Du Zhongxiao returned to the field and gave the grain to his entourage to carry it. Bao Zhengcai directed everyone in the village to enter the field with a sickle.

Bao Zheng lit a plate of incense and came up to bow to Du Zhongxiao: "Thank you to come to cut the valley in person, and there will be a good harvest. Cultivating the valley is like fighting. The official has ordered it, so please go back to the village. At night, we will drink and eat and celebrate with the officials."

Du Zhongxiao returned the gift and asked Chai Xin and his entourage to carry the three bundles of Xingu that he had cut and return to the village first.

The plate of incense that is kept in order is used to count the timing. From the start of the sickle, how many hours of rest, and then start work, it is not a mistake. Those who go down to the ground to cut the valley have records of the guaranteed grain. Each person has to count the number of rows of cutting the rice. When the new rice comes out, taxes are paid, and the amount of storage is left for the farming and farming services, and the rest is divided by the people who participate in the labor. The basis for the number of workers is divided by the villagers. The number of workers is divided by the villagers accounts for about 40% of the total output.

The meaning of "The Land of the Land" is that it means. Now everyone harvests public fields in the village, which are collective assets and are grown using collective cattle and farm tools. In addition to public fields, each family also has its own private fields, and each plants crops according to their own wishes, including vegetable fields. Now the land of the land is generally distributed at a ratio of 50 acres of public fields and 5 acres of private fields. Those that exceed this number are wasteland and cannot be reclaimed privately. This is a variant of the public fields under the well field system. The scholars of this era often say that the proportion of the public fields under the well field system is reversed, and the public fields and labor is paid, rather than free labor.

The Song Dynasty did not establish a land system and did not suppress annexation. Since the founding of the country, land annexation has become powerful. The rich have fields and fields, while the poor have no land. A large number of conflicts in the countryside have arisen due to land annexation. The harm is not only known to future generations, but also to ancient people. There have been many people who call for the average land for decades. The method proposed by Li Yue and others is to learn the well-field system of the pre-Qin period.

In Du Zhongxiao's previous life, historic textbooks tied the well-field system to slavery. Those who advocated the reversal of the well-field system were regarded as a reversal of history and were criticized. In fact, the introduction of the well-field system in this era had nothing to do with slavery. The general trend of the Song Dynasty was to abolish the slave system, and all economic relations were replaced by the employment system. The well-field system proposed in this era was actually the system implemented by Du Zhongxiao in the field business, including public land, private land, and village community management. This system is very similar to the rural system in Du Zhongxiao's previous life, which was a long-standing system in China. The Song Dynasty was relatively special, and it formed a relationship between village and community, and was state-owned by the equal-field system of the Tang Dynasty, and was transformed into a clan direction.

At this time, the Jinshi exam was one of the Five Classics and belonged to the core content of culture. "Spring and Autumn" is not a simple historical book, because it was made of Confucius' pen, and its more important function is to show values. Du Zhongxiao initially did not understand this phenomenon, and slowly integrated into this society. Only by comparing the education in his previous life could he understand its meaning. Historical lessons in his previous life, including a large number of historical works, actually went through such a process. That is, for the history of China, based on the theories from the West and referring to the development of Western society, he carried out large-scale pen cutting. The new cultural movement mentioned in his previous life was actually about Chinese traditions and

Culture and its history began the pen-cut movement with the perspective of Westerners. The two basic principles it follows: one is that all the systems and cultures in Chinese history are the reasons why later generations lag behind the West. If China was far ahead of the world in the historical period at that time, then this leadership would cause obstacles to change; the other is that history must be a single line, the latter dynasty must be advanced than the previous dynasty, and the last dynasty must be the peak of ancient history. Thus, Chinese history is connected into a straight line that connects primitive society, slave society, and feudal society, and add an arrow to this straight line.

After realizing this, Du Zhongxiao understood that the knowledge in the history textbooks of previous lives cannot be used to understand the world. Because there is no West that temporarily leads China in this world, the real history has not been cut off, and following the textbook will only lead to a dead end.

Whether it is the collapse of rural state-owned and collective economic forms under the equal-land system or the long-term existence of the clan commune system, this existence cannot be regarded as the source of all evil that caused China to lag behind the West afterwards. Whenever it was lagging behind, we must look for the reasons from that time and we cannot push everything to our ancestors.

The land system must ultimately adapt to economic development, not the other way around. Even in Du Zhongxiao's previous life, the land reform of the land division quickly transitioned to the commune, quickly became a joint contract responsibility system, and soon became a single-handed work for one household. Over the past few decades, the changes in the land system have been dazzled. Even the single-handed work for one household quickly could not persist and re-find the system of land concentration.

In this era, thinking that relying on a land system can achieve long-term stability in the countryside is just a delusion. What Du Zhongxiao really wants to bring to this era is to develop industry and commerce, let farmers continuously transfer to industry, improve agricultural productivity, and make farmers better and better. At the same time, the development of industry and commerce can enable agricultural accumulation to have an investment direction, so as not to increase land value and usury.

It is not important to what kind of land system is, as long as it does not hinder the development of industry and commerce, it is enough. As for referring to European history, it is not advisable to engage in land enclosure movements, create large farmers, artificially increase the suffering of the lower class people, and call it a necessity to do evil. With scientific knowledge from later generations, knowing the general direction of social progress, and harming the people of this era, Du Zhongxiao cannot do such a thing.

Those who accepted the historical view of "Spring and Autumn Annals" were Confucian scholars, and the acceptance of a certain Chinese historical view that had been penned in his previous life naturally also represents a political stance. When Du Zhongxiao came to this world, there was no need to accept the political stance of Westerners in his previous life. Why is the official history in the form of the Scriptures? Because it is necessary to make a final conclusion on historical figures. There is no need to be more detailed in the historical books in the form of the Scriptures. To understand the society and life of a dynasty, there are naturally other historical materials to supplement it.

When he returned to the Yingtianwu Office, Chai Xin brought people to rub the rice with ears and ears. This was Xingu, and it was cut back by the magistrate himself. First, he had to sacrifice to the gods. Cheng Yi had everything, so Du Zhongxiao didn't have to worry about it.

Chang Wei and his men looked coldly, they were completely outsiders. They had no idea why Du Zhongxiao had to cut the valley himself, how a magistrate did what the inferior people did.

After rubbing out the rice, people were cooked. Du Zhongxiao asked Chai Xin to call Bao Zheng back.

A few fresh vegetables, accompanied by the cooked new rice, were today's lunch. After tidying up, Du Zhongxiao said to Chang Wei: "Supervisor, this is the new rice this year, come and taste it together."

Chang Wei curled his lips: "How can we eat without wine or meat? We are all ordinary people and do not eat vegetarian food!"

Du Zhongxiao's expression darkened and said, "I will worship God tonight. What's the harm in not using wine or meat for one or two days?"

Chang Wei sneered: "Then it won't be a worry for the magistrate. We have to bring wine and meat and eat it ourselves!"

After saying that, he and Qiu Shilong and the other two took another table, took the wine and meat he brought, and ate and drank happily.

Du Zhongxiao's face looked very ugly. After thinking about it, he still endured it and did not treat Chang Wei. Xia Shu wrote a letter specifically. No matter how he wanted to give him this face, as long as Chang Wei and others did not act even more outrageously, Du Zhongxiao had to treat it as if he had not seen it.
Chapter completed!