Hearing this, Shi looked down at the seven-page decree recorded, and wanted to laugh in his heart, but the expression on his face remained unchanged after all.

Sometimes it is useless to reason with your mouth, so let your king, who still has illusions, wake up everyone who is still dreaming.

Some of his words were useless, and some of the Mo scholars also thought that perhaps after clarifying the reason with the monarchs and nobles, they would do the same.

Mozi is a person who has some hope for this.

He has told a lot of stories such as the king of Chu's thin waist and the sea of fire, even if he repeatedly hit the wall, only the monarchs can think of him when defending the city, but he still wants to try.

Since even Mozi couldn't convince him, he didn't try to make it clear to the people.

At this time, there is still a lot of land, and it is not yet the limit of the population, and the productive forces are low, and the life is hard, and it is only the suffering of the widows, and it is not to the point of suffering from inequality, and the contradictions are not sharp, and this illusion always exists.

Listening to the hopes of all the people, thinking that some ink scholars also hope for this, Shi nodded and said: "We will persuade the king about this, maybe it's okay." ”

He didn't ask what to do if it didn't work, it wasn't time yet.

He also said: "We, the ink masters, have come this time to do righteousness. We want the tax to remain the same and the yield per acre to increase. New seeds, ploughing cattle, grain, and many new planting techniques, you have heard or seen, and you can always do it. ”

"Autumn is coming soon, and after the harvest, we can plant the wheat. You have already eaten wheat flour, and you have also asked about the people who have grown wheat in Shangqiu Village. The matter of requesting the king will be discussed until the next year when the taxes are paid. ”

Hope was mentioned again, and the people were even more happy to think that perhaps the king might indeed agree to their request.

For the sake of this, I will not mention those unpleasant things for the time being.

After a day and a half, he once again excited everyone with hope, and then continued to discuss all possible crimes and laws.

This is actually similar to Qin Law, except that Qin Law follows the law from above, the officials pass on the law, and the people take the officials as teachers, so that they are synonymous from top to bottom.

Here is the people's law, the people's officials, and the people's ink as teachers, so that from the bottom to the top of the ground synonymous.

The key difference is, on, what exactly?

This is a problem that the ink artist must solve, and it is the primary problem, and now it has been solved by the change that it is the public will, and the public opinion is not necessarily the king.

Now it seems that the result is the same as Qin's reform, but in three or five years, it will be very different, and the people's thoughts will be completely different.

It also eliminates the need to explain the law to the people for the officials, and it can be implemented more quickly, and the people themselves are happy to accept it.

For the time being, these people are not needed to fight wars or defend their own lives.

Therefore, there is no need for the various strict regulations on recruitment and service in the Qin Law for the time being, and the Mo people do not have the legitimacy in this regard for the time being, and the trust reached is not enough to do so, and the external conditions will not be life-and-death within a few years.

Most of them are civil law contents, and for the time being, they do not involve the mandatory content of the state apparatus.

Therefore, although the decree is cumbersome, it is basically impossible to say anything on the third day, and in the end it is only twelve pieces of paper.

There are also two full chapters of the Constitution of Theory and Guidance, rather than specific laws.

People call it the Twelve Grass Silk Law, or call it the Peiyi Wanmin Law, as a daily name.

After discussing the legal decree, it was logical that the government government was established.

According to the situation of the previous investigation, the distribution of the population, the composition of the village community, the uncultivated land, etc., the entire Peiyi area was divided into five townships and eighteen pavilions that could be controlled.

There are a total of Sang Township, Peize Township, Nanshan Township, Surabaya Township, Peiguo Township, if everything goes well next year, there may be something similar to the merger of villages and the like, and if it can't be done for the time being, it will not be mentioned first.

The first four townships were basically selected in the villages and communities in which the Mo people had penetrated into them and had won the hearts of the people, and the last Peiguo Township was the land outside of Peiyi, with Peiguo Township as the parallel self-organization center of the entire Peiyi non-Song regime.

Eighteen pavilions will be built as previously envisaged, with a water-powered mill. Once the wheat harvest is harvested this year, these eighteen pavilions can materially become the center of the surrounding villages.

In the center of each township, a small oil mill and a center for sacrifices but in fact for gatherings were established, and at the same time, many necessary necessities were arranged to be sold here, so as to control the townships economically.

In addition to edible oil, it also needs to be lubricated after the ink cart, double-wheel carriage, ox cart and the like gradually increase in each village and pavilion.

Some inedible oils such as soybeans, rapeseeds, hemp seeds, future cotton, carrot seeds, castor beans can also be pressed.

The pavilions are also used to teach new planting, ferment manure, recycle toilet nitrate, etc.

The school issue discussed with Mozi a few days ago, considering that there are not many people who can be teachers among the Mozi now, so it is impossible to say that every pavilion is popular, and even every township has one, so it can only be established in Peiguo, a place where Mozi gathers.

Although the covenant has been agreed and hopes have been given, the trust that the Mo people have now is not enough to support more work, at least after the wheat harvest in May next year.

On the basis of this existing trust, what can be done is to gather the efforts of all the people after planting the wheat and first build a pavilion government, a township government, a mill, a market, and other buildings that do not require too much effort, and at the same time can benefit each village pavilion.

As for road construction, river digging, canal repair, and water conservancy projects, it is impossible to do them for the time being, because the ink artist can only rely on trust for the time being, and it is impossible to use up this trust too early.

"Historical Records" once said that the people have three non-deceptions.

The so-called child production governs Zheng, and the people cannot be bullied; The son governs the single father, and the people cannot bear to be bullied; Ximen Leopard ruled Ye, and the people did not dare to bully.

Zi Chuan is Zheng Guo's power, there is a family behind him and strength, he uses both Zhang and Chi means, he has a keen eye, and the policy of carrots and sticks is extremely skillful, and the people cannot be bullied.

At the beginning of the opening of the field and the disposal of private land, everyone cursed and hated that they could not hire assassins to kill them; But the son was strong and survived, and as a result, people praised him later, and he wept bitterly when he died.

When Mi Zi was cheap and governed a single father, the people could not bear to bully what it meant to consider the people.

Mi Zibei is friendly with the local clan, and what kind of people this people is is open to discussion. It is said that he has three fathers, five brothers, two out of ten friends, and one teacher, apparently with the support of the local wealthy family.

After the Qilu war, after the single father. When the wheat in the single father's public field was about to ripen, the locals said that it would be snatched away by the Qi people anyway, and it was better to let the local people harvest it and eat it...... Because the wheat in this field does not belong to the common people, it is better to give it to the enemy than to the people, lest the people look forward to the return of the enemy. It is very cool for the Qi people to plunder the wheat for military rations, and the Mi Zi is also praised for thousands of years, and it is believed that this is the long-term plan of the Confucian gentleman.

As for Ximen Leopard, who was in Wei Di at this time, the people really didn't dare to bully.

As soon as he went, he borrowed the sacrifice of the river and killed a group of people, behind whom Wei Si was supported by the law change, and Ye Di was stuck in the important land between Zhao Du Zhongmu and the other Dayi Handan, this means that the local clans did not dare to bully, and daring to bully would let them see the violent machine after the law change.

After repairing the water conservancy of the Zhanghe River, Ximen Leopard directly said: The people can be happy and can not worry about it. People are ignorant, they are happy to see success, but they can't discuss with them why they do it.

In fact, these three non-deceptives can be used, but the people in Peiyi are not the "people" mentioned in these three non-deceptions, so the usage is very different.

For the time being, the villagers can not bear to be bullied, the wealthy people dare not be bullied, and the people cannot be bullied.

Only by clearly distinguishing the concept of the people can we achieve things.

Simon Leopard's words seem to make a lot of sense, but many things he said have proven to be wrong.

When it is truly clear to the people that this is for their interests and there is enough trust, as long as the people are guided to do such a thing as water conservancy, they are still willing to do it.

And the special nature of Peiyi's government and its plans for the future also determine that it can only do this and cannot learn from Ximen Leopard's use of coercive means, at least this year is unrealistic.

It is believed that if this year's winter wheat planting is successful, if the technology of fermenting manure is popularized for cattle ploughing and ridge farming, and if there are enough seeds for next year's new crops, all the townships will be allocated a batch, and this kind of trust, together with the results of explaining the benefits of everyone, will be enough to repair water conservancy, build iron and smelt, and establish an army.

Today, the titular government of Peiyi is a non-governmental self-organization independent of the Song State, and only the legal principle of self-organization seems fragile.

However, because the Song State did not change the law, and the law was still a secret law of the nobility and there was no written law, this self-organization under the jurisdiction of the Song State would become the real power of the Peiyi Township Society.

These villagers in the village pavilion, once there is any dispute, it is the village community to solve it themselves, and now with such an organization, since it will become the only place they can rely on.

Shi is very familiar with this situation, just like those secret missionary villages he saw in his previous life, once everything is solved internally, he basically does not look for real grassroots organizations.

At this time, it is more convenient, the Song State has never changed the law at all, and it is impossible to have the grassroots organization after the Qin reform of the law, and it is even more unimpeded.

This seems to be parallel, but in fact it is built from nothing.

This model of self-organization will not attract opposition from the aristocracy for the time being.

Mozi is not the governor of Peiyi, so he does not have full governance rights over Peiyi.

But after all, it is the people and not the city itself.

Therefore, this kind of self-organized head of the township pavilion, even if it is not Peiyi Zai explicitly designated by Song Gong, is a real and nameless real Peiyi Zai.

The affairs in Peiyi City, the Mo people don't care for the time being, and it's not time yet, and the Chu people haven't officially sent troops.

In view of the fact that the five townships and eighteen pavilions have been divided, a superior organization that closes the five townships and eighteen pavilions is also needed.

If it is called yi, it is easy to provoke the dissatisfaction of the nobles in the title, so the ink scholars chose a name that has been used by the Chu people but has not yet been popularized in the Central Plains: county.

The people unanimously agreed to make Mo as a whole, as the person in charge of the county government, as the intermediary executor between the Peiyi People's Law and the people who signed the deed.

At the same time, in accordance with the name of Guan Zhong's reform, five candidates for township chief were selected among the Mo scholars, and in the form of equal elections, these five people were asked to explain their abilities, strengths, and talents one by one, and basically all of them passed.

In the same way, the list of eighteen pavilion masters was provided by the Ink Scholar internally, and all of them were approved.

These twenty-three people, although they are not at the level of the Seven Enlightenments of the Ink Master, are also virtuous people.

So far, six days have passed since the first day of gathering, and a county-level agency with a rough government function has been set up simply.

The civil law is in place, the cattle are ready, the autumn is coming, the seeds of the new crops can be planted in almost every pavilion, the government is rudimentary, and all that remains is to sail down the river, and let all the people sign and put their fingerprints on the legal covenant they have agreed on, and use it to organize the people.

Once the handprint is pressed on the paper behind the Peiyi Civil Law, the Dharma Calculation of the Ink Practitioner's righteousness here is considered to be completely obtained.

On the one hand, it was allowed by the monarchs and nobles of the old system, and on the other hand, it was allowed by the people by the law of agreement among all peoples.

The former may regret it at any time, but the latter will only grow in support. Even if the former repents, it doesn't matter, when the time comes, the ink will still be the uncrowned king outside Peiyi City.

At this point, the ink scholar can be regarded as truly having the qualifications and foundation to do righteousness in Peidi.

In this way, the events of the seventh day are logical: in the art of defending the city, the ink master is already deterred by heavy punishment, and it is not enough to practice righteousness with gentleness, so those witch blessings can become a sample of punishment and deterrence.

Obscenity, living sacrifices, wealth accumulation, anger to ghosts and gods, etc., can stir up the emotions of the people and sentence these people to death, and there is one more important thing - the money they have obtained is what the people hope and like to get back.