Is "Jiupin Sesame Official" the smallest official in Qing Dynasty? What else is under the sesame official?

Guide: When we watch all kinds of film and television dramas in the Qing Dynasty, we often find a character image of "Jiupin Sesame Official". It seems that this sesame official grandfather is the lowest official. Then, how did the Qing Dynasty manage the grass-roots society below the county level? Let's take a look at the rotten ke ren jun. First of all, the * * * system of county officials was the lowest official bureaucracy in the Qing Dynasty. The county magistrate is the county magistrate, or "county magistrate" for short. The power in charge of the county magistrate is very mixed with the affairs that need to be handled, including the political function of local administration, the economic function of collecting taxes, the legal function of hearing cases, and the educational function of setting up education. That is, it is recorded in the Draft of the History of Qing Dynasty: "The magistrate of a county is in charge of the rule of a county, trying lawsuits to break the monarch, persuading farmers to help the poor, seeking rape and eliminating rape, and promoting education." Fan Gong is invincible in reading the law, supporting the elderly and worshiping God. "The county grandfather is generally the champion of the imperial examination, and he is relatively unfamiliar with local administration and needs to find a professional assistant to help. This group is touts. Beloved is a special group in Qing Dynasty. They are proficient in legal trial and money valley warehouse, thus serving the county. But they don't belong to * * *, and they are assistants recruited by county grandpa privately. Shaoxing touts are the most famous among touts, and almost monopolized their business in the Qing Dynasty. So that Shaoxing dialect became a buzzword in Qing officialdom. Under the county magistrate, there is a county magistrate and a master book, which are in charge of money and grain, household registration, taxation, inspection and river defense respectively. However, there are no quotas for these officials, and they are determined according to actual needs. At the same time, after the Qing Dynasty, miscellaneous officials with different names appeared in the county * * *, responsible for collecting money and grain taxes in the village and counting household registration. They are equivalent to * * * clerks, and they are officials who directly contact the village in the county. In addition, Confucianism was generally set up in counties in the Qing Dynasty, with one person teaching and one person teaching, which was responsible for the education in the county. In the Qing dynasty, the grass-roots society was governed by the system of coordination between counties, that is, the Li society and the Baojia system. Commune system is a rural organization system. Generally, 1 10 households are regarded as a commune, and ten households with large grain crops in a commune take turns to be commune chiefs, once a year. The remaining 100 households are ten households, and each household chooses the first person to assist in governance. Baojia system is a basic military organization system. The so-called "every household sends a letter to the card with its name and number written on it." If you go out, you will prove where you are going. If you go in, you will find out where you are from ... ten households with one card, ten cards with one vote, and ten households with one guarantee. "Garbo should be responsible for grass-roots public security, including patrol, village appointment, ancestral temple public security, etc. In the middle and late Qing Dynasty, the function of Baojia system began to change to demography. Second, the administrative setup of the squire below the county level in the Qing Dynasty was not as perfect as we are today, so who will maintain the stability of the grassroots society? The answer is that the squire, also known as the gentry, was a special social class active in villages all over the country during the Ming and Qing Dynasties. The gentry group appeared after the middle of Ming Dynasty. In the Qing Dynasty, there was a scholar named Wang Youguang, who once said, "He who can please the gentry hopes for it. If we can set an example first, there will be more people who are eager to make contributions between * * *. Whether it is civil and military officials, meeting people or living at home, we should actively engage in and strive to cultivate seeds. (Old photo: squire in Qing Dynasty) The squire group is closely related to the bureaucratic group. Their composition is mainly divided into the following three categories: officials in the bureaucratic system, but on vacation in the countryside; Officials who leave after retirement; Obtained fame and academic title in the imperial examination, but there was no official. Because of the local concept of ancient people in China, they always miss their hometown. After leaving their jobs, they will leave the leaves and return to their villages. They have the same interests as the villagers, so they will take the initiative to safeguard the interests of the village, clan and villagers. They used to be officials and educated scholars. Villagers in traditional society have infinite admiration for them and will obey their arrangements and instructions. At the same time, because they are all scholars under the imperial examination system, the knowledge system formed under the imperial examination system and the patriotic sentiment of loyalty to the monarch cultivated by Confucianism have a strong emotional support for the Qing Dynasty and the emperor. Therefore, * * * also assured them to govern the countryside and granted them informal power. (Still from the film and television drama "White Deer Plain") Since ancient times, China has emphasized consanguineous clan, which is generally gregarious. Because of their political, economic and cultural status, the squire is generally the leader of the clan, and they have the right and obligation to manage the whole clan and even the whole village society. In rural society, squire, as an intellectual class who has mastered culture, has the power to formulate and explain rural rules and regulations. Since there were no professional lawyers in ancient China, the squire was also responsible for adjudicating disputes and mediating litigation cases in the village. The squire is also responsible for the enlightenment and education of rural people. They set up private schools, academies and compulsory schools in rural areas, and often participate in teaching activities to cultivate more talents for rural people. Three: etiquette education Another important tool of villagers' autonomy is the application of Confucian etiquette in villagers' society. Although Confucian etiquette originated in the Western Zhou Dynasty, it was not valued by all previous dynasties. Confucian "courtesy" applies to gentlemen, which is what we are familiar with as "courtesy is no less than Shu Ren". But by the Tang Dynasty, the gentry had declined and gradually disappeared. Therefore, the situation of "no less than Shu Ren" has changed. During the Kaiyuan period of Emperor Xuanzong of the Tang Dynasty, etiquette for civilians appeared for the first time in Kaiyuan Rites. After the Song Dynasty, this etiquette gradually became strict with Wang. The ruling class began to pay attention to governing the grass-roots society through courtesy, and the core idea was to change customs and improve the education level of the people. (Stills of the film and television drama "White Deer Plain") At the level of system design, the Ming Dynasty devoted itself to bringing people into the etiquette system of the dynasty. The founding emperor of the Ming Dynasty once highly praised Family Rites, thinking that it was second only to Zhu's Notes on Four Books. In the Qing Dynasty, the thought of rule by etiquette was strengthened, and etiquette was regarded as the core value of society and thought. Guided by the thought of ritual system, it is carried out in the daily life of villagers, emphasizing the ritual practice of offering sacrifices to ancestors within the clan and attaching importance to daily rituals such as weddings, funerals and weddings. If villagers violate etiquette, they will be severely condemned by public opinion and even punished by village rules and regulations. So that when Mr. Lu Xun was alive, he issued a condemnation voice of "ethical code eating people" in the grassroots society in China. The ethical article of cannibalism says: the grass-roots social governance in Qing Dynasty is very different from our grass-roots governance today. In ancient China, the lowest * * * was the county, and the county magistrate was the lowest * * * official. The county magistrate's administration depends on their shogunate and its officials. The governance of institutions below the county level mainly depends on the community harmony in Lebanon, but these institutions have not played a great role in practice. The sky is high and the emperor is far away. Due to the limitation of ancient conditions and low administrative ability, grass-roots governance mainly depends on the squire. The squire was born in an official's family. Because of the concept of returning to his roots, he left his official position and returned to the township to govern the villagers by virtue of his prestige. In daily governance, traditional ethics has become an important means. Therefore, some scholars have come to the conclusion that "the imperial power does not go down to the county, and the county depends on the squire." It was not until the Republic of China that the squire withdrew from the historical stage of grassroots governance with the transformation and changes of society. References: Qu Tongzu:,, translated by He, Law Press, 2003. Liu Yonghua: Etiquette Going to the Countryside —— Etiquette Transformation and Social Transformation of Sibao in West Fujian since Ming Dynasty, Life, Reading and Xinzhi Bookstore, July 20 19. Xu Zulan: Gentry Rule and State Power —— Based on the Investigation of China Rural Society in Ming and Qing Dynasties, Jurist No.6, 20 10. (Author: Haoran literature and history corrupt Ke people) This article is an original work of literature and history science from the media Haoran literature and history, and it is forbidden to reprint without authorization! The pictures used in this article are all from the Internet unless otherwise specified. If there is any infringement, please contact the author to delete it. Thank you! We will present wonderful historical articles for you every day, and urge readers and friends to pay attention to our account! Your likes, forwards and comments are the best support for us!