Simultaneous travel: City, infinite evolution

Chapter 272 Improved High-Yield Grain Varieties; Compilation of the "Great Qin Law" Completed [Bonus Chapter for Monthly Tickets]

In order to ensure that the supply of food and fodder is sufficient, and to ensure that people across the country can have enough to eat.

Chen Hong decided to address the root cause of the Qin Dynasty's food problem.

Chen Hong rode the clouds and arrived in the Indochina Peninsula, which is Vietnam, under the jurisdiction of the Qin Dynasty.

Chen Hong searched all the way and finally found the ancient Champa rice.

Chen Hong pulled out a few Champa rice plants, collected some seeds, and left.

Chen Hong continued to ride the clouds and mist, crossing the ocean, and arrived on the American continent.

Upon reaching the Oaxaca and Balsas river basins, they found corn seedlings and seeds.

Then I went to South America, to the Lake Titicaca region in the Andes Mountains, and found some ancient potatoes.

They then traveled to the tropical regions of South America, from Colombia to Peru, and found sweet potatoes that had been domesticated and cultivated by the indigenous people.

Then Chen Hong went to the Amazon rainforest and found rubber trees.

Although none of these things had the same effect or terrifying output as those in later generations.

Some even contain toxins.

But it doesn’t matter.

Chen Hong is a master of genetics and is very skilled at manipulating genes.

After bringing these precious plants and seeds back to the Qin Dynasty in the east.

Chen Hong went into seclusion to edit genes using his advanced technology and abilities.

They edited in all the genes of future high-yield crops.

It directly created high-yield grain crops that had been improved by countless generations.

Chen Hong had already learned about the DNA data and various technical information while researching genes.

At this point, it wasn't too difficult for Chen Hong to make the changes.

Soon, thanks to Chen Hong's miraculous and ingenious methods, a new high-yield variety was born.

To adapt to the northern climate, Chen Hong even edited the wheat gene, resulting in high-yield wheat.

Although Chen Hong's assessment revealed that the artificially modified species had some flaws and were not as good as the seedlings that had been selected and bred through generations of breeding in later generations.

Production did not reach the exaggerated levels of later generations.

But for this era, that's enough.

Chen Hong planted the seeds of the new species in the experimental field.

He also personally set up an array to gather the sparse spiritual energy in the atmosphere, increase the concentration of spiritual energy, and accelerate the growth and development of plants.

Looking at these experimental fields, Chen Hong estimated that they would need quite some time to develop.

So he went back to revise the Qin Dynasty law, drawing on the wisdom of various schools of thought, and completed this legal classic that was destined to have a far-reaching impact.

Under Chen Hong's guidance, Li Si and others reformed the bureaucracy, established civil and military examinations, reformed the tax system, and reduced taxes and corvée labor.

Under Chen Hong's influence, the Qin Dynasty deviated from its historical trajectory and embarked on a vigorous path of reform.

The overall environment in the Qin Dynasty became more relaxed, and the burden on ordinary people was not so heavy.

It began to sprout the vitality that a new dynasty should have, no longer as oppressive and lifeless as before.

Shortly after Meng Tian returned to the capital, Chen Hong completed the compilation of the "Great Qin Law".

This comprehensive masterpiece sets the upper limit of agricultural taxation at "one-fifteenth of the total tax" in the form of law. It prohibits exceeding this limit and forbids the imposition of exorbitant taxes and levies, deeming all such taxes illegal.

It also explicitly stipulated for the first time that nobles, dukes, and kings who broke the law would be punished the same as commoners, and that even high-ranking officials would be subject to the same punishment, without any distinction.

Regardless of whether it is actually possible to do so, at least in the explicit law, the two are treated equally.

This is already an unprecedented leap forward.

Although the powerful and wealthy possess so much that even if they are punished, they don't feel much pain or even a tinge of discomfort.

In practice, the powerful and wealthy will inevitably have countless ways to evade legal punishment, while ordinary people will have nowhere to turn for help and will inevitably suffer losses.

But at least at the legal level, it acknowledges that the powerful and wealthy are subject to the same laws as ordinary people when they commit crimes.

In this way, people will understand that even the powerful and wealthy are subject to the law.

The first step is to distinguish right from wrong.

In this era, there is a distinction between the noble and the lowly, and it is a common and accepted phenomenon that the noble can commit crimes without punishment.

They even internally acknowledge that this is only natural.

But with the legal code written by Chen Hong, everyone will realize that this is wrong.

This is the enlightening effect of a legal code with intellectual value.

Its legal spirit is enough to influence a nation's values ​​for thousands of years.

This is the significance of the legal code.

Whether it can be done or not is one thing; whether it should be done or not, and whether it is right or wrong, is another matter entirely.

Moreover, with the legal code written by Chen Hong, when the imperial court and officials wanted to levy exorbitant taxes, it would be much easier to implement the new system.

Everyone knows that this is wrong, shouldn't be done, and is illegal.

This gave them a reason to resist, and they took advantage of their carelessness.

Chen Hong imposed many restrictions on agricultural taxes, but did not completely restrict commercial taxes.

This was to force the imperial court to gradually shift its tax collection focus to commerce.

Chen Hong believes that under his guidance, Daqin's development speed will be astonishing, like a rocket.

Commercial prosperity is merely a fleeting phenomenon.

It's always good to plan ahead.

With the country newly established, the people greatly need time to recuperate and rebuild their lives, and all those messy and exorbitant taxes need to be abolished.

With its own major policy of high-yield grain production to be released soon, even if the tax rate is lower, the actual tax revenue collected will be higher than before.

This is the positive effect of increasing the total productivity of the entire society.

In addition to the "General Code" which embodies the basic legal principles, important major directions and systems, and concise outlines of important laws, Chen Hong's legal code also includes other works.

Furthermore, the "Detailed Law" covers all aspects and details, incorporating suggestions from talented individuals and ordinary people, and revising the detailed law to minimize loopholes.

Even a minor official with limited education could use the "Detailed Laws" as a dictionary to find out how to make a reasonable judgment.

At least have a general understanding of the principles and the specific scope of punishment.

Judging according to the principles of the legal code, it can't be too wrong.

Chen Hong's "The Great Qin Law" combines the attributes of being concise and clear with being a detailed tutorial.

As long as officials are selfless and not alienated from the people, the judgments will not be too outrageous.

Of course, this is just an ideal situation.

In fact, high-ranking officials are bound to be unable to empathize with the common people living in poverty.

The variant of the "Why not eat meat porridge?" mentality will certainly exist due to class segregation.

There is nothing we can do about it.

No matter how well the laws are formulated, if the people who enforce them are incompetent, there will be many problems.

But at least the rules of right and wrong are clearly defined.

As long as there are still half of the officials, they generally act in accordance with the law.

This legal code is worth compiling.

Given the strict Legalist operating system of the Qin Dynasty, Chen Hong estimated that at least 70% to 80% of the people who followed his own laws would be doing so.

As for the degree of implementation of the contents of his own legal code, it should be at least 50% or 60%, right?

Even if it's only 10% or 20%, let alone 50% or 60%, it's still worthwhile.

Because Chen Hong's "Great Qin Law" was actually revised in a more lenient and benevolent direction overall.

Many forms of torture were abolished, and the scope of application of the system of collective punishment was greatly reduced.

For ordinary people, as long as they don't commit serious crimes, they will never be implicated in others' crimes in their lifetime.

If this is implemented, the whole world will instantly become much smoother.

This will reduce the public's aversion to the tyrannical Qin dynasty.

As Chen Hong had predicted, after he showed the newly compiled "Great Qin Law" to Emperor Qin Shi Huang, Ying Zheng...

He then answered many of Ying Zheng's questions and learned that Chen Hong had a major contingency plan that would not affect the court's actual tax revenue.

Ying Zheng still gave Chen Hong, the immortal, face and didn't care about those minor modifications.

As long as we can ensure that the Qin machine runs smoothly without any problems, we can be a little lenient.

The Qin Code caused a sensation throughout Xianyang City as soon as it was published.

Once the printing blocks were made, they began printing at a frenzy, distributing the products throughout the world.

The whole world was shaken.

Countless scholars and intellectuals sang praises to Chen Hong.

Upon hearing the details of the legal code, countless people wept with joy and spread the news far and wide.

"This Chen Hong is truly a great Confucian scholar."

"Come on, stop trying to glorify your Confucianism."

This Chen Hong is clearly a member of my Legalist school.

Look at this rigorous organization and strict logic; it is clearly the work of a great sage of Legalism.

A Legalist student glanced disdainfully at the pretentious Confucian student next to him.

The Confucian scholar immediately exploded, “The Legalists are all cold-blooded and ruthless people. This code of law embodies the benevolent Confucian thought in every way. When did you become a great sage of the Legalists?”

In my opinion, this great Confucian scholar Chen Hong is almost at the level of Mencius.

"Give me a few more years to mature, and I can write a timeless classic; then, I might even be able to sit on the throne of a sage."

The Legalist students scoffed, "Who cares about your Confucian position as the Second Sage?"

Only a bunch of pedantic scholars who only know how to talk big and value empty fame more than their own lives would have nothing better to do than create such a gimmick as to talk about whether someone is a saint or not.

Isn't it all about fame and fortune?

What are you pretending for?

The Confucian scholar was furious, saying, "A despicable person naturally sees everyone as despicable."

"The Legalist traitors only know how to steal the country and oppress the people; how could they understand the way of a benevolent and righteous king?"

"Confucian scholars are petty men who only know how to seek fame and reputation; how could they understand the way to govern a country and bring peace to the people?"

The Mohist students nearby paid no attention to the conflict between Confucianism and Legalism.

Instead, he took out the law code and kept flipping through it, paying particular attention to the legal provisions related to ordinary people.

Sometimes he frowned, sometimes he was suddenly enlightened, sometimes he was happy, and sometimes he was sad.

Finally, he stroked the pages of the law book, looking at the handwriting that was almost engraved, neat and upright, and unlike human handwriting. He was so fond of it that his eyes lit up.

"This Chen Hong has the magnanimity to love all living beings."

Moreover, the technique is superb and the ideas ingenious. This paper and handwriting are unlike anything I've ever heard of before. It must have been created by this legendary immortal, right?

The Confucian scholars nearby, who greatly disliked the Mohists, coldly mocked them:

“The Mohists are either wandering knights who do not engage in production, or they are full of strange skills and wild ideas. They are utterly useless.”

The Mohist student shook his head, "You wear brocade robes, stand high above, and criticize all sides."

Do you know the suffering of the people?

"When you encounter injustice on the road, you should draw your sword to help."

To achieve twice the result with half the effort, one must have skilled craftsmen.

Universal love and non-aggression require equality between the noble and the lowly.

"Master Chen Hong has grasped the essence of my Mohist school."

"You country bumpkin, spouting nonsense!" the Confucian scholar retorted angrily.

"How can the noble and the lowly be equal? ​​Where is the law and etiquette to be applied?"

When etiquette and law are not clearly distinguished, superiors and inferiors are not differentiated, and the distinction between the noble and the lowly is blurred, this is the state of chaos in the country.

This is Chen Hong's fault.

Because of the error, it was corrected.

"What do you think?" The Legalist student asked with a mocking smile.

The Confucian scholar straightened his robes and Confucian cap, and said solemnly:

"There should be a distinction between the noble and the lowly, and etiquette should not apply to commoners, nor should punishment be applied to high officials."

How can a doctor be publicly humiliated in the form of law?

If a doctor is guilty, he can either commit suicide or be put to death. Why should the law humiliate him and let the people know about it?
If this continues, where will the authority of those in power be?
Without authority, how can one govern the country and its people?
Doctors have their own sense of shame and propriety; why should they be bound by harsh laws?

Upon hearing this, the Legalist disciples glared angrily.

"A pedantic and arrogant scholar, how dare he defy the authority of the law?"

"What about propriety, righteousness, integrity, and a sense of shame? Isn't it all just a matter of a word from you pedantic scholars?"

"How dare this shameless scoundrel presume to use his power to override the law?"

The Mohist scholars also expressed their contempt, saying, "Those who eat meat are despicable; they use the name of benevolence to commit acts of cruelty against the people."

Confucian scholars love with distinctions, and those in high positions feign benevolence towards those below, treating the noble and the lowly differently. Is this true benevolence?
Our Mohist school advocates universal love and non-aggression, with love that knows no distinction. We regard other people's countries as our own, other people's families as our own, and other people's bodies as our own.

Love others universally and benefit each other. Those who love others will be loved in return, and those who benefit others will be benefited in return.

Only in this way can it last and bring about universal love.

There is no distinction between noble and lowly, rich and poor, and no one who is unjust and selfish.

"Righteousness and profit are intertwined; a world of great harmony awaits!"

After saying this, the Mohist students turned and left, intending to spread the "Great Qin Law" to the people in the countryside and announce this good news.

This would give ordinary people an extra weapon when facing official exploitation and oppression by local powerful families.

The Legalist students also left, wanting to carefully study the content of the law, understand the framework and ideas behind its design, and absorb some experience and wisdom in governing the country and its people.

Only the Confucian scholars looked at each other, unsure whether to advance or retreat.

At this time, they were considered one of the two prominent schools of thought, just like the Mohists.

However, the positions for the common people below had already been occupied by the Mo family.

They also disdained associating with illiterate peasants.

They really wanted the official positions at the top, but unfortunately most of them were occupied by Legalists.

So they were stuck in an extremely awkward position, unable to advance or retreat.

Confucianism and Mohism are mortal enemies in terms of thought and scholarship. Many of their ideas are completely opposite, as if they were born to oppose each other.

Not only did he disagree with the Legalists in terms of ideology and scholarship, but he was also completely overshadowed by them in terms of power and status.

The Confucian school has been coveting the power of the Legalist school for quite some time.

Unfortunately, Qin Shi Huang was completely uninterested in their methods and ignored them entirely.

In the eyes of the First Emperor, the Confucian system was completely incapable of governing the country.

It's not that it's completely useless, but it's like something that's tasteless to eat but a pity to throw away.

Therefore, Ying Zheng never made good use of Confucianism, but always relied on Legalism.

Because the Legalists' efficiency, efficiency, and authority naturally suited his tastes and could accomplish many things for him.

Confucianism is no good. If Confucianism is given too much importance, half of his state apparatus will be paralyzed in an instant.

Chen Hong compiled the "Great Qin Law" and promoted it throughout the land.

People all over the world praised it when they heard about it.

"There is a truly wise and virtuous person in the court."

"Thanks to Mr. Chen Hong, our lives have become a little easier."

"Thank you, Mr. Chen Hong. I want to build a shrine for you and worship you every day."

The common people are quite simple and honest. They all think Chen Hong is a good person and a good official, and they wish that the court would produce more good officials so that life could be easier.

(End of this chapter)