New Shun 1730

Meng Songlu's study of ritual, music and history was not in vain.

Less than two months after this meeting, Meng Songlu basically understood the situation on the island by comparing it with history books.

According to Meng Songlu's understanding - of course, his understanding may not be completely correct, but people cannot imagine things they have not seen, so he can only blend the situation on the island into the stories of the mythological era recorded in ancient books before the Qin Dynasty.

Generally speaking, it is still in the era of the Three Emperors.

It is probably the scene of Yao releasing the four evil men.

The big chiefs on the island have established a certain degree of centralization. The largest chief on the island has the largest tribe and the most territory.

The rest of the small chiefs are similar to listening to the orders of the big chief but not listening to his announcement.

At the same time, some small chiefs also serve as the four officials of spring, summer, autumn and winter around the big chief.

Or send hostages, of course, the sons of the small chiefs, to serve around the big chief.

The tribe that wanted to buy guns at the beginning was a relative of the big chief on the island, not a distant branch.

The son of the small chief of the tribe, in terms of seniority, has to call the big chief his uncle.

The son of the small chief has been a "hostage" since he was a child, and has been trained by the big chief. The purpose is definitely to unite his family. After inheriting the small chief in the future, he can also be regarded as a "clan relative", and he is a "clan relative" who grew up by the big chief.

The problem is that the son of this small chief, I don't know if he is not smart, or he is too ambitious, or his ambition is inflated.

In a battle, the son of the small chief defeated the enemy and captured the enemy to the ancestral temple of the big chief, and personally took the knife to sacrifice to the family war god.

The result was a contradiction.

In Meng Songlu's opinion, if there is no contradiction, it would be a ghost.

The major affairs of the country are sacrifice and war. Sacrifice has to hold the meat, and war has to receive the meat, which is the great festival of the gods.

First of all, you are not the big chief, why are you qualified to sacrifice?

In addition, the sacrifice is to the family's war god. You are a branch, not the main clan. Why are the branch clans qualified to sacrifice to the family war god?

Finally, the God of War is both the family god and the main god. As a "minister", you go to worship the family god and the main god of the "king". What do you want to do?

Just these three points, if it were placed in the Shang and Zhou dynasties, it would definitely be headless.

It's just written on the face that the word "anti" is written. Fortunately, the etiquette here is not so solemn. After this incident broke out, the son of the small chief was defined as "Four Evils" and exiled. But this young man actually ran back to his tribe from the place of exile, and the contradictions between the two sides intensified.

There is a trend of "Quwo replacing Yi".

This is why they were asked to buy guns at the beginning.

Of course, this is only the situation on this island.

The entire archipelago is divided into several big chiefs, and no one can unify the "world".

After two months of careful investigation, Meng Songlu made a decision to support this tribe near the port.

Because the people on the ship have not been idle these days, they have circled the archipelago and found that this is the only natural harbor, and there are two.

The process afterwards is a bit magical.

After confirming the support, the muskets and two cannons were unloaded.

The more than 40 people who stayed behind soon became the confidants of the son of the small chief.

Then, Meng Songlu trained these 40 people according to the ancient rituals.

The drill was conducted completely according to the etiquette of "scholars meeting the princes". After all, it is more troublesome to teach people on the island.

It should be said that the effect is remarkable.

The first sentence of classical Chinese that the chief learned was "Today I know the joy of the monarch!" after accepting the worship of these "scholars".

The second thing is to "build a large-scale project".

The six thatched houses were demolished.

According to the pre-Qin etiquette, a new city should be built in accordance with the requirements of "Kaogong Ji".

However, considering the lack of productivity, only a few new houses were built near the port according to the rules of etiquette.

Meng Tiezhu and another tiler - of course, they can only be tilers here, actually architects, who have participated in the renovation project of the Ceylon Gaolangbu Fortress, but here they can only be tilers - served as the winter official Sikong, respectively as the Grand Sikong and the Small Sikong.

Then the young Sikong Meng Tiezhu was responsible for managing the "king's field" and planting rice, wheat, potatoes, sweet potatoes, etc.

When the "palace" was completed, a mill was built.

Soon, the wind rose and the crops were ripe, so the "God of Autumn" was moved to the right of the "king's palace", translated as "sheji"; and the "ancestral temple" was moved to the left of the king's palace. All according to the ritual system.

On the day of harvest, the king's field yielded a lot.

An iron pot was placed in the back kitchen of the "king's palace" and three or five dishes were fried. The "king was very happy" and offered sacrifices to the sheji. Meng Songlu presided over it with Confucian rituals, and his advances and retreats were well-founded. The "Kahuna (priest)" of his tribe was unhappy.

The legitimate son of his chief scolded Kahuna.

Soon, the king died, and the new king succeeded to the throne. He killed three Kahuna people as human sacrifices and asked Meng Songlu about "enriching the country and strengthening the army". Meng Songlu offered several suggestions, and the king said it was good and it was carried out.

First, according to the idea of ​​the Yanli School and the pre-Qin system, 300 young and strong men were selected as warriors.

Each warrior was given a well in the field, and ten Papawakao (slaves) were assigned to work on the well fields and cultivate the fields.

The 300 warriors were separated from their jobs, and the Xiaguan Grand Sima, a retired captain of the Dashun Marine Corps in Busan, practiced the musket formation.

The two cannons were controlled by the Xiao Sima, and the gunners were also people who came with them, not local people.

Hundreds of good fields were selected and returned to the king, and the Xiao Sikong Meng Tiezhu was in charge of the Papawakao to cultivate the fields and raise cattle and sheep.

After years, the military formation was initially established and the grain was abundant.

In winter, he offered sacrifices to the god of war, went to war, and won a great victory. Oahu was unified, and he wanted to unify the "known world".

Meng Songlu replied that it was not urgent, but slow.

So he built a new city, established an official system, imitated rituals and music, granted land, built granaries, stored grain, trained new troops, and established penalties.

He also collected the benefits of mountains and lakes, sandalwood from the mountains and pearls from the water, all of which were traded with Dashun merchant ships, trading iron plows, cattle and horses, iron pots, sails, gunpowder, and collecting Dashun paper money for accumulation.

Of course, these reforms were not the final form of centralized feudal monarchy, but a transitional form mixed with a large number of primitive social remnants.

This transitional form mixed with a large number of remnants will last for a long time.

Meng Songlu was very comfortable here, because his set of things was originally based on the productivity level of the Spring and Autumn Period and the Warring States Period, or even the level before.

After all, it seems that there is no key thing in "Zhou Li": oxen.

The development of the political process cannot escape the reasonable form of gradual progress and be achieved in one fell swoop.

As an objective form, the state is definitely not a force imposed from the outside, but a product of a certain stage of social development. Before the arrival of the Dashun people, there were already clearly defined classes and the embryonic form of the state.

In such places, the primitive and fragile productivity and the thin and superficial culture are destined to make them consciously or unconsciously imitate or borrow the political forms of the outside world in the political power components of the "state".

If Honolulu directly learns from Dashun, it must be "form first, content later", first build a framework, then be impacted by capital, contacted by sailing ships, and finally supplement the content.

However, precisely because they cannot learn from Dashun, Meng Songlu, a retro-style school, can use a form that is completely different from the traditional disintegration under the influence of Western colonialism. The form and content of the Confucian retro are progress here, but not too much progress, and the degree of fit is much smoother than directly pulling it into the capitalist system.

Of course, the power of capital is terrifying and great. It was a weapon to dissolve all the old hierarchies, and it was also one of the strongest forces to pull the destruction of tradition into modern times.

In the not-so-long years that followed, what Honolulu had to do was to quickly complete the process of the disintegration of the old era in about fifty or sixty years under the influence of Dashun's commerce and the attention of capital.

The former warriors became landowners; the former chieftains became plantation owners who enjoyed sandalwood profits and profited from primitive labor service; the former nobles became agricultural capitalists who owned plantations and sold grain.

After all, there was no space for self-sufficiency here, and all trade could only and must be closely related to Dashun's development in North America and Dashun's sandalwood trade.

The progress of productivity, with the assistance of this system, would gradually change the traditions, marriage, and family concepts of the Honolulu islanders.

This transition period would not be too long, at most fifty years.

In these fifty years, they could only use Dashun's history and system to project their own history and system, and create traditional myths similar to the shadow of China.

But the power of capital will one day shatter all old traditions.

This is why Liu Yu still has a glimmer of hope for Confucian scholars - when the old era is destroyed, a group of people need to invent something.

That is, the ethics and morals that are universally applicable to modern, capitalist, and modern societies can be disguised or decorated as national ones.

The "Zhou Li" of China can guide this group of tribal people to move forward, precisely because of the universality of the feudal era contained in the "Zhou Li", not the particularity of it.

By the same token, what Dashun lacks now is a new scripture. A new scripture that can guide the feudal era to the modern era, and this new scripture must contain the universality of the modern era, and this modern universality must be forged or decorated as national.

The particularity is defensive skills.

The universality is offensive skills.

Dashun, which is about to fight a war and lay a new world pattern, must crazily point to offensive skills in the new era, instead of still point to defensive skills with the painful memory of the sinking of Shenzhou.

Otherwise, it can be said that the many traditional remnants of Honolulu, under the impact of capital, will be directly destroyed once the Protestantism born in the embryonic stage of capitalism is introduced.

Unless Meng Songlu cuts off all external exchanges, destroys all sandalwood trees, and the west coast of America is never developed, it will really not be able to withstand it - because this place is much more fragile than the stubborn small peasant economy of Dashun, capital and business will inevitably dominate here, and Protestantism born in the development period of capitalism and full of capitalist ethics is very dangerous.

The danger lies not in the particularity of broken things like God, nor in the backwardness of religion, but in the universal things of the capitalist era that have been magically modified to adapt to capitalism.

Dashun can certainly rely on its first-mover advantage to shape modernity and modernity and export it to the outside world.

However, it needs a carrier - for example, the glorious era of Hong Kong dramas relies on the explanation of modern life under the first-mover advantage, or in other words, it uses the universality of modern society to export to the mainland that is transforming towards modernization - what Dashun urgently needs now is such a carrier.

And they disguised this universality as national particularity, showing the nation's superiority to those countries that were experiencing the collapse of feudalism and entering modern times, acting as a beacon in the cold night.

This is the only way for Confucianism to save itself.