During the Spring and Autumn Period, commoners called the mother why 5

Refer to one's parents as "Father" and "Mother". Men call themselves "males" or "sons"; The woman calls herself "daughter".

Calling other people's fathers and mothers "Ling Zun", "Zun Weng" and "Ling Tang" and "Lao Tang"; To others, they call their fathers and mothers "family strict", "family father", "family kindness" and "family mother".

to their deceased father and mother, called "Kao" and "妣"; To others, they call their deceased parents "Xianyan", "Father", "Fujun", "Xianci" and "Mother".

For stepmothers, they are called "stepmothers", and others are as before.

Refer to your grandparents as "grandfather" and "grandmother". The male calls himself "grandson" or "grandson"; The female calls herself "granddaughter".

Calling other people's grandfathers and grandmothers "Ling Grandfather" and "Ling Grandmother"; To others, they call their grandfathers and grandmothers "family father" and "family mother".

To his deceased grandfather and grandmother, he is called "first father" and "first mother", or "Wang Kao" and "Wang Yan".

Refer to one's great-grandparents as "great-grandfather" or "great-grandmother". The male calls himself a "great-grandson"; The woman calls herself "great-granddaughter".

Calling other people's great-grandfathers and great-grandmothers "great-grandfathers" and "great-grandmothers"; Refer to others as "great-grandfather" and "great-grandmother".

1. Family titles.

Refer to one's parents as "Father" and "Mother". Men call themselves "males" or "sons"; The woman calls herself "daughter".

Calling other people's fathers and mothers "Ling Zun", "Zun Weng" and "Ling Tang".

Old Church"; To others, they call their fathers and mothers "family strict", "family father", "family kindness" and "family mother".

to their deceased father and mother, called "Kao" and "妣"; To others, they call their deceased parents "Xianyan", "Father", "Fujun", "Xianci" and "Mother".

For stepmothers, they are called "stepmothers", and others are as before.

Refer to your grandparents as "grandfather" and "grandmother". The male calls himself "grandson" or "grandson"; The female calls herself "granddaughter".

Calling other people's grandfathers and grandmothers "Ling Grandfather" and "Ling Grandmother"; To others, they call their grandfathers and grandmothers "family father" and "family mother".

To his deceased grandfather and grandmother, he is called "first father" and "first mother", or "Wang Kao" and "Wang Yan".

to their own great-grandfathers.

Parents are called "great-grandfather" and "great-grandmother". The male calls himself a "great-grandson"; The woman calls herself "great-granddaughter".

Calling other people's great-grandfathers and great-grandmothers "great-grandfathers" and "great-grandmothers"; Refer to others as "great-grandfather" and "great-grandmother".

2. Subordinate farmers: refers to tenants who lease other people's land, and are free citizens who enjoy civil rights.

3. Civilians: ordinary people.

Another name for the ancient commoner (populace):

u People: A general term for civilians after the Warring States period.

u Li Min: i.e. civilians. "Li" through "Li": black, named for black hair.

u Qianshou: Qian, black, during the Warring States Period, the black civilians of Qin Shang wrapped their heads with black cloth, so they were called "Qianshou".

u cloth: In ancient times, the rich wore silk silk, and the commoners wore linen, so the commoners were called "cloth".

u Shumin (庶人): The pre-Qin and Han dynasties were the names given to peasants and small merchants with higher status than slaves; After the Qin and Han dynasties, it generally referred to ordinary civilians.

4. Freedmen.

A general term for the inhabitants of a slave society other than slaves. These include slave owners, usurers, big merchants, independent farmers, small craftsmen, small traders, etc. The fundamental characteristic of a freeman is the right to citizenship and property.

The freedmen can be divided into the upper and lower classes, that is, the nobles and the commoners.

There must be a difference, the commoners of the Spring and Autumn Period refer to the ordinary people. And the status of the common people is even lower than that of the common people, such as slaves and the like.

Language]: "Poetry, Daya, Lingtai": "The common people attack it, and it will not be successful." ”

In the pre-Warring States period, "common people" referred to people with surnames. The word "surname" is separated from "female" and "sheng", and what kind of son born to a woman (or in a certain place) has a corresponding surname. According to legend, the mother of the Yellow Emperor lived on the edge of Ji Shui, so the Yellow Emperor's surname was Ji; Shun's mother lived in Yao Xu's place, so Shun's surname was Yao, and at that time, the son did not follow his father's surname, such as the Yellow Emperor, so he gave his descendants 12 different surnames.

So at that time, all the people with surnames were princes and nobles, and the "common people" were also "hundred officials". Ordinary civilians don't know that his ancestor's mother lives in **, and his ancestor has no power and power, so he can't be called "people", he can only be said to be "Li Min", or called "common people".

b), additional explanation of the term:

The so-called "common people" is the Chinese translation of the English word subaltern, which also means "subordinate", "lower" or "lower". the dominant or subordinate strata of society, whether expressed in the sense of class, caste, age, gender and position; Here, in direct opposition to the "common people" are the official and unofficial "elites".

1. Under the influence of development and changes in the field of economic production, the objective formation of common people's social groups; their numerical proliferation and their relationship with pre-existing social groups, which for a period of time preserve their mentality, ideology and goals;

second, their active or passive participation in the ruling political strata and their attempts to influence their programmes in order to assert their demands, and the decisive role of these efforts in the process of differentiation, transformation and rebirth;

(iii) the creation of a new political party aimed at maintaining the approval of the common people's groups and maintaining control over them;

Fourth, in order to insist on the demand for a limited position, the class created by the common people group itself;

5. The new class that upholds the autonomy of the common people (within the old system);

Sixth, those who maintain overall autonomy and so on.

The common people, from Zhou. In the literature of the Western Zhou Dynasty, there are many records of common people or common people. For example: "Poetry, Daya, Lingtai": Through the beginning of the Lingtai, through the camp, the common people attack it, and the day is not overcome. Don't be anxious at the beginning, the common people come.

庶 means many. "Erya Interpretation": "Shu, extravagant."

Guo Pu's note: "The concubines, many are luxury" "The Analects of Zilu" "Zi Shiwei, Ran has servants." Zi said:

"The commentators all said: "Shu, everyone." "The common people, the common people, are the people.

Shangshu also commonly sees "Shu Bang" and "Shu Shi", such as "Zhou Shu Da Xu": "Ershu Bangjun, Yue Shu Shi Imperial Affairs", Shu, also all mean the public.

The common people or Shu people were mainly agricultural laborers, and in the Zhou Dynasty, only agriculture could accommodate a large number of laborers. In the literature, the common people or common people are mostly peasants. For example, in the ninth year of Xianggong in "Zuo Chuan", the son of Chu said to the king of Chu:

The Jin State "its secretary is good, its doctor is not lost, the chevalier is actually teaching, its manpower and farming, and the merchant and industrial soap do not know how to relocate" "Guanzi Wufu": "Its Shu people are good at farming and evil at eating".

Shu or common people, Shu people from the Zhou people, in addition to many meanings, may have some meaning of low status at the beginning. The Zhou people have a patriarchal system and pay attention to the distinction between the descendants and the concubines. The patriarchal law takes the eldest son as the son, and highlights the status of the son in the clan.

The concubine and the whole clan must respect the son of the sect and be led by the son. Compared with Zongzi, the number of concubines is outside Zongduo, which has a low meaning. However, despite the low status of the concubines, some of them are still members of the same clan or tribal alliance, so they are called "commoners."

The Book of Rites: The Son of King Wen": "The grandson of the five temples, the ancestral temple has not been destroyed, although it is a concubine, the crown will take a wife, the death will go, and Lian Xiang will be sued." ......The relatives are not exhausted and listed in the common people, and they are cheap and incompetent.

It can also be proved that the Shu people are of the same clan, and even include the descendants of the nobles within five suits, although their status is low, but they are still free people.

One is to inquire about the national crisis, the second is to inquire about the relocation of the country, and the third is to inquire about Lijun" Zheng Note: "Inquiry, seeking also" is to consult the opinions of all the people and discuss major matters with the people. All the people are the common people.

Shangshu Hongfan": "Women have great doubts, and they are planning to be in their hearts, and they are planning to be in the secretaries, and they are planning to be in the people. "Poems, Daya, Juan":

The phoenix is flying, its feathers are also gathered. Oi King Dorjeshi, the envoy of the Wei gentleman, flattered the Son of Heaven. The phoenix is flying, its feathers are feathers, and it is also in the sky.

Oi Wang Dorjee people, Wei Junzi life, flattering to the Shu people. "The Shu people and the Son of Heaven are opposed, and the nobles (gentlemen) want to please the Son of Heaven and the Shu people.

After the Zhou Dynasty destroyed the Shang, he called the Yin people "Yin Shu" or "Shu Yin". For example, "Book of Zhou: Summoning": "Attack with Shu Yin is located in Luoxi."

Zhou Gong is the dynasty with a book to order Yin Hou Dian, male Bangbo. He is destined to be Yin, and he is to be done. "Here Yin Shu, Shu Yin Shu, are numerous, that is, Yin people or all Yin people.

Calling Yin people a concubine also has the meaning of contempt, and the Zhou people have a high status, as if they are the sons of the sect; Yin people have a low status, and they seem to be concubines.

The "common people" of the Spring and Autumn Period of the Western Zhou Dynasty originated from the members of the clan commune, and cultivating the land was their main job. At the end of the Shang dynasty and the beginning of the Zhou Dynasty, under the patriarchal domination during the patriarchal period, the status may be low, but it is not a slave. Some of the concubines came from the nobles.

In the royal family, the queen is called the mother, and the ordinary people are called the mother.

The Spring and Autumn Warring States period you are talking about, uh, it's a bit big......

Because in the Spring and Autumn Period, after all, it was recognized that the Zhou family was a royal family, and the princes below were all feudal marquis, with different levels, and generally did not dare to trespass.

The Warring States period was in chaos, Zhou was destroyed by Qin, and everyone became kings, so it should be called the queen and queen or something.

However, because the identity is different, the specific name is also different.

Most of them are called Mrs., and some are called Queen Mother.

First of all, it should be clear that the common people in the mall refer to the aristocracy. Before the convergence of the country and the wilderness, the common people were Chinese people, part of the country's ruling class, and the main force of the army. In the Spring and Autumn Period, the separation between the country and the field was broken, and the declining aristocracy entered the middle and lower classes of the Chinese people, and even became a soap subordinate (see 539 BC, Shu Xiang sighed:

Luan, Shao, Ken, Yuan, Fox, Xu, Qing, Bo, descended in the soap ......Therefore, in the middle and late Spring and Autumn Period, the surnames have been substantially merged, and the era of blood and humility by surname is completely gone, and there are more and more phenomena with the country as the surname and the place of residence as the surname (Ximen, Dongguo), so after the middle and late Spring and Autumn Period, it is not uncommon for commoners to have surnames, and the surname of Su Qin and Zhang Yi is derived from this.

Please understand that my previous answer that ordinary people do not have surnames may be a bit unsatisfactory.

Not all.

The Spring and Autumn Period and the Warring States Period were also a long period of time, and each country was different. Of course, most of the time, most countries, this is true.

Since the Shang Dynasty changed the law, the Qin State exchanged military merits for titles, and civilians could slowly become nobles as long as they made meritorious contributions in battle. The twentieth rank of the Qin State, the lowest level of public servants, can be done by beheading a soldier on the battlefield. You can get a hectare of land, a house, and a servant.

This also made the Qin army the most capable of fighting in the Seven Kingdoms. Of course, it is not very easy to decapitate the armor on the battlefield without dying himself, but it is always a way to rise.

Spring and Autumn Warring States.

The Spring and Autumn Period and the Warring States Period (770 BC, 221 BC) is also known as the Eastern Zhou Period. During the Western Zhou Dynasty, Zhou Tianzi still maintained the authority of the co-lord of the world, but since the king of Zhou Ping moved eastward, the Eastern Zhou Dynasty began, and the Zhou family began to decline, so that it only retained the name of the co-lord of the world, but did not have the ability to actually control the princes. The Spring and Autumn Period and the Warring States Period were divided into the Spring and Autumn Period and the Warring States Period, and its watershed was in 453 BC, marked by the destruction of the Zhi clan by the Han, Zhao, and Wei families and the partition of the Jin Kingdom.

Why are they called "Spring and Autumn" and "Warring States"?

At that time, the historians of the Lu State recorded the major events that occurred in various countries by year, quarter, month and day, and recorded the four seasons of spring, summer, autumn and winter in a year, which became the earliest chronicle of our country "Spring and Autumn", and later took this title as the name of this period, a total of 295 years.

Spring and Autumn Situation Map.

In the late Spring and Autumn period, the princes annexed and devoured, and finally left the seven major vassal states of Qin, Qi, Chu, Yan, Han, Zhao, and Wei.

The seven great powers were also at war, so this specific period of history, that is, the period between 475 BC and Qin Shi Huang's unification of China, was called the "Warring States". In short, the "Spring and Autumn Period" was named after the chronicle of the Lu State "Spring and Autumn Period", and the "Warring States" was named after the vassal states fought against each other for many years.

The difference between the Spring and Autumn Period and the Warring States Period.

Although the Spring and Autumn Period and the Warring States period were very close in time, they were very different. For example, war in the Spring and Autumn Period is a glorious thing, a decent thing, or a gentleman's business, once the winner is decided, the princes each collect their troops, etiquette and righteousness first, never love war. The wars of the Spring and Autumn Period were more like competitive sports, paying attention to diplomatic etiquette and rules of the game, such as not cutting the envoys, not drumming and not forming columns, not seriously injured, not chasing the north, etc., the purpose of the princes to declare war was mainly to show off their strength and strive to be the hegemon.

However, the two hundred years of the Warring States period were completely torn apart.

Mr. Yi Zhongtian said: "If the Spring and Autumn Period and the Warring States Period are compared to people, then the Spring and Autumn Period are nobles, and the Warring States Period is a commoner; Spring and Autumn is a gentleman, and Warring States is a villain; Spring and Autumn are heroes, and Warring States are gamblers; The opening and closing of the mouth in the Spring and Autumn Period is a courtesy, and the opening and closing of the mouth in the Warring States period is a benefit; This point, as long as you compare the "Chinese" and "Warring States Policy", it is clear at a glance."

During the Warring States Period, "scholars" became more and more important, such as Su Qin, Zhang Yi, etc., serving a certain country and the country was developed, leaving a certain country and the country was in internal and external difficulties. The scholars wrote books and argued endlessly, and a situation of a hundred schools of thought contending appeared. So the Warring States period became such an era:

The people are in dire straits, and the scholars are highly respected; social unrest and unprecedented academic prosperity; There is a general slippage of morality, and there is full freedom of thought; The darkest and most painful turbulent era in Chinese history has become the first era of ideology and culture.

Spring and Autumn Warring States.