Zhuge Liang handled the peach scandal with tea on the edge.

During the Yongzheng period, Liu Hancheng followed the footsteps of his fellow villagers and moved from Shiping to Yiwu Chashan. Looking at the wild tea trees that naturally grow between misty Shan Ye, he believes that "the right time, the right place and the right people" have been realized. He was not only satisfied with building a 10,000-mu tea garden like many fellow villagers, but also introduced a brand-new tea-making process, which turned the original "rough" tea into "real" Pu 'er tea, which is now "Yuanbao tea". He also founded Tongqing Teahouse, the earliest teahouse in Yiwu, and developed into a leader in the industry.

The story is simple, but it is not just a person's inspirational experience, but a microcosm of the times when Han immigrants moved south to the southwest and took root since the Ming and Qing Dynasties. In addition to Pu 'er tea, there are caravans, a thriving tea-horse trade since the Qing Dynasty, and a unique tea culture. But in the memory of many local ethnic minorities, Zhuge Liang was the first Han immigrant who planted and made tea in the local area.

In 225 AD, Shu defeated Wu and conquered the southern and central counties. Shu Han is based in Bashu and its territory is in the south of Bashu, hence the name. After three years of rebellion, Zhuge Liang personally led the troops south. On the one hand, it was subdued by force, on the other hand, appeasement was the main strategy, and Meng Huo was captured seven times to quell the rebellion. In order to consolidate the political power, the southern and central regions were further divided into counties, and Yongxiang, Yongshou and Funan were added in southern Yunnan, and the original five counties were expanded to seven counties.

According to legend, tea planting and cultivation methods are said to have been introduced at this time. At that time, Zhuge Liang moved Pumin in Yongchang area to Jianning and Yunnan counties, and taught local ethnic minorities and immigrants to grow big leaf tea and drink tea in mountainous areas. Not only that, but also help these ethnic minorities to develop production, prevent malaria, plant rice and soften the southwest of Huairou. The local people not only call the big tea tree "Kongmingshu", the ancient tea mountain "Kongmingshan", but also regard him as the "tea ancestor". In the former Simao area, sacrificial activities were held every year to commemorate Kongming.

Even in some legends, Youle Tea Mountain, one of the six major tea mountains in Yunnan, was a "lost" team during the southern expedition at that time, and the pronunciation of place names gradually evolved into "Youle". Although this statement sounds far-fetched, it is not groundless. Although historical records are not directly recorded, they have been mentioned in some natural history and local chronicles since the Song Dynasty. Therefore, Zhuge Liang's statement of "governing the border with tea" is highly credible when tea is introduced here.

If Zhuge Liang's introduction of tea to Yunnan gave Pu 'er tea a legendary beginning, then the Pu 'er tea we are familiar with now has a great relationship with the immigrants in the Qing Dynasty. However, this history should start with a tea mountain storm.

In the sixth year of Yongzheng, several Jiangxi tea merchants went to Niuguntang, Mangzhi Tea Mountain, one of the six major tea mountains in Yunnan, to buy tea and lived in the home of a local man named Ma Bupeng. But one of his followers lured Ma Bupeng's wife to commit adultery with him. After the incident was exposed, Ma Bupeng killed his wife and businessman, which triggered some negative things such as "exploiting businessmen" and intensified the "contradiction between locals and tourists". These businessmen are not only unwilling to repent, but also jointly accuse Ma You of "robbing businessmen and harming the people" to the provincial government.

At that time, the land reform was not fully implemented here, and Liuchashan was still under the jurisdiction of the propaganda comfort station in the car. Therefore, when the Qing government received the complaint, it had to negotiate with these local governors. Masahiko, the big chieftain who manages Mangzhishan, wanted to protect Peng "ma bu" or horse stance just look, so he didn't deal with him and ignored the Qing government, leaving only an excuse of "rebellion". The Qing government took the opportunity to implement the policy of "returning farmland to rivers" locally. At that time, E Ertai, Governor Yungui, and Matt.

In order to further manage the southwest region, the Qing government not only brought tea into imperial administration, but also decided to expel all new and old businessmen, expressly stipulating that "Han people who are not allowed to stay or re-enter the country will be sent back to China with the responsibility of cangue." However, many local contradictions did not disappear because of the establishment of Pu 'er House. In the tenth year of Yongzheng, the villagers in Chashan rebelled. It was not until the early years of Qianlong that these storms really subsided, but the mountain was already "a few accounts". During the Qianlong period, local ethnic minorities fled and dispersed, only one tenth of the original, and all tea gardens were abandoned. Such poverty objectively provided opportunities for later Han immigrants to move in, and the "work residence permit" at the ancient local level also appeared.

In the year when the Qing government set up Pu 'er House, tribute tea was added to Pu 'er tea, "making tea buds every year" to select the best tea for Beijing. But at this time, Pu 'er tea is still raw, and it will soon be difficult to ensure the supply of tribute tea. In the final analysis, it is the massive loss of population. At that time, ten Han immigrants in Shiping, Yunnan Province were still producing tribute tea.

As early as the Wanli period, the Han people with Shiping moved south to the six major tea mountains, mostly because of the war disaster, and used convenient transportation to go to the six major tea mountains. These Han people can not only run tea gardens here to make a living, but also grow and develop with the rising demand for tea by the Qing government. Before changing the soil into water, these Han people were recognized by the local toast and included in the Chashan household registration, and the annual tribute tea was evenly distributed to them by Mu. After the imperial court explicitly expelled the Han immigrants to stay in Chashan, it did raise the question of whether to stay or not for the local Han people. Because they were almost the "only" tea productivity at that time. For local governments, it is also a guarantee for the supply of tribute tea.

Therefore, the propaganda department of the car had to go to Chashan for a field trip. It turns out that, as Yi Wu Tusi reported, these Han Chinese are good citizens who abide by the law. They are not only well integrated into the local life without causing any trouble, but also planted a large number of tea gardens to ensure the payment of tribute tea. Therefore, Xuanwei in the car flexibly interpreted the government's policies and adapted them to local conditions. On the basis of the temporary residence permit issued by our toast, Qianlong issued the official "work residence permit" of Chashan license to these Han people in 54 years, specifically allowing these more than ten Han people to be included in Chashan household registration.

This seemingly modern concept, though only a flexible policy of the local government under the situation of "the sky is high and the emperor is far away" at that time, virtually broke the system that Han people were not allowed to enter the countryside and live in cities since the seventh year of Yongzheng, and had an impact on the development of the six major tea mountains, especially the development of Yi Wu, which I am afraid they did not even think of at that time.

Liu Hancheng's story of making "Yuanbao Tea" is already a very old story among the locals in the six major tea mountains. Although too many historical details are drowned in people's word of mouth, it is certain that the method of making Yuanbao tea did not exist before the Han people moved to Chashan.

It turns out that the tea in Pu 'er area is only picked, baked, twisted into strips, dried in the sun, then made into loose tea, packed in sacks and sold to other areas. There is basically no difference between good and bad tea. "Eight-treasure tea", that is, "seven-cake tea", has a more complicated process and can be said to be refined production. Tea leaves are sorted, mixed, canned, steamed, twisted, pressed, bagged and packaged. The appearance and taste of Pu 'er tea have been greatly improved, so it was loved by the royal family in the Qing Dynasty, which led to the trend of drinking Pu 'er tea. It can be said that at this time, Yuanbao tea has become the golden signboard of Pu 'er tea, and nothing else.

The "resurrection" of Liucha Mountain has attracted more Han immigrants to sell tea or cultivate tea gardens in the local area. Later, a tea mountain could not accommodate so many people, so the Han people continued to migrate. Yi Wu's development has also benefited from this. When Chashan brand was issued, Mansa plaque recorded that "ten households in Han Dynasty offered tribute tea". In the second year of Daoguang, it was recorded in the inscription of Yibi Tea Brand that "there are more and more households benefiting from the benefits, and there is nowhere to farm, occupying the boundary of the benefits".

Throughout the history of planting and making Pu 'er tea in Yunnan, it can be found that the development of Pu 'er tea reached its peak in the Qing Dynasty, especially in the middle and late Qing Dynasty, where teahouses and tea names spread all over six tea mountains. The local Yuanbao tea is not only sent to Beijing, but also exported to Southeast Asia. The "traffic" significance of the ancient tea-horse road was truly reflected in this period, which not only further enriched the transportation network connecting Sichuan and Tibet in the province, but also developed southward to connect Myanmar, Laos and other regions. From its origin to its prosperity, Pu 'er tea embodies the "bright future" of different national cultures and technologies in conflict and blending.