Early Chinese Civilization

The feudal states, which then gave China the kind of political system that I enjoyed for almost a thousand years, were not the work of the conquistadors, 

But the farming communities that in the early days absorbed the powerful farmers weaker, or merged the groups under the command of one leader so that they could push their fields from the surrounding barbarians. 

The UAE once had 17 states, each consisting of a walled town surrounded by farmland and smaller walled suburbs, with a total of one defensive perimeter. 

These states were then slowly integrating into each other, reducing to 55 states, including the province now known as Hunan and its neighboring provinces of Shanxi, Shaanxi and Xantong. 

The most important of these 55 states was the state of Xi, which laid the foundation for the Chinese government, and the state of Chen, which brought all the other states under its rule and created a unified empire, and took off the country of China its name, known in all but the same countries of the world. 

The brilliant politician put up for Chi State was Juan Jung, Duke Huan's adviser. Juan began his political career with the help of Juan's brother Juan in their dispute over Chi, and he was almost killed in a military incident. 

But Juan eventually triumphed, and Joan's capture and his appointment was the prime minister of his own country. 

In the days of his ministry, Xi became a well-organized country with a stable currency, a sound administrative system, and a culture of prosperity. 

His Master's Office was founded on the idea of replacing weapons and iron tools with bronze-made items. 

Confucius, who praised politicians only in brief words, said of him, "People still enjoy the blessings I give them today. 

If it were not for Joanne Jung, we still have hairy hair, and our clothes would go north."

In the court of the nobility of the sector, the way of greeting the respectful Chinese emerged, and there was gradually a tradition of morals, celebrations, and honors became accurate enough to replace religion among the higher classes in society. 

Then the foundations of the laws were laid and a fierce dispute began between the rule of customs developed among the public and the rule of law established by the State. 

The Duchess of jenj and Chin (in 535 512 BC) issued books of law that filled the hearts with farmers with fear and predicted the severe heavenly punishment they would receive for this heinous crime. The capital of Jinj was actually destroyed by fire shortly thereafter. 

These laws favored the upper classes, which exempted them from many of the duties imposed on other classes on the condition that they discipline themselves. 

One of them was allowed to commit suicide, and many of them were already committing suicide in a way that later became a familiar habit among the Japanese samurai class. 

The public protested this distinction, and said that they too could discipline themselves, and hoped that a loyal national like Hermodes or Aristetecton would rise up among them to liberate them from the injustice of the laws. 

The two groups then agreed to a sound solution. The Status Law Department has ruled on only major issues or national issues, and the rules of custom and custom have remained the decisive factor.

Since the dominant majority of human affairs was minor, the rule of law remained the norm among all classes. 

And the state organization went on, and the rules of this system were collected in the air — Lee, or the “Constitution of the Atmosphere,” which is a set of laws attributed by novels to Joe Jung, the Duke of Joe II and his chief minister, and it's of course an unconscionable statement because these laws can't be the one man. 

In fact, man hints at the spirit of Confucius and Menchies, and that is why it is more likely that it was placed in the last days of the Joe family than in the early days. For 2,000 years, the idea of the Chinese government has been represented: 

His being is an emperor who rules on behalf of the Creator, and that he is the Son of Heaven derived his authority from virtue and goodness ; and dignitaries, some of them by birth and some by their education and training, they spend the state business ; 

A people believe that their duty is to live in parental families and enjoy civil rights, but they have no opinion in the conduct of public affairs ; and a council of six ministers each in one of the following respects: 

“The emperor's life and works, the well-being of the people and the early marriage of his members, religious decrees and predictions, the preparation and conduct of war, the distribution of justice among the population and the regulation of public works.”




This law is almost a perfect one, and it is most likely that it grew up in the mind of an unknown Platonic philosopher who did not bear the burden of government, not from the experiences of leaders who had been deftly defamed by actual power and dealt with real creatures. 

Since unchecked evil may find its place even in the fullest constitutions, China's political history has been the familiar one of long corruption and short reform periods. 

When wealth increased, it led to excess and ruined the upper class, and it sank into the land of the emperors and later into Luoyang, the capital of the state, with musicians, murderers, thugs, bed-makers, and philosophers. 

Rarely did the new state pass ten years without attacking the hungry barbarians who never stopped putting pressure on its borders, until war became a necessary first to defend it. 

Then, after a while, it became a war of attack and aggression, and it was a sequence of games where the eyes are full of fun, to the fights between the public, where tens of thousands of heads are overthrown, and only two centuries or a few years passed, until the kings were killed, and thirty-six chaos, and the rulers give up fixing things. 

Life continued to stumble past these old obstacles. 

The farmer grew and reared for himself a few times, and for the feudal nobility most of the time, because he and his land belonged to this nobility. 

The peasants began to own the land only in the late days of this family. 

The state, a society of feudal nobility, recognized some recognition of one's sovereignty, recruited workers for public works, and watered fields from many channels spread throughout the country ;

Public officials were teaching parents to grow fields and plant trees ; They supervise the silk industry in all its parts. Fishing and extracting salt from the ground was a government monopoly in many states.

The internal trade was popular in the cities, and it grew out of its popularity, a small middle class, enjoying the blessings of modern life, and its members wore leather shoes, dressed in silk, or some other fabric they would wash with their hands, 

And move in cars of different kinds, or in boats that walk in rivers, and live in well-built houses, and use chairs and antiques, and eat their food in newspapers and ceramics Straw. 

Their lives were probably higher than those of their contemporaries in Greece during the days of Solon or in Rome during the days of Numa.

China's intellectual life went between the country's decadent conditions and the chaos of the country; a vibrant politics that refutes historians' general theories and norms that people want to follow ; The rules of Chinese language, literature, philosophy, and art were laid out in this troubled era. 

A coalition of life made safe by economic organization and savings, with a culture that has not yet unified or restricted by tradition and powerful imperial government, emerged from their alliance the social framework that contained the most creative covenants and was created in China's intellectual history. 

In every palace of the emperors and princes and in thousands of cities and villages, poets sang poems, craftsmen managed the wheel of pottery, or cast beautiful fancy vessels, writers stitching the slowness of the Chinese script, sophists taught the glorious students the methods of argument and mental need, and philosophers who were investigating and despaired of human imperfections and state deterioration. 

In the following chapters, we will study the state of the art and language in their fullest development, especially their characteristics, but poetry and philosophy are the result of this era, which we are talking about in particular, and they make it the most prosperous era of Chinese thought. 

And most of the poetry was lost before Confucius, and the most of what remained of it was this philosopher's choice of models that were all very, very rigorous, collected in the Big, The Book of Songs, and said in over a thousand years, from the days of the old poetry that was said in the days of the Shang family, to the modern-day poetry of Pythagorean. 

And so many of these other poems are five and 300 poems, and they're all brief, and they make it impossible to translate, with an inspired image, that talk about religion, the troubles of war and the concerns of love. 

To the reader are examples of soldiers who have been taken away from their homes at the wrong time ; To throw them into the claws of Manaya for no reason that their minds know:

What is the greatest freedom of wild geese flying in space?

Then he enjoys comfort over the thick curved twigs of the yow!
, but we always work hard in the service of the king,

We do not find at all what we plant corn and rice

What do our parents depend on?

Tell me, you blue, remote sky!

When does all this end?..

Are there leaves in the trees that have not yet become purple?

Did a man remain in the country who was not removed from his wife's arms?

We are the soldiers

Aren't we also humans?

And in poems are a lot of different love songs, the melodies that hit the heart strings, even if that era seems to us because of our ignorance, the age of Chinese barbarism and the beginning of its history. In one of these poems, 

We hear the voice of the forever rebellious youth whispering in our ears through the centuries old, which was a typical Confucian era, and it's as if nothing is like the rebellion and rebellion of the age of the Covenant:

I'm begging you, honey

To leave my little village

and don't break a clear branches ;

And it's not because it hurts me to break it

It's because I'm afraid that her destruction will provoke my father's anger.

And love calls me with its weak emotions

“Father's orders must be obeyed”

I'm begging you, honey

Or you break down Toty's branches

And that's not because I'm afraid it's going to fall

It's because I'm afraid her fall will anger my brother.

And love calls me with its weak emotions

“Brother's words must be obeyed”

I beg of you my love,

Don't sneak into the park

And you don't break the sandals ;

And that's not because I mean this or that

But because I am terrorizing the talk of the city,

And when the lovers walk as they please

What do their neighbors say about them?

Another poem is the closest to perfection, or the best translation, which indicates that human emotions are old:

The morning rose above my mound

The pale flowers surround me white, purple, blue and red, and I'm worried about it

And you move something between the waste grass

I thought that what I heard was the impact of his feet,

If he gets a kid he insists,

And climbed the hill at the time that the crescent dawn

And I saw him coming down the southern road

And my heart was relieved, and I cast off his burden.

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