its strict legal organization, and political power, the means of production and land, have been passed down for more than 300 years without change

. Even after the fall of the Zhou Dynasty, the newly emerging dynasties, "changing the soup but not the medicine", basically followed the Zhou Dynasty's "king system", which had a profound impact on Chinese history.

Chinese family name in the Zhou Dynasty is a vigorous development of the historical period. In this historical period, the development of the Chinese nation for thousands of years, many have not been surnames, at the same time, also formed and decided

Chinese surname system development basis and tendency.